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
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
or breaking of Gods commandements without repentanceâ— 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 euerlastingâ— 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 fâ—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 heâ— 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 wâ—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 vnlâ—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
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 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 deâ—iled with it And that I may speake freely I am of the samâ— mind and doe beleeue concerning the Doctrine of Election and Reprobation as the Church of England beleeueth and teacheth in the booke of the Articles of Faith in the Article of Predestination Last of all I vttered these words rashly against Caluin 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 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 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 dâ—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 repeâ—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 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 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 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 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 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 as
of Cambridge section 6. where our 17. Article is likewise quoted for to warrant it 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 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. 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 irrespâ—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 â—â—d alwayes hold it since the restitution of the 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 liâ—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 daâ—â—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 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 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 Creedâ— 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 Assertion is punctually maintained Of learned King Iames himselfe Meditation on the Lords Prayer and Conference at Hamptâ—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 â—ect 4. and 9 Of Master Elnathan Parre Groâ—â—ds of Diuiniâ—â— page 211. to 309. Of Master Paule â—ayne Commentarie