In p. 69, his words are these, (and my lord chamberlain read them,)-"We say princes have supreme power in earth, under God, over all persons in all causes whatsoever, within their dominions, even in causes merely ecclesiastical, to compel them to do their duties by the civil sword, et quæ sequuntur." "So that this accusation," quoth my lord duke, "might have been spared, for we are all of Mr. Mountague's mind, and if you be not so, my lord of Lichfield, you are much to blame." "Nay," quoth the bishop, “I am very glad that things are thus answered and solved, I seek not to destroy the man; but if it please your Grace, I will proceed to another objection." "Let it be to some purpose then," quoth the duke, "for hitherto nothing hath been said that is of any moment;" and to this saying most of the lords agreed.

And the next objection was, that Mr. Mountague had opposed the doctrine of the Church of England in the nineteenth Article, where the words are, that the Church of Rome hath erred not only in their living and manner of ceremonies, but also in matters of faith. But Mr. Mountague would make men believe the contrary in his Gagger, (p. 50,) where his words are,-(" and they are written in Latin," quoth the Bishop, "that his popery might not be too apparent,)—et quamvis præsens hæc Ecclesia Romana et tamen eodem fundamento doctrinæ et firma semper constitit." "They are none of his words," quoth the dean of Carlisle, "they are Cassander's"." "Yea," quoth the bishop, "but he says moderate men will confess as much on both sides, and himself is one of those moderators as well as Cassander, it seems, who are nothing else but openers of gaps to let in popery." "Well," quoth the duke, "what saith the Article?" "It saith," quoth the bishop, "that the Church of Rome hath erred in matters of Faith." "And what saith that passage in Mr. Mountague?" "It saith," quoth the bishop, "that the Church of Rome, though it hath erred in manners and dis

I.

CONF. cipline, yet in matters of Faith it hath always continued firm." "Matters of Faith?" said Mr. Cosin, "I beseech your lordship read over the words again." And when his lordship had read them, he found the words to be fundamento fidei, which all matters of Faith are not. "I confess," quoth the bishop, "this is the best answer that can be made unto it." "I pray," quoth the duke, "make me to understand that." And when it was a little explained unto him," But what say you," quoth the bishop, "to the words following, whereby the Church of Rome is said to have continued right in the doctrine of the Sacraments. Doth not the Church of Rome make seven Sacraments, and the Church of England but two?" "Two only, as generally necessary to salvation," quoth Mr. Cosin, out of the Catechism; "and in that sense there are many in the Church of Rome that hold no more. In a larger acceptation the Church of England hath been accustomed to call Confirmation, and many other rites and ceremonies, by the name of Sacraments." "That it never did," quoth the bishop; "shew me any place to that effect." And hereupon was the CommonPrayer Book called for; and first, the words of the Act read which are prefixed before the book, where the minister is enjoined to the administration of the Lord's Supper, and to each other of the Sacraments; which each other' must needs be understood of more than one; and after, the rubric at the end of the Communion was turned to, where the words are, that every parishioner (who must be supposed to be baptized already) must communicate thrice in the year, and also receive the Sacraments, which Sacraments are some rites that Baptism and the Supper of the Lord is not, for they were named before, and these come after, with an 'also,' over and above the other two. Whereat my lord of Lichfield being a little troubled, as having never observed the place before, he wished that Mr. Mountague were there to answer for himself, for otherwise they should never come to an end. "Yea," quoth my lord chamberlain, "we should desire to hear him speak above all others." "May it please your lordship," quoth Mr. Cosin, "I had order left me this morning by Mr. Mountague to send for him of purpose, whensoever you pleased to meet; and had he supposed your lordships would

have met so suddenly, he would surely have attended you." "That may be helped," quoth the duke; "you shall send for him to be here on Tuesday next, at which time we will all be ready in this place again, and spend the whole afternoon in conference, to make an end of all." The lords consented to the time appointed, and every man began to rise, the duke smiling, and the lord chamberlain shaking his head at the needless accusations which had been made; "and surely," saith the duke, "if these be the greatest matters you be grieved with, I can see no reason but Mr. Mountague should be defended."

"Well," quoth my Lord Say, "the chiefest matter is yet behind, which is about falling from grace, and the definitions of the divines in the Council of Dort." "If ye have any mind to that," said the dean of Carlisle, "I shall be ready to confer with you." The lords being willing to stay a while longer, my lord of Lichfield told Dr. White that he could never defend that opinion of falling from grace." "No;" quoth the dean, "I pray, my lord, answer me, doth your lordship hold that a man may continue in foul and wilful sin; as for instance, fall in love with another man's wife, and live in adultery with her a long time, two, three, four, five months together, and yet all this while continue in the state of grace?" "That man was never justified," quoth the bishop. "But suppose he were justified, take any justified man you will, may he not fall into these sins, and for a time continue in them?" "Well, you are at David's case," quoth the bishop. "He may, then," says the dean; "he may fall from grace, and thus I prove it. He that hath no remission of sins is not justified; he that is not justified, is not in the state of saving grace; but he that lives and continues in sin during that time, and until he actually forsakes his sin, hath no remission of it; ergo, he that lives and continues in sin during that time, wanting remission of sin and justification, is not in the state of saving grace." Quoth the bishop, "He is not actually justified, but yet he is just in the sight of God." Quoth the dean, "Justification is only actual, according to the protestant tenet; therefore if a man is not actually justified, he is not justified at all; for protestants believe no habitual justification, because every habit is a

I.

CONF. quality inherent." The bishop replied, "that though he fell from the act of justification, yet he fell not from the . grace of justification, and though there were no justification ex parte subjecti, yet there was ex parte Dei, Who cannot alter His election." "Your lordship might know," quoth the dean, "that St. Thomas says, prædestinatio nihil ponit in prædestinato; and if in a man there be no justification ex parte subjecti, then the subject is not justified at all. Predestination is an immanent act of God; justification is a transient act, which can have no existence until it be terminated upon the creature; for was St. Paul justified when he was consenting to St. Stephen's death ?"

When the bishop was driven to this strait, and all the lords expected some clearer answer, my Lord Say called upon Dr. Preston, and desired that he might be heard about this point. "Why," quoth Dr. Preston, "if I may have leave to speak, I shall make this matter as plain and clear as may be. Dr. White must consider that there is a difference between children and strangers: the children of God when they commit any sin, God, their Father, is angry with them, they are sub ira Patris, but yet they are not turned out of His family; and as a father cannot make an ill son to be none of his child, no more can God; if they be once His children, they cannot cease to be filii, they must be His children for ever." My lord of Lichfield also asked the dean whether the prodigal ceased to be a son when he was departed from his father? The dean answered, "The prodigal was a natural son, and this filiation ceased not; but we dispute of a son by grace." The lord chamberlain then demanded of the bishop whether, if the prodigal had died in his distance from his father, whether he had not deceased in the state of misery, and ' represen- whether that state of misery was not a represent of eternal misery? "They cannot cease to be His creatures," quoth my lord of Rochester; and added, "natural children may lose their right of inheritance; as often, through disorder and ill living, it happens among men.”

tation.'

[The conversation between the bishop and the dean is here corrected by the latter.]

P [The remainder of the paragraph

is in the dean's writing.]

[From this point to the eighth line of the following page, the writing is that of the dean.]

Dr. Preston was then demanded, whether a justified man sinning in manner aforesaid, was not in the state of eternal guiltiness until he did forsake his sin? His answer was negative, and that he was only guilty of some temporal mulct and chastisement. The dean replied, that temporal punishments, being common to good and bad men, were not proper effects of mortal sin; also the Apostle, speaking to justified persons, saith, "They that do such things shall have no inheritance in the kingdom of God; and if you which are justified, walk after the flesh, you shall die." "Yea, but," quoth Dr. Preston, "they were never sons, nor never had any [Eph. 5. right of inheritance?" "No?" says the dean; "at least we [Rom. 8. 5.] see in Baptism they were made the children of God and heirs 13.] of everlasting life, as we are taught in our Catechism, and the whole series of the administration of Baptism." "That's but a conceit of charity," quoth the bishop of Lichfield, "for though it be said, 'ye must not doubt but earnestly believe,' yet the words following are, that God will, not that He doth make every one His son or child by Baptism." Dr. White replied, that it was Catholic faith that all infants baptized were regenerated, and received remission of original sin. He alleged St. Aug. Ep. 90. reporting the decrees of the Council of Carthage." Quicunque negat parvulos per baptismum Christi a perditione liberari, et salutem percipere æternam, anathema sits."

The dean said farther, that it was a part of the Catholic faith maintained against heretics in all ages, that the Sacrament of Baptism was an effectual instrument of grace, and that the bishop was evil advised in opposing it, and that this tenet of his was a greater error than he could prove any to be in Mr. Mountague's book.

"Teach you such doctrine?" quoth the duke; "why live you then in this Church that hath ever taught otherwise, and why baptize you any children ?" And here much was said of all hands, till at last the bishop gave it over. Dr. Preston being asked what state they were in, that, being the children of God, lived in deadly sins, and whether he thought they

r [The dean of Carlisle has added the passage commencing at this point and extending as far as Mr. Mounta

gue's book.']

s [Ep. clxxv.; Opp., ii. 471, edit. fol. Ant. 1700.]