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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	bring_v	sin_n	8,408	5	4.9824	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15734	A dangerous plot discovered By a discourse, wherein is proved, that, Mr: Richard Mountague, in his two bookes; the one, called A new gagg; the other, A iust appeale: laboureth to bring in the faith of Rome, and Arminius: vnder the name and pretence of the doctrine and faith of the Church of England. A worke very necessary for all them which haue received the truth of God in loue, and desire to escape errour. The reader shall finde: 1. A catalogue of his erroneous poynts annexed to the epistle to the reader. 2. A demonstration of the danger of them. cap. 21. num. 7. &c. pag. 178. 3. A list of the heads of all the chapters contained in this booke.	Wotton, Anthony, 1561?-1626.	1626 (1626)	STC 26003; ESTC S120313	151,161	289

Is a desperate Doctrine These two sentences are not so like as the Hares head and the Goose giblets the one reproues the nature assigned to Predestination and telleth them that Predestination is not such as they say it is The other reproueth men that abuse the Doctrine of Predestination but medleth not with the nature thereof what difference then there is betweene the nature of Predestination and mans abuse of Predestination in the course of his life such difference there is betweene Mr Mountagu and the Booke he speakes of the first that of the second But now let vs suppose the Doctor had said these words Predestination without relation to faith is a desperate Doctrine Then the second branch of his Assumption is likewise false because it saith that speech was not reproued but I finde otherwise in the Booke which reporteth page 43. a speech of his Maiestie that maketh Predestination to be without relation to faith his words be these Predestination depends not vpon any qualities actions or worke of man but vpon Gods decree and purpose Which sentence is contradictory vnto that sentence which Mr. Mountagu saith was condemned as a desperate Doctrine by the Doctor and therefore it is a suffi●ient reproofe of his speech His fourth reason I finde Appeale page 72. c. it is on this wise If Predestination without relation to faith bee the Doctrine of the Church of England then should it make a partie with Caluin But it would not make a party with Caluin for that were the next way to bring in his discipline Therefore Predestination without relation to faith is not the Doctrine of the Church of England I answer this pelting stuffe is not worth the viewing all the world knowes that the Church of England doth agree with Caluin in very many things and it must doe so or else it must agree with the Church of Rome in all the points which Caluin reiecteth which are all the decrees of the Councell of Trent a very few excepted If I should say all the Articles and the Homilies agree with Caluin for the maine matters of faith I should say no more then what might be proued Other exceptions might be taken to this argument but I passe by them Thus haue I put an end to this poore stuffe loathsome to the answerer and disgracefull to the disputer Ducklings not Eagles catch Flyes Hitherto we haue hunted a shadow and laboured to catch the winde now he will lay hold on the body and thus he bringeth it The positiue Doctrine of the Church of England is no other but this touching Predestination 1 Sinne came into the world by the Deuill not God 2 Death came by sinne 3 God prepared a Mediator Christ 4 Willed life to euery beleeuer 5 His good pleasure was all men to be saued Gagge page 180. I answer he would conclude from hence thus Therefore our Church doth not teach Predestination to be without relation to faith For the place requires this conclusion as hee that readeth these places may see viz. pag 178. that God c. page 180. the positiue c. page 179. the Church c. p. 181. I nor teach c. Now we haue his reason I will examine the truth of it I answer in his owne words Appeale pag. 57. used in another case The Church of England doth not teach thus touching Predestination and why may I not say so except you shew the contrary or bring me forth a Creed a Cannon a conclusion in being for it in the Church of England But let it bee as you will If this bee all that our Church hath taught of Predestination then it hath said nothing of it for Predestination is a decree or dispositiue act of God will as we haue learned by your selfe No 4. Now these words shew vs from whence sinne came and whither it will what bee the meanes to escape it and it speakes of Gods velleitie or willingnesse vnto mans freedome therefrom but of any positiue act ordering man to the supreame end Mr. Mountagu brings not a word as the doctrine of our Church Besides this I haue the witnesse of one M. Mountagu that bringeth more positiue doctrine from the Church of England then this viz. out of the 17. Article in his Appeale p. 51. and these are his words In the 17. Article the Church speaketh of Election onely 1 That there is a Predestination by God vnto life 2 That it was an act of his from euerlasting 3 That he founded it and resolued for it i● the man and Mediator Christ both for the purpose and performance 4 That it is and was of some speciall ones alone elect called forth and reserued in Christ and not generally extended vnto all mankind 5 This purpose of his is like vnto himselfe vnchangeable done according to the Councell of his will Which must needes bee more then the former fiue propositions no 14. for there is neuer a one of these except the third so much as mentioned in those former seeing this Master Mountagu alleadgeth authority and the former M. Mountagu bringeth none this testimonie must bee receiued the former reiected whereby this reason is as poore miserable and lame as the former Therefore I will leaue it in the Spittle-house with them and proceed From this passage alleadged out of the 17. Article he discourseth thus 1 What our Church resolueth touching this is resolued in the 17. Article the very words of that Article being expressed in termes as farre as concerned that decree Appeale p. 58. 2 This is all that I can find touching that purpose and decree of God Appeale p. 52. 3 In all which passage containing Gods decree is not one word touching your absolute decree of God to glorifie man without any regard vnto his faith c. Appeale p. 58. I answer I will not striue about the first and third branches The whole question is about the second wherein he presumeth that His fiue propositions related n o 15. doe containe the whole doctrine of the 17. Article touching the decree of Predestination If it were true I would grant him that our Church doth not teach That Predestination is without relation to finall grace but he presumeth an vntruth The 17 Article hath not all his fiue propositions It presumes the first because it doth shew what Predestination is but affirmes it not it hath not the third nor fift any wayes It hath more by much then you report all which is made euident no 5. and 6. so that I shall not need to spend time to shew it Touching the second branch it selfe I answer it is hardly credible that you did not see more then you report yea what you did see seemes very vncertain for out of your Gag p. 180. you report no 14. the doctrine of the Church of England touching this point in fi●e propositions foure of them at least being wholly different and altogether vnlike these and yet you say The positiue doctrine of the Church of England

Gagger and subscribe to Bellarmine who maintaine that Peters faith did not faile auoid it if you can I answer and so must your mother the Church of England ioyne with the Gagger too auoide you it if you can for I say no more then what I haue learned of her and so must you also auoid it if you can for you professe to beleeue what it beleeueth and teach what it teacheth in whose faith and confession you hope to liue and dye Appeale p. 48. You haue spun a faire threed you haue hunted all this while and couered your nets close to catch your mother and your selfe in the pitfall I will doe you that fauour as to let you and the Church of England loose I will stand by it my selfe and will professe Peter lost not his faith when he denyed Christ But you must giue mee leaue to expresse my selfe which I doe thus The act of faith is either eliciate or imperate The first is the act of the soule onely remaining in it selfe not knowne to man which wee call beleeuing The second is wrought by the body also and commeth to the knowledge of men as when a man doth professe by his tongue to giue credit and trust vnto Christ Peter lost not his faith in the first kind but in the second I doubt not but Peter did in the inward motion of his heart beleeue that hee was indeed the Christ and trusted vnto and relyed vpon him as such euen in that very moment when in words he denyed that he knew him Peters deniall being but a dissimulation to thrust by the present distresse hee feared If Bellarmine and the Gagger say thus I subscribe to them and that vpon good reason for Peter had long beleeued on Christ and had now no cause to change that beleefe therefore wee may not say he did change it vnlesse the diuine reuelation had said it which hath not a word of any such thing but looke better on your bookes and you shall find Bellarmine saith Peter lost his charity but not his faith because he was Pastor ouer the whole Church and was to teach it the true faith de Pont. Rom lib. 4. cap. 3. which sentence is much more then I say by which it appeareth that Bellarmines doctrine is not the perseuerance I maintaine nor my sentence so good Popery as M. Mountagu hath deliuered contrary to his vniust challenge Appeale pag. 18. It may be he will deny my distinction of the act of faith to establish his owne implyed Gagg pag. 163. which is on this wise Faith is either in the end or the act But this distinction I feare not because end and act are not parts of faith neither as specialls to the generall nor as constitutiue parts making a constituted whole besides what he saith of the end of faith is a riddle which I doubt himselfe vnderstandeth not Thus farre haue I answered to the consequent or position as it lyeth I will now put the disputation into due forme and answer thereunto Thus then it lyeth If you say Peter lost not his habit of grace then you subscribe to Bellarmine and the Gagger who say that Peter lost not his faith But you will not subscribe to Bellarmine c. where he saith Peter lost not his faith for that is Popery Therefore you must not deny that Peter lost his habit of grace I answer This whole argument is a meere caption and no proofe it supposeth that the losse of the habit of grace is denyed to Peter onely which is false and the conclusion nothing to the purpose And so he must be vnderstood for the Papists deny the losse of faith vnto Peter onely But I will take it as it lyeth and answer to it The weaknesse of his cause will the better appeare by my answer which is this I grant the assumption I promise you I am and will be as farre off from ioyning in that article of the Popish faith as M. Mountagu and further too For he comes very neere it in giuing the Church the office to determine all controuersies in faith Yet you get nothing by it for the consequence of your proposition is naught I may say the first and not the second in the sense wherein they take it for they say he lost not his faith neither in the habit nor act by a speciall prouidence and peculiar dispensation vpon the reason and for the end as is aforesaid n o 25. but I say hee lost it not neither in habit nor act by that prouidence and dispensation which is common to him with all other men that haue receiued the habit of grace who must needs keepe their faith so long as they keepe the habit of grace because the habit of grace consisteth in faith hope and charitie Vnto this sentence of mine that faith of the Church of Rome is contrary They say all men lose their faith when they lose the habit of grace onely Peter is excepted by a peculiar priuiledge as I haue shewed no 25. Thus are we come to an end of M. Mountagu his snare and we find the snare is broken and the game is escaped and with it his whole disputation in this point of falling from grace is ended Hee tells vs of some that haue whirlegiggs in their heads Appeale pag. 81. Which is true of himselfe if it be true of any but he may bee pardoned that fault his heart was so full of anger and his pen of railing that he had no leasure to attend vpon Art and Diuinitie CHAP. XIII The point of reall presence M. Mountagu The Church of Rome The Church of England There is there need bee no difference betweene the Church of Rome and our Church in the point of Reall presence Gag 253. Appeale 289. Our Lord Iesus Christ true God man is contained truly really substantially in the Sacrament of the Eucharist conc Trent sess 13. c. 1 That is whole Christ body and blood together with the soule diuinity and not in a figure or vertue only can 1. The Supper of our Lord is a Sacramēt of our redemption by Christs death insomuch that to such as rightly with faith receiue the same the bread which wee breake is a partaking of the body of Christ and the cup is a partaking of the blood of Christ CHAP. XIV The point of Reall presence is debated THe order obserued hitherto must be obserued here also Three things are sought after 1 Whether his doctrine of reall presence bee true or not 2 Whether he consenteth in the reall presence with the Church of Rome or not 3 Whether he dissenteth in the point of Reall presence with the Church of England or not His consent with the Church of Rome is plentifully witnessed by himselfe Thus he writeth There is no difference betweene the Church of Rome and ours in the point of Reall presence Gagg p. 253. The Protestant in the Sacrament is as reall and substantiall as any Papist Gagg p. 251. If the