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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10180	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.	Prynne, William, 1600-1669.	1629 (1629)	STC 20457; ESTC S115281	150,664	200

3 There is a pre-determined 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 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 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 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 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 8 No man can come vnto Christ 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 or Power of euery one to be saued These Articles of Lambheth how euer 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 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 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 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 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 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 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 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 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

or breaking of Gods commandements without repentance● pertaineth not euerlasting life but euerlasting death 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. Let vs by such vertues as ought to spring out of faith shew our election to be sure and stable as S. Peter teacheth Endeuour your selues to make your calling and election certaine by good workes 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 nameth it the saluation of our soules But euerlasting● thankes bee to Almighty GOD for euer there is neuer a one of all these causes no nor yet them altogether 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 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 and this life is in his Sonne Hee that hath Sonne hath life and he that hath not the Sonne hath not life And this I write saith S. Iohn to you that beleeue in the Name of the Sonne of GOD 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 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 For it is of the free grace and mercy of GOD 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 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 the Scripture doeth acknowledge but two places after this life The one proper to the elect and blessed of GOD the other to the reprobate and damned soules 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 cleanseth vs from all our sinnes euen as well as if hee were now hanging vpon the Crosse. The blood of Christ saith Saint Iohn hath cleansed vs from all sinne The blood of Christ saith Saint Paul hath purged our consciences from dead workes 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 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 as the wicked doeth 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 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 But to Gods children aswell of the Iewes as of the Gentiles he is the power and wisedome of GOD. The holy man Simeon saith that hee is set foorth for the fall and rising againe of many in Israel 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 fauour of death vnto death Christ Iesus the Prophets the Apostles

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 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 eternity hath by his immutable purpose and Decree praedestinated vnto life not all but onely a selected number of particular men which can be neither augmented nor diminished commonly called the elect inuisible true Church of Christ others hath he eternally reprobated vnto death 2 That the only mo●uing and efficient cause of Election and Praedestination vnto life is the meere good pleasure and grace of God not the cōsideration of any ●ore-seene faith perseuerance good wor●s good will good endeauours or any other quality or condition whatsoeuer in the persons elected 3 That though sinne be the only cause of damnation yet the sole and primarie cause of Reprobation or Non-election that is why God doth passe by this man rather then another why hee reiected Esau when he elected Iacob is 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 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 sufficiently for all men his death being of sufficient merit to redeeme saue them but primarily 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 alwayes constantly obey neither can they finally or totally resist the powerfull and effectuall call and working of Gods Spirit in the 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 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 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 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 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

Article to be sound and Orthodox warranting no totall nor finall Apostasie from the state of Grace 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. 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 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 which be endued with so excellent a benefit of God be called according to Gods purpose by his Spirit working in due season they through grace obey the calling they bee iustified freely they bee made the Sonnes of God by adoption they bee made like the Image of his onely begotten Sonne Iesus Christ 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 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 it doth greatly 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 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 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 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 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 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 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 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 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