The Church of Englands old antithesis to new Arminianisme VVhere in 7. anti-Arminian orthodox tenents, are euidently proued; their 7. opposite Arminian (once popish and Pelagian) errors are manifestly disproued, to be the ancient, established, and vndoubted doctrine of the Church of England; by the concurrent testimony of the seuerall records and writers of our Church, from the beginning of her reformation, to this present. By William Prynne Gent. Hospitij Lincolniensis.

Author: Prynne, William, 1600-1669.1629

THE CHVRCH OF ENGLANDS OLD ANTITHESIS TO NEW ARMINIANISME.

Where in 7. Anti-Arminian Orthodox Tenents, are euidently proued; their 7. opposite Arminian (once Popish and Pelagian) Errors are manifestly disproued, to be the ancient, established; and vndoubted Doctrine of the Church of England; by the concurrent testimony of the seuerall Records and Writers of our Church, from the beginning of her reformation, to this present. By WILLIAM PRYNNE Gent. Hospitij Lincolniensis.

GALATIANS. 1. 9, 2. IOHN 10.

If any man preach any other Gospell vnto you, then that you haue receiued, let him be accursed.

If there come any vnto you, and bring not this Doctrine, receiue him not into your house, neither bid him, God speede.

Vincentius Lerinensis contra. Haereses. Cap. 39. Quicquid omnes, vel plures vno eodemq, sensu, manifeste, frequenter, perseueranter, velut quodam sibi consentiente magistrorum Concilio, accipiendo, tenendo, tradendo firmauerint, id pro indubitato, certo, ratoq, habeatur.

London. 1629.

[Page]

TO THE HIGH AND Honourable Court of Parliament now assembled.

RIght Christian, Honourable, and Religious Senators; that all-disposing Prouidence of our euer-blessed GOD, which hath lately Conuented, and since that Centered you, with an vnanimous and inflexible resolution, vpon the examination of the seuerall Innouations, Restraints, and Pressures of our much endangered Religion, to the great content and ioy of all good Christians: hath at this time directed me to pen, and inuited me to publish, this ANTI-ARMINIAN Index, (which here lies prostrate at your feete, imploring your most gratious and free Protection,) to further your religious and happy Proceedings, in the discouery and suppression of those Hereticall and Grace-destroying Arminian nouelties, which haue of late inuaded, affronted, and almost shouldred out of doores, the ancient, established, and resolued Doctrines of our Church; to the intolerable griefe of all true Christian hearts; the exultation and triumph, of our Romish Aduersaries; the prouocation of Gods heauy [Page] wrath and curse against vs, (who hath blasted all our publike Enterprises, since these Arminian Errous haue crept in among vs:) and to the great endammagement and disturbance of our Church, and State; which are like to sincke and perish vnder them, vnlesse your medicinall and helping hands forthwith support them. For me, or any other now to question: (as I feare too many doe) Whether Parliaments haue any true, or legall right, in the reformation, establishment, and rescue of Religion; in the explanation of our Articles, or in Church affaires; were but to dispute; not onely our Non-Preaching, Pluralitie, Commenda, and Non-resident men, (the chiefe Fomenters of Popery and Arminianise, and the onely Cauellers at Parliamentary proceedings in matters of Religion,) Pluralities, Nonresidents, & Commendaes which are tollerated and admitted by the Statute of 25. H. 8. cap. 16. 20. & 61. 1 & 2. Phil. & Mary cap. 8. 21 H. 8. c. 13. et 28. c 13. are dissalowed by the Common Law. out of all their Benefices and Ecclesiasticall Promotions, (a happy and much desired worke:) but euen all our Bishops, our Ministers, our Sacraments, our Consecration, our Articles of Religion, our Homilies, Common-Prayer Booke, yea, and all Religion out of our Church, which are no other way publikly receiued, supported, or established among vs, but by Acts of Parliament, as I haue more largely proued in a Epistle Dedicatory to Mr. Cozens his cozening Deuotions. former Epistle. Hee who hath seriously suruayed the Statutes of our Kingdome, shal finde Religion and Church-affaires, determined, ratified, declared, and ordered by Act of Parliament, and no wayes else; euen then when Popery, and Church-men had the greatest sway, ingrossing all Ecclesiasticall Iurisdiction to themselues alone: and shall wee then doubt, whether [Page] Parliaments haue any Conusance of Religion now? It is the positiue Resolution of all the Fathers, of all Pro [...]estant, (and I thinke of most Popish) Diuines: See Mr. Iohn Northbrooke his Po [...]re mās Garden. cap 48 BB I [...]wels Defence of the Apologie pa [...]t 2. c. 2. Diuision 1. [...]. 522. &c BB. Bilson of Christian subiection, and Antichristian Rebellion part 3. neere the the end, where this point is largely prooued. That Kings, and temporall Magistrates, ought to bee the chiefe Defenders and Patrons of Religion; the suppressors of Haeresies, Idolatries, and false Doctrines: the principall Reformers of the Church: and they produce the Examples of Moses, Ioshua, Dauid, Iehosaphat, Solomon, Hezechiah, Iosiah, Constantine, Charles the Great, Iustinian, Theodosius, William the Conquerour, Henry the first of England, Canutus, Edgar, Edmund, Richard the second, Henry the fifth, King Iue, Alured, Ercombert, Ethelbaldus, and others: together with the Prophesie of Isay, cap. 9. 13. Kings shall bee thy nursing Fathers, and Queens thy Nurses: the 17. of Deutr. 18. 19. Psalm. 2. 10. the 1 Tim. 2. 1. 2. Rom. 13. 1. 2. 3. Iude 1. 2. and other Scriptures for to prooue it. Why then may not our King, our Parliament, and Temporall Magistrates now, as well as heretofore, intermedle with Religion, if all these examples, this conclusion passe for currant? Is it from any disability in their persons, because they are but Laicks? Why such were all these Kings and Magistrates: Such were all the Ancient and Moderne Reformers of the Church, that euer I could read of: Such were all our Parliamentary men in former Ages, 2. H. 4. c. 15. 2. H. 5. cap. 7. 25. H. 8. c. 14. 31. H. 8. c. 8. 14. 32. H. 8. c. 15. 25 34. H. 8. c. 1. 1. Mar [...]ae Sess. 2. c. 2. 1. & z. Phil. & Mar. cap. 8. who established Poperie, and since that 28. H. 8. c. 10 34. H. 8. cap. 1. 1. Ed. 6. c. 1. 2. & 3. Ed 6. cap. 10. 11. 12. 5. & 6. Ed. 6. cap. 1. 3. 12. 1. Eliz. c. 1 [...] 2. 13. Eliz [...] c. 12. 8. Eliz [...] cap. 1. abolished it, by publike Acts of State, confirming that Orthodox and true Religion in our Church which now we all professe: yet none findes fault with them. Such a one was See the History of the Waldenses, Booke 1. c. 1 [...] Valdo, that Citizen [Page] of Lions, the Father of the renowned Waldenses, or Protestans in France, and the originall Author of the first open defection from the Antichristian Church of Rome: yet all good Protestants applaud this Act of his. Such are the Maior part of our Ecclesiasticall Commissioners, who yet determine of Haeresies, false Doctrines, Scismes, and the sense and meaning of our Articles, yet no man quarrels or excepts against them. Why then should they deny this power vnto Parliaments, because they are but Lay, which they acknowledge, and admit in these? Especially, since all our Churchmen are virtually included in our Parliament, and so suffragate to its Conclusions in our Prelates (the vnquestionable Iudges of Points and Controuersies in Religion) who are chiefe Members of this mixt Assembly, compacted both of Church and State, and so not wholly Lay or Ciuill, as some vainely fancy. Is it because Parliaments want Conusance or power to deale in Church affaires, and matters of Religion? How then was Popery heretofore implanted, since that exiled, and our present Orthodoxe Religion, with all its seuerall circumstances, and adiuncts, estated, and lawfully setled in our Church by Act of Parliament; if Parliaments haue no Legall, but onely an vsurped Iurisdiction in Matters, Articles, Rites, and Tenents of Religion, as some Papists haue auerred, and the BB. Iewel, BB. Bilson, and Mr. Northbrooke letter (C) and Mr. Tyndall, Obedience of a Christian man pag. 137. 138. fore-quoted learned Prelates and Writers of our Church refelled? Certainely if our Parliaments haue such a transcendent power, as to [Page] authorize 23. H. 8. c. 14. Sheriffes in their Turnes, and Stewards in their Leetes and Wapentakes, to enquire of haeresie and haeretiques: as to enable 1 Eliz c. 2. Iustices of the Peace and Quorum, to indite and punish Scismatiques: as to 27. H. 8. cap 15. 3 & 4. Ed. 6. cap. 11. associate an equall number of the Temporalty with the Clergie, in collecting, ordering, and composing Ecsiasticall Canons, Lawes, and Constitutions, for the regulating of Ecclesiasticall Courts and persons, and the better ordering of the Church: As to 1 Eliz. c. 1. 13. Eliz. c. 12. See ca. 32. H. 8. cap 15. 31 H. 8. c. 14. authorize his Maiesties Commissioners in causes Ecclesiasticall, though Lay-men (as many of them are) to exercise all Spirituall and Ecclesiasticall Iurisdictions, Priuiledges, Superiorities, Preheminences and Authorities, as by any Spiritual or Ecclesiastical power or authority hath heretofore beene, or may lawfully be exercised or vsed, for the visitation of the Ecclesiasticall State and persons, and for reformation, order, and correction of the same, and of all manner of Haeresies, Errors, Scismes, and Ecclesiasticall Abuses, Offences, and Enormities: much more haue they Iurisdiction of these things themselues; else they could not collate, or transferre such Iurisdiction vnto others. Is it then because the worthy, iudicious members of our present Parliament, want learning, iudgement, or sufficiencie, to discerne of Spirituall Truthes? to vnderstand the sense and meaning of our Articles which themselues long since 13. Eliz. c. 12 confirmed? to distinguish Popish and Arminian Errors, from receiued, from vndoubted Orthodox conclusions? or because they are so barbarously illiterate, or irreligiously ignorant, as not to know the obuious, professed, established, and long continued Doctrines of our Church, which euery catechized [Page] Country Peasant, or Schoole-boy can repeate? Alas, what English, Spanish, Romish spirit, can be so impudently absurd, so prodigiously intoxicated, as thus to idio [...]ize, yea quite vnchristen the Piety, and all-sufficiencie of our selected Senate, the most iudicious and supreame Counsell of our King and State? Can any man who knowes their most accomplished abilities; their dexterity and insight in Religion, so much as once conceiue, such a grosse stupidity, or more then damnable and vnchristian ignorance in this very flower of our Church, and Pillars of our State, as that the proper sence of our receiued Articles, or the long-continued, plaine, and oft-resolued Doctrines of our Church, are yet kept sealed from them? What is this, but to brand them all for ignorants, or to stitch the Colliers, or Papists blinde implicite faith vpon them See Doctor Whites way to the Tr [...]e Church. Digresse 2. to beleeue onely as our Church beleeues, and yet to know no distinct particular Tenents which she doth beleeue? What, but to aduance our Ecclesiasticall Commissioners aboue our Parliament, in admitting them to bee competent and able Iudges of Haeresie, Scisme, and of the sence and meaning of our Articles, when as the Parliament which confirmed them are not such? and to denie that priuiledge Acts 17. 11. Iohn 7. 17. ca. 10. 4. 10. 15. 27 1 Cor. 12. 10. 1 Thes. 5. 21. 1 Iohn 4. 1. 2. 3 2 Iohn 6. 7. 10. Gal. 1. 7. to 11. Math. 7. 15. 2 Pet. 3. 17. of iudging Doctrines; trying spirits; prouing all things, distinguishing the voyce of Christ, and of his Spirit, from the voyce of Strangers, Theeues, and false seducing Spirits, to the prime and choysest of Christs Flocke, which is common to, inseparable from, the very meanest of his Lambes and Sheepe? If then Parliaments haue alwayes anciently [Page] intermedled with matters of Religion, by a constant, iust, and Legall right: If there bee now no sufficient disability, either in the Members, Iurisdiction, Skill, or requisite Abilities of our present Parliament, to censure or examine the Violations of our established Articles, and Religion, or to settle, protect, define, declare, and ratifie the proper sense and meaning of our Articles, and the vndoubted Doctrines of our Church: I see no cause why any Clergy men (vnlesse they are guilty of Sophisticating, or betraying the Truthes, and Doctrines of our Church; and therefore feare the doome of Parliaments, from which there is no euasion) should quarrell, or except against your pious progresse in matters of Religion, (which most of all concerne vs) nor yet repine at Laicks (as they do) for writing in their iust defence.

This stumbling-blocke of Parlimentary Iurisdiction in causes of Religion, (which stickes and takes with many) being thus in briefe remoued; and your present Honourable proceedings in the examination of the innouations, and violations of the ancient Religion, and the resolued Doctrines of our Church, absolued from the vniust exceptions of ignorant, obnoxious, or ill-affected Spirits, who only censure and dislike them: It may be here demanded, what Doctrines, what Religion are now to be established? Surely no other but those Ancient, Orthodox, and Dogmaticall Conclusions, which the Church of England, since her Reformation, hath alwaies constantly embraced, ratified, and defended as her owne; but those especially, [Page] which Popery and Arminianisme haue of late inuaded. Yea, but how may Parliaments infallibly discerne what Tenents are our Churches genuine Doctrines, when as both sides lay equall claime, and title to our Church? Arminians now appealing to Her, aswell as their Opposers.

For resolution to this Quaere, I shall first of all take two things as vndoubted Theories.

1 First, that the Church of England hath some certaine, positiue, particular, established, receiued, yea resolued Doctrines, which shee may truely call her owne: in which, all necessary Truthes, (especially such, wherein the very marrow, efficacy, life, and power of grace, and all true Christian comfort doe subsist) are actually, euidently, and fully comprehended: Else it will ineuitably follow, that as yet shee hath no sound Religion in her, and is as yet no true, no Christian Church.

2 Secondly, that all these seuerall Doctrines, are, not onely cognoscible in themselues; but likewise publikly, indiuidually, and distinctly known in our Church: else all our Articles, Preaching, writing, and Disputes, (together with the bloud shedde of our famous Martyrs, and all Apologies for our Religion) from the beginning of reformation to this present, are in vaine; and wee haue yet no other, but an indefinite, confused Religion: an ambiguous, implicit, Popish Faith, (which in truth is no Religion, no Faith at all:) and so our danger is, Math. 11. 21. to 25. Luke 10. 12. to 16. our condemnation shall be greater, then euer Sodomes or Gomorrahs were, who neuer had such meanes, such light as we.

[Page] These two irrefragable Conclusions being thus praemised: This Quaere may be thus resolued: The onely infallible way to determine, to finde out the ancient, the vndoubted Doctrines of our Church, is to compare them with the Rules of triall: The originall Touch-stone by which all Theologicall Conclusions must bee examined, is the Scriptures: and these, (together with the Ancient Fathers, and approued Councels) wee dare to challenge as our owne, if the naked truth of our Assertions were the thing in Issue: But our present inquirie being of a different nature, to discouer the true Ancient Doctrines of our Church, and distinguish them from pestilent vpstart Errors; wee must heere proceed by other Triers; euen the Articles, Homilies, Common Prayer Booke; the publike Euidences, Records, and Declarations; with the concurrent Testimony of all the learned Writers of our Church: the onely Grand-Iury-men to try, the best Euidences, the sole Witnesses to proue, the most impartiall and able Iudges to determine the Doctrines of our Church. That which all these doe ioyntly, cleerely, fully vote, confirme, approue, and testifie, a Parliament may safely declare, and ratifie to bee; that which they all, or most disclaime, a Parliament may iustly censure not to bee; the vndoubted and resolued Doctrine of our Church.

If then all these giue vp their ioynt and seuerall suffrages for our Anti-Arminian Conclusions; If they all passe Sentence against their opposite Arminian Errors, (as this present Treatise will vndenably [Page] prooue them to haue done) you may confidently declare, resolue, re-establish the one, as being; exile, yea damne the other, as not being, the Ancient, receiued, and vndoubted Doctrine of our English Church.

And why should you now make any doubt or scruple of passing such a sentence? Neuer were there any truthes more copiously confirmed; more constantly defended; more posit [...]uely resolued; more aboundantly propagated; more generally Preached; more vnanimously imbraced; more vncontrolably published, more peremptorily established in our Church, then these Anti-Arminian Tenents, which I heere present vnto you: There is scarce one publike (whether Ancient or Modern) Act, Record, or Euidence of our Church, since her Reformation hitherto, but doth in terminis, at least in substance, guie iudgement for them: Scarse a learned or godly Martyr of note or eminency in our infant Church, but hath planted them with his hand, watred them with his bloud. Scarce one Diuinity Professor in either of our Vniuersities; hardly an Orthodox or renowned Writer in our Church, from the beginning of King Edward the 6. his Raigne till this very present: but hath subscribed them with his hand and feale, and transmitted them to posteritie in some publike Worke. Not one constant Preacher of a thousand, who hath not proclaimed them in the Pulpit. Scarce a Graduate in Diuinitie, but hath either in Lectures or Disputes, defended them in the Schoole. Scarce an Act, or Commencement hath [Page] passed in either of our Famous Academies, wherein all, or some of them, haue not bene publikely affirmed in Diuinity Exercises. Not one authorized or approued Writer of our Church (for I count not Three of their bookes were not lycensed. Barret, Thomson, Mountague, or Iackson such, the only opposites to them, that I know off, and those generally opposed, by all our Orthodox Diuines) who did euer once oppugne them: Yea al such who haue formerly but barked against them in their inconsiderate Sermons, haue beene forced to sing a publike Palinodie for their paines: as the Recantations of Barret, Sympson, and others largely testifie: And shall wee now beginne to question, whether they are the Doctrines of our Church or no? because some pur-blinde, squint-eyed, ideall Arminian Nouellists, begin for to dispute it? What is this but to make a scruple, whether the day be light, or no; because Buzzards, and blindmen cannot see it? or sottishly to enquire, whether the Sunne stands centred in one constant climate, whiles the massie Earth wheeles round; because one brainesicke Copernicus out of the sublimitie of his quintessentiall, transcendentall Speculations, hath more senselesly, then Metaphysically, more ridiculously, then singularly auerred it? Shall others wilfull, gainefull, and aspiring blindnesse, make vs to doubt our eye-sight? or shall the absurd and idle Quaerees of some Romish or Temporizing Spirits, so vnsettle vs in our long-professed faith, as to cause vs now to question the most positiue, palpable, and resolued Principles of our reformed Religion? Yea so farre to besot vs, as [Page] to put vs to this irrationall, this frantique scrutinie; Whether that bee the vndoubted Doctrine of our Church, which shee hath alwayes hitherto beleeued, embraced, professed as a truth: or that rather which she hath alwaies Diametrally opposed, yea censured as an Error? O let not vs be so vnchristianly, so Atheistically wauering in the Fundament all Tenents of our long-professed Faith, as that this Apostolicall, Stigmaticall brand of an admired subitane Galathian Apostasie; Gal. 1. 6. cap. 3. 1. 2. 3. 4. (I maruell that you are so soone remoued from him, that called you into the grace of Christ vnto another Gospell: O foolish Galatians who hath bewitched you, that yee should not obey the truth, &c.) With the disgracefull and soule-pricking obloquies of our insulting Aduersaries (who will be apt to vaunt, that we now begin to doubt of our Religion, and fall backe to them) should now iustly seize vpon vs, for our halting in these oft, yea, The Articles of Ireland cō posed 1615. & the Synod of Dort: 1619. 1620. haue resolued al these points in terminis. late resolued points, in which both we and our Forefathers haue beene so long instructed. Alas, why should Papists; why Turkes, or Atheists thus reproach vs: Where now is your reformed Religion, in which you haue thus long reposed your Saluation, and imbarqued all your soules? Where is the Faith, the Doctrines of your Church, which you haue thus pertinatiously embraced since your reuolt from Rome? Where is the precious bloud of all your glorious mocke-Martyrs, in which you haue so long gloried? Where the Orthodoxie, Learning, and Solidity of your much renowned Academies? of your vnparallel'd Martyr, Bucer, Tyndall, [Page] Latimer, Beacon, Cranmer, Iewell, Nowell, Veron, Fox, Fulke, Reinolds, Whitakers, Hooker, Hutton, Cartwright, Hill, Babington, Willet, Perkins, Abbots, Field, Crakenthorpe, Whites, Vsher, Prideaux, Ward, Benefield, Sharpe, Sybthorpe, Ames, Featley, Wilson Carleton, Dauenat, Morton, Goad, Belcanckquall, Burtons, your imcomparably learned King Iames, (the Phaenix of his Age, and eminentest of his ranke for solid learning) with all your other Centuries of Writers in which you so much triumph? Where the Authority of your Church, you Parliaments, or your Articles; that you now begin to doubt, yea, question and re-examine the truth and verity of these dogmaticall Conclusions, which all these haue planted, watered, sealed, and setled thus among you? What a shame, a brand a downefall will this bee to our Religion? What an inexpiable blemish, and intollerable disgrace to all our godly Martyrs; to these our famous Writers; to our learned Soueraigne of blessed memorie; to his two vnparalleld Predecessors Queene Elizabeth, and King Edward: to our whole glorious, and flourishing Church, since the beginning of her Reformation to this present? What a griefe, a heart-breaking to all faithfull members of our Church & State? yea, what a dangerous Praecipice, and fatall ouerture to all our soules: if wee should now beginne to plucke those foundations vp, on which wee haue thus long built, the hopes, the structure of our eternall happinesse: or to call that into question, which wee haue so oft resolued for the vndoubted Orthodox beleefe and Tenent [Page] of our owne; yea, of the Catholike and Apostolike Church of Christ, frō age to age, which can neuer totally, nor finally erre in Fundamentall truthes?

Memorable is the answere of that blessed ancient Eusebius Eccles. Hist. l. 4 cap. 15. Niceph: Calist Eccles. Histor. l. 3. c 34. Martyr, Policarpus, when hee was vrged by the Pro-consul to blaspheme and denye Christ, that so hee might escape: Fourescore and sixe yeeres (saith hee) haue I serued him, neither hath hee offended me in any thing; and how can I now reuile or denie that King, which hath thus kept mee? Surely not to ascend to Wickcliffe, Bradwardine, Bede, or Anselme (who all concurred with vs in our present Tenents) but to confine our selues vnto the Ages of those later Martyrs, and Writers of our Church, which I haue heere recorded: I can safely say, (and I hope I haue sufficiently euidenced it in the ensuing Catalogue: that our Church hath Mr. Tyndall with whom we begin our Catalogue was Martyred in the yeere 1536. Iohn Frith in the yere, 1533. Dr. Barnes in the yeare 1541. King Edward was crowned in the yeare 1546. So that these points haue continued in our Church well-nigh an 100. yeares. this fourescore and sixe yeeres, and more; euen constantly embraced, and defended these Anti-Arminian Theses, neither did they euer offend, or doe her harme in any thing: (yea, they haue beene so farre from preiudicing, or offending, that they haue accumulated her with all varieties of blessings, of contentments, making her Isay 51. 3. as the very Eden, and Paradise of God, while they dwelt in peace within her, whereas now shee ebbs and sinckes together with them:) And shall shee now proue so vngratefull to her gracious God; so iniurious to these blessed truthes, (wherein the very marrow of all true Christian comfort, yea the strength, the ground and certainety of our Saluation rest, though some haue [...]leited them as meere curious, and nice Disputes,) [Page] as now to question, yea silence and restraine them, when they haue thus long kept her in such peace and glory, as Prisca parē nescit, aequalem poster [...] nullum Exhibitura dies: praeteritis m [...] li [...]r ma [...]or (que) futuris. Cābdeni Brittan. pag. 160. no former age hath euer matched, nor subsequent dayes ha [...]e hopes to parallell? What, shall we thus requite the Lord for these his documents, wherein his incomprehensible Wisdome, Freedome, Mercy, Iustice, Power, Grace, and glory, shine foorth in greatest luster; as after all the good they haue brought vpon vs, to dis-inherit them of their ancient Freedome, and by certaine Politike, and insensible gradations to shoulder them out of our Church; that so Popery and Arminianisme (the fertile mothers of all licentious dissolutenesse) may possesse their throne? Shall wee thus repay our blessed Martyrs for all their glorious sufferings, as now for to dis-martyr, yea, vncrowne, and tread them vnder foot, by disputing, or doubting these Theologicall positions, which they haue canonized, and sealed to vs with their bloud? Shall we thus retaliate the very Pillars of our Church, and Patrons of our Faith, euen all our learned Writers, as to brand them for illiterate, erronious, and seducing Nouellers, to their eternall infamy, in rooting vp these fundamental Truths which they haue planted; or re-implanting those Pelagian, Arminian, Popish Errors, which they all haue laboured to extirpate? Shall we now proue so vnnaturall to our Mother Church, as to rip vp her wombe that bare, or cut off her duggs that nourished vs, in offering violence to these her sacred Assertions, which did at first begette vs vnto [Page] grace, and now cheerish and prepare vs vnto glory? Or shall wee bee so iniurious, so destructiue to our owne distressed soules, as to strippe them naked of all coelestiall comforts? to vnbottome them of all their hope and stay? or to leaue them destitute of Saluation, in depriuing them of all these sweete and rauishing cordialls? in dis-lincking that Golden, that Adamantine chaine of Gods immutable and free Election; whereon their very happinesse, comfort, and Saluation are alone suspended? Let this, let this, bee far from all our thoughts; at leastwise from our practise. Farre be it from any of vs, especially, from you right Christian Worthies, intrusted with the care and safety of Religion, as to question or doubt of these Orthodox, these sweet Conclusions, so long estated, so oft resolued in our Church, without any retractation, or controll.

Your onely care, your worke is now, to defend, to settle them, not dispute them; to damne, yea, quite extirpate their opposite Arminian Errours, (which like Tares spring vp apace among vs, and ouergrow our Wheate,) not to honour, countenance, or equalize them with them, by putting them both to triall: to question, censure, and condemne, their audacious open Aduersaries, their secret dangerous Master-vnderminers, Sunt enim quidam qui sustissime damnatas impietates, adhuc liberius defendendas putant: et surt qui occultius penetrant domos, et quod in aperto non clamare metuunt, in secreto seminare non quiescunt. Sunt autem qui omnino siluerunt magno timore compressi: sed adhuc corde retinent, quod ore iam proferre non audent, qui tamen possent fratribus ex [...]rioreipsius dogmatis defensione esse notissim [...] Proinde alii seuerius [...] coercendi, alii vigilantius vestigand [...]: alii tractandi guidem lenius, sed non segnius sunt docend [...], vt si non timentur ne perdant, non tamen negligantur, no pereant. Aug. Epist. 105. Sixto. It was his speech of the old, I may as truly apply it to our new Pelagians. who are of different rankes, and must be dealt with in a various [Page] manner;) not to discusse their verity, of which our Church was neuer yet suspitious, in the least degree. Proceede, therefore as you (Gods name be blessed) haue already done: to inquire out the Heads, the Nurseries, rootes, and grand Protectors of our Popish, our Arminian mungrell rabble, (which swarme like Locusts in our Church of late) combining both together (as is iustly feared) to eate out our Religion by degrees, to spoile vs of these temporall immunities, of those coelestiall treasures of Gods sauing truth, which are farre dearer to vs, then our dearest soules: and when you haue once discouered them (as you may quickely doe, since practise, fame, and iealousie haue made them so notorious,) it will be worth your labour to hew them downe with speede, both root and branch, at once; else all your superficiall hacking of some smaller Issues, will but increase their growth, augment their strength, and multiply their fruit, their branches, and al-daring practises, when the time, the feare of lopping are but passed ouer. Trampling we know on Camomile stalkes, doth but make them grow the thicker, spread the faster: it is the breaking, not the bruising of the roote that kills it. The mowing down of weedes, of grasse; the lopping off of lesser branches doth neuer hinder, but aduance their growth; not lessen, but augment their number: The rootes must first bee stocked vp, or else the blades, the stalkes, the branches will not, cannot wither, or [Page] giue ouer budding. Strike therefore at the roots, as well as at the branches of these preuailing Factions, else all your lopping, will turne but into pruning: your launching into festring; your medicine into poyson, to kill our Church the Patient, but strengthen her diseases, which haue hitherto got ground vpon vs, by all those former Parliamentary lenitiues and verball purges, which your Medicinall skill applyed to them.

It is noted of Pelagianisme, (of which the doctrinall part of Popery, in the points of Grace, and the whole body of Arminianisme are the reuiued ashes, and new-raysed Goasts,) Illustris olim protulit Britannia dogma hoc super [...], &c. Festus Hommius in Co [...]onidem Gulielmi [...] Arnesij. that it tooke its rise in England, Hierom. aduersus Pelagium ad C [...]isiphontem: Argumentum: Prosperi Cronich [...]n. Bibliothecha Patrū: Tom. 5. pars 3. pag 1 [...]2. Bede. Ecclesiast. Hist: Gentis Anglorum lib. 1. c. 10. Meredith Hā mers Chronograph p. [...]89. Pelagius the Father of it being himselfe a Brittaine, and a Monke of Bangor: What a regained Honour were it to our Nation; What an inutterable benefit to our Church; What a glory to this your Honourable and great Assembly, if you could now at last eternally interre it in the soile that bare it; and make its ancient (now its second) wombe, its last, its endlesse Graue? It was said by one of note, some fewe yeeres past: (and I wish it may be Prophetically true at least.)

Festus Hō mius in Core [...]idem. Guliel [...]i Amesi [...] 1618.

Tulit malum hoc & sustulit Brittania [...]:

That England had both hatched and destroyed this monster of old, of new Pelagianisme, which Arminius and his followers had then newly raised from Hell, to which it was of old condemned: But alas, we see its liuing, and springing vp like Hydraes [Page] heades; Its former Multae dum leuiter corriguntur saepius maiorae co [...]surgunt. Cabilonense Concil. 1 [...] Can. 13. ouer-indulgent decapitations both at Dort, at home, being but a bloodletting to increase its future vigour, not a fatall blow to bring it to its finall period; because it cut not off those master-veines which gaue greatest, though but hidden life and growth vnto it. O therefore giue, and strike it, and its Arminian Issue now at last, a finall, fatall, and heart-killing blow, which needes no iteration; and bury them this once so deepe, so sure, that they may neuer neede a second Funerall.

But how you will say, may this bee done? I will informe you in a word or two.

It is Storied of the Math. 27. 60 to the end. chiefe Priests and Pharises (who were euer the greatest and most imbittered enemies to Christ and his Apostles, as their successors, who will needes be stiled Priests, haue since bene to his members,) that hauing crucified our blessed Sauiour, because they would bee sure to keepe him from rising from his graue againe, according to his promise: they did not onely suffer him to lye intombed in a rocky Sepulchre, to the doore of which there was a great stone rolled: but they likewise went and made the Sepulchre sure, sealing the stone, and setting a watch, for feare lest his Disciples should come by night, and steale him away, and say that hee was risen. What these vile miscreants vainely did in Antichristian, doe you Right noble Christians, in true Christian Policie: Pelagius with his late-born brat Arminius, hath beene oft times buried by sundry Concilium Palestinum [...] Africanum. Arausicyaum: Ancient, (some Synod of Dort, 1619. 1620. Conuocation of Ireland, 1615. in their Articles then composed Moderne) Councels, and [Page] Hierom. contra Pelagianos Augustin. 7. Tom-pars. 2. Prosper. Fulgentius Bernard. Orosius. Bradwardine. Fathers of the Church, but yet they haue alwaies risen from the dead againe, to the great disquiet of all true Christian Churches: If then you chance to crucifie them once againe (as now wee hope, wee pray you may, for feare their life proue all our deathes: they being the Archest Traitors to our Church, our State, our soules, and sauing Grace:) you must not only see them intombed for the present, though it be in graues of stone: but likewise watch, and seale their Sepulchres, making them sure for all succeding Ages, by some inexorable, strict, and vigilant Acts of Parliament, which no Charme, no Wile, no Force, or Policie may euade; Else their Disciples will come by night againe, (as they haue oft times done) and steale them quite away; and not onely say, but to our great disturbance, prooue; that they are once more risen from the dead: So shall their last resurrection be farre worse, our second danger, your latter Error, farre greater then the first; which God forbid.

Now the GOD of grace, and wisdome, so ayde, direct, and guide your Honours with his Spirit, in this great weighty Worke, (which needes an heauenly power to accomplish it:) that wee, to our vnutterable ioy and comfort, may now at last behold, our drooping and declining Orthodox Religion (the onely Center, Pillar, Bulwarke, Garrison, Honour, Treasure, and conseruer of our declining State, which ebbes and flowes together with it) reuiued, aduanced, established, [Page] and secured once againe, against all Forraine, all Domestique hostile Forces, all Stratagemes that oppugne it: and that all our eyes may see with tri [...]mph, all Popery, all Olde, all Newe Pelagianisme, with all the grand Fomentors, and Master-springs that feede them, (in despight of all their new-erected and much adored Altar-Idols,) arraigned at your dreadfull Barre, condemned at your great Tribunall; executed before your faces: layd dead and prostrate at your feet: interred in some brasen Dungeon; yea sealed vp, and strictly watched with such enuironing, cautelous, ir-repealable, and adamantine Lawes, as may so presse them downe for all eternitie, that they may neuer raise themselues, nor yet bee raised in our Church againe.

Amen. Amen.

Your Honours in all humble seruice, whiles you stand for Christ, Religion, Church, or Countrey. WILLIAM PRYNNE,

[Page]

TO THE RIGHT REVEREND FATHERS IN GOD, THE ARCH-BISHOPS and Bishops of the Church of ENGLAND.

RIGHT Reuerend Fathers in God,

In [...]egritas praesidentium, salus est subditotum. Nam totius familiae Domini status et ordo nutabit, si quod requiritur in corpore, non inveniatur in capite: Leo Epist: 87: cap: 1 in whose pious integrity, and industrious vigilancie, the chiefest safety; in whose vnfaithfulnesse, negligence, or insollidity, the greatest hazard, the inevitablest danger of our Protestant Church, and long professed religion are suspended: I here most humbly tender vnto your fatherly and pious considerations, an vninterrupted Antithesis of the Church of England, from her very first reformation to this present, against that O [...]osius, De Libertate Arbitrij Apolog: contra Pelagium, stiles it: Nefaria haeresis: venatissimorum dogmatum abominatio; serpens, suffocans (que) halitus; most venemous Semi-pelagian heresie, and those Arminian Novelties, which haue of late invaded, yea much endangered her ancient, established, and professed Doctrines, which your Ecclesiasticall ^c Dignities, and frequent Subscriptions to the Articles, Homilies, & Tenents of our Church, engage you in a more speciall manner to protect.

[Page] It is not, yea it cannot be vnknowne to your grauities, that olde Pelagius, and Faustus, who haue lyen dead and rotten in their graues 1100 yeares, or more, haue by a kinde of See Plutarch De his qui sero a Numine puniuntur. Diogenes Laert lib 8. Pythagoras. Platonis Phaedon: Tertullian de Anima, Hierom. Epist. 59. cap. 2. Pythagorean Metempsy chosis, revived in Arminius and his followers now of late, (as Haec venenatissimorum dogmatum abominatio habet etiam nunc viventes mortuos, mortuos (que) viventes. Nā Crigines, Priscillianus, et Iovinianus olim apud se mortui in his vivunt; et non solum vivunt, verum etiam loquunt [...]r; nunc vero Pelagius et Caelestius in his viventes mortui, ecce adversus Ecclesiam, quod mi erum est; et quod multo m [...]erius est in Ecclesia palam sibilant, &c Orosius de Libertate Arbitrii contr. Pelag. Bibl. Patrum, Tom 15 p 144. Origen, Priscillian, and Iouinian did in them) and not onely spoken openly against the grace of God, and doctrines of our Church, which is miserable; but even publikely preached and written against them in our Church, without any Ecclesiasticall censure or controll; which is farre worse: It was the complaint of a Reuerend and learned Prelate of our Church about some ten yeares since, in an Epistle Dedicatorie vnto his Maiesty then Prince of Wales: ^f That the stinking vapors of Arminius (whose heresies hee there learnedly encounters) had beene blowne ouer from the Belgique shores vpon our English coast, and so infatuated some of our Diuines, that leauing the beaten and approued path of faith, they betooke themselues vnto the crooked wayes and praecipices of Arminius, destroying the Articles of our Religion with their Tenents, which they had formerly confirmed by their owne subscription. What hee lamented and condoled then, we haue much more cause to complaine of now; when as these contagious vapours haue not onely dangerously infected many, but likewise animated [Page] some Stat ergo Goliah, proh dolor, in Ecclesia, superbia immanissimus, carnah potentia tumidus, omnia se per se posse confidens et non solum stat; verum et provocat; simul (que) per dies plurimos sanctum Israel manifesti timoris exprobrat: Orosius contra Pelag Apologia. Goliahs, to bid professed defiance to the host of Israel in Arminius his quarrell, and to take vp armes in his defence, against the oft resolued and subscribed Doctrines of their Mother Church, who hath enriched them with sundry fauours; and yet alas, Orosius Ib. Ab Ecclesia siquidem haereseos impugnator expellitur, et nutriri in sinu Ecclesiae haereticus inuenitur: the impugners of Arminius his Champions haue beene questioned, and molested; when as they were neuer hitherto once publikely conuented by any Ecclesiasticall Iurisdiction, for these their dangerous Innouations.

When these Arminian Errours were first broached by Barret, and Baro, in Queene Elizabeths happy Raigne, the zeale of our See pag. 10. to 14. 120 to 123. 127, 128, 129. Reverend Prelates, and See pag 42. to 48. 120. to 1 [...]5. Vniuersity heads was such; that they forthwith proceeded iudicially against them, not suffering them to rest or harbour in our Church: But alas the Fugit mercenarius a r [...] ctitudine iust [...] tiae, a defensione Ecclesiae, a liberatione Patriae, vel amore blandientis, vel timore persequentis. Bernard ad Pastores Sermo Col. 1730 D. cowardice, indulgency, and luke warmnesse of our age is such, that ^m those who haue succeeded them in their Episcopall Dignities, ⁿ not their zeale, (some few only excepted, whose paucity indears thē more to God, to man; and ^o adds vnto their praise) haue scarce so much as once opened their mouths in publike, against those Arminian ^p theeues, and [Page] robbers, who by their secret pollicies, and publike writings, haue lately preyed vpon the sheepe and Doctrines of our Church.

But now, since our religious Soueraine hath publikely professed in his late page 42 Declaration to all his louing Subiects; to maintaine the true Religion and doctrine established in the Church of England, (of which the Anti Arminian Tenents comprised in this Antithesis are the chiefest branch) without admitting or conniuing at any backsliding, either to Popery, or Scisme: and page 21 hath called God to record, that he will never giue way to the authorizing of any thing, whereby any innovation may steale or creep into the Church, but preserue that vnity of Doctrine and Discipline established in the time of Queen Elizabeth, See here p: 10 to 14: 42: to 48. 120. to 130. (In whose Raigne Arminianisme was particularly exiled, [...]ndour Anti-Arminian Assertions settled in our Church:) whereby our Church of England hath stood and flourished ever since: Since King Edward the 6. Queene Elizabeth, and King Iames of blessed memory, (an See pag: 58, 59. implacable, professed Antagonist to Arminianisme, to Arminians, to his dying day) with all our learned Prelates, Divinity Professours, authorized Writers in their raignes; and our godly Martyrs in King Henry the 8. and Queene Maries dayes, whose names and works I haue here particularly recorded in their order: since the Fathers and Councels of the primatiue Church: the primitiue and moderne Churches of England, Scotland, and Ireland, with their seuerall established Articles, Homilies, Catechismes, Leiturgies, and Records: [Page] (as I haue here infallibly demonstrated:) together with the late dissolued Parliament, haue professedly oppugned, and solemnly condemned those Semi-Pelagian and Arminian grace-annihilating Errours, which haue lately crept into our Church; embracing, authorizing, and establishing their Opposite Positions as the Orthodox, Catholicke, and vndoubted truth. Let mee now beseech your Pieties, as you tender the honour of God, the glory of his grace, (which should be dearer to you then your dearest soules,) as you would gaine the loue, and discharge the trust of your blessed Sauiour and 2 Pet: 5. 4. Hebr: 13: 20. Master-shepheard Iesus Christ, Hebr: 13. 17 1 Pet: 5. 2, [...], 4 2 Cor: 5-10 Frattes aliam Synodum pronuncio vobis vbi Dominus sedebit in judicio; et ibi omnes nos oportet repraesentari; et ibi Deus iuste iudicabit orbem terrarum. Ibi omnes nos oportet repraesentati (nisi quod dici nefas est, mentiatur Apostolus) siue sit Papa, siue sit Cardinalis, siue Archiepiscopus, siue Episcopus, siue diues, siue pauper, siue doctus, siue indoctus, vt referat vnusquis (que) rationem de his quae gessit in corpore, siue bonum, siue malum, Et si reddenda est ratio de his, quae quis (que) gessit in corpore suo; heu quid fiet de his quae quis (que) gessit in corpore Christi, quod est Ecclesia? &c. Bernard: ad Clorum in Concil: Rhemensi Sermo, Col, 1725. E. who will summon you ere long before his dreadfull Tribunall, to render an account of all the stewardships and soules committed by him to your charge, (which we may iustly feare, ^y too many sloathfull Ministers who fish for tithes, not soules, do much neglect, as being seldom resident at their charge, which they scarce ever saw; but neuer resident in their pulpits, into which they seldome clime:) As you respect the peace and happinesse of our Church, in which you are aduanced; the safety and dignity of our long professed Religion to which you haue subscribed; in which you haue beene borne, bred, and nourished: the honour and ^z popularity of our Religious Soveraign, by whom you are now intrusted with Religion, as ^a with his [Page] chiefest treasure; Subditi minus meruunt iniurias ab eo Principe quem religio um, et Deorum cultui deditum arbitrantur; ci (que) velut commilitones Deos et adiutores habenti minus infidiantur. Arist. Polit. l. 5 cap. 11. sect. 131. Magna, praeclara (que) res est, quum in aliis vniuersis, tum in Imperatore; religiosum esse, et fidei servantem, talem (que) cognitum esse. Zenophon. Orat, de Agisilao Rege. p 664. D. the conservation of whose purity and freedome, will most ingratiate, indeare his Maiesty to all his faithfull Subiects, ^c whose loue will proue his strongest guard, his richest mine and best supply. As you would faithfully discharge that great Episcopall trust, and dignity, which now rests vpon your shoulders; not as a meere ^d empty, pompous, [Page] Lordly, pleasurable, gainfull, sloathfull, or voluptuous honour: not as an Epicurean Euripus, See, or receptacle of delight, which calls men from their former humility, frugality, and diligence in their ministeriall function, vnto a voluptuous, sloathfull, secular, Pontificall, Lordly, proud, vnpreaching life; as most Prelates deemed it, made it in S. Bernards age: but as a 2 Cor. 2 16 17. 1 Tim. 3. 1, 2 c. 4 10. to the end c. 5. 17. 18. 2 Tim. 2. 1. to 16. Mat 9. 37 38. Luke 10 2. 7. Iohn. 21. 15, 16, 17 Rom. 16 12. 1 Cor. 15. 10. 2 Cor. 11. 23. 1 Thes 5. 12 Episcopatus nomēest operis non honoris. August. De Civit Dei, l. 19 c. 19. Episcopi nomen, non Dominium, sed Officium: Praesides non tam ad imperitandum, quam ad factitandum: sarculo tibi opus est non sceptro: Dominatio interdicitur indicitur ministratio. Bernard. De Consid l. 206. Si quis Episcopatum desiderat, bonum opus desiderat: opusdixit, non honorem: laborem, non dignitatem: Primasius, Hierom, Haymo, Chrysostome, and Theophylact. in 1 Tim. 3. 1. Episcopatus nomen non est in honore, sed in onere: Greg. Mag. Epist. l. 7. Epist, 117. ponderous Office, a laborious Calling, a heauy, difficult, and perpetuall Worke, which ^f summons you, to feed the purchased and redeemed flocke of Christ, ouer which the Lord hath made you Ouerseers, with trible diligence, readinesse, and anxiety of heart and hand; because it both redoubles your wages, and augments your worke. As you desire to perpetuate the dignity, the respect of your Episcopall Iurisdiction, which hath grown distastfull vnto many through the defaults of some. As you tender your owne personall credit and esteeme with all good Christians, ^g who will reuerence you more for your piety and goodnesse, then your state or greatnesse: As you long to satisfie the expectation, to forestall the secret iealosies and censures of our Church & Kingdome here, whose eyes are now intent vpon you: or to avoid the [Page] irrepealable, the eternall doome of Christ hereafter, Rev. 21 8. when all fearefull, Ier: 23. 1. E. zech. 34. 2, 3. Zech. 11. 17. sloathfull, inuigilant, and lukewarme shepheards, who Ier. 9. 3. want zeale, and valour for the truth on earth, shall haue their portion in the vnquenchable, and fiery brimstone lake, which burnes foreuer. As you desire to anticipaete all future Parliamentary proceedings in matters of Religion, the former, (which no doubt were legall, iust, and honourable, though some repine against them) being occasioned onely (as most coniecture) by the remisnesse, conniuancy, cowardice, or indulgence of some Ecclesiasticall Courts, in questioning, in controlling, the impudency, the treachery, and Errors of such Non sunt omnes amici sponsi, qui hodie sunt sponsi Ecclesiae: Bernard: ad Clerum Sermo, Col: 1727 K Churchmen, whose Multi Catholici sunt praedicando, qui haeretici funt operando: Quod haeretici fac [...]ebant per prava dogmata, hocfaciunt plures hodie per mala exentpla: seducunt scilicet populum, et inducunt in errorem: et tanto graviores sunt haereticis, quan to praevalent opera verbis Bernard ad Pastores Sermo, Col: 1732. G. hereticall, scandalous, vnorthodox, and pernitious doctrines, Bookes, and liues, haue innouated, and blemished our Religion; embroyled and defiled our Church: Let me now I pray (vpon all these weighty considerations, and ingagement [...]) if it may stand with my Iuvinility, and your venerable, your h [...]ary grauity, to exhort you to that duty, which the Dan: 7. 9: 13 22. ancient of dayes, (yea the verygrauest of our Church, and State require at your hands) excite your Vere enim Episcopalem vitam sequeris, si per [...]zelum linguam [...]; tuam, hos qui a fidei veritate dissentiunt, in Ecclesiae vnitatem reduxeris: Greg: Mag: Epist lib. a. Ex Registro Indict. 11. Epist: 59. Episcopall power, and providence; to extirpate, to exile all Semi-pelagian Errors, and Arminian Nouelties; all grace-defeating, all Church-molesting Heresies, with their chiefe Fomenters: all late-erected Altars, Images, Tapers, Crucifixes: all new reuiued Popish Doctrines, Ceremonies, Duckings, Genuflexions, Easterne, yea Altar-adorations, (complained of not long since in Parliament, as you [Page] may remember) with all those other corruptions and superstitious reliques, which haue lately crept into our Church, (in despite of all our 3. & 4 Ed. 6 cap. 11. 2. & 3. Ed. 6. cap. 1. 5. & 6. Ed. 6. cap. 1. 1. Eliz. cap. 2. 13. Eliz cap. 12 Statutes, Rubricks in the Communion. Rubricks, Against the perill of Idolatry; of the time and place of prayer part 2. p. 131. Homilies, Article. 22, 25, 28, 34. Articles, Canon. 14. 20. 75. Canons, and Queene Eliz. Iniunctions, Iniunct. 3. 12, 23, 25, 31, 35, 49 [...] & [...]5. [...]er Tables in the Church. Iniunctions, which prohibit them) through the audacious practises of some ^x domestique crafty Mountebanks, who would slily Cozen vs of our Religion vnder the golden and holy pretence of Canonicall Devotion: and withall to reestablish these Anti-Arminian orthodox Tenets of our Church, (which here I humbly tender to your best protections) in their ancient, and long enioyed purity, peace, and freedome: that so by these religious atchieuements, you may giue some publike, ^z demonstratiue, actuall testimony to the world, (which is ^a oft times iealous of your integrities vpon small occasions) that you are all cordiall, sincere and faithfull to our Religion, Church, and State: that you are all valiant and zealous for the truth committed to your trust: and that you are not onely ti [...]ular, [Page] but reall Bishops, well worthy Fuerunt ante vos qui se totos ovibus pascendis exponerent, Pastoris opere et nomine gloriantes; nil sibi reputantes indignum nisi quod saluti obvium obviare putarent: non quaerentes quae sua sunt, sed impendentes. Impendere curam impendere substantiam, impendere et seipsos. Vndevnus illorum: Et ego, ait, superimpendar pro animabus vestris. Bernard. De Consid l. [...]. c. 2. Col 884. K. to succeed those pious and victorious Prelates, who haue in graven those Anti-Arminian Conclusions which I haue here contracted, with their mellifluous pens, and sealed them with their blood; a sufficient engagement for me, for them to challenge the priuiledge of your Episcopall patronage, against the malignancy of all Opposers.

But perchance your wisdomes will obiect, that by intermedling with these nice Arminian Controuersies, I haue incurred the danger of his Maiesties Declaration prefixed to the late reprinted Articles: therefore I must onely expect an High-Commission Censure from your Lordships, not an Approbation, or friendly enterteinment of this vntimely Treatise; which may chance to proue distastfull vnto some.

To this I answere first, (and for the truth of it I appeale vnto your Lordships, by whose advice this Declaration was at first contriued:) that it was neuer his Maiesties, (nor I thinke your Lordships) intention, to silence or suppresse; but rather to aduance by this 1 Declaration, the ancient, positiue, established, and resolued Doctrines of the Church of England, (especially those which were professed and ratified in the dayes of Edward the 6. Queene Elizabeth, and King Iames of happy memory, as these Anti-Arminian Positions were) as is cleere by the expresse words of his Pag. 20, 21 42. Maiesties last Declaration to all his louing Subiects, which well explaines the former. But all these dogmaticall Anti-Arminian Conclusions which I haue published, or iustified in this Antithesis, are but the ancient, positiue, established and receiued Doctrine [Page] of the Church of England, as the Booke it selfe, (together with two Reuerend Bp. Hall, & Bp. [...], in their [...]etters annexed to Bp. Hall's reconciler, p [...] 84, 85 Prelates of our Church, who haue lately in two printed Letters, expresly [...]uer [...]ed, That the Arminian Errors condemned in the Synod of Dort cannot stand with the Doctrine of the Church of England. And that none can embrace Arminianisme in the Doctrine of Predestination, and grace, but he must first desert the Articles agreed vpon by the Church of England; nor in the point of Perseverance, but hee must vary from the common Tenet, and receiued opinion of our best approued Doctors in the English Church) will iustifie against all Opposers: Therefore it is not within the intent or limitts, (and so not within the Danger) of his Maiesties Declaration, which I would not wilfully, not willingly oppose.

Secondly, I conceiue, that this Declaration prohibits 2 nothing, but vnnecessary and curious Disputes vpon bare coniectures on, or strained Collections from our Articles: But in this Antithesis you haue onely abare historicall recitall, in nature of a Catalogue, of those scattered Records and writers of our Church, which haue constantly oppugned these new Arminian Errors, from the beginning of reformation to this present: It comes not therefore within the sphere of this Declaration.

Thirdly, his Maiesties Declaration, was chiefly, to 3 suppresse all Innovations in Religion, together with such vnnecessary Controuersi [...]es, as might disturbe the Peace and settled Doctrines of our Church: But this Antithesis serues onely to suppresse the Innouations in Rel [...]gion, and to allay all moderne Arminian [Page] Controuersies which interrupt our Churches Peace and Doctrines; by disprouing Arminianisme to be the Doctrine of our Church, in such an apparant manner, that none can contradict it. Therefore it is wholly with this Declaration, not against it.

4 Lastly, his Maiesties Declaration, prohibits principally, vnnecessary disputes about curious, nice, and needlesse Schoole-points, of which men may be ignorant without great danger: But I take it vnder correction, that our Anti-Arminian Tenets, can which the whole fabricke of our saluation, the whole Doctrine and structure both of mans fall and corruption [...] of grace and glory; of Election, Reprobation, Predestination, Vocation, Iustification, Sanctification, Perseuerance, and Glorification, are suspended) are no superfluous, nice, or See Rom: 5 to 12. Ephes. 1. & 2 [...]2 [...]im 19 c. 2 19 20, 21 1 Pet: 1 & 2 Pet 1. See Article 17. Articles of Ireland: S. August De Corrept. & gratia, c: 14, 15, 16 & Tom 7: 2 part throughout. Calvin Instit. lib. 3 cap: 21. Peter Martyr in Rom: 9. Sturmius De Proedestinatione; Thesis 1. Polanus de Proedestinatione; with a lother Protestants who haue written of these points, who accord in this, and therefore all Protestant Churches in their seuerall Confessions haue recorded, and defined these as fundamentall truthes, See the harmony of Confessions, section 4. to 10. curious speculations, vnfit, vnneedfull to be taught or published; but most necessary, essentiall, comfortable, and fundamentall Truthes, in which the whole pith and marrow of Divinity, the whole Doctrine of grace, and mans salvation are included. This all the ancient Councels, ana voluminous Treatises of the Fathers in the p [...]imatiue Church; this all the moderne Synods, Articles, Confessions, Resolutions, and Writings, both of our owne, and other Churches, against Pelagius, Arminius, and their followers; as the professed enemies of the grace, and Gospell of God; as Atheisticall Sectaries; yea wicked, pestilent, and blasphemous heretiques, (as our late learned ^e Soueraigne hath rightly stiled them) doe abundantly testifie: [Page] All which would neuer questionlesse haue waged such fierce, such perpetuall, and implacable wars against these Pelagian and Arminian Heresies, were they suchinnoxius, or triuiall Differences; such vnnecessary, such curious speculations, as some of their Abetters, (who then me thinkes should be ashamed conten [...]iously to foment them, to the great disturbance of our Churches peace) would seeme to make them, Neglecta solent incendia sumere vires. Horace Epist: l. 1 Epist: 18. because they would more easily induce men to neglect them till they had gotten strength, and then to imbrace them, to their eternall ruine. Since therefore these Anti-Arminian Tenets (which I here onely vindicate to be the ancient, genuine, & vndoubted Doctrine of the Church of England) are points of highest consequence, of greatest weight and vse; whence they haue beene more ab undantly patronized, propagated, and propugned, (not onely in the primitiue C [...]urch, but likewise in most moderne Protestant Churches, and in the Church of England) then any other substantiall points of Diuinity whatsoeuer; as is most apparently euident. Since their opposite Arminian Errors, (which are in truth meere See Bellar: De Iustif [...] lib: 3 Dr. Iohn White Way to the true Church Digress: 0, 41, 42 Bryery his Reformed Protestant cap: 11. to the end; Bishop Mortons Protestants Appeale, l: 2 c: 10. accordingly Popery, and See Pelagius Redivivus: & heere p 59. Semi-Pelagianisme, at least See here p: 122, 123, 1 [...]4. a bridge, a way, and portall to them both) haue beene most constantly oppugned, both in the Primatiue, our owne, and other Reformed Churches, as a dangerous, and grace-nullifying Heresie. And since Prosper himselfe hath expresly recorded it, long agoe: Augustinus pia, constanti (que) doctrina abundan: e [...] probavit, praedicandam esse Ecclesiae praedestinationem, in qua est gratiae praeparatio; et gratiam in qua est praedestinationis effectus; et praescientiam Dei, qua ante saecula aeterna quiae bus esset co laturus sua dona, praescivit [...] Cuius predicationis quiquis est impugnator, apertissimus est [...] clagianae elationis adjutor. Prosper. Responsio ad Excerpta Genuertsium: [...]ub. 9. fol. 146, 147. That S ^t. Augustine hath constantly, piously, and abundantly proued: that predestination in which there is the preparation [Page] of grace; and grace in which there is the effect of predestination; and the prescience of God, by which he foreknew before all worlds on whom he would bestow his gifts of grace, ought to be preached to the Church. Of the preaching of which, saith he, (I pray obserue his words, and marke them well) whosoeuer is an impugner, he is a most apparant furtherer of Pelagian pride: (which I dare presume is farre from his Maiesties royall thoughts to be:) I may safely (as I hope) conclude on all these premises: That this my Antithesis, (which I haue divulged onely for the peace and benefit of our English Church, and the stopping of all Arminians mouthes, who now must either holde their peace, and yeeld their cause, or else Verba [...]piscoporum et Clericorum, qui Apostolorum sunt filii et haeredes, vim iuratoriam in se habent, vt in iis iusiurandum sit, quod est verbum simplex in aliis: et quod in aliis est simplex periurium, sacrilegium sit in illis, Petrus Blesensis Epist. 51. Bibl. Patrum, Tom: 12. pars 2 p. 741. C. periuriously, sacrilegiously renounce their Mother Church, and these her Doctrines, which they haue subscribed, if not sworn to) is clearly without the verge and danger of his Maiesties Declaration; who neuer did intend so farre to countenance, to grace an heresie, so branded, censured and condemned by the primitiue Church; by forraigne Protestant Churches; by the whole Church of England, with all her learned writers, from her first reformation to this present: and more particularly by his Royall Father, whose faith, whose steps he meanes to follow: as for its sake, its growth, and greater safety, to put these established and professed Anti-Arminian Doctrines of our Church to silence: which is almost the highest dignity, the greatest conquest that Arminianisme can, or would aspire to.

And now right Reuerend Fathers, hauing cleared this obiection, giue me leaue to close vp this Epistle [Page] with Hebr: 12. 22 a word of exhortation, which I beseech you for to suffer. Remember, I intreat you in the name and feare of God, that you (together with the rest of our reuerend and learned [...]lergie) are the Isay: 52, 8. c 62 6. Ezech. 3. 17. c. 33. 2, to 12 Watchmen, the Isay 4 5, 6. c. 26. 1. Psal. 48. 13. Garrisons and Bulwarkes of our Israel; to giue her warning of; to protect and shield her against, those pernicious, subdolous, and seducing Custodia vt sit sufficiens trifaria erit; a vi tyrannorum, a fraude haereticorum, a tentationibus daemonum: Bernard: super Cant: Ser: 77. Col: 80 [...]. B. heretiques; those Popish and Arminian Aduersaries, which warre against her faith, her peace, Gods grace, our soules. If you then through Isay 56. 10, 11, 12. Ier: 23. 1, 2. Ezech: 34. 2. 12. Non est speculator qui in imo est, speculator quippe semper in altitudine stat, vt quicquid venturū est longe prospiciat. Et quisquispopuli speculator ponitur, in altum debet stare per vitam, vt possit prodesse per providentiam. Greg: Mag: Hom: 11. super Ezech fol: 284. L. worldlinesse, negligence, sloathfulnesse, Epicurisme; or the ^q sweete Syrenian songs of enchanting Mercuries, ^r begin to sleepe, to slumber; to remit, or else giue ou [...] your spirituall watch, and ward, against these ^s sheep like wolues friend-seeming Enemies, ^t which come for to deuoure vs: If you ^u proue dumb dogs that will not, cannot barke, at their approach, or treacherous Centinells, false posternes to be [...]ray vs to their infernall malice; we must then b [...] ^x needs surprised, yea captivated & destroyed in a moment, through this your negligence, and default; but yet ^y our blood shall be required at your hands. O therefore rouse vp your selues with speed, and ^z stand vpon your watch, your guard, for our security: ^a close not your eyes, ^b holde not your peace, ^c lay not downe your armes day nor night: imitate Nehemiah his [Page] workmen; Nehem. 4. 17, 18. build vp the walls of our spirituall Ierusalem with one hand, and holde a weapon alwayes in the other hand, to keepe off Nehem: 4. 7. 10 15. Samballat, and Tobiah; those Arrabians, Ammonites, and Ashdodites, those Iesuites, Papists, and Arminians, who haue conspired together to [...]ight against our blessed Ierusalem; to breake downe her walls, and lay her waste, as they haue done her bordering Churches: Else that brand of holy Bernard, will iustly seize vpon you. Super Cantica Sermo 77. Col: 802. D. Ad Clerum Sermo Col. 1728. [...]. Parum est nostris vigilibus quod non seruant nos, nisi et perdant: and then Ier: 23. [...]. Ezech: 34. 2. See Bishop Iewels Exposition on the Thessalonians, p. 196. woe be to you saith the Lord your God; whose woe none can stand vnder.

You are Matth: 6. 14 15, 16. Phil: 2 [...] 15. the Lights, Math: 6 22, 23. 1 Cor: 12. 16. 21. Rev: 3. 8. c. 5 6. the Eyes, 1 Sam: 9. 9. 11. 18, 19. 2 King: 17 13. 2 Chro: 33. 18, 19 Isay 30 10. the Seers, yea Acts 20, 28 Hebr. 13. 17. 1 Pet: 5 2. Ouerseers of our Church; to Ezech: 33. 2 to 12. see, foresee her dangers, Isay 58. 1. discouer her increasing corruptions, Isay 21. 8, 9. detect her wily Adversaries, with all their overreaching, vndermining Pollicies, Math: 5, 14, 15, 16. c. 6. 22, 23. inlighten her intire body, Luke 1. 79. direct her in the way of truth, of life, of peace, and Mat: 15. 14. keepe her safe from falls and stumbles. If you then through Isay 56. 10. ignorance, wilfulnesse, heresie, treacherie, flatterie, feare, earthlinesse, or any other workes of darknesse, Micah. 3. 6. Matth: 14 29. lose your light, your eyesight: If you become either ^u darke Lanthornes which can yeeld no light, or ^x starkblinde, purblinde, squinteyed Seers, which either can, or will not see; or oversee at all; or very little; or quite awry, ouerthwart the sacred word of truth, and Doctrines of our Church. Or if you proue such Pontificall ^y haughty, [Page] Lordly, or domineering Ouerseers; as contemptuously to disdaine & over-looke; or tyrannically to insult or trample vpon your fellow-brethren, and the Lords inheritance, a sinne of which the Quanti Presbytteri constituti obliti sunt humilitatis; quasi ideitco fuerunt ordinati, vt humiles esse desisterent. Quin potius humilitatem sequi debuerant, quia dignitatem fuerant consequuti; dicente Scriptura: Quanto magnus fueris, tanto humilia teipsum Origen in Ezech: Hom: 9. Tom: 2. fol: 188. H. Peccat autem in Deum quicun (que) Episcopus, qui non quasi conservis servus ministrat, sed quasi dominus: frequenter autem et quasi amarus dominus dominans per vim, similis constitutus Egyptiis qui affligebant vitam filiorum Israel cum vi. Ergo memores esse debent verborum Christi. Principes Gentium dominantur iis, et maiores eorum potestatem exercent in eis; inter vos autem non sic erit, &c. Origen in Mat: Hom: 31. Tom: 3. fol: 66. B. C. As hoc tantum potentes effecti sumus, vt nobis in subiectos dominationem tyrannicam vindicemus, non vt afflictos contra potentium violen [...]iam qui in eos ferarum more saeviunt defendamus. Prosper de Vita. Contempl. l. 1. c. 21. Multi autem cum regiminis iura suscipiunt, ad lacerandos subditos inardeseunt. Terrorem potestatis exhibent, & quibus prodesse debuerant, nocent. Et quia charitatis viscera non habent, domini videriap petunt, patres so esse minime recognoscunt: humilitatis locum in elationis dominationem immutant Et si quando extrinsecus blandiuntur, intrinsecus saeviunt. De quibus veritas dicit. Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Greg Mag. Hom. 17. in Evangelia. fol. 320. C. D Fathers, and ^a some others of more punie dayes haue much complained, as being incident to divers Prelates of their times, ^b who were more zealous to maintaine the outward pompe and state, then to discharge the Pastorall charge, and duty of their Episcopall function: [Page] Quia eo ipso quod caeteris praelati sumus, ad agenda quaelibetmaiorem licentiam habemus, susceptae benedictionis ministerium vertimus ad ambitionis argumentum. Greg Mag Hom. 17. in Evangelia. F. 321. C. Sed plerum (que) rector eo ipso quo caeteris praeeminet, elatione cogitationis intumescit. Subiectos despicit, eos (que) sibi aequales naturae origine non agnoscit: & quos sortis potestate excesserit, trancendisse se aetiam vitae meritis credit. Cunctis se existimat amplius sapere, quibus se videt amplius posse. In quodam enim se constituit culmincapud semetipsum; et qui aequa caeteris naturae conditione constringitur, ex equo respicere caeteros dedignatur. Omne sublim [...] videt, et ipse est rex super omnes silios superbiae. Apostatae quippe Angelo similis efficitur, dum homo hominibus esse similis dedignatur, &c. [...]x simulatione disciplinae, ministerium regiminis verrit in vsum dominationis. Greg. Mag. Pastoral. par [...] 2. cap. 6. Rectores qui semetipsos diligunt pulvinos his exhibent, a quibus se noceri posse in studio gloriae temporalis timent. Quos vero contra se nil ualere conspiciunt, hos nimirum asperitate rigidae semper invectionis praemunt, nunquam clementer admonent, sed pastoralis mansuetudinis obliti, iure dominationis terrent, Quos recte per Prophetam divina vox increpat, dicens: Vos autem cum austeritate imperabatis [...]is, et cum potentia: Plus enim de suo authore diligentes, iactanter erga subditos se erigunt, nec quid agere debeant, sed quid valeant attendunt. Nil de subsequenti iudicio metuunt, qui improbe de temporali potestate gloriantur Libet vt licenter et illicita faciant, et subditorum nemo contradicat. lb cap. 8. exalting themselues aboue their brethren, as if they were kneeded out of some better clay then they; as if they were installed Bishops for no other purpose, butto renounce humility and meeknesse, whose dangerous examples be it farre from any of your Lordships now to imitate, ^d who haue not so learned Christ, as these haue done. If you oversee our Church, your stockes, either principal [...]y, or solely: for ^g filthy lucre, not of a ready minde, seeking not them, but theirs; contrary to St. Paules protestation to the Corinthians, ^h that he sought not theirs, but them: for the children ought not to lay vp for the parents, but the parents for the children. Or if you commonly reside so farre remote, so distant from your Bishopricks for your ease, your profit, pleasure, or preferment sake, as that they are quite beyond the compasse of your ken, your view, [Page] much more your oversight: (a fault not tolerable in any Overseers, as being diamitrally repugnant to their Office; but See Athanasius Constant: Epise Epistolae 8. De Necessaria Episcoporum residentia: Bibl: Patrum: Tom. 13. p. 487. to 491. Ambrose Ser: 7. 9. Greg. Pastoralium li. August. de Pastoribus. M ^r. Tyndall practise of Popish Prelates: Bishop Latimer 4. Sermon of the Plough Bishop Iewell on the Thessalonians, p. 406, 407 accordingly. most odious, most insufferable, in the Master Overseers of Christs most precious flock, and mens most peerelesse soules:) Needes must our Church and we poore Lay-men being destitute of light, of Eyes, of Seers, and vigilant Overseers, Hosea 4. 9. Isay 24. 2. become exceeding darke and blinde: Quidni peccet licentiusvagum et male liberum vulgus, cum non sit qui arguat. Quidni licentius quo (que) spolietur et depraedetur inermis religio, cum non est qui defendat. Quo enim refugium illis? Bernard De Consid l. 3. c. 4. be liable to a world of dangers, errors, heresies, falls, and deviations: Needes must we ^m fall into a ditch of miserie, and destruction at the last. O therefore ⁿ arise, and shine forth before vs, by ^o humility, by purity of life, of doctrine, as the lampes, the splendor of our Church: that so ^p we from your light, may receiue light, and ^q walke as children of the light: See, see, rea foresee we beseech you, as we trust you doe, and will doe) those hereticall precipices, bypathes, snares and ditches, which are likely to endanger, misleade, intrap vs, if they are not prevented, yea speedily removed by your providence: and then leade, direct our Church and vs, in ^r that good, that olde, ^s that true, that ^t straite, that ^u narrow, and ^x perfect way ^y of truth, of ^z peace, of ^a righteousnesse, ^b life, and ^c holinesse, ^d in which there is no error, danger, death, or stumbling. Remember, you are [Page] all ( Ministerium praedicationis relinquimus, et ad paenam nostram, vt video, Episcopi vocamur, qui honoris nomen, non virtutis tenemus. Greg: Mag: Hom: 17. in Evang: f. 321. B. Non omnes Episcopi, Episcopi sunt. Attendis Petrum, sed et Iudam considera: Stephanum suspicis, sed et Nicholaum respice. Non facit Ecclesiastica dignitas Christianum. Hierom. Epist. 1. cap. 8. at least in name and reputation, and I hope in truth) the Bishops, Seers, and Overseers of our Church: Acts 20. 28. See Chrysost et Theophyilact. Ibid. Terribilis Sermo, et qui possit etiam impavida quorumvis tyrannorum corda concutere. Bernard super Cantica Sermo 76. Col. 801. A. B. take heede therefore vnto your selues, and to all the flocke, over which the holy Ghost hath made you Overseers, to [...]eed the Church (our Church) of God, which he hath purchased with his owne blood. ^g Civitas est, vigilate ad custodiam, concordiam (que). Sponsa est, studete ornatui. Oves sunt, intendite pastui. ^h So shall our safety, our happinesse, and tranquility; your glorie, your reward, your honour be exceeding great.

Lastly, You are the chiefe ⁱ Pastors, and ^k Shepheards of our Church; ^l to guard, to rescue her from those wolues, those theeues, and robbers which seek for to devoure her: ^m to keep her from straying from the folde of Christ, and sacred pastures of his word: ⁿ to feede her with the word and bread of life: ^o to sticke to her in all her dangers and distresses: and if occasion serue, ^p to lay downe your liues for her securitie. If any of you then (which God forbid either you to act, or vs to suspect) should either degenerate into ^q wolues, or ioyne with wolues, to teare and spoile her dearest stockes, as Paul prophesied long since: ^r that some Elders of the [Page] Church of Ephesus should doe, and as Non sunt pastores, sed traditores: dicimini pastores, cum sitis raptores. Et paucos habemus, heu pastores, multos tamen excommunicatores. Etivtinam sufficeret vobis lana et lac; sititis enim sanguinem: Bernard ad Clerum Sermo. Rectores moderni, non pastores, sed raptores: ovium tonsores, non ad viridia pascua ductores: non dispensatores bonorum crucifixi, sed voratores, &c. Rodericus spec. vitae l. 2. c. 20. p. 316. see Bp. Whites Reply to Fisher p. 84, 85. others since their times haue done, in former ages: If you should turne ^t hirelings, or faint-hearted Shepheards, to flee away, giue backe, or hide your selues in times of tryall, when you see the wolues and theeues approaching to assaile her: and so leaue her openly exposed to their malice, when as you ^u should especially march before her, taking vp spirituall armes and courage for her rescue. If you suffer her to deviate from the folde of Christ, and pastures of his word; to stray vnto the broad, the beaten rode of Poperie, or by pathes of Arminianisme, which lead vnto destruction, not labouring to reduce her. If you sheere her fleece, and eate her milke, (as wee all confesse, you ^x may, whiles you haue care to keepe, to feede, and cherish her) and yet neglect to clothe, to feede her with that heavenly word, that spirituall daily bread of life, which must nourish her vp vnto eternall life: a thing of which ^y Prosper, and ^z Gregory much complained in [Page] their ages. If you retreat or fall off from her in times of neede, and so proue her Praepositorum est, praeceptum tenere, et vel properantes veligno rantes instruere [...]ne qui ovium pastores esse debent, lanii fiant. Cyprian Epist. l. 3. Epist. 15. p. 145. slaughter-men, or Quidemittit oves in pascuaabs (que) custode, Pastor est, non ovium, sed Luporum: Bernard super Cant. Ser. 77. See Ier. 23. 2. 3. Ezech: 34. 2. to 16. 1 King 12. 17. Numb: 27. 17. Zech: 10. 2. wolfe-feeding, not sheepe [...]preserving Pastors: as some Fathers phrase it: Quidni peccet licentius vagum et male liberum vulgus, cum non sit qui arguat? Quidni etiam licentius spolietur et depraedetur mermis religio, cum non est qui defendat? Quo enim resugium illis? Bernard de Consid: l. 3. cap. 4. Col. 88 [...]. A. Needes must her sheepe and shee be scattered, lost, destroyed, and made a common prey to all revenous beasts that will invade them; or else exorbitate in their course to their iust perdition. O therefore for the glory of God the Father, who hath called; the honour of God the holy Ghost, who hath consecrated; the loue of the Lord Iesus Christ, who hath delegated you to the Ministrie; (whose ^e person you can never truly loue, vnlesse you loue his sheepe:) take courage, zeale, and resolution to your selues, (as some of you to their ^f honour haue already done) and now rescue vs from those Iesuiticall, Romishravening wolues; those [...]rminian theeues, and wily foxes, who seeke to make our Church their prey. Alas, why should any of you flie? why should you now feare them, or giue place vnto them? Yea why should you not encounter, and suppresse them; since you haue God himselfe, our gracious Soveraigne (as his late ^g Declaration can sufficiently testifie) together with the whole State and Kingdome, for to back you: the ensamples of your worthy Predecessors, of some few of your coetanian Brethren, to encourage you in this right Christian action? You are our Pastors; you ^h tithe; we giue our fleece: ô therefore keepe, ô rescue, cloth vs, and protect [Page] vs (together with our Church, and her received Doctrines) for it. You are our Shepheards, you eate, we yeeld our milke: ô feede vs for it, with the wholesome the soule-saving word, and bread of life: You Rom. 15. 27. 1 Cor: 9. 11. reape our temporall; ô sow, ô giue vnto vs spirituall things. You are our Master-heardsmen: your wages, yea your flockes are great: ô then be vigilant, diligent, carefull and laborious for them, The Bishops assembled at. 4. rimin [...] requested this of Constantius; that Bishops might bee resident with their flockes, and not be banished their Churches. Socrates Scholast l. 2 c. 2 9 p. 281. resident, and present with them; that so Ioh: 10. 3, 4 14. 27. you may know them all by name, Iohn: 10. 3, 4 goe in and out before them; become 1 Pet. 5. 3 1 Tim: 4. 11. Ad amorem patriae coelest is plus exempla, quam praedicamenta succendunt. Greg. Mag Dialog. l. 1. fol. 231. D. Validiora sunt exempla quam verba, et plenius est opere docere quam voce. Leo de S Laurent. Sermo. cap. 2. fol. 167. Facere maiorem vim habet quam dicere. Doctor magis debet esse vitae Doctor, quam sermonis. Chrysost Hom. 19 in Hebr. Tom. 4. Col 1608. & Hom. 5. in 2 Thess. Tom. 4. Col. 1299. A. even reall, instructing ensamples to them, both in life, and Doctrine: that they againe may ⁿ heare, may ^o know your voice; and ^p follow you safe from earth to heaven, to your ^r eternall ioy, in that ^s great audit-day, when all the faithfull [Page] and soule-winning shepheards shall present their severall regained flockes vnto their 1 Pet: 5. 3, 4 Master-shepheard, Iesus Christ, who shall then reward them with a crowne of glory which fadeth not away: whereas he shall cloth all theeues, all wolues, all hirelings, all invigilant, vnfaithfull, sloathfull and voluptuous shepheards, who haue no flockes of saved, of converted soules to follow them, with eternall shame. I shall wind vp all, in the words of Bernard. Ad Pastores Sermo Col: 1728. L. Ecce sacrū Evangeliū sub numero triū personarū, includit multitudinem vniversam Praelatorum. Proposuit enim nobis bonū Pastorem, mercenarium, et furem. Si boni Pastores estis, gaudete; quia merces vestra copiosa est in coelis. Si mercenarii estis, timete; quia periculum vestrum grande est in terris. Si fures estis, ingemescite; quia locus vester magnus est in paenis: nisi properaveritis ad paenitentiam, et quae vovistis Domino Deo vestro, dignè reddideritis.

Now the Lord Iesus Christ, the Hebr. 13. 20 great shepheard of his sheepe, inspire all your Lordships with zeale, & courage, for the perennious defence, & propagation of those established Doctrines of our Church, (which here I recommend vnto your best protection) and with all other graces, requisite for the compleat discharge of your Episcopall function: that so you may carefully keep, & indefatigably 1 Pet. 5. 2, 3, 4, 5. feed the flock of God which is among you; taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready minde. Neither as being Lords over Gods heritage, but being Praepositi vita, subditorum regula: et quantum perniciosum est ad sequentium lapsum, ruinapraepositi, in tantum contra vtile est, ac salutare, cum se Episcopus per firmamentum fidei fratribus praebet imitandum Cyprian. Epist l [...] 3. Epist. 23. Sacerdotis praedicatio operibus confirmanda est, ita vt quod docet verbo, instruat exemplo. Vera est illa doctrina quam vivendi sequitur forma. Tune vtiliter praedicatio profertur, quando efficaciter adimpletur. Isiodor. Hisp de summo Bono. l. 3. c. 36. ensamples to the flock: thē whē the chief shepheard shal appear, you shal receiue a crown of glory which fadeth not away.

Your Lordships in all humble respect, as far as you stand for Christ, or for his truth: WILLIAM PRYNNE.

[Page]

To the Christian Reader.

CHristian Reader, I heere present vnto thy view, and prostrate to thy Censure, a compendious Summary of those scattered Euidences; a concise Catalogue of those eminent Writers, and illustrious Witnesses of our Mother Church, since the beginning of her Reformation to this Instant; who haue positiuely maintained, and punctually defended those 7. Anti-Arminian Theses, which I heere prooue: but diametrally oppugned, yea constantly condemned their 7. opposite erronious Arminian Tenents which I here disprooue, to be, the ancient, established, and resolued Doctrines of our English Church. The multitude of my other distractions, and ineuitable interruptions, together with the narrow scantling of those few Winter dayes, I had for to compose it in, haue denyed it that exact mature Summer perfection, which others may expect, my selfe desire. Accept it therefore as a Winter fruit, impatient of a tedious Summer ripening, which might perchance adde much vnto its fulnesse, but derogate from its seasonablenesse. The Wise man hath informed: Eccl. 3. 1. [...] 12. That to euery thing there is a season, and a time to euery purpose vnder heauen: and that euery thing is beautifull, (yea onely beautifull and vsefull) in its time. I haue therefore chosen to thrust out this Antithesis more incompleat and mutilated then I did desire; hoping that its seasonable and timely birth (if the vnexpected and vnhappy dissolution of our present Parliament hath not made it now abortiue, or vnseasonable) shall excuse, will salue its hasty, its immature Natiuity. This [Page] Treatise consists of two parts; the one, the Records, the Acts, and Monuments of our Church; the other, the Names and Testimonies of our Writers.

The speciall and more publike Records and Euidences of our Church which tend vnto our purpose, I haue heere at large recited: The Authors and Authorities, which are m [...]y, I haue onely named, and so past ouer with a briefe quotation of their workes, their Chapters, Pages, and those Editions which I fellow, (which I thought good to specifie, for the greater certainety and more speedy search: Their words, their copious passages, and discourses touching our present Conclusions, I haue purposely omitted, not related, for sundry swaying reasons: First, to auoid prolixitie, and to keepe this petty Treatise from swelling into an excessiue Volume, which it must needs haue done, had I transcribed the one moity of the ensuing Quotations in their latitude. Secondly, because the most, the chiefe of all these Bookes, and Authors, are obuious and common vnto all mens view; so that their bare Quotation is sufficient, their Transcript needlesse. Thirdly, to encourage learned Readers, (especially, our young vngrounded Schollers, and Diuines) who desire satisfaction in these much agitated and perplexed Controuersies, to reade, yea, studiously to peruse the workes, and writings of our vnparalleld home-bred Authors, See Bishop Halls Q [...]o vadis? Sect. 10. who are generally honoured in all Forreine Churches, despised and neglected no where but at home, and now lately more then euer. Strange it is to see, and lamentable to consider, how the excellent, Orthodox, eminentest, and learned Impressions of the most transplendent Lampes, and Ornaments of our Church (whose very names strike terrour into our Romish Aduersaries, admiration into our Forraigne Friends,) are now so much Mat. 13. 57. Marke 5. 4. Luke 6. 24. dishonoured (as Prophets for the most part onely are) in their owne natiue soyle, and Fathers house, that many young pragmaticall Schollers, some graue, more young Diuines, who reuerence and adore all Popish Schoolemen, (which oft impoyson, and corrupt their iudgements,) as if they were some Saints or petty [Page] Gods, disdaine for to peruse, much lesse subscribe vnto them: accounting it a disparagement to their reading, so much a [...] once to vouch them, vnlesse it bee by way of censure or controule. How venerable are the names and memoryes; how sweet, how gracefull, and delightfull the poysonous VVorkes of Aquinas, Lombard, Scotus, Suarez, Bellarmine, and such like Popish Schoolemen (whom many make the groundworke and foundation of their Diuinity studies, Quo semel est imbutae recens seruabit odorem, Testa di [...]. whence they smell and stinke of Popery and Neutrality euer after, to their owne perdition, and our Churches preiudice) vnto some; who cannot brooke the Honorable names and pious VVorkes of Caluin, Beza, Zanchie, Iunius, or other Orthodox forraigne Protestants: much lesse, reuolue, digest, approue, or magnifie the venerable Names, the vnparalleld Writings of our owne Martyr, Bucer, Tyndall, Iewell, Fox, Whitakers, Fulke, Babington, Reinolds, Perkins, Willet, Abbot, [...]ield, White, Bilson, Morton, Carlton, Vsher, Prideaux, Benefield, Ames, and the like; who far transcend all Popish Writers, not onely in Orthodoxic of Matter, but in Art, Solidity, and depth of Learning. Alas, it grieues me to consider (and I hope our vigilant Watchmen will lay it neere to heart, as being an ominous presage, a fatall preamble to our Religions downefall, if it bee not in time preuented:) that not onely all kind of Pseudo-Lutheran and Arminian; but euen of Iesuiticall Popish books (which haue arriued here of late in See Mr. Fetherstones Catalogues, and Mr. Gees Catalogue. great varietie and abundance, without the least restraint,) are now more diligently inquired after, more speedily and greedily bought vp and vented, though at excessiue rates; more studiously, more commonly read, more generally quoted, more plausiblie vouched in Sermons, Schooles, and Writings; more highly magnified in the hearts and lips of many, then the best and learnedest of all Forraigne, or our owne vn-matched protestant VVriters, whose Impressions almost canker for want of vse, and sometimes perish in the Printers hands, for want of Chapmen for to vent them.

It is the pollicy of our Romish Achitophels, to traine vp [Page] their Schollers in their owne Popish Authors, and to inhibit the transportation, much more the reading of any Protestant (yea of some Popish) VVriters, without a speciall licence, vnder paine of their Inquisition Slaughter-house; for feare they should conuert their Readers, yea quite subuert their Antichristian Babell, and shake the rotten Pillars of their Machiauillian state-Religion, (consarcinated and made vp of Heresie, Pollicie, Luxury, Pride, and Couetousnesse, the greatest Opposites to Religion,) which cannot once withstand their strong assaults: And shall we then giue free allowance to their pernicious Bookes, who thus exile our true soule-sauing Authors? Is it no blow, no danger, thinke wee, to our Religion, to suffer or perswade young Schollers to skip from Aristotle, to some Popish Schoolemen; or to giue open Hospitality, and free welcome to all Popish, Arminian, and other seducing forraigne VVriters, which haue lately turned our Faith, into meere doubting; See Agrippa De vanitate Scientiarum. ea 97. De Theologi [...] Scholastica. our Religion, into Quaerees; our Scriptures, into fancies: our Grace into Free-will, or Nature: This was a late complaint in Parliament. our Communion Tables, into Altars; our Cathedrall Praying, into Piping, our Substance, into Ceremony: our Deuotion, into Superstition; our Zeale, into Neutrality; our Perseu [...]rance, into Apostasie; and the certainety of our Saluation, into a bare Contingency? Alas, these cursed fruits are sufficient testimonies of those seuerall dangers, of those varieties of mischiefes which result from hence. O therefore let vs now at last (especially before wee are thorowly grounded, and setled in our owne vndoubted Religion:) reiect these pestilent, seducing, yea State-disturbinge VVriters, (which will prooue our combustion, our ruine at the last, vnlesse they bee in time suppressed or restrayned,) and cheerefully betake our selues vnto the serious and delightfull study of our owne incomparable Authors, (who are therefore vnderualued by vs, because they are our owne) who will re-establish, re-confirme vs in our Ancient Faith, reduce vs to our true Religion: exile all Popish Ceremonies, and Arminian Nouelties; reconcile and comprimise our present Differences, and settle such Peace, such Vnity in [Page] our Church and State, as shall secure our selues, and daunt our [...]oes for future times.

[...]othing is there that doth more vnsettle vs in Religion, then the neglect, contempt, and ignorance of the Scriptures, and our own approued Writers, with our ouer-studious dotage vpon Popish and Arminian forraigners; Let vs therefore quite abandon their poysonous Works, at leastwise read them as the Bookes of Heretiques; Legimus aliqua, ne legantur: legimus, ne ignoremus: legimus non vt teneamus, sed vt retud [...]emus, & vt sciamus qualia sunt in quibus magnifice isti cor exaltant suum. Ecclesia; cum quatuor Euangel [...]i libros habeat, per vniuersum mund [...]m Euangeliis redundat: Haereses cum multa habeant vnum non habent. Ambros. Comment in Luc. 1. c. 1. Tō. 3. p 3 C. to know, auoid, reiect them, not retaine them: to answere or refell them, not admire them; to discouer their Errors, not embrace them: and now at last betake our selues vnto our owne approued Authors, especially those here quoted, who will put a Period to all these new Arminian Controuersies, which now disturbe our Peace. The Apostle informes vs, 1. Cor. 14. 32 that the spirits of the Prophets are subiect to the Prophets: Let vs therefore submit our spirits to the spirits and doctrine of all those famous Martyrs, Prophets, and Fathers of our Church, whose works I haue here recited, and then Popery and Arminianisme will prooue odious to vs, which haue little in them for to make them amiable. Not to speake of Popery which besots so many, what beauty, what spirituall sweetnesse, what excellency, is there in Arminianisme, that wee should so much degenerate from all our famous Ancestors, our selues, yea, all the Worthyes of our Church and Nation, as now to dote vpon it? Its Ezech. 16 33. father was an Amorite, its mother an Hittite: corrupt Ambition, proud Nature was the Father, Pelagius the Midwife; Popery the Nurse: Arminius and Socinus, the modern [...] Aduocates, Champions, and Godfathers of this infernall Monster, which Proclaimes professed Hostility to the freedome, soueraigntie, certaintie, and perpetuity of the grace of God, and breakes the golden chaine of Saluation into peeces, which onely links vs vnto Christ. Certainely, Arminianisme (whateuer some [...]en vainely dreame) is but an See Pelagius Rediu [...] olde condemned He [...]sie, raised vp from hell of late, by some Iesuits and infernall spirits, to k [...]dle a combustion in all Protestant States and Churches; to trample vnder [Page] feete the soueraigntie and kingdome of Gods grace, and true Religion in all places where they raigne or flourish; that so Romes grand Impostors might possesse their throne: to make way and passage for an vniuersall Spanish, Papall Monarchie, which haue much enlarged their Dominions by this Church firing, and State-disturbing Heresie: It is but a desperate, and bloudy Error, which cuts off all peace, all ioy, all comfort, and saluation from the soules of men: especially from broken hearts, and wounded consciences, to which the Arminian Doctrines of Freewill; the Resistability of grace; Conditionall, yea mutable Election; with totall and finall Apostasie from the State of grace, are but so many Lectures of despaire. It is a cursed Error, which hath brought a curse, a plague, diuisions, tumults, defeatments, shame, consumption, innouations, pressures, and sundry other iudgements, on all those Protestant States and Churches where it hath bene harboured, which haue neuer thriuen since this contagious, blasting Heresie (which must needes be accompanied, with the very wrath and curse of God, because it nullifies his fauour, and disauowes his grace,) hath crept into them. It is but a bridge, an vsher vnto Popery, and all Popish Ceremonies, which winde themselues into our Church apace (if Parliament complaints prooue true) by their Arminian Agents, as some new erected Altars, Images, Tapers, and late vsurped Altar-adorations, with the reuolt of sundry Arminians vnto Popery, doe experimentally testifie. O therefore as we tender the peace and safety of our Church and State, the supportation, soueraignty, or aduancement of Gods Grace: the peace, the comfort, or saluation of our endeared soules: the perpetuity and perennious preseruation of our graces: or the prosperity and happinesse of our declining Nation: As wee desire the subuersion of the P [...]pall, or Spanish Monarchy: the defeatment of all Iesuiticall combinations against our Church or State: the ouerthrow and extirpation of Popery: the continuance, safety, growth, and flourishing of our precious Protestant Religion (which Arminianisme [Page] and Popery vndermine almost as fast at home, as Popish Policies or Spanish Forces doe abroad:) let vs now at [...] lay downe these grosse Arminian Errors, which haue constantly, beene brandid, censured, and condemned by all the Euidences, yea Writers of our Church: embracing from, and with our hearts and iudgements, these Orthodox sweet, and gracious Anti-Arminian Dogmaticall Conclusions heere recorded, (wherein our happinesse, comfort, and saluation rest,) as the ancient, established, professed and vndoubted Doctrines of our Church, (as this whole Antithesis infallibly prooues them:) that so our Church and Kingdome, (which being Mark 3. 24. 25. 26. diuided against themselues by these distracting opinions, and other ciuill dissentions, cannot stand,) may once more flourish in these declining, turbulent, and perplexing dayes, and repossesse that former vnitie, safety, honour, peace, and glory, which wee all desire. Wee all know in what dangerous and fickle times wee liue: We see the generall desolations, and lamentable ouertures of Gods Church abroade; Wee see Religion sincking, Grace decaying, Popery triumphing, Arminianisme spreading, Heresies and new Errors springing, and getting head in euery corner: We see Nation rising vp against Nation, Kingdome against Kingdome, Church against Church: yea, we may behold one Church, one state, one People, one House, (yea the Members of one and the selfe same Body,) diuided against it selfe. Looke we vpon all the Christian World abroad, vpon our selues at home, wee can behold nought else but the fatall Symptomes, and dismall Characters of an almost ineuitable, and neere-approaching confusion. O therefore let vs now cast Anchor and take Sanctuary in Heauen; Let vs Psal. 73. 28. Deut. 11. 22. 23 draw neere and sticke fast vnto our God: let vs cleaue inseparably to these Anti-Arminian Conclusions and Doctrines of our Church, which will be our onely cordialls, our all sufficient contentment, our best security, support, and comfort in the midst of all the ruines, calamities, and miserable perplexities which befall the World: If our Religion be but safe, our Church, our State, our Goods, our Liberties, [Page] our very soules and bodies, all we haue, are then secure: if we hold but this, all else is sure; if we part with this, then farewel all; let vs neuer expect one halcion happy day or houre more,. Whiles Religion flourished and grew great among vs, wee were then the head of Nations, the dread, the honour, the mirrour, and paradise of the World: since the Tares of Popery and Arminianisme haue sprung vp within our Church, since we haue halted and declined in our Faith, wee haue beene the very obloquie, scorne, derision, and taile of all our neighbour nations: Plagues haue deuoured, Diuisions weakned, discontents, decay of Trade, with sundry other grieuances impouerished vs, at home: Enemies, tempests, vnskilfulnesse, and ouer-reaching Policies, consumed, defeated, and dishonoured vs, by Sea, by Land abroad: All our counsels haue beene infatuated, our designes frustrated, our hopes dashed, our prayers vnanswered, our Parliaments broaken vp in discontent: the curse and vengeance of God hath clinged close vnto vs to our great destruction: and for all this, we see, we finde, we feele, (and I pray God wee may be truely sensible of it ere it bee too late,) Isay 9. 12. 17. 21. Gods anger is not yet turned away, but his hand is stretched out still against vs, because Isay 1. 4. 5. wee reuolt from him, and our long-professed, and established Religion more and more. Let vs therefore now at last Reuel 2. 5. remember whence we are falne, and doe our first workes; Let vs Heb. 4. 14 Tit. 1 9. hold fast our first professed Religion, constant to the ende: VVe were borne, we were baptized, bred, and nursed in it; we haue growne vp safely, wee haue prospered happily vnder it; we haue hitherto liued in it, by it: Let vs now die in it, yea, with it, for it, if God calls vs to it; lest we all suddenly perish, consume, and die eternally without it, because we haue thus backe-slided from it.

Farewell. The true endeauourer of Religions safety, and our Churches Vnitie, WILLIAM PRYNNE.

[Page 1]Anti-Arminianisme, OR THE CHVRCH OF Englands old Antithesis to new ARMINIANISME.

IT is the aduice and counsell of an Ancient Cum primū mali cuiuscunque erroris putredo erumpere caeperit, & ad defensionem suiquaedam sacrae legis verba furari, atque faellaciter & fraudulenter ponere: statim interpretaendo canoni maiorum sententia congregaendae sunt: quibus illud qu [...]cun (que) exurget nouitium, i [...]eoque prophanum, & absque vlla ambage prodatur, & sine vlla retractatione damnetur. Sed eorum tantum Patrum sententiae congregandae sunt, qui in side & communione catholica, sancte, sapienter, constanter viuentes, docentes & permanentes, vel mori in Christo fideliter, velocciditro Christo faliciter meruerunt. Vincentius Leri [...]ensis Contr. Haereses. cap. 39. Father, for the suppression of such Haeresies, or vpstart Errors, which seeke to shrowde themselues vnder the fraudulent couert of wrested and mis-applied Scriptures; to examine them by, to encounter them with, the opinions and vnanimous resolutions of those Ancient godly Fathers, who haue either dyed in Christ, or suffered for Christ: that so they may bee manifestly discouered without ambiguity, and finally condemned, without reuocation or reuiewe. This Fatherly and graue Aduice of his, I haue made choice to follow, in the discouery, both of the nouelty and falsenesse of those Arminian Tenents, which would willingly harbour themselues, vnder the roofe and Patronage of the Church of England, whose Doctrines they of late praetend they are. The issue which the Arminians, and [Page 2] Anti-Arminians (if I may so stile them) are now come to ioyne, and on which they must receiue their final doome, is onely this: Whether the Arminian or Anti-Arminian Positions, be the receiued and vndoubted Doctrines of the Church of England? The onely Euidences, and Grand-Iury-men to try this Issue; are the Articles, Homilies, Common-prayer Booke, and the authorized Writings of all the Learned Orthodox Writers of the Church of England, from the beginning of Reformation to this present. If all these suffragate or passe their Verdict for the Arminians, and their erronious Assertions; let iudgement then be openly pronounced for them, we will foorth with yeeld vp to them without any more dispute, both cause and right at once. But if all, or either of these giue euidence against them, as in truth they doe: If they all yeeld vp a ioynt vnanimous verdict for Anti-Arminians, and their authentique Positions; I hope they shall then receiue, not only a speedy and finall iudgement on their side, which no subsequent Reuiew, nor writ of Error shall hencefoorth reuerse: but likewise a Parliamentary Decree, to establish them in their ancient and long-continued peaceable possession, without disturbance for all future times. For triall of this waighty Issue, which will put a period to our praesent Controuersies, and stablish peace and vnity both in Church and State; I haue heere Epitomized into this compendious Briefe, the seuerall scattered Euidences, and most materiall Witnesses that the Church of England hath affoorded me to this purpose, since her Reformation to this present; all which giue punctuall testimony, and vnanimous sentence against our new Arminian Assertions: discouering them to bee, not onely nouell, and erronious; but diametrally repugnant to the anciently established, and professed Doctrine of our reformed Church, as the sequell will eftsoone demonstrate.

The Method which I shall obserue in the legall deciding of this Issue, is this: First, I shall set downe at [Page 3] large, the seuerall grand Charters (to wit, The Articles of the Church of England: The Articles of Lambheth: The Articles of Ireland: The Common Prayer Booke: The Homilies Established in our Church: The Chatechisme authorized by King Edward the 6. and Barrets Recantation,) which entitle the Anti-Arminian Tenents to the Church of England, and the Church of England vnto them; and withall disproue the meere pretended title of the Arminian Tenents to our English Church, which neuer yet gaue colour or allowance to them. Secondly I shall propound the Anti-Arminian Orthodox Assertions in their order, applying these seuerall Charters to them, as vnanswerable euidences; and likewise quoting to them the workes and names of all such Orthodox and learned Writers of the Church of England, from the beginning of Reformation to this present, that haue hitherto come vnto my hands; who giue direct and punctuall testimony either on their side, or against their opposites, or both; as irrefragable witnesses, to vindicate and proue them, to be the ancient and vndoubted; and the contrary Arminian Tenents, the spurious and pretended Doctrines onely, of the Church of England.

I shall begin with the first of these; and in that, with the established and allowed Articles of the Church of England.

[Page 4]

The Articles of the Church of England, agreed vpon in the Conuocation holden at London, in the yeere 1552. in the raigne of Edward the 6. afterwards confirmed and repromulgated in the yeere of our Lord 1562. in the raigne of Queene Elizabeth, and since that ratified by King Iames 1604. and by our gracious Soueraigne King Charles, in the yeare 1628.

ARTICLE. 2.

THe Godhead and Manhood, were ioyned together in one person, neuer to be diuided, whereof is one Christ, very God, and very Man, who truely suffered, was Crucified, dead, and buried, to reconcile his Father to 5 vs, and to be a sacrifice, not onely for Originall guilt, but also for all actuall sinnes of men.

ARTIC. 9.

ORiginall sinne standeth not in the following of Adam, (as the Pelagians doe vainely talke) but it is the 4 fault and corruption of the nature of euery man, that naturally is ingendred of the off-spring of Adam, whereby man is very farre gone from originall Righteousnesse, and is of his nature enclined to euill, so that the flesh lusteth alwaies contrary to the spirit, and therefore in euery person borne into this world, it deserueth Gods wrath and damnation. And this infection of nature doth remaine, yea in them that are regenerated, where by the lust of the flesh, called in Greeke [...], which some doe expound the wisdome; some, sensualty; some, the affection; some, the desire of the flesh, is not subiect to the Law of [Page 5] God. And although there is 7 no condemnation for them that beleeue and are Baptised, yet the Apostle doth confesse that concupiscense and lust, hath of it selfe the nature of sinne.

ARTIC: 10.

THe 4 condition of man after the fall of Adam, is such, that he cannot turne and prepare himselfe by his owne naturall strength and good workes to faith and calling vpon God: Wherefore wee haue no power to doe good workes pleasant and and acceptable to God, without the grace of God by Christ 6 preuenting vs, that wee may haue a good will, and working with vs, when we haue that good will,

ARTIC. 13.

VVOrkes done 4 before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Iesu Christ, 2 neither do they make men meet to receiue grace, or (as the Schoole-Authors say) deserue grace of congruitie: yea rather for that they are not done as God hath willed and commanded them to bee done, wee doubt not but they haue the nature of sinne.

ARTIC. 15.

CHrist in the truth of nature, was made like vnto vs in all things (sinne onely excepted) from which hee was cleerely voide, both in his flesh, and in his Spirit. Hee came to be a Lambe without spot, 5 who by sacrifice of himselfe once made, should take away the sinnes of the world: and sinne (as Saint Iohn saith) was not in him, &c.

ARTIC. 16.

NOt euery deadly sinne willingly committed after Baptisme, is sinne against the holy Ghost, and vnpardonable. Wherefore, the grant of Repentance is not [Page 6] to bee denyed to such as fall into sinne after Baptisme. 7 After wee haue receiued the holy Ghost, wee may depart from grace giuen, See the exposition of this Article, Hom. of Repentance 2. part. p. 261. 262. and fall into sinne, and by the grace of God (wee may) arise againe, and amend our liues. And therefore they are to bee condemned, which say they can no more sinne as long as they liue heere, or deny place of forgiuenesse to such as truely repent.

From this Article, some Bertius Apostasia Sanctorum. Lugduni Batauorum. 1615. Epist. Dedicatoriae 2. & pag. 107. 169. Coruinus Responsio ad Not as Bogermanni, pars 2. cap. 24. Lugduni Batauorum 1614. p. 560. Brandius Collatio Haghiensis, p. 364. Master Mountagues Appeale, p. 28. 29. 30. 31. &c. Thōpsoni Diatriba de Interscisione & gratia cap. 27. p. 117. Arminians haue endeuored to iustifie their Doctrine, of the totall and small Apostasie of the Saints from grace: Yet the Conference at Hampton Court. pag. 24. together with learned Doctor Whitakers in his Cygnea Cantio October 9. An. Dom. 1595 Cantabrigie ex Officina Iohannis Legat. 1599. pag. 20. Profound Doctor Feild in his answere to Theophylus Higgons, Part. 1. cap. 3. 2. Part. Sectio 2. Edition 2. at Oxford by William Turner 1628. pag. 834. Reuerend and solid Doctor Robert Abbot, late Bishop of Sarum, in his Animaduersio in Thompsoni Diatribam, cap. 27. Londini 1618 p. 218. Laborious Doctor Benefield. De Perseuerantia Sanctorum. lib. 1. cap. 15. Francofurti 1618. pag. 162. to 167 Reuerend and religious Doctor Carleton late Bishop of Chichester, in his Examination of Master Mountagues Appeale. Edit. 2. p. 135. 136. 137. Acute Doctor Daniel Featly, in his Second Parallel, London 1626. pag. 22. 23. 24. Industrious Master Henry Burton, in his Plea to an Appeale, London, 1626. p. 13. 14. 15. Master Wotton in his Dangegerous Plot discouered, or his Answere to Master Mountagues Appeale cap. 12. London. 1626. p. 42. 43. 44. 45. Studious Master Francis Rouse, in his Doctrine of King Iames, &c. Edit. 1. London 1626. p. 43. to 48. Facetious Master Yates, in his Ibis ad Caesarē. London 1626. part. 4. c. 15. p. 134. 135. 136. To omit mine owne Perpetuitie of a Regenerate mans Estate. Edit 2. London 1627. p. 309. to 319. All these, I say, together with Master Thomas Rogers his authorized Analisis on this Article; confesse and prooue the meaning of this Article to be sound and Orthodox: warranting no totall nor finall Apostasie from the state of Grace, [Page 7] as Papists or Arminians would from thence collect; but onely a lapse into some criminall or scandalous act of sinne, which may, and doth sometimes befall, the very best and deerest of Gods Saints. Since then these seuerall Orthodox members and learned Writers of our Church haue anciently, and lately made this authentique Exposition of this Article, which none but Papists or Arminians haue hitherto oppugned: and since the Articles of Lambheth, Artic. 5. together with the Articles of Ireland, Artic. 38. (which doubtlesse would neuer vary from the genuine and natiue meaning of this Article) haue wel explaned and ratified it with these two termes; yet neither finally nor totally; I hope all English Protestants will subscribe to this Construction onely, and reiect all others as spurious and vnsound.

ARTIC. 17.

1 PRedestination to life, is the euerlasting purpose of God, whereby (before the foundations of the World were layd) hee hath constantly decreed by his counsell, secret to vs, 7 to deliuer from curse and damnation, those whom hee hath chosen in Christ out of mankinde, and to bring them by Christ to euerlasting saluation, as vessells made to honour. Wherefore they 4 which be endued with so excellent a benefit of God, 6 be called according to Gods purpose by his Spirit working in due season: they 4 through grace obey the calling: they bee iustified 2 freely: they bee made the Sonnes of God by adoption: they bee made like the Image of his onely begotten Sonne Iesus Christ: 7 they walke religiously in good workes, and at length by Gods mercy, they attaine to euerlasting felicitie.

As the godly consideration of Predestination and our Election in Christ, is full of sweet, pleasant, and vnspeakable comfort to godly persons, and such 6 as feele in themselues the working of the Spirit of Christ, mortifying the workes of the flesh, and their earthly members, and drawing vp their minde to high and heauenly things, aswell because [Page 8] it doth greatly 7 establish and confirme their Faith of eternall Saluation to be enioyed through Christ, as because it doth feruently kindle their Loue towards God: So, for curious and carnall persons, 4 lacking the Spirit of Christ, to haue continually before their eyes the sentence of Gods Predestination, is a most dangerous downefall, whereby the Deuill doth thrust them either into desperation, or into rechlesnesse of most vncleane liuing, no lesse perillous then desperation, &c.

From this Article; solid and learned Doctor Whitakers in his Cygnea Cantio, pag. 16. 17. Master Thomas Rogers, in his authorized Analisis on the 17. Article, commonly solde and bound vp together with the Articles: Reuerend Bishop Carlton, in his examination of Master Mountagues Appeale cap. 10. Edit. 2. Pag. 99. Master Yates in his Ibis ad Caesarem: Part. 1. cap. 1. 2. 3. part. 2. cap. 1. Sect. 5. pag. 35. &c. Master Henry Burton in his Answere to an Appeale, pag. 28. 36. 37. 42. 44. 49. Master Francis Rouse in his Doctrine of King Iames. pag. 43. to 48. Master Wotton in his Dangerous Plot Discouered. cap. 19. 20. pag. 126. 127. Together with Doctor Thysius in his Comment or Collation on the Articles of Lambheth. Hardrouici. 1613. &c. (who haue copiously analised, and explained this 17. Article) haue raised these Orthodoxe Anti-Arminian Conclusions, which are directly grounded on, and warranted, by this Article as they there affirme.

1 That there is a Predestination of certaine men vnto aeternall life; and a praeterition, or Reprobation of others vnto death.

2 That this Praedestination both to life and death, are from aeternity.

3 That they are altogether immutable and vnchangeable.

4 That not all men, but certaine onely, are Praedestinated to be saued.

5 That these who are Praedestinated vnto Saluation can neuer perish; nor yet fall finally or totally from the state of grace.

[Page 9] 6 That in Christ Iesus some are Elected to Saluation, and not others; not of any fores [...]ene [...]aith, or Works, or Will, or Merit in themselues, but out of the meere good will and pleasure of God himselfe.

7 That they who are Elected to Saluation, are in their due time called according to Gods purpose, both outwardly by the Word, and inwardly by the Spirit: which call they all obey and not resist.

8 That the Predestinate are both freely iustified by Faith; and sanctified by the holy Ghost heere, and shall likewise be glorified in the life to come.

9 That the consideration of Praedestination, and its Doctrine, is to the godly wise most comfortable an [...] ioyfull; and dangerous to none but curious and carnall persons.

All which Conclusions are Diametrally repugnant to the now Arminian Tenents.

ARTIC. 18.

THey also are to bee had accursed, that presume to say, 5 that euery man shall bee saued by the Lawe or Sect which he professeth, so that hee bee diligent to frame his life according to that law, and the light of nature. For holy Scripture doth set out vnto vs onely the Name of Iesus Christ, whereby men must be saued.

ARTIC. 29.

THe 5 wicked and such as be voide of a liuely faith, although they doe ca [...]nally and visibly presse with their teeth (as St. Augustine saith) the Sacrament of the body and bloud of Christ: yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the signe or Sacrament of so great a thing.

ARTIC. 31.

THe 5 Offering of Christ once made, is that perfect redemption [...] proputation, and satisfaction for all the sinnes of the whole World both originall and actuall, and there is none other satisfaction for sinne, but that alone.

[Page 10]

The nine Assertions, or Articles of Lambheth composed and agreed vpon at Lambheth-House on the 20. day of Nouember, in the yeere of our Lord, 1595. by Iohn Archbishop of Canterbury, Richard Bishop of London, Richard elect Bishop of Bangor, Doctor Tyndall Deane of Elie, Doctor Whitaker professor of Diuinitie in Cambridge, and sundry other Reuerend and learned Diuines there present: with the concurrent approbation of the right Reuerend and learned Prelate, Mathew Archbishop of [...]ork [...]: for the determining of certaine Arminian points of Controuersie that then arose in the Vniuersitie of Cambridge.

1 DEus ab Aeterno Praedestinauit quosdam ad vitam; quosdam Reprobauit ad Mortem.

1 GOD from Eternitie hath Praedestinated certaine men vnto Life; Articles of Ireland. 12. 14 certaine men he hath Reprobated vnto Death,

2 Causa mouens aut efficiens Praedestinationis ad Vitam, non est praeuisio Fidei, aut perseuerantiae, aut bonorum operum, aut ullius rei quae insit in personis Praedestinatis, sed sola voluntas beneplaciti Dei.

2 The moouing, Articles of Ireland. 14. or efficient cause of Predestination vnto Life, is not the foresight of Faith, or of perseuerance, or of good-workes, or of any thing that is in the persons Predestinated, but onely the good will and pleasure of God

3 Praedestinatorum praefinitus & certus est numerus, qui nec augeri, nec minui possit.

[Page 11] 3 There is a pre-determined, Articles of Ireland. 12. 14. and certaine number of the Predestinate, which can neither be augmented nor diminished.

4 Qui non sunt Praedestinati ad Salutem, necessario propter peccata sua damnabuntur.

4 Those who are not Predestinated to Saluation, Articles of Ireland. 15. shall be necessarily Damned for their sinnes.

5 Vera, viva, & iustificans Fides, & Spiritus Dei iustificantis, non extinguitur, non excidit, non euanescit in Electis, aut finaliter, aut totaliter.

5 A true, Articles of Ireland. 38. liuing, and iustifying Faith, and the Spirit of God iustifying, is not extinguished, it falleth not away, it vanisheth not away in the Elect, either finally, or totally.

6 Homo vere Fidelis, id est, Fide iustificante praeditus, certus est plerophoria Fider, de Remissione peccatorum suorum, & salute sempiterna sua per Christum.

6 A man truely Faithfull, Articles of Ireland. 37. that is, such [...]one who is endued with a iustifying Faith, is certaine with the full assurance of Faith, of the Remission of his Sinnes, and of his Euerlasting Saluation by Christ.

7 Gratia salutaris non tribuitur, non communicatur, non conceditur vniuersis hominibus, qua seruari possint, si velint.

7 Sauing grace is not giuen, Articles of Ireland. 32. is not Communicated, is not granted to all men, by which they may be saued if they will.

8 Nemo potest venire ad Christum, nisi datum ei fuerit, & nisi Pater eum traxerit: & omnes homines non trahuntur a Patre vt veniant ad Filium.

[Page 12] 8 No man can come vnto Christ, Article of Ireland. Artic [...]. 32 vnlesse it shall be giuen vnto him, and vnlesse the Father shall draw him: and all men are not drawn by the Father, that they may come to the Sonne.

9 Non est po [...]itum in arbitrio, aut po [...]estate vniusc [...]iusque hominis, servari.

It is not in the Will, Articles of Ireland. A [...]tic. 25. 32. or Power of euery one, to be saued.

These Articles of Lambheth how euer Corninus Responsio ad Notas Bo [...]er manni part 2. cap. 24 p. 5 [...]1. to 5 [...]6. who writ [...]s these Articles at large, and not on [...]ly slights them thus, but likewise m [...]reports the ca [...]riage of them So doth Bertius too: De Aposia [...] Sanctar [...]. F [...]t. D [...]d. 2. Mr. Mounta [...]u [...]s. Apo [...]ale. pag. 29. 36 71. 72. some may chance to slight them as the Resolutions of some priuate m [...]n: yet they were vnanimously composed and approued by both our Right Reuerend and Learned Archbishops, Whitgift, and Hu [...]ton; by the Bishops of London, and Bangor; and by sundry other of our most eminent Diuines; and that not rashly or vnadvisedly, but vpon serious debate and mature deliberation: and being afterwards sent to the Vniuersitie of Cambridge for the allaying of some Arminian Controuersies there raysed by master Barret, (whose publique Recantation I haue heere inserted) and abetted by one Peter Baro a Frenchman, Lady Margarets Professor in that Vniuersitie: S [...] Conferen [...] Hampton Court. pag 40 [...] 41 Th [...]si [...]bre [...]is & dilu [...] Explic [...] &c. Ha [...]drenics. 16. 3 [...] D dicatoria. Fratri [...]us Belois & Peti [...] Baronis censura, &c. Ib. 1513. [...] l Lect [...] Dr. Wa [...]d his [...]oncio ad Clerum [...]oudini 1627 p 45. & Master Iohn Brown in his Appendix to the life & Ra [...]g [...] of Qu Elizabeth 1628. who a [...]irme al this. they were there receiued with such an vnanimous approbation of the whole Vniuersitie: that those Arminian Tenents were foorthwith abandoned; and Baro forced to forsake his place: since whose departure to this present, the Diuinitie Professors of this our Famous Vniuersitie haue constantly adhered to these Conclusions, as the vndoubted Doctrine of the Church of England. What respect the Reformed Churches abroad haue giuen to these Articles, or Assertions, Let famous Thysius, who hath twice published them Hardrouici 1613. and quoted the Fathers to them; together with learned Bogerman President of the late famous Synod of Dort, in his 107. and 108. Notes vpon the second part of Grotius. Fran [...]ke [...]: 1614. p. 183. 184. testifie: who both recite and repute them, as the receiued and vndoubted Doctrine of the Church of England. What approbation [Page 13] they haue had with vs at home; their vnanimous approbation by the Vniuersitie of Cambridge at first; their insertion into the Articles of Ireland, agreed vpon by the Archbishops, and Bishops, and the rest of the Clergie of Ireland, in their Conuocation hol [...]en at Dublin 1615. where all, or most of them, are recited verbatim, as any man may see that will compare them: The mentioning of them in the Pag. 24. 39 [...] 40. 41. Conference at Hampton Court: where his Maiestie of blessed memory, was moued to insert them into the Book [...] of Articles; and vnderstanding not what these Assertions of Lambheth were, was informed: that by reason of some Controuersies arising in Cambridge about certaine points of Diuinitie, my Lords Grace of Canterbury assembled some Diuines of especiall note to set downe their opinions, which they drew into nine Assertions, and so sent them vnto the Vniuersitie for the appeasing of those quarrels. Their honourable recitall by the late Reuerend and learned Bishop of Chichester, Doctor Carlton, in his Examination of Master Mountagues Appeale, Edition 2. cap. 2. pag. 8. 9. 10. By learned Doctor Benefield, De Per [...]euerantia Sanctorum: lib. 1. cap. 15. p. 162. to 167. By Ma [...]er Francis Rouse in his Doctrine of King Iames, p. [...] [...] Mr. Iohn Browne in his Appendix to the Life of Queene Elizabeth, where they are likewise Printe [...]. By Mr. Thomas Vicars in his Pusillies Grex: Oxo [...]iae. 1627 p. 31. By Abdias Asheton, in Vita Gulielmi Whitakeri. Cantabrigiae 1599. p. 43. who all repute and deeme them, the Orthodox and vndoubted Doctrine of the Church of England. All these recited Euidences, I say, doe abundantly confirme, the truth, the honour, and Orthodox Authority of these Articles or Assertions; which were neuer yet impeached by any Orthodox English Diuine, as different from o [...] 39. Articles, or varying from the receiued Doctrines of our Church. And therfore (especially since the Articles of Ireland thus approue them) we may safely embrace them, as the vndoubted and anciently receiued Doctrines of our English Church.

[Page 14]

Articles of Religion agreed vpon by the Archbishops, and Bishops, and the rest of the Cleargie of Ireland, in the Conuocation holden at Dublin, in the yeere of our Lord God. 1615.

11 GOd from all eternitie did by his vnchangeable counsell ordaine whatsoeuer in time should come to passe. Yet so, as thereby no violence is offred to the wills of the reasonable creatures, and neither the libertie nor the contingencie of the second causes is taken away, but established rather.

12 By the same eternall counsell God hath predestinated some vnto life, Articles of Lambheth. 1. 3. and reprobated some vnto death, of both which there is a certaine number, knowen only to God, which can neither be increased nor diminished.

13 Predestination to life, is the euerlasting purpose of God, whereby, before the foundations of the world were layed, he hath constantly decreed in his secret counsell to deliuer from curse and damnation, those whom he hath chosen in Christ out of mankinde, and to bring them by Christ vnto euerlasting saluation, as vessels made to honor.

14 The cause mouing God to predestinate vnto life, Articles of Lambheth. 2. is not the foreseeing of faith, or perseuerance, or good workes, or of any thing which is in the person predestinated, but onely the good pleasure of God himselfe. For [Page 15] all things being ordained for the manifestation of his glory, and his glory being to appeare both in the works of his Mercy and of his Iustice: It seemed good to his heauenly wisedomee to choose out a Articles of Lambheth. 1. [...] certaine number towards whom he would extend his vndeserued mercy, leauing the rest to be spectacles of his iustice.

15 Such as are predestinated vnto life, be called according vnto Gods purpose (his spirit working in due season) and through grace they obey the calling, they be iustified freely, they be made sonnes of God by adoption, they be made like the image of his onely begotten Son Iesus Christ, they walke religiously in good workes, and at length by Gods mercy they attaine to euerlasting felicitie. Articles of Lambheth. [...] But such as are not predestinated to saluation, shall finally be condemned for their sinnes.

16 The godly consideration of Predestination and our election in Christ, is full of sweete, pleasant, and vnspeakeable comfort to godly persons, and such as feele in themselues the working of the spirit of Christ, mortifying the workes of the flesh, and their earthly members, and drawing vp their mindes to high and heauenly things: as well because it doth greatly confirme and establish their faith of eternall saluation to be enjoyed through Christ, as because it doth feruently kindle their loue towards God: and on the contrary side, for curious and carnall persons, lacking the spirit of Christ, to haue continually before their eies the sentence of Gods predestination, is very dangerous.

22 By one man sinne entred into the world, and death by sinne, and so death went ouer all men, for as much as all haue sinned.

23 Originall sinne standeth not in the imitation of Adam (as the Pelagians dreame) but is the fault and corruption of the nature of euery person that naturally is ingendered and propagated from Adam: whereby it commeth to passe that man is depriued of originall righteousnes, and by nature is bent vnto sinne. And therefore [Page 16] in euery person borne into the world, it deserueth Gods wrath and damnation.

25 The condition of man after the fall of Adam is such, Articles of Lambeth. 9. that he cannot turne, and prepare himselfe by his owne naturall strength and good workes, to faith, and calling vpon God. Wherefore we haue no power to doe good workes, pleasing and acceptable vnto God, without the grace of God preuenting vs, that we may haue a good will, and working with vs when we haue that good will.

26 Workes done before the grace of Christ and the inspiration of his spirit are not pleasing vnto God, for as much as they spring not of faith in Iesus Christ, neither doe they make men meete to receiue grace, or (as the Schoole Authors say) deserue grace of congruitie: yea rather, for that they are not done in such sort as God hath willed, and commanded them to be done, we doubt not but they are sinfull.

31 They are to bee condemned, that presume to say, that euery man shall bee saued by the Law, or Sect which he professeth, so that he bee diligent to frame his life according to that Law, and the light of nature. For holy Scripture doeth set out vnto vs onely the name of Iesus Christ, whereby men must be saued.

32 None can come vnto Christ, Articles of Lambeth. 7. 8. 9. vnlesse it bee giuen vnto him, and vnlesse the Father draw him. And all men are not so drawne by the Father, that they may come vnto the Sonne. Neither is there such a sufficient measure of Grace vouchsafed vnto euery man, whereby he is enabled to come vnto euerlasting life.

33 All Gods Elect, are in their time inseperably vnited vnto Christ, by the effect all, and vitall influence of the holy Ghost, deriued from him, as from the head, vnto euery true member of his mysticall body. And being thus made one with Christ, they are truely regenerated, and made partal [...]ers of him, and a [...] his benefits.

37 By iustifying [...]aith wee vnderstand not onely the [Page 17] common beliefe of the Articles of Christian Religion, and a perswasion of the trueth of Gods word in generall: but also a particular application of the gracious promises of the Gospell, to the comfort of our owne Soules; whereby we lay hold on Christ, with all his benefits, hauing an earnest trust and confidence in God, that hee will be mercifull vnto vs for his onely Sonnes sake. Articles of Lambheth. 6. So that a true beleeuer may bee certaine, by the assurance of faith, of the forgiuenesse of his sinnes, and of his euerlasting saluation by Christ.

38 Articles of Lambeth. 5. A true liuely iustifying faith, and the sanctifying spirit of God is not extinguished, nor vanisheth away in the regenerate, either finally or totally.

THE BOOKE OF Common Prayer.

IN this Booke of Common prayer established by Act of Parliament in our Church, there are sundry passages to prooue these seuerall Anti-Arminian Positions.

First, that God from eternity hath freely of his own accord, chosen out of mankinde a certaine select number of men, which can neither bee augmented nor diminished; whom he doth effectually call, saue, and bring to glory; so that none of them can perish, or fall off from him: and that these onely are the true Church.

This Conclusion wee shall see confirmed by these seuerall passages, Answer after the Creed. And make thy 1 chosen people ioyfull. Collect on Al Saints day. Almighty GOD, which hast knit together the [Page 18] 1 Elect in one Communion and fellowship in the mysticall body of thy Sonne Iesus Christ our Lord: grant vs grace so to 7 follow thy holy Saints in all vertuous and godly liuing, &c. The Catechisme Answere 6. Thirdly, in God the holy Ghost, who 6 sanctifieth me and all the 1 Elect people of God: Buriall of the dead. Prayer 1. Almighty God, with whom do liue the spirits of them who depart hence in the Lord, and in whom the soules of them that bee elected, after they bee deliuered from the burthen of the flesh, 7 be in ioy and felicitie, &c. Wee beseech thee of thy gracious goodnesse, shortly to 7 accomplish the 1 number of thine Elect, &c. A prayer for Sunday at the ende of the reading Psal. O Almighty and mercifull Lord, which giuest vnto thy Elect people the holy Ghost, as a 7 sure pledge of thy heauenly kingdome: grant vnto vs this holy spirit, that he may beare witnesse with our spirits, that wee be thy children, and heires of thy Kingdome, and that by the 4 operation of this spirit, wee may kill all carnall lusts, &c. A godly praier to be said at all times. sin. Psal. Honour and praise bee giuen vnto thee (O Lord God almighty) most deare Father of heauen, for all thy mercies and louing kindnesse shewed vnto vs; in that it hath pleased thee 2 freely, and of thine owne accord to 1 elect and chuse vs to saluation before the beginning of the world, &c. Publicke Baptisme. Almighty God, &c. grant that all thy seruants which shall bee baptized in this Water, may receiue the fulnesse of thy grace, and euer remaine in the 1 number of thy faithfull and elect children, &c. See the Collect on good Fryday, on the first Sunday after the Epiphany, and one the 2. 15. and 22. Sundaies after Trinitie, to this purpose.

Secondly, that there is no such free-will, or vniuersall and sufficient grace giuen vnto all men, 2 by which they may conuert, repent, beleeue, and be saued if they will: and that it is Gods speciall preuenting grace, which must change mens hearts, and giue repentance, faith, and all other graces to them.

This Orthodoxe position which ouerturnes Free-will and vniuersall grace, the very center and ground work of [Page 19] Arminianisme, is aboundantly prooued by these ensuing S [...] enim haec a Deo poscit Ecclesia, quae a se [...]pso sibi [...]ari putat, non veras sed perfunctorias orationes habet. Quis en [...]m veraciter gemat desiderās accipere quod orat a Domino, sihoc a seipso se sumere existimet, nō ab illo. Aug. De Bono P [...]seu. cap. 23. Prayers, The Absolution: and Prayers before the Letanie. Wherefore wee beseech him to grant vs true repentance, and his holy Spirit, that those things may please him which wee doe at this present, &c, O God make cleane our hearts within vs. O God from whom all holy desires, all good counsels, and all good workes doe proceed, &c. The Lat [...]uie: and prayers after it. That it may please thee to giue vs an heart to loue and dread thee, and diligently to walke after thy Commandements. That it may please thee to giue vs true repentance, and to endue vs with the grace of thy holy Spirit, to amend our liues according to thy holy Word. Though wee be tyed and bound with the chaine of our sins, yet let the pittifulnesse of thy great mercy loose vs, &c. Collect on o [...] the 1. & 4. Sunday in Aduent. Almighty God, giue vs grace that wee may cast off the workes of darkenesse, and put on the armour of light, &c. O Lord raise vp thy power and come among vs, and with great might succour vs, that whereas by our sinnes and wickednesse wee be sore let and hindered, thy bountifull grace and mercy may speedily deliuer vs, &c. See the Collects on the 1. 4. & 5. Sundayes after the Epiphany. Collect the first day of Lent. O GOD create in vs new and contrite hearts, &c. Collect the 2. Sunday in Lent. Almighty God who doest see that of our selues wee haue no power to helpe our selues, keepe thou vs both outwardly in our bodies, and inwardly in our soules, &c. Collect on Easter day. Almighty God, wee humbly beseech thee, that as by thy speciall grace preuenting vs, thou doest put into our hearts good desires: so by thy continuall helpe wee may bring the same to good effect. Collect on the 1 [...] [...]9. 17. & 19. Sunday after Trinitie. God the strength of all those that trust in thee, mercifully heare our prayers, and because the weakenesse of our mortall nature can do no good thing without thee, grant vs the helpe of thy grace, that so we may please thee both in will and deede. Lord of all power and might which art the onely author and giuer of all good things, grasse in our hearts the loue of thy name, increase in vs true Religion, nourish vs with all goodnesse, and of thy mercy keepe vs in the same. Grant vs O Lord, wee beseech thee the spirit to thinke, and to doe alwayes those things as bee righteous, that wee [Page 20] which cannot be without thee, may by thee be able to doe according to thy will, &c. Lord wee pray thee that thy grace may alwaies preuent and follow vs, and make vs continually giuen to all good workes. O God for asmuch as without thee wee cannot please thee, graunt that thy mercy may alwaies direct and rule our hearts. See the 2. 6. 13. 15. and 22. Sundaie after Trinitie to the same effect. The Communion. Lord haue mercy vpon vs and encline our hearts to keepe this Lawe. Preuent vs, O Lord, in all our doings with thy most gracious fauour, and further vs with thy continuall helpe, that in all our workes begunne, continued, and ended in thee, &c. Catechisme. My good childe know that thou art not able to doe these things of thy selfe, nor to walke in the Commandements of God, and to serue him without his speciall grace. Confirmation of Children 3. Prayer. Almighty God who makest vs both to will and to doe the things that bee acceptable vnto thy Maiestie, &c. A Commination the last Prayer. Turne vs O good God, and so shall we be turned.

Thirdly, that Christ Iesus dyed sufficiently for all mankinde, but effectually for none but the Elect, and true beleeuers, who alone are saued by his death.

The sufficiency of Christs death for all mankinde, is expressed in these seuerall places. The Letanie O God the Sonne redeemer of the World, haue mercy vpon vs miserable sinners. The Communion. Aboue all wee must giue humble and hearty thankes to God the Father, &c. for the redemption of the world, by our Lord and Sauiour Iesus Christ, &c. Almighty God our heauenly Father which of thy tender mercy diddest giue thine onely Sonne Iesus Christ to suffer death vpon the Crosse for our Redemption, who made there (by his owne oblation once offered) a full, perfect, and Not efficient sufficient sacrifice, oblation, and satisfaction for the sinnes of the whole world, &c. O Lambe of God which takest away the sinnes of the world, haue mercy vpon vs. thou that takest away the sinnes of the world, receive our prayers. The Catechisme. Secondly, in God the Sonne, who hath redeemed mee and all mankinde. Visitation of the sicke. O Sauiour of the [Page 21] world saue vs, which by thy Crosse and Passion hast redeemed vs: All this must bee vnderstood onely of the sufficiency and merit of Christs death, not of the efficacie, benefit, and application of it, which belongs to none but to the true Church of Christ, euen the Elect and true beleeuers as these passages ensuing will informe vs. Te Deum. When thou hadst ouercome the sharpnesse of death, thou diddest open the Kingdome of heauen to all beleeuers. We pray thee helpe thy seruants, whom thou hast redeemed with thy most precious bloud. O Lord saue thy people, and make thy chosen people ioyfull. Benedictus. Blessed be the Lord God of Israel, for hee hath visited and Redeemed his people. To giue knowledge of Saluation to his people, for the remission of their sins. His mercy is on them that feare him throughout all generations. He remembring his mercy hath holpen his seruant Israel, &c. Letanie. Spare thy people whom thou hast redeemed with thy most precious bloud. The Communion. This is the bloud of the new Testament, which is shed for you, and for many for the Remission of sinne. Grant that by the merits and death of thy Sonne Iesus Christ, & through faith in his bloud, we and all thy whole Church may obtaine remission of our sinnes, and all other benefits of his passion. Now the Church the mysticall body of Christ, is the blessed company of all faithfull and elect people, and none else but they; as the next prayer, the Collect on good Fryday, and the places quoted in the first Position, prooue. And whereas the Minister in distributing the Bread and wine, saith particularly to euery man: take this in remembrance that Christ dyed for thee: drinke this in remembrance that Christs bloud was shed for thee; it cannot imply that Christ dyed effectually for all men; but the contrary, that hee dyed only thus for the Elect and faithfull: because our Church The Exhortation before the Communion. prohibites all such as want true faith and repentance, or liue in any grosse and knowne sinnes, to come to the Sacrament, admitting none but true and faithfull penitents to it: so that the Minister and our Church doe alwayes [Page 22] looke vpon all Communicants, as the elect and chosen Saints of God, endued with true faith and repentance, and so they may well apply (at leastwise in the iudgement of Charity) the efficacy and merits of Christs death vnto them. I will conclude this point with the passage of A Prayer necessary for all men. Iesus Christ thy onely Sonne hath perfectly fulfilled thy Law, to iustifie all men that beleeue and trust in him. And thus much for our Common Prayer Booke.

Certaine Homilies appointed to be read in Churches, in the time of the late Queene ELIZABETH of famous memory. And since thought fit to be reprinted by Authoritie from the KINGS most Excellent Maiestie.

SAint Paul in many places painteth vs out in our colours, London. 1623. Part. 1. Fol. 8. Ephes. 2. calling vs the children of the wrath of God, when we be borne: saying also 4 that we cannot thinke a good thought of our selues, much lesse can we say well, Folio 9. Mark. 10. Luke 18. Iohn 15. or doe well of our selues, &c. Our Sauiour Christ saith, There is none good but GOD: and that wee can doe nothing that is good without him, nor no man can come to the Father but by him, &c.

4 For of our selues we are crabtrees, Folio 10. that can bring foorth no Apples. We bee of our selues of such earth, as can bring foorth but weedes, Galat. 5. nettles, brambles, briers, cockle, and darnell. Wee haue neither Faith, Charitie, Hope, Patience, Chastitie, nor any thing else that [Page 23] good is, but of God, and therefore these vertues bee called there the fruites of the holy Ghost, and not the fruites of man. Let vs therefore acknowledge our selues before God (as wee bee indeede) miserable and wretched sinners.

4 Of our selues, and by our selues, wee haue no goodnesse, helpe, nor saluation, but contrariwise sinne, Part. 1. Fol. 11. damnation, and death euerlasting: which if we deepely weigh and consider, 2 Cor. 3. wee shall the better vnderstand the great mercy of God, and how our saluation commeth onely by Christ. Psalm. 50. Wee are all become vncleane, but wee all are not able to cleanse our selues, nor to make one another of vs cleane. Ephes [...] 2. Wee are by nature the Children of Gods wrath, but wee are not able to make our selues the children and inheritors of Gods glory. 1 Pet. 2. Wee are sheepe that runne astray, but wee cannot of our owne power come againe to the sheepefold, so great is our imperfection and weakenesse. In our selues therefore may wee not glory, which (of our selues) are nothing but sinnefull. To GOD therefore must wee flee, or else shall we neuer finde peace, 2 Cor. 1, rest and quietnesse of Conscience in our hearts. Psalm. 130. For he is the Father of mercies, and God of all consolation. Hee is the Lord, with whom is plenteous redemption: 2 He is the God who of his owne mercy saueth vs, and setteth out his charitie and exceeding loue towards vs, in that of his owne voluntary goodnesse, when we were perished, he saued vs, and prouided an euerlasting Kingdome for vs. And all these heauenly treasures are giuen vs, not for our owne deserts, merits, or good deedes, (which of our selues wee haue none) but of his meere mercy freely. 5 He is the high and euerlasting Priest, Iohn 8. which hath offered himselfe once for all vpon the altar of the Crosse, Hebr. 7. and with that one oblation hath made perfect for euermore them that are sanctified. 1 Iohn 2. Hee is the alone mediatour betweene GOD and man, which paid our ransome to GOD with his owne blood, and with that hath hee cleansed vs all from [Page 24] sinne. Part. 1. Fol. 12 Ma [...]th. 1. He is the Physitian which healeth all our diseases; Hee is that Sauiour which saueth his people from all their sinnes: he is that flowing and most plenteous fountaine, Folio 13. of whose fulnesse all we haue receiued.

5 A Sermon of the saluation of mankinde, by onely Christ our Sauiour from sinne and death euerlasting.

5 (All the world being wrapped in sinne by breaking of the Law) GOD sent his onely sonne our Sauiour Christ into this world, to fulfill the Law for vs, and by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may bee called) amends to his Father for our sinnes, Folio 15. to asswage his wrath and indignation conceiued against vs for the same. 5 But our iustification doeth come freely by the meere mercy of GOD, and of so great and free mercy, that whereas all the world was not able of their selues to pay any part towards their ransome, it pleased our heauenly Father of his infinite mercy, without any our desert or deseruing, to prepare for vs the most precious iewels of Christs body and blood, whereby our ransome might be fully paid, the law fulfilled, and his iustice fully satisfied. So that Christ is now the righteousnesse of all them that truely doe beleeue in him. Hee for them paid their ransome by his death. Hee for them fulfilled the Law in his life. So that now in him, and by him, euery true Christian man may be called a fulfiller of the Law, forasmuch as that which their infirmity lacked, Christs iustice hath supplied.

7 For the very sure and liuely Christian faith is not onely to beleeue all things of GOD, Folio 23. which are contained in holy Scripture, but also is an earnest trust, and confidence in God, that hee doeth regard vs, and that hee is carefull ouer vs, as the Father is ouer the Childe whom hee doeth loue, and that hee will be mercifull vnto vs for his onely sonnes sake, and that wee haue our Sauiour Christ our perpetuall aduocate, and Priest, in whose onely merits, oblation and suffering, we doe trust that our offences [Page 25] bee continually washed and purged, Part. 1. Fol 23 whensoeuer wee (repenting truely) doe returne to him, with our whole heart, stedfastly determining with our selues, through his grace, to obey and serue him in keeping his Commandements, and neuer turne backe againe to sinne. Such is the true faith, that the Scripture doeth so much commend, the which when it seeth and con [...]idereth what GOD hath done for vs, is also mooued through continuall assistance of the Spirit of GOD, to serue and please him, to keepe his fauour, to feare his displeasure, to continue his obedient children, shewing thankefulnesse againe by obserui [...]g or keeping his commandements, and that freely, for true loue chiefly, and not for dread of punishment, or loue of temporall reward, considering how clearely, without deseruings wee haue receiued his mercy and pardon freely. Folio. 25. 26.

4 For as the holy Ghost doeth teach vs to trust in GOD, and to call vpon him as our Father: so did hee teach them to say, as it is written, Esay 43. Thou Lord art our Father and Redeemer, and thy Name is without beginning and euerlasting. GOD gaue them then grace to bee his children, as he doth vs now. 7 It is euident, that the true, liuely, and Christian faith, is no dead, vaine, or vnfruitful thing, but thing of a perfect vertue, of wonderful operation or working, and strength, bringing forth al good motions and good workes, 7 Of faith, he saith, Hee that beleeueth in the Son, hath euerlasting life, Iohn 3. but he that beleeueth not in the Son, shall not see that life, but the wrath of GOD remaineth vpon him. Iohn 6. And the same hee confirmeth with a double othe, saying, Verily, verily, I say vnto you, Hee that beleeueth in me, 1 Iohn. 5. hath euerlasting life. Now forasmuch as hee that beleeueth in Christ, hath euerlasting life: it must needes consequently follow, that he that hath this faith, must haue also good workes, and bee studious to obserue Gods commandements obediently. For to them that haue euill workes, and leade their life in disobedience, and transgression or [Page 26] breaking of Gods commandements, without repentance [...] pertaineth not euerlasting life, Part. 1. Folio 28. 29. but euerlasting death?

7 Therefore let vs set our whole faith and trust in GOD, and neither the world, the deuill, nor all the power of them shall preuaile against vs. 1 Let vs by such vertues as ought to spring out of faith, shew our election to be sure and stable, as S. Peter 2 Peter 1. teacheth, Endeuour your selues to make your calling and election certaine by good workes. 7 If you feele and perceiue such a faith in you, reioyce in it: and be diligent to maintaine it, and keepe it still in you, let it bee daily increasing, and more and more by well working, and so shall you be sure that you shall please GOD by this faith, and at the length (as other faithfull men haue done before) so shall you (when his will is) come to him, and receiue the end and finall reward of your faith (as. S. Peter 1 Peter 1. nameth it) the saluation of our soules: 7 But (euerlasting [...] thankes bee to Almighty GOD for euer) there is neuer a one of all these causes, Folio. 60. no nor yet them altogether, 1 Cor. 3. that can make a true Christian man afraid to die (who is the very member of Christ, the Temple of the holy Ghost, the Sonne of God, and the very inheritour of the euerlasting kingdome of heauen:) but plainely contrary, he concieueth great and many causes vndoubtedly grounded vpon the infallible and euerlasting trueth of the word of GOD which mooueth him not onely to put away the feare of bodily death, but also for the manifold benefits and singular commodities which ensue vnto euery faithfull person by reason of the same, to wish, desire, and long heartily for it. For death shall bee to him no death at all, but a very deliuerance from death, from all paines, cares, and sorrowes, miseries, and wretchednesse of this world, and the very entry into rest. 7 Why then shall wee f [...]ere to die, considering the manifold and comfortable promises of the Gospel, and of holy Scriptures? GOD the Father hath giuen vs euerlasting life (saith. S. Iohn) 1 Iohn 5. and this life is in his Sonne. Hee that hath Sonne, hath [Page 27] life, and he that hath not the Sonne, hath not life. Part 1. Fol. 16 And this I write (saith S. Iohn) 1 Iohn. 5. to you that beleeue in the Name of the Sonne of GOD, 1 Iohn 5. that you may know that you haue euerlasting life, and that you doe beleeue vpon the Name of the Sonne of GOD. And our Sauiour Christ saith, Hee that beleeueth in me hath life euerlasting, and I will raise him from death to life at the last day. Folio 62.

7 All those therefore haue great cause to bee full of ioy that bee ioyned to Christ with true Faith, stedfast Hope, and perfect Charitie, and not to feare death nor euerlasting damnation. For death cannot depriue them of Iesus Christ, nor any sinne can condemne them that are graffed surely in him, which is their onely ioy, treasure and life. Let vs repent our sinnes, amend our liues, trust in his mercy and satisfaction, and death can neither take him from vs, nor vs from him.

2 For it is of the free grace and mercy of GOD, Part. 2. Folio 81. by the mediation of the blood of his Sonne Iesus Christ, without merite or deseruing on our part, that our sinnes are forgiuen vs; that we are reconciled and brought againe into his fauour, and are made heires of his heauenly kingdome. Grace (saith S. Augustine) August. de diuers [...]quaestio. ad Simpl. lib. 1. Q [...]aest. 28. belonging to GOD, who doth call vs, and then hath he good workes, whosoeuer receiued grace: Good workes then bring not foorth grace, but are brought foorth by grace. The wheele (saith he) turneth round, not to the end that it may be made round: but because it is first made round, therefore it turneth round. So, no man doth good works, to receiue grace by his good workes: but because he [...] hath first receiued grace, therefore consequently he doth good workes.

For 1 the Scripture doeth acknowledge but two places after this life. Folio [...]. Luke 16. The one proper to the elect and blessed of GOD; the other to the reprobate and damned soules. Folio. 1 [...]. The onely Purgatory wherein wee must trust to be saued, is the death and blood of Christ, which if wee apprehend with a true and stedfast faith, it purgeth and [Page 28] cleanseth vs from all our sinnes, euen as well as if hee were now hanging vpon the Crosse. Part. 2. Fol. 122 The blood of Christ saith Saint Iohn, 1 Iohn 1. hath cleansed vs from all sinne. The blood of Christ, Hebr. 9. saith Saint Paul, hath purged our consciences from dead workes, Hebr. 10. to serue the liuing GOD, Also in another place hee saith, Wee bee sanctified and made holy by the offering vp of the body of Iesus Christ done once for all. Yea hee addeth more, saying, With the one oblation of his blessed body and precious blood, he hath made perfect for euer and euer all them that are sanctified. Folio 148.

7 Noe in his drunkennesse offended GOD highly. Lot lying with his daughters, committed horrible incest. Wee ought then to learne by them this profitable lesson, that if so godly men as they were, which otherwise felt inwarldly GOD sholy Spirit inflaming in their hearts, with the feare and loue of GOD, could not by their owne strength keepe themselues from committing horrible sinne, but did so grieuously fall, that without GODS great mercy they had perished euerlastingly: How much more ought we then, miserable wretches, which haue no feeling of GOD within vs at all, continually to feare, not onely that wee may fall as they did, but also be ouercome and drowned in sinne, which they were not? though through infirmity w [...]e chance at any time to fall, yet wee may by hearty repentance, and true faith, speedily rise againe, and not sleepe and continue in sinne, Fol. 151. 152. as the wicked doeth 1 All men haue not faith. This therefore shall not satisfie and content all mens mindes: but as some are carnall, so they will still continue, and abuse the Scriptures carnally, to their greater damnation. 2 Peter 3. 1 Cor. 1 [...] The vnl [...]arned and vnstable (saith Saint Peter) peruert the holy Scriptures to their owne destruction. Iesus Christ (as S. Paul saith) is to the Iewes an offence, to the Gentiles foolishnesse: 6 But to Gods children, aswell of the Iewes as of the Gentiles he is the power and wisedome of GOD. 5 The holy [Page 29] man Simeon saith, that hee is set foorth for the fall and rising againe of many in Israel. Part. 2. Folio 152. Luke 2. As Christ Iesus is a fall to the reprobate, which yet perish through their owne default: so is his word, yea the whole booke of GOD, a cause of damnation vnto them, through their incredulitie. And as he is a rising vp to none other then those which are GODS children by adoption: so is his word, yea the whole Scripture, the power of GOD to saluation to them onely that doe beleeue it. Christ himselfe, the Prophets before him, the Apostles after him, all the true Ministers of GODS holy word, yea euery word in GODS Booke, is vnto the reprobate, the 3 fauour of death vnto death,

Christ Iesus, the Prophets, the Apostles, and all the true Ministers of his word, yea euery iot and tittle in the holy Scripture, haue beene, is, and shall bee for euermore, the fauour of life vnto eternall life, Folio 160. vnto all those whose hearts GOD hath purified by true faith. 2 GOD of his mercy and speciall fauour towards them whom he hath appointed to euerlasting saluation, hath so offered his grace 4 especially, and they haue so receiued it fruitfully, that although by reason of their sinfull liuing outwardly, they seemed before to haue beene the children of wrath and perdition, yet now the 6 Spirit of GOD mightily working in them, vnto obedience to GODS will and commandements, they declare by their outward deedes and life, Folio 161. in the shewing of mercy, and charitie (which 4 cannot come but of the Spirit of GOD, and his especiall grace that they are the vndoubted children of GOD, appointed to euerlasting life. And so as by their wickednes and vngodly liuing, they shewed themselues according to the iudgement of men, which follow the outward appearance, to bee reprobates and castawayes: So now by their obedience vnto GODS holy will, and by their mercifulnesse and tender pity (wherein they shew themselues to bee like vnto GOD, who is the fountaine and spring of all mercy) they declare openly [Page 30] and manifestly vnto the sight of men, Part. 2. Folio 161. that they are the sonnes of GOD, and elect of him vnto saluation. 2 For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring foorth good fruite: so the good deedes of men are not the cause that maketh men good, but hee is first made good, by the spirit and grace of GOD that 6 effectually worketh in him, and afterward he bringeth foorth good fruites.

2 The reasonable and godly, as they most certainely know and perswade themselues, that all goodnesse, all bounty, all mercy, all benefites, all forgiuenesse of sinnes, and whatsoeuer can bee named good and profitable, either for the body or for the soule, doe come onely of GODS mercy and meere fauour, Folio 172. and not of themselues: 7 Moreouer, hee came in flesh and in the selfe same flesh ascended into heauen, to declare and testifie vnto vs, that 5 all faithfull people which stedfastly beleeue in him, shall likewise come vnto the same mansion place, Folio 177. whereunto he being our chiefe Captaine is gone before. 5 Christ openly declared his obedience to his Father, which (as Saint Paul writeth) was obedient euen to the very death, the death of the Crosse. Philip. 2. And this hee did for vs all that beleeue in him. 5 So pleasant was this facrifice and oblation of his Sonnes death, which hee so obediently and innocently suffered, that wee should take it for the onely and full amends for all the sinnes of the world. And such fauour did he purchase by his death, of his heauenly Father for vs, that for the merit thereof (if wee be true Christians indeede, and not in word onely) we be now fully in GODS grace againe, and clearely discharged from our sinne. Folio 187. The onely meane and instrument of saluation required of our parts, is faith, that is to say a sure trust and confidence 2 in the mercies of God: whereby wee perswade our selues, that God, hoth hath, and will forgiue our sinnes, that he hath accepted vs againe into his fauour, that he hath released vs from [Page 31] the bonds of damnation, Part. 2. Folio. 187. 191. and receiued vs againe into the 1 number of his elect people, 2 not for our merits or deserts, but onely and solely for the merits of Christs death and passion. 5 Christ died for our sinnes, and rose againe for our iustification: Why may not we, that bee his members by true faith, reioyce and boldly say with the Prophet Osee, and the Apostle Paul, Where is thy dart, O death? where is thy victory, O hell? 7 Thankes bee vnto God, say they, which hath giuen vs the victory by our Lord Christ Iesus.

7 Apply your selues (good friends) to liue in Christ, Folio 195. that Christ may still liue in you, whose fauour and assistance if yee haue, then haue yee euerlasting life already within you, then can nothing hurt you. Folio 209. 219. Whatsoeuer is hitherto done and committed. 4 It is the holy Ghost, and no other thing, that doeth quicken the mindes of men, stirring vp good and godly motions in their hearts, which are agreeable to the will and commandement of God, such as otherwise of their owne crooked and peruerse nature they should neuer haue. That which is borne of the Spirit, is Spirit. As who should say: Man of his owne nature is fleshly and carnall, corrupt and naught, sinfull and disobedient to God, without any sparke of goodnesse in him, without any vertuous or godly motion, onely giuen to euill thoughts and wicked deedes. As for the workes of the Spirit, the fruits of Faith, charitable and godly motions, if he haue any at all in him, they proceed onely of the holy Ghost, who is the onely worker of our Sanctification, and maketh vs new men in Christ Iesus.

6 His power and wisedome, compelleth vs to take him for God omnipotent, inuisible, hauing rule in heauen & earth, hauing all things in his subiection, and will haue none in counsell with him, nor any to aske the reason of his doing. Dan. 11. For he may doe what liketh him, and none can resist him. 2 For hee worketh all things in his secret iudgement to his owne pleasure, Prou. 16. yea euen the 3 wicked [Page 32] to damnation saith Salomon. Part. 2. Foli. 228. All spirituall gifts and graces come specially from God: he sp [...]ed not from any paine and trauaile that might doe vs good. To this our Saniour and Mediatour, hath God the Father giuen the power of heauen and earth, and the whole iurisdiction and authoritie, to distribute his goods and gifts committed to him: for so writeth the Apostle. Folio 229. Ephes. 4. To euery one of vs is grace giuen, according to the measure of Christs giuing. This knowledge and feeling is not in our selfe, by our selfe it is not possible to come by it, a great pitie it were that we should lose so profitable knowledge. Let vs therefore meekely call vpon that bountifull spirit the holy Ghost, which proceedeth from our Father of mercy, and from our Mediator Christ, that hee would assist vs, and inspire vs with his presence, that in him wee may bee able to heare the goodnesse of God declared vnto vs to our saluation. 1 Cor. 12. For without his liuely and secret inspiration, can we not once so much as speake the Name of our Mediator, as Saint Paul plainely testifieth: No man can once name our Lord Iesus Christ, but in the holy Ghost. Much lesse should wee bee able to beleeue and know these great misteries that bee opened to vs by Christ. 1 Cor. 2. Saint Paul saith, that no man can know what is of God, but the Spirit of God. As for vs (saith he) we haue receiued not the spirit of the world, but the spirit which is of God, for this purpose: that in that holy spirit wee might know the things that bee giuen vs by Christ. The wise man saith, that in the power and vertue of the holy Ghost, resteth all wisedome, and all abilitie to know God, Folio 263. and to please him.

4 We must beware and take heed, that we doe in no wise thinke in our hearts, imagine, What wee must beware of. or beleeue that wee are able to repent aright, or to turne effectually vnto the Lord by our owne might and strength. For this must be verified in all men. Iohn. 15. Without mee yee can doe nothing. Againe, 2 Cor. 3. Of our selues wee are not able as much as to thinke a good thought. And in another place, It is God [Page 33] that worketh in vs both the will and the deede. Part. 2. Foli. 263. lerem. 6. For this cause, although Hieremie had said before, If thou returne, O Israel, returne vnto me, saith the Lord: Yet afterwards he saith, Turne thou mee, O Lord, and I shall be turned, for thou art the Lord my God. And therefore that holy writer and ancient father Ambrose Ambros. De Vocatione Gentium. lib [...] 2. cap. 9. doeth plainely affirme, that the turning of the heart vnto God, is of God, as the Lord himselfe doeth testifie by his Prophet, saying, And I will giue thee an heart to knowe mee, that I am the Lord, and they shall bee my people, and I will bee their God, for they shall returne vnto mee with their whole heart.

Both the Priesthood and the Law being changed wee ought to acknowledge none other Priest for deliuerance from our sinnes, Folio 267. but our Sauiour Iesus Christ, who being soueraigne Bishoppe, doeth with the Sacrifice of his Body and Blood, offered once for euer vpon the Altar of the Crosse, most 5 effectually cleanse the spirituall leprosie, and wash away the sinnes of all those that with true confession of the same doe flee vnto him.

These seuerall passages quoted out of our Homilies do aboundanty testifie: that ther is an eternal and immutable Praedestination of certaine men vnto eternall life, out of meere grace and mercy; and likewise a praetermission or reprobation of others to eternall death, out of Gods meere pleasure. That there is no Free-will, or sufficient grace communicated vnto all men, whereby they may conuert, and saue themselues if they will. And that man without the speciall assistance of Gods grace and Spirit, is so weake and impotent, that hee can neither doe nor thinke any thing that is good, or prepare his heart to seeke for grace: That Christ Iesus hath dyed sufficiently for all men, but effectually for none but the Elect, and such who are enabled through faith to apply his merits to their soules. That Gods grace and Spirit doe alwayes worke effectually in the hearts of his Elect, in [Page 34] the act of their conuersion, which they can neuer finally nor totally resist. And that the Elect and truely regenerate can neither fall finally nor totally from the state of grace which is firme and stable. If any man desire to know more of mans imbecillity, and misery since the fall, which is such; that he can neither will nor doe any thing that is good, without Gods speciall preuenting and assisting grace: (a point which ouerthrowes the whole Fabricke of Arminianisme, which is founded vpon mans Free-will.) Let him read the Part. 1. pag. 7. to 13. first and second part of the Homily of the Misery of man. The Homilies of Part. 2. Pag. 167. to 234. Christs Natiuitie, Passion, and Resurrection: The first Homily on Whitsonday: The first, second, and third part of the Homily on Rogation weeke: And the first part of the Homily of Repentance, where this point is so copiously handled, and aboundantly confirmed, that it needes no more dispute. Hee that would further satisfie himselfe in the freenesse of our Election, Vocation, Iustification, Sanctification, and Saluation, out of meere grace and mercy, without any desire, merits, will, or workes of our owne, or any thing foreseene in vs; Let him reade the foresaid Homilies: together with Part. 1. pag. 13. to 29. the first, second, and third parts of the Homilies of Saluation and Faith: Hee that would bee further and more fully instructed in the point of the sufficiency, value, worth, and merit of Christs death, which was able and sufficient of it selfe to redeeme, not some, but all mankinde, though the effect and application of it belong not to all, but onely to the Elect who alone haue Faith for to apply it: let him reade all these forementioned Homilies. For the point of Perseuerance, if any desire more copious euidences for to cleare it: let him peruse the second part of those Homilies, Pag. 148. 209. 261. 262. 263. and there hee shall finde it prooued: That the Spirit of God doth alwaies dwell in the hearts of the Regenerate: (and that Dauid, Solomon, Noah, Lot, and Peter though they fell into grosse and [...] sinn [...], yet they did not fall finally, nor [Page 35] totally from the state of Grace. The cauils which haue bene raised against this point vpon some passages in the Homilies, of falling from God. Perpetuitic of a Regenerate mans estate. Edit. 2. p. 322. to 329. I my selfe, Mr. Wottons Dangerous plot discouered c. 11. sect. 8. 9. p. 45. to 49. Mr. Yates Ibis ad C [...]sarem. 2. Part. p. 133. to 140. with others, haue formerly answered them in other books; I therfore spare for to repeate them, since the now recited passages are sufficient for to cleere this point, & to euidence it to the world: that the Arminian Tenents are manifestly oppugned, yea, condemned; not warranted by our Homilies.

These Homilies were most of them penned and composed by the Learned Archbishop of Canterbury, Doctor Cranmer afterwards a Martyr.

A short Catechisme set foorth by King Edward the 6. his Authority, for all Schoolemasters to teach, Printed at London in Latine per Reginaldum Woolfium 1553. and the same yeere in English, Cum Priuilegio, by Iohn Day, out of which I haue transcribed it verbatim, from Folio 37. to 41.

Scholer. AFter that the Lord 1 God had made the Heauen and Earth, hee determined to haue for himselfe a most beautifull Kingdome, and holy Commonwealth. The Apostles and Ancient Fathers that wrote in Greeke, called it Ecclesia, in English a Congregation or Assembly; into the which he hath admitted an infinite number of men, that should be subiect to one King, as their Soueraigne and onely Head: him wee call Christ, which is as much as to say Anointed, &c. To the furnishing of this Common-weale belong all they, as many as doe truely feare, honour, and call vpon God, dayly [Page 36] applying their mindes to holy and godly liuing, and all those that putting all their hope and trust in him doe 7 assuredly looke for the blisse of euerlasting life. But as many as are in this Faith stedfast, 1 were fore-chosen, Praedestinat, and appointed to euerlasting life before the world was made. Witnesse heereof, they haue within their hearts the spirit of Christ, the Author, earnest, 7 and vnfailable pledge of their faith. Which faith onely is able to perceiue the mysteries of God: onely brings peace vnto the heart: onely taketh hold on the righteousnesse that is in Christ Iesus.

Master. Doth then the Spirit alone, and faith, (sleepe we neuer so securely, or stand wee neuer so rechlesse or slothfull) so worke all things for vs, as without any helpe of our owne to carry vs idle up heauen?

Schol: I vse Master (as you haue taught me) to make a difference between the cause and the effect. The 2 first principall and most proper cause of our Iustification and Saluation, is the goodnesse and loue of God, whereby he chose vs for his 1 before he made the world. After that, God granteth vs to 6 bee called by the Preaching of the Gospell of Iesus Christ, when the spirit of the Lord is powred into vs: by whose garding and gouernance wee bee led to settle our trust in God, and hope for the performance of his promise. With this choyce is ioyned as companion, the mortifying of the olde man, that is of our affection and last. From the same spirit also commeth our Sanctification, the loue of God, and of our neighbour, iustice, and vprightnesse of life. Finally, to say all in summe, 4 Whateuer is in vs, or may be done of vs, honest, pure, true, and good, that altogether springeth out of this most pleasant Rocke, from this most plentifull Fountaine, the 2 goodnesse, loue, choise, and 1 vnchangeable purpose of God, he is the cause, the rest are the fruits, and effects. Yet are also the goodnesse, choise, and spirit of God, and Christ himselfe, causes, conioyned and coupled each with other: which may bee reckoned among the principall causes of saluation. As [Page 37] oft therefore as we vse to say, that wee are made righteous and saued by saith onely; it is meant thereby, that faith, or rather trust alone, doth lay hand vpon, vnderstand, and perceiue our righteous making to bee 2 giuen vs of God freely; that is to say, by no deserts of our own, but by the free grace of the Almighty Father. Moreouer Faith doth ingender in vs loue of our neighbour, and such workes as God is pleased withall. For if it bee a liuely and true faith, quickned by the holy Ghost, shee is the mother of all good saying and doing. By this short tale it is euident, whence and by what meanes wee attaine to bee righteous. For 2 not by the worthinesse of our deseruings, were wee either heretofore chosen, or long agoe saued, but by the onely mercy of God, and pure grace of Christ our Lord: whereby we were 6 in him made to doe these good workes, that God had appointed for vs to walke in. And although good workes cannot deserue to make vs righteous before God, yet doe they so cleane vnto Faith, that neither Faith can be found without them, nor good Workes bee any where found without Faith. And Fol. 68. 7 Immortality and blessed life God hath prouided for his chosen 1 before the foundations of the World were laid.

This Catechisme was published by King Edward the 6. his Authority, in the yeere 1553. being the next yeere after the composure and publishing of the Articles of our Church, which were first of all concluded vpon, in the yeare 1552. being onely reui [...]ed, not framed or new composed in the yeare 1562. From whence I collect, that this Catechisme is fully agreable to the true sence and meaning of our Articles, and may well bee taken, as a Comment or Explanation on our 16. and 17. Articles: so that whatsoeuer is affirmed in this Catechisme, is likewise affirmed by those Articles. And if so, then it is more then euident, that our Articles doe point-blanke oppugne the Arminian mutabilitie of Predestination: Election from Faith, or Workes, or any thing else foreseene [Page 38] in vs, Free-will, and vniuersall or sufficient grace, the totall and finall resisting of the worke of grace, and Apostasie from the state of grace; together with the truth of grace in reprobates, or castawayes: all which are euidently refuted and condemned by this Catechisme as the figured passages will demonstrate.

Certaine questions and answeres touching the doctrine of Predestination: Printed by ROBERT BARKER Anno 1607. and bound vp, and sold with our English Bibles.

Question. WHy doe men so much vary in matters of Religion?

Answere. Because all haue not the like measure of knowledge, neither doe all beleeue the Gospell of Christ.

Qu. What is the reason thereof?

An. 7 Because they only beleeue the Gospel and doctrine of Christ, which are 1 ordained vnto eternall life.

Qu. Are not all ordained to eternall life?

An. 1 Some are 3 vessels of wrath ordained vnto destruction, as others are vessels of mercy prepared to glory.

Qu. How standeth it with Gods Iustice, that some are appointed to damnation?

An. 3 Very wel: because all men haue in themselues sinne, which deserueth no lesse: and therfore 2 the [Page 39] mercy of God is wonderfull in that he vouchsafeth to saue some of that sinnefull race, and to bring them to the knowledge of the truth.

Qu. If Gods ordinance and determination must of necessitie take effect, then what neede any man to care? for hee that liueth well, must needs be damned, if hee be thereunto ordained: and he that liueth ill must needes bee saued, if hee bee thereunto appointed.

Ans. Not so: 6 for it is not possible, that either the elect should alwaies be without care to do wel, 4 or that the reprobate should haue any will thereunto. For to haue either good will or good worke, is a testimony of the Spirit of God, 7 which is giuen to the Elect onely, whereby faith is so wrought in them, that being graft into Christ, they grow in holinesse to that glory, whereunto they are appointed. Neither are they so vaine as once to thinke that they may doe as they list themselues, because they are predestinate vnto saluation: but rather they endeauour to walke in such good workes as God in Christ Iesus hath ordained them vnto, and prepared for them to be occupied in, to their owne comfort, stay and assurance, and to his glory.

Qu. But how shall I knowe my selfe to bee one of those whom God hath ordained to life aeternall.

Ans. By the motions of spirituall life, which belongeth 7 onely to the children of God: by the which that life is perceiued, euen as the life of this body is discerned by the sense and motions thereof.

Qu. What meane you by the motions of spirituall life?

Ans. I meane remorse of conscience, ioyned with the loathing of sinne, and loue of righteousnesse: the hand of Faith reaching vnto life eternall in Christ, the Conscience comforted in distresse, and raised vp to confidence in God by the worke of his Spirit: a thankefull remembrance of Gods benefits receiued, and the vsing of all aduersities as occasion of amendment sent from GOD.

[Page 40] Qu. Cannot such perish as at some time or other feele these motions within themselues?

Ans. 7 It is not possible that they should: for as Gods purpose is not changeable, so hee repenteth not of the gifts and graces of his adoption: neither doeth hee cast off those whom he hath once receiued.

Qu. Why then should we pray by the example of Dauid, that he cast vs not from his Face, and that he take not his holy Spirit from vs?

Ans. In so praying, wee make protestation of the weakenesse of flesh, which mooueth vs to doubt: yet should not wee haue courage to aske, if we were not assured that God will giue according to his purpose and promise, that which we require.

Qu. Doe the Children of God feele the motions aforesaid alwayes alike?

Ans. No truely: for God sometime to prooue his, seemeth to leaue them in such sort, that the flesh ouermatcheth the Spirit, whereof ariseth trouble of conscience for the time: yet the spirit of adoption is 7 neuer taken from them, that haue once receiued it: else might they perish. But as in many diseases of the body, the powers of the bodily life are letted: So in some assaults the motions of spirituall life are not perceiued, because they lie hidden in our manifold infirmities, as the fire couered with ashes. Yet as after sickenesse commeth health, and after cloudes the Sunne shi [...]eth cleare: so the powers of spirituall life will more or lesse be felt and percieued in the children of God.

Qu. What if I neuer feele these motions in my selfe, shall I despaire, and thinke my selfe a castaway?

An. God forbid: 6 for God calleth his, at what time he seeth good: and the instruments whereby he vsually calleth, haue not the like effect at all times: yet is it not good to neglect the meanes whereby God hath determined to worke the Saluation of his. For as waxe is not melted without heate, nor clay hardened but by meanes [Page 41] thereof; so God vseth meanes both to draw those vnto himselfe, whom he hath appointed vnto Saluation, and also to bewray the wickednesse of them whom hee iustly condemneth.

Qu. By what meanes vseth God to draw men to himselfe, that they may be saued?

Ans. By the preaching of his word, and the ministring of his Sacraments thereunto annexed, &c.

These Questions and Answers concerning Predestination, which are full and punctuall to our purpose, were alwayes Printed at the ende of the olde Testament, and bound vp and sold Cum Priuilegio, with this Authorized Translation of the Bible, till the yeare 1614. since which no Bibles of this sort were printed. Wee may therefore vse it as a pregnant testimony, and punctuall declaration of the Doctrine of our Church, in the particular points of Controuersie hereafter mentioned.

The Synod of Dort held in the yeares of our Lord, 1618. 1619. at Dort in the Netherlands.

I meane not to recite the seuerall Articles and Conclusions of this late famous Synod, conuented by the pious care and prouidence of our late Soueraigne King Iames, at which the eminentest Protestant Diuines of most Reformed Churches were assembled, and among the rest siue selected English Diuines; to wit, Dr. Carlton, late Bishop of Chichester; Dr. Dauenat, now Bishop of Salisbury; Dr. Belcanquell, Deane of Rochester; Dr. Samuel Ward, publike Diuinity Professor in the Vniversity of Cambridge; and Doctor Thomas Goade; who not onely as Priuate men, but as representatiue persons of the Church of England, subscribed the seuerall Articles and Conclusions there resolued: witnesse Theologorum magnae Britanniae Sententia, in the Acts of the Synod at large: The little English Synod of Dort, and Dr. Ward his Suffragium Britannorum, to which I shall referre you with a bare quotation, they being obuious to mens hands, and tedious to transcribe.

[Page 42]

A COPPYE OF A RECANTATION OF certaine Errors, raked out of the dunghill of Poperie, and Pelagianisme, publiquely made by Master Barret of Kayes Colledge in Cambridge the tenth day of May, in this present yeere of our Lord, 1595. in the Vniuersitie Church, called Saint Maries in Cambridge: which Errors he (together with Maister Ha [...]rsnet of Penbrooke Hall) did rashly hold, and maintaine: Translated [...]ut of Latine into English.
Anno. 37. Elizabeth.

PReaching in Latine not long since in the Vniuersitie Church, (Right Worshipfull,) many things slipped from me, both falsely, and rashly spoken, whereby I vnderstand the mindes of many haue beene grieued; to the end therfore that I may satisfie the Church and the Truth which I haue publiquely hurt, I doe make this publique Confession, both repeating, and reuoking my Errors.

1 First, I said, that no man in this transitorie World, is so strongly vnderpropped, at least by the certainetie of [Page 43] Faith, that is, vnlesse (as I afterwards expounded it,) by Reuelation, that hee ought to bee assured of his owne Saluation. But now I protest before God, and acknowledge in my Conscience, that they which are iustified by Faith, haue peace towards God, that is, haue reconciliation with God, and doe stand in that Grace by Faith: therefore that they ought to bee certaine, and assured of their owne Saluation, euen by the certaintie of Faith it selfe.

Secondly, I affirmed that the Faith of Peter could not 2 faile, but that other mens Faith may: for (as I then said) our Lord prayed not for the Faith of euery particular man. But now being of a better, and more sound Iudgement: (according to that which Christ teacheth in plaine words, Iohn 17. 20. I pray not for these alone, (that is, the Apostles,) but for them also which shall beleeue in me, through their word.) I acknowledge that Christ did pray for the Faith of euery particular Beleeuer: and that by the vertue of that Prayer of Christ, euery true Beleeuer is so staied vp that his Faith cannot faile.

Thirdly, touching perseuerance vnto the end, I said 3 that that certainetie concerning the time to come, is proude, forasmuch, as it is in his owne nature contingent, of what kind the perseuerance of euery man is: neither did I affirme it to bee proud onely, but to bee most wicked. But now I freely protest, that the true, and iustifying Faith (whereby the Faithfull are most neerely vnited vnto Christ,) is so firme, as also for the time to come so certaine, that it can neuer bee rooted vp out of the mindes of the Faithfull, by any tentations of the Flesh, the World, or the Diuell himselfe: So that hee which once hath this Faith, shall euer haue it: for by the benefit of that iustifying Faith, Christ dwelleth in vs, and wee in Christ: therefore it cannot but be both increased, (Christ growing in vs daily,) as also preseuere vnto the end, because God doeth giue constancy.

Fourthly, I affirmed that there was no distinction in 4 [Page 44] Faith, but in the persons beleeuing. In which I confesse that I did Erre: Now I freely acknowledge, that temporary Faith, (which as Bernard witnesseth, is therefore fained, because it is temporary,) is distinguished, and differeth from that sauing Faith, whereby sinners apprehending Christ, are iustified before God for euer; not in measure, and degrees, but in the very thing it selfe. Moreouer I adde, that Iames doth make mention of a dead Faith, and Paul of a Faith that worketh by loue.

5 Fiftly, I added, that forgiuenesse of sinnes is an Article of Faith, but not particular, neither belonging to this man, nor to that man: that is, (as I expounded it,) that no true Faithfull man, either can, or ought, certainely to beleeue that his sinnes are forgiuen. But now I am of another minde, and doe freely confesse, that euery true Faithfull man is bound by this Article of Faith, (to wit, I beleeue the forgiuenesse of sinnes,) certainely to beleeue that his owne particular sinnes are freely forgiuen him: neither doeth it follow hereupon, that that Petition of the Lords prayer (to wit, forgiue vs our Trespasses,) is needlesse; for in that Petition, we aske not onely the guist, but also the increase of Faith.

6 Sixtly, these words escaped me in my Sermon, viz. As for those that are not saued, I doe most strongly beleeue, and doe freely protest that I am so perswaded against Caluin, Peter Martyr, and the rest, that sinne is the true, proper, and first cause of Reprobation. But now being better instructed; I say that the Reprobation of the wicked, is from Euerlasting, and that that saying of Augustine to Simplician is most true, viz. If sinne were the cause of Reprobation, then no man should be elected, because God doeth foreknow all men to bee de [...]iled with it. And (that I may speake freely,) I am of the sam [...] mind; and doe beleeue concerning the Doctrine of Election, The Heads therefore of the Vniuersity of Cambridge, who composed this Recantation, were of this opinion, that the 17. Article doth make the will of God, not sinne, the true and primary cause of Reprobation, & therefore they recited it at large in the Latine Copy. and Reprobation, as the Church of England beleeueth, and teacheth in the booke of the Articles of Faith in the Article of Predestination.

[Page 45] Last of all, I vttered these words rashly against Caluin 7 a man that hath very well deserued of the Church of God; to wit, that he durst presume to lift vp himselfe aboue the High, and Almighty God. By which words I confesse that I haue done great iniurie to that most learned, and right godly man: and I doe most humbly beseech you all, to pardon this my rashnesse: as also in that I haue vttered many bitter words against They were vndoubtedly of their opinion in these points now controuersed Peter Martyr, Theodore Beza, Ierome Zanchius, Francis Iunius, and the rest of the same Religion, being the Lights and Ornaments of our Church: calling them by the odious names of Caluinists, and other slanderous termes; branding them with a most grieuous Therefore of their op [...]nion in our present Tenents marke of reproach: whom because our Church doth worthyly reuerence, it was not meet, that I should take away their good name from them, or any way impaire their credit, or d [...]hort others of our Cuntrey-men, from reading their most learned workes. I am therefore very sorry, and grieued for this most grieuous offence, which I haue publikely giuen to this most famous Vniuersity, which is the Temple of true Religion, and sacred receptacle of Piety; And I doe promise, that (by Gods helpe,) I will neuer hereafter offend in the like sort: and I doe earnestly beseech you (Right worshipfull,) and all others to whom I haue giuen this offence, either in the former Articles, or in any part of my said Sermon, that you would of your courtesie pardon mee, vpon this my repe [...]tance.

That the authoritie, and consequence of this precedent Recantation may bee more fully manifested; I will briefely relate, both the occasion, and the carriage of it. One Maister Barret of Kayes Colledge, Preaching a Concio ad Clerum in Saint Maries Church in Cambridge, on the 29. day of Aprill 1595. made bold to vent these then Pelagian, and Popish, but now both Popish, and Arminian Tenents, which are here recanted: which gaue such generall offence vnto all the Auditors, that on the [Page 46] 5. of May next following, about nine of the clocke in the fore-noone, hee was conuented for the publishing of these Erronious Tenents, and his reuiling of Caluin, Beza, Peter Martyr, Luther, Iunius, Zanchius and others, before all the Heads of the Vniuersitie of Cambridge: to wit, Master Doctor Some, Doctor Duport, Doctor Goade, Doctor Tindall, Doctor Whitaker, Doctor Barwell, Doctor Iegon, Doctor Preston, Maister Chaderton, and Maister Clayton, Thomas Smith, the publique Notary of the Vniuersitie being there present; who appointed him to appeare againe before them, at three of the clocke in the afternoone, at which time Dr. Duport being then Vicechanceller, read openly certaine Articles containing the positions which Maister Barret had broached in his foresaid Sermon, alleaging these his assertions to bee Allegauit dictas posi [...]onessa [...]sas, erroneas, & repugnantesesse religioni in regno Angliae publica & leg [...]tima authoritate receptae & stabilitae. These are the words of the Articles exhibited against him by the Vice-chancellor. Erronious, false, and opposite, to the Religion receiued, and established in the Kingdome of England, by publique and lawfull Authoritie: to which Articles he required Maister Barret to giue an answere: who confessed, that he had published in his Sermon, the-Positions comprised in the said Articles, but with all, denied them to be contrary to the Doctrine of the Church of England. Whereupon the Vicechancellor and the forenamed heads, Habita matura deliberatione, necnon visis et diligenter examinatis positionibus praedictis, quia manifesto constabat positiones [...] praedictas errorem et falsitatem in se continere, necnon aperte repugnare Religion [...] in Ecclesia Anglicana receptae ac stabilitae; ideo iudicaberunt, &c. These are the expresse words of the Order entred in the Vniuersity Register. entring into a mature deliberation, and diligently weighing and examining these Positions; because it did manifestly appeare that the said Positions Were false, erronious, and likewise manifestly repugnant to the Religion receiued and established in the Church of England; adiudged and declared, that the said Barret had incurred the penaltie of the 45. Statute of that Vniuersity, De Concionibus: and by vertue and tenor of that Statute they decreed and adiudged the said Barret to make a publike Recantation, in such words and forme as should bee prescribed vnto him by the Vice-chancellor, and the said Heads, or any three, or two of them; or ese vpon his refusall to recant in this manner, to be perpetually expelled, both from his Colledge, and the Vniuersitie; binding him likewise in an assumpsit of forty [Page 47] pounds to appeare personally vpon two dayes warning, before the said Vice-chancellor, or his Deputy, at what time and place they should require. Afterwards this Barret was re-summoned before the Vice-chancellor, Doctor Goade, Dr Tindall, Dr. Barwell, and Doctor Preston, his assistants, who deliuered him this praecedent Recantation in writing; admonishing and peremptorily enioyning him on Saturday following, being the 10. of May, immediatly after the Clerum ended, to goe vp in person into the Pulpit of Saint Maries, where hee had published these errors, and there openly in the face of the Vniuersity, to read and make this Recantation, which he did accordingly. Not long after this Palinodium, Master Barret, (to shew that these positions are but a bridge to Popery) departs the Vniuersitie, and gets beyond Sea; where he (as Bertius, and some other Arminians since haue done) turnes a professed Papist: After this he returned into England, where he liues a Laymans life, being still an open, dangerous, violent, and most pernicious and seducing Papist, as some men of credit in these very termes haue informed me, who both know, and will auerre him to be such a one.

This is the true Relation and carriage of this Recantation, which I haue taken verbatim out of a Transcript of the Vniuersitie Register of Cambridge, vnder the Registers owne hand; wherein all the passages of it are entred and recorded, for the benefit of posteritie. For the recantation it selfe, (of which Thysius, and BB Carlton his Examination of Mr. Mountagues Appeale. cap. 2 others make some mention) it was fairely Printed and Published in Queene Elizabeths dayes, (some Copies of it being yet extant) in the very selfesame words, and forme as here you see it. And that none may suspect it to be forged, or corrupted: I haue a transcript of it in Latine, taken out of an Originall Coppy vnder Master Barets owne hand: which agrees verbatim with this English one, onely in this they differ: that our 17. Article is at large recited in the Latine Coppy in the ende of the 6. Section, wheras [Page 48] as it is onely named in the English.

From this Recantation, and the carriage of it; it is cleerely euident; That the Vniuersitie of Cambridge in those dayes, did vndoubtedly beleeue and mainetaine the now Arminian Heresies of the finall and totall Apostasie of the Saints: Of vncertainety of Saluation; of Election from faith, and Reprobation from sinne foreseene. Of a personall, not a reall difference, betweene temporary and true sauing Faith: (the Points which Barret recanted) to be not onely false and erronious; but likewise manifestly repugnant to the Religion and Doctrine, established and setled in the Church of England, and to the 17. Article: For so are the expresse words of the Order, and Articles recorded in the Vniuersitie Register: If they were thus euidently repugnant to them then; I doubt not but they are so now: at leastwise in all Cambridge mens repute, who will not (at leastwise should not) so farre dishonor their renowned Mother, as to degenerate from her ancient Orthodoxe and Dogmaticall Resolutions.

These are the more ancient publike Monuments, and Euidences of our Church, by which the subsequent Conclusions now in Issue must bee iudged. The seuerall figures inserted into them, and likewise placed in the Margent, haue reference to the 7. Anti-Arminian Positions following: the figure of (1) noting out such passages, as punctually confirme the first: the figure of (2) such clauses as euidently backe and proue the second of these Assertions, and so euery figure successiuely, answers to its proper Position. If then all these Records which doe either Really containe, or at leastwise, euidently declare, the ancient, established, and receiued Doctrine of the Church of England, giue punctuall Euidence for these Conclusions, oppugning the contrary Arminian Theses in terminis, or substance, as they doe; this question will be then resolued: and our succeeding Anti-Arminian Conclusions acknowledged the vndoubted Doctrines of our Church, without any more debate.

[Page 49] Hauing thus at large recited the seuerall Grand-charters [...] and more eminent Records and euidences which our Church affords for triall of this weightie cause, I come now to apply them to the points in issue, which I shall distinctely lay downe in this ensuing Antithesis.

Anti-Arminianisme.

THe Anti-Arminian orthodox Assertions, now incontrouersie (which I shall proue to be the ancient and vndoubted Doctrine of the Church of England) contracte themselues into these 7. dogmaticall conclusions.

1 That God from all Ephes. 1. 4. 2. Tim. 1. 9. ler. 1. 5. c. 31. 3 eternity, hath by his Psal. 33. 11. Psa. [...]9. 28, 33, 34. Esa. 14. 24. 27. Mal. 3. 6. Rom. 9. 11. 2. Tim. 1. 9. c. 2. 19. Ephe. 1. 9. 11. immutable purpose and Decree, praedestinated vnto life; Mat. 20. 16. c. 24, 40, 41. Luke. 17. 36. Ro. 9. 27. c. 11. 5 not all, but onely a selected number of particular men, which Ephe. 4. 13. Rom. 8. 30. 2. Tim. 2. 19. Iohn [...]. 19. Reu. 21. 27. can be neither augmented nor diminished (commonly called the Heb. 11. 23. and all Protestant [...] that write of the Church. elect, inuisible, & true Church of Christ) others hath he Ro [...] 9. 11, 17. Iude 4. Mat. 24. 40. 41. eternally reprobated vnto death.

2 That the only mo [...] uing and efficient cause of Election and Praedestination vnto life is, Exod 33. 19. Iohn 5. 11. Mat. 8. 2, 3. c. 11. 27. Luk. 10. 21. Deut 7. 8. Hosea. 14. 4. 1. Sam 12. 22. Iames 1. 18. Ro 9 11 to 27. c. 1 [...]. 5. Eph 1 5, 9, 11. c. 2. 5, 8. 2. Tim 1 9. the meere good pleasure and grace of God, not the cōsideration of any Deu. 7. 6, 7, 8 Eze. 16 6. Ro. 9. 11. 16. Mat. 24. 40. 41. Mal. 1. 2, 3. [...]oreseene faith, perseuerance, good wor [...]s, good will, good endeauours, or any other quality or condition whatsoeuer in the persons elected.

[Page 50]3 That though sinne be the Cor 1. 26. 27 28. Ro. 11. 5, 6, Mat. 25. 41 42. Rom. 2. 9. only cause of damnation, yet the sole and primarie cause of Reprobation or Nonelection (that is, why God doth passe by this man rather then another, why hee reiected Esau, when he elected Iacob:) is Mat. 11. 25. c. 24. 40. 41. Luke. 17. 38. Ro. 9. 11. 13. 17. to 33. Mal 1, 2, 3. the meere freewill and pleasure of God: not the confideration or fore-sight of any actuall sin, infidelity, or finall impenitency in the persons reiected.

4 That there is not any such Ier 10. 2 [...]. Pro. 16. 1. 9. Isay. 26. 12. Iohn 1 [...]5. 5. 2. Cor. 3. 5. Psal. 2. 1 [...]. Iohn 6. 44 Free-will, or vniuersall, or sufficient grace communicated vnto all men, whereby they may repent, beleeue, or be saued if they wil themselues.

5 That Christ Iesus died 1. Ioh. 2, 1, 2 sufficiently for all men: (his death being of sufficient merit to redeeme & saue them) but primarily, & Mat 1. 21. Ioh, 10 [...] 11, 15 17. Eph. 1. 4, 7, c. 5. 25, 26. 27. Reu. 5. 1. c 5. 9. 10 see my Perpetuity. [...] p. 29. effectually for the Elect alone, for whome alone hee hath actually and effectually obtained remission of sinnes, and life aeternall.

6 That the Elect doe Cant. 1. 4. Ro 8. 30. c. 9. 19 Rom 3. 7 Acts 16. 1. c, [...]6. 1. 9 Eph 1. 10, 19 Iohn 6. 37, 1. Thes. 1. 4, 5, 6, 9. Iob 9. 4, 12. Psal [...] 115. 3. Psal. 135 6. Pro. 21. 1. 30. [...]say 54. 21. c. 43. 13 see God no Imposter. alwayes constantly obey, neither 7. can they finally or totally resist the powerfull and effectuall call and working of Gods Spirit in the [Page 51]very act of their Conuersion: neither is it in their owne power, to conuert, or not conuert themselues, at that very time and instant when they are conuerted.

7 That the Elect and truely regenerate (who Titus 1. [...], Acts 13. 48. Rom. 11, 7. alone are i [...]ued with true iustifying and sauing faith) doe constantly perseuere vnto the end; and though they sometimes fall into grieuous sinnes, yet they Psal. 37, 24, Psal. 145, 14, see my Perpetuity of a Regenerate mans estate. neuer fall finally nor totally from the habits, seeds, and state of grace.

Arminianisme.

THe whole erronious doctrine of Arminianisme, (which hath alwayes beene oppugned by the Church of England from the beginning of reformation to this present) may be reduced to these, 7. generall Propositions.

1 That there is no absolute, nor irreuocable, but only a conditiona [...] and mutable Decree of Praedestination vnto life & death: and that, not of particular persons, but generally of all beleeuers, and vnbeleeuers; so that the number of the Elect and Reprobate is not so certaine, but that it may be diminished or augmented.

2 That the consideration and foresight of faith, perseuerance, good works, and the right vse of grace receiued, are praerequited conditions, and efficient causes of Election or Praedestination vnto life: not Gods free-grace, and mercy [Page 50] onely without respect to these, as to a cause.

3 That the originall, and proper cause of Reprobation (that is of its Decree, not of its execution) is the consideration and foresight of infidelitie, sin, & finall impenitency in the persons reiected; not the meere Free-will and pleasure of God.

4 That there is [...]an vniuersal or sufficient grace deriued vpon all m [...]n since the fall of Adam, by vertue of which they may repent, beleeue, and be saued if they will themselues.

5 That Christ Iesus died alike primarily and effectually for all men whatsoeuer, without any intent to saue any particular persons more then others, be they reprobates or elect: with a purpose to saue all men alike, vpon condition of beleeuing, which is suspended on their owne actuall power, not on Christs actuall application of it to them by his Spirit.

6 Th [...]t it is in the power of men, either finally or totally to resist the inward call, and effectuall working [Page 51] of Gods Spirit in their hearts, in the very acte of their cōuersion, so that they may either withstand o [...] imbrace their conuersion at their pleasure.

7 That true iustifying faith is neither a fruit of election, nor yet proper vnto the Elect alone, it being oft-times found in reprobates: and that the very Elect by falling into sinne, both may, and doe fall finally and totally from the habits, seeds, and state of Grace.

These are the fundamentall, and maine points of difference that are now in question and dispute among vs: whether of these haue best right and title to the Church of England; which of them are her anciently receiued, approued, established, professed, and vndoubted Doctrine, is the onely issue that we are now to trie, For the full and finall resolution of which grand, yet doubtlesse Quaere; I shall lay downe these three Conclusions which euery man must subscribe to.

First, That those of these contradictorie Arminian and Anti-Arminian Assertions, which are most consonant to, least variant from, and best warranted, or confirmed by, the Articles of England, Lambheht, and Ireland; the Common-Prayer Booke, and Homelies, of our Church: and the Cathechismes, and-Recantation fote-recited; must needs be the receiued, established, and professed Doctrine of our English Church.

2 Secondly, that those, and those onely, of the here-recorded iarring Positions, which were are at first commended [Page 52] and transmitted to our infant Church, Quicquid vel omnes, vel plures v [...]o [...]odemque sensu, manifeste, frequenter, perseueranter velut quodam sibi con [...] Magistrorum Concilio, acci [...]ndo, tenēd [...] tradēdo firmauerint; id pr [...] indubitato, certo, rato (que) habeatur. Quicquid [...]ero quāuis ille sanctus & doctus, qua [...]uis Episcopus, quarauis Confessor & Martyr, praeter omnes, autetiam contra omnes senserit, id inter propri [...]s, & occultas, & priuatas op [...]culas, a communis, publicae, & generalis sententiae autheritate secretū sit, ne cum [...]umo salutis aeternae-pericu [...]o iuxta sacrilegā haereticorum & scismaticorū cō [...]uetudinem vniuersalis dogmatis veritate di [...]issa, vnius hōinis no [...]itium sectemur errorem: Vin [...]ētius Lerinē [...]is, Cōtra hereses, cap. 39. by our religious and learned Martyrs in the dayes of Henry the VIII who then subscribed them with their hands, and Sealed them with their owne blood: which were afterward taught and planted in the grouth and reformation of our Church, by our learned and eminent Diuinity Professors in the flourishing and religious Raigne of King Edward the VI. which were watered with the fruitfull showers of our blessed Martyrs blood in the fire and fagot-regiment of Queene [...] Mary, through the malice and cruelty of blood-sucking, soule-staruing, and non-preaching Prelates: and haue euer since growne vp and flourished in our spredding Church, in the peaceable and happy Raignes of Queene Elizabeth, and King Iames of blessed memorie; being alwayes publikely, constantly, vnanimously, professedly, and vncontrolablie entertained in both our famous Vniuersittes; taught in our Diuinitie Schooles; iustified in our Academicall Disputes: preached in our Pulpits; maintained, propagated, and recorded to posteritie, as the vndoubted Doctrine of our Church ( not by some one or two vnorthodox ambitious, time-seruing, nouellizing, Sycophanticall, or romanized Diuines, who know no other passage to their owne secure vp-rising but by religions downefall, which they enterprise) but by the streame & current, of all our Classicall, orthodox, eminent & approued Writers from the beginning of Reformation to this present; must needs be the hereditarie, legitimate, authorized, established, and professed Doctrine of the Church of England, and the vndoubted truth.

3 Thirdly, that such of those Tenents now in issue, which haue beene constantly oppugned, refelled, and disclaimed, yea, positiuely condemned [...] by all the fore-alledged Articles; Common-prayer Booke, Homelies, Cathechismes, Recantation: and by all the learned and approued orthodox Authors which our Church hath nourished and produced from her first reformation to this instant: cannot bee deemed or adiudged the ancient, embraced, [Page 53] resolued, or vndoubted Doctrine of our English Church.

These three infallible rules of tryall being thus praemised; if I can now but proue, that the Articles of England, Lambheth, and Ireland: the Common-prayer Booke and Homelie of our Church: the authorized Cathechisme of Edward the VI. the recantation of Barret, &c. together with our renowned Martyrs, Vniuersities, Diuinitie Schooles, and Professors, and the whole succession and series of all our orthodox and approued Writers from the inchoation of reformation to this present; haue alwayes constantly, professedly, and in direct and positiue tearmes, maintained, iustified, and patronized these seuen Anti-Arminian Positions here recorded; oppugning, reiecting, and manifestly condemning the seuen opposite Arminian Tenents as Pelagian, Popish, erronious, and euidently repugnant to the Scriptures and dogmaticall Resolutions of out Church; it m [...]st then be forthwith yeelded to me, and adiudged fo [...] me: That these Anti-Arminian, (not their ad, uerse Arminian) Assertions, are the ancient, approued, resolued, established, and professed Doctrine of the Church of England. And this by the helpe of God I come now to proue. The probate of the first Anti-Arminian position to bee the vndoubted doctrine of the Church of England.

For the first of these Anti-Arminian Positions concerning the aeternity and immutability of Election and Reprobation; the vnalterable, praecise & certaine number both of the Elect (the only true Church of Christ) and Reprobate, in regard of Gods fore-knowledge and Decree: and the Election of certaine particular persons; not of all beleeuers, nor yet generally of all men, in the grosse: It is directly, positiuely, and plainely taught, confirmed, and warranted; by the fore-aledged 17. Article of our Church: by the Articles of Lambheth Article 1. 3. by the Articles of Ireland, Articles 12. 13. 14. 15. by the Booke of Common prayer, established by 2. & 3. Edw. 6 cap 1. 19. 3. & 4. Ed. 6. cap. 10. 5. & 6. Edw. 6. cap. 1. 1. Eliza. c. 1. 13. Eliz. cap. 12. Act of Parliament in our Church: Proposition first; figure (1.) (signifying the first of these Anti-Arminian Propositions to which it hath [Page 54] relation) by the approued and See Article. 35. setled Homelies of our Church, figures (1.) throughout their seuerall passages here recorded: by the Cathechismes of King Edward the VI. figures (1.) by Barrets Recantation, and the synod of Dort. Arti. 1. 2. which are punctuall in it.

Adde wee to these publicke irrefragable and binding Records, Henry the 8. the expresse concurrent suffrages of three of our eminent and learned Martyrs, (whom laborious and studious Master Fox in his Praeface to their workes, printed together at London 1563. by Iohn Day, which Edition I here follow: hath truely stiled; the cheife Ring-leaders of the Church of England: to wit, Master William Tyndale, in his Paraeble of the wicked Mommon, page 70. 77. 80. In his Answere to Master Moores Dialogue: page 250. 257. 268. 290. 292. In his Answere to Master Moores second Booke, cap. 3. 4. pa. 293. 294. Answere to his third Booke page 306. 307. Answere to his fourth Booke, cap. 10. page 329. and in his Pathway into the holy Scriptures page 380. Master Iohn Frith, in his Answere vnto Rastals Dialogue, page 10. in his Declaration of Baptisme, page 92. 93. and Master Doctor Barnes, what the Church is, page 248. That Freewill of her owne strength can doe nothing but sinne, page 227. 278. 279. Who maintained this Assertion in these workes of theirs, and confirmed it with their blood in the dayes of Henry the VIII. oppugning and condemning the contrary.

Descend wee vnto Edward the VI. Edward the 6. his pious Raig [...]e, here wee shall finde, See the Oration of his life and death before his Loci communes. that learned Doctor Peter Martyr, a man so eminent and famous in his age, that hee was chosen and setled Diuinity P [...]ofessor in the famous Vniuersity of Oxford, my much honored, Mother: both by the King and State, who sent for him from beyond the seas to this very purpose) abundantly confirming this truth, and for all its fellow Positions, and copiously refuting the opposite Assertions, in his laborious and learned Commentarie on the Romanes, cap. 9. (being nothing, else as himselfe professeth in his Epistle Dedicatorie, but the p [...]blicke Lectures [Page 55] which he read in the Vniuersitie of Oxford, whiles hee was there Professor) Tiguri 1559. pag, 682. to 740. and in his Loci Communes Classis 3. cap. 1. sect. 10. to 40. Peter Mart [...] Epistola nuncū patoria in Romanos, & Oratio de [...]ita & morte Petri Martiris: prefixed to his Loci Commune [...] accordingly. Here we may meete with his learned and intire Friend and fellow- Professor of Diuinitie in the Vniuersitie of Cambridge, by the States especiall appointment, Master Martin Bucer (who concurred in all points of Doctrine with him without the least dissent) maintaining this, and [...]ts associated Positions; repugning all the contrary, in his Commentarie on Rom. 8. 30. cap. 9. 11. to 23. cap. 11. 2. to 6. Dedicated to our Religious Martyr Archbishop Cranmer; and in sundry other of his workes: both of them planting this first, and all its subsequent Anti-Arminian Conclusions in both our famous Vniuersities; who together with the whole Church of England, (as our learned Cignea Cantio Cantabrigiar Octo. 9. 1595. p. 15. 16. Doctor Whitakers heretofore, and our iudicious Doctor Ward of late, haue ioyntly testified) haue euer since, from the very first restitution of the Gospell to this praesent, euen constantly embraced, and defended them as the vndoubted truth and Doctrine of our Church. Concio ad Clerum, Cantabrigiae. Ianu. 12. 1625. p. 45. Here we may meete with the constant and godly Martyr Master Hugh Latimer. Bishop of Worcester, ( who so admired Peter Martyrs worth and labours, First sermon before King Edward. Fol. 58. that he openly requested King Edward the VI. to giue him a thousand pounds, insteed of his hundred markes by the yeere) concurring with him, and vs, in this our Anti-Arminian Conclusion in his Sermons. London 1584. fol. 311. 312. 325. 326. 327. Here learned and pious Master Thomas Beacon, Diuinity Professor in the Vniuersitie, in his Sicke Mans salue, London 1680. page 271. to 275. 424. to 430. Here godly and learned Cranmer Arch-Bishop of Canterburie, in our fore-mentioned. Homelies, which were most of them penned and composed by him. Here Master Iohn Bradford, in his Defence of Praedestination; in his Treatise of Praedestination and Freewill: and in his Briefe summe of the doctrine of Praedestination and Election, Printed by Rowland Hall 1562. (being the selfe-same yeere wherein our Articles were [Page 56] cōposed: together with Stephen Garret, in his Summe of the holy Scripture, London 1547. cap. 4. 6. and 7. doe fully iumpe with vs in this Conclusion, which most of them confirmed with their blood.

Descend we lower to Queene Elizabeths Queene Eliz. Raigne: here we shall not onely meete with our 17. Article, (composed by Peter Martyr, and Martin Bucer their Schollers, as Cignea Cantio. p. 16. Doctor Whitakers informes vs: and therefore more likely to concurre with vs in all things, as their Tutors did:) but likewise with learned Iohn Veron his Bookes, dedicated to Queene Elizabeth about the beginning of her Raigne; intituled, A sru [...]full Treatise of Praedestination, with An Apologie or defence of the doctrine of Praedestination, Printed by Iohn Tisdale, London: where all our seuerall Anti-Arminian points are largely, learnedly, and punctually discussed and defended: with Reuerend Master Nowell his authorized Cathechisme, Creed, third part, The holy Catholike Church, The Communion of Saints, and the Forgiuenesse of sinnes: with the quaestions and answers vpon it: with laborious and charitable Master Iohn Fox, in his renowned Booke of Martyrs Edition 7. London 1596. page 1505. 1506. With Robert Hutton in his Summe of Diuinitie, London 1565. cap of Praedestination, and of the Church: with Iohn Daniel his Excellent Comfort to all Christians, against all kinde of Calamities, London 1576. cap. 27. of Praedestination, and of glorification thereby: with Master Thomas Palfryman one of her Maiesties Chapell, in his Treatise of heauenly Philosophie, London 1578. lib. 1. cap. 7. of the Free Election of God &c. page 74 to 103. With Master Iames Price, his Fanne of the Faithfull, London 1578. Epistle to the Reader, cap. 1. That Election is not generall, but particular and seuerall, cap. 2. That the Elect were elected before the foundation of the world, and cannot finally perish, cap. 3. and 4. that the Kingdome of heauen is not prepared, generally for all: That Christ profitteth not the Reprobate and vnbeleeuing for which his Kingdome is not [Page 57] praepared [...] all punctuall to our purpose: with Master Edward Dering Lecture 9. on the Hebrewes 2. ver. 9. Lecture 10. on ver. 13. and Lecture 27. Master Iohn Northbrooke, in his Poore mans Garden, cap. 1. of Praedestination, and Reprobation: with Master Sparke, in his Comfortable Treatise for a troubled Conscience, London 1580. Master Keilway, in his Sermon of Sure Comfort, London 1581. page 23. to 27. With Master Gurney in his Fruitfull Treatise, betweene Reason and Religion, London 1581. page 38. to 47. With Master Iohn Anwicke his Meditations vpon Gods Monarchie, and the Deuils Kingdome, London 1587. cap. 6. 7. 10. 11. With Bartimeus Andreas, Sermon 2. on Canticles 5. London 1595 page 64. 65. 66. With Master Iohn Smith, in the Doctrine of Prayer in generall for all men, London 1595. page 79. to 91. Learned and ready Doctor Fulke, together with Master Cartwright: Notes on the Rhemish Testament, on Acts 27. sect. 3. on Rom. 8. sect. 8. and 9. sect. 2. 3. 4. 5. on Math. 3. sect. 7. cap. 13. sect. 3. cap. 22. sect. 2. and on Iohn 15. sect. 3. Learned Master Doctor William Whitakers De Ecclesia Controuersia 2. Quaest. 1. and Cygnea Cantio, Cantabrigiae Octobris 9. 1595. page 6. to 20. Reuerend and learned Doctor Matthew Hutton, Archbishop of Yorke, and formerly Professor of Diuinitie in Cambridge, De Electione & Reprobatione Commentatio, Hardrouici 1613. To whom I might adde Doctor Whitgift Arch-Bishop of Canterbury, with the rest of our Diuines, who composed the Articles of Lambheth, and Barrets Recantation formerly mentioned. Robertus Somus De Tribus Quaestionibus, Quaest. 1. and 3. Doctor Esteius Oratio, De certitudine salutis, Hardrouici per Thysium 1613. Doctor Chaderton De iustificationis & fider perseuerantia non in [...]erscisa. Doctor Willet De Praedestinatione, Quaest. 1. 2. Synopsis Papism [...], page 904. to 922. Commentary on Rom. 8. Controuersie 16. to 21. cap. 9. Contr. 7. to 12. cap. 11. contr. 1. 2. 3. Master Greenham Graue Councell and godly obseruations, in his workes, [Page 58] London 1612. page 36. 45. 122. Treatlse of Blessednesse, page 207. his 14. Sermon page 255. Godly Instructions, cap. 53. page 764. A Letter consolatorie page 878. 879. Master William Perkins his Order of causes of Saluation and Damnation, in his workes, London 1612. Tom. 1. page 76. to 114. An Exposition on the Creed, page 276. to 297. Of Gods Free grace and mans Free-will, page 723. A Treatise of Praedestination, Tom. 2. page 606. to 641. An Exposition on Iude, Tom. 3. page 316. Master Iohn Hill, in his Life euerlasting, Cambridge 1601. Booke 5. page 522. to 653. Where all our Arminians Tenents are in terminis confuted. Reuerend Bishop Babington, in his Sermon at Pauls Crosse on Iohn 6. 37. the 2. Sunday on Michaelmas Terme, 1590. part 1. and 3.

All these religious, eminent, authorized and learned wri [...]ers of our Church haue vnanimously, successiuely, and vninterruptedly (yea, most of them professedly, and in terminis,) maintained and iustified this our first Anti-Arminian Thesis, with all its following Conclusions, as the orthodox truth and vndoubted doctrine of our Church; oppugning and copiously refelling its contrary Arminian Tenent as Popish, Romish, and Pelagian; during the whole Raigne of Queene Elizabeth, not one authorized writer of our Church so much as once dissenting from them for ought that I can finde: and shall wee now begin to quaestion, whether it be the doctrine of our Church, or no?

Descend we lower to king Iames King Iames. his Raigne. And here with whom may we more fitly begin then with this our learned King himselfe, who in the first yeere of his Raigne, in the praesence of sundry Nobles Praelates and Deanes, See his Meditation on the Lords Prayer, & his Paraphrase on the Reuelation. c. 13. 8. c. 17. 8. in the Conference at Hampton Court, pag. 30. and 43. makes mention both of aeternall Praedestination and Reprobation: expresly aucrring, That Praedestination and El [...]ction depend not vpon any qualities, actions, or workes of man which be mutable, but vpon God his aeternall and immutable [Page 59] Decree and purpose: then which determination of his (approued and applauded by all there present) nothing can be more full and punctuall to our present Conclusion: Moreouer, hee likewise brands Arminianisme, with the name of (HERESIE) Arminians with the stile of Atheisticall sestaries, and (PESTILENT HERETICKES) who dare take vpon them that licentious libertie to fetch againe from hell the Meaning Pelagianisme. ancient haeresies long since condemned: or else to inuent new of their owne braine, contrary to the beliefe of the true Catholicke Church: (a stigmaticall Impresse which our Arminians shall neuer be able to claw off againe,) in his Declaration against Vorstius, London 1612. page 15. 19. 22. neere the middest of his peaceable Raigne: And as if all this were not sufficient, in a priuate Conference with two learned Diuines not long before his death, now published by his speciall command, hee christened our Armini [...]ans, with the name of See Pelagi [...] Rediuitius. Epistle to the Reader, and King Iames his Cygnea Cantio, newly printed. L [...]n 1619. p. 32. new Pelagians: being thus, as you see, a professed enemie to them, and their Opinions, both in the beginning, middle, and end of his most peaceable Raigne: as his speciall care in conuenting the famous Synod of Dort, and his approbation of all their dogmaticall Resolutions, super-added to these three former euidences, will at large declare. As this our learned King, and King of learning, thus constantly displayed himselfe against Arminianisme in generall, & this our Arminian Error in particular: so all our learned Writers of his age, Quicquid ciuitatis princept in honore habucrit, necesse est i [...]sdem rebu [...] consentaneam reliquorum ciuium sententiam esse. Aristotle. Polit. l. 2. c. 9. p. 140. Nemo suos (haet est aulae natura potentis) sed Domini mores Caesaria nus hab [...]t Martial Epigram. l. 9. Epigr. 61. ( as men doe commonly conforme their iudgements to their Princes Tenents) did Honestissimum [...]st maiorum v [...] stigiasequi recte si praecesserim. Plinie, Epist. lib. 5. Epist 8. worth [...]ly suffragate to his, and these our Anti-Arminian Conclusions: witnesse [...] our famous Doctor Reinolds: who alone was a well furnisht Librarie full of all faculties, of all studies, of all learning: whose memorie, whose reading were neere to a miracle, as Bishop Hall. Epist. Decad 1. Epist [...]. one well obserues: in his Thesis 4. in Schola Theologica tractata: Nouember 2. 1579. sect. 23. to 27. and Apologia Thesium: sect. 12. to 23. Londini 1602. being the first yeere of King lames his Raigne: witnesse learned and scolasticall Doctor Field: of the Church, Booke 1, cap. 3. [Page 60] 4. 7. 8. 10. Booke 3. Appendix, cap. 14. Edit. 2. Oxford. 1628. p. 33. Master Thomas Draxe in his Worlds Resurrection, London 1609. pag. 2. 3. 23. 78. Master Trendall his Arke against the Dragons flood, London 1608. page 4. 6. Master Thomas Rogers Chaplein to Archbishop Bancroft in his Analysis on the 39. Articles, intituled, The faith, doctrine, and religion, professed and protected in the Realme of England and Dominions of the same: perused, and by the lawfull Authoritie of the Church of England, allowed to be publicke: Proposition, 1. 2. 3. 4. on Article 17. Master Turnball, Sermon 1. on Iude 1. 2. Godly and painefull Master Samuel Heiron in his Spirituall Sonneship 1. part of his workes, London 1620. page 365. to 372. Learned Doctor Iohn White, in his Way to the true Church, London 1610, Digression 40. sect. 49. page 270. in his Defence of the way, cap. 25. sect. 10. to the end, London 1624. page 128. to 138. Sermon at Pauls Crosse, March 20. 1615. sect. 8. Learned Doctor Robert Abbot Bishop of Salisbury, and Regius Professor of Diuinitie in the Vniuersitie of Oxford: in his Diuinitie Lecture in the Vniuersitie Schooles Oxoniae, Iuly 10. 1613. sect. 1. 2. 3. 4. in his other three Lectures, 1614. and 1615. London 1618. Animaduersio in Thompsoni Diatribam, cap. 5. Master Brightman on the Reuelation, cap. 3. ve. 8. cap. 17. ver. 8. cap. 21. 27. Master Richard Stocke: in his Doctrine and vse of Repentance, London, 1610. page 167. to 172. Learned Doctor Benefield, late Lady Margarets Professor in the Vniuersitie of Oxford, De Sanctorum perseuerantia, lib. 2. cap. 18. 20. Francofurti, 1618. page. 260. 261. Learned Doctor Crackenthorpe, in his Sermon of Praedestination, preached at Saint Maries in Oxford, London 1620. Master Thomas Wilson, in his Exposition vpon the Romanes, cap. 9. ver. 11. 12. to 29. and cap. 11. ver. 5. 6. 7. 8. Edition 2. London 1627. page 348. 380. 444. to 460. Doctor Iohn Boyes, late Deane of Canterburie, in his Exposition of the Epistle on Innocents day, and on Psalme, 104. on [Page 61] Whitsunday Euening, in his workes; London 1622. page 613. 614. 625. 941. Master Samuel Crooke in his Guide, Edition 4. London 1625. section 4. 9. and 17. Learned Doctor Ames in his Coronis ad collationem Hagiensem, Lugduni Batauorum, 1618. Articulus 1. and 2. Eminent and renowned Doctor Prideaux in his Lecture, 1. Iuly 6. in the Vniuersity Schooles at Oxford, where hee then was, and now is, Regius Professor of Diuinity: Learned Sir Christopher Sybthorpe in his Friendly Aduertisement, to the Catholickes of Ireland, Dublin 1623. cap. 7. 8. page 153. to 214. Master Adams in his Churches Glorie, on Hebr. 12. 23. page 65. to 90. Master Elnathan Parre in his Grounds of Diuinitie, Edit. 4. London 1622. page 281. to 309. Master Robert Yarrow; in his Soueraigne comfort for a troubled conscience, London 1619 cap. 38. 29. page 352. &c. Godly and learned Master Paul Bayne, in his Commentarie on Ephesians 1. London 1618. page 64. to 256. Doctor Griffith Williams, in his Delights of the Saints, London 1622. page 7. to 70. Master Iohn Downame, in his Summe of sacred Diuinitie, lib. 2. cap. 1. page 283. to 310. cap. 6. page 399. Master Humphery Sydenham, in his Iacob and Esau, or Election and Reprobation, preached at Pauls Crosse, March 4. 1622. London 1627. Master Iohn Frewen, in his Grounds of Religion, London 1621. Quaest. 13. page 278. 279. 280. Learned Doctor Francis White, now Bishop of Norwitch, in his Orthodox, London 1624. page 105. 108. and in his Conference with Fisher, page 49. to 55. Godly and painefull Master Byfield, in his Treatise of the Pr [...]mises, cap. 13. page 386. 387. and in his Exposition on the Collossians cap. 3. ver. 12. page 75. Doctor Sclater Sermon at Pauls Crosse, 1609. on Hebr. 6. 4. 5. Exposition on I. Epistle of the Thessalonians, cap. 1. ver. 5. page 39. 40. cap. 5. ver. 9. 10. page 438. to 455. ver. 24. page 556. 557. Exposition on Epistle 2. cap. 1. ver. 10. p. 53. 54. Adde we as a Corrollarie and Conclusion to all these, the Resolution of our eminent Dort Diuines: [Page 62] to wit, Doctor Carlton late Bishop of Chichester: Doctor Dauenat, now Bshop of Salisbury, Doctor Goade, Doctor Ward, Lady Margarets Professor in Cambridge, & Doctor Belcankwell Deane of Rochester, which concurres with this our Position in terminis, condemning the contrary as crronious and haereticall, as the English Synod of Dort approued of by King Iames, Article 1. and 2. throughout. Doctor Wards Suffragium Brittanorum, London 1627. Articulus 1. and 2. together with the Synod it selfe, Printed in folio, Article 1. 2. Theologorum magnae Brittanniae Sententia, doe at large declare. Thus hath this our present Position beene constantly maintained as the vndoubted truth and doctrine of our Church, by all the fore-quoted Authors, from the beginning of Reformation to the present Raigne of our gracious King Charles, not one approued Author of our Church (to my knowledge) so much as once oppugning it. King Charles. How this Assertion hath beene iustified as the receiued Doctrine of out Church since his Maiesties happy Raigne: the Examination of Master Montagues Appeale by Reuerend Bishop Carlton, cap. 3. 4. with the ioint Attestation of him and all our fore-named Dort Diuines, thereto annexed vnder all their hands, page 26. Doctor Ward his S [...]ffragium Brittanorum, & Concio ad Clerum London 1627. Bishop Dauenate his Expositio Epistolae Pauli ad Collossenses, Cantabrigiae, 1627. page 117. 118. 119. 171. 173. 390. 391. Doctor Goade, and Doctor Daniel Featly, in their Pelagius Rediuiuus parallel. 1. sect. 3. 5. Parallel 2. sect. cap. 2. 1. Doctor Featly in his 2. Parallel, London 1626. page 1. to 20. Master Henry Burton, in his Plen to an Appeale, page 39. to 60. and in his Truth triumphing ouer Trent. London 1629. cap. 17. Master Yates, in his Ibicad Caesarem, cap. 8. 9. 10. Master Wotton in his Dangerous Plot Discouered, cap. 20. Master Francis Rouse, in his Doctrine of King Iames. page 1. to 25. And my owne Perpetuitie of a Regenerate mans estate, Edit. 2. page 6. to 23. can See the Authors quoted in the 2. & 3. Thesis next ensuing, as punctuall to this purpose. abundantly testifie since therefore this [Page 63] first Anti-Arminian Position hath beene alwayes thus constantly, vnanimously, and vncontrolably maintained by all those seuerall Martyrs, Praelates, Doctors, and approued Writers; in all the successiue Raignes of these 6. English Monarches, from the beginning of Reformation to this present, oppugning its opposite Arminian Thesis, as erronious, and repugnant to the receiued Doctrine of our English Church, we may safely embrace it, yeaestablish it as the vndoubted Doctrine of the Church of England.

For the second of these Anti-Arminian Positions, touching the freenesse of Gods Election, and its in-dependancy on faith, or will, or workes, or perseuerance, or endeauors, or any other condition, or praeuious disposition in the persons elected: it is vndoubtedly and manifestly warranted, by the expresse words of our 13. and 17. Articles. Of the 2. Article of Lambheth: of the 14. Article of Ireland: of our Common-prayer Booke, and Homelies: of the fore-cited Cathechisme and Quaestions, figures Anti-Arminian Assertion, 2. the constant proued to bee and received Doctrine of the Church of England. which haue all relation to it: of the Synod of Dort. Article 1. and of Barrets Recantation in the Latine coppie, section 6. where our 17. Article is verbatim recited.

To these I shall adde the concurrent, plenary and copious attestation Henry the 8. of Master William Tyndall Martyr, in his Parable of the wicked Mammon, page 70. 75. 78. 80. 88. 90. in his Answere to Master Moores Dialogue p. 259. Answere to his 2. Booke, cap. 3. page 293. Answere to his 4. Booke, cap. 10. page 329. cap. 11. page 331. 332. 337, in his Pathway into the holy Scriptures, page 380. and in his Exposition on the first Epistle of Iohn, cap. 3. page 410. 412. cap. 4. page 416. 417. 419. Of Master Iohn Frith Martyr, in his Mirrour to know thy selfe, page 84. 85. in his Declaration of Baptisme, page 92. 93. Of Doctor Barnes a learned Martyr, in his Treatise, What the Church is, page 246. and that Free-will of her owne strength can doe nothing but sinne, page 274. 277. 278. 279. Of Master Iohn Harrison in his Yet about at the Romish Fox, Zuricke 1543. In the dayes of [Page 64] King Henry the VIII. Edwa. the 6. Of learned Peter Martyr once Professor of Diuinitie in the Vniuersitie of Oxford, Commentarie on the Romans 8. page 532. 533. 534. c. 9. page 700. to 714. in cap. 11. page 869. and Loci Communes Classis 3. cap. 1. sect. 11. and 16. to 27. Of famous Martin Bucer once Diuinitie Reader in the Vniuersitie of Cambridge, Commentarie on Romans 9. ver. 11. to 27. and on Rom. 11. 4. 5. 6. Of Master Hugh Latimer Martyr, Bishop of Worcester, in his Sermon on the third Sunday after Epiphanie, fol. 312. and on the Sunday called Septuagesima fol. 325. 326. 327. Of a Booke intituled the Summe of holy Scriptures, by Stephen Garret (as most suppose) Printed 1547. in the 2. yeere of King Edward the VI. cap. 6. Of Thomas Beacon a Diuinitie Professor, afterward a Martyr, in his Sickmans Salue, London 1580. page 412. 413. 414. Of learned Master Iohn Hooper Bishop and Martyr, in his Declaration of the 10. Commandements, Epistle to the Reader, written Nouember 5. 1549. London 1588. Of Master Iohn Bradford Martyr, in his Briefe Summe of the doctrine of Election and Praedestination, a punctuall Treatise to our praesent purpose, and in this Letter recorded by Master Iohn Fox in his Booke of Martyrs, page 1505. Col. 1. Queene Mary Of Iohn Carelesse, and Master Woodman godly Martyrs, Master Fox in his Martyriologe, London 1596. page 1742. Col. 2. l. 40. 60. and page 1809. 1810. Col. 1. in the dayes of persecuting Queene Mary. Queene Elizabeth. Of Master Iohn Veron, in his Fruitfull Treatise of Praedestination, and his Apologie for the same, dedicated to Queene Elizabeth. Of Master Iohn Fox in his Martyriologe, page 1505. 1506. Of Reuerend Deane Nowel, in his Cathechisme on the Creed, Why we call God Father, and of the holy Catholicke Church. Of Master Thomas Palfryman Treatise of heauenly Philosophy, lib. 1. cap. 7. Of Master Robert Caundish, in The Image of Nature, and Grace, fol. 8. fol. 45. to 57. cap. 9. fol. 100. to 110. Of Master Iames Price his Fanne of the Faithfull, Epistle to the Reader, and cap. 1. [Page 65] 2. 14. Of Master Robert Hutton Summe of Diuinitie, Lond [...]n 1565. cap. Of Grace and of Praedestination. Of godly Master Edward Deering Lecture 9. and 27. on the Hebrewes. Of Master Iohn North-brooke, The [...]ore mans Garden, cap. 1. and 18. Of Master Arthur G [...]rney, A fruitfull Dialogue betweene Reason and Religion, fol. 39. to 47. Of Master A [...]wicke his Meditations vpon Gods Monarchie, and the Deuils Kingdome, cap. 6. 7. of incomparable M Hooker Discourse of Iustification. sect 29 [...] Of Master Anthonie Anderson. A goldly Seemon of Sure Comfort, page 23. to 27. Of Master Thomas Sparkes, his Confortable Treatise, How a man may be assured in his owne Conscience of his [...]lection. Of Reuerend Bishop Babington Sermon at Pauls Crosse 1590. part 1. and 3. Of profound and rea [...] Doctor Fulke, So is he stiled by [...]. Hall. Epist. decad [...] 1. Epist. 7. that Hammer of Haer tickes and Ch [...]mpion of truth: Together with Master Thomas Carth w [...]ght Notes on Rom. 9. sect. 2. 3. 5. and on 2. Peter [...]. sect. 2. Of Bartim us Andreas Sermon 2. on [...] 5. page 64. 65. 66. Of learned Doctor Mathew Ha [...]on [...] [...]shop of Yorke, De Electione & Rep [...]obatione Commentatio: to whom I might adde Reuerend Doctor Whitgift Arch-Bishop of Canterburie, and all those other learned Praelates, Doctors, and graue Dr [...]ines, who composed the Articles of Lambet [...], an [...] Barrets Recantation, fore-ci [...]ed. O solid Doctor Whitakers B. B. Hall Epist Decad 1. Epist. 7. whom no man euer [...] rence, or heard without wonder. C [...]gnea Cantio page 2 to 18. Of profound Master William Perkins. Of the Order and causes of Election and Reprobati [...]n [...] cap. [...] [...] 51. Tom 1. page 16. 95. to 114. [...]xpositio [...] [...] Creed, page 277. to 299. A Treatise of [...] Tom. 2. page 606. to 641. Exposition on lude, [...] page 516. 517. Of Master Greenham. A Treatise of [...] sednesse, page 207. Of Doctor Robert Some [...] of Praedestination, and Tractatus De Tribus Qua [...]t [...]on [...]bu [...] Quaest. 1. and 3. Of Master Iohn Hill Life euerla [...] [...] page 526. 527. 528. in the Raigne of blessed Elizabeth [...] [Page 66] our late learned Soueraigne K. Iames. Conferēce at Hāto [...] Court, page 43. Where his Maiestie expresly deliuereth his Royall Resolution of this point in these puctuall [...]earmes: Praedestination and Election, depends not vpon any qualities, actions, or workes of man, which be mutable, but of Gods eternall and immutable Decree and purpose: in which Resolution hee constantly continued till his death; as his Commentary on the Lords Prayer, and the Reuelation: his Declaration against Vorstius, his Approbation of the Synodicall Resolutions, and Conclusions at Dort, and his Conference with two of our English Diuines, about a month before his death, newly published by Doctor Daniel Featly, page 31. 32. will fully euidence. Of laborious and learned Doctor Willet Commentarie on Rom. 8. Controuersie, 16. 17. 18. cap. 9. Controuersie 7. 8. 10. cap. 11. Controuersie 3. Synopsis papismi, page 881. 904. to 908. 918. to 922. Of eminent and incomparable Doctor Reinolds Thesis, 4. and Apologia Thesium, sect. 14. to 23. of Master Thomas Bell in his Downefall of Poperie, London 1608. Article 5. page 61. in his Catholicke Triumphe, London 1610. cap. 9. page 244. to 448. Of learned Doctor Robert Abbos, late Bishop of Salisburie, Lectura 1. De Gratia & Perseuerantia Sanctorum, sect. 3. De Veritate Gratia Christi, Iuly 8. 1615. sect. 12. to the end. Octobris, 15. 1615. sect. 5. 6. 7. 8. Oratio 4. eodem Anno Octobris 29. sect. 6. Animaduersio in Thampsoni Diatribam, cap. 4. 5. Of Master Thomas Rogers Analysis on the 17. Article Proposition 5. Of Doctor Field, Of the the Church, lib 1. cap. 1. to 7. Of Master Samuel Hieron Abridgement of the Gospell in his workes, part 1. page 104. 105. The worth of the water of life, page 203. 204. The spirituall Son-ship, page 370 371. Of Doctor Iohn White Way to the true Church Digressio 41. sect. 43. 44. 45. 49 Defence of the way, cap. 21. 25. 38. sect. 6. 10. to 16. Sermon at Pauls Crosse, sect. 8. Of Doctor Francis White, now Bishop of Norwitch in his Orthodox, cap. 8. Of Doctor [Page 67] Crakenthorpe in his Sermon of Praedestination. Of Doctor Ames Coronis ad Collationem Hagiensem Artic. 1. and 2. Of Doctor Griffith Williams Delights of the Saints, part 1. page 68. 69. 70. 93. Or Doctor Sclater Sermon at Pauls Crosse 1 [...]09. An Exposition on the Thessalonians lately published, cap. 5. v. 9. 10. page 438. to 455. on Epistle 2. cap. 1. ver. 11. page 67 cap. 2. verse 13. page 178. to 190. Of Master Elnathan Parre Grounds of Diuinitie, Edit. 4. page 285. to 341. Of Master Draxe, in his Wolds Resurrection, page 3. 78. 110. Of Master Samuel Crooke Guide to Godlinesse, sect. 4. and 17. Of Mast 1 Iohn Downame Summe of Diuinitie lib. 2. cap 1. and 6. Of Master Paul Baine Commentarie on Ephesians 1. page 71. to 150. where this point is largely handled. Of Master Elton and Master Randall in their Sermons on Romans 8. 29. 30. Of Doctor Boyes Whit [...]unday Euening prayer page 940. to 944. in his workes. Of Master Robert Yarrow Soueraigne Comfort for a troubled Conscience, cap. 28. to the end of cap. 36. Of Doctor Benefield De Sanctorum perseuerantia, lib. 2. cap. 18. 20. Of Master Humfry Sydenham, his Iacob and Esan [...] preached at Pauls Crosse 1622. part 1. Of Sir Christopher Sybthorpe, in his friendly Aduertisement to the praetended Catholi [...]kes of Ireland, cap. 7. 8. Of eminent and acute Doctor Prideaux Lecture Oxontae in Comitijs, Anno 1616. De absoluto Decreto. Of Master Nathaniel Bifield in his Treatise of the Promises, cap. 11. 13. Exposition on the Colossians, cap. 3. ver. 12. page 74. 75. Of Master Thomas Wilson Exposition on Romans 9. ver. 11. 12. Of incomparable Doctor See his Religion professed by the ancient luth, p. 8. 9. accordingly. Vsher, now Arch-Bishop of Armagh, and Primate of Ireland, his Answere to the Iesuites Challenge of Free-will, page 464. to 492. With all our famous Dort Diuines, Synod of Dort Arcicle 1. i [...] the Raigne of famous King Iames. [...] O [...] Reuerend and learned Bishop Carlton Examination of Master Mountagues Appeale, cap. 3. 4. Of learned Doctor Dauenat Bishop of Salisburie, Expositie Epistolae [...]aul [...] ad Colossenses, [Page 68] cap. 3. ver. 12. page 390. 391. Of solid Doctor Ward, Concio ad Clerum Cantabrigiae, Ian. 12. 1625. page 30. to 33. Of acute Doctor Featly, his 2. Parallel, page 1. to 14. and in his and Doctor Thomas Goads ioint Pelaguos Rediuiuu [...]. Of Master Henry Burton Plea to an Appeale, page 39. to 71. Truth triumphing ouer Trent, cap. 17. Of Doctor Iohn Bastwicke, Elenchus Religionis Papisticae, cap. 8. 9. and 11. Of Master Yates Ibis ad Caesarem, part 1. cap. 6. 7. 8. 10. 18. part 2. cap. 1. 2. 3. Of Master Wotton, A Dangerous plot Discouered, cap. 19. 20. Of Master Francis Rouse. The Doctrine of King Iames, page 1. to 25. Of Master Richard Scudder The Christians daily walke, Edit. 2. London 1628. page 431. 439. 613. 615. Master William Pemble in his Vindiciae gratiae, page 38. to 44. Of Master Thomas Vicars in his Pusillus Grex, Oxoniae 1627. Of M. Richard Bernard Rheemes against Rome, p. 311. 312. Of Master Iohn Barlow Exposition on the 2. Tim. 1. 9. and cap. 2. 19. 20. 21. Of Doctor Sclater Exposition on the Epistles to the Thessalonians sore-cited. All these most Reuerend, eminent and learned Martyrs, Praelates, Doctors, Diuines, and Writers of our Church, in these their seuerall workes and ages, haue punctually and copiously concurred in the vnanimous defence and confirmation of this our second Anti-Arminian Conclusion, oppugni [...]g, refuting, the contrarie Arminian Position, as Pelagian, Semi-Pelagian, Popish, Arminian, erronious, and opposite to the receiued Doctrine of our Church, not one authorized Author, or Orthodox Writer of our Church, so much as one dissenting from them: therefore we may vndoubtedly receiue it, declare it, and adiudge it, as the established; resolued, and professed Doctrine of our English Church.

3 The third of these fore mentioned Anti-Arminian Conclusions; The third Anti-Arminian position proued. touching the absolutenesse, immutabili [...]ie, and impulsiue or primarie cause of the Decr [...]e (not of the Act or execution) of Reprobation or Non-election, is [Page 69] necessarily implied and raised from our 17. Article, as See page 8. 9. Doctor Whitakers and others haue obserued: it is fully warranted and proued by the 1. and 4. Articles of Lambeth, which well explaine our 17. Article in this point, as learned Lect [...]ra. 1. De Absoluto Decreto. sect. 10 p. 25. Doctor Prideaux hath obserued; by the 11. 12. and 14. Articles of Ireland: by our fore-named Homelies, figures (3) by the Cathechisme of Praedestination figures (3) by the Synod of Dort, Articles 1. 2. and by the expresse wor [...]s of Barrets Recantation, composed by the Vniuersitie He [...]ds of Cambridge, section 6. where our 17. Article is likewise quoted for to warrant it. Henry the 8. Our learned godly Martyrs in the Regiment of King Henry the VIII. haue suffraged to this Tenent, witnesse Master VVilliam Tyndalls Parable of the Wicked Mammon, page 80. Col. 2. Answere to Master Moores fourth Booke, cap. 10. page 329. Master Iohn Frith, A Mirrour to know thy selfe, page 84. and learned Doctor Barnes, That Freewill of her owne strenth can doe nothing else but sin, page 270. 271. 274. 276. to 283. where this point is largely handled.

Edw, the 6 [...]. Our learned Diuinitie Professors in King Edwards dayes are full and copious in this point, witnesse Peter Martyr in his Comment. in Epist. ad Romanos, cap. 9. Tiguri 1559. page 697. 718. and Locorum communiuns Classis, 3. cap. 1. sect. 15. 28. to 32. 36. ( Certe Regis auspicijs [...] a quae hic [...]eges, O [...]onij postremoeius tempore docui [...] cum (que) a menon peteretur tantum, [...]edessagita [...]tur, vtopu [...] extar [...]t, acquie. i. being Lectures read in the Uniuersitie of Oxford by King Edwards appointment, and earnestly desired by diuers of the Vniuersitie for the presse, as himselfe records in his Epistle Dedicatorie) together with Master Martin Bucer in his Commentarie on the selfesame Chapter, ver. 11 to 24. Whence eminent Doctor VVhitakers in his Cygnea Cantio, pa. 15. informes vs: That Peter Martyr, and Martin Bucer, of honourable memorie, did professe this Doctrine of absolute and irresp [...] ctiue Reprobation, in both our famous Vniuersities, and that our Church, which was most abundantly watered with the fountaines of these two eminent Diuines, in the dayes of King Edward the VI [...]d alwayes hold it since the restitution of the [Page 70] Ghospell to her. This then was the receiued Doctrine of our Church in King Edwards dayes; as our 17. Article which was then composed; together with our Homelies forequoted will euince; there being no approued Writer of our Church now extant, that did oppugne it in that age: and should we begin to doubt it now? If any obiect that Master Iohn Bradford in his Summe of the Doctrine of Praedestination and Reprobation; affirmes, that our owne wilfulnesse, sinne, and contemning of Christ, are the cause of Reprobation, therefore this doctrine was not then so generally receiued: I answere, First, that Master Bradfords explanation of himselfe in the subsequent li [...]es will take off this obiection: For he informes vs, that he speakes only of the second cause of Reprobation (that is of the execution, not of the Decree of Reprobation) which is onely sinne, not of the first cause of it, (the thing we haue now in quaestion) which we cannot comprehend, it being the vnsearchable will of God, which we should not search into, further then God doth giue vs leaue in his VVord. Secondly, that Master Bradford speakes this onely to silence Reprobates and damned men, aduising them to looke first vpon their owne sinnes which bring damnation and Gods hatred on them, not vpon Gods secret Decree of Reprobation, which as it doth not impose a necessitie of sining vpon men, so it neuer brings da [...]ation on them but for sinne: M. Bradford then speaking only of the actuall execution of Reprobation, not of the Decree it selfe: of the secondary cause of it, not of the first, which is onely the vnsearcheable will of God, makes wholy for our present Tenent, not against it. The selfe-same answere may be giuen to that of Bishop Hooper in his Epistle to the Christian Reader. praefixed before his Declaration of the Commandements, where he writes thus: The cause of reiection or damnation is sinne in man, which will neither receiue the promise of the Gospell, &c. Where reiection, is put, for the execution of Reprobation, or actuall damnation, (as this disiunctiue or explanatorie coniunction or the cause of reiection or damnation) [Page 71] and this marginall note: The cause of damnation in man; annexed to it, due infalliblie demonstrate: of which euery man doth readily acknowledge sinne to be the onely cause: not for the Decree of Reprobation, which hath no other primarie moouing or impulsiue cause, but Gods meere will and pleasure: these writers then make wholy for vs, not against vs, if rightly vnderstood.

This was the constant Tenent and resolution of our eminent Diuines in Queene Elizabeths Queene Eliz. dayes, witnesse Iohn Veron his Fruitfull Treatise of Praedestination, and the Apologie for the same: where it is largely proued, all obiections and cauils against it, being there fully answered: witnesse Master Iohn Fox his Martiriologe, page 1506. line 50. Master Thomas Palfryman Treatise of heauenly Philosophy, cap. 7. Master Iames Price his Fanne of the Faithfull, cap. 1. 3. 10. 11. 12. 13. 14. Master Iohn North-brooke his Poore mans Garden, cap. 1. Master Arthur Gurney his Fruitfull Dialogue betweene Reason and Religion, fol. 38. to 42. Master Anwicke his Meditations of Gods Monarchie and the Deuils Kingdome, cap. 6. 7. Learned Doctor Fulke, and Master Cartwright Answere to the Rhemish Testament Notes, on Rom. 9. sect. 2. 3. 5. Master Edward Deering on the Hebrewes, Lecture 9. Reuerend and godly Bishop Babington Sermon at Pauls Crosse 1590. part 1. and learned Matthew Hutton Arch-Bishop of Yorke, De Electione & Reprobatione Commentatio: together with Arch-Bishop Whitguift, and all those learned Praelates, Doctors, and Diuines, who composed the Assertions of Lambheth and Barrets Recantation. Iudicious and solid Doctor VVhitakers, in his Cygnea Cantio, page 3. to 18. Master VVilliam Perkins his Treatise of the Order of causes of Election and Reprobation, cap. 7. 50. 51. Tom. 1. page 16. 95. 114. his Exposition on the Creed [...] p. 277. to 299. and Treatise of Predestination. Tom. 2. page 608. to 641. his Exposition on the Epistle of Iude, ver. 4. Tom. 3. page 516. 517. and Master Iohn Hills Life euerlasting, lib. 5. p. 599. to 612. where this our praesent [Page 72] Assertion is punctually maintained.

King Iames. Of learned King Iames himselfe, Meditation on the Lords Prayer, and Conference at Hampt [...]n Court, page 30. 43. Of Doctor Robert Abbot late Bishop of Salisbury, and Diuinity Professor in Oxford, Oratio quarta, De Veritate gratiae Christi, October 1615. sect. 6. Of Doctor Iohn VVhites Way to the Church, Digression 41. sect. 44. 45. 49. and Defence of the way, cap. 25. sect. 10. to the end, where this point is learnedly handled. Of Doctor Francis VVhite, now Bishop of Norwitch, in his Orthodox, cap. 8. paragraph, 1. 2. Of Doctor Crackenthorpe, in his Sermon of Praedestination. Of Doctor VVillet in his Commentary on Romans 8. Controuersie, 16. cap. 9. Controuersie, 7. 9. 10. 11. and Synosis Papismi page 881. 882. 913. 920. Of Doctor Field Of the Church-Booke 1. cap. 4. Of Doctor Ames Coronis ad Collationem Hagiensem, Articulus 1. and 2. Of Doctor Benefield De Perseuerantia Sanctorum, lib. 2. cap. 18. 20. Of Doctor Prideaux De Absolut, Decreto Lectura 1. Of Master Thomas VVilson Exposition on Romans cap. 9. v. 11. 12. to 27. and cap. 11. ver. 7. Of Master Thomas Rogers Analysis on the 17. Article, Proposition 4. and 5. Of master Samuel Crooke in his Guide [...]ect. 4. and 9 Of Master Elnathan. Parre Gro [...]ds of Diuini [...] page 211. to 309. Of Master Paule [...]ayne Commentarie on Ephesians 1. page 20. 118. Of Master Thomas D [...]axe in hi [...] Worlds Resurrection page 3. 78. Of Master Downame in his Summe of Diuinitie, Booke [...] cap. 1. page 283. to 311. Of Master Christopher Sybthorp [...] his Friendly Admonition to the praetended Catholikes of Ireland, cap. 7. 8. where this point is excellently handled. Of Doctor Griffith VVillams his delights of the Saints page 7. 8. 9. 92. 93. Of Master Humfrey Sydenham in his Iacob and Esau, or Election and Reprobation [...] preached at Pauls Crosse: and of our eminent Dort Diuines Synod of Dort. Article 1. and 2. in the dayes of our late King Iames. King Charles. Of Doctor William Sclater his Exposition vpon the first Epistle to [Page 73] the Thessalonians, cap. 5. ver. 9. 10. page 447. 448. on Epistle 2. cap. 1. ver. 11. page 68. 69. cap. 2. ver. 13. page 183. Of Master Henry Scudder in his Christians daily Walke, cap. 15. sect. 3. page 432. to 438. Of Doctor Iohn Bastwicke, Elenchus Religionis Papisticae, cap. 9. page 194. to 198. Of Reuerend Bishop Carlton Examination of Master Mountagues Appeale, cap. 2. 3. Of Master Henry Burton his Plea to an Appeale, page 46. to 65. and his Truth triumphing ouer Trent, cap. 17. Of Bishop Dauenate, Expositio in Epist. Pauli ad Coloss. page 171. Of Master Francis Rouse, his Doctrine of King Iames. p. 1. to 20 Of Doctor Ward, in his Concio ad Clerum, page 37. 38. Of Master Iohn Yates Ihis ad Caesarem. cap. 1. 2. 7. In the Raigne of our now Soueraigne King Charles. The 4 ^th. Ant [...] Arminian Conclusion ratified. All these I say, doe fully suffragate to this our 4 third Anti-Arminian Conclusion, not one authorized or approued writer of our Church (that euer I could meete with) so much as once oppugning or contradicting any of them: Peter Martyr Coment in Ro. 11. p. 96 [...]. &c. 5. p. 321. therefore wee may embrace it, as the vndoubted truth and doctrine of our Church. Hee that desires to see more of this point; let him reflect vpon all the Bookes and Authors fore-quoted in the first and second praecedent Positions, Rom. 11. 5 [...]. 7. c 9. 11. 13 1. 21. 23. 27 29. Mat. 11. 13 15. 16. Deut. 10. 15. c. 26. 18. Psal. 147. 19. 20. which will plentifully instruct and satisfie him in it.

For the fourth of the recited Anti-Arminian dogmaticall Propositions, against Vniuersall and sufficient grace; or in plaine tearines, against naturall Free-will it selfe (for this prae [...]ented grace in truth and substance, is no other since grace is proper and peculiar vnto some, and nature onely alike indifferent & common vnto all men, Quicquid natura tradit, & aequale est omnibus, & statim. Incertum est & inequale quicquid ars tradit, ex aequo venit quod natura distribuit. Seneca. Epist. as this vniuersall grace is) It is directly iustified and backed by our 9. 10. 13. & 17. Articles, by the expresse words of the 7. 8. and 9. Articles of Lambheth, by the 15. 25. 26. and 32. Articles of Ireland: by our Common Prayer Booke passages here recited p. 18. 19. 20. Position 2. which are full and punctuall to this purpose, by our fore-registred Homelies, and Cathechismes figures (4) By the Synod of Dort Article 3. 4. Adde wee to these Master William Tyndal [Page 74] Prologue on Numbers page 16. Prologue on the Romans, p. 41. Parable of the wicked Mammon, page 65. 70. 74. 90. The Obedience of a Christian man, page 162. An Answere to Master Moores third Booke, page 306. Answere to his fourth Booke, cap. 2. page 321. cap. 10. page 328. 329. 337. A Pathway into the holy Scriptures page 380. 381. 382. 384. Exposition on the first Epistle of Iohn. cap. 2. page 401. cap. 4. page 416. 417. Master Iohn Prith, A Mirror to know thy selfe, page 83. 84. 45. Doctor Barnes, That Free-will of her owne strength can doe nothing but sinne, page 266. to 280. Master Iohn Harrison, Yet a cause at the Romish Fox, fol. 61. 62. 63. In King Henry the VIII. his Raigne Edward 6. Stephen Garret, The summe of the Scripture, cap. 7. Printed 1547. Peter Martyr, Loci Communes, Classis 3. cap. 1. sect. 29. 38. to 48. Commentarius in Romanos, 5. p. 323. 328. 329. 330. in cap. 9. page 720. to 730. in cap. 11. page 797. 965. 966. Martin B [...]er Commentarie vpon Iohn 5. ver. 44. On Rom. 5. the latter end of the Chapter, and on Rom. 9. Master Hugh Latimer Bishop of Worcester, Sermon 3. on the Lords Prayer, fol. 134. b. Master Iohn Bradford Treatise of Election and Free-will: Bishop Hooper a Martyr, Epistle to the Reader before his Declaration of the tenne Commandements, which place makes wholy for vs if rightly vnderstood. Master Beacon his sicke mans salue, page 290. Master Richard Caundish his Image of Nature and Grace, cap. 1. 5. 8. 10. where this point is largely handled. Master Nowels Catechisme on the Creed, part 1. Master Iohn Veron his Fruitfull Treatise of Praedestination, fol. 66. to 85. 110. 111. 112. his Apologie for the same, fol. 25. to the end. Master Thomas Palfryman Treatise of heauenly Philosophie, cap. 7. 8. Master Iames Price his Fanne of the Faithfull, Epistle to the Reader, and cap. 1. 3. Master Edward Deering on the Hebrewes Lecture 10. 14. Master Robert Hutton his Summe of Diuinitie, of Free-will. Master Iohn North-brooke his Poore mans Garden, cap. 1. 4. 5. 6. Doctor Sparkes against [Page 75] Albines, cap. 17. page 165. and his Comfortable Treatise for a troubled Conscience the 4. first leaues. Bartimeus Andreas Sermon 2. on the Canticles, page 64. to 70. Master Iohn Daniel his Excellent comfort to all Christians, cap. 2. 3. 4. 5. 7. Master Iohn Anwicke his Meditations vpon Gods Monarchie, and the Deuils Kingdome, cap. 6. 7. 10. 11. Master Arthur Gurney his fruitfull Dialogue betweene Reason and Religion, fol. 13. to 45. Learned Doctor William Whitakers, Aduersus Vniuersalis Gratia assertores praelectio habitae, Februarij 27. Anno Domini 1594. c [...]ram honoratissimis Comitibus Essexio, Salopiensi, Rutlandiensi: illustrissimis Baronibus DD. Montioy, Burrowes, Compton, Sheafield, Riche: ornatissimis Equitibus Guil. Bowes, Carolus Candish, Robertus Sydney, Georgio Sauil, & multos generosos, on 2. Tim. 2. 4. Hardouic [...] per Thysium 1613. Reuetend Bishop Babingtons Sermon at Pauls Crosse 1591. on Iohn 6. 37. part 1. Doctor Fulke and Master Cartwright, Answere to the Rhemish Testament, Notes on 1. Tim. 2. sect. 3. on Rom. 7. sect. 7. 8. on Rom. 9. sect. 3. 7. and sundrie other places: Doctor Fulkes Defence of the English Translations against Martin, cap. 10. Mathew Hutton Arch-Bishop of Yorke, De Electione & Reprobatione Commentatio. Doctor Some Tractatus de Tribus Quaestionibus, Quaest. 1. 2. Master Greenham his 14. Sermon page 355. Godly Instructions, cap. 50. sect. 16. page 757. Master William Burton his Dauids Euidence Sermon 4. on Psal. 4. 12. London 1596. page 83. to 88. Master Iohn Smith his Doctrine of generall prayer for all men. Master William Perkins Of the Order of causes of saluation and damnation, cap. 54. Tom. 1. page 107. 112. An Exposition on the Creed, page 293. to 299. Of Gods Free grace, and mans Free-will, page 728. to 743. Babylon the praesent Church of Rome, point 1. page 558. to 561. Commentarie on Galathians 3. Tom. 2. page 249. 250. Tom 2. 3. p. 249. 250. cap. 5. page 327. 338. A Treatise of Praedestination, page 621. to 642. Exposition of Christs Sermon on the Mount, Tom. 3. page 117. 118. [Page 76] 187. 219. 230. 242. 243. Commentarie on Hebr. 11. Tom. 2. 3. page 165. 166. Exposition on the Reuelation, c. 2. ver. 7. page 280. 281. on cap. 3. ver. 4. page 333. 334. where this point is fully and excellently discussed. Doctor Iohn Hill Life euerlasting, Booke 4. Quaest. 4. 5. page 348. 349. 350. In the Raigne of Queene Elizabeth. King Iemes. Doctor Reinolds Apologia Thesium, sect. 12. to 23. Doctor Andrew Willet in his Excellent Treatise De gratia Vniuersali, where this point is purposely debated: in his Synosis papismi page 881. to 918. Commentary on Rom. 5. Quaest. 38. 39. and Controuersie 23. Master Francis Trigge his true Catholicke, cap. 1. page 27. to 44. Doctor Abbot Bishop of Salisbury in his seuerall Lectures De veritate gratia Christ [...], against Arminius and his followers, read in the Diuinitie Schooles of Oxford, whiles hee was there Regius Professor, London 1618. page 15. to 82. Master Thomas Rogers Analysis on Article 10. Proposition 1. 2. 3. Master Samuel Heirons Abridgement of the Gospell page 157. 158. Master Stocke, The Doctrine and vse of Repentance, page 169. to 171. Master Paul Baynes Commentary on Ephes. 1. page 352. to 380. Doctor Iohn Whites Way to the Church, Digressio 41. 42. Defence of his way, cap. 25. sect. 10. 15. 16. 17. Sermon at Pauls Crosse, section 8. Doctor Francis White Bishop of Norwitch in his Orthodox, cap. 9. page 106. 107. 108. Doctor Field of the Church, Booke 1. cap. 4. Doctor Ames Coronis ad Collationem Hagiensem Article 2. 3. Doctor Crakenthorpe in his Sermon of Praedestination. Doctor Doue Bishop of Peterburrow in his Sermon against Vniuersall grace, on 1. Tim. 2. 4. where he confutes Huberus. Doctor Prideaux Lectura 3. & 4. De gratia Vniuersali. Doctor Benefield De Sanctorum Perseuerantia, cap. 18. 20. Doctor Griffith Williams, his Delights of the Saints page 30. to 42. Master Elton, on Colossians 1. Edit. 2. p. 87. 88. & on Ro 8. v. 30. M. Samuel Crooke, his Guide, sect, 8. 9. 10. 12. 18. 19. Doctor Thomas Taylor, on the 32. Psalme, Epistle to the Reader. M. El [...]atha [...] [Page 77] Parre Grounds of Diuinity, page 240. 241. Master Thomas Wilson, on Rom. 3. ver. 10. on cap. 5. ver. 15. 16. 17. on cap. 8. ver. 33. on cap. 9. ver. 16. Master Thomas Draxe, in his Worlds Resurrection, page 110. 111. Master Sweeper, in his Sermon against Vniuersall grace. Master Humphrie Sydenham his Iacob and Esau, part 1. 2. 3. Doctor Boyes his Postills 4. Sunday after Easter, pag. 317. to 320. on Saint Markes Day, page 685. 686. Master Iohn D [...]wnams Summe of Diuinitie, lib 1. cap. 17. lib. 2. cap. 1. 2. 3. Sir Christopher Syhthorpe, his Friendly Aduertisement, &c. cap. 7. 8. together with all our Dort Diuines, Article 2. 3. 4. of that Synod, in the Raigne of King Iames. King Charles. D. Dauenat Bishop of Salisbury his Expositio ad Epist. Coloss. cap. 1. ver. 5. page 45. verse 12. page 78. 80. ver. 27. page 171. 172. 173. cap. 2. ver. 3. page 266. 267. Bishop Carltons Examination of Master Montagues Appeale, cap. 2. 3. 4. Doctor Goade his Pelagius Rediuinus. Doctor Warde, his Concio ad Clerum. Doctor Featly his 2. Parallel, page 14. to 20. Learned Bishop Vsh [...]rs Answere to the Iesuites Challenge, page 464. to 492. Of the Religion professed by the ancient Irish, page 7. 8. Master Richard Bernard, his Rheemes against Rome, Proposition 29. page 247. 248. Master Francis Rouse, his Doctrine of King Iames, page 25. to 39. Doctor Sclaters Exposition on the first of the Thessa-Ionians page 300. 301. 438. to 455. on Epistle 2. cap. 1. ver. 3. page 5. 6. ver. 10. page 53. 54. cap. 2. ver. 13. page 180. to 191. Master Anthony Woottons Defence of Master Perkins, cap. of Free-will, and A Dangerous plot discouered, &c. cap. 7. 8. 20. Master Vicars, in his Pusillus Grex. Master Yates in his Ibis ad Caesarem, part. 2. cap. 7 page 157, &c. Master William Pemble, in his Vinditiae Gratiae. page 54. to 112. where this point is largely and excellently discussed. Master Henry Burton his Plea to an Appeale, page 65. to 90. and Truth triumphing ouer Trent, cap. 17. to which I might adde all those learned Authors of our Church, who haue copiously discussed [Page 78] the point of Free-will, with all the Authors in the three former Positions, and my owne Perpetuitie of a Regenerate mans estate, page 9. to 38. All these, I say, doe fully testifie, that there is no such Free-will, or vniuersall and sufficient grace deriued vnto all men, by which they may repent, belieue, and be saued if they will themselues.

Now because this vniuersall Grace, or Free-will in man, is the onely center vpon which the whole fabricke of Arminianisme is erected; by the vndermining of which alone, the whole superstruction, both of Pelagianisme, Popery, Arminianisme, and Libertinisme, are vtterly subuerted, I will briefely oppugne it with these seuerall atheisticall, blasphemous, absurd, and dangerous consequences, which will necessarily result and issue from it; and those conditionall and secondary Decrees of Praedestination which are built vpon it.

1 First, it ouerturnes the euerlasting and irreuersible Decrees of Election and Reprobation: for if euery man may beleeue, repent, and be saued if he will himselfe, then it ineuitably followes, that there is no aeternall nor immutable Decree of Praedestination either way: whence our Arminians to support this rotten Idoll of Free-will, are forced to maintaine a conditionall, mutable, generall, and confused Decree of Praedestination onely; which in truth is no Decree: not absolute, immutable, and particular: by which they vtterly abolish the whole Decree, and Doctrine of Praedestination; and then marke the consequence: If no Praedestination, See Rom. 8. 29. 30. c. 11. 5. 6. 7. Eph. 1. 3. to 13. 2. Tim. 1. 9. c. 2. 19. 1. Thes. 5. 9. 2 Thes. 2. 13. 14. no vocation, no iustification, no faith, no saluation; Praedestination being the originall fountaine of all these, and the maine foundation both of grace and glory, as the Scriptures, and all Writers teach vs.

2 Secondly, it makes the fickle, wauering, and vnconstant will of man, the very basis and groundworke of all Gods immutable, and aeternall Decrees concerning man: where as God onely Eph 1. 9. 11. workes and orders all things, (as the Scriptures certifie vs) according to the counsell of his owne will, not according to the bent and [Page 79] inclination of our wills: by which it subordinates God to man, and subiects his aeternall purposes and vnalterable Decrees, to sundry mutabilities, to his dishonour and our great discomfort.

Thirdly, it makes man an independent creature, and 3 exempts him wholy from the disposing and ouer-ruling prouidence of his great Creator: it makes the great controwler of the world, a bare spectator, not an orderer or disposer of humane actions: it causeth God with all his counsels and designes, to daunce attendance vpon the will of man, not man to depend vpon the soueraigne will and pleasure of his God, (for Rom 11. 36. Col. 1. 16. Reu. 4. 11. Pro. 16 4. 4. whose onely will and pleasure he was at first created,) as if God were made for man, not man for God.

Fourthly, it constitutes an absolute and independent 4 being and will in man, praeexistent to the aeternall will of God, not onely in nature, but in time: For if Gods foresight and euerlasting Decrees, haue their resultancie from the will of man, as the sampler hath from the coppy, the picture from the body, the structure from the plat-forme, or me [...]s after-determinations, from antecedent euents, as our Arminians teach vs: then mans will must not onely necessitate, and in some sort praedetermine the most free and absolute purposes of God, (which by this meanes take their rise and being from the creature, as if God were insufficient, not all-compleate, and absolute in himselfe:) but it must likewise haue a selfe-dependance or praeexistence to them, both in time and nature: which were nothing else, but to deifie the will of man, in giuing it an aeternall being, both in and from it selfe, exempted from any antecedent or fore-ordaining will of God.

Fiftly, it dethrones and pulls God out of heauen, in 5 depriuing him, not onely of his all-disposing prouidence in ouer-swaying and controling the very wills and workes of men: but likewise of his absolute soueraignty and power ouer all his creatures Iob. 9. 5. to 13. Psal. 115. 3. Psal. 135. 6. Dan. 2. 21. c. 4. 25. 35. c. 5. 2 [...]. 23. Pro. 22 1. Ionah 1. 14. Isay 46. 10. Reu. 4. 11. to dispose of them at his owne free-will. Had man a freedome or vniuersall grace implanted [Page 80] in him, to conuert, to saue, or damne himselfe at his pleasure: Gods absolute supremacy ouer him, [...]his libertie to saue, or not to saue him, would then be quite abolished: then men might saue themselues when God would damne them, yea, damne themselues when God would saue them: an atheisticall and blasphemous consequent, which defeates Gods power and supremacie in the ordering and disposall of his creatures, both at once.

6 Sixtly, it spoiles the Lord of the very glory, praise, and freedome of his grace, for if euery man may thus conuert and saue himselfe; those onely being saued, who take care to saue themselues, by a generall strength and common grace deriued aequally vpon all men; what praise, what loue, or thankes is due to God, for any speciall fauour? man then must Haback 1. 16 Mal. 1. 2. Psa. 44. 3. Isa. 63. 5 thanke himselfe, not God, who doth no further saue him then he saues himselfe.

7 Seuenthly, it quite destroyes and vtterly abolisheth the very essence and nature of the grace of God; and that in these respects: First, in that it communicates it in a like indifferency vnto all men, when as Deu. 7. 6. c. 14. 1. c. 28. 16. Psal. [...]. 5. 4. Psa. 1. 7. 19. 20 2. Sam 7. 8. to 29. 1. Chr. 17. 21. 22. 23. Ester 6. c. 6. 7 8. 9. Mat. 13 11 c. 24. 40. 41. Ro 9 11. to 28. c. 11. 4. to 13. c. 8. 28. 29. 30 Iohn 6. 37 c. 10. 4. to 18. 26. 27. c 17. 6 to 13. Eph. 1. 2. to 1 [...] 2. Thes. 2. [...]. 13. Titus [...] 1. 2. Tim. 1. 9 c. 2. 19. grace is such a speciall fauour as is peculiar to some few: hence Election, Vocation, Adoption, Iustification, Sanctification, Loue, Faith, Hope, Repentance, Conuersion; hence worldly honors, fauours, and praeferments, are stiled grace, because they are conferred vpon few, not cast promiscuously vpon all: Secondly, in that it makes grace, yea, heauen and saluation, a meere purchase of our owne, not an absolute Ro. 2. 24. c. 6. 23. free gift of God, without any relation to, or dependancie on our selues; and Ro. 11. c. 6. Eph. 2. 8. 9. Titus 3. 5. De. gratia, non erit gratia vll [...] [...]odo nisi gra [...] ita fuerit omni [...] A [...]gus [...], De peccato. Originis cap. 2 [...]. so no grace at all. Thirdly, it makes it subordinate and subseruient to our wills, which are wholy subiect to it [...] Scepter; & so accounts it for a slaue, where as it is, Mat. 6. 10. Rom. 5. 21. Col. 3. 15. See my Perpetuity. p. 203. 204. a Lord a King, and Monarch for to sway our hearts. Fourthly, in confining the taking or reiecting of it to times and seasons of our owne, when as it Iohn 3. 8. Acts 1. 6. 7, 8. breatheth when and where [Page 81] it listeth. Fifthly, in subiecting it to alterations and changes at our pleasure, where as it is See my Petpetuity. immouable, and immutable in it selfe.

Eightly, it susspends the efficacy, fruite and application 8 of Christs death, the power of Gods ordinances, the graces, and working of his Spirit, (and so our whole saluation) on our selues alone, and so giues vs a power to euacuate, or make them efficatious to vs, at our pleasures: which ouerthrowes the whole frame and order of the Scriptures, which ascribe and yeeld vp Psal. 31. 15. Dan. 5. 31. Acts 17. 20. 2. Cro. 20. 6. Psa. 44. 3. Deu 9. 4. to 9. Psa. 115. 1. Ro. 16 39. 2. Cor. 3. 5 all to God, leauing nothing in, or to our selues.

Ninethly, It falsifies and ouerthrowes the whole contents 9 and series of the Scripture, which informes vs: that we are wholy Eph. 2. 1. to 7 dead in sinnes and trespasses, and so vnable for to moue or helpe our selues, vnlesse God quicken vs by his grace: that without Christs speciall assistance we are, Iohn 15. 5. we can doe nothing: that Psa. 2. 13. God must worke in vs both the will and the deed of his good pleasure: that he Isay 26. 12. must worke all our workes both in vs and for vs: that 2. Cor. 3. 5. all our sufficiencie proceeds from him: that Iohn 6. 44. we cannot come vnto Christ, except his Father who hath sent him drawe vs: that he 1. Cor. 4. 7. onely makes vs to differ from others: that by 1. Cor. 15. 10. his grace onely wee are what we are: and that Pro. 21. 1. Iob 9. 12. Dan. 5. 23. all our hearts & wayes are in his hands, to turne them which way soeuer it pleaseth him: and See M. Bernard Rheemes against Rome. p. 247. 10 252 a thousand such like places to this purpose.

Tenthly, it puts all mankind into as good (if not a better) 10 estate and condition since the fall, as Adam had before it: since Adam onely had a possibilitie giuen vnto him, August. De Corrept & gratia. cap. 10. 11. 12. ( posse non peccare) not to sinne or fall, vnlesse he listed; and wee (if this proue truth) haue all a possibilitie or power giuen vs, to be saued, not damned, if wee will our selues: and then what great, what reall difference between Adams first estate & ours now? and if no difference, what hurt, what losse by Adams fall?

Eleuenthly, it makes both faith, repentance, vocation, 11 adoption, election, iustification, glorification, and all other graces, within the command and limits of our owne [Page 82] free power, and so not the meere donations or Mat. 10. 8. c. 13. 11. Acts. 5. 31. Ro. 5. 15. 16, 17, c. [...]. 29. 1. Cor. 12. 8. 9 10. Eph. 2. 8. c 3. 8. c. 4, 7. Iam. 1. 17. 1. Pet. 5. 10. free gifts of God, or Gal. 5. 22. 23. Rom. 8. 23. issues of his Spirit, as the Scriptures stile them.

12 Twelftly, it frustrates all our prayers and thankesgiuings, and makes them meerely [...]ugatory: for Frustra sem. per oramus, si in nostro arbitrio est faccre, quod volumus Heir. Aduers Pelagianos l. 2. c. 6. 3. See August De Bono Perseu. c. 2. 23. in vaine doe wee implore that from another, which issues from ourselues: in vaine doe we giue thankes vnto another, for that we haue receiued from our selues alone, without his special fauor or assistance. If then conuersion, faith, repentance, and saluation, are at our our owne deuotion or command, our thankes, our prayers for them are but vaine.

13 Thirteenthly, it giues men cause, tobost and glory in themselues alone, ( which ouerthrowes Rom. 3. 27. Eph. 2. 9. the end and freedome of Gods grace:) and not to giue the praise, and glory of their whole conuersion, and saluation vnto God, to whom alone it doth belong.

14 Fourteenthly, it opens an inreparable gappe, to sundry ineuitable inconueniences: First, to all licentiousnesse and prophanesse whatsoeuer: since men (as most prophane ones lay this for their ground,) may repent and be saued after all their wickednesse, both if, and when they will: Psal. 115. 1. Rom. 2 [...] 9. Eph. 1. 5, 6, 12. 14. Phil. 1. 11. Secondly, to all desperate atchieuements and audacious vilanies whatsouer: hee that hath yet no truth of grace within him, to restraine him from forecasting sinne, will quickely runne into any desperate attempt, or action whatsoeuer, vpon this false praesumption; that hee may praesently of himselfe repent, and so be saued after all his sinnes: Thirdly, to prochrastinate repentance to the last, and wholy to neglect the meanes of grace, and all true Christian duties for the praesent. What is the chiefe and primarie ground of the common neglect of meanes & workes of grace, of most mens delaying amendment to their latter ends, but onely this vnhappy delusion: that they may vndoubtedly beleeue, repent, conuert, and be saued when they will themselues: hee therefore that maintaines this Doctrine of Free-will, or vniuersall and sufficient grace, lets loose the raines to all prophanesse, wickednesse, securiti [...], and licenciousnesse, that the hearts of men can harbor.

[Page 83] Fifteenthly, it placeth all men in an equall ballance and 15 sutable condition: it makes the Pagan and the Christian; the godly and vngodly; the Elect and Reprobate, all alike, since all of them may be aequally saued, aequally damned if they will: Now what can be more derogatory to Gods especiall and peculiar loue; more discomfortable vnto all good Christians; more aduantagious vnto Satanmore gratefull vnto all licencious persons; or more pernicious to mankind it selfe; then thus to plucke vp all the stakes and bounds of Gods aeternall, fore-limiting, and irremouable Decrees? to throw downe all the hedges and Canti. 4. 12. inclosures of his more speciall loue? to lay them common vnto all without distinction? and so to place the saluation, estates, and spirituall conditions of all men in an aequipage, which God himselfe and all Diuines, haue rancked into See Mar. 13. the whole chapter. cap. 3. 12. c. 25. 32. to the end. Iohn 11. & 17. 8. 9. 11. chapters. Eph. 1. 6. different orders.

Sixteenthly, it not onely takes away repentance and 16 saluation it selfe: but euen the very possibility and hopes of all repentance and saluation, from the sonnes of men. For if our conuersion saluation, grace, and glorie, are thus suspended on our most impotent, depraued, vnconstant, and perfidious wills, what man can once be saued? If it were past the power of our father Adam in his first and purest state, to keepe himselfe from falling, or his soule from ruine, though hee had a power not to sinne: needes then must it be impossible for any of the weake depraued progenie of Adam (who haue a Rom. 3. c. 5. l 7. necessitie of sinning since his fall) by any generall grace or power of their owne, to raise, conuert, to keepe, or saue themselues from endlesse condemnation, into which they could not chuse but fall had they no supporter but themselues. Were our graces, portions, saluation, and inheritances in the tu [...]lage or wardship of our wills alone, what flesh, what person could be saued? Her then that thinkes himselfe secure in his owne possession, let him imbrace this Free-will Doctrine, and so perish with it: but let all who would See Rom 4. 16. Iohn to 27 28. 2. Tim. [...]. 12. 1 Pet. 4. 5. 1. Cor. 2. 5. Tunc nostra cogitatio consirmatur, quando omne quod agimus, quasi supra stabilene & solid [...] ssima [...] petram Domini adiutorio deuolu [...]mus, eique cuncta, reputamus. Heirom Aduers. Pelagianos. l. 3. c. 3. be sure of their owne saluation (as it is onely, alwayes sure in [Page 84] Gods custodie) quite renounce it, since the vndoubted ship wracke and damnation of mankinde, is the vneuitable consequence, the onely benefit that attends it.

17 Seuenteenthly, it ineuitably depriues all Infants of saluation, who want both knowledge to discerne, and will for to desire it, because they know not what it meanes.

18 Eighteenthly, it reuiues the old Pelagian Tenent, 18 See Hierom & Orosius contra Pelagianos. August. De Bono perseuerantiae. cap. 2. and throughout his 7. Tom. part 2. that a man may liue, and keepe himselfe without sin: For if men haue such an abilitie of will, or grace, as to conuert or change their hearts, whiles they are held captiues vnder sinne and Sathans bondage, which is the greater: See. Ro. 5. 8. 9. 10. c. 8. 32. where this argumentation is vsed. much more being thus rescued from the power of sinne, may they keepe themselues vnspotted from it, which is in truth the lesse: if men may master sinne in its greatest strength, much more may they totally suppresse it being wounded.

19 Nineteenthly, it makes grace more ample then the Decree of Gods Election, or the inward, or outward meanes of grace: God hath not actually Decreed to saue or call all men alike; neither hath he tendred, or purposed to offer effectuall or soule-sauing meanes of grace to all men: 1. Sam. 2. 25 Prou. 16 4. Mal. 1. 2. Isay 6. 9. 10. Mat. 13. 11. to 18 c. 7. 13. 14. c. 20. 16. Luke 16. 23. 24. Acts 14 16. Ro. 9. 11, to 30. c. 11. 2. to 11. Iohn 17. 12. Iude 4. this Scripture, this experience witnesse; and if it were not so, I see no reason but all men should be saued, all conuerted, since Isay 14. 24. 27. Num. 23. 19. 20. Psal. 33. 11. Ro 9 11. 1. Tim. 2, 19. Gods Decrees are true, and neuer fall to ground for want of execution: Either therefore wee must admit an vniuersall Election of all men vnto life, (a dreame, an haeresie long since exploded by all reformed Churches,) or disclaime this strange Chymera of vniuersall grace, a monster in Diuinitie: else we must make grace more ample then Gods Decree of grace, and so the Effectus [...]onest Latior sua causa. effect more general then its cause, which were a grosse absurditie.

20 Twentiethly, it makes vniuersall or sufficient grace, which is no true sauing grace, the genetrix or parent of speciall, sauing, and effectuall grace, which differs toto genere from it; as an vnnaturall and strange production, as Mat 7. 16. togather grapes of thornes, or figges of thistles: Ezen. 16. 44. Such as the mother is, such is the daughter, such as the cause is, such is the effect; Mat. 7. 17. 18. such as the tree is, such is the fruite; that [Page 85] Iohn 3. 6. which is borne of the flesh is flesh, and that only is spirit which is borne of the spirit: Either then this vniuersall grace is sauing grace, (which cannot be, for then all men should bee saued by it, yea, grace it selfe Non [...]tingit idem per idem, & esse simul & fieri, nihil est ergo sua ipsius causa. Clemē, Alexandrinus. Strom. lib. 7. p. 161. against all rules of reason, should be the cause and author of it selfe), or else it cannot be the author or procurer of true sauing grace which so farre differs from it both in kind, and eminency.

Furthermore, it baptizeth mans naturall freedome with the name of grace: For what else is vniuersall grace, but the 21 the very naturall abilities of mans will: If it be grace in truth as well as in name, how then is it deriued vnto all men in the same Geometricall proportion or degree; when as all other graces are peculiar vnto some, and vnaequally distributed vnto most that haue them? There is not a text in Scripture, not a Pelagian or Arminian now in nature, that can shew me either warrant or example of any one sauing or common grace, that was euer yet in the same aequality conferred vpon all men; and shall wee begin to [...]orge such graces now? But to passe on further, and to search into the very depth and bottome of this praetended grace. I would demand of any Arminian this one Quaere. Whether this vniuersall sufficient grace, (which I take to be nothing else, but a power or facultie in the will to regenerate and transforme the soule, or to embrace Christ Iesus, and apply his merits when the Gospell offers them) be a natiue and inherent faculty of the will? or onely an aduentitious, acquisite, or infused quality, not borne, not produced with it? If the former onely; it is verily then no grace but nature: if the latter, then it must either bee an acquisite, deriuatiue, or an infused quality. If acquisite either by art, or industrie of our owne; then it can be neither vniuersall, nor sufficient, it being proportionably, originally on none; acquisitely in few, since few men seeke it, fewer purchase it: If deriuatiue: not from our Parents, not from Adam; for then it were not grace, but nature: not from Christ or from his Spirit, for they deriue Iohn 15. 4. 6. c 17. 2. c. 6. 53. 57, 58, c. 11. 25, c. 14. 19. Ro. 6, 8. Gal, 2, 20, c. 5, 25. 1. Pet. 2, 4. 5. 1 Iohn 5. 11. 12. 13. De spirit [...] Christi non. viuit nisi corpus Christi, quod est ecclesia. August. Tract. 26. in Iohan. & Epist. 50. grace only to their liuing and beleeuing members, not generally vnto [Page 86] all: & that by meanes, which are neither cōmon nor effectuall vnto all: not immediatly: If by infusion only without meanes, I pray what Scripture proues it? if any, then shew it: if none, let none beleeue it; But if it be thus generally infused, then tell me how or when: whether with the soule, or after it? whether in the embrio, infancy, child-hood, youth, or riper age of men? If with it, then certainely as a natiue facultie conioyned with the soule, vndistinct from that whereby it wills all common ciuill things: and so a naturall power, not a grace: If after it, I dare presume no prying Arminian can tell me, how, or when. If in riper yeeres, in youth, or in child-hood onely: then infants want it who depart this life, and so it is not vniuersall: If in the very wombe or infancy of all men, then God bestowes it when and where it is but vselesse, and so doth things in vaine: since infants (especially those that dye before discretion) cannot tell how to act it, or to imbrace saluation by it: If in neither of all these seasons, then not at all, and so there is no such grace; all which being laid together, will euidently discouer this Pelagian, Popish, and Arminian grace, to be in truth meere nature, and so vnable of it selfe to change mens hearts, to engender sauing grace, or purchase, or imbrace saluation, as our Arminians, Papists, and Pelagians dreame.

22 Againe, It giues a possibility to all Infidels and Pagans, who neuer heard of Christ, to be effectually saued without Christ Iesus, or those meanes of grace which lead and bring men to him: For if Heathens who want the knowledge of Christ and the Scriptures through their inuincible ignorance, which they could not remedy, may yet be saued if they will themselues: then it must needes bee without the helpe or assistance of the Gospell, without faith, without Christ himselfe, for these they had not, these they could not haue, [...] 21. aud then Christ is dead in vaine, yea Faith and Scriptures are meere superfluous trifles, since men may well be saue though they want them: a most atheisticall and blasphemous consequent.

[Page 87] Moreouer, It fathames the very bottomlesse depths, 23 it enucleates the inextricable, abstruce, and incompraehensible mysteries of Gods aeternall Decrees, which put St. Paul vnto his Ro 9. 19. to 26. Non-plus, and strucke him with such an amazing admiration, as forced him to cry out: Rom. 11. 33, O altitudo! Petrus negat, Latrocredit! O altitudo! Quaeris rationem? ego expauescam altitudinem: Tis ratiocinare, ego mirer: Tu disputa, ego credam. Altitudinē video, ad pro funditatem non peruenio Paulus dicit inscrutabilia sunt indicia eius, & tu scrutarivenisti? Hic dicit, Inuestiga biles sūt viae eius; & tu inuestigare venisti? si inscrutabilia scrutari, & inuestigabilia vestigare venisti, crede, iam perijsti. August De Verbis Apost. Ser. 20. Vid. lb. O the depth of the riches, both of the wisedome and knowledge of God: how vnsearchable are his iudgements, and his wayes past finding out. It renders an apparent cause besides the absolute and disposing will of God, why one man is praedestinated to saluation, not another: and so vnvailes and nullifies the sublimest, the supremest mystery of Diuinitie which all ages haue hitherto adored with higest, tacite and dreadfull admira [...]ion, since no man can too curiously, diue into it, without the hazard of a fatall praecipice.

Lastly, it would make the most of all our Arminian sticklers, (who are generally the very proudest, the sloathfullest, the most ambitious, enuious, lasciuious, voluptuous and prophanest of our Clergie, making no conscience for to feed their flockes, with which they are seldome resident, but when some tithes or gaines come in) exceeding obstinate and gracelesse sinners: For if they haue this power to conuert, repent, and leaue their sinnes (as they praetend they haue:) why are their actions and their liues so vicious? Tu ipse qui perfectam & Deo aequalem in hominibus iustitiam iactitas, & peccatorem te esse confiteris, responde mi [...]i; velis, an nolis carere peccato? sivis, quare iuxta sententiam tuā non imples quod desideras? sin autem non vis, contēptorem to praeceptorum Dei esse demonstras. Si contemptor, vti (que) & peccator, & peccatori dixit Deus, quare tu enarras iustitias meas &c. Heirom. Aduers. Pelag. Ad Ctesiphontem. cap. 4. Is it for want of power to reforme? that contradicts their Doctrine, and traps them in a lye: Is it for want of will alone, (as certainely it must be, if their position proue but true?) this makes them desperate, and contemptuous sinners, yea, open rebels against God, vnfit to take his word or name within their lips, in that they hate to be reformed when they haue strength and power to reforme themselues: either therefore let them now reforme their liues, or proclaime themselues professed rebels to their God, or else renounce this Free-will Error, which will ineuitablie make them such.

[Page 88] To Winde vp all in briefe, if there be such a freedome of will, or sufficiency of grace imparted vnto all men, whereby they may bee saued if they will, why then were not the meanes of grace and saluation from the very Creation to this present, Acts 13. 16. Psa. 147. 19. 20 alike imparted vnto all, without which it was impossible for them to be saued? yea, why then are not all, or most men saued? Is it because they will not; or because they cannot saue, conuert, or helpe themselues? If the latter of these two, you then yeeld vp the cause; if the former onely, because they will not: I answere, Potest, inquit, esse sine peccato, potest esse perfectus si voluerit: quis enim Christianorum non vult esse sine peccato? aut quis perfectionē accusat, sisufficit [...]i velle; & statim sequitur posse, si velle praecesserit? nullus (que) Christianorum est qui nolit esse sine peccato: omnes ergo sine peccato erunt, quia vti (que) omnes cupiunt esse sine peccato. Heirō. Aduers. Pelagianos. Ad Ctesiphontem. cap. 4. there is no man whatsoeuer, so desperately prodigall of his owne soule, or so desirous of damnation, but he vnfainedly desires to be saued, and would certainely saue himselfe at last, if his power to effect it, were aequall to his will: therefore it is not want of will, but power, that berieues them of saluation: If you beleeue not this, beleeue the truth him selfe, who speakes it: Luk. 13. 2 [...]. many (saith he) shall striue to enter and shall not be able: But admit it rests thus meerely in mens wills: from whence then springs this inaequalitie in their wills, that one man is thus vnwilling to be saued, when as another wills it? Is it because one mans will is naturally more corrupted and depraued then anothers? this were to denie either the vniuersalitie or the aequality of originall corruption, which is aequally deriued vnto all men in the selfe-same measure, without any difference of degrees. Is it because there is an insufficiency or inaequality in the grace you speake of, to checke and conquer the obstinacy, the peruersnesse of mens wills? then there is no such sufficient vniuersall grace as you praetend, since it is not sufficient or alike in all: Natura non suscipit mag [...] & minus. Certainely if mens wills were aequall, and their graces aequall, their desire, their accomplishment of aeternall happinesse and saluation, (which is essentiall & connatural to the wils of men) would be proportionable, since Idem qua idē semper facit idem. Kecker. System. Log. lib. 1. c. 14. p. [...] 24. the selfe-same things in the same degrees, admit no aequalitie in their genuine and natiue operations: And if so, then all men by this doctrine should be saued, and so Gods aeternall Iustice, Hell, and Deuils were in vaine. But [Page 89] of this point enough if not too much, since I intend not here to argue it, but to proue it, the vndoubted Doctrine of our English Church, which I haue already done.

The fifth of our Anti-Arminian Theses, The fift Anti-Arminian Position proued touching the 5 peculiar intention, efficacie, vertue, and application of Christs death to the Elect alone, though perchance the price & merit of it were absolutely in it selfe, (though it be not relatiuely or intendedly,) sufficient to redeeme and saue euen all mankind, had God beene pleased to extend it to them, as well as to the Elect: is warranted and proued by our 2. 15. 17. 18. 29. and 31. Articles: by the 1. 3. 4. 7. and 8. Articles of Lambheth: by the 13. 14. 15. 16. 31. and 32. Articles of Ireland: by the Booke of Common prayer: Position 3. see here page 20. 21. by the Homelies: by the Cathechisme of Edward the sixth, by the Quaestions and Answers concerning Praedestination: figures (5) and by the Synod of Dort, Article 2. 3.

The seuerall witnesses which auerre it vnder their hands and seales are Master William Tyndall, Henry the 8. Parable of the wicked Mammon, page 70. 72. 73. 79. 80. Col. 2. The Obedience of a Christian man, page 130. 131. Prologue to the Exposition vpon the 5. 6. and 7. of Mathew, page 185. Col. 1. An Answer to sir Thomas Moores Dialogue, page 257. 292. An Answere to Master Moores 3. booke, page 307. Answere to his 4. booke, cap. 11. page 333. A Pathway into the holy Scriptures, page 380. 382. Exposition on the first Epistle of Iohn, cap. 2. page 394. 401. A Treatise vpon Signes and Sacraments, page 443. Master Iohn Friths Answere vnto Rastals Dialogue, page 10. 14. 22. An Answere vnto sir Thomas Moore, page 48. 49. Answere to Rastals 3. chapter, page 71. A Declaration of Baptisme, page 93. The mind of Saint Paul on the 10. chapter of the 1. of the Corinthians, page 161. Doctor Barnos What the Church is, page 243. to 247. That Free-will of her owne strength can doe nothing but sinne, page 278. in the dayes of King Henry the VIII. Edw. the 6. Master Hugh Latimer Bishop of Worcester in his Sermons, [Page 90] fol. 125. 126. 164. 165. 178. 208. 215. 224. 270. 288. 295. 297. b. (a pertinent and full place) 299. 308. 323. 326. 327. Stephen Garret, The Summe of the holy Scripture, cap. 7. Peter Matyr, Locorum Communium Classis 3. cap. 1. sect. 44. 45. 46. 47. Commentar. in Romanos cap. 5. page 266. to 274. 328. 329. cap. 9. page 708. 726. to 730. cap. 11. page 866. Master Martin Bucer, Comment. on Rom. 5. and 11. and on Iohn 10. page 17. Bishop Hooper Epistle to the Reader before this Declaration on the 10. Cōmandements, a place which some doe wrest to the contrary conclusion: but let all Episcopall mistakers of this godly Bishop, reade his Declaration on the 8. Commandement fol. 75. 76. and then they must either disclaime this Author, or subscribe to our Conclusion. Master Thomas Beacon, his Sicke mans salue page 235. to 259. 273. 274. to 279. 413. 414. 425. 426. See the Epistle to Bishop Latimer his Sermons. Iohn Carelesse Martyr, a deare friend of Bishop Latimers, Booke of Marryrs, page 1742. Col. 2. number, 50. Queene Eli. Master Iohn Fox, his first Sermon at Pauls Crosse, fol. 12. Master Richard Caundish his Image of Nature and grace, cap. 7. 8. 10. Reuerend Deane Nowels Cathechisme on the Creed, part 1. 2. 3. Master Iohn Veron his Treatise of Praedestination, fol. 60. to 112. and his Apologie for the same, fol. 25. to the end. Master Palfryman Treatise of heauenly Philophie, Epistle Dedicatorie, and lib. 1. cap. 7. 8. Master Iames Price his Fanne of the faithfull, cap. 1. to 10. where this point is largely debated. Master Edward Deering Lecture 9. and 27. on the Hebrewes. Master Robert Hutton his Summe of Diuinitie, of the Church, and of life euerlasting. Master Thomas Sparkes his Comfortable Treatise for a troubled Conscience, the 4. first leaues. Master Iohn Daniel his Excellent Comfort against Calamitie, cap. 5. 6. 7. 8. Doctor Fulke and Master Cartwright, Notes on the Rhemish Testament, on 1. Tim. 2. 4. sect. 3. 4. on cap. 3. sect. 10. and in the places fore-quoted in the former Conclusion. Master Iohn Anwicke, Meditation on Gods Monarchie and the Deuils [Page 91] Kingdome, cap. 6. 7. 10. 11. Master William Burton in his Sermon of of the Churches loue. Master Arthur Gurney his Fruitfull Dialogue betweene Reason and Religion, page 40. 45. Godly Bishop Babington, An Exposition of the Catholicke Faith, page 232. 239. Sermon at Pauls Crosse 1591. on Iohn 6. 37. D. Whitakers Aduersus Gratiam vniuersalem. Lectura 1594. and Cygnea Cantio, page 14. Doctor Robert Some, Tractatus De tribus Quaest. Quae. 1. Master William Perkins, Of the Order of causes of saluation and damnation, cap. 54. Tom. 1. page 108. to 112. An Exposition on the Creed, page 293. to 299. A declaration of spirituall Disertions, page 415. Commentary on Galathians 3. 8. 22. Tom. 2. page 249. 250. A Treatise of Praedestination, page 621. to 642. with all the places quoted in the former point of vniuersall and sufficient grace, where this point is largely handled. Master Iohn Hills Life euerlasting, lib. 4. Quaest. 3. 4. 5. of the Grace of God, p. 347. to 352. Quaest. 3. 4. 5. of the loue God, page 365. to 382. Master Greenham in his Treatise of Blessednesse, page 207. his 14. Sermon, page 355. his 17. Sermon, page 377. King Iames. Doctor Reinolds Apologia Thesium, sect. 12. to 23. Doctor Willet, in his Excellent Treatise De gratia vniuersali, in his Synopsis Papismi, page 881. to 918. Commentarie on Rom. 5. Quaest. 38. 39. and Controuersie 26. See Animaduersio in T [...]ōpsoni Diatr. bam [...] cap. 4. Doctor Abbot Bishop of Salisbury, in his seuerall Lectures, De veritate gratiae Christi, page 15. to 82. Master Draxe his Worlds Resurrection, page 110. 111. Master Brightman on Apocalipse 1. 5. and cap. 5. 9. 10. Doctor Iohn Whites Way to the true Church, sect. 3. Number 3. page 6. Number 6. Page 50. 51. Defence of the Way, cap. 25. sect. 1. to the end, Sermon at Pauls Crosse, sect. 8. Doctor Francis White Bishop of Norwitch, his Orthodox, cap. 8. Paragraph 2. Doctor Field of the Church Booke 1. cap. 4. Master Samuel Hieron Abridgement of the Gospell page 100. to 110. 121. 123. 124. Doctor Doue Bishop of Peter-burrow, in his Sermon on 1. Tim. 2. 4. where he discusseth this point largely [Page 92] and confutes Huberus. Master Thomas Rogers Analysis on Article 17. Proposition 4. 5. 9. Master Stokes Doctrine of Repentance, page. 167. to 173. Master Yarrow Soueraigne Comfort for a troubled conscience, cap. 36. Doctor Crakentborpe. Sermon of Praedestination, page 14. to 20. Master Elton on Rom. 8. 30. and on Colossians 1. page 87. 88. Doctor Ames Coronis ad Collationem Hagiensem Articulus 2. Master Wilson Exposition on Romans 5. ver. 18. 19. on Rom. 6. ver. 3. 4. on cap. 9. ver. 29. 33. Doctor Iohn Boyes Postils on Christmas day, page 800. Exposition on the Creed, page 23. 24. 25. Postil. on the fourth Sunday in Lent, page 268. 269. 270. On Innocents day, page 614. to 618. Master Bifields Exposition on the Coloss. cap. 1. ver 6. page 55. ver 12. page 98. 99. ver. 14. page 108. 109. Master Samuel Crooke in his Guide sect. 4. 9. 10. 12. 18. 19. Doctor Prideaux Lectura. 3. De gratia vniuersali, Oxoniae in Comitijs Iulij 11. 1618. Doctor Benefield, De Sanctorum perseuenantia, lib 2. cap. 18. 20. Master Sweeper in his Sermon on Prouerbs 12. 16. 1622. Master Humphrey Sidenham in his Iacob and Esau. Master Iohn Downames Summe of Diuinitie, lib. 2. cap. 1. 2. 6. Master Elnathan Parre Grounds of Diuinitie, page 275. to 280. Sir Christopher Sibthorpe his Friendly admonition to the Catholickes of Ireland, cap. 7. 8. Doctor Thomas Taylors Praeface to the Reader in his Treatise on Psal. 32. Master Paul Baines Commentarie on Ephesians 1. page 114. 115. Doctor Griffith Willams his Delights of the Saints, page 30. to 42. to whom I might adde all our Dort Diuines, in the Raigne of our learned King Iames. King Charles. Reuerēd Bishop Carltons Examination of Master Mountagues Appeale, cap. 3. 4. 9. Learned Doctor Dauenate Bishop of Salisbury, Expositio in Epist. Pauli ad Colossenses, cap. 1. ver. 12. page 78. 79. ver. 14. page 89. to 93. ver. 18. page 116. to 120. ver. 27. page 172. 173. ver. 28. page 182. 183. D. Ward his Suffragium Brittannorum, Artic. 2. and [Page 93] Concio ad Clerum. Doctor Goade, and D. Feately, in their Pelagius Rediuinus D. William Sclater Exposition, on the first Epistle of the Thessalonians, cap. 1. ver. 10. page 92. to 97. cap. 5. ver. 9. 10. page 447. to 454. ver. 24. page 566. to 570. On Epistle 2. cap. 1. ver. 10. page 53. 54. Master Vicars in his Pusillus Grex. Master Henry Scudder his Christians daily Walke, cap. 15. Master William Pemble his Vindiciae gratiae, page 53. to 158. Master Henry Burtons Answer to an Appeale, page 64 &c. Truth triumphing ouer Trent, cap. 17. and in his Viols, page 117. to 129. Master Wotton in his Dangerous Plot Discouered, cap. 20. Master Yates in his Ibis ad Caesarem, part. 1. cap. 3. 4. 17. 18. 19. 20. 21. part. 2. cap. 1. page 34. &c. cap. 2. 7. With mine owne Perpetuitie of a Regenerate mans estate, page 28. 29. All these concurrent witnesses vnanimously suffragate to this our Anti-Arminian Conclusion, approuing, iustifying, & defending it as the vndoubted truth, and the resolued Doctrine of our Church, against which no Orthoxe Writer of our owne hath hetherto concluded.

Now where as the Pelagians and Semipelagians, in St. Augustines, Hilaries, Prospers, and Orosius dayes, and our Papists, Pseudo-Lutherans, Anabaptists, Socinians, and Arminians since, obiect against this Conclusion: Hebr. 2, 9. 2. Cor. 5. 14. 15. 1. Iohn 2, 2. 1. Tim. 2. 4. 6. that Christ tasted death for all men, and the like. These Authors (who replie againe, that Christ Iohn 10. 11. 15. 17. c. 15. 1 [...]. dyed, Iohn 17. 9. and prayed onely for his Sheepe, Acts 20. 28. Ephes. 5. 25, 26, 27. his Church, Eph. 1. 4. 6. 7. Ro. 8. 33. 34. 1. Pet. 1. 2. 18. his Elect, Isay 53. 10. 11. c. 10. 22. 23. Ro. 9. 27. 29. c. 11. 26. his seed, his rēnant, Mat. 1. 21. Luke [...], 54, 68. Isay 46. 13. Psal. 46. 13. his people, his Israel, Isay 1, 27, c. 28, 16, c. 46. 13, c. 50. 20. Rom 11, 26. his Sion, Iohn 11. 52. his children, Eph. 5. 25. to 30. his mēbers, Rom. 9, 33. Ioh 3, 14, 15, 16. Beleeuers, those Heb. 5, 9, c. 7. 15. that obey and feare him, & for Isay 53, 10. 11. Mat. 20, 28, c. 26, 28. August. Resp [...]nsio ad Articulos sibi salso impositon. Articul. 1. many,) doe shape these generall Answers to those Scriptures: First that Christ dyed for all men sufficiently, that is, in regard of the infinit merit of his death, considered absolutely in itselfe alone, which might if God had pleased, sufficiently haue redeemed all men: not actually, effectually, or meritoriously, in regard of the reall intention, benefit, and application of his death, which pertaines not vnto all: Secondly, indefinitly; that is, for all sorts, all Nations, sexes, [Page 94] ages, qualities, callings and conditions of men whatsoeuer: for some of all kindes; not for all of euery kind: Thirdly, Pr August. Enchir [...]deo c. 103. Fulget [...] De Incarnat. & Gratia Iesu Christi. c. 31 Peter Lūbard. Distincti. 46. omnibus electis & dilectis; August. De Correct. & Gratie. cap. 14. Fulgentius. De Incarnat. & Gratia Dom. Iesu Christi. c. 31. for all, and every of his Elect, his Sheepe, his Church, of all ages, Nations, and conditions; not for the whole latitude of all mankind, whom he neuer actually Praedestinated to saluation: Fourthly, Sec. 1. for all true beleeuers, who by the worke and power of the Spirit, are really inabled to lay hold on Christ, by a true and liuely faith; which faith is incommunicable vnto Reprobates; peculiar to the Elect, who onely doe enioy it. Fiftly, Fulgentius De Incarnat. & Gratia Dom. Iesu Christi. c. 31. August. De Natura & Gratia. cap. 41. De Nuptijs & concupiscentia. l. 2. c. 27. Contra. Iulianum. l. 6. c. 12. De Praedest [...]al one Sa [...] clorum cap. 8. for all who are saued; or whom God will haue saued: there being no other meanes, no other name, by which men may or can bee saued, but Iesus Christ alone, Sixtly, for all, Mar. 16, 15, 16. Titus. 2. 11. 12. 1, Tim. 2. 4. Col. 1. 6. 23. voluntate signi, in respect of the externall tender of the benefits of Christs passion in the Gospell vnto all: not voluntate beneplaciti, in regard of his aeternall purpose, designing, or the inward efficacie of his Spirit, applying, the merits of his death to all.

Adde we to these replies, some other of our owne. First, that Christ Iesus truely dyed for all men, in regard of Phil. 2, 7, 8. He. 2, 14. 16 [...] 17 that assumed common humanity in which he suffered, which extends it selfe indifferently vnto all: not in respect of the essicacious Redemption which he merited, by his suffering, which is impropriated to the Elect alone: Secondly, Christ dyed indefinitely for all men, in as much as 2. Tim. 2. 25 Ro. 11. 1, to 8 [...]. Tim 2. 4. no particular men whiles they liue on earth can truely say, that they are actually excluded from the benefits of his death: not because they are all particularly redeemed by his death. Thirdly, that he dyed for all men, that is, Ro. 8, 29, to 35. lam. 1, 18. Hebr. 12. 22, 23. 24. for his firstborne, Heb. 2. 16. 17. for the Seed of Abraham, Gal. 3. 22. 24. 89. cap. 4. 4. to 8. the Children of the promise, and ^a the better part of men, who oft times denominate the whole, especially in the visible Church, where all are frequently stiled Saints, beleeuers, and the like, because some are such: not for ^b the tares, ^c the chaffe, ^d the goates, the ^e thornes, the ^f stones, the ^g drosse, the ^h sonnes of Belial, [Page 95] and Iohn 17. 12. perdition, the Mat. 7. 6. Phil. 3, 2. 2. Pet 2. 22. Reu. 22. 15. dogges, the 2. Pet. 2. 22. Psa. 49. 12. 10. swine, the 2. Pet. 2. 22. Psa. 49. 12. 10. beasts, or the Reu. 21. 27. vncleane, or worser part, whom God accounts no members of the mysticall body of the Catholicke Church, for which Christ onely dyed, & so reputes them as beasts, as the most infamous, and vilest creatures, not as men. Fourthly, that he dyed corporally for all, in regard of the enlargement of some externall priuiledges; See God no Imposter. as the vniuersall preaching of the Gospell, the outward administration of the Sacraments, with the participation of those ordinary blessings of peace and plenty, the common endouments of the Spirit, restraining grace, some competent knowledge of God, of Christ, and of the mysteries of godlinesse: probability and good hopes of saluation, some relish of the Word of life, and of the powers of the world to come, which vsually accōpany them; before peculiar to the Iewes alone, but since Christs death, made cōmon vnto all men, (to which I may add 1. Cor. 15. 21. 22. the general resurrection of al, both good & bad, a reall fruit & cōsequent of Christs death,) not spiritually, in regard of those peculiar & aeternal fauours of Redemption, Iustification, Sanctification and Saluation, the portion, the inheritance of the Elect alone, which no reprobate either can, or shal enioy. Fiftly, that he dyed for almen, in that Phil. 2. 7. to 11. Rom. 14. 9. 10. 11. by his death he hath purchased an absolute soueraigntie and dominion ouer all, to order, rule, and guide them at his pleasure, and to passe sentence on them all at last according to their workes: not because he hath procured an absolute enfranchisement from hell and death, or praepared an aeternall Crowne of glory for them all; which belongs to none but 2. Tim. 4. 8. Iames 1. 12. those who loue him, and long for his appearance. These seuerall answers warranted by Scriptures, Fathers, and the fore-quoted Authors, will reconcile all seeming repugnancies of Scripture, and answere all obiections against this fift Conclusion.

Before I passe ouer this Conclusion, I must needs take off one principall daring obiection, Obiection, with which our Arminians doe encounter, it in this Syllogisticall dispute.

That which euery man is peremptorily bound to beleeue, [Page 96] must needs be true; for God binds no man to beleeue a lye, because he is truth itselfe.

But euery man, as well the reprobate as the elect, is peremptorily bound to beleeue, that Christ Iesus dyed effectually for his sinnes; since euery man is obliged to beleeue in Christ, vnder paine of aeternall damnation. Iohn, 6. 29. 1. Iohn 3. 23. Marke 16. 16. Iohn 3. 16. 17. 18.

Therefore that Christ dyed effectually for all, and euery mans sins, must needs be true.

To this I answer, Answer. first, that the Maior is not infallible, vnlesse it be with this limitation: euery thing which men are commanded to beleeue, is true; not absolutely in any sense, but onely in that relatiue, qualified, and peculiar sense in which it is to be beleeued: for one and the selfesame proposition may be both true, and false in different respects: For instance. These two propositions 1. Tim. 2. 4. ( God will haue all men to bee saued: Heb. 2. 9. Christ Iesus tasted death for all men; are true, sensu diuise: in an abstracted; not sensu composite, in a relatiue or compounded sense: true in the proposition, false in the application, vnlesse wee qualifie, or restraine their generality, with the fore-mentioned modifications, or their inseparably annexed conditions of faith and repentance, without which God will 2 haue no man to be saued. Secondly, the Minor in its generall 1 & absolute sence, is meerely false: First, because there are millions of men, (as Ideots, Lunatiques, Infants, Pagans, by an inuincible, necessitated, and vnauoidable ignorance) who are not peremptorily bound to beleeue, that Christ Iesus dyed effectually for their sinnes, Rom. 2. 12. 14. 15. Iohn 9. 41. c. 15. 22. Acts 14. 16. 17. c. 17. 30. 31. neither is infidelitie a damnable sinne in them, (Arminians themselues confessing it, who desperatly affirme, that Pagans, or Infidels may be saued) because there was an absolute impossibility in them to beleeue, by reason of the incapability of the meanes in the one, and the ineuitable want of meanes in the other. Secondly, because all those to whom the Gospell is preached (who are scarce the tithe of all the world) are not bound to beleeue, that Christ dyed [Page 97] effectually for their sinnes in an absolute sence, as is obiected: but onely in a qualified, limited and restrained, to wit, Mar 16. 16. Iohn 3, [...], 16. 18. 6. if God inable them by his grace, to repent and beleeue: else they are absolutely to beleeue, Gal. 5, [...], 4. Iohn 3. 18. 36 Mat. 16. 16. Eph. 2, [...]. 2, 12. that Christ Iesus died not thus for them, and that they shall be damned, if they are not thus qualified: The onely absolute proposition then to be beleeued and rested vpon by all men, is not this generall or irrestrained Conclusion: Christ Iesus died actually or absolutely for all and euery man whatsoeuer, (the ground of libertinisme, prochrastination, and all prophanesse among Christians,) but this; Christ Iesus dyed effectually for all true paenitent and beleeuing sinners, who lay hold vpon his merits: (which cuts off all hopes of heauen from prochrastinating and vnrepenting sinners: who obstinaly proceed in sinfull curses,) and then this Conclusion: Ergo, hee died effectually for all and euery mans sinnes whatsoeuer, is but a meere inconsequent. Thirdly, 3 because the Scriptures enioyne no reprobate or wicked man to beleeue at first, that Christ died effectually for his sinnes: but onely, Acts 2. 37. 8. c, 3 [...] 19, c. 16. 30. 21. c. 22. 16. 2. Cor. 5. 20. to repent and beleeue in Christ, that so his sinnes may be done away: The Scriptures indeed doe binde all faithfull and relenting siners to beleeue, e that their sinnes are actually forgiuen, and effectually purged by the death of Christ: but for those who are yet out of Christ, there is no such precept; they must first be really ingraffed into Christ, & then beleeue it: not first beleeue it: & then be i [...]graffed, else they should beleeue a lye, in beleeuing their sinnes are actually purged, ere they are, because a man must be first in Christ before his iniquities can be washed away by his soule-clensing blood. Fourthly, admit that euery man 4 were obliged to beleeue that Christ died effectually for his sinnes: yet it followes not, that therefore Christ died effectually for all men. First, because euery man may bee 1 bound to beleeue particularly for himselfe, (because hee knoweth nothing to the contrary,) that Christ died for his sinnes, and yet it followes not, that therefore hee must beleeue that he died effectually for all mens sinnes: It is [Page 98] no good consequent to say, that euery man must paticularly beleeue that he is elected: Therefore he must of necessity beleeu that euery man is elected: or that euery man must beleeue that he shall be saued, therefore, that all and euery man shall be saued. It followes not: that because euery man is bound to beleeue that himselfe, or any other particular man (whose case he cannot know nor yet determine) are no reprobates; therefore there are no reprobates in the world. This kind of argument from euery indiuiduall to the speecies will not hold: This then is but a meere nonsequitur, euery particular man must beleeue that Christ died effectually for himselfe: Ergo he dyed thus for all men: this is the onely force of the praesent argument in which our Arminians vaunt and triumph; therefore it is but vaine, absurd 2 & nugatory. Secondly, because the Scriptures, (the reuealed will of God) oblige men to beleeue such things, as God neuer purposed nor intended to accomplish in his secret will, in that way and course as they beleeue them: Abraham was bound to beleeue ( yea Gen. 22, 1, to 19. Heb. 11 17. 18. 19. and he did beleeue it) that God did really intend the sacrificing of his dearest Isaack, because he actually enioyned him to doe it, yet God intended not the vnnaturall shedding of Isaacks blood, but Gen. 22, 16. 17. the admirable probate of Abrahams faith: The Niniuites were bound to beleeue, and they did beleeue, that peremptorie Praediction of the Prophet Ionah: Ionah. 3. 4. 5. yet forty dayes and Niniue shall be destroyed: yet God intended their repentance onely, not their ruine. Our Arminians (if their Doctrine be true, and their prayers faithfull,) are necessarily obliged to beleeue, that God will haue mercy on all men whatsoeuer, because they pray to God, to haue mercy vpon all men, in the distributiue and largest sence; yet God intendeth not Exo. 33. 19. Ro. 9. 15. 17. to haue mercy, neither hath he mercy vpon all without exception: So wee may bee bound to beleeue, that Christ Iesus died effectually for all men whatsoeuer, if there be any one such text of Scripture which cōmands vs to beleeue it: (as ther is not,) because the Scripture doth record it: yet God may not intend the effectuall application of his death to all men, no more then [Page 99] in those parallell cases: Neither will this consequence necessarily follow: that we then beleeue a lye; or that Gods secret will, is contradictory to his reuealed: First, because 1 2. Cron. 20. 20. Iuke 24. 25. Gal. 6. 16. Iohn 10. 21. 2. Pet. 1. 19. the reuealed, not the vayled will of God, which we cannot diue particularly into;) is the sole rule of our obedience, and the only obiect of our faith, so that in beleeuing it, we neither falsefy Gods open, nor crosse his secret will, nor yet deceiue our selues in beleeuing of a lye. Secondly, because 2 his reuealed will, is but subordinate or subseruient, (not contrary, nor aduerse) to his secret will which it doth still accomplish, and with which it doth all times cooperate, as diuers from it, yet not repugnant to it. God brings, men bring their secret ends and purposes to passe, by seeming contradictory meanes which seeme to thwart or vary from their purposes, yet there is a sweet concordancy & no repugnancie betweene their ends, their meanes, their purposes, and their method to accomplish them, because the one is wholy subordinate to the other, and aymes at their accomplishment. The wheeles in a clocke, the spheeres in heauen, the water and the mill, haue contrary motions, yet they concur and sweetly accord in the same effect, without any contrariety: The strings of an Instrument, voyces in a Quire, haue different sounds, yet they make vp one pleasant and harmonious consort: the stones in a building, the roomes in an house, the members of a haeterogenious body, are discrepant and various in themselues; yet they all accord & meete in one intiretie So the secret and reuealed will of God, if wee sunder, or disioine them, may seeme to iarre and contradict themselues: but if wee consider the one as subordinate to the other, and so linke them both together, we shall find them sweetly clasping and kissing each the other, without the least dissent, the one of them effecting and fulfilling the designes and purposes of the other without any clash or iarre: which answers those Arminian cau [...]ls to the full, which say we set Gods wills at variance by our doctrines. And thus much for our fist Conclusion.

[Page 100] 6 The sixt of our praecedent Anti-Arminian Tenents' touching the totall and finall resistance of Gods grace in the Elect, The 6. Anti-Arminian position proued in the very Act of their Conuersion, is fully ratified and confirmed by our 10. and 17. Articles: by the 8. Article of Lambheth: by the 13. 14. 15. 16. 32. and 33. Articles of Ireland: by the Booke of Common prayer: Position 1. and 2. by the Homelies, the Chatechisme of Edward the 6. with the Questions and Answers of Praedestination. Figures, (6) and the Synod of Dort, Article 3. 4.

The particular and punctuall witnesses of this truth, Henry the 8. now follow, to wit, Master William Tindall, Prologue on the Romans: page 48. Col. 2. 8. 0. Col. 2. Preface to the obedience of a Christian man: page 99. An Answer to Master Moores Dialogue. page 259. 260. 266. A pathway into the holy Scriptures. page 382. Prologue to the Exposition of the first Epistle of Saint Iohn. page 389. An Exposition on the 6. of Iohn. page 460. Master Iohn Frith, A Declaration of Baptisme, page 90. Doctor Barnes, That Freewill of her owne strength can doe nothing but sinne. page 283. 274. 276. Master Robert Legat in his Chatechisme betweene Man and Wife: what the holy Catholicke Church is: and betweene truth and the vnlearned man, Wesel 1545. in the dayes of King Henry the 8. Edward 6. Learned Peter Martyr Commentary in Romans, cap. 5. page 327. 328. cap. 9. p. 690. 694. 728. 729. 732. 733. Master Martyn Bucer, Commentary on Math. 23. 37. on Iohn 6. 37. 44. on Romans 8. 30. and on cap. 4. 5. 6. Master Iohn Bradford his Doctrine of Praedestination. Master Thomas Beacon his Sicke mans salue, page. 426. in King Edwards Raigne. Queene Eli. Master Iohn Veron his Treatise of Praedestination, and Apologie for the same. Master Thomas Palfryman, Treatise of heauenly Philosophie, cap. 7. 8. Master Iames Price his Fanne of the Faithfull, cap. 12. Master Edward Deering on the Heb. Lect. 9. 10. 14. Master Anthony Anderson, Sermon of sure comfort. p. 23. to 27. Master Thomas Sparkes Comfortable Treatise for a troubled conscience, the 4. first leaues. Bartimeus Andreas Sermon [Page 101] 2. on the Canticles, p. 64. to 70. Master Iohn Daniel his excellent comfort to all Christians, cap. 4. 5. 7. Master Iohn Anwicke Meditations on Gods Monarchie and the Deuils Kingdome, cap. 6. 7. 10. 11. Master William Burton, Sermon of the Churches loue. Master Arthur Gurney his fruitfull Dialogue betweene Reason and Religion, page 45. Bishop Babington Exposition on the Lords prayer, Petition 6. page 194. 195. Sermon at Pauls Crosse, on Iohn 6. 37. part 1. and 2. Mathew Hutton Arch-Bishop of Yorke. De Electione & Reprobatione Commentatio, p. 22. 23. 24. 36. Doctor Fulke, and Master Cartwright, Notes on Rom. 8. sect. 8. Master William Perkins, of Gods grace and mans freewill, Tom. 1. page 720. &c. Commentary on Galathians 1. Tom. 2. p. 178. 179. and on cap. 6. page 374. Master Iohn Hell his Life euerlasting, Booke 3. Quaest. 9. p. 273. to 277. in Queene Elizabeths Annals: King Iames. Doctor Reinolds Apologia Thesium. sect. 13. 14. 15. Doctor Willet Comment on Romans 8. Controuersie 18. and on cap. 9. ver. 19. 20. Reuerend Doctor Robert Abbot Bishop of Salisbury. De veritate Gratiae Christi. Oratio. 2. Iulij 8. 1615. sect. 2. Learned Doctor Thomas Morton Bishop of Couentry and Litchfield, his Protestants Appeale. Londini 1610. lib. 2. cap. 10. sect. 4. 5. 10. 11. where he proues this to be the Doctrine not onely of Protestants, but of the Learnedest Papists. Doctor Field of the Church Appendix to the 3. booke, cap. 10. of Freewill. Doctor Iohn White, Way to the Church, Digression, 41. 42. Defence of the Way, cap. 25. sect. 21. 22. Master Thomas Rogers Analysis on the 17. Article, Proposition 6. 7. Master Heiron, The Backward parts of Iehouah. Sermon 2. p. 173. Doctor Ames, Coronis ad Collationem Hagiensem. Artic. 3. where this point is well discussed, and excellently proued. Doctor Pri [...]eaux, De Conuersionis modo Lectura 4. Master Paul Bayne Commentary on Ephesians 1. 19. p. 352. to 371. where this point is pithily proued. Master Elton on Rom. 8. v. 30. Master Thomas Wilson Exposition on Rom. 8. ve. 30. on Rom. 9. ver. 19. 20. Doctor Crakenthorpe Sermon [Page 102] Predestination, Doctor Boyes, Postil on Saint Stephens day, page 304. on the Epistle on Simon and Iudes day, page 767. Sir Christopher Sybthorpe his Friendly admonition to the praetended Catholickes of Ireland, cap. 8. Master Samuel Crooke his Guide. sect. 18. Master Iohn Downame Summe of Diuinity. lib. 2. cap. 1. Incomparable and learned Doctor Visher, Arch-bishop of Ardmagh, Answer to the Iesuites challenge. Of Freewill page 464. &c. Master Humphsrey Sydenha [...] in his Iacob and Esau, with all our eminent Dort Deuines, in the raigne of famous King Iames. King Charles. Reuerend Bishop Carlton Examination of Master Mountagues Appeale. cap. 3. 9. 14. Learned Doctor Dauenate Bishop of Salisbury, Expositio in Epist. Pauli ad Colossenses. c. 1. ver. 12. p. 78. ver. 28. p. 182. Doctor Sclater Exposition on the 1. Epistle of the Thessalonians, cap. 4. v. 9. p. 300. 301 [...] cap. 5. v. 9. 10. p. 437. to 454. on Epistle 2. c. 1. ver. 13. p. 180. 187. 188. v. 14. p. 199. Doctor Ward, Suffragium Brittanorum. Artic. 3. 4. and Conci [...] ad Clerum, 1625. where this point is solidly proued. Doctor Goade, and Doctor Featly in their Pelagius Rediuiuus: and Doctor Featly his second Parallel of Freewill, p. 14. to 21. where this position is featly handled. Master Rouse his Doctrine of King Iames. p. 25. to 48. Master Wotton his Dangerous Plot discouered, cap. 7. 8. Master Williams Pemble his Vindiciae Gratiae. p. 140. to 157. where this controuersie is neatly discided. Master Yates his Ibis ad Caesarem, part 2. cap. 7. p. 157. to 168. M. Henry Burton his Plea to an Appeale, p. 63. to 77. & Truth triumphing ouer Trent. c. 17. M. Weemse his Portraiture of the image of God in man. c. 16. with my owne Perpetuity. p. 100. 101. 621. in the raigne of our gracious King Charles, who all giue full, particular and copious testimony to this conclusion.

Certainely he who shall but seriously suruay these seuerall Scriptures, Gen. 17. 1. I am the Almighty God. Gen. 18. 14. Is any thing to hard for the Lord? 1. Chron. 29. 11. 12. Thine O Lord is the greatnesse, and the power, and the glory, and the victory, and the maiestie, thine is the kingdome [Page 103] O Lord, and thou art exalted as head ouer all; Both riches and honour come of thee, and thou raignest ouer all, and in thine hand is power and might, and in thine hand it is to make great, and to giue strength vnto all: 2. Cron. 20. 6. Art not thou God in Heauen, and rulest not thou ouer all the Kingdomes of the Heathen? and in thine hand is there not power and might, so that none is able to withstand thee? Iob 9. 4. 12. 19. He is wise in heart, and mighty in strength, who hath hardned himselfe against him and bath prospered? Behold he taketh away [...] who can hinder him? who will say vnto him, what dost thou? If I speake of strength, loe, he is strong. cap. 12. 13. to 25. With him is wisedome and strength, hee hath counsell and vnderstanding. Behold he breaketh downe and it cannot be built: he shuteth vp a man, and there can be no opening: he leadeth away Counsellers spoyled, and maketh the Iudges fooles: he looseth the bond of Kings, and girdeth their loyues with a girdle: he leadeth Princes away spoyled, and ouerthroweth the mighty: hee powreth contempt vpon Princes, and weakneth the strength of the mighty: he increaseth the Nations and destroyeth them: he inlargeth the Nations and straitneth them againe: he taketh away the hearts of the chiefe of the people of the earth, &c. cap. 23. 13. 14. But he is in one minde, who can turne him? and what his soule desireth, euen that he doth: for he performeth the thing that is appointed. cap. 33. 11. 12. 13. 16. 17. He putteth my feet in the stockes, &c. I will answer thee, that God is greater then man: why dost thou striue against him, for he giueth not account of any of his matters: he openeth the eares of men, and sealeth their instruction, that he may withdrawe man from his purpose, and hide pride from man: he keepeth backe his soule from the pit, and his life from perishing by the sword: cap. 37. 7. 12. He sealeth vp the hand of euery man that all men may know his worke: It is turned round about by his counsels, that they may doe whatsoeuer hee commandeth [...] vpon the face of the world, in the earth. cap. 40. 8. 9. Wilt thou also disanul my iudgements? hast thou an arme like God? or canst thou thunder with a voyce like him. c. 42. 2. [Page 104] I know that thou canst doe euery thing, and that no thought can be with-holden from thee. Psal. 33. 9. 11. He spake and it was done; he commanded, and it stood fast. The counsell of the Lord standeth for euer, the thought of his heart, to all generations. Psal. 47. 2. 3. The Lord most high is terrible, hee is a great King ouer all the earth. Hee shall subdue the people vnder vs, and the Nations vnder our feete. Psal. 115. 3. But our God is in Heauen, he hath done whatsoeuer he pleased. Psal. 135. 6. Whatsoeuer the Lord pleased, that aid [...]e in Heauen and in Earth. &c. Prou. 21. 1. 30. The Kings heart is in the hands of the Lord as the Riuers of water, hee turneth it whether soeuer he will. There is no wisedome, no vnderstanding, nor counsell against the Lord. Eccle. 9. 1. The righteous, and the wise, and their worke, are in the hand of God. Isay 14 27. The Lord of Hoasts hath purposed, and who shall disanul it? surely as I haue thought, so shall it come to pas; and as I haue purposed, so shall it stand. Isayah 41. 10. to 29. Behold the Lord God will come with strong hand, and his arme shall rule for him: he shall feed his flocke like a Shepheard, he shall gather his Lambs with his arme, and carrie them in his bosome, and shall gently lead those that are with young. Behold the Nations are as the drop of a bucket, and are counted as the small dust of the ballance: behold hee taketh vp the lles as a very little thing. All Nations before him are as nothing, and they are counted to him lesse then nothing and vanity It is he that sitteth on the circle of the earth, and the inhabitants thereof are as Grashoppers, that stretcheth out the Heauens as a Curtaine. That bringeth the Princes to nothing, and maketh the Iudges of the earth as vanity: yea, they shall not be planted; yea, they shall not be sowen; yea, their stocke shall not take roote on the earth, and he shall also blow vpon them, and they shall wither, and the whirlewind shall take them away as stubble: To whom then will yee liken me, or shall I bee compared saith the holy one. Lift vp your eyes on high, and behold who hath created those things. That bringeth out their Hoasts by number, he calleth them all by their names, by the greatnesse of his might, for that hee is [Page 105] strong in power, not one faileth. cap. 43. 12. 13. I am God, I am he, and there is none that can deliuer out of my hand: I will worke, and who shall let it? Ieremiah 18. 6. O house of Israel; cannot I doe with you as this Potter, saith the Lord? behold as the clay is in the Potters hand, so are yee in my hand, saith the Lord, &c. cap. 32. 27. Behold, I am the Lord the God of all flesh, is there any thing too hard for me? cap. 49. 19. He shall come vp like a Lyon from the swelling of Iordan, against the habitation of the strong: but I will suddenly make him runne away from her: and who is a chosen man that I may appoint ouer her, for who is like me? and who will appoint me the time? Ezechi. 22. 14. Can thine heart indure, or can thine hands be strong in the dayes that I shall deals with thee? I the Lord haue spoken it and will doe it. cap. 36. 24. 25. 26. 27. I will take you from among the heathen, and gather you out of all Countryes, and will bring you againe to your owne Land. Then will I sprincle cleane water vpon you, and you shall be cleane from all your filthynesse, and from all your Idols will I cleanse you. A new heart also will I giue you, and a new spirit will I put within you, and I will take away the stonie heart out of your flesh, and I will giue you an heart of flesh: and I will put my Lawes within you, and cause you to walke in my statutes, and yee shall keepe my iudgements and doe then. Dan. 2. 20. 21. Blessed be the name of God for euer and euer for wisedome and strength are his: And he changeth the times and seasons: hee remoueth Kings, and setteth vp Kings, &c. cap. 4. 34. 35. And I blessed the most High. and praysed him that liueth for euer, whose dominion is an euerlasting dominion, and his Kingdome is from generation to generation. And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the armie of Heauen, and among the Inhabitants of the earth: and none can stay his hand, or say vnto him; what dost thou? cap. 5. 23. The God in whose hand thy breath is, and whose are all thy wayes, hast thou not glorified. Acts 5. 38. 39. But if this counsell be of God, yee cannot ouerthrow it, least happily yee be found euen to fight against God. cap 6. 10. And they [Page 106] were not able to resist the wisedome and the spirit by which he spake. cap. 11. 17. For as much then as God gaue them the like gift as he did vnto vs, who beleeued on the Lord Iesus Christ, who was I that I could withstand God? Ioh. 5. 21. For as the father raiseth vp the dead & quickneth them, euen so the Sonne quickneth whom he will. Iohn 6. 37. 44. All that the Father giueth me shall come vnto me. No man can come vnto me except my Father who hath sent me draw him. Rom. 8. 28. 30. To them that are called according to his purpose. Moreouer, whom he did praedestinate, them he also called: whom he called, them he iustified: whom he iustified, them he glorified. cap. 9. 19. 20. 21. Thou wilt say then vnto me, why doth he yet complaine? for who hath resisted his will? Nay but O Man, who art thou that disputest against God? shall the thing formed say to him that formed it, why hast thou made me thus? hath not the Potter power ouer the clay, of the same lumpe, to make one Vessell to honour, and an other to dishonour, &c. cap. 11. 7. 36. The election hath obtained it, and the rest were blinded: For of him, and for him, and to him are all things. 2. Tim. 1. 9. who hath saued vs, and called vs with an holy calling, according to his owne purpose and grace which was giuen vs in Christ Iesus, before the world began. 2. Cor. 10. 4. 5. For the weapons of our warfare are mighty through God, to the pulling downe of strong holds: casting downe Imaginations, and euery high thing that exalteth it selfe against the knowledge of God, and bringeth into captiuity euery thought to the obedience of Christ. 1. Cor. 10. 22. Doe we prouoke the Lord to iealousie? are we stronger then he? Phil. 3. 21. Who shall change our vile body, that it may be fashioned like vnto his glorious body, according to the working, whereby he is able euen to subdue all things to himselfe. He that shall vnfainedly meditate on all these seuerall texts of Scripture, together with: Ephe. 1. 19. 20. That you may know, what is the exceeding greatnesse of his power to vsward who beleeue, according to the working of his mighty power: which he wrought in Christ when he raised him from the dead, and set him at his owne right hand in the heauenly [Page 107] places. cap. 2. 1. 5. 6. And you hath hee quickned, who were dead in trespasses and sinnes, and hath raised vs vp together, and made vs to sit together in heauenly places with Christ. Iohn 5. 25. Verily, verily, I say vnto you, that the houre is comming and now is, that the dead shall heare the voyce of the Sonne of God, and they that heare it shall liue. Rom. 4. 17. God who quickneth the dead, and calleth those things that be not, as though they were. Phil. 2. 13. It is God that worketh in you both the will and the deed of his good pleasure: can neuer once conceit, that any of the Elect can either finally or totally resist the inward regenerating and renewing grace of Gods spirit in the worke and Act of their conuersion, in which they are meerely passiue. The conuersion of a soule to God, is a Psal. 51. 10. 2. Cor. 5. 17. new creation: it is wrought, not by bare alluring obiects, or reasons praesented to the vnderstanding, as Arminians dreame: but by the Rom. 1. 16. 1. Cor. 1. 18. c. 4. 5. 2 Cor. 4. 7. Eph. 1. 19. 20 Almighty power of God: by Eph. 1. 19. 20. cap. 2. 1. 5. 6. Rom. 6. 4. 5. the selfe same power that raised Christ Iesus from the dead: by Ro 15. 13. 19 Ep. 3. 20. 1 The. i. 5. 2. The. 1. 11 2. Tim. 1. 7. 8. the effectuall and mighty power of the holy Ghost: and by 2 Cor. 12. 9. Eph. 6. 10. 2. Pet. 1. 3. 16. the soueraigne power and authority of Christ himselfe: and can any elected persons heart be found so stupendiously obdurate, as to withstand the whole shocke and power of the Trinity, when they come with a resolution to conuert Facit vo [...]ente [...] ex nolentibus Deus: Inclinat. corum corda vt hoc velint, habēs sine dubis hūanorum cordium quo placeret inclinandoruns omnipotentissimam potestate August. De Praedest. Sanct. lib. c. 8. 20. De Corrept. & Gra. tia cap. 14. and change it, not to force it? Certainely that God, who made the hearts and wils of men at first, 2. Cor. 3. 18. Pro. 21. 1. can change them at his pleasuro: that blessed Sauiour of ours, Iohn 17. 2. Mat. 28. 18. Ps. 19. who hath power ouer all flesh to rule and order them at his will: who when he was here on earth, had so much soueraignty and Diuinity in him as to Mat. 11. 5. Iohn 11. 44. raise the dead: to Lu. 5. 13. 24-25. Mat. 10. 5. heale the sicke, the blind, and lame: to Mat. 8. 26. 27 Mar 7. 37. allay the raging stormes, the waues, and windes, at pleasure: Lu. 4. 35. 36 to command the very Deuils, yea, Mar. 5. 8. to 13. legions of Deuils with authority and power, and to eiect and dispossesse them, by his meere command; he that can controll the 2. Ch. 20. 6. Phi. 2. 10-11. very world it selfe, and all the creatures, both in Heauen, Earth, or Hell: can easily conuert and turne the hearts of all his children in a moment ( as he hath done alwayes hitherto, there being not one of the Elect that did euer yet withstand his inward [Page 108] call) without any difficulty or resistance. See Master Carpenters Achithephel. London 1629. p. 25. to 35. Obiect.

If any obiect that of Acts 7. 51. Yee stifnecked and of vncircumcised hearts and eares, you haue alwayes resisted the holy Ghost: with that of Mat. 23. 37. How often would I haue gathered thy children, as the Hen gathereth her chicken vnder her winges and ye would not, which [...]eeme for to oppugne this Conclusion.

1 To the first of these, I answer: Answer. First, that this text speaks onely of the reprobate and stiffenecked Iewes: of vncircumcised hearts and eares, who cannot but resist the externall profers of Gods grace: not of the elect and chosen of God among the Iewes, Acts 2. 37. to 42. three thousand of which were conuerted at one Sermon. Secondly, the spirit which these Iewes did here resist, was the spirit of prophesie, not of regeneration: it was the word of the holy Ghost vttered by those prophets which they slew and stoned. ver. 52. which sounded onely in their eares: not the renuing and regenerating operation of Gods spirit which wrought effectually in their hearts. Thirdly, this was onely an externall resistance of the v. 52. & Mat 23. 34. 35. 1. Thes. 2. 16. holy Ghost in others: not an intrinsecall opposition of him, or of his operations in themselues: therefore its nothing to the point in quaestion.

2 To the second, I answer: First, that Christ here speaks only of a gathering of them by the externall ministry of his Prophets, and messengers which they stoned: (as the former part of the verse. O Hierusalem, Hierusalem, thou that killest the Prophets, and stonest them that are sent vnto thee: how often would I haue gathered, &c. with verse 34. 35. doe infallibly proue:) not by the internall regenerating operation of his spirit, the onely thing in quaestion which they could not resist. Secondly, I answer, with Enchirideon. cap. 97. Saint Augustine and Lib. 1. Distinacio. 46. Peter Lumbard: That the meaning of these words is not: that those whom Christ would gather did resist or disobay his call: but that Heirusalems Rulers, with the Scribes and Phareses were vtterly vnwilling that Christ should gather those whom he did call: The summe and drift of these words is onely this: I by ministry would haue [Page 109] gathered Hierusalem, and her Sonnes vnto me; but you Scribes and Phareses (for to them alone, not to Hierusalem was this speach directed, as the whole series of the chapter, from the 2. verse to the end, doth irrefragably witnesse) would not permit me: t Sec Iohn 7. 1. 8. for you withstood my ministry: yea, those that I did conuert and call, it was against your wills: Iohn 9. 22. who agreed, that of any man did confesse that I was Christ, he should be thrust out of the Synagouge: This is the whole scope and substance of the place which concludes but this against vs. The Scribes and Phareses did resist Christs ministry, in hindering him from preaching to the people: Or Christ did conuert men against the Phareses wils: therefore the Elect may finally & totally resist the inward working power of the Spirit in the very Act of their conuersion: a grosse Non-sequitur: which hurts not this conclusion. All whom Christ effectually called, when he was on earth: Mat, 4. 18. to 23. c. 9. 9. Mar. 1. 16. to 21. c. 2. 14. as Andrew, Peter, Mathew, Luke, and the rest of his Disciples, did readily leaue all to follow him without the least resistance or delay: therefore all who are thus inwardly called by his grace and spirit, doe so now.

For the seuenth of these our Anti-Arminian conclusions, 7 The 7 ^th. Anti-Arminian proposition confirmed. touching the totall and finall perseuerance of the Saints, and that true sauing faith and grace, are proper yea peculiar to the Elect alone, and not communicable vnto Reprobates. It is euidently warrented and proued, by our 17. Article; figure (7) by the 5. Article of Lambheth, and the 12. 13. 15. 33. and 38. Articles of Ireland: which are expresse and punctuall in it: by the common prayer Book; the Homelies, and the Chatechismes fore-recorded, figures, (7) by Barrets Recantation. section 1. 2. 3. 4. 5. and by the Synod of Dorts Resolution: Article 5.

Adde we to these by way of Testimony, Henry the 8 the copious, vnanimous, and concurrent attestation, of Master William Tyndall: Prologue on the Epistle to the Romans [...] page 42. Parable of the wicked Mammon. page 69. 70. 74. 75. 78. Praeface to the Obedience of a Christian man. p. 99. In the Treatise it selfe. p. 169. An Answer to Sir Thomas Moores [Page 110] Dialogue. page 257. 258. 259. 260. 261. 266. Answer to Master Moores 2. Booke. cap. 3. 4. page 293 294. Answer to his 3. Booke. page 307. Answer to his 4. Booke. cap. 10. page 329. cap. 11. p. 330. 331. 334. to 338. A Pathway into the holy Scripture. page 384. An Exposition on the first Epistle of Iohn. cap. 2. p. 402. c. 3. page 410. 412. cap. 5. page 423. An Exposition on the 6. of Iohn. page 460 462. Of Master Iohn Frith Martyr. An Answer to my Lord of Rochester. page 55. An Answer to Rastals: 3. chapter, page 71. 72. 73. A Myrrour to know thy selfe. page 84. Of Doctor Barnes, That Faith onely iustifieth before God. page 235. 242. Of Master Robert Legate, his Catechisme betweene the Husband and Wife: what the Catholicke Church is: And betweene the vnlearned man and truth, in the raigne of Henry the 8. Edward 6. Of Peter Martyr, Commentary in Rom. 5. p. 233. 234. in cap. 8. page 533. to 558. Locorum Commu. Classis. 3. cap. 3. sect. 46. 47. Of Martin Bucer, Commentary on Mat. 7. ver. 13. cap. 16. ver. 18. cap. 24. ver. 24. in Iohannem. cap. 4. 14. cap. 6. ver. 30. to 64. cap. 10. ver. 27. 28. cap. 14. 16. 17. In Romanos 8. c. 30. to the end. Of Bishop Latimer, in his Sermons fol. 141. 142. 180. 226. 258. 312. 326. 327. 328. Of Master Iohn Bradford, his defence of Praedestination, where this point is pithily and particularly discussed: and his Letter in the booke of Martyrs. page 1505. Col. 1. Of Iohn Carelesse Martyr. Ibid. p. 1742. Of Master Thomas Beacon, the Sicke mans salue. p. 271. 272. 273. 274. 424. 425. 426. 427. Of Stephen Garret, The summe of the holy Scriptures. printed, 1547. cap. 4. 7. 8. 13. in the dayes of King Edward the 6. Queene Eli. Of Reuerend Master Nowel in his authorized Catechisme on the 3. petition of the Creed: the holy Catholicke Church, the Communion of Saints, the forgiuenesse of sinnes. Of Master Iohn Fox, his Booke of Martyrs. London, 1597. p. 1506. Col. 1. l. 74. 80. In his sermon at Pauls Crosse, printed, Cum priuilegio, London. 1570. fol. 19. 20. Of Master Iohn Veron, in his Fruitfull [Page 111] Treatise of Praedestination. fol. 40. to 63. 79. 106. to 110. Where this our conclusion is largely proued. Of Master Iohn Daniell, his Excellent comfort to all Christians. cap. 3. 4. 5. 6. 27. Of Master Thomas Palfryman, in his Treatise of heauenly Philosophie. lib. 1. cap. 7. 8. Of Master Edward Deering, in his 7. 10. 14. 16. 18. 24. and 27. Lectures on the Hebrues. Of Master Iames Price, his Fanne of the Faithfull. cap. 1. 2. 3. 4. Of Learned Doctor Fulke, and Master Cartwright, Notes on the Rhemish Testament. Notes on Luke 8. sect. 1. on Romans 11. sect. 2. on 1. Tim. 1. sect. 2. on Apocalipse 2. sect. [...]2. Of Learned and Godly Bishop Babington, Exposition on the 12. Article of the Creed. Life euerlasting. page 259. 260. in his works at large. In his profitable Exposition on the Lords prayer. page 127. 128. 194. to 203. 222. with his Sermon at Pauls Crosse. 1591. part 1. and 3. p. 273. &c. Of Solid Doctor Whitakers: Responsio ad 8. Rationes Campiani. De Paradoxis. lib. 18. De Ecclesia. Controuersia. 2. Quaest. 3. cap. 2. p. 146. and Gygnea Cantio. p. 17. to 25. Of Doctor Sparkes, Answer to Iohn De Albines Discourse against Haeresies. cap. 34. page 281. to 285. and in his comfortable Treatise for a troubled Conscience. London, 1580. of Master Robert Keilway, Sermon of sure Comfort. 1580. page 22. to 27. and 46. to 85. Of Master Iohn Vdall, his Peters Fall. London, 1589. Sermon 2. Of Master Arthur Gurney, his Fruitfull Dialogue betweene Reason and Religion. fol. 45. 46. 47. Of Master Iohn Anwicke, Meditations vpon Gods Monarchie, and the Deuils Kingdome. cap. 6. 7. 10. 11. Bartimeus Andreas, Sermon, 2. on Canticles 5. page 64. to 70. Of Master Iohn Northbrooke, his poore mans spirituall Garden. cap. 1. and 18. Of Learned. Mathew Hutton Arch-Bishop of Yorke: All these are collected and set out by Thysius Hardrouici. 1613. De Electione & Reprobatione Commentatio. page 41. 42. 43. Of Doctor Esteius De Certudine salutis & perseuer antiae Sanctorum non interrupta Oratio Cantabrigiae habita. page 45. to 64. Of Doctor Robert Some, Tractatus de tribus Quaestionibus. Quaestio. 3. p. 85. [Page 112] to 93. Of Doctor Chaderton, De Iustificationis coram Deo, & fidei iustificantis Perseuerantia non intercisa page 94. to 112. (to whom I might adde those seuerall Bishops, Doctors and Deuines, which composed Barrets Recantation, and the Articles of Lambheth, which conclude in terminis for vs.) Of Godly and experimentall Master Greenham, Graue Counsels and Aphorismes, Addition. 2. and 3. in his workes at large, London. 1612. p. 46. 51. 63. sect. 24. p. 68. His first Sermon. Quench not the Spirit. p. 246. to 250. His 14. Sermon p. 341. Exposition on Psal. 119. page 382. 495. 496. Godly Instructions. cap. 32. page 694. cap. 53. page 764. A Letter against hardnesse of heart. p. 864. A Letter consolatorie. p. 876. Of Edwin Arch-Bishop of Yorke, Sermon on Luke. 1. page 74. 75. sect. 14. Of Solid and Scholasticall Master William Perkins, Exposition on the Creed. Tom. 1. of his workes p. 254. 282. 283. Treatise of Disertions. p. 417. Reformed Catholicke. point. 3. page 562. 563. &c. Of Gods Free Grace, and mans Free Will. page 738. 739. A Treatise of Praedestination. Tom. 2. page 636. 637. 638. Exposition on Iude, verse 1. Tom. 3. page 487. 488. Of incomparable Hooker, Discourse of Iustification. sect. 26. Sermon of the Perpetuity and certainty of faith in the Elect. Sermon 1. on Iude. sect. 10. to 15. Of Master William Burton, in his Dauids Euidence. 1596. Sermon 5. p. 102. to 115. Of Master Iohn Hill in his Life euerlasting. lib. 5. cap. 2. Quaest. 4. 5. 6. cap. 3. Quaest 21. and of Reuerend Master Phillips, Sermon on Romans 8. ver. 15. 16. in the raigne of blessed Queene Elizabeth. King Iames. Of Learned King Iames of happy memory, in his Declaration against Vorstius. page 15. 18. 19. 26. 35. where he stiles the Arminian Assertion of the Apostasie of the Saints, a wicked Doctrine, a blasphemous Haeresie, directly contrary to the Doctrine of the Church of England: and Bertius his Booke of the Apostasie of the Saints, a blasphemous Booke, the very Title whereof were enough to make it worthy the fire, branding Bertius, with the name of an Haretique and Atheisticall [Page 113] sectorie. Of eminent, learned and renowned Doctor Reinolds, Thesis. 4. sect. 23. 24. Defensio Thesium, sect. 17. 20. Censura Librorum Apochryph. Praelectio. 207. and conference at Hampton Court. page 41. 42. 43. Of Reuerend and learned Doctor Robert Abbot, late Bishop of Salisbury, once Regius Professor of Diuinity in Oxford. in his Answer to Bishop part 1. cap. 12. part 2. cap. 3. De perse [...]erantia Sanctorum Lectura 1. read publickely in the Diuinity Schooles of Oxford, Iuly 10. 1613. in the Act time, and Animaduersio in Thompsoni Diatribam. Of profound Doctor Field, of the Church, booke 1. cap. 3. 6. 7. 8. Answer to Theophylus Higgons 1. part. cap. 3. 2. part. sect. 2. page 832. 833. 834. Of iudicious Doctor Bulckley, in his Apologie for the Religion established in the Church of England. London, 1608. page 62. 64. 196. Of Acute Doctor William Sclater, in his Sermon preached at Pauls Crosse, September, 17. 1609. on Hebr. 6. 3. 4. 5. 6. London, 1610. and in his Exposition on the 1. Epistle of the Thessalonians, cap. 1. ver. 4. page 30. ver. 5. page 39. 40. 44. cap. 3. ver. 13. page. 251. c. 5. ver. 9. 10. p. 436. to 455. ver. 19. p. 596. ver. 20. p. 535. 536. v. 24. p. 524. 571. Exposition on Epistle 2. cap. 1. ver. 3. p. 7. v. 10. p. 53. 54. v. 11. p. 66. to 71. c. 2. v. 13. p. 178. to 190. c, 3. v. 3. p. 229. to 234. Of Laborious and learned Doctor Willet, Commentary on Romans 5. Controuersie 3. on cap. 6. Controu. 7. on cap. 8. Con. 17. 19. on cap 9. Cont. 16. on c. 11. Con. 21. and Synopsis Papismi. page 64. 65. 448. 923. 924. 925. Of Godly Master Richard Rogers, in his 7. Treatises. Treatise. 2. cap. 20. Treatise 6. cap. 2. 3. 4. 5. Of Master Thomas Rogers, Analysis on the 17. Article. Proposition 3. Of Master Francis Trigge true Catholicke. cap. 5. London 1602. p. 150. to 187. Of Master Wotton, Triall of the Rhomish Clergies, title of the Church. London, 1608. page 212. and in his Dangerous Plot discouered, London, 1626. cap. 11. 12. page 37. to 81. Of Master Iohn Tr [...]ndall His Arke Against the Dragons flood. London, [Page 114] 1608. page 4. 5. 22. Of Master Stocke in his Doctrine of Repentance, London, 1610. p. 167. 168. 169. 170. Of Master Brightman on the Reuelation. cap. 3. v. 5. 11. 12. cap. 13. 8. cap. 17. 8. c. 20. 6. 15. and cap. 22. 11. Of Godly M. Heiron in his Abridgment of the Ghospell. Sermon 1. in his workes at large. London, 1620. part 1. page 102. 109. The worth of the water of Life. p. 205. 206. The spirituall Sonship. page 308. 365. to 374. A caueat and comfort for beleeuers. page 623. to 627. and Penance for sinne. part 2. p. 64. 65. Of Learned and Solid Doctor Iohn White in his way to the true Church. Digression. 42. 43. and his Defence of the way. cap. 16. sect. 4. Of Master Thomas Wilson Sermon of Perseuerance. 1608. In his Exposition on Romans 8. v. 30. c. 5. v. 2. c. 11. v. 29. Of Master Wilcocks Exposition on Psal. 1. 3. on Psal. 37. 23. 24. on Psal. 125. Of Master Draxe his Worlds resurrection. p. 42. 56. 57. 66. 67. 77. 78. Of Acute Doctor Ames, Coronis ad Collationem Hagiensem. Article 5. Of Learned Doctor Crakenthorpe, Sermon of Praedestination, London, 1620. p. 26. 30. 31. 32. and Defensio Ecclesiae Anglicanae contra Archiepiscopum Spalatensem. cap. 78. Master Richard Web in his Sermon intituled The Lot and partion of the Righteous, London 1616. Master Paul Bayne, in his triall of a Christians Estate, on Heb. 10. 39. London 1618. and in his Commentary on Ephesians 1. p. 109. 110. 302. 306. 307. 393. 402. 403. Master William Cowper, his [...]ight way to Eternall glory, on Rom. 8. p. 342. 355. 356. 362. 363. 370. and in his Glorification of a Christian p. 448. 449. 455. 456. 457. Master William Harrison in his Sermon of Deaths aduantage little regarded, London, 1602. p. 14. 15. Master Nathaniel Byfield Discourse of the Promises. cap. 13. and Exposition on Colossians. 1. p. 93. 144. 145. Master Randall in his Sermons on Romans 8. Master Elton his Sermons on Rom. 8. 30. intituled the Triumph of a Christian. Master Elnathan Parre his Grounds of Diuinity. Edit. 3. page 220. D. Iohn Bayes, late Deane of Caunterbury in his workes, [Page 115] London 1622. p. 189. 483. 768. 928. Master Bradshaw Commentary on 2. Thess. 3. 3. 4. 5. Sir Iohn Haywood in his Dauids Teares, on Psal. 32. v. 4. sect. 12. 15. 16. Of Learned Doctor Benefield, De Perseuerantia Sanctorum. Libri. 2. Of Master Robert Yarrow. A Soueraigne Comfort for a troubled Conscience. cap. 38. to the end of the Booke. p. 352. to 439. Of Doctor Thomas Taylor in his Parable of the Sower. London, 1623. p. 413 to 452. Of Master Iohn Downam, Summe of Diuinity. lib. 2. cap. 1. 6. and 7. and his Christian Warfare. lib. 2. c. 13. to 22. Of Master Timothy Rogers, his Righteous mans euidence for Heauen. London, 1621. p. 236. 237. 246. Of Caleb Dilechampius, Vindictiae Solomonis, Cantabrigiae. 1622. Of Reuerend Bishop. Hall, Contemplation. Volume. 6. lib. 17. Solomons Defection. p. 1274. in his workes at large. Of Eminent Doctor Prideaux, in his Ephesus Backsliding: and Lectura 6. De perseuerantia Sanctorum. Oxomae. 1621. Iulij 7. in Vesperijs Comitiorum. Of Master Samuei Crooke in his Guide to true Blessedresse. Edit. 3. p. 44. 45. 60. 68. 78. Of Master Samuel Smith his Dauids blessed man. London. 1623. Edit. 7. page 222. to 227. and his Chiefe Shepheard. p. 96. 97. 98. 486. 487. Of Master Thomas Couper, Growing in Grace. London, 1622. p. 15. 346. to 379. Of Master Iohn Frewen Grounds of Religion. London, 1621. Quaest. 13. and 23. Of Doctor Griffith Williams in his Delights of the Saints. London, 1622. page 157. to 186. Of D. Thomas Iackson, the raging Tempest stilled. p. 319. to 345. Of Doctor William Gouge, his whole Armor of God. p. 256. 286. Of Master Ezechtel Culuerwell, Treatise of Faith. p. 489. to 506. Of Master Cleauer, Sermon on Iohn 6. v. 26. 27. Doctr. 4. Of Doctor Francis White now Bishop of Norwich, Reply to Fisher. page 49. to 55. 80. 82. 84. 87. 102. 167. 168. 200. Of Learned Master Thomas Gaetiker, his Gaine of Godlinesse, Dauids remembrance, the lust mans Ioy, and signes of Sincerity. Of Doctor Carlton the late Reuerend Bishop of Chichester. Doctor Dauenat Bishop of Salesbury. Doctor [Page 116] Goade, Doctor Balcanquel, and Doctor Ward, See Suffragium Brittanorum; and the Synod of Dort, Article. 5. to which they haue all subscribed their names; in the raigne of our late Soueraigne King Iames. King Charles Of Learned Master Richard Bernard, his Rheemes against Rome. page 303. to the end. Of Reuerend Bishop Dauenat, Expositio Epistolae Pauliad Collossenses. cap. 1. v. 23. p. 144. 145. c. 3. v. 8. p. 364. 365. v. 8. p. 368. c. 4. v. 14. p. 519. Of Master Iohn Rogers; Doctrine of Faith. p. 319. to 345. Of Master Scudder in his Christians daily walke. Edit. 2. cap. 15. sect. 7. Of Master William Pemble his Vindiciae Gratiae. p. 34. 35. 36. Of Master Robert Bolton Generall Directions for the Comfortable walking with God. p. 22. 23. 24. Of Master Iohn Barlow, Exposition on 2. Tim. 1. p. 135. 278. 279. 367. 368. 369. 374. Of Doctor Ward Concio ad Clerū. & suffr. Bri. Arti. 5. Of M. William Sparkes, his Mistery of godlinesse, Oxoniae, 1629. c. 2. Of Doctor Thomas Goade, Pelagius Rediuiuus. Of Acute and learned Doctor Featly 2. Parallel. page. 21. to 95. Of Master Henry Burton of Christ-Church in Oxford, in his Melancholie. Edit. 3. p. 641. Of Master Samuel Ward in his Balme from Gilead to recouer Conscience. p. 56. 78. Of Master Henry Burton of St. Martins in Friday street, his Plea to an Appeale. p. 6. to 40. and his Truth triumphing ouer Trent. cap. 17. Of Master, Iohn Weemse his Portraiture of Gods image in man. London, 1627. c. 16. where this point is pithily handled. Of Sir Christopher Sybthorpe his friendly Aduertisement to the Catholickes of Ireland. cap. 7. 8. Of Master Francis Rouse in his Doctrine of King Iames. p. 39. to 98. Of Master Yates his Ibis ad Caesarem. p. 104. to 157. Of Reuerend Bishop Carlton, Examination of Master Mountagues Appeale. cap. 5. 6. 7. 8. with the ioynt affections of all our Dort Diuines, being men of note and eminency in our Church: and of my owne Perpetuity of A Regenerate mans estate: to omit the late printed workes of some other moderne Authors, formerly quoted. All these recited Writers of our Church, being one hundred [Page 117] and more in number; haue all of them in substance, most of them in terminis, euen purposely, copiously, vnanimously, constantly, and professedly defended, the totall, and finall perseuerance of the Saints, as the vndoubted Doctrine of our Church: oppugning and largely reselling, the Pelagian Popish and Arminian Haeresie, of the Saints Apostacie, and of true grace in Reprobates, which is peculiar to the Elect alone. Neuer was there any one point of Doctrine which our Church embraceth, so copiously maintained, so abundantly seconded and backed with a constant and vninterrupted streame and series of Authorites, and printed Records as this; no orthodox member of our Church so much as once impeaching it: no spurious or rotten member since Barrets publike K [...]cantation, so much as once oppugning it in any authorized worke, Master Mountagues, and Doctor lacksons onely excepted, which, all men generally dislike: Therefore we may now without all Quaestion or dispute, declare, resolue, and finally adiudge it, to be the ancient established, and vndoubted Doctrine of our Church: taking all such for Pelagians, Papists, Arminians, yea pestilent Haeretickes, atheisticall Sectaries, and dangerous Innouators, (as Declaration against Vorstius, p. 15. 18. 19. 16. 35. King Iames hath long since doomed and adiudged them to our hands) who haue beene, are, or shalb [...] so audaciously praesumptuous, as either publickely in words or wrighting to oppugne it.

You haue seene now Christian Readers these 7, Anti-Arminian Positions infallibly, irrefragably proued to bee the ancient, established, professed, and resolued Doctrine of the Church of England, by the seuerall, yet vnanimous Articles of England, Lambheth, and Ireland: by the Common prayer Booke, and Homelies authorized in our Church: the Catechisme allowed by King Edward the 6. the Quaestions and Answ. of Praedestination, bound vp and printed with our ancient Bibles: the famous Synod of Dort; the Recantation of Barret, and by the vnanimous punctuall, full and copious testimonie of all the eminent, learned, godly, and renouned Writers, Martyrs, Pillers. and Fathers of our Church [Page 118] from the very infancy of her reformation to this praesent; not one of them so much as as once oppugning the truth or orthodoxie of all or any of them; and shall wee, may mee, can we now be so ridiculously absurd, so audaciously irreligious, as once to question; whether they are the receiued Doctrines of our Church or no? Doutlesse if the Church of England hath any Truthes or Doctrines in her, these must, these cannot but be they; since I dare boldly auerre, because I doubt not but to proue it; that no points of Doctrine whatsoeuer, (no not the points of Iustification by faith alone, of Transubstantiation, or of the Sacrament in both kinds,) haue beene more punctually, frequently, vnanimously, and copiously defended, then all, or most of these, who haue all the learned of our Church their open and professed Aduocates.

If any man now be so strangly obdurated, so wilfully blinded with Popish & Arminian Errors, that he will not yet subscribe vnto these euident and most apparant orthodox conclusions, not yet acknowledge them for the ancient, the vndoubted 1 Doctrine of the Church of England, let him giue me leaue to vouch some other Praecedents and Records which shall force him to confesse it. The intire Church of England consists of three grand members: The Church of Ireland, The Church of Ireland. the Church of Scotland, and the Church of England, the mother or mistres of the other two: If then I can vncontroulable euidence, that these three seuerall Churches did constantly heretofore, and doe as yet vnanimously acknowledge, defend, and iustify these our Anti-Arminian Conclusions, the victory, triall, and points in praesent issue must be yeelded to me.

For the Church of Ireland; its out of quaestion, that she hath alwayes both in ancient and moderne ages concluded with vs. For in ancient times, in the points of the immutabisity, aeternity, and freenesse of Gods Election; the praedetermined number of Gods Elect; the infallible certainety of their effectuall calling and saluation: Reprobation, Freewill, and vniuersall grace, we shall finde Elegit nos in Christo ante constitutionē musde praedestinatione seilicet aeterna, non creatione temporaria, sed vocatione gratuita vel indebita gratia: &c. Sermo. Sā cti Galli habitus Constantiae: Bibliobeeca patruns. Tom. 6. part 2 p. 714. A. B. Saint Gallus, Sedulius in Romanos. 9. in Ephes. 1. & 2. Sedulius, [Page 119] and Claudius. lib. 1. in Mathew. Claudius, three ancient Irish Fathers, and with them the ancient Irish Church; concurring fully with vs, and with St. Augustine, in these our orthodox positions, as that Reuerend, learned, and incomparable Irishman, Doctor Vsher, Arch-Bishop of Ardmagh, the honor of our Church, and glory of his Nation, hath euidently, and largely proued, in his Epistle of the Religion professed by the ancient Irish, bound vp at the end of Sir Christopher Sybthorpes workes. page 7. 8. 9. to which I will referre you. What the moderne Doctrine of the Church of Ireland is, the fore-recorded Articles of Ireland, composed in the Conuocation at Dublin: in the yeere 1615. which conclude in terminis for vs, together with Bishop Vshers Answer to the Iesuits Challenge, his now recited Epistle, and Sir Christopher Sybthorpes Aduertisement. cap. 7. 8. sufficiently euidence: so that both the Primatiue, and praesent Irish Church are wholy, fully for vs, point-blancke against our Opposites.

That the ancient and moderne Church of Scotland The Church of Scotland. hath 2 suffragated vnto our Conclusions, it is vndeniablie euident, by their vnanimous and This is bound vp at the end of the Harmonie of Confessions. generall Confession of the true Christian faith and religion, subscribed by King Iames himselfe, his houshold, with sundry others at Edenborough the 28. of Ianuary, in the yeere 1581. being the 14. yeere of his Maiesties raigne. Articles: Of Originall sinne: Of Election, of Faith in the holy Ghost: Of the cause of good workes: Of the Church, of the immortality of the soule, by M. Knox in his Answ. against the Aduersaries of Gods. Praedestination: by Master Rollocke, Rector of the Vniuersitie of Edinburgh, his Commentary on the Ephesians. cap. 1. 2. 3. and 5. and on Psalme 51. By Master William Cowper Bishop of Galloway in Scotland, once Minister of Perth, in his Heauen opened, on Rom. 8. v. [...]9. 28. to the end, and in sundry other of his workes. By Master Iohn Weenise his Portraiture of the Image of God in man. cap. 16. of Freewill, where all, or most of these Arminian point [...] are pithily discussed. By Sharpius a learned Scot, Professor [Page 120] of Diuinity now in Dyon: Tractatus De Iustificatione. cap. 5. and Syntag [...]a Theologiae, who all concurre vnanimously with vs in these our praesent conclusions, which they professedly and pertinaciously maintaine and iustify.

3 That the Primatiue Church of England The Church of England. hath suscribed to our praesent Assertions; her ancient For which read Bede Ecclesia. Hist. lib. 1. cap. 10. 17. 21. publicke opposition to Pelagianisme, her Expositio in Romanos, 5 & 8. & 9. 11. in Eph. 1. & 2. in 2. Tim. 1. 9. &c. 2. 19. in 1. Pet. 1. Bede, her Expositio in Rom. 5. c. 8. 19. to 3 [...]. in Eph. 1. 1. to 11. in 2. Tim 1. 9. & 2. 19. Anselme, her De Causa. Dei l. 1. [...]. 3. where our points are learnedly discussed. Bradwardine, and See Surius. Concil. Tom. 3. p. 91 [...]. 919. Wickliffe testify; in that they constantly adhaered to St. Augustines, and so to our Assertions, as the vndoubted truth, oppugning these now Arminian, then Pelagian. Tenents, as dangerous and grace-opposing errors, as their places quoted in the margent, and in part recited in my Perpetuity. p. 257. 261. &c. will more at large declare. The ancient Church of England, and these her famous writers, were professed Anti-Pelagians, therefore Anti-Arminians. What this our Church hath beene of latter times, the fore-recited euidences, and Authors doe abundantly testify: I need not here repeat it: I will therefore onely adde some further euidences, to proue, our Anti-Arminian positions to be; our Arminian noualties not, to be, the ancient receiued and vndoubted Doctrine of our Church.

My first, of these more full and puctuall euidences, is the ingeminated confession and reiterated protestation of of the Heades of the Vniuersity of Cambridge, in a memorable Letter of theirs purposely written about the suppression of these new Arminian errors to their honoured Chancellor, and subscribed with their seuerall hands. March 8. 1595. which Letter I haue truely transcribed out of the originall Coppy, (remaining in the hands of Doct. G: who can produce it if occasion serue,) in sor [...]e as followeth.

RIght Honourable, our bounden dutie remembred; Wee are right sorry to haue such occasion to trouble your Lordship; but the peace of this Vniuersity and Church (which is deare vnto vs) being brought into perill, by the late reuiuing of new oppinions, and troublesome Controuersies amongst vs, hath vrged vs (in regard of the places we here sustaine) not [Page 121] onely to be carefull for the suppressing the same to our powers, but also to giue your Lordship further information hereof as our Honourable head, and carefull Chancellor.

About a yeere past (amongst diuers others who here attempted publikely to teach new and strange opinions in Religion,) one Here Barrets fore-recited Recantation is iustified. Master Barret more boldly then the rest, did preach diuers Popish Errors in Saint Maries, to the iust offence of many, which he was inioyned to retract, but hath refused so to doe in such sort as hath beene praescribed him: with whose fact and opinions your Lordship was made acquainted by Doctor Some the deputis Vice-Chancellor. Hereby offence and diuision growing, as after by Doctor Baroes publike Lectures a [...]d doterminations in the Schooles, contrary (as his Auditors haue informed) to Doctor Whitakers, and the The Doctrine of the Church of England then was against Arminians & Baroe Ergo. now. sound receiued truth euer since her Maiesties raigne, The Arti. of Lambheth then were cōposed by the cōmon cōsent of the Vniuersity of Cambridge. Wee sent vp to London by Common consent in Nouember last, Doctor Tyndall, and Doctor Whitakers, (men especially chosen for that purpose) for conference with my Lord of Canterbury, and other principall Diuines there, that the controuersies being examined, and the truth by their consents confirmed, the contrary Errors, and the contentions thereabout might the rather cease: By whose good trauell with sound consent in truth, such aduice and care was taken by To wit: The Articles of Lambheth. certaine propositions (containing The Arti. of Lābheth therefore in the iudgement of these Heads containe in them the anciēt receiued & vndoubted Doctrine of the Church of England: not any nouel, or singular opinions. certaine substantiall points of Religion, taught and receiued in this Vniuersity and Church during the time of her Maiesties raigne and consented vnto, and published by the best approued Diuines both at home and abroade) for the maintaining of the same truth and peace of the Church, as The Arti. of Lambheth were then receiued and approued by the Vniuersity of Cambridge, where they then likewise printed, thereby wee inioy [...]ed here great and comfortable quiet, vntill Doctor Baroe ( in Ianuary last, in his Sermon Ad Clerum, in Saint Maries ^* contrary to restraint and commandement from the Vice-Chancellor and the Heads) by renewing againe these Opinions, disturbed our peace, whereby his Adhaerents and Disciples were and are much emboldened to maintaine [Page 122] false Doctrine, to the Arminianisme was then reputed corruption. corrupting & disturbing of this Vniuersity and Church, if it be not in time effectually praeuented.

For remedy hereof, we haue with ioynt consent and care (vpon complaint praeferred Arminianisme thē was not only displeasin [...] to the heads, but likewise to the whole Vniuersity. by diuers Batchellors in Diuinity,) proceeded in the examination of the cause according to our Statutes and vsuall manner of proceeding in such causes: whereby it appeareth by sufficient testimonies, that Doctor Baroe hath offended in such things, as his Articles had charged him withall.

There is also since the former, another complaint praeferred against him by certaine Batchellors in Diuinity, that he hath not onely in that Sermon, but also for the space of these 14. or 15. yeeres, taught in his Lectures, preached in Sermons, determined in the Schooles, and printed in seuerall Bookes diuers points of Doctrine, not onely contrary to himselfe, but also Arminianisme is then contrary t [...] the Doctrine of the Church of England, & agre [...]able to Popery. contrary to that which hath beene taught and receiued euer since her Maiesties raigne; yet agreeable to the Errors of Popery, which we know your Lordship hath alwayes disliked and hated: So that we (who for the space of many yeeres past, haue yeelded him sundry benefits and fauours here in the Vniuersity being a stranger, and forborne him when hee hath often himselfe, busie & curious inalienarepublica, broached new and strange questions in Religion,) now vnlesse I would our heads in our Vniuersities out Bishops and Clergie were as carefull and zealous in this nature now, as these were then. we should be carelesse of maintaining the truth of religion established, and of our duties in our places, cannot These heads were no Arminians. ( being resolued and confirmed in the Anti-Arminianisme thē is the truth, yea the anciēt and pr [...]fessed Doctrine of our Church. Truth of the long professed and receiued Doctrine,) but continue to vse all good meanes, and seeke at your Lordships hands some effectuall remedy hereof, least by permitting Arminianisme is then but a Bridge or Vsher vnto Popery, and a meanes to draw Subiects from the Kings allegeance. passage to these Errors, the whole body of Popery should by little and little breake in vpon vs, to the ouerthrow of our Religion, and consequently the withdrawing of many here and elsewhere from true obedience to her Maiestie.

May it therefore please your good Lordship to haue an honourable consideration of the premises, and (for the better [Page 123] maintaining of peace, Anti-Arminianismei the ancient, receiued Religion of the Vniuersity of Cambridge, and the Church of England, and shall we now reiect or quaestion it? and the truth of Religion so long and quietly receiued in this Vniuersity and Church,) to vouchsafe your Lordships good ayde and aduice, both to the comfort of vs, Anti-Arminianisme was th [...]n made no Quaere amōg the heads of Cambridge as it is now. (wholy consenting and agreeing in iudgement,) and all others of the Vniuersity soundly affected, and to the suppression in time, not only Arminianisme was then an Error; it was then, it is now the fore-runner, nurse, & mother of Popery: this their, now our experience witnesse of these Errors, but euen of grosse Popery like by such meanes in time, easily to creepe in among vs (as wee finde by late experience it hath dangerously begun:) Thus crauing pardon for troubling your Lordship & commending the same in prayer to the Almighty God, we humbly take our leaue,

From Cambridge the 8. of March. 1595.

Your Lordships humble and bounden to be commanded, Roger Goade, Procan, R. Some, Thomas Legge, Iohn Iegon, Thomas Neuill, Thomas Preston, Humphry Tyndall, Iames Mountague, Edmund Barwell, Iames Chaderton.

The Vniuersity, Vice-Chancellor, & Heads of Cambridge, vpon their receite of the Artic. of Lambheth, restrained men from preaching Arminianisme, therfore they were inforce & credit with them.

↵

THe seuerall obseruations from this Letter I haue briefely touched in the margent: yet giue me leaue to trauerse them once againe, since repetition will make them more obseruable. First, it is euident by this Letter, that the Articles of Lambheth are no fained, no priuate Articles or priuate spirits, as some repute them: since not only our 1 two Arch-Bishops, and their other Associates, but euen the whole Vniuersity of Cambridge concurred in their composition in their two famous Doctors, Tyndall and Whitakers, men specially chosen by them for this purpose. Secondly, that the Articles of Lambheth (which were afterwards 2 printed at Cambridge, by themselues, and since that with the last Lectures of Doctor Hardrouici. 1613. Whitakers,) were after their constitution approued, and receiued by the Vniuersity? of Cambridge, who inioyed much peace and quiet by them: which disproues that forged storie of [Page 124] Responsio ad Notas Bogerm [...]mi. pars. 2. c. 24. p. 566. to 570. Coruinus, touching the reuocation of the Articles by Queene Elizabeth, and of Bishop Whitgifts incurring a Praemunire, and the Queenes displeasure by them Thirdly, that the Articles of Lambheth containe in them, no noualties, but only the substantiall points of Religion taught and receiued in the Vniuersity of Cambridge, & the Church of England, and consented vnto by the best approued Diuines, both at home and abroad, during the whole raigne of Queene Elizabeth: Therefore we may safely embrace them, as a full declaration of the professed and vndoubted Doctrines of our Church. Fourthly, that our Anti-Arminian Conclusions (directly opposite to Barrets and Baroes Errors, which this Letter mentions) are the resolued and confirmed truth, yea the receiued, established, and long professed Doctrines of the Chuch of England, and the Vniuersity of Cambridge. Fiftly, that the Arminian Errors (for these only were Barrets and Baroes Errors of which this Letter speakes) are agreeable to Popery, and quite contrary to the Religion taught and receiued in the Church of England, euer since Queene Elizabeths raigne. Sixtly, that Arminianisme is but a And doe we not find it so? Bridge or Vsher vnto grosse Popery, yea a meanes to And is it not then dangerous for our King & State to tollerate it? draw away Subiects from their obedience to his Maiestie, and to bring in the whole body of Popery into our Church by little and little: then all which obseruacions, there can be nothing more punctuall or aduantagious for our Anti-Arminian positions, more opposite or disaduantagious to these Arminian Errors.

Compare this Letter and its seuerall passages, with the Recantation of Barre [...], with the See page 42 to 48. Vniuersity Order formerly quoted; and then it will be vndeuiably euident, that our praesent Assertions were formerly held the vndoubted and resolued Doctrines of the Church of England by the whole Vniuersity of Cambridge; and dare any of her Heads or members disclaime, or disauow them now?

My second Euidence, is the authority and resolution of my much honored Mother, the Vniuersity of Oxford: who from her Learned Diuinity Professor, Peter Martyrs [Page 125] time, (who planted and propagated our Anti-Arminian Assertions in her, in King Edwards dayes, by his excellent Lectures on the See p. 54. 55 69. 126. 127. Epistle to the Romans,) hath constantly to this very praesent embraced, professed, and publikely defended our present positions in her Diuinity Schooles, as the vndoubted truth and Doctrine of our Church: Witnesse the 4 ^th. Thesis of her incomparable Reinolds: (Sancta Catholica Ecclesia quam credimus, est [...]aetus Vniuersus Electorum Dei.) Tractata in Schola Theologica: Nouem. 3. 1579. The solemne Anti-Arminian Lectures, of her Reuerend and learned Regius Diuinity Professor, Doctor Robert Abbot, late Bishop of Salisbury: De Gratia & perseuerantia Sanctorum: and These Lectures are dedicated to our Kings Maiestie then Prince of Wales, and so are Doctor Prideaux his Lectures following. De Veritate Gratiae Christi: read publikely in her Diuinity Schooles, in her Act time, in the yeeres 1613. 1614. 1615. the professed Anti-Arminian Lectures, of her vnparalled praesent Regius Diuinity Professor, Doctor Iohn Prideaux, De Absoluto Reprobationis Decreto: De scientia media: De Gratia Vniuersal [...] De Conuersionis modo: De Perseuerantia Sanctorum: De salutis Certudine. and De salute Ethnicorum: all which were solemnely read in her Diuinity Schooles at her publike Acts, in the yeeres 1616. 1617. 1618. 1619. 1621. 1622. 1623. the publicke Anti-Arminian Lectures of her iudicious and learned late Lady Margaret Professor, D. Sebastian Benefield, De Sanctorum perseuerantia: lib. 2. reade solemnely in her Schooles in the yeere 1617. and since that printed at Franckfort for their better dispersion into the parts of Germany, in the yeere 1618. together with the late Act Questions, of her proceeding Doctors of Diuinity in the yeere 1627. which I shall here set downe in briefe as I find them printed.

QVESTIONES IN SACRA THEOLOGIA DISCVTIENDAE OXON [...]IN VESPER [...]S SEPTIMO DIE IVLH AN. DO. 1627.

Quaestiones inceptoris Accepti Frewen.

Praedestinatio ad salutē sit propter praeuisam fidem? Neg.

Praedestinatio ad salutem sit mutabilis? Neg.

Gratia ad salutem sufficiens concedatur omnibus? Neg.

[Page 126] Quaestiones inceptoris Cornelij Burges.

Veri fideles possint esse certi de sua salute? Aff.

Fides sem [...]l habita possit amitti? Neg.

Vera sides caedat in Reprobum? Neg.

Quaestiones inceptoris Christophori Potter.

E [...]icatia gratiae pendeat a libero influxu Arbitrij? Neg.

Christus Diuinae iustitiae, vice nostra propri [...] & integre satiffecerit? Aff.

Ipse actus fidei, [...] credere, imputetur nobis in institiam, sensu proprio? Neg.

All these recited testimonies of this my famous Mother Vniuersity, who hath constantly bent her selfe against Arminius and his Followers: together with the late conuinction of one Brookes, (a yong vngrounded Diuine,) before her Heads, for broaching some Arminian Tenents in a Sermon at Saint Maries; doe vndoubtedly proue our Anti-Arminian Assertions, thus constantly defended, professed, and resolued by her chiefe Professors, the vnquae [...]tionable and receiued Doctrines of our Church. That which both our Vniuersities haue constantly embraced, professed & patronized since the reformation to this presēt, must needs be the ancient receiued, and vndoubted Doctrine of our Church: But both our Vniuersities haue euer from the beginning of Reformation to this present, euen constantly embraced, professed, and protected our Anti-Arminian positions, but oppugned their Arminian opposites: (this the present, with the praecedent and subsequent euidences will infallibly demonstrate.) Therefore they must needs be the ancient receiued, and vndoubted doctrine of our Church.

3 My 3. Euidence is the expresse confession of three reuerend Diuines of speciall note and credit in our Church: The first of them is famous Doctor Whitakers, who informeth vs in his last Cygnea Cantio. Octobris. 9. 1595 P 15. 16. Sermon: That the Church of England euer since the Ghospell was restored to [...], hath alwayes held and embraced this opinion of Election and Reprobation which he there ( and we here) maintaines. This Bucer (saith he) in our Vniuersity; this Peter Martyr at Oxford, haue professed: [Page 127] two eminent Diuines, who haue most abundantly watered our Church with their streames in the dayes of King Edward; whose memories shall be alwayes honourable among vs, vnlesse we will be most vngratefull: Marke this passage well See Bishop Abbot in Thōpsoni Diatribam. Praefatio Lectori, & cap. 1. accordingly. This opinion their Auditors in both our Vniuersities; the Byshops, Deanes, and other Diuines, who vpon the aduancement of our famous Queene Elizabeth to the Crowne, returned either from exile, or were released from the prisons into which they had beene thrust for the profession of the Ghospell: or saued from the hands of persecuting Bishops: those by whom our Church was reformed, our Religion established, Popery thrust out and quite destroyed, Doctor Whitakers therefore speakes vpon his own knowledge, & shall we not then beleeue him? all which we may remember, though few of this kinde be yet liuing. This therefore was & is the Doctrine of our Church. This opinion (I say) they themselues haue held, and commended vnto vs: in this faith haue they liued, in this they dyed, in this they alwayes wished that wee should constantly continue: And shall wee then renounce this Opinion, or quaestion whether it be the Doctrine of our Church or no? Lastly, I appeale (saith he) to our confession; in which I am perswaded the same Doctrine which I haue this day handled is not obscurely deliuered: not only because all our Articles were composed by the Disciples of Bucer and Martyr, but euen out of the very words and meaning of the Confession: and so he proceeds to proue his Doctrine to be warranted by our 17. Article by 5. seuerall Arguments.

The second Witnesse is Reuerend Bishop Carlton in his Examination of Master Mountagues Appeale cap. 2. where he writes thus.

The Church of England was reformed by the helpe of our learned and Reuerend Bishops, in the dayes of King Edward the sixt, and in the beginning of the Raigne of Queene Elizabeth. They who then gaue that forme of reformation to our Church, held consent in Doctrine with Peter Martyr, and Martin Bucer, being by authority appointed Readers in the two Vniuersities: and with other then liuing, whom they Iudged to be of best learning and soundnesse in the reformed Churches: and of the Ancients especially with St. Augustine, and were carefull to [Page 128] hold this Vnity amongst themselues, and with the reformed Churches. For that these worthy Bishops who were in the first reformation, had this respect vnto P. Martyr, and M. Bucer, it is apparent, both because the Doctrine of our Church doth not differ from the Doctrine that these taught, and because that worthy Arch-Bishop Cranmer caused our Leiturgy to be Translated into Latine, and craued the consent and iudgement of M. Bucer, who gaue a full consent thereto, as it appeareth in his workes, Inter opera Anglicana. And P. Martyr being likewise requested, writeth in his Epistles touching that matter, his iudgement and consent of the gouerment and discipline of our Church.

This vniformity of Doctrine was held in our Church without disturbance, as long as those worthy Bishops liued, who were employed in the reformation.

For albeit the Puritanes disquieted out Church about their conceiued Discipline, yet they neuer mooued any quarrell against the Doctrine of our Church, which is well to be obserued. For if they had embraced any Doctrine which the Church of England denied, they would assuredly haue quarrelled about that aswell, as they did about the Discipline. But it was then the open confession both of the Bishops and of the Puritanes, that both parts embraced a mutuall consent in Doctrine, onely the difference was in matter of inconformity: Then hitherto there was no Puritane Doctrine knowne.

The first disturbers of this vniformity in Doctrine, were Barret and Baroe in Cambridge, and after them Thompson. [...]arret and Baroe began this breach in the time of that most Reuerend Prelate, Arch-Bishop Whitgift.

Notwithstanding that these had attempted to disturbe the Doctrine of our Church, yet was the vniformity of Doctrine still maintained.

For when our Church was disquieted by Barret and Baro, the Bishops that then were in our Church, examined the new Doctrine of these men, and vtterly disliked and [Page 129] reiected it: And in the point of Predestination confirmed that which they vnderstood to bee the Doctrine of the Church of England against Barret and Baro, who oppugned that Doctrine.

This was fully declared by If this were the Doctrine of both our Arch-Bishops and Bishops then, I doubt not but it is their Doctrine now, or else they are much degenerated from these their worthy Praedecessors. both the Arch-Bishops, Whitgift of Canterbury, and Hutton of Yorke, with the other Bishops and learned men of both Prouinces, who repressed Barret and Baro, refuted their Doctrine, and iustified the contrary, as appeareth by that Booke, which both the Arch-Bishops then compiled.

The same Doctrine which the Bishops then maintained, was at diuers times after approued, as in the Conference at Hampton Court, as will be hereafter confirmed. And againe it was confirmed in Ireland, in the Articles of Religion in the time of our late Soueraigne, Articulo 38.

The Author of the Appeale pleadeth against the Articles of Lambheth, and iustifieth the Doctrine of Barret, Baro and Thomson, auerring the same to be the Doctrine of the Church of England.

This he doth not by naming of those men, whose names he knew would bring no honour to this cause: but by laying downe and iustifying their doctrines, and suggesting that they who maintained the doctrines contained in the Articles of Lambheth, are Caluinists and Puritanes: So that those Reuerend Arch-Bishops, Whitgift and Hutton, with the Bishops of our Church, who then liued, are in his iudgement to be reiected as Puritans.

The question is, Whether of these two positions wee must now receiue for the doctrines of our Church: that which Barret, Baro, and Thompson would haue brought in, which doctrines were then refuted and reiected by our Church; Or that doctrine which the Bishops of our Church maintained against these men, which doctrine hath been since vpon diuers occasions approued? If ther were no more to be said, I dare put it to the Issue before any indifferent Iudges. Thus far this reuerēd Bp. whose testimony alone might sufficiently determine our present Controuersie.

The third witnesse is Doctor Samuel Ward in his Concio [Page 130] ad Clerum, preached in St. Maries in Cambridge, Ianuary 12. 1625. page 45. This also (saith he) I can truely adde for a conclusion; that the Vniuersall Church hath alwayes adhaered to St. Augustine in these points, (speaking before of some Anti-Arminian conclusions, all which are fully related in his Suffragium Brittanorum, annexed to this Clerum,) euer since his time till now: the Church of England also from the beginning of reformation, and this our famous Academie, with al those who from thence till now, haue with vs enioyed the Diuinity Chaires, if we except one forraigne. French man, (to wit, Peter Baro,) one, I say, who by the vigilancy of our Ancestors, and the large authority of the most Reuerend Arch-Bishop Whitgist was compelled to renounce his chaire, haue likewise constantly adhaered to him: And if to him, then certainly to vs, as the 2. part of his 7. To me which makes wholy for vs, will infallibly euidence: By these three seuerall testimonies it is abundantly euident, that our Diuinity Professors and first reformers of Religion in King Edward the 6. his dayes: our Reuerend and learned orthodox Diuines that either suffered, or escaped Martyrdome in Queene Maries dayes: our Bishops, Diuines, and learned Cleargie, who composed our Articles in Queene Elizabeths dayes: our famous Vniuersities of Oxford, and Cambridge, with all their Diuinity Professors from the beginning of reformation to this present; (excepting Baro, who was conuented, and in a manner expelled for his erronious Tenents,) together with the whole Church of England from her first reformation to this instant, haue constantly approued, vnanimously embraced, 4 and resolutely maintained our Anti-Arminian conclusions, as the vndoubted resolutions and Doctrines of our English Church: and will any man now be so audaciously absurd, as to call them into question, whether they are the Doctrines of our Church or no?

Not to speake of Balme from Gilead to recouer Conscience p. 56. 78. Master Samuel Ward, or Achithophel. p. 13. 25. to 35. Master Carpenter, or Abstrucenesse of Diuine Misteries. M. Deubtie, or other of our late vnrecited writers, who condemne Arminianisme in the grosse: not yet [Page 131] to mention any of the fore-quoted Authors: my 4 ^th. Euidence to proue our Anti-Arminian Tenents the vndoubted Doctrines of our Church; is the authorized translating and printing in our English dialect, not only of St. Augustines cheife workes against the Pelagians; but euen of Caluin, Beza, Zanchius, Bucani [...], Trelcatius, Bastingius, Vrsin, Kimedoncius, Piscator, Fayus, Olenian, Iunius, Reniger, and Moulins, workes against the Pseudo-Lutherans, and Arminians, who passe for orthodox and approued Authors in our Church, whom some stile a Caluinist.

Certainely if the Doctrine of our English Church, were various from these Authors Tenents, they being the greatest Anti-Arminians this day exstant; their names would neuer be so venerable, their workes not so highly esteemed in our Church, as to be thus englished, authorized, sold, and printed here among vs (as we know they are) without controll: Since then our Church hath thus indenized and adopted these forraigne Authors with their Anti-Arminian Writings; since she thus claimes them for, and rankes them with her owne, her Doctrines questionlesse are the same with theirs; and so wholy ours, not our Arminian Opposites, whom all these pointblancke oppugne.

You haue seene now, pious Readers, what plentifull numerous, punctuall, full and faire Euidences, Records and witnesses, of all sorts, and ages our Anti-Arminian Tenents haue produced, to vindicate and proue themselues the ancient, established, professed, resolued, and vndoubted Doctrines of the Church of England: Let vs now examine on the other side what euidences, what testimonies these Arminian Errors can rake vp together, to intitle themselues vnto our Church.

First of all, they haue none of the fore-quoted Article [...], 1 Hom [...]lies, Common prayer Booke, Chatechismes, Syn [...]d, or Recantation; no publike record or monument of our reformed Church to iustify them; Yea all these (as our Church hath alwayes hitherto expounded them) doe positiuely condemne them for insufferable and branded Errors.

[Page 132] 2 Secondly, there is neuer a Martyr, neuer a Diuinity Professor in either of our Vniuersities, ( Baro, a spurious Frenchman excepted,) neuer an orthodox or approued English Writer that I know off from the beginning of Reformation to this instant, that can giue in any euidence in one particular point, (much lesse in all points) on their side, being rightly vnderstood; where as we haue produced a whole Century of Authors, if not more, against there. The only Authors that they can produce, and those but partiall maimed, and obscure witnesses, not intire, or perspicuous; are Booke of Gods prouidence, and Lectures vpon Ionas. Peter Baro in Queene Elizabeths: De Interscisione iustificationis & Gratiae Diatriba. Thompson in King Iames, and Gagge, and Appeale. M. Mountague, and Of the Diuine Essence & Attributes. Iackson in King Charles his raigne: men branded and condemned in our Church. The first of these being an exortique Frenchman, was solemnely conuented and censured for his erronious Bookes and Tenents; first at Lambeth, by the composers of the Lambheth Articles, and afterwards in the See page. 121. 222. See Doctor Vniuersity of Cambridge by all the heads of Houses, vpon the complaint of diuers Batchellors of Diuinity: vpon which Wards Concio [...]d Clerum p. 45. Thysij praefatio Fratribus Belgis Hardro [...]ici. 1613, B. Carltons Examination of M. Mountagues Appeale. c. 2. accordingly. he [...] was forced to forsake that Vniuersity, and our Kingdome too, This branded and illegall witnesse then, being at the very best a forraigner, doth only marre, not helpe their cause: The second was but an Anglo-Belgicus, a dissolute, ebrious and luxurious English-Dutchman: See Bishop Abbot Animaduersio in Thompsoni Diatribam: Praefatio ad Lectorem, and cap. 1. his Booke was denyed Licens here, as being contrary to the Doctrine of the Church of England; and being printed at Leyden after his death for want of licens here; it was presently refelled by a reuerend and learned Prelate of our Church, Doctor Robert Abbot, Bishop of Salisbury, whose Booke now extant, was imprinted by authority; and dedicated to our royall Soueraigne, then Prince of Wales. If then the life, or posthumus Booke of this second Witnesse be examined, his testimony will but cast, not further, not aduance their right: The third of these Witnesses (who was lately rumored to disclaime his testimony, and will either euade, or else withdraw, and retract his euidence when he comes to triall,) as he is a principal in the present controuersie, & so no competent [Page 133] Iudge or Witnesse; so he hath beene 4. seuerall times impeached by the high Court of Parliament, for giuing false testimony in the points in Issue: besides, his testimony is wauering, dubious, and repugnant to it selfe, and it hath beene counterpleaded by diuers of our Church, and generally disclaimed by most, as false and spurious: Therefore it doth but weaken, yea, betray their cause, and strengthen oures. The last of these being transported beyond himselfe with metaphisicall Contemplations, to his owne infamy, and his renowned Mothers shame, (I meane the famous Vniuersity of Oxford, who grieues for his defection, from whose duggs he neuer suckt his poysonous Doctrines,) as his euidence is intricate and obscure beyond the reach or discouery of ordinary capacities; so it hath beene blanched and blasted by a Parliament examination; excepted against by the Conuocation house; answered by some, disanowed by most of our Diuines; his single testimony therefore, (especially in his owne particular case where he cannot be both a party and a witnesse too;) makes nothing for their title to our Church. These are the only euidences and Authors to my knowledge that our Arminian Tenents can produce to interest them in our Church; and these, (all circumstances, being well confidered,) make flat against them: since our Chuch hath vtterly disauowed and distasted them, reiecting, yea condemning these their writings, as diametrally opposite to her established Doctrines. If any Arminian can produce any other English Writers whom our Church approues, to patronize these errors, I shall be willing to be informed of them; for my owne part I neuer met with any but with these. I confesse, that some would wrest Bishop Hooper to the contrary in the point of Reprobation, and vniuersall redemption: but in truth he is for vs, not against vs, in these very points, if rightly apprehended: howeuer he is euidently for vs in the rest: But admit he were not, yet he is but one: See the marginall Notes. p. 52. Quid ergo, si Episcopus, si Diaconus, sividua, si virgo, si Doctor, si etiam Martyr lapsus a regula fuerit, ideo Haereses videbuntur veritatē obtinere? Ex personis probamus fidem, an ex side personas? Tertul. De praescript aduers. Haereticos. his singular opinion therefore will not preiudice vs; since we haue an whole Century of better & more punctuall witnesses for to backe vs.

[Page 134] 3 Thirdly, our Church hath beene so farre from reputing these her established and receiued Doctrines, that she hath conuented & censured such as oppugners of her Doctrine, and disturbers of her peace, who haue hitherto published or patronized them in their Bookes or Sermons: witnesse the solemne Conuiction and Recantation of Barret, Baro, and others, in the yeere 1595. Bish. Carltons Examination of M. Mountagues Appeale. cap. 2. they being the first that broached them in our Church: witnesse the Recantation of Master Sympson in Cambridge in King Iames his latter time, and the late conuention of one Brookes in Oxford, for broaching these Arminian Tenents: witnesse the proceedings in Parliament against Master Mountagues and Iacksons Arminian Bookes, which are generally distasted throughout the Kingdome: and can any then be so shamelesly audacious, as now for to auerre them, to be the vndoubted, established, or receiued Doctrines of our Church?

4 Fourthly, the whole Armie, streame and torrent of the fore-recited learned Authors of our Church, both of ancient, moderne, and present times, haue alwayes constantly, professedly oppugned them, as directly opposit to the established & receiued Doctrines of the Church of England; as stigmatical, damnable & old-condēned Errors, first hatched by Pelagius, thē nursed by his Followers, fomented by Demi-Pelagians; reuiued & propagated by Popish Schoolemen; and since that abetted by Pseudo-Lutherans, Socinians, See th [...] Discription of what God hath Praedest nated concerning Man. written by the Anabaptists, and published in their names, Anno. 1 [...]20. where all these Arminian Tenents are in terminis maintained. Anabaptists, and Arminians: sects branded and condemned in our Church: and can we then bee so stupendiously, so damnably absurd, as to affirme or iudge them, the vndoubted, the embraced Doctrines of our Church? Certainely, that which hath no Records, no Euidences, no authorized Writers of our Church to patronize it, all of them to oppugne it: that which our Martyrs neuer sealed, but cancelled with their blood; our first reformers neuer planted, but displanted in our Church: our Diuinity Professors neuer iustified, but condemned in our Vniuersity Schooles: that which all our Authors neuer patronized, but [Page 135] constantly refelled as a branded Error, in their writings: that which both our Church and Vniuersities haue neuer constantly affirmed, but solemnly enioyned men to recant, as expresly contrary to the professed and resolued Doctrine of our Church; cannot be the Doctrine of the Church of England. But this is the case of all the fore-mentioned Arminian Errors, witnesse all the praemises. Therefore they cannot bee the professed and resolued Doctrine of the Church of England, let Arminians vainely boast and babble to the contrary what they will.

Lastly, that which sundry ancient Councels, Fathers, and moderne Synods, haue positiuely censured and condemned as a pestilent, dangerous, and grace-destroying Error: and not so much as one ancient Orthodox Councell, Father, or moderne Synod euer ratified: as the ancient, Catholicke and vndoubted truth, can neuer be reputed the professed, established, and vndoubted Doctrine of the Church of England: But sundry ancient Orthodox Concilium Palestinum often mentioned in S. Augustin [...]s, 7. Tom. part 2. Concil affected caenum. Can. 76. to 84. Concil. Antasicanum. 2 Can. 1 to the end of 25. Concil. Valent [...]num. Anno. 815. Can. 1. 3. 4. 5. 6. Councels, August Enchirideon. Epist. 100. to 106 & Tom 7 part 2 throughout Heirom. Contr. Pelagianos libri. and Comm. in Eph. cap. 1. Prosper Responsio ad Quaesti. Vincensiān as: ad Excerpta Genuensium. Contra Collatorem. and De vocatione Gentium. F [...] gentius De Praedestinatione ad Mo [...]mum. Primasius. Cōment. in Rom. c. 8. 9. & 11. in Ephes. 1. in 2. Tim. 2. 19. Orosius Apologia aduers. Pelagianos de Libertate Arbitrij. Petrus Diaconus De Incarnatione & Gratia Dom. Iesu Christi. Beda and Anselmus in Rom. 9. & 11. in Eph. 1. in 2. Tim. 2. 19. & Bradwardme de Causa Dei. Fathers, and ^c moderne Synods, haue positiuely censured and condemned these very Arminian Tenents, as a pestilent, dangerous, and grace-destroying Error: and not so much as one ancient Councel, Orthodox, Father, or moderne Synod euer ratified them, as the ancient Catholicke, & vndoubted truth: Therefore they can neuer be reputed, the professed, established, and vndoubted Doctrine of the Church of England: The affirmatiue part of my Assumption, the Councels, Fathers, and Synods, quoted in the margent, with sundry others which I haue at large recited in my Perpetuity of a Regenerate mans estate, page 213. to 270. (to which I shall referre you,) doe fully warrant: For the negatiue part, let our Arminians disproue it if they can, since I must needs affirme; that I know not so much as one ancient Councell, or moderne Synod, no nor yet one orthodox Father of the Primatiue [Page 136] Church, (vnlesse De libero Arbitrio. lib. 2. Bibl. patrum. Tom. 5. part 3. page 523. Faustus an absolute Semi-Pelagian, though in shew a professed Anti-Pelagian, may be reputed orthodox, when as both Protestants and Papists haue hitherto branded him as vnsound and Haeterodox in his Tenents:) that did euer yet maintaine or iustify, these Semi-Pelagian or Arminian Errors; If then they were neuer the receiued or approued Doctrines, but the branded Haeresies, of the Primitiue Church; if they were neuer yet confirmed and setled in any Christian Church, by any one nationall or generall Councell, whether ancient or moderne, though they haue beene censured and condemned by diuers; they cannot be the established, the vndoubted Doctrines of the Church of England.

You haue he [...]re good Christian Readers, both heard, and seene, the seuerall Euidences and Witnesses which Anti-Arminianisme, and Arminianisme can produce, to intitle themselues vnto the Church of England, to which they both of late l [...]y claime: You haue seene the Articles of England, Lambheth, and Ireland: the Common prayer Booke, and Homelies established in our Church: The authorized Catechisme of King Edward the 6. The Questions and Answers of Predestination: The Synod of Dort: The Recantation of Barret: The Concurrent consent of all our Godly, Learned, Eminent, and most admired Martyrs, Writers, and Diuinity Professors, from the beginning of reformation to this present: The Resolution and iudgement of both our famous Vniuersities, Oxford, and Cambridge; yea the ancient and modern Churches of Ireland, Scotland, and England, with all their orthodox and learned members, giuing testimony too, and iudgement for the one; but disintitelling, disauowing and sentencing the other, which can finde no full, no punctuall Euidence, no competent, indifferent, orthodox, compleat, or absolute, but only branded, censured, and recanting Witnesses, ( Nemo inde strui potest vnde destruitur. Nemoah eo inluminatur, a quo contenebratur. Tertul De Praescript aduers. Haere [...]ie. cap. 4. which cut the very nerues and heart-strings of their cause) to giue them any colorable title to, any seeming right or interest in our Church: Which then of these irreconcilable, [Page 137] incompliable Assertions, are the ancient, receiued, established, and resolued Doctrines of our Church, be yee the Iudges. Certainely that which hath no full, no pregnant Euidences, no legall or vnattainted Witnesses, to iustify or cleare its right, or claime: that which was altogether vnknowne, and neuer heard off in our Church till now of late; Fides in regula posita est: Cedat curiositas fidei, cedat gloria saluti. Nihil scire, scire omnia est. Vt nō inimici essent veritatis Haeretici, vt de fugiendis ijs non praemoneremur, quale est conferre cum hominibus, qui & ips [...] adhuc se quaerere confitentur? Si enim ver [...] adhuc quaerunt, nihil adhuc certi depraehenderunt: & ideo quodcun (que) videntur interim tenere, dubitationem suam ostē dunt quandi [...] quaerunt, Ita (que) tu qui proinde quaeris, spectans ad eos qui & ipsi quaerunt, dubius a dubijs, incertus ab incertis, caecus a caecis in foutā deducaris necesse est. Sed cum decipiendi gratia praetendunt se adhoc quaerere, vt nobis per sollicitudinis iniectionem tractatus suos insinuent; deni (que) vbi adierunt ad nos, statim quae dicebant quaerenda esse defendunt: iam illos sie debemus refutare, vt sciant nos non Christo, sed sibi negatores esse. Cum enim quaerunt abhuc, nondum tenent; cum autem nondum tenent, nondum crediderunt: Cum autem nondum crediderunt, non sunt Christiani. At cum tenent quidem & credunt, quaerendum tamen dicunt vt defendant: antequ [...]m defendant negant quod credunt, confitentes si nondum credidisse, dum q [...]aerunt. Qui ergo nec sibi sunt Christiani, quantò magis nobis? Qui per fallaciam ven [...]unt, qualem fidem disputant? eui veritati patrocinantur, qui [...]am a mendacio inducunt? Te [...]tul. De Prae scrip. aduers. Hereticos. cap. 5. that which is yet in Quaere, in further search, and discouery, (and so not yet beleeued by its owne best studied Aduocates, the case of rotten Pelagian Arminianisme:) can neuer be: that which hath all these fore alleaged Charters and testimonies to strengthen, and confirme its right, (the case and happy condition of Anti-Arminianisme,) must of necessity be, the true, the genuine and vndoubted Doctrine of our Church. Let vs therefore now at last without any further scrutinie of debate, exile this spurious and cursed Arminianisme (which hath lately drawne the very curse and wrath of God, with sundry fatall iudgements on vs) out of our Church and state: let vs once more adiudge & sinke it to the very depths of Hell, to which it was of old condemned; as a most pernicious, turbulent, discomfortable, desperate, blasphemous, and grace-oppugning Heresie: and since England (I meane ^c Pelagius a Brittaine, and a Monke of Bangor) was the first that bred it, let her be now the first to ruine it. As for our Anti-Arminian Conclusions, the ancient, hereditarie, and vnquestionable Doctrines of the Church of England, and the chiefest treasure, ioy and comfort of our soules, ^* without which all other comforts and contentments [Page 138] are vnpleasant: let vs lodge them in our hearts, in throne them in our soules, settle them in our iudgements, claspe them in our affections, and so perpetuate and establish them in our Church, that all the pollices and powers of Hell, all the stratagems and powder-plots of Rome, all the combinations and complotments of forraigne Enemies, or domestique Traytors, (for See 23 Eliz. cap. 1. 27. Eliz. c. 2. such are all those Iesuited and Popish factors, who goe about to innouate Religion, or to withdraw vs from the doctrines now established in the Church of England, as these Tenents are:) may neuer be able to vnsettle, or draw them into question any more.

These Anti-Arminian Tenents, they are the very ioy of our hearts, the life of our soules, the foundation of our eternall blisse; the onely Euidences and Assurances that we haue to intitle vs to saluation: if these once faulter, or proue false, our ioy, our spirituall comfort, the very grace and glory of God, and our saluation are indangered: if we come once to lose but these, the whole ioy, the treasure, comfort, crowne, and happinesse of all true Christians, yea the whole frame and structure of Gods grace, and the mysteries of our saluation are vtterly subuerted, and brought quite to ruine. And shall we then forgoe these truthes, which are farre more neare and deare vnto vs then our dearest soules, when we haue thus long, thus constantly, thus abundantly professed them?

These, these are the orthodox and sweete dogmaticall Resolutions, which our Martyrs blood haue sealed, our first Reformers of Religion setled; our Ancestors embraced, our Artic [...]es confirmed; our Vniuersities professed; our Church beleeued; our Ministers subscribed; our Protestant Kings, and Queenes defended: our Preachers published; our Laity receiued; our Parliament particularly voted, owned, and protected: our Writers propagated, and professedly maintained against all Hereticall oppugners whatsoeuer: (which they would neuer haue done, had they beene meere curious scoole-points, nicities, or needlesse speculations onely, as some repute them:) and [Page 139] we our selues long since acknowledged, yea readily entertained as our owne vndoubted and professed Doctrines: and shall we then disclaime, or doubt them now? These are those blessed, gracious, and tutelary Doctrines, which haue thus long guarded and secured both our Church and State: These are the Bulwarks which haue a long time kept out Popery and Romish tyranny from; that haue preserned peace and vnity in our Church, which now is almost ouer-runne with Popery and Arminianisme, with sundry Errors and Diuisions, since these haue fallen to decay, and lost their credit with vs. These were the truthes that secured vs from the Spanish Armado in 88 [...] See 3. Iacobi. cap 1. Quid tale im [...]anes vnquam gessisse feruntur vel Sinis Isthmiaca pinu, vel r [...], o profunda Sciron, vel Phaleris tauro, vel carcere Sulla? O mites Diomedis equi: Busiridis arae Clementes, ia [...] Cinna pi [...] iam Sparthace leuis, Papicolis collalus eris. Claudian. in Rufinum. l. 1. p. 47. from the barbarous, vnnaturall, and infernall Powder-treason, in 1605. the very memory of which should make al Papists, Priests, & Iesuits, with their bloudy Anti-Christian Religion which now creepes in vpon vs, for euer execrable to all English hearts. These were the procurers of our ancient glory, and renown: of our prosperity and welfare, our victories and triumphs both by Sea and Land: these made vs honorable, wealthy happy, and victorious for 60. yeeres and vpward; (and we had yet no doubt continued such, had we not of late reuolted from them, and giuen harbor to those Popish, those pestilēt Arminian errors, which haue wasted both our Church and state, and plunged them into such a gulfe of sundry miseries, as is like to swallow them vp at once, vnles the power of heauen proue their rescue:) and shall we then begin to waiue them, or forsake them now? These are the 1. Pet. 1. 2 3. 25. immortall seed which did beget vs at first; these, 1. Pet. 2. 2. the sincere milke that nourished vs: these Heb. 5. 12. 14. the strong meat that must corroborate vs: these the Isay 40. 1. 2. celestiall cordialls which must comfort vs in all our deiections: these the Hebr. 6. 17. 18. 19. Ancre which must secure, and hold vs vp from sinking, in the middest of all our troubles: these the Ephe. 6. 11. to 19 Armor that must shield vs in all our spirituall combates: yea these are the Doctrines which 1. Pet. 1. 3. 23. Iam. 1. 18. must beget, and perfect grace within vs: Psal. 19. 7. lames 1. 21. 1. Cor. 1. 16. 21. which must conuert and saue our soules: In these were wee and ours borne; in these haue we liued; (and if we euer [Page 140] hope for any grace or glory, peace or safety, any present or future happinesse o [...] prosperity for our selues, or our posterities after vs, in these let vs, and oures liue, and dye.

FINIS.

Leo Epistolarum Decreta [...]um Epist. 75. cap. 1.

Nullus vltra sin [...]tur impet [...]re qu [...] non tamhumanis quam diuinis s [...]nt statuta decretis: ne vere digni sint Dei munus amittere, qui de veritate [...]ipsi [...]s ausi fuerint dubitare.

Gentle Reader,

I shall desire thee to correct these few materiall Errataes, which by the improuidence of the Printer, and Corrector, haue escaped the Presse: for other litterall scapes which doe not vitiate the [...]ence, I hope thou wilt pardon them of course.

Errata.

page 13. l. 22. p. 46. l. 2. p. 49. l. 34. p. 51. l. 4. p. 54. l. 34. p. 80. l. 2. p. 81. s. p. 111. l. 34. p. 121. l. 30. p. 136. l. 6.

for

p. 43. to 48. conuinced wordes of for all this Psal. 2. Este [...] enioyned Err [...]s

reade

page 54. conuented. workes. or. all. his. Phil. Esteius. enioyed. Errors.

[Page]

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