stamp and by it can shew how a church may be a runn away from Christ and a houshold servant vnto Christ How that church which reiecteth Christs law kingdom Scepter and in that respect is a rebell doth also at the same instant reteine obey and yeeld subiection vnto Christ his kingdome and Scepter And this he must doe or els confesse what he built in one place he destroyeth in another This he cannot doe because Christ his kingdome nor his Scepter cannot be devided into parts nor the Church extended therevnto as vnto parts neither can the doctrine of Christ be so obiected vnto the faith and obedience of the Church as that it may reiect some part thereof and beleeue other some but it must obey and beleeue every part thereof actually and intentionally or nonâ— at all There is one God one faith one hope one Baptisme not deviding but composing Christ in his members and profession are his owne words Appeale p. 43. Therefore by his owne authority I may safely conclude against his owne proposition now in question The Church of Rome is not a true Church Bishop Carleton writeth thus in his Booke called Directions to know the true Church The Church of Rome which now is is not the true Church of Christ p. 78. 92. The Church of Rome as now it stands hath no communion with the Catholike Church p. 88. 100. The present Church of Rome is no Church of Christ but an assemblie I say not of heretikes but of farre worse and more dangerous then any heretikes heretofore haue beene p. 65. Touching the danger that they are in which haue communion with the Church of Rome in the Popish doctrine and the receivers thereof he writeth thus These traps are layd with great subtiltie to inthrall their soules let them at least that are seduced lift vp their eyes and see the snares that are provided to catch them and behold the danger that is before them if they will wilfully fall into these snares then may they blame themselues for their owne destruction p. 63. 64. The damage redoundeth to the destruction of their soules This thing the simple people ought more carefully to looke to more exactly to prevent then any damage that can grow in their worldly state p. 43. The meanes to be saved are now taken away by these that are now in the Church of Rome p. 84. Which testimony as it is free from all exception that might any wayes disable it so also it caries with it many circumstances of credit especially to Mr Mountague for he saith Appeal p. 69. Sometimes he was his worthy friend and acquaintance since is his reverend and much reverenced Diocesan his superior in learning and authoritie A thing much vrged by himselfe Appeal p. 28. Vnto all men I find these circumstances yeelding credit vnto him Our Church and state doth take knowledge of him for learning and vertue for it imployed him for our Church in the Synode of Dort and that as the principall of our Divines that were sent thither are Mr Mountague his owne words Appeal p. 69. Since that our Church hath advanced him vnto Diocesan authoritie Lastly his testimony agreeth fully with the testimony of Bishop Iewell set downe before whose doctrine is indeed the doctrine of our Church the booke it selfe is dedicated vnto his Maiestie that now is and thereby hath a Royall Confirmation and Protection But which is most of all this testimony is commended by cleare and evident demonstration which out of the sayd booke is thus to be framed Every particular assemblie that holdeth not vnitie with the Catholike Church is no true Church of Christ but an assembly of heretickes p. 5. For the Church is but one not two nor many p. 4. But the Church of Rome hath broken off this vnitie with the Catholike Church p. 5. Therefore the present Church of Rome is no church of Christ but an assemblie of heretickes p. 65. The assumption of this argument he proveth thus The Church is one 1. by the vnitie of the body 2. by the vnitie of the head 3. by the vnitie of the spirit 4. by the vnitie of faith p. 6. But the church of Rome doth not hold the vnitie by the body p. 8. nor the vnitie of the head p. 13. nor the vnitie of the spirit p. 19. nor the vnitie of faith p. 22. Therefore the Church of Rome holdeth not vnitie with the Catholike Church Although all those are necessarily required to proue a Church to hold vnitie with the Catholike Church as he saith p. 6. he bringeth proofes that the church of Rome holdeth not vnitie in any one of them in the severall places which I haue quoted yet I will content my selfe to bring his proofe for the last because as he truely also saith where one of them is found all of them are found p. 7. And contrariwise His proofe for the last standeth thus They that hold the vnitie of faith with the Catholike Church they haue the same rule of faith with the Catholike Church p. 34. 39. For The faith of the Church is said to be one because the rule of faith is one and the same from the beginning of the Church to the end p. â—4 But the Church of Rome holdeth not but hath changed that rule of faith p. 32. 49. For Whereas the rule of faith was ever confessed to be in the doctrine of the Scriptures now in the Councell of Trent vnwritten traditions were taken into the rule of faith and so they teach that the whole rule is in the Scriptures and traditions p. 33. 49. 50. Therefore the Church of Rome holdeth not the vnitie of faith with the Catholike Church I might adde the severall proofes which this reverend Author bringeth to proue the severall parts of this argument but I forbeare it because the principall doubt lyeth in this that he saith The Scripture is the rule of faith And The Church of Rome hath changd that rule Which needeth no proofe because Mr Mountague avoucheth the same Appeale p. 16. On this wise There is a rule of faith we acknowledge it c. The Scripture is an exact and absolute rule of faith and manners The Pope doth dissent from and reiect that rule proposeth some things as to be beleeved against that rule Which is no lesse then as if he had said expresly The Scripture is the rule of faith and the Church of Rome hath changed it made a word of God of their owne invention Which are the Bishops words in the place alledged In that booke is set downe a second argument for the same purpose thus to be framed They that haue changed the Iudge of Controversies of faith haue changed that whereby the Church is knowne to be a Church But the Church of Rome hath changed the Iudge of Controversies of faith p. 64. 73. For The written Word of God doth suffice to end all controversies of faith and is the Catholike
iustified man may fall away from God and become not the childe of God Appeale page 59. The Church of England holdeth and teacheth punctually that a man may fall from grace Appeale page 73. It is the Doctrine of the Church of England that a man iustified may fall away from grace Ap. p. 89. And when he had belaboured himselfe almost out of breath to proue that falling from grace is the Doctrine of the Church of England the Ancients and the Scriptures he concludeth in these words I doe not say more then I am vrged to doe by the plaine and expresse words of our Articles and Doctrine publikely professed and established in our Church Appeale page 37. Other faire flowers that argue him one of the learnedst in the Church of England might bee collected hither but I content my selfe with these because the Reader may finde them in their owne places His last argument in this matter is set downe Appeale page 36. in these words Your prime leaders haue vnderstood the Tenet of the Church of England to be as I haue reported it and accordingly they haue complained against it I answer it is very likely hee would conclude from hence Therefore you must so vnderstand it also I let passe his bitternesse for that hurteth none that thinke not of it The Doctrine of the Church of England is vnderstood according to the primary sense and meaning thereof and sometimes also in a forced interpretation some haue complained of and obiected against this latter and so farre I grant this whole reason and good reason they had too for so doing It becommeth the Pastors people of the Church of England to discouer detect the corruptors of their faith But against the first neuer any excepted neither is there any reasō why Take the words of our Church as they lie force them not to serue a turne and they are familiar to vnderstanding and of a manifest truth And thus haue I dispatched all his arguments whereby he thinkes to proue falling from grace to be the Doctrine of the Church of England In the next place commeth his proofes to bee examined which he produceth to proue that a man may fall from grace Of which he hath no small store in his Gagge from page 159. to page 165. wherein hee hath followed Bellarmine de Iusti lib. 3. cap. 14. step by step omitting nothing that is of any force nor adding any thing that can supply any defect in Bellarmine Hee borroweth of him so much as his confidence in the plentie and perspecuity of diuine testimony Bellarmine saith Quod attinet c. The testimonies of Scripture are so many and so cleere that it is to be admired how it could come into the minde of a man to say Grace could not be lost Mr. Mountagu saith The Scripture speaketh plaine that a man may fall from grace Gagge page 161. Falling from grace is fully cleared and resolued in Scripture Gagge page 165. The Scripture is expresse for falling from grace Appeale page 36. I will giue answer to all the allegations produced let them be Bellarmines or Mr. Mountagues or whosoeuer else Truth may be defended against any opposer The whole multitude of their allegations may be reduced vnto two Sylogismes the former whereof standeth thus If euery righteous man may and some doe leaue his righteousnesse and commit iniquity then he that hath grace may lose that grace For The most righteous man liuing cōtinually doth or may mortally transgresse Where mortall sin is committed God is disobeyed Where God is disobeyed he will not abide Where he wil not abide grace cannot consist Where grace cannot consist it must needs be lost Gagge page 161. But euery righteous man may and some doe leaue his righteousnesse and commit iniquity Therefore he that hath grace may lose that grace I answer the words righteous and righteousnesse in this argument must be taken for the act not the habit and he doth so vnderstand it I take as granted This being so the assumption is true and needs no proofe yet notwithstanding hee alleadgeth many places of Scripture as Ezech. cap. 18. 24. 26. cap. 33. 12. 13. 18. Matth. cap. 12. 24. Luke cap. 8. 13. Iohn cap. 15. 2. Matth. cap. 24. 12. Rom. cap. 11. 20. 21. 1 Tim. cap. 6. 20. cap. 1. 18. 19. cap. 4. Gal. cap. 5. 4. 2 Pet. 2. 20. 21. 22. Heb. cap. 6. 4. and he concludeth that infinite are the testimonies of Scripture to the purpose that these speake vnto All which may be applyed vnto the assumption of this reason and cannot bee applyed to any other sentence neither doe they affirm any more but this viz. euery righteous man may and some doe omit holy actions and commit sinne in the actuall disobedience to Gods law Then hee addeth diuers examples of righteous men that neglected their obedience to Gods law and committed actuall sinne Which must be referred vnto the proofe of the latter part of the assumption and can belong to no other by which it is manifest that all this goodly shew and bumbasted brag of infinite places of Scripture all teaching falling from grace at the last commeth to no more but what euery man will grant and being granted will profit him nothing hee is not thereby one hayre the neerer to this conclusion A man may lose the habit of grace For The consequence of the proposition is naught and the proofe thereof false in many branches thereof auowed onely vpon his owne word without the least shew or pretence of proofe Surely this man meant not sincerely when hee vndertooke to proue that which no man did euer deny but takes as granted and leaues vnproued that which all men doe deny that ioyne not in faith with the Church of Rome That it may appeare I say true I will giue you an account of some faults in the consequence of the proposition and proofe thereof The consequence of the proposition dependeth vpon this sentence The habit of grace departeth from him that actually disobeyeth Gods law If this sentence be true his consequence is good if it be false the consequence is naught the latter part doth not follow vpon the former but this sentence the habit of grace c. is most false as will appeare To make it seeme true in the proofe of his consequence he doth first distinguish of sinne and then telleth vs what kinde of sinne it is that maketh grace depart Lastly hee giueth a reason why that departeth through this but how truely this is affirmed and substantially proued we shall see in the next passage The first branch of his proofe saith Euery righteous man may or doth sinne mortally In which sentence he taketh two things as granted 1 Some sinnes are mortall some veniall and not mortall 2 A man habituated by sanctitie may commit mortall sinne I answer if by mortall hee meant no more but sinne tending and conducing vnto damnation it would not be denyed him that sinne is mortall but thus
and doctrine goe together we agree So that the question is not what may bee giuen them Gagg p. 319. These words as they lye be voyd of sense they containe neither affirmation nor negation they bring nothing that is affirmed of or denied vnto to speak formally they haue neither subiect predicate nor vinculum If this word your be added vnto the words practice and doctrine and the word then bee put before the words we agree then that sentence may bee vnderstood but he will not abide him that shall doe so for he rageth against him that shall doe so Appeale p. 256. c. Whether those words be added or no his agreement with the Church of Rome doth sufficiently shew it selfe in them for 1. these words are spoken vnto the Church of Rome with whom he hath this present disputation for in the former part of this discourse he saith vnto them Whatsoeuer you say c. In your practice c. So that it is all one as if he had said Let your practice and doctrine goe together c. 2. By doctrine hee meaneth all the doctrine of their Church for he speaketh of doctrine without limitation and thereby extendeth his agreement with them in their whole doctrine touching Images which is further confirmed by saying the question betweene him and them is not what may be giuen them Which is as much as if he said I consent vnto their whole doctrine 3. By the doctrine of their Church he must vnderstand the decree of the Councell of Trent for their Church hath no other doctrine but that the rest is opinions of singular men so that his sentence now set downe is as if he had said I agree with the Councell of Trent in the point of Images Now the Councell of Trent hath decreed in the place alledged that The honour to bee giuen to Images is kissing of them vncouering the head and bowing downe before them Which must be vnderstood to be Mr Mountagu his sentence also Notwithstanding all this plaine euidence yet I presume he will deny his agreement with the Church of Rome because The ignorant amongst them giue them honour due vnto God and the learned amongst them as Thomas by name and others with him perswade that as much honour is to bee giuen to a woodden Crucifix as to Christ himselfe in heauen For thus he writeth and in this hee putteth the difference betweene himselfe and them Gagge page 299. and 319. I answer this is not sufficient to excuse him from agreeing with the Church of Rome for the one instance alleadged is matter of fact and hath not to doe in this businesse which concernes onely the faith of their Church the other which is the sentence of Thomas is matter of opinion which the Councell hath not decreed and Bellarmine saith de Imag. lib. 2. cap. 20. there be three opinions in their Church touching this thing whereof this of Thomas is but one so that we may conclude hee differeth from them in one opinion held by some amongst them and this is all hee saith and therefore for all this hee consenteth with them in matter of faith which is the thing wee seeke for I answer further It doth not appeare that hee doth dissent from them in this opinion neither For he yeeldeth honour vnto Images Gagge page 318. but doth not shew vs what is the nature thereof whereby wee might bee able to discerne the difference of that honour which he giues from that which they giue If it be replyed the Councell giueth little honour to Images and that which Thomas giueth is the main and chiefe thing to be blamed I answer that honour which the Councell giueth is falsely giuen and is a matter of faith which we may not receiue for euery false faith is an addition to the diuine reuelation If you aske whether hee agreeth with the Church of England or not Hee will answer he doth agree with it and doth affirme so much in effect Gagge page 318. 319. but it is a meere pretence without shew of truth hee can alleadge no one passage in the Doctrine of the Church of England which appointeth that any Images of Christ and the Saints should be set vp in Churches or that any kinde of honour should be done vnto them being set vp there or which assigneth vnto them any vse in religion much lesse that they should be helpes of piety c. The case being such it was a face without a face that said wee and Protestants doe them all Gagge page 318. The very truth is he doth contradict the Doctrine of the Church of England in some of these positions directly and in other some by necessary consequence and I proue it thus The Doctrine concluded and vrged in the Homilies is the Doctrine of the Church of England For The Booke it selfe and the vse thereof is established by publike authority and the subscription of all Ministers Artic. 35. But he doth contradict the Doctrine concluded and vrged in the Homilies Therefore he doth contradict c. The assumption or second part will bee apparent to him that readeth the words on both sides set downe in the former Chapter It saith Idoll and Image is the same thing and alleadgeth the vse of Scripture for it He saith Image and Idoll may be two things that is are not one It saith Images may not be brought into Churches and that being there they bee vnlawfull and intollerable He saith they may bee brought into Churches they are not vnlawfull and are sometimes profitable all which are direct contradictions affirming what it denieth and denying what it affirmeth Lastly if Images may not be brought into Churches then may they not be imployed in religion for helpes of piety the instruction of the ignorant and the stirring vp of deuotion c. for these are more then that because Images in Churches may bee for ornament or for no vse The Homilie doth deny the placing of Images in Churches therefore it must also deny them to be helpes vnto piety c. now he teacheth contradictory to this in making Images helpes vnto piety therefore hee doth contradict that which followeth vpon the words of the Homilie by necessary consequence Let vs see how he will auoid this obiection and for that end thus he saith Appeale page 260. I admit the Homilies to containe godly exhortations but not as the publike dogmaticall resolutions of our Church or Doctrine to bee propugned and subscribed in all and euery point I answer in the 12. Chapter no 8. hee extold the Doctrine of the Homilie as an authenticall record of the Doctrine of the Church of England In this place he denies them to containe the dogmaticall resolutions of our Church so constant is hee and so settled in his iudgement Let vs take what he will admit which we finde to be three things first they are exhortations secondly godly thirdly To bee propugned and subscribed in some things I require no more Exhortations they are that
be nothing but grace for can it bee conceiued how our comming to saluation can bee attributed to God as his worke but by reason that hee doth giue grace Lastly it cannot bee conceiued how God should bring to saluation by Christ but by giuing of grace seeing none come to saluation by Christ but such as are members of Christ and none are members of Christ but by the meanes of grace And that it was the meaning of our Church to make finall grace one thing appointed by Predestination to be giuen vnto man it is apparent by that doctrine of the Article which followeth where it maketh Predestination to be the cause or reason wherefore God bestoweth grace and glory vpon man in the euent for thus it saith Wherefore they which bee indued with this excellent benefit viz. of Predestination be called according to Gods purpose by his Spirit they through grace obey the calling and at length by Gods mercy they attaine to saluation BY CHRIST Hereby our Church doth set forth the means appointed by Predestination wherby in course of time man shal enioy the thing appointed by Predestination and that is Iesus Christ vnder whose name all other subordinate meanes are fitly comprehended and that our Church meant so need not be doubted because it addeth other meanes of grace and saluation besides Christ in the doctrine of the Article following TO DELIVER FROM DAMNATIOM By this the nature of Predestination formerly deliuered is set out or made more plaine vnto vs for this being contrary vnto that doth make it the more manifest vnto our vnderstandings and the Scripture taketh the same course also as in many other places so in these He that beleeueth is passed from death vnto life There is no condemnation to him that is in Christ Rom. 8. 1. By damnation is not meant the state of damnation actually for that sense cannot stand with the doctrine of our Church which followeth but by damnation is vnderstood the possibilitie of being in the state of damnation preuented by the decree of Predestination for that sense doth agree very well with the doctrine of the Article which saith This decree is constant as is declared before SOME ELECTED OVT OF MANKINDE The subiect or parties predestinated are here sayd to bee man but not all men vniuersally it restraineth the same vnto some of mankinde by saying that they are elected ones and elected out of mankind 2. The subiect that receiueth Predestinatiō is described by two things The one by the name and vnder the title of man meerly without any addition whereby is signified that man conceiued in himselfe onely as an intellectuall creature without grace or works of grace is obiected vnto and set before the diuine will of Predestination and in that notion onely he receiueth the same Our Church doth not say that God waited till man had grace and then and vpon the intuition thereof he was moued to and did predestinate him That this may be the sense of our Church is cleere because it is a course agreeable and decent vnto the diuine prouidence and man himselfe and that this must be meant by our Church is certaine also for no other sense can be made therof agreeable to these words and those words that went before which say the reason mouing God to predestinate is secret to vs And grace is bestowed by predestination The other thing describing it is the word elect which signifieth an act of Gods will whereby our Church doth giue vs to vnderstand that the reason why this or that man is predestinate ariseth from Gods will and pleasure of which it is that the predestinate are singled out and seuered from the rest of mankind IN CHRIST Our Church referreth these words vnto the word elect thus Those whom hee elected in Christ In this sentence the word elect doth signifie 1. an act of Gods will 2 An act going before predestination 3 A collection of a certaine number of men from others to be predestinated vnto this or that measure of grace and glory for so it speaketh in the 17. arti saying Those whom he chose he decreed to bring to saluation The words in Christ tell vs that Gods eye was extended to the chosen ones in or through Christ Now this act of election may bee done vpon man in the intuition of Christ either as the end intended and aimed at in the act of election or as the meritorious cause thereof In the first sense wee may not take our Church seeing it saith the reason that moued God to predestinate is secret to vs wee must therefore vnderstand our Church to speake in the first sense for that is most agreeable to the course of Scripture to the dignity of Christ and to the operation of grace in man What heart is it that will not rather make it selfe subordinate vnto Christ then Christ subordinate vnto him And that our Church meant thus we haue yet better reason to thinke viz. because this whole description of predestination is takē out of the first chapter to the Ephesians where the Apostle hauing said in the fourth verse He hath chosen vs in him He concludeth in the 12 verse That we should be to the praise of his glory which sheweth that Christs glory was the end intended aimed at in the act of electiō BEFORE THE FOVNDATIONS OF THE WORLD WERE LAYD That is before the Creation The world is created either in the reall being thereof or in the decree to create Our Church speaketh not of reall creating for then it should say the decree of Predestination is before actuall Creation This it could not meane or that is as much as if it had said the decree of Predestination is eternall for before that creation there is no duration but eternitie But our Church meant not by these words to say Gods decree was eternall for it had said so in expresse words a little before and this phrase of speech doth not make that more plaine but doth rather more obscure it Our Church then speaketh of Gods decree to create and so it setteth forth the moment wherein in our apprehension man is predestinate by God and is as if it had said Gods decree of Predestination in our apprehension goes before his decree of creation And the rather all men should vnderstand our Church thus because this order is agreeable to the nature of the things themselues Predestination being more worthy of loue then Creation That being supernatural perpetuall and mans last perfection This being naturall temporary and at most but a way vnto that therefore it is more orderly to conceiue the decree of Creation to be subordinate vnto the decree of Predestination then Predestination vnto Creation If any thinke that man cannot be predestinate before he be actually made I answer in Gods will of execution it is true man cannot inioy the being of the thing appointed by Predestination before hee hath actuall being himselfe now the will of execution is not now in
because I will auoyde all his suspition and imputation of faction and dissention I will alleadge the words and iudgment of other men not any of mine owne Bellarmine saith de grat lib. 2. cap. 9. after this sort No reason can be assigned on our part of Gods Predestination not onely merits properly so called but also the good vse of freewill or grace or both together foreseene of God yea also merit of congruity and condition without which he that is predestinated should not be predestinated For explication he saith further I adde On our part because on Gods part Cause may be assigned viz. In generall the declaration of his mercie and Iustice In particular God doth not want his reason why hee would predestinate vnto life this man rather then that although the same be hidden vnto vs. Thus farre Bellarmine This sentence he vndertaketh to proue in the tenth chapter following 1. by Scriptures 2. by the testimony of the Church 3. by reason founded vpon Scriptures and Fathers which hee beginneth thus Some out of mankinde are chosen vnto the Kingdome of Heauen 1. Effectually so as they come thereunto infallibly 2. Freely and before all foresight of works This proofe he makes good by the Scriptures in that chapter By the testimony of the Church in the 11. Chapter namely by the allegation of many particular testimonies and then in generall he saith All the Fathers esteemed of by the Church euen all of them without exception did manifestly teach this sentence after the heresie of Pelagius was begunne And also it was approued by the publike sentence of the Church Lastly he concludeth in these words This sentence ought to be esteemed not the opinion of some of the learned but the faith of the Chatholike Church He proues also the same doctrine of predestination by seuen reasons in the twelfth chapter euery one of them being no other but the application and accommodation of Scripture vnto the point and doth defend this sentence against opposition in the 13. 14. and 15 chapters following These testimonies of Bellarmine must bee allowed of by M. Mountagu for many reasons 1. Because hee is a Iesuit and Iesuites haue the preeminence for the present in the Church of Rome as himselfe informeth Appeale pag. 203. and Bellarmine was a man of better spirit then some of that society as himselfe auoucheth Appeale pag. 239. whom he doth there also professe to be ingenious and biddeth him well to fare He doth commend him and preferre him too before others saying Bellarmine is a man of as strong a braine and piercing apprehension as any new vpstart master in Israel of the packe Appeale p. 77. But it may be he will say Bellarmine is factious in this point I answer I will therefore fortifie Bellarmines testimony but not with the testimony of any other Iesuites though I might alleadge Suarez who is not only so full in this point as Bellarmine is but also doth exceed him in the explication and vrging thereof and that most frequently but I will forbeare that and only adde the Dominicans and because I will auoyd needlesse allegations I will content my selfe with Aluarez who in his booke de Auxiliis disp 37. n o 6. 9. c. Disp 120 n o 4. saith There can be no cause reason or condition on mans part assigned of Predestination but it is to be referred vnto the meere and vndeserued will of God Which he saith further is according to the Iudgement of Augustine approued of by many Popes and taken out of most euident testimonies of holy Scripture The testimonie of these two must needs be of great force vnto euery man that doth duely consider them because 1. They are our aduersaries whose testimony is of more waight then if they were friends 2. They are such aduersaries as purposely doe refuse to speake as we doe If then they concurre with vs in words and the thing it selfe then it is manifest the truth compels them for there is nothing else to induce them they want not euasions if any were to bee found for they are men of learning they haue parts of nature they are industrious themselues and are abundantly assisted by others neither are they ignorant that this their doctrin of predestinatiō is the opinion of Caluin To conclude this is a sentence not peculiar to themselues that is to the society of the Iesuits and the family of the Dominicans whereof they are but it is a doctrine vniuersally receiued by their learned as may appeare by Aluarez in the 37. disputation alleadged and Suaerez opusc 1. lib. 3. cap. 16. n o 7. and that which goes before onely some of them doe differ in the manner of handling it namely whether both grace and glory or grace onely bee thus freely predestinated Lastly it may bee truely esteemed the faith of the Councell of Trent also because that Councell knew it to bee the iudgement of Caluine whose sentence they meant to reproue in all things they could yet they decreed not a word against it and it is apparent they did not forget it because they spent so many yeares in that Councell which is a plaine argument they throughly considered all the differences betwixt them and Caluin Besides in the sixt Session and twelfth Chapter it decreeth against such as resolue with themselues that they are certainely in the number of the Predestinate iudging this to be the opinion of Caluin which is a plaine proofe that they forgot not Caluins opinion in the rest of his Doctrine touching Predestination I hope this proofe is sufficient to cleere this point from nouelty faction c. termes which it pleaseth Mr. Mountagu to giue it for what can bee more Writers ancient and latter Churches of Rome and ours agree in it confirm vrge it If this be nouelty faction puritanisme desperate detestable and horrible to the eares of pious men Mr. Mountagu is happy and his Dutchmen with him that haue chosen the contrary sentence but no reasonable man will beleeue it therefore I proceed His next flourish is in this sort The Lutherans detest and abhorre it Gagge p. 179. Strange though too true imputations are raised against it Odious things are inferred from it Appeale page 54. pressed to purpose and you cannot auoid to my poore vnderstanding their conclusions Appeale page 52. This discourse may serue to disgrace but not to disproue for hee assigneth no imputations nor consequents nor consequences nor antecedents in particular but speaks onely of such and onely auowes them vpon his owne affirmation and vnderstanding which are of little worth for his word is found false n o 11. 12. and himselfe saith his vnderstanding is poore Let him bring those particular imputations those consequents which hee saies are so odious and consequences which hee saith are so necessary and antecedents from which they flow let him shew what is imputed and vnto what and the world shall see he speakes neuer a true word Hee telleth vs of Rouing