by any Spiritual or Ecclesiastical power or authority hath heretofore beene or may lawfully be exercised or vsed for the visitation of the Ecclesiasticall State and persons and for reformation order and correction of the same and of all manner of Haeresies Errors Scismes and Ecclesiasticall Abuses Offences and Enormities much more haue they Iurisdiction of these things themselues else they could not collate or transferre such Iurisdiction vnto others Is it then because the worthy iudicious members of our present Parliament want learning iudgement or sufficiencie to discerne of Spirituall Truthes to vnderstand the sense and meaning of our Articles which themselues long since confirmed to distinguish Popish and Arminian Errors from receiued from vndoubted Orthodox conclusions or because they are so barbarously illiterate or irreligiously ignorant as not to know the obuious professed established and long continued Doctrines of our Church which euery catechized Country Peasant or Schoole-boy can repeate Alas what English Spanish Romish spirit can be so impudently absurd so prodigiously intoxicated as thus to idioâ—ize yea quite vnchristen the Piety and all-sufficiencie of our selected Senate the most iudicious and supreame Counsell of our King and State Can any man who knowes their most accomplished abilities their dexterity and insight in Religion so much as once conceiue such a grosse stupidity or more then damnable and vnchristian ignorance in this very flower of our Church and Pillars of our State as that the proper sence of our receiued Articles or the long-continued plaine and oft-resolued Doctrines of our Church are yet kept sealed from them What is this but to brand them all for ignorants or to stitch the Colliers or Papists blinde implicite faith vpon them to beleeue onely as our Church beleeues and yet to know no distinct particular Tenents which she doth beleeue What but to aduance our Ecclesiasticall Commissioners aboue our Parliament in admitting them to bee competent and able Iudges of Haeresie Scisme and of the sence and meaning of our Articles when as the Parliament which confirmed them are not such and to denie that priuiledge of iudging Doctrines trying spirits prouing all things distinguishing the voyce of Christ and of his Spirit from the voyce of Strangers Theeues and false seducing Spirits to the prime and choysest of Christs Flocke which is common to inseparable from the very meanest of his Lambes and Sheepe If then Parliaments haue alwayes anciently intermedled with matters of Religion by a constant iust and Legall right If there bee now no sufficient disability either in the Members Iurisdiction Skill or requisite Abilities of our present Parliament to censure or examine the Violations of our established Articles and Religion or to settle protect define declare and ratifie the proper sense and meaning of our Articles and the vndoubted Doctrines of our Church I see no cause why any Clergy men vnlesse they are guilty of Sophisticating or betraying the Truthes and Doctrines of our Church and therefore feare the doome of Parliaments from which there is no euasion should quarrell or except against your pious progresse in matters of Religion which most of all concerne vs nor yet repine at Laicks as they do for writing in their iust defence This stumbling-blocke of Parlimentary Iurisdiction in causes of Religion which stickes and takes with many being thus in briefe remoued and your present Honourable proceedings in the examination of the innouations and violations of the ancient Religion and the resolued Doctrines of our Church absolued from the vniust exceptions of ignorant obnoxious or ill-affected Spirits who only censure and dislike them It may be here demanded what Doctrines what Religion are now to be established Surely no other but those Ancient Orthodox and Dogmaticall Conclusions which the Church of England since her Reformation hath alwaies constantly embraced ratified and defended as her owne but those especially which Popery and Arminianisme haue of late inuaded Yea but how may Parliaments infallibly discerne what Tenents are our Churches genuine Doctrines when as both sides lay equall claime and title to our Church Arminians now appealing to Her aswell as their Opposers For resolution to this Quaere I shall first of all take two things as vndoubted Theories First that the Church of England hath some certaine positiue particular established receiued yea resolued Doctrines which shee may truely call her owne in which all necessary Truthes especially such wherein the very marrow efficacy life and power of grace and all true Christian comfort doe subsist are actually euidently and fully comprehended Else it will ineuitably follow that as yet shee hath no sound Religion in her and is as yet no true no Christian Church Secondly that all these seuerall Doctrines are not onely cognoscible in themselues but likewise publikly indiuidually and distinctly known in our Church else all our Articles Preaching writing and Disputes together with the bloud shedde of our famous Martyrs and all Apologies for our Religion from the beginning of reformation to this present are in vaine and wee haue yet no other but an indefinite confused Religion an ambiguous implicit Popish Faith which in truth is no Religion no Faith at all and so our danger is our condemnation shall be greater then euer Sodomes or Gomorrahs were who neuer had such meanes such light as we These two irrefragable Conclusions being thus praemised This Quaere may be thus resolued The onely infallible way to determine to finde out the ancient the vndoubted Doctrines of our Church is to compare them with the Rules of triall The originall Touch-stone by which all Theologicall Conclusions must bee examined is the Scriptures and these together with the Ancient Fathers and approued Councels wee dare to challenge as our owne if the naked truth of our Assertions were the thing in Issue But our present inquirie being of a different nature to discouer the true Ancient Doctrines of our Church and distinguish them from pestilent vpstart Errors wee must heere proceed by other Triers euen the Articles Homilies Common Prayer Booke the publike Euidences Records and Declarations with the concurrent Testimony of all the learned Writers of our Church the onely Grand-Iury-men to try the best Euidences the sole Witnesses to proue the most impartiall and able Iudges to determine the Doctrines of our Church That which all these doe ioyntly cleerely fully vote confirme approue and testifie a Parliament may safely declare and ratifie to bee that which they all or most disclaime a Parliament may iustly censure not to bee the vndoubted and resolued Doctrine of our Church If then all these giue vp their ioynt and seuerall suffrages for our Anti-Arminian Conclusions If they all passe Sentence against their opposite Arminian Errors as this present Treatise will vndenably prooue them to haue done you may confidently declare resolue re-establish the one as being exile yea damne the other as not being the Ancient receiued and vndoubted Doctrine of our English Church And why should you now
Professours authorized Writers in their raignes and our godly Martyrs in King Henry the 8. and Queene Maries dayes whose names and works I haue here particularly recorded in their order since the Fathers and Councels of the primatiue Church the primitiue and moderne Churches of England Scotland and Ireland with their seuerall established Articles Homilies Catechismes Leiturgies and Records as I haue here infallibly demonstrated together with the late dissolued Parliament haue professedly oppugned and solemnly condemned those Semi-Pelagian and Arminian grace-annihilating Errours which haue lately crept into our Church embracing authorizing and establishing their Opposite Positions as the Orthodox Catholicke and vndoubted truth Let mee now beseech your Pieties as you tender the honour of God the glory of his grace which should be dearer to you then your dearest soules as you would gaine the loue and discharge the trust of your blessed Sauiour and Master-shepheard Iesus Christ who will summon you ere long before his dreadfull Tribunall to render an account of all the stewardships and soules committed by him to your charge which we may iustly feare too many sloathfull Ministers who fish for tithes not soules do much neglect as being seldom resident at their charge which they scarce ever saw but neuer resident in their pulpits into which they seldome clime As you respect the peace and happinesse of our Church in which you are aduanced the safety and dignity of our long professed Religion to which you haue subscribed in which you haue beene borne bred and nourished the honour and popularity of our Religious Soveraign by whom you are now intrusted with Religion as with his chiefest treasure the conservation of whose purity and freedome will most ingratiate indeare his Maiesty to all his faithfull Subiects whose loue will proue his strongest guard his richest mine and best supply As you would faithfully discharge that great Episcopall trust and dignity which now rests vpon your shoulders not as a meere empty pompous Lordly pleasurable gainfull sloathfull or voluptuous honour not as an Epicurean Euripus See or receptacle of delight which calls men from their former humility frugality and diligence in their ministeriall function vnto a voluptuous sloathfull secular Pontificall Lordly proud vnpreaching life as most Prelates deemed it made it in S. Bernards age but as a ponderous Office a laborious Calling a heauy difficult and perpetuall Worke which summons you to feed the purchased and redeemed flocke of Christ ouer which the Lord hath made you Ouerseers with trible diligence readinesse and anxiety of heart and hand because it both redoubles your wages and augments your worke As you desire to perpetuate the dignity the respect of your Episcopall Iurisdiction which hath grown distastfull vnto many through the defaults of some As you tender your owne personall credit and esteeme with all good Christians who will reuerence you more for your piety and goodnesse then your state or greatnesse As you long to satisfie the expectation to forestall the secret iealosies and censures of our Church Kingdome here whose eyes are now intent vpon you or to avoid the irrepealable the eternall doome of Christ hereafter when all fearefull sloathfull inuigilant and lukewarme shepheards who want zeale and valour for the truth on earth shall haue their portion in the vnquenchable and fiery brimstone lake which burnes foreuer As you desire to anticipaete all future Parliamentary proceedings in matters of Religion the former which no doubt were legall iust and honourable though some repine against them being occasioned onely as most coniecture by the remisnesse conniuancy cowardice or indulgence of some Ecclesiasticall Courts in questioning in controlling the impudency the treachery and Errors of such Churchmen whose hereticall scandalous vnorthodox and pernitious doctrines Bookes and liues haue innouated and blemished our Religion embroyled and defiled our Church Let me now I pray vpon all these weighty considerations and ingagementâ— if it may stand with my Iuvinility and your venerable your hâ—ary grauity to exhort you to that duty which the ancient of dayes yea the verygrauest of our Church and State require at your hands excite your Episcopall power and providence to extirpate to exile all Semi-pelagian Errors and Arminian Nouelties all grace-defeating all Church-molesting Heresies with their chiefe Fomenters all late-erected Altars Images Tapers Crucifixes all new reuiued Popish Doctrines Ceremonies Duckings Genuflexions Easterne yea Altar-adorations complained of not long since in Parliament as you may remember with all those other corruptions and superstitious reliques which haue lately crept into our Church in despite of all our Statutes Rubricks Homilies Articles Canons and Iniunctions which prohibit them through the audacious practises of some domestique crafty Mountebanks who would slily Cozen vs of our Religion vnder the golden and holy pretence of Canonicall Devotion and withall to reestablish these Anti-Arminian orthodox Tenets of our Church which here I humbly tender to your best protections in their ancient and long enioyed purity peace and freedome that so by these religious atchieuements you may giue some publike demonstratiue actuall testimony to the world which is oft times iealous of your integrities vpon small occasions that you are all cordiall sincere and faithfull to our Religion Church and State that you are all valiant and zealous for the truth committed to your trust and that you are not onely tiâ—ular but reall Bishops well worthy to succeed those pious and victorious Prelates who haue in graven those Anti-Arminian Conclusions which I haue here contracted with their mellifluous pens and sealed them with their blood a sufficient engagement for me for them to challenge the priuiledge of your Episcopall patronage against the malignancy of all Opposers But perchance your wisdomes will obiect that by intermedling with these nice Arminian Controuersies I haue incurred the danger of his Maiesties Declaration prefixed to the late reprinted Articles therefore I must onely expect an High-Commission Censure from your Lordships not an Approbation or friendly enterteinment of this vntimely Treatise which may chance to proue distastfull vnto some To this I answere first and for the truth of it I appeale vnto your Lordships by whose advice this Declaration was at first contriued that it was neuer his Maiesties nor I thinke your Lordships intention to silence or suppresse but rather to aduance by this Declaration the ancient positiue established and resolued Doctrines of the Church of England especially those which were professed and ratified in the dayes of Edward the 6. Queene Elizabeth and King Iames of happy memory as these Anti-Arminian Positions were as is cleere by the expresse words of his Maiesties last Declaration to all his louing Subiects which well explaines the former But all these dogmaticall Anti-Arminian Conclusions which I haue published or iustified in this Antithesis are but the ancient positiue established and receiued
Doctrine of the Church of England as the Booke it selfe together with two Reuerend Prelates of our Church who haue lately in two printed Letters expresly â—uerâ—ed That the Arminian Errors condemned in the Synod of Dort cannot stand with the Doctrine of the Church of England And that none can embrace Arminianisme in the Doctrine of Predestination and grace but he must first desert the Articles agreed vpon by the Church of England nor in the point of Perseverance but hee must vary from the common Tenet and receiued opinion of our best approued Doctors in the English Church will iustifie against all Opposers Therefore it is not within the intent or limitts and so not within the Danger of his Maiesties Declaration which I would not wilfully not willingly oppose Secondly I conceiue that this Declaration prohibits nothing but vnnecessary and curious Disputes vpon bare coniectures on or strained Collections from our Articles But in this Antithesis you haue onely abare historicall recitall in nature of a Catalogue of those scattered Records and writers of our Church which haue constantly oppugned these new Arminian Errors from the beginning of reformation to this present It comes not therefore within the sphere of this Declaration Thirdly his Maiesties Declaration was chiefly to suppresse all Innovations in Religion together with such vnnecessary Controuersiâ—es as might disturbe the Peace and settled Doctrines of our Church But this Antithesis serues onely to suppresse the Innouations in Relâ—gion and to allay all moderne Arminian Controuersies which interrupt our Churches Peace and Doctrines by disprouing Arminianisme to be the Doctrine of our Church in such an apparant manner that none can contradict it Therefore it is wholly with this Declaration not against it Lastly his Maiesties Declaration prohibits principally vnnecessary disputes about curious nice and needlesse Schoole-points of which men may be ignorant without great danger But I take it vnder correction that our Anti-Arminian Tenets can which the whole fabricke of our saluation the whole Doctrine and structure both of mans fall and corruptionâ— of grace and glory of Election Reprobation Predestination Vocation Iustification Sanctification Perseuerance and Glorification are suspended are no superfluous nice or curious speculations vnfit vnneedfull to be taught or published but most necessary essentiall comfortable and fundamentall Truthes in which the whole pith and marrow of Divinity the whole Doctrine of grace and mans salvation are included This all the ancient Councels ana voluminous Treatises of the Fathers in the pâ—imatiue Church this all the moderne Synods Articles Confessions Resolutions and Writings both of our owne and other Churches against Pelagius Arminius and their followers as the professed enemies of the grace and Gospell of God as Atheisticall Sectaries yea wicked pestilent and blasphemous heretiques as our late learned Soueraigne hath rightly stiled them doe abundantly testifie All which would neuer questionlesse haue waged such fierce such perpetuall and implacable wars against these Pelagian and Arminian Heresies were they suchinnoxius or triuiall Differences such vnnecessary such curious speculations as some of their Abetters who then me thinkes should be ashamed contenâ—iously to foment them to the great disturbance of our Churches peace would seeme to make them because they would more easily induce men to neglect them till they had gotten strength and then to imbrace them to their eternall ruine Since therefore these Anti-Arminian Tenets which I here onely vindicate to be the ancient genuine vndoubted Doctrine of the Church of England are points of highest consequence of greatest weight and vse whence they haue beene more ab undantly patronized propagated and propugned not onely in the primitiue Câ—urch but likewise in most moderne Protestant Churches and in the Church of England then any other substantiall points of Diuinity whatsoeuer as is most apparently euident Since their opposite Arminian Errors which are in truth meere Popery and Semi-Pelagianisme at least a bridge a way and portall to them both haue beene most constantly oppugned both in the Primatiue our owne and other Reformed Churches as a dangerous and grace-nullifying Heresie And since Prosper himselfe hath expresly recorded it long agoe That St. Augustine hath constantly piously and abundantly proued that predestination in which there is the preparation of grace and grace in which there is the effect of predestination and the prescience of God by which he foreknew before all worlds on whom he would bestow his gifts of grace ought to be preached to the Church Of the preaching of which saith he I pray obserue his words and marke them well whosoeuer is an impugner he is a most apparant furtherer of Pelagian pride which I dare presume is farre from his Maiesties royall thoughts to be I may safely as I hope conclude on all these premises That this my Antithesis which I haue divulged onely for the peace and benefit of our English Church and the stopping of all Arminians mouthes who now must either holde their peace and yeeld their cause or else periuriously sacrilegiously renounce their Mother Church and these her Doctrines which they haue subscribed if not sworn to is clearly without the verge and danger of his Maiesties Declaration who neuer did intend so farre to countenance to grace an heresie so branded censured and condemned by the primitiue Church by forraigne Protestant Churches by the whole Church of England with all her learned writers from her first reformation to this present and more particularly by his Royall Father whose faith whose steps he meanes to follow as for its sake its growth and greater safety to put these established and professed Anti-Arminian Doctrines of our Church to silence which is almost the highest dignity the greatest conquest that Arminianisme can or would aspire to And now right Reuerend Fathers hauing cleared this obiection giue me leaue to close vp this Epistle with a word of exhortation which I beseech you for to suffer Remember I intreat you in the name and feare of God that you together with the rest of our reuerend and learned â—lergie are the Watchmen the Garrisons and Bulwarkes of our Israel to giue her warning of to protect and shield her against those pernicious subdolous and seducing heretiques those Popish and Arminian Aduersaries which warre against her faith her peace Gods grace our soules If you then through worldlinesse negligence sloathfulnesse Epicurisme or the sweete Syrenian songs of enchanting Mercuries begin to sleepe to slumber to remit or else giue ouâ—â— your spirituall watch and ward against these sheep like wolues friend-seeming Enemies which come for to deuoure vs If you proue dumb dogs that will not cannot barke at their approach or treacherous Centinells false posternes to beâ—ray vs to their infernall malice we must then bâ— needs surprised yea captivated destroyed in a moment through this your negligence and default but yet our blood shall be required at your
the Sower London 1623. p. 413 to 452. Of Master Iohn Downam Summe of Diuinity lib. 2. cap. 1. 6. and 7. and his Christian Warfare lib. 2. c. 13. to 22. Of Master Timothy Rogers his Righteous mans euidence for Heauen London 1621. p. 236. 237. 246. Of Caleb Dilechampius Vindictiae Solomonis Cantabrigiae 1622. Of Reuerend Bishop Hall Contemplation Volume 6. lib. 17. Solomons Defection p. 1274. in his workes at large Of Eminent Doctor Prideaux in his Ephesus Backsliding and Lectura 6. De perseuerantia Sanctorum Oxomae 1621. Iulij 7. in Vesperijs Comitiorum Of Master Samuei Crooke in his Guide to true Blessedresse Edit 3. p. 44. 45. 60. 68. 78. Of Master Samuel Smith his Dauids blessed man London 1623. Edit 7. page 222. to 227. and his Chiefe Shepheard p. 96. 97. 98. 486. 487. Of Master Thomas Couper Growing in Grace London 1622. p. 15. 346. to 379. Of Master Iohn Frewen Grounds of Religion London 1621. Quaest. 13. and 23. Of Doctor Griffith Williams in his Delights of the Saints London 1622. page 157. to 186. Of D. Thomas Iackson the raging Tempest stilled p. 319. to 345. Of Doctor William Gouge his whole Armor of God p. 256. 286. Of Master Ezechtel Culuerwell Treatise of Faith p. 489. to 506. Of Master Cleauer Sermon on Iohn 6. v. 26. 27. Doctr. 4. Of Doctor Francis White now Bishop of Norwich Reply to Fisher. page 49. to 55. 80. 82. 84. 87. 102. 167. 168. 200. Of Learned Master Thomas Gaetiker his Gaine of Godlinesse Dauids remembrance the lust mans Ioy and signes of Sincerity Of Doctor Carlton the late Reuerend Bishop of Chichester Doctor Dauenat Bishop of Salesbury Doctor Goade Doctor Balcanquel and Doctor Ward See Suffragium Brittanorum and the Synod of Dort Article 5. to which they haue all subscribed their names in the raigne of our late Soueraigne King Iames. Of Learned Master Richard Bernard his Rheemes against Rome page 303. to the end Of Reuerend Bishop Dauenat Expositio Epistolae Pauliad Collossenses cap. 1. v. 23. p. 144. 145. c. 3. v. 8. p. 364. 365. v. 8. p. 368. c. 4. v. 14. p. 519. Of Master Iohn Rogers Doctrine of Faith p. 319. to 345. Of Master Scudder in his Christians daily walke Edit 2. cap. 15. sect 7. Of Master William Pemble his Vindiciae Gratiae p. 34. 35. 36. Of Master Robert Bolton Generall Directions for the Comfortable walking with God p. 22. 23. 24. Of Master Iohn Barlow Exposition on 2. Tim. 1. p. 135. 278. 279. 367. 368. 369. 374. Of Doctor Ward Concio ad CleruÌ„ suffr Bri. Arti. 5. Of M. William Sparkes his Mistery of godlinesse Oxoniae 1629. c. 2. Of Doctor Thomas Goade Pelagius Rediuiuus Of Acute and learned Doctor Featly 2. Parallel page 21. to 95. Of Master Henry Burton of Christ-Church in Oxford in his Melancholie Edit 3. p. 641. Of Master Samuel Ward in his Balme from Gilead to recouer Conscience p. 56. 78. Of Master Henry Burton of St. Martins in Friday street his Plea to an Appeale p. 6. to 40. and his Truth triumphing ouer Trent cap. 17. Of Master Iohn Weemse his Portraiture of Gods image in man London 1627. c. 16. where this point is pithily handled Of Sir Christopher Sybthorpe his friendly Aduertisement to the Catholickes of Ireland cap. 7. 8. Of Master Francis Rouse in his Doctrine of King Iames. p. 39. to 98. Of Master Yates his Ibis ad Caesarem p. 104. to 157. Of Reuerend Bishop Carlton Examination of Master Mountagues Appeale cap. 5. 6. 7. 8. with the ioynt affections of all our Dort Diuines being men of note and eminency in our Church and of my owne Perpetuity of A Regenerate mans estate to omit the late printed workes of some other moderne Authors formerly quoted All these recited Writers of our Church being one hundred and more in number haue all of them in substance most of them in terminis euen purposely copiously vnanimously constantly and professedly defended the totall and finall perseuerance of the Saints as the vndoubted Doctrine of our Church oppugning and largely reselling the Pelagian Popish and Arminian Haeresie of the Saints Apostacie and of true grace in Reprobates which is peculiar to the Elect alone Neuer was there any one point of Doctrine which our Church embraceth so copiously maintained so abundantly seconded and backed with a constant and vninterrupted streame and series of Authorites and printed Records as this no orthodox member of our Church so much as once impeaching it no spurious or rotten member since Barrets publike Kâ—cantation so much as once oppugning it in any authorized worke Master Mountagues and Doctor lacksons onely excepted which all men generally dislike Therefore we may now without all Quaestion or dispute declare resolue and finally adiudge it to be the ancient established and vndoubted Doctrine of our Church taking all such for Pelagians Papists Arminians yea pestilent Haeretickes atheisticall Sectaries and dangerous Innouators as King Iames hath long since doomed and adiudged them to our hands who haue beene are or shalbâ— so audaciously praesumptuous as either publickely in words or wrighting to oppugne it You haue seene now Christian Readers these 7 Anti-Arminian Positions infallibly irrefragably proued to bee the ancient established professed and resolued Doctrine of the Church of England by the seuerall yet vnanimous Articles of England Lambheth and Ireland by the Common prayer Booke and Homelies authorized in our Church the Catechisme allowed by King Edward the 6. the Quaestions and Answ. of Praedestination bound vp and printed with our ancient Bibles the famous Synod of Dort the Recantation of Barret and by the vnanimous punctuall full and copious testimonie of all the eminent learned godly and renouned Writers Martyrs Pillers and Fathers of our Church from the very infancy of her reformation to this praesent not one of them so much as as once oppugning the truth or orthodoxie of all or any of them and shall wee may mee can we now be so ridiculously absurd so audaciously irreligious as once to question whether they are the receiued Doctrines of our Church or no Doutlesse if the Church of England hath any Truthes or Doctrines in her these must these cannot but be they since I dare boldly auerre because I doubt not but to proue it that no points of Doctrine whatsoeuer no not the points of Iustification by faith alone of Transubstantiation or of the Sacrament in both kinds haue beene more punctually frequently vnanimously and copiously defended then all or most of these who haue all the learned of our Church their open and professed Aduocates If any man now be so strangly obdurated so wilfully blinded with Popish Arminian Errors that he will not yet subscribe vnto these euident and most apparant orthodox conclusions not yet acknowledge them for the ancient the vndoubted Doctrine of the Church of England let him giue me leaue to vouch some other Praecedents and Records which shall force him to confesse it
will either euade or else withdraw and retract his euidence when he comes to triall as he is a principal in the present controuersie so no competent Iudge or Witnesse so he hath beene 4. seuerall times impeached by the high Court of Parliament for giuing false testimony in the points in Issue besides his testimony is wauering dubious and repugnant to it selfe and it hath beene counterpleaded by diuers of our Church and generally disclaimed by most as false and spurious Therefore it doth but weaken yea betray their cause and strengthen oures The last of these being transported beyond himselfe with metaphisicall Contemplations to his owne infamy and his renowned Mothers shame I meane the famous Vniuersity of Oxford who grieues for his defection from whose duggs he neuer suckt his poysonous Doctrines as his euidence is intricate and obscure beyond the reach or discouery of ordinary capacities so it hath beene blanched and blasted by a Parliament examination excepted against by the Conuocation house answered by some disanowed by most of our Diuines his single testimony therefore especially in his owne particular case where he cannot be both a party and a witnesse too makes nothing for their title to our Church These are the only euidences and Authors to my knowledge that our Arminian Tenents can produce to interest them in our Church and these all circumstances being well confidered make flat against them since our Chuch hath vtterly disauowed and distasted them reiecting yea condemning these their writings as diametrally opposite to her established Doctrines If any Arminian can produce any other English Writers whom our Church approues to patronize these errors I shall be willing to be informed of them for my owne part I neuer met with any but with these I confesse that some would wrest Bishop Hooper to the contrary in the point of Reprobation and vniuersall redemption but in truth he is for vs not against vs in these very points if rightly apprehended howeuer he is euidently for vs in the rest But admit he were not yet he is but one his singular opinion therefore will not preiudice vs since we haue an whole Century of better more punctuall witnesses for to backe vs. Thirdly our Church hath beene so farre from reputing these her established and receiued Doctrines that she hath conuented censured such as oppugners of her Doctrine and disturbers of her peace who haue hitherto published or patronized them in their Bookes or Sermons witnesse the solemne Conuiction and Recantation of Barret Baro and others in the yeere 1595. they being the first that broached them in our Church witnesse the Recantation of Master Sympson in Cambridge in King Iames his latter time and the late conuention of one Brookes in Oxford for broaching these Arminian Tenents witnesse the proceedings in Parliament against Master Mountagues and Iacksons Arminian Bookes which are generally distasted throughout the Kingdome and can any then be so shamelesly audacious as now for to auerre them to be the vndoubted established or receiued Doctrines of our Church Fourthly the whole Armie streame and torrent of the fore-recited learned Authors of our Church both of ancient moderne and present times haue alwayes constantly professedly oppugned them as directly opposit to the established receiued Doctrines of the Church of England as stigmatical damnable old-condeÌ„ned Errors first hatched by Pelagius theÌ„ nursed by his Followers fomented by Demi-Pelagians reuiued propagated by Popish Schoolemen and since that abetted by Pseudo-Lutherans Socinians Anabaptists and Arminians sects branded and condemned in our Church and can we then bee so stupendiously so damnably absurd as to affirme or iudge them the vndoubted the embraced Doctrines of our Church Certainely that which hath no Records no Euidences no authorized Writers of our Church to patronize it all of them to oppugne it that which our Martyrs neuer sealed but cancelled with their blood our first reformers neuer planted but displanted in our Church our Diuinity Professors neuer iustified but condemned in our Vniuersity Schooles that which all our Authors neuer patronized but constantly refelled as a branded Error in their writings that which both our Church and Vniuersities haue neuer constantly affirmed but solemnly enioyned men to recant as expresly contrary to the professed and resolued Doctrine of our Church cannot be the Doctrine of the Church of England But this is the case of all the fore-mentioned Arminian Errors witnesse all the praemises Therefore they cannot bee the professed and resolued Doctrine of the Church of England let Arminians vainely boast and babble to the contrary what they will Lastly that which sundry ancient Councels Fathers and moderne Synods haue positiuely censured and condemned as a pestilent dangerous and grace-destroying Error and not so much as one ancient Orthodox Councell Father or moderne Synod euer ratified as the ancient Catholicke and vndoubted truth can neuer be reputed the professed established and vndoubted Doctrine of the Church of England But sundry ancient Orthodox Councels Fathers and moderne Synods haue positiuely censured and condemned these very Arminian Tenents as a pestilent dangerous and grace-destroying Error and not so much as one ancient Councel Orthodox Father or moderne Synod euer ratified them as the ancient Catholicke vndoubted truth Therefore they can neuer be reputed the professed established and vndoubted Doctrine of the Church of England The affirmatiue part of my Assumption the Councels Fathers and Synods quoted in the margent with sundry others which I haue at large recited in my Perpetuity of a Regenerate mans estate page 213. to 270. to which I shall referre you doe fully warrant For the negatiue part let our Arminians disproue it if they can since I must needs affirme that I know not so much as one ancient Councell or moderne Synod no nor yet one orthodox Father of the Primatiue Church vnlesse Faustus an absolute Semi-Pelagian though in shew a professed Anti-Pelagian may be reputed orthodox when as both Protestants and Papists haue hitherto branded him as vnsound and Haeterodox in his Tenents that did euer yet maintaine or iustify these Semi-Pelagian or Arminian Errors If then they were neuer the receiued or approued Doctrines but the branded Haeresies of the Primitiue Church if they were neuer yet confirmed and setled in any Christian Church by any one nationall or generall Councell whether ancient or moderne though they haue beene censured and condemned by diuers they cannot be the established the vndoubted Doctrines of the Church of England You haue heâ—re good Christian Readers both heard and seene the seuerall Euidences and Witnesses which Anti-Arminianisme and Arminianisme can produce to intitle themselues vnto the Church of England to which they both of late lâ—y claime You haue seene the Articles of England Lambheth and Ireland the Common prayer Booke and Homelies established in our Church The authorized Catechisme of King Edward the 6. The Questions and Answers of Predestination The Synod of Dort The
Peter LuÌ„bard Distincti 46. p August De Correct Gratie cap. 14. Fulgentius De Incarnat Gratia Dom. Iesu Christi c. 31. q Sec. 1. r Fulgentius De Incarnat Gratia Dom. Iesu Christi c. 31. August De Natura Gratia cap. 41. De Nuptijs concupiscentia l. 2. c. 27. Contra. Iulianum l. 6. c. 12. De Praedestâ—â—â—al one Saâ—â—clorum cap. 8. s Mar. 16 15 16. Titus 2. 11. 12. 1 Tim. 2. 4. Col. 1. 6. 23. t Phil. 2 7 8. He. 2 14. 16â— 17 u 2. Tim. 2. 25 Ro. 11. 1 to 8 â— Tim 2. 4. x Ro. 8 29 to 35. lam 1 18. Hebr. 12. 22 23. 24. y Heb. 2. 16. 17. z Gal. 3. 22. 24. 89. cap. 4. 4. to 8. a See Mat. 13. Gal. 1 2. Reu. 2 3. b Mat. 13 24 to 33. c Mat. 3. 12. d Mat. 25. 32. 33. e Mat. 13. 7. He. 6. 4. f Mat. 13. 5. g Ps. 1 19. 119. h 2. Sa. 23. 6. i Iohn 17. 12. k Mat. 7. 6. Phil. 3 2. 2. Pet 2. 22. Reu. 22. 15. l 2. Pet. 2. 22. Psa. 49. 12. 10. l 2. Pet. 2. 22. Psa. 49. 12. 10. m Reu. 21. 27. * See God no Imposter n 1. Cor. 15. 21. 22. o Phil. 2. 7. to 11. Rom. 14. 9. 10. 11. * 2. Tim. 4. 8. Iames 1. 12. Obiection Answer y 1. Tim. 2. 4. z Heb. 2. 9. a Rom. 2. 12. 14. 15. Iohn 9. 41. c. 15. 22. Acts 14. 16. 17. c. 17. 30. 31. b Mar 16. 16. Iohn 3 â— 16. 18. 6. c Gal. 5 â— 4. Iohn 3. 18. 36 Mat. 16. 16. Eph. 2 â— 2 12. d Acts 2. 37. 8. c 3â— 19 c. 16. 30. 21. c. 22. 16. 2. Cor. 5. 20. g Gen. 22 1 to 19. Heb. 11 17. 18. 19. h Gen. 22 16. 17. i Ionah 3. 4. 5. k Exo. 33. 19. Ro. 9. 15. 17. l 2. Cron. 20. 20. Iuke 24. 25. Gal. 6. 16. Iohn 10. 21. 2. Pet. 1. 19. The 6. Anti-Arminian position proued Henry the 8. * Edward 6. * Queene Eli. * King Iames. * King Charles a Psal. 51. 10. 2. Cor. 5. 17. b Rom. 1. 16. 1. Cor. 1. 18. c. 4. 5. 2 Cor. 4. 7. Eph. 1. 19. 20 c Eph. 1. 19. 20. cap. 2. 1. 5. 6. Rom. 6. 4. 5. d Ro 15. 13. 19 Ep. 3. 20. 1 The. i. 5. 2. The. 1. 11 2. Tim. 1. 7. 8. e 2 Cor. 12. 9. Eph. 6. 10. 2. Pet. 1. 3. 16. f Facit voâ—enteâ— ex nolentibus Deus Inclinat corum corda vt hoc velint habeÌ„s sine dubis huÌ„anorum cordium quo placeret inclinandoruns omnipotentissimam potestate August De Praedest Sanct. lib. c. 8. 20. De Corrept Gra. tia cap. 14. g 2. Cor. 3. 18. Pro. 21. 1. h Iohn 17. 2. Mat. 28. 18. Ps. 19. i Mat. 11. 5. Iohn 11. 44. k Lu. 5. 13. 24-25 Mat. 10. 5. l Mat. 8. 26. 27 Mar 7. 37. m Lu. 4. 35. 36 n Mar. 5. 8. to 13. o 2. Ch. 20. 6. Phi. 2. 10-11 * See Master Carpenters Achithephel London 1629. p. 25. to 35. Obiect Answer p Acts 2. 37. to 42. q v. 52. Mat 23. 34. 35. 1. Thes. 2. 16. r Enchirideon cap. 97. s Lib. 1. Distinacio 46. t t Sec Iohn 7. 1. 8. u Iohn 9. 22. x Mat 4. 18. to 23. c. 9. 9. Mar. 1. 16. to 21. c. 2. 14. The 7th Anti-Arminian proposition confirmed * Henry the 8 * Edward 6. * Queene Eli. * All these are collected and set out by Thysius Hardrouici 1613. * King Iames. * King Charles * Declaration against Vorstius p. 15. 18. 19. 16. 35. The Church of Ireland a Elegit nos in Christo ante constitutioneÌ„ musde praedestinatione seilicet aeterna non creatione temporaria sed vocatione gratuita vel indebita gratia c. Sermo SaÌ„cti Galli habitus Constantiae Bibliobeeca patruns Tom. 6. part 2 p. 714. A. B. b Sedulius in Romanos 9. in Ephes. 1. 2. c Claudius lib. 1. in Mathew The Church of Scotland * This is bound vp at the end of the Harmonie of Confessions The Church of England a For which read Bede Ecclesia Hist. lib. 1. cap. 10. 17. 21. b Expositio in Romanos 5 8. 9. 11. in Eph. 1. 2. in 2. Tim. 1. 9. c. 2. 19. in 1. Pet. 1. c Expositio in Rom. 5. c. 8. 19. to 3â— in Eph. 1. 1. to 11. in 2. Tim 1. 9. 2. 19. d De Causa Dei l. 1. â— 3. where our points are learnedly discussed e See Surius Concil Tom. 3. p. 91â— 919. a Here Barrets fore-recited Recantation is iustified b The Doctrine of the Church of England then was against Arminians Baroe Ergo. now c The Arti. of Lambheth then were coÌ„posed by the coÌ„mon coÌ„sent of the Vniuersity of Cambridge d To wit The Articles of Lambheth e The Arti. of LaÌ„bheth therefore in the iudgement of these Heads containe in them the ancieÌ„t receiued vndoubted Doctrine of the Church of England not any nouel or singular opinions f The Arti. of Lambheth were then receiued and approued by the Vniuersity of Cambridge where they then likewise printed * The Vniuersity Vice-Chancellor Heads of Cambridge vpon their receite of the Artic. of Lambheth restrained men from preaching Arminianisme therfore they were inforce credit with them g Arminianisme was then reputed corruption h Arminianisme theÌ„ was not only displeasinâ— to the heads but likewise to the whole Vniuersity i Arminianisme is then contrary tâ— the Doctrine of the Church of England agreâ—able to Popery k I would our heads in our Vniuersities out Bishops and Clergie were as carefull and zealous in this nature now as these were then l These heads were no Arminians m Anti-Arminianisme theÌ„ is the truth yea the ancieÌ„t and prâ—fessed Doctrine of our Church n Arminianisme is then but a Bridge or Vsher vnto Popery and a meanes to draw Subiects from the Kings allegeance o Anti-Arminianismei the ancient receiued Religion of the Vniuersity of Cambridge and the Church of England and shall we now reiect or quaestion it p Anti-Arminianisme was thâ—n made no Quaere amoÌ„g the heads of Cambridge as it is now q Arminianisme was then an Error it was then it is now the fore-runner nurse mother of Popery this their now our experience witnesse * Hardrouici 1613. * Responsio ad Notas Bogermâ—mi pars 2. c. 24. p. 566. to 570. * And doe we not find it so * And is it not then dangerous for our King State to tollerate it * See page 42 to 48. * See p. 54. 55 69. 126. 127. * These Lectures are dedicated to our Kings Maiestie then Prince of Wales and so are Doctor Prideaux his Lectures following * Cygnea Cantio Octobris 9. 1595 P 15. 16. * Marke this passage well See Bishop Abbot in ThoÌ„psoni Diatribam Praefatio Lectori cap. 1. accordingly * Doctor Whitakers
hands O therefore rouse vp your selues with speed and stand vpon your watch your guard for our security close not your eyes holde not your peace lay not downe your armes day nor night imitate Nehemiah his workmen build vp the walls of our spirituall Ierusalem with one hand and holde a weapon alwayes in the other hand to keepe off Samballat and Tobiah those Arrabians Ammonites and Ashdodites those Iesuites Papists and Arminians who haue conspired together to â—ight against our blessed Ierusalem to breake downe her walls and lay her waste as they haue done her bordering Churches Else that brand of holy Bernard will iustly seize vpon you Parum est nostris vigilibus quod non seruant nos nisi et perdant and then woe be to you saith the Lord your God whose woe none can stand vnder You are the Lights the Eyes the Seers yea Ouerseers of our Church to see foresee her dangers discouer her increasing corruptions detect her wily Adversaries with all their over-reaching vndermining Pollicies inlighten her intire body direct her in the way of truth of life of peace and keepe her safe from falls and stumbles If you then through ignorance wilfulnesse heresie treacherie flatterie feare earthlinesse or any other workes of darknesse lose your light your eyesight If you become either darke Lanthornes which can yeeld no light or starkblinde purblinde squinteyed Seers which either can or will not see or oversee at all or very little or quite awry ouerthwart the sacred word of truth and Doctrines of our Church Or if you proue such Pontificall haughty Lordly or domineering Ouerseers as contemptuously to disdaine over-looke or tyrannically to insult or trample vpon your fellow-brethren and the Lords inheritance a sinne of which the Fathers and some others of more punie dayes haue much complained as being incident to divers Prelates of their times who were more zealous to maintaine the outward pompe and state then to discharge the Pastorall charge and duty of their Episcopall function exalting themselues aboue their brethren as if they were kneeded out of some better clay then they as if they were installed Bishops for no other purpose butto renounce humility and meeknesse whose dangerous examples be it farre from any of your Lordships now to imitate who haue not so learned Christ as these haue done If you oversee our Church your stockes either principalâ—y or solely for filthy lucre not of a ready minde seeking not them but theirs contrary to St. Paules protestation to the Corinthians that he sought not theirs but them for the children ought not to lay vp for the parents but the parents for the children Or if you commonly reside so farre remote so distant from your Bishopricks for your ease your profit pleasure or preferment sake as that they are quite beyond the compasse of your ken your view much more your oversight a fault not tolerable in any Overseers as being diamitrally repugnant to their Office but most odious most insufferable in the Master Overseers of Christs most precious flock and mens most peerelesse soules Needes must our Church and we poore Lay-men being destitute of light of Eyes of Seers and vigilant Overseers become exceeding darke and blinde be liable to a world of dangers errors heresies falls and deviations Needes must we fall into a ditch of miserie and destruction at the last O therefore arise and shine forth before vs by humility by purity of life of doctrine as the lampes the splendor of our Church that so we from your light may receiue light and walke as children of the light See see rea foresee we beseech you as we trust you doe and will doe those hereticall precipices by-pathes snares and ditches which are likely to endanger misleade intrap vs if they are not prevented yea speedily removed by your providence and then leade direct our Church and vs in that good that olde that true that straite that narrow and perfect way of truth of peace of righteousnesse life and holinesse in which there is no error danger death or stumbling Remember you are all at least in name and reputation and I hope in truth the Bishops Seers and Overseers of our Church take heede therefore vnto your selues and to all the flocke over which the holy Ghost hath made you Overseers to â—eed the Church our Church of God which he hath purchased with his owne blood Civitas est vigilate ad custodiam concordiamque Sponsa est studete ornatui Oves sunt intendite pastui So shall our safety our happinesse and tranquility your glorie your reward your honour be exceeding great Lastly You are the chiefe Pastors and Shepheards of our Church to guard to rescue her from those wolues those theeues and robbers which seek for to devoure her to keep her from straying from the folde of Christ and sacred pastures of his word to feede her with the word and bread of life to sticke to her in all her dangers and distresses and if occasion serue to lay downe your liues for her securitie If any of you then which God forbid either you to act or vs to suspect should either degenerate into wolues or ioyne with wolues to teare and spoile her dearest stockes as Paul prophesied long since that some Elders of the Church of Ephesus should doe and as others since their times haue done in former ages If you should turne hirelings or faint-hearted Shepheards to flee away giue backe or hide your selues in times of tryall when you see the wolues and theeues approaching to assaile her and so leaue her openly exposed to their malice when as you should especially march before her taking vp spirituall armes and courage for her rescue If you suffer her to deviate from the folde of Christ and pastures of his word to stray vnto the broad the beaten rode of Poperie or by pathes of Arminianisme which lead vnto destruction not labouring to reduce her If you sheere her fleece and eate her milke as wee all confesse you may whiles you haue care to keepe to feede and cherish her and yet neglect to clothe to feede her with that heavenly word that spirituall daily bread of life which must nourish her vp vnto eternall life a thing of which Prosper and Gregory much complained in their ages If you retreat or fall off from her in times of neede and so proue her slaughter-men or wolfe-feeding not sheepeâ—preserving Pastors as some Fathers phrase it Needes must her sheepe and shee be scattered lost destroyed and made a common prey to all revenous beasts that will invade them or else exorbitate in their course to their iust perdition O therefore for the
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
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
not vpon any qualities actions or workes of man which be mutable but vpon God his aeternall and immutable Decree and purpose then which determination of his approued and applauded by all there present nothing can be more full and punctuall to our present Conclusion Moreouer hee likewise brands Arminianisme with the name of HERESIE Arminians with the stile of Atheisticall sestaries and PESTILENT HERETICKES who dare take vpon them that licentious libertie to fetch againe from hell the ancient haeresies long since condemned or else to inuent new of their owne braine contrary to the beliefe of the true Catholicke Church a stigmaticall Impresse which our Arminians shall neuer be able to claw off againe in his Declaration against Vorstius London 1612. page 15. 19. 22. neere the middest of his peaceable Raigne And as if all this were not sufficient in a priuate Conference with two learned Diuines not long before his death now published by his speciall command hee christened our Arminiâ—ans with the name of new Pelagians being thus as you see a professed enemie to them and their Opinions both in the beginning middle and end of his most peaceable Raigne as his speciall care in conuenting the famous Synod of Dort and his approbation of all their dogmaticall Resolutions super-added to these three former euidences will at large declare As this our learned King and King of learning thus constantly displayed himselfe against Arminianisme in generall this our Arminian Error in particular so all our learned Writers of his age as men doe commonly conforme their iudgements to their Princes Tenents did worthâ—ly suffragate to his and these our Anti-Arminian Conclusions witnesseâ— our famous Doctor Reinolds who alone was a well furnisht Librarie full of all faculties of all studies of all learning whose memorie whose reading were neere to a miracle as one well obserues in his Thesis 4. in Schola Theologica tractata Nouember 2. 1579. sect 23. to 27. and Apologia Thesium sect 12. to 23. Londini 1602. being the first yeere of King lames his Raigne witnesse learned and scolasticall Doctor Field of the Church Booke 1 cap. 3. 4. 7. 8. 10. Booke 3. Appendix cap. 14. Edit 2. Oxford 1628. p. 33. Master Thomas Draxe in his Worlds Resurrection London 1609. pag. 2. 3. 23. 78. Master Trendall his Arke against the Dragons flood London 1608. page 4. 6. Master Thomas Rogers Chaplein to Archbishop Bancroft in his Analysis on the 39. Articles intituled The faith doctrine and religion professed and protected in the Realme of England and Dominions of the same perused and by the lawfull Authoritie of the Church of England allowed to be publicke Proposition 1. 2. 3. 4. on Article 17. Master Turnball Sermon 1. on Iude 1. 2. Godly and painefull Master Samuel Heiron in his Spirituall Sonneship 1. part of his workes London 1620. page 365. to 372. Learned Doctor Iohn White in his Way to the true Church London 1610 Digression 40. sect 49. page 270. in his Defence of the way cap. 25. sect 10. to the end London 1624. page 128. to 138. Sermon at Pauls Crosse March 20. 1615. sect 8. Learned Doctor Robert Abbot Bishop of Salisbury and Regius Professor of Diuinitie in the Vniuersitie of Oxford in his Diuinitie Lecture in the Vniuersitie Schooles Oxoniae Iuly 10. 1613. sect 1. 2. 3. 4. in his other three Lectures 1614. and 1615. London 1618. Animaduersio in Thompsoni Diatribam cap. 5. Master Brightman on the Reuelation cap. 3. ve 8. cap. 17. ver 8. cap. 21. 27. Master Richard Stocke in his Doctrine and vse of Repentance London 1610. page 167. to 172. Learned Doctor Benefield late Lady Margarets Professor in the Vniuersitie of Oxford De Sanctorum perseuerantia lib. 2. cap. 18. 20. Francofurti 1618. page 260. 261. Learned Doctor Crackenthorpe in his Sermon of Praedestination preached at Saint Maries in Oxford London 1620. Master Thomas Wilson in his Exposition vpon the Romanes cap. 9. ver 11. 12. to 29. and cap. 11. ver 5. 6. 7. 8. Edition 2. London 1627. page 348. 380. 444. to 460. Doctor Iohn Boyes late Deane of Canterburie in his Exposition of the Epistle on Innocents day and on Psalme 104. on Whitsunday Euening in his workes London 1622. page 613. 614. 625. 941. Master Samuel Crooke in his Guide Edition 4. London 1625. section 4. 9. and 17. Learned Doctor Ames in his Coronis ad collationem Hagiensem Lugduni Batauorum 1618. Articulus 1. and 2. Eminent and renowned Doctor Prideaux in his Lecture 1. Iuly 6. in the Vniuersity Schooles at Oxford where hee then was and now is Regius Professor of Diuinity Learned Sir Christopher Sybthorpe in his Friendly Aduertisement to the Catholickes of Ireland Dublin 1623. cap. 7. 8. page 153. to 214. Master Adams in his Churches Glorie on Hebr. 12. 23. page 65. to 90. Master Elnathan Parre in his Grounds of Diuinitie Edit 4. London 1622. page 281. to 309. Master Robert Yarrow in his Soueraigne comfort for a troubled conscience London 1619 cap. 38. 29. page 352. c. Godly and learned Master Paul Bayne in his Commentarie on Ephesians 1. London 1618. page 64. to 256. Doctor Griffith Williams in his Delights of the Saints London 1622. page 7. to 70. Master Iohn Downame in his Summe of sacred Diuinitie lib. 2. cap. 1. page 283. to 310. cap. 6. page 399. Master Humphery Sydenham in his Iacob and Esau or Election and Reprobation preached at Pauls Crosse March 4. 1622. London 1627. Master Iohn Frewen in his Grounds of Religion London 1621. Quaest. 13. page 278. 279. 280. Learned Doctor Francis White now Bishop of Norwitch in his Orthodox London 1624. page 105. 108. and in his Conference with Fisher page 49. to 55. Godly and painefull Master Byfield in his Treatise of the Prâ—mises cap. 13. page 386. 387. and in his Exposition on the Collossians cap. 3. ver 12. page 75. Doctor Sclater Sermon at Pauls Crosse 1609. on Hebr. 6. 4. 5. Exposition on I. Epistle of the Thessalonians cap. 1. ver 5. page 39. 40. cap. 5. ver 9. 10. page 438. to 455. ver 24. page 556. 557. Exposition on Epistle 2. cap. 1. ver 10. p. 53. 54. Adde we as a Corrollarie and Conclusion to all these the Resolution of our eminent Dort Diuines to wit Doctor Carlton late Bishop of Chichester Doctor Dauenat now Bshop of Salisbury Doctor Goade Doctor Ward Lady Margarets Professor in Cambridge Doctor Belcankwell Deane of Rochester which concurres with this our Position in terminis condemning the contrary as crronious and haereticall as the English Synod of Dort approued of by King Iames Article 1. and 2. throughout Doctor Wards Suffragium Brittanorum London 1627. Articulus 1. and 2. together with the Synod it selfe Printed in folio Article 1. 2. Theologorum magnae Brittanniae Sententia doe at large declare Thus hath this our present Position beene constantly maintained as the vndoubted truth and doctrine of our Church by all the fore-quoted
Authors from the beginning of Reformation to the present Raigne of our gracious King Charles not one approued Author of our Church to my knowledge so much as once oppugning it How this Assertion hath beene iustified as the receiued Doctrine of out Church since his Maiesties happy Raigne the Examination of Master Montagues Appeale by Reuerend Bishop Carlton cap. 3. 4. with the ioint Attestation of him and all our fore-named Dort Diuines thereto annexed vnder all their hands page 26. Doctor Ward his Sâ—ffragium Brittanorum Concio ad Clerum London 1627. Bishop Dauenate his Expositio Epistolae Pauli ad Collossenses Cantabrigiae 1627. page 117. 118. 119. 171. 173. 390. 391. Doctor Goade and Doctor Daniel Featly in their Pelagius Rediuiuus parallel 1. sect 3. 5. Parallel 2. sect cap. 2. 1. Doctor Featly in his 2. Parallel London 1626. page 1. to 20. Master Henry Burton in his Plen to an Appeale page 39. to 60. and in his Truth triumphing ouer Trent London 1629. cap. 17. Master Yates in his Ibicad Caesarem cap. 8. 9. 10. Master Wotton in his Dangerous Plot Discouered cap. 20. Master Francis Rouse in his Doctrine of King Iames. page 1. to 25. And my owne Perpetuitie of a Regenerate mans estate Edit 2. page 6. to 23. can abundantly testifie since therefore this first Anti-Arminian Position hath beene alwayes thus constantly vnanimously and vncontrolably maintained by all those seuerall Martyrs Praelates Doctors and approued Writers in all the successiue Raignes of these 6. English Monarches from the beginning of Reformation to this present oppugning its opposite Arminian Thesis as erronious and repugnant to the receiued Doctrine of our English Church we may safely embrace it yeaestablish it as the vndoubted Doctrine of the Church of England For the second of these Anti-Arminian Positions touching the freenesse of Gods Election and its in-dependancy on faith or will or workes or perseuerance or endeauors or any other condition or praeuious disposition in the persons elected it is vndoubtedly and manifestly warranted by the expresse words of our 13. and 17. Articles Of the 2. Article of Lambheth of the 14. Article of Ireland of our Common-prayer Booke and Homelies of the fore-cited Cathechisme and Quaestions figures which haue all relation to it of the Synod of Dort Article 1. and of Barrets Recantation in the Latine coppie section 6. where our 17. Article is verbatim recited To these I shall adde the concurrent plenary and copious attestation of Master William Tyndall Martyr in his Parable of the wicked Mammon page 70. 75. 78. 80. 88. 90. in his Answere to Master Moores Dialogue p. 259. Answere to his 2. Booke cap. 3. page 293. Answere to his 4. Booke cap. 10. page 329. cap. 11. page 331. 332. 337 in his Pathway into the holy Scriptures page 380. and in his Exposition on the first Epistle of Iohn cap. 3. page 410. 412. cap. 4. page 416. 417. 419. Of Master Iohn Frith Martyr in his Mirrour to know thy selfe page 84. 85. in his Declaration of Baptisme page 92. 93. Of Doctor Barnes a learned Martyr in his Treatise What the Church is page 246. and that Free-will of her owne strength can doe nothing but sinne page 274. 277. 278. 279. Of Master Iohn Harrison in his Yet about at the Romish Fox Zuricke 1543. In the dayes of King Henry the VIII Of learned Peter Martyr once Professor of Diuinitie in the Vniuersitie of Oxford Commentarie on the Romans 8. page 532. 533. 534. c. 9. page 700. to 714. in cap. 11. page 869. and Loci Communes Classis 3. cap. 1. sect 11. and 16. to 27. Of famous Martin Bucer once Diuinitie Reader in the Vniuersitie of Cambridge Commentarie on Romans 9. ver 11. to 27. and on Rom. 11. 4. 5. 6. Of Master Hugh Latimer Martyr Bishop of Worcester in his Sermon on the third Sunday after Epiphanie fol. 312. and on the Sunday called Septuagesima fol. 325. 326. 327. Of a Booke intituled the Summe of holy Scriptures by Stephen Garret as most suppose Printed 1547. in the 2. yeere of King Edward the VI. cap. 6. Of Thomas Beacon a Diuinitie Professor afterward a Martyr in his Sickmans Salue London 1580. page 412. 413. 414. Of learned Master Iohn Hooper Bishop and Martyr in his Declaration of the 10. Commandements Epistle to the Reader written Nouember 5. 1549. London 1588. Of Master Iohn Bradford Martyr in his Briefe Summe of the doctrine of Election and Praedestination a punctuall Treatise to our praesent purpose and in this Letter recorded by Master Iohn Fox in his Booke of Martyrs page 1505. Col. 1. Of Iohn Carelesse and Master Woodman godly Martyrs Master Fox in his Martyriologe London 1596. page 1742. Col. 2. l. 40. 60. and page 1809. 1810. Col. 1. in the dayes of persecuting Queene Mary Of Master Iohn Veron in his Fruitfull Treatise of Praedestination and his Apologie for the same dedicated to Queene Elizabeth Of Master Iohn Fox in his Martyriologe page 1505. 1506. Of Reuerend Deane Nowel in his Cathechisme on the Creed Why we call God Father and of the holy Catholicke Church Of Master Thomas Palfryman Treatise of heauenly Philosophy lib. 1. cap. 7. Of Master Robert Caundish in The Image of Nature and Grace fol. 8. fol. 45. to 57. cap. 9. fol. 100. to 110. Of Master Iames Price his Fanne of the Faithfull Epistle to the Reader and cap. 1. 2. 14. Of Master Robert Hutton Summe of Diuinitie Londâ—n 1565. cap. Of Grace and of Praedestination Of godly Master Edward Deering Lecture 9. and 27. on the Hebrewes Of Master Iohn North-brooke The â—â—ore mans Garden cap. 1. and 18. Of Master Arthur Gâ—rney A fruitfull Dialogue betweene Reason and Religion fol. 39. to 47. Of Master Aâ—wicke his Meditations vpon Gods Monarchie and the Deuils Kingdome cap. 6. 7. of incomparable M Hooker Discourse of Iustification sect 29â— Of Master Anthonie Anderson A goldly Seemon of Sure Comfort page 23. to 27. Of Master Thomas Sparkes his Confortable Treatise How a man may be assured in his owne Conscience of his â—lection Of Reuerend Bishop Babington Sermon at Pauls Crosse 1590. part 1. and 3. Of profound and reaâ—â— Doctor Fulke that Hammer of Haer tickes and Châ—mpion of truth Together with Master Thomas Carth wâ—â—ght Notes on Rom. 9. sect 2. 3. 5. and on 2. Peterâ— sect 2. Of Bartim us Andreas Sermon 2. on 〈◊〉 5. page 64. 65. 66. Of learned Doctor Mathew Haâ—â—on 〈◊〉 â—â—shop of Yorke De Electione Repâ—obatione Commentatio to whom I might adde Reuerend Doctor Whitgift Arch-Bishop of Canterburie and all those other learned Praelates Doctors and graue Drâ—ines who composed the Articles of Lambetâ— anâ— Barrets Recantation fore-ciâ—ed O solid Doctor Whitakers whom no man euer 〈…〉 rence or heard without wonder Câ—gnea Cantio page 2 to 18. Of profound Master William Perkins Of the Order and causes of Election and Reprobatiâ—nâ— cap. ◠〈◊〉 51. Tom 1. page 16. 95. to
on Ephesians 1. page 20. 118. Of Master Thomas Dâ—axe in hiâ— Worlds Resurrection page 3. 78. Of Master Downame in his Summe of Diuinitie Booke 〈◊〉 cap. 1. page 283. to 311. Of Master Christopher Sybthorpâ— his Friendly Admonition to the praetended Catholikes of Ireland cap. 7. 8. where this point is excellently handled Of Doctor Griffith VVillams his delights of the Saints page 7. 8. 9. 92. 93. Of Master Humfrey Sydenham in his Iacob and Esau or Election and Reprobationâ— preached at Pauls Crosse and of our eminent Dort Diuines Synod of Dort Article 1. and 2. in the dayes of our late King Iames. Of Doctor William Sclater his Exposition vpon the first Epistle to the Thessalonians cap. 5. ver 9. 10. page 447. 448. on Epistle 2. cap. 1. ver 11. page 68. 69. cap. 2. ver 13. page 183. Of Master Henry Scudder in his Christians daily Walke cap. 15. sect 3. page 432. to 438. Of Doctor Iohn Bastwicke Elenchus Religionis Papisticae cap. 9. page 194. to 198. Of Reuerend Bishop Carlton Examination of Master Mountagues Appeale cap. 2. 3. Of Master Henry Burton his Plea to an Appeale page 46. to 65. and his Truth triumphing ouer Trent cap. 17. Of Bishop Dauenate Expositio in Epist. Pauli ad Coloss. page 171. Of Master Francis Rouse his Doctrine of King Iames. p. 1. to 20 Of Doctor Ward in his Concio ad Clerum page 37. 38. Of Master Iohn Yates Ihis ad Caesarem cap. 1. 2. 7. In the Raigne of our now Soueraigne King Charles All these I say doe fully suffragate to this our third Anti-Arminian Conclusion not one authorized or approued writer of our Church that euer I could meete with so much as once oppugning or contradicting any of them therefore wee may embrace it as the vndoubted truth and doctrine of our Church Hee that desires to see more of this point let him reflect vpon all the Bookes and Authors fore-quoted in the first and second praecedent Positions which will plentifully instruct and satisfie him in it For the fourth of the recited Anti-Arminian dogmaticall Propositions against Vniuersall and sufficient grace or in plaine tearines against naturall Free-will it selfe for this praeâ—ented grace in truth and substance is no other since grace is proper and peculiar vnto some and nature onely alike indifferent common vnto all men as this vniuersall grace is It is directly iustified and backed by our 9. 10. 13. 17. Articles by the expresse words of the 7. 8. and 9. Articles of Lambheth by the 15. 25. 26. and 32. Articles of Ireland by our Common Prayer Booke passages here recited p. 18. 19. 20. Position 2. which are full and punctuall to this purpose by our fore-registred Homelies and Cathechismes figures 4 By the Synod of Dort Article 3. 4. Adde wee to these Master William Tyndal Prologue on Numbers page 16. Prologue on the Romans p. 41. Parable of the wicked Mammon page 65. 70. 74. 90. The Obedience of a Christian man page 162. An Answere to Master Moores third Booke page 306. Answere to his fourth Booke cap. 2. page 321. cap. 10. page 328. 329. 337. A Pathway into the holy Scriptures page 380. 381. 382. 384. Exposition on the first Epistle of Iohn cap. 2. page 401. cap. 4. page 416. 417. Master Iohn Prith A Mirror to know thy selfe page 83. 84. 45. Doctor Barnes That Free-will of her owne strength can doe nothing but sinne page 266. to 280. Master Iohn Harrison Yet a cause at the Romish Fox fol. 61. 62. 63. In King Henry the VIII his Raigne Stephen Garret The summe of the Scripture cap. 7. Printed 1547. Peter Martyr Loci Communes Classis 3. cap. 1. sect 29. 38. to 48. Commentarius in Romanos 5. p. 323. 328. 329. 330. in cap. 9. page 720. to 730. in cap. 11. page 797. 965. 966. Martin Bâ—â—er Commentarie vpon Iohn 5. ver 44. On Rom. 5. the latter end of the Chapter and on Rom. 9. Master Hugh Latimer Bishop of Worcester Sermon 3. on the Lords Prayer fol. 134. b. Master Iohn Bradford Treatise of Election and Free-will Bishop Hooper a Martyr Epistle to the Reader before his Declaration of the tenne Commandements which place makes wholy for vs if rightly vnderstood Master Beacon his sicke mans salue page 290. Master Richard Caundish his Image of Nature and Grace cap. 1. 5. 8. 10. where this point is largely handled Master Nowels Catechisme on the Creed part 1. Master Iohn Veron his Fruitfull Treatise of Praedestination fol. 66. to 85. 110. 111. 112. his Apologie for the same fol. 25. to the end Master Thomas Palfryman Treatise of heauenly Philosophie cap. 7. 8. Master Iames Price his Fanne of the Faithfull Epistle to the Reader and cap. 1. 3. Master Edward Deering on the Hebrewes Lecture 10. 14. Master Robert Hutton his Summe of Diuinitie of Free-will Master Iohn North-brooke his Poore mans Garden cap. 1. 4. 5. 6. Doctor Sparkes against Albines cap. 17. page 165. and his Comfortable Treatise for a troubled Conscience the 4. first leaues Bartimeus Andreas Sermon 2. on the Canticles page 64. to 70. Master Iohn Daniel his Excellent comfort to all Christians cap. 2. 3. 4. 5. 7. Master Iohn Anwicke his Meditations vpon Gods Monarchie and the Deuils Kingdome cap. 6. 7. 10. 11. Master Arthur Gurney his fruitfull Dialogue betweene Reason and Religion fol. 13. to 45. Learned Doctor William Whitakers Aduersus Vniuersalis Gratia assertores praelectio habitae Februarij 27. Anno Domini 1594. câ—ram honoratissimis Comitibus Essexio Salopiensi Rutlandiensi illustrissimis Baronibus DD. Montioy Burrowes Compton Sheafield Riche ornatissimis Equitibus Guil. Bowes Carolus Candish Robertus Sydney Georgio Sauil multos generosos on 2. Tim. 2. 4. Hardouicâ— per Thysium 1613. Reuetend Bishop Babingtons Sermon at Pauls Crosse 1591. on Iohn 6. 37. part 1. Doctor Fulke and Master Cartwright Answere to the Rhemish Testament Notes on 1. Tim. 2. sect 3. on Rom. 7. sect 7. 8. on Rom. 9. sect 3. 7. and sundrie other places Doctor Fulkes Defence of the English Translations against Martin cap. 10. Mathew Hutton Arch-Bishop of Yorke De Electione Reprobatione Commentatio Doctor Some Tractatus de Tribus Quaestionibus Quaest. 1. 2. Master Greenham his 14. Sermon page 355. Godly Instructions cap. 50. sect 16. page 757. Master William Burton his Dauids Euidence Sermon 4. on Psal. 4. 12. London 1596. page 83. to 88. Master Iohn Smith his Doctrine of generall prayer for all men Master William Perkins Of the Order of causes of saluation and damnation cap. 54. Tom. 1. page 107. 112. An Exposition on the Creed page 293. to 299. Of Gods Free grace and mans Free-will page 728. to 743. Babylon the praesent Church of Rome point 1. page 558. to 561. Commentarie on Galathians 3. Tom. 2. page 249. 250. cap. 5. page 327. 338. A Treatise of Praedestination page 621. to 642. Exposition of Christs Sermon on the Mount Tom. 3.
of Salisbury Expositio in Epist. Pauli ad Colossenses cap. 1. ver 12. page 78. 79. ver 14. page 89. to 93. ver 18. page 116. to 120. ver 27. page 172. 173. ver 28. page 182. 183. D. Ward his Suffragium Brittannorum Artic. 2. and Concio ad Clerum Doctor Goade and D. Feately in their Pelagius Rediuinus D. William Sclater Exposition on the first Epistle of the Thessalonians cap. 1. ver 10. page 92. to 97. cap. 5. ver 9. 10. page 447. to 454. ver 24. page 566. to 570. On Epistle 2. cap. 1. ver 10. page 53. 54. Master Vicars in his Pusillus Grex. Master Henry Scudder his Christians daily Walke cap. 15. Master William Pemble his Vindiciae gratiae page 53. to 158. Master Henry Burtons Answer to an Appeale page 64 c. Truth triumphing ouer Trent cap. 17. and in his Viols page 117. to 129. Master Wotton in his Dangerous Plot Discouered cap. 20. Master Yates in his Ibis ad Caesarem part 1. cap. 3. 4. 17. 18. 19. 20. 21. part 2. cap. 1. page 34. c. cap. 2. 7. With mine owne Perpetuitie of a Regenerate mans estate page 28. 29. All these concurrent witnesses vnanimously suffragate to this our Anti-Arminian Conclusion approuing iustifying defending it as the vndoubted truth and the resolued Doctrine of our Church against which no Orthoxe Writer of our owne hath hetherto concluded Now where as the Pelagians and Semipelagians in St. Augustines Hilaries Prospers and Orosius dayes and our Papists Pseudo-Lutherans Anabaptists Socinians and Arminians since obiect against this Conclusion that Christ tasted death for all men and the like These Authors who replie againe that Christ dyed and prayed onely for his Sheepe his Church his Elect his seed his rēnant his people his Israel his Sion his children his mēbers Beleeuers those that obey and feare him for many doe shape these generall Answers to those Scriptures First that Christ dyed for all men sufficiently that is in regard of the infinit merit of his death considered absolutely in itselfe alone which might if God had pleased sufficiently haue redeemed all men not actually effectually or meritoriously in regard of the reall intention benefit and application of his death which pertaines not vnto all Secondly indefinitly that is for all sorts all Nations sexes ages qualities callings and conditions of men whatsoeuer for some of all kindes not for all of euery kind Thirdly Pr omnibus electis dilectis for all and every of his Elect his Sheepe his Church of all ages Nations and conditions not for the whole latitude of all mankind whom he neuer actually Praedestinated to saluation Fourthly for all true beleeuers who by the worke and power of the Spirit are really inabled to lay hold on Christ by a true and liuely faith which faith is incommunicable vnto Reprobates peculiar to the Elect who onely doe enioy it Fiftly for all who are saued or whom God will haue saued there being no other meanes no other name by which men may or can bee saued but Iesus Christ alone Sixtly for all voluntate signi in respect of the externall tender of the benefits of Christs passion in the Gospell vnto all not voluntate beneplaciti in regard of his aeternall purpose designing or the inward efficacie of his Spirit applying the merits of his death to all Adde we to these replies some other of our owne First that Christ Iesus truely dyed for all men in regard of that assumed common humanity in which he suffered which extends it selfe indifferently vnto all not in respect of the essicacious Redemption which he merited by his suffering which is impropriated to the Elect alone Secondly Christ dyed indefinitely for all men in as much as no particular men whiles they liue on earth can truely say that they are actually excluded from the benefits of his death not because they are all particularly redeemed by his death Thirdly that he dyed for all men that is for his first-borne for the Seed of Abraham the Children of the promise and the better part of men who oft times denominate the whole especially in the visible Church where all are frequently stiled Saints beleeuers and the like because some are such not for the tares the chaffe the goates the thornes the stones the drosse the sonnes of Belial and perdition the dogges the swine the beasts or the vncleane or worser part whom God accounts no members of the mysticall body of the Catholicke Church for which Christ onely dyed so reputes them as beasts as the most infamous and vilest creatures not as men Fourthly that he dyed corporally for all in regard of the enlargement of some externall priuiledges as the vniuersall preaching of the Gospell the outward administration of the Sacraments with the participation of those ordinary blessings of peace and plenty the common endouments of the Spirit restraining grace some competent knowledge of God of Christ and of the mysteries of godlinesse probability and good hopes of saluation some relish of the Word of life and of the powers of the world to come which vsually accōpany them before peculiar to the Iewes alone but since Christs death made cōmon vnto all men to which I may add the general resurrection of al both good bad a reall fruit cōsequent of Christs death not spiritually in regard of those peculiar aeternal fauours of Redemption Iustification Sanctification and Saluation the portion the inheritance of the Elect alone which no reprobate either can or shal enioy Fiftly that he dyed for almen in that by his death he hath purchased an absolute soueraigntie and dominion ouer all to order rule and guide them at his pleasure and to passe sentence on them all at last according to their workes not because he hath procured an absolute enfranchisement from hell and death or praepared an aeternall Crowne of glory for them all which belongs to none but those who loue him and long for his appearance These seuerall answers warranted by Scriptures Fathers and the fore-quoted Authors will reconcile all seeming repugnancies of Scripture and answere all obiections against this fift Conclusion Before I passe ouer this Conclusion I must needs take off one principall daring obiection with which our Arminians doe encounter it in this Syllogisticall dispute That which euery man is peremptorily bound to beleeue must needs be true for God binds no man to beleeue a lye because he is truth itselfe But euery man as well the reprobate as the elect is peremptorily bound to beleeue that Christ Iesus dyed effectually for his sinnes since euery man is obliged to beleeue in Christ vnder paine of aeternall damnation Iohn 6. 29. 1. Iohn 3. 23. Marke 16. 16. Iohn 3. 16. 17. 18. Therefore that Christ dyed effectually for
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
by diuers Batchellors in Diuinity proceeded in the examination of the cause according to our Statutes and vsuall manner of proceeding in such causes whereby it appeareth by sufficient testimonies that Doctor Baroe hath offended in such things as his Articles had charged him withall There is also since the former another complaint praeferred against him by certaine Batchellors in Diuinity that he hath not onely in that Sermon but also for the space of these 14. or 15. yeeres taught in his Lectures preached in Sermons determined in the Schooles and printed in seuerall Bookes diuers points of Doctrine not onely contrary to himselfe but also contrary to that which hath beene taught and receiued euer since her Maiesties raigne yet agreeable to the Errors of Popery which we know your Lordship hath alwayes disliked and hated So that we who for the space of many yeeres past haue yeelded him sundry benefits and fauours here in the Vniuersity being a stranger and forborne him when hee hath often himselfe busie curious inalienarepublica broached new and strange questions in Religion now vnlesse we should be carelesse of maintaining the truth of religion established and of our duties in our places cannot being resolued and confirmed in the Truth of the long professed and receiued Doctrine but continue to vse all good meanes and seeke at your Lordships hands some effectuall remedy hereof least by permitting passage to these Errors the whole body of Popery should by little and little breake in vpon vs to the ouerthrow of our Religion and consequently the withdrawing of many here and elsewhere from true obedience to her Maiestie May it therefore please your good Lordship to haue an honourable consideration of the premises and for the better maintaining of peace and the truth of Religion so long and quietly receiued in this Vniuersity and Church to vouchsafe your Lordships good ayde and aduice both to the comfort of vs wholy consenting and agreeing in iudgement and all others of the Vniuersity soundly affected and to the suppression in time not only of these Errors but euen of grosse Popery like by such meanes in time easily to creepe in among vs as wee finde by late experience it hath dangerously begun Thus crauing pardon for troubling your Lordship commending the same in prayer to the Almighty God we humbly take our leaue From Cambridge the 8. of March 1595. Your Lordships humble and bounden to be commanded Roger Goade Procan R. Some Thomas Legge Iohn Iegon Thomas Neuill Thomas Preston Humphry Tyndall Iames Mountague Edmund Barwell Iames Chaderton THe seuerall obseruations from this Letter I haue briefely touched in the margent yet giue me leaue to trauerse them once againe since repetition will make them more obseruable First it is euident by this Letter that the Articles of Lambheth are no fained no priuate Articles or priuate spirits as some repute them since not only our two Arch-Bishops and their other Associates but euen the whole Vniuersity of Cambridge concurred in their composition in their two famous Doctors Tyndall and Whitakers men specially chosen by them for this purpose Secondly that the Articles of Lambheth which were afterwards printed at Cambridge by themselues and since that with the last Lectures of Doctor Whitakers were after their constitution approued and receiued by the Vniuersity of Cambridge who inioyed much peace and quiet by them which disproues that forged storie of Coruinus touching the reuocation of the Articles by Queene Elizabeth and of Bishop Whitgifts incurring a Praemunire and the Queenes displeasure by them Thirdly that the Articles of Lambheth containe in them no noualties but only the substantiall points of Religion taught and receiued in the Vniuersity of Cambridge the Church of England and consented vnto by the best approued Diuines both at home and abroad during the whole raigne of Queene Elizabeth Therefore we may safely embrace them as a full declaration of the professed and vndoubted Doctrines of our Church Fourthly that our Anti-Arminian Conclusions directly opposite to Barrets and Baroes Errors which this Letter mentions are the resolued and confirmed truth yea the receiued established and long professed Doctrines of the Chuch of England and the Vniuersity of Cambridge Fiftly that the Arminian Errors for these only were Barrets and Baroes Errors of which this Letter speakes are agreeable to Popery and quite contrary to the Religion taught and receiued in the Church of England euer since Queene Elizabeths raigne Sixtly that Arminianisme is but a Bridge or Vsher vnto grosse Popery yea a meanes to draw away Subiects from their obedience to his Maiestie and to bring in the whole body of Popery into our Church by little and little then all which obseruacions there can be nothing more punctuall or aduantagious for our Anti-Arminian positions more opposite or disaduantagious to these Arminian Errors Compare this Letter and its seuerall passages with the Recantation of Barreâ— with the Vniuersity Order formerly quoted and then it will be vndeuiably euident that our praesent Assertions were formerly held the vndoubted and resolued Doctrines of the Church of England by the whole Vniuersity of Cambridge and dare any of her Heads or members disclaime or disauow them now My second Euidence is the authority and resolution of my much honored Mother the Vniuersity of Oxford who from her Learned Diuinity Professor Peter Martyrs time who planted and propagated our Anti-Arminian Assertions in her in King Edwards dayes by his excellent Lectures on the Epistle to the Romans hath constantly to this very praesent embraced professed and publikely defended our present positions in her Diuinity Schooles as the vndoubted truth and Doctrine of our Church Witnesse the 4th Thesis of her incomparable Reinolds Sancta Catholica Ecclesia quam credimus est â—aetus Vniuersus Electorum Dei. Tractata in Schola Theologica Nouem 3. 1579. The solemne Anti-Arminian Lectures of her Reuerend and learned Regius Diuinity Professor Doctor Robert Abbot late Bishop of Salisbury De Gratia perseuerantia Sanctorum and De Veritate Gratiae Christi read publikely in her Diuinity Schooles in her Act time in the yeeres 1613. 1614. 1615. the professed Anti-Arminian Lectures of her vnparalled praesent Regius Diuinity Professor Doctor Iohn Prideaux De Absoluto Reprobationis Decreto De scientia media De Gratia Vniuersalâ— De Conuersionis modo De Perseuerantia Sanctorum De salutis Certudine and De salute Ethnicorum all which were solemnely read in her Diuinity Schooles at her publike Acts in the yeeres 1616. 1617. 1618. 1619. 1621. 1622. 1623. the publicke Anti-Arminian Lectures of her iudicious and learned late Lady Margaret Professor D. Sebastian Benefield De Sanctorum perseuerantia lib. 2. reade solemnely in her Schooles in the yeere 1617. and since that printed at Franckfort for their better dispersion into the parts of Germany in the yeere 1618. together with the late Act Questions of her proceeding Doctors of
difference between the cause and the effect The first principall and most proper cause of our Iustification and Saluation is the goodnesse and loue of God whereby he chose vs for his before he made the world After that God granteth vs to bee called by the Preaching of the Gospell of Iesus Christ when the spirit of the Lord is powred into vs by whose garding and gouernance wee bee led to settle our trust in God and hope for the performance of his promise With this choyce is ioyned as companion the mortifying of the olde man that is of our affection and last From the same spirit also commeth our Sanctification the loue of God and of our neighbour iustice and vprightnesse of life Finally to say all in summe Whateuer is in vs or may be done of vs honest pure true and good that altogether springeth out of this most pleasant Rocke from this most plentifull Fountaine the goodnesse loue choise and vnchangeable purpose of God he is the cause the rest are the fruits and effects Yet are also the goodnesse choise and spirit of God and Christ himselfe causes conioyned and coupled each with other which may bee reckoned among the principall causes of saluation As oft therefore as we vse to say that wee are made righteous and saued by saith onely it is meant thereby that faith or rather trust alone doth lay hand vpon vnderstand and perceiue our righteous making to bee giuen vs of God freely that is to say by no deserts of our own but by the free grace of the Almighty Father Moreouer Faith doth ingender in vs loue of our neighbour and such workes as God is pleased withall For if it bee a liuely and true faith quickned by the holy Ghost shee is the mother of all good saying and doing By this short tale it is euident whence and by what meanes wee attaine to bee righteous For not by the worthinesse of our deseruings were wee either heretofore chosen or long agoe saued but by the onely mercy of God and pure grace of Christ our Lord whereby we were in him made to doe these good workes that God had appointed for vs to walke in And although good workes cannot deserue to make vs righteous before God yet doe they so cleane vnto Faith that neither Faith can be found without them nor good Workes bee any where found without Faith And Fol. 68. Immortality and blessed life God hath prouided for his chosen before the foundations of the World were laid This Catechisme was published by King Edward the 6. his Authority in the yeere 1553. being the next yeere after the composure and publishing of the Articles of our Church which were first of all concluded vpon in the yeare 1552. being onely reuiâ—ed not framed or new composed in the yeare 1562. From whence I collect that this Catechisme is fully agreable to the true sence and meaning of our Articles and may well bee taken as a Comment or Explanation on our 16. and 17. Articles so that whatsoeuer is affirmed in this Catechisme is likewise affirmed by those Articles And if so then it is more then euident that our Articles doe point-blanke oppugne the Arminian mutabilitie of Predestination Election from Faith or Workes or any thing else foreseene in vs Free-will and vniuersall or sufficient grace the totall and finall resisting of the worke of grace and Apostasie from the state of grace together with the truth of grace in reprobates or castawayes all which are euidently refuted and condemned by this Catechisme as the figured passages will demonstrate Certaine questions and answeres touching the doctrine of Predestination Printed by ROBERT BARKER Anno 1607. and bound vp and sold with our English Bibles Question WHy doe men so much vary in matters of Religion Answere Because all haue not the like measure of knowledge neither doe all beleeue the Gospell of Christ. Qu. What is the reason thereof An. Because they only beleeue the Gospel and doctrine of Christ which are ordained vnto eternall life Qu. Are not all ordained to eternall life An. Some are vessels of wrath ordained vnto destruction as others are vessels of mercy prepared to glory Qu. How standeth it with Gods Iustice that some are appointed to damnation An. Very wel because all men haue in themselues sinne which deserueth no lesse and therfore the mercy of God is wonderfull in that he vouchsafeth to saue some of that sinnefull race and to bring them to the knowledge of the truth Qu. If Gods ordinance and determination must of necessitie take effect then what neede any man to care for hee that liueth well must needs be damned if hee be thereunto ordained and he that liueth ill must needes bee saued if hee bee thereunto appointed Ans. Not so for it is not possible that either the elect should alwaies be without care to do wel or that the reprobate should haue any will thereunto For to haue either good will or good worke is a testimony of the Spirit of God which is giuen to the Elect onely whereby faith is so wrought in them that being graft into Christ they grow in holinesse to that glory whereunto they are appointed Neither are they so vaine as once to thinke that they may doe as they list themselues because they are predestinate vnto saluation but rather they endeauour to walke in such good workes as God in Christ Iesus hath ordained them vnto and prepared for them to be occupied in to their owne comfort stay and assurance and to his glory Qu. But how shall I knowe my selfe to bee one of those whom God hath ordained to life aeternall Ans. By the motions of spirituall life which belongeth onely to the children of God by the which that life is perceiued euen as the life of this body is discerned by the sense and motions thereof Qu. What meane you by the motions of spirituall life Ans. I meane remorse of conscience ioyned with the loathing of sinne and loue of righteousnesse the hand of Faith reaching vnto life eternall in Christ the Conscience comforted in distresse and raised vp to confidence in God by the worke of his Spirit a thankefull remembrance of Gods benefits receiued and the vsing of all aduersities as occasion of amendment sent from GOD. Qu. Cannot such perish as at some time or other feele these motions within themselues Ans. It is not possible that they should for as Gods purpose is not changeable so hee repenteth not of the gifts and graces of his adoption neither doeth hee cast off those whom he hath once receiued Qu. Why then should we pray by the example of Dauid that he cast vs not from his Face and that he take not his holy Spirit from vs Ans. In so praying wee make protestation of the weakenesse of flesh which mooueth vs to doubt yet should not wee haue courage to aske if we were not assured that God
page 117. 118. 187. 219. 230. 242. 243. Commentarie on Hebr. 11. Tom. 2. 3. page 165. 166. Exposition on the Reuelation c. 2. ver 7. page 280. 281. on cap. 3. ver 4. page 333. 334. where this point is fully and excellently discussed Doctor Iohn Hill Life euerlasting Booke 4. Quaest. 4. 5. page 348. 349. 350. In the Raigne of Queene Elizabeth Doctor Reinolds Apologia Thesium sect 12. to 23. Doctor Andrew Willet in his Excellent Treatise De gratia Vniuersali where this point is purposely debated in his Synosis papismi page 881. to 918. Commentary on Rom. 5. Quaest. 38. 39. and Controuersie 23. Master Francis Trigge his true Catholicke cap. 1. page 27. to 44. Doctor Abbot Bishop of Salisbury in his seuerall Lectures De veritate gratia Christâ— against Arminius and his followers read in the Diuinitie Schooles of Oxford whiles hee was there Regius Professor London 1618. page 15. to 82. Master Thomas Rogers Analysis on Article 10. Proposition 1. 2. 3. Master Samuel Heirons Abridgement of the Gospell page 157. 158. Master Stocke The Doctrine and vse of Repentance page 169. to 171. Master Paul Baynes Commentary on Ephes. 1. page 352. to 380. Doctor Iohn Whites Way to the Church Digressio 41. 42. Defence of his way cap. 25. sect 10. 15. 16. 17. Sermon at Pauls Crosse section 8. Doctor Francis White Bishop of Norwitch in his Orthodox cap. 9. page 106. 107. 108. Doctor Field of the Church Booke 1. cap. 4. Doctor Ames Coronis ad Collationem Hagiensem Article 2. 3. Doctor Crakenthorpe in his Sermon of Praedestination Doctor Doue Bishop of Peterburrow in his Sermon against Vniuersall grace on 1. Tim. 2. 4. where he confutes Huberus Doctor Prideaux Lectura 3. 4. De gratia Vniuersali Doctor Benefield De Sanctorum Perseuerantia cap. 18. 20. Doctor Griffith Williams his Delights of the Saints page 30. to 42. Master Elton on Colossians 1. Edit 2. p. 87. 88. on Ro 8. v. 30. M. Samuel Crooke his Guide sect 8. 9. 10. 12. 18. 19. Doctor Thomas Taylor on the 32. Psalme Epistle to the Reader M. Elâ—athaâ— Parre Grounds of Diuinity page 240. 241. Master Thomas Wilson on Rom. 3. ver 10. on cap. 5. ver 15. 16. 17. on cap. 8. ver 33. on cap. 9. ver 16. Master Thomas Draxe in his Worlds Resurrection page 110. 111. Master Sweeper in his Sermon against Vniuersall grace Master Humphrie Sydenham his Iacob and Esau part 1. 2. 3. Doctor Boyes his Postills 4. Sunday after Easter pag. 317. to 320. on Saint Markes Day page 685. 686. Master Iohn Dâ—wnams Summe of Diuinitie lib 1. cap. 17. lib. 2. cap. 1. 2. 3. Sir Christopher Syhthorpe his Friendly Aduertisement c. cap. 7. 8. together with all our Dort Diuines Article 2. 3. 4. of that Synod in the Raigne of King Iames. D. Dauenat Bishop of Salisbury his Expositio ad Epist. Coloss. cap. 1. ver 5. page 45. verse 12. page 78. 80. ver 27. page 171. 172. 173. cap. 2. ver 3. page 266. 267. Bishop Carltons Examination of Master Montagues Appeale cap. 2. 3. 4. Doctor Goade his Pelagius Rediuinus Doctor Warde his Concio ad Clerum Doctor Featly his 2. Parallel page 14. to 20. Learned Bishop Vshâ—rs Answere to the Iesuites Challenge page 464. to 492. Of the Religion professed by the ancient Irish page 7. 8. Master Richard Bernard his Rheemes against Rome Proposition 29. page 247. 248. Master Francis Rouse his Doctrine of King Iames page 25. to 39. Doctor Sclaters Exposition on the first of the Thessa-Ionians page 300. 301. 438. to 455. on Epistle 2. cap. 1. ver 3. page 5. 6. ver 10. page 53. 54. cap. 2. ver 13. page 180. to 191. Master Anthony Woottons Defence of Master Perkins cap. of Free-will and A Dangerous plot discouered c. cap. 7. 8. 20. Master Vicars in his Pusillus Grex. Master Yates in his Ibis ad Caesarem part 2. cap. 7 page 157 c. Master William Pemble in his Vinditiae Gratiae page 54. to 112. where this point is largely and excellently discussed Master Henry Burton his Plea to an Appeale page 65. to 90. and Truth triumphing ouer Trent cap. 17. to which I might adde all those learned Authors of our Church who haue copiously discussed the point of Free-will with all the Authors in the three former Positions and my owne Perpetuitie of a Regenerate mans estate page 9. to 38. All these I say doe fully testifie that there is no such Free-will or vniuersall and sufficient grace deriued vnto all men by which they may repent belieue and be saued if they will themselues Now because this vniuersall Grace or Free-will in man is the onely center vpon which the whole fabricke of Arminianisme is erected by the vndermining of which alone the whole superstruction both of Pelagianisme Popery Arminianisme and Libertinisme are vtterly subuerted I will briefely oppugne it with these seuerall atheisticall blasphemous absurd and dangerous consequences which will necessarily result and issue from it and those conditionall and secondary Decrees of Praedestination which are built vpon it First it ouerturnes the euerlasting and irreuersible Decrees of Election and Reprobation for if euery man may beleeue repent and be saued if he will himselfe then it ineuitably followes that there is no aeternall nor immutable Decree of Praedestination either way whence our Arminians to support this rotten Idoll of Free-will are forced to maintaine a conditionall mutable generall and confused Decree of Praedestination onely which in truth is no Decree not absolute immutable and particular by which they vtterly abolish the whole Decree and Doctrine of Praedestination and then marke the consequence If no Praedestination no vocation no iustification no faith no saluation Praedestination being the originall fountaine of all these and the maine foundation both of grace and glory as the Scriptures and all Writers teach vs. Secondly it makes the fickle wauering and vnconstant will of man the very basis and ground-worke of all Gods immutable and aeternall Decrees concerning man where as God onely workes and orders all things as the Scriptures certifie vs according to the counsell of his owne will not according to the bent and inclination of our wills by which it subordinates God to man and subiects his aeternall purposes and vnalterable Decrees to sundry mutabilities to his dishonour and our great discomfort Thirdly it makes man an independent creature and exempts him wholy from the disposing and ouer-ruling prouidence of his great Creator it makes the great controwler of the world a bare spectator not an orderer or disposer of humane actions it causeth God with all his counsels and designes to daunce attendance vpon the will of man not man to depend vpon the soueraigne will and pleasure of his God for whose onely will and pleasure he was at first created as if God were made for man not man for God Fourthly it constitutes an absolute and independent being and will