The intire Church of England consists of three grand members 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 it s 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 Saint Gallus Sedulius and 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 hath suffragated vnto our Conclusions it is vndeniablie euident by their vnanimous and 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. â—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 pointâ— are pithily discussed By Sharpius a learned Scot Professor of Diuinity now in Dyon Tractatus De Iustificatione cap. 5. and Syntagâ—â—a Theologiae who all concurre vnanimously with vs in these our praesent conclusions which they professedly and pertinaciously maintaine and iustify That the Primatiue Church of England hath suscribed to our praesent Assertions her ancient publicke opposition to Pelagianisme her Bede her Anselme her Bradwardine and 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 sorâ—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 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 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 aâ—d doterminations in the Schooles contrary as his Auditors haue informed to Doctor Whitakers and the sound receiued truth euer since her Maiesties raigne 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 certaine propositions containing 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 thereby wee inioyâ—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 false Doctrine to the 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
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 â—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 poâ—itum in arbitrio aut poâ—estate vniuscâ—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 mâ—n yet they were vnanimously composed and approued by both our Right Reuerend and Learned Archbishops Whitgift and Huâ—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 Franâ—keâ—â— 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 holâ—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 Bookâ— 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 Perâ—euerantia Sanctorum lib. 1. cap. 15. p. 162. to 167. By Maâ—â—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 Printeâ— By Mr. Thomas Vicars in his Pusillies Grex Oxoâ—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 oâ—â— 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
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-chartersâ— 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 moâ—uing and efficient cause of Election and Praedestination vnto life is the meere good pleasure and grace of God not the coÌ„sideration of any â—ore-seene faith perseuerance good worâ—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 iâ—â—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 conditionaâ— 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 â—an vniuersal or sufficient grace deriued vpon all mâ—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 Thâ—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 coÌ„uersion so that they may either withstand oâ— 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
our learned 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 Here we may meete with the constant and godly Martyr Master Hugh Latimer Bishop of Worcester who so admired Peter Martyrs worth and labours 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 coÌ„posed 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 Raigne here we shall not onely meete with our 17. Article composed by Peter Martyr and Martin Bucer their Schollers as 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 sruâ—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 praeparedâ— 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 inâ—erscisa Doctor Willet De Praedestinatione Quaest. 1. 2. Synopsis Papismâ— 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 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 wriâ—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 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 in the Conference at Hampton Court pag. 30. and 43. makes mention both of aeternall Praedestination and Reprobation expresly aucrring That Praedestination and Elâ—ction depend
conuert and be saued when they will themselues hee therefore that maintaines this Doctrine of Free-will or vniuersall and sufficient grace le ts loose the raines to all prophanesse wickednesse securitiâ— and licenciousnesse that the hearts of men can harbor Fifteenthly it placeth all men in an equall ballance and 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 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 different orders Sixteenthly it not onely takes away repentance and 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 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 tuâ—â—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 be sure of their owne saluation as it is onely alwayes sure in Gods custodie quite renounce it since the vndoubted ship wracke and damnation of mankinde is the vneuitable consequence the onely benefit that attends it 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 Eighteenthly it reuiues the old Pelagian Tenent 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 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 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 this Scripture this experience witnesse and if it were not so I see no reason but all men should be saued all conuerted since 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 effect more general then its cause which were a grosse absurditie 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 togather grapes of thornes or figges of thistles Such as the mother is such is the daughter such as the cause is such is the effect such as the tree is such is the fruite that 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 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 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 â—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 grace only to their liuing and beleeuing members not generally vnto all that by meanes which are neither coÌ„mon 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