THE CHURCH OF ENGLAND'S OLD ANTITHESIS TO NEW ARMINIANISM.  
Where in 7. Anti-Arminian Orthodox Tenants, are evidently proved; their 7. opposite Arminian (once Popish and Pelagian) Errors are manifestly disproved, to be the ancient, established; and undoubted Doctrine of the Church of England; by the concurrent testimony of the several Records and Writers of our Church, from the beginning of her reformation, to this present. By WILLIAM PRYNNE Gent. Hospitij Lincolniensis.  GALATIANS. 1. 9, 2. JOHN 10. 
If any man preach any other Gospel unto you, then that you have received, let him be accursed.  
If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him, God speed.  Vincentius Lerinensis contra. Haereses. Cap. 39 Quicquid omnes, vel plures uno eodemq, sensu, manifest, frequenter, perseveranter, velut quodam sibi consentiente magistrorum Concilio, accipiendo, tenendo, tradendo firmaverint, id pro indubitato, certo, ratoq, habeatur. 
London. 1629.   

TO THE HIGH AND Honourable Court of Parliament now assembled.  
RIght Christian, Honourable, and Religious Senators; that all-disposing Providence of our euer-blessed GOD, which hath lately Convented, and since that Centred you, with an unanimous and inflexible resolution, upon the examination of the several Innovations, Restraints, and Pressures of our much endangered Religion, to the great content and joy of all good Christians: hath at this time directed me to pen, and invited me to publish, this ANTI-ARMINIAN Index, (which here lies prostrate at your feet, imploring your most gracious and free Protection,) to further your religious and happy Proceedings, in the discovery and suppression of those Heretical and Grace-destroying Arminian novelties, which have of late invaded, affronted, and almost shouldered out of doors, the ancient, established, and resolved Doctrines of our Church; to the intolerable grief of all true Christian hearts; the exultation and triumph, of our Romish Adversaries; the provocation of God's heavy wrath and curse against us, (who hath blasted all our public Enterprises, since these Arminian Errors have crept in among us:) and to the great endamagement and disturbance of our Church, and State; which are like to sink and perish under them, unless your medicinal and helping hands forthwith support them. For me, or any other now to question: (as I fear too many do) Whether Parliaments have any true, or legal right, in the reformation, establishment, and rescue of Religion; in the explanation of our Articles, or in Church affairs; were but to dispute; not only our Non-Preaching, Plurality, Commenda, and Nonresident men, (the chief Fomenters of Popery and Arminianise, and the only Cavellers at Parliamentary proceedings in matters of Religion,) 
a Pluralities, Nonresidents, & Commendaes' which are tolerated and admitted by the Statute of 25. H. 8. cap. 16. 20. & 61. 1 & 2. Phil. & Mary cap. 8. 21 H. 8. c. 13. et 28. c 13. are disallowed by the Common Law.  out of all their Benefices and Ecclesiastical Promotions, (a happy and much desired work:) but even all our Bishops, our Ministers, our Sacraments, our Consecration, our Articles of Religion, our Homilies, Common-Prayer Book, yea, and all Religion out of our Church, which are no other way publicly received, supported, or established among us, but by Acts of Parliament, as I have more largely proved in a 
* Epistle Dedicatory to Mr. Cousins his cozening Devotions.  former Epistle. He who hath seriously surveyed the Statutes of our Kingdom, shall find Religion and Church-affaires, determined, ratified, declared, and ordered by Act of Parliament, and no ways else; even then when Popery, and Churchmen had the greatest sway, engrossing all Ecclesiastical jurisdiction to themselves alone: and shall we then doubt, whether Parliaments have any Conusance of Religion now? It is the positive Resolution of all the Fathers, of all Pro●estant, (and I think of most Popish) Divines: 
b See Mr. john Northbrooke his Po●re man's Garden. cap 48 BB Jewels Defence of the Apology pa●t 2. c. 2. Division 1. ●. 522. &c BB. Bilson of Christian subjection, and Antichristian Rebellion part 3. near the the end, where this point is largely proved.  That Kings, and temporal Magistrates, aught to be the chief Defenders and Patrons of Religion; the suppressors of Heresies, Idolatries, and false Doctrines: the principal Reformers of the Church: and they produce the Examples of Moses, joshua, David, jehosaphat, Solomon, Hezechiah, josiah, Constantine, Charles the Great, justinian, Theodosius, William the Conqueror, Henry the first of England, Canutus, Edgar, Edmund, Richard the second, Henry the fifth, King Iue, Alured, Ercombert, Ethelbaldus, and others: together with the Prophecy of Isay, cap. 9 13. King's shall be thy nursing Fathers, and Queens thy Nurses: the 17. of Deutr. 18. 19 Psalm. 2. 10. the 1 Tim. 2. 1. 2. Rom. 13. 1. 2. 3. jude 1. 2. and other Scriptures for to prove it. Why then may not our King, our Parliament, and Temporal Magistrates now, as well as heretofore, intermeddle with Religion, if all these examples, this conclusion pass for currant? Is it from any disability in their persons, because they are but Laics? Why such were all these Kings and Magistrates: Such were all the Ancient and Modern Reformers of the Church, that ever I could read of: Such were all our Parliamentary men in former Ages, 
c 2. H. 4. c. 15. 2. H. 5. cap. 7. 25. H. 8. c. 14. 31. H. 8. c. 8. 14. 32. H. 8. c. 15. 25 34. H. 8. c. 1. 1. Mar●ae Sess. 2. c. 2. 1. & z. Phil. & Mar. cap. 8.  who established Popery, and since that 
* 28. H. 8. c. 10 34. H. 8. cap. 1. 1. Ed. 6. c. 1. 2. & 3. Ed 6. cap. 10. 11. 12. 5. & 6. Ed. 6. cap. 1. 3. 12. 1. Eliz. c. 1● 2. 13. Eliz● c. 12. 8. Eliz● cap. 1.  abolished it, by public Acts of State, confirming that Orthodox and true Religion in our Church which now we all profess: yet none finds fault with them. Such a one was 
d See the History of the Waldenses, Book 1. c. 1ST  Valdo, that Citizen of Lions, the Father of the renowned Waldenses, or Protestans in France, and the original Author of the first open defection from the Antichristian Church of Rome: yet all good Protestants applaud this Act of his. Such are the Mayor part of our Ecclesiastical Commissioners, who yet determine of Heresies, false Doctrines, Schisms, and the sense and meaning of our Articles, yet no man quarrels or excepts against them. Why then should they deny this power unto Parliaments, because they are but Lay, which they acknowledge, and admit in these? Especially, since all our Churchmen are virtually included in our Parliament, and so suffragate to its Conclusions in our Prelates (the unquestionable judges of Points and Controversies in Religion) who are chief Members of this mixed Assembly, compacted both of Church and State, and so not wholly Lay or Civil, as some vainly fancy. Is it because Parliaments want Conusance or power to deal in Church affairs, and matters of Religion? How then was Popery heretofore implanted, since that exiled, and our present Orthodox Religion, with all its several circumstances, and adjuncts, estated, and lawfully settled in our Church by Act of Parliament; if Parliaments have no Legal, but only an usurped jurisdiction in Matters, Articles, Rites, and Tenants of Religion, as some Papists have averred, and the 
e BB. jewel, BB. Bilson, and Mr. Northbrooke letter (C) and Mr. Tyndall, Obedience of a Christian man pag. 137. 138.  forequoted learned Prelates and Writers of our Church refelled? Certainly if our Parliaments have such a transcendent power, as to authorise 
f 23. H. 8. c. 14.  Sheriffs in their Turns, and Stewards in their Leetes and Wapentakes, to inquire of heresy and haeretiques: as to enable 
g 1 Eliz c. 2.  justices of the Peace and Quorum, to indite and punish schismatic: as to 
h 27. H. 8. cap 15. 3 & 4. Ed. 6. cap. 11.  associate an equal number of the Temporalty with the Clergy, in collecting, ordering, and composing Ecsiasticall Canons, Laws, and Constitutions, for the regulating of Ecclesiastical Courts and persons, and the better ordering of the Church: As to 
i 1 Eliz. c. 1. 13. Eliz. c. 12. See ca 32. H. 8. cap 15. 31 H. 8. c. 14.  authorise his Majesty's Commissioners in causes Ecclesiastical, though Laymen (as many of them are) to exercise all Spiritual and Ecclesiastical jurisdictions, Privileges, Superiorities, Preeminences and Authorities, as by any Spiritual or Ecclesiastical power or authority hath heretofore been, or may lawfully be exercised or used, for the visitation of the Ecclesiastical State and persons, and for reformation, order, and correction of the same, and of all manner of Heresies, Errors, Schisms, and Ecclesiastical Abuses, Offences, and Enormities: much more have they jurisdiction of these things themselves; else they could not collate, or transfer such jurisdiction unto others. Is it then because the worthy, judicious members of our present Parliament, want learning, judgement, or sufficiency, to discern of Spiritual Truths? to understand the sense and meaning of our Articles which themselves long since 
k 13. Eliz. c. 12  confirmed? to distinguish Popish and Arminian Errors, from received, from undoubted Orthodox conclusions? or because they are so barbarously illiterate, or irreligiously ignorant, as not to know the obvious, professed, established, and long continued Doctrines of our Church, which every catechised Country Peasant, or Schoolboy can repeat? Alas, what English, Spanish, Romish spirit, can be so impudently absurd, so prodigiously intoxicated, as thus to idiotize, yea quite unchristen the Piety, and all-sufficiency of our selected Senate, the most judicious and supreme Counsel of our King and State? Can any man who knows their most accomplished abilities; their dexterity and insight in Religion, so much as once conceive, such a gross stupidity, or more than damnable and unchristian ignorance in this very flower of our Church, and Pillars of our State, as that the proper sense of our received Articles, or the long-continued, plain, 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 blind implicit faith upon them 
l See Doctor Whites way to the Tr●e Church. Digress 2.  to believe only as our Church believes, and yet to know no distinct particular Tenants which she doth believe? What, but to advance our Ecclesiastical Commissioners above our Parliament, in admitting them to be competent and able judges of Heresy, Schism, and of the sense and meaning of our Articles, when as the Parliament which confirmed them are not such? and to deny that privilege 
m Acts 17. 11. john 7. 17. ca 10. 4. 10. 15. 27 1 Cor. 12. 10. 1 Thes. 5. 21. 1 john 4. 1. 2. 3 2 john 6. 7. 10. Gal. 1. 7. to 11. Math. 7. 15. 2 Pet. 3. 17.  of judging Doctrines; trying spirits; proving all things, distinguishing the voice of Christ, and of his Spirit, from the voice of Strangers, thieves, and false seducing Spirits, to the prime and choicest of Christ's Flock, which is common to, inseparable from, the very meanest of his Lambs and Sheep? If then Parliaments have always anciently intermeddled with matters of Religion, by a constant, just, and Legal right: If there be now no sufficient disability, either in the Members, jurisdiction, 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 ratify the proper sense and meaning of our Articles, and the undoubted Doctrines of our Church: I see no cause why any Clergy men (unless they are guilty of Sophisticating, or betraying the Truths, and Doctrines of our Church; and therefore fear the doom of Parliaments, from which there is no evasion) should quarrel, or except against your pious progress in matters of Religion, (which most of all concern us) nor yet repine at Laics (as they do) for writing in their just defence.  
This stumbling-blocke of Parlimentary jurisdiction in causes of Religion, (which sticks and takes with many) being thus in brief removed; and your present Honourable proceedings in the examination of the innovations, and violations of the ancient Religion, and the resolved Doctrines of our Church, absolved from the unjust 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 Dogmatic Conclusions, which the Church of England, since her Reformation, hath always constantly embraced, ratified, and defended as her own; but those especially, which Popery and Arminianism have of late invaded. Yea, but how may Parliaments infallibly discern what Tenants are our Churches genuine Doctrines, when as both sides lay equal claim, 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 undoubted Theories.  
First, that the Church of England hath some certain, positive, particular, established, received, yea resolved Doctrines, which she may truly call her own: in which, all necessary Truths, (especially such, wherein the very marrow, efficacy, life, and power of grace, and all true Christian comfort do subsist) are actually, evidently, and fully comprehended: Else it will inevitably follow, that as yet she hath no sound Religion in her, and is as yet no true, no Christian Church.  
Secondly, that all these several Doctrines, are, not only cognoscible in themselves; but likewise publicly, individually, and distinctly known in our Church: else all our Articles, Preaching, writing, and Disputes, (together with the blood shed of our famous Martyrs, and all Apologies for our Religion) from the beginning of reformation to this present, are in vain; and we have 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, 
a Math. 11. 21. to 25. Luke 10. 12. to 16.  our condemnation shall be greater, than ever Sodomes' or Gomorrahs' were, who never had such means, such light as we.  
These two irrefragable Conclusions being thus praemised: This Quaere may be thus resolved: The only infallible way to determine, to find out the ancient, the undoubted Doctrines of our Church, is to compare them with the Rules of trial: The original Touchstone by which all Theological Conclusions must be examined, is the Scriptures: and these, (together with the Ancient Fathers, and approved Counsels) we dare to challenge as our own, if the naked truth of our Assertions were the thing in Issue: But our present inquiry being of a different nature, to discover the true Ancient Doctrines of our Church, and distinguish them from pestilent upstart Errors; we must here proceed by other Triers; even the Articles, Homilies, Common Prayer Book; the public Evidences, Records, and Declarations; with the concurrent Testimony of all the learned Writers of our Church: the only Grand-Iury-men to try, the best Evidences, the sole Witnesses to prove, the most impartial and able judges to determine the Doctrines of our Church. That which all these do jointly, clearly, fully vote, confirm, approve, and testify, a Parliament may safely declare, and ratify to be; that which they all, or most disclaim, a Parliament may justly censure not to be; the undoubted and resolved Doctrine of our Church.  
If then all these give up their joint and several suffrages for our Anti-Arminian Conclusions; If they all pass Sentence against their opposite Arminian Errors, (as this present Treatise will undenably prove them to have done) you may confidently declare, resolve, re-establish the one, as being; exile, yea damn the other, as not being, the Ancient, received, and undoubted Doctrine of our English Church.  
And why should you now make any doubt or scruple of passing such a sentence? Never were there any truths more copiously confirmed; more constantly defended; more positively resolved; more abundantly propagated; more generally Preached; more unanimously embraced; more uncontrolably published, more peremptorily established in our Church, than these Anti-Arminian Tenants, which I here present unto you: There is scarce one public (whether Ancient or Modern) Act, Record, or Evidence of our Church, since her Reformation hitherto, but doth in terminis, at least in substance, guy judgement for them: Scarce a learned or godly Martyr of note or eminency in our infant Church, but hath planted them with his hand, watered them with his blood. Scarce one Divinity Professor in either of our Universities; hardly an Orthodox or renowned Writer in our Church, from the beginning of King Edward the 6. his Reign till this very present: but hath subscribed them with his hand and feal, and transmitted them to posterity in some public Worke. Not one constant Preacher of a thousand, who hath not proclaimed them in the Pulpit. Scarce a Graduate in Divinity, but hath either in Lectures or Disputes, defended them in the School. Scarce an Act, or Commencement hath passed in either of our Famous Academies, wherein all, or some of them, have not been publicly affirmed in Divinity Exercises. Not one authorized or approved Writer of our Church (for I count not 
* Three of their books were not lycensed.  Barret, Thomson, Montague, or jackson such, the only opposites to them, that I know off, and those generally opposed, by all our Orthodox Divines) who did ever once oppugn them: Yea all such who have formerly but barked against them in their inconsiderate Sermons, have been forced to sing a public palinody for their pains: as the Recantations of Barret, Sympson, and others largely testify: And shall we now begin to question, whether they are the Doctrines of our Church or no? because some purblind, squinteyed, ideal Arminian Novellists, begin for to dispute it? What is this but to make a scruple, whether the day be light, or no; because Buzzards, and blinde-men cannot see it? or sottishly to inquire, whether the Sun stands centred in one constant climate, whiles the massy Earth wheels round; because one brainsick Copernicus out of the sublimity of his quintessential, transcendental Speculations, hath more senselessly, then Metaphysically, more ridiculously, then singularly averred it? Shall others wilful, gainful, and aspiring blindness, make us to doubt our eyesight? or shall the absurd and idle Quaerees of some Romish or Temporising Spirits, so unsettle us in our long-professed faith, as to cause us now to question the most positive, palpable, and resolved Principles of our reformed Religion? Yea so far to besot us, as to put us to this irrational, this frantic scrutiny; Whether that be the undoubted Doctrine of our Church, which she hath always hitherto believed, embraced, professed as a truth: or that rather which she hath always Diametrally opposed, yea censured as an Error? O let not us be so unchristianly, so Atheistically wavering in the Fundament all Tenants of our long-professed Faith, as that this Apostolical, Stigmatical brand of an admired subitane Galathian Apostasy; 
* Gal. 1. 6. cap. 3. 1. 2. 3. 4.  (I marvel that you are so soon removed from him, that called you into the grace of Christ unto another Gospel: O foolish Galatians who hath bewitched you, that ye should not obey the truth, etc.) With the disgraceful and soule-pricking obloquys of our insulting Adversaries (who will be apt to vaunt, that we now begin to doubt of our Religion, and fall back to them) should now justly seize upon us, for our halting in these oft, yea, 
* The Articles of Ireland composed 1615. & the Synod of Dort: 1619. 1620. have resolved all these points in terminis.  late resolved points, in which both we and our Forefathers have been so long instructed. Alas, why should Papists; why Turks, or Atheists thus reproach us: Where now is your reformed Religion, in which you have thus long reposed your Salvation, and embarked all your souls? Where is the Faith, the Doctrines of your Church, which you have thus pertinatiously embraced since your revolt from Rome? Where is the precious blood of all your glorious mocke-Martyrs, in which you have so long gloried? Where the Orthodoxy, Learning, and Solidity of your much renowned Academies? of your unparalleled Martyr, Bucer, Tyndall, Latimer, Beacon, Cranmer, jewel, Nowell, Veron, Fox, Fulke, Reinolds, whitaker's, Hooker, Hutton, Cartwright, Hill, Babington, Willet, Perkins, Abbots, Field, Crakenthorpe, Whites, Usher, Prideaux, Ward, Benefield, Sharpe, Sybthorpe, Ames, Featley, Wilson Carleton, Davenat, Morton, Goad, Belcanckquall, Burtons', your imcomparably learned King james, (the Phoenix of his Age, and eminentest of his rank for solid learning) with all your other Centuries of Writers in which you so much triumph? Where the Authority of your Church, you Parliaments, or your Articles; that you now begin to doubt, yea, question and re-examine the truth and verity of these dogmatic Conclusions, which all these have planted, watered, sealed, and settled thus among you? What a shame, a brand a downfall will this be to our Religion? What an inexpiable blemish, and intolerable disgrace to all our godly Martyrs; to these our famous Writers; to our learned Sovereign of blessed memory; to his two unparallelled Predecessors Queen Elizabeth, and King Edward: to our whole glorious, and flourishing Church, since the beginning of her Reformation to this present? What a grief, a heart-breaking to all faithful members of our Church & State? yea, what a dangerous Precipice, and fatal overture to all our souls: if we should now begin to pluck those foundations up, on which we have thus long built, the hopes, the structure of our eternal happiness: or to call that into question, which we have so oft resolved for the undoubted Orthodox belief and Tenent of our own; yea, of the Catholic and Apostolic Church of Christ, from age to age, which can never totally, nor finally err in Fundamental truths?  
Memorable is the answer of that blessed ancient 
b Eusebius Eccles. Hist. l. 4 cap. 15. Niceph: Calist Eccles. Histor. l. 3. c 34.  Martyr, Policarpus, when he was urged by the Proconsul to blaspheme and deny Christ, that so he might escape: Fourscore and six years (saith he) have I served him, neither hath he offended me in any thing; and how can I now revile or deny that King, which hath thus kept me? Surely not to ascend to Wickliff, Bradwardine, Bede, or Anselm (who all concurred with us in our present Tenants) but to confine ourselves unto the Ages of those later Martyrs, and Writers of our Church, which I have here recorded: I can safely say, (and I hope I have sufficiently evidenced it in the ensuing Catalogue: that our Church hath 
* Mr. Tyndall with whom we begin our Catalogue was Martyred in the year 1536. john Frith in the year, 1533. Dr. Barnes in the year 1541. King Edward was crowned in the year 1546. So that these points have continued in our Church well-nigh an 100 years.  this fourscore and six years, and more; even constantly embraced, and defended these Anti-Arminian Theses, neither did they ever offend, or do her harm in any thing: (yea, they have been so far from preiudicing, or offending, that they have accumulated her with all varieties of blessings, of contentments, making her 
c Isay 51. 3.  as the very Eden, and Paradise of God, while they dwelled in peace within her, whereas now she ebbs and sinks together with them:) And shall she now prove so ungrateful to her gracious God; so injurious to these blessed truths, (wherein the very marrow of all true Christian comfort, yea the strength, the ground and certainty of our Salvation rest, though some have ●leited them as mere curious, and nice Disputes,) as now to question, yea silence and restrain them, when they have thus long kept her in such peace and glory, as 
* Prisca parennescit, aequalem poster● nullum Exhibitura dies: praeteritis m●li●r ma●orque futuris. Cambdeni Briton. pag. 160.  no former age hath ever matched, nor subsequent days ha●e hopes to parallel? What, shall we thus requite the Lord for these his documents, wherein his incomprehensible Wisdom, Freedom, Mercy, justice, Power, Grace, and glory, shine forth in greatest lustre; as after all the good they have brought upon us, to disinherit them of their ancient Freedom, and by certain Politic, and insensible gradations to shoulder them out of our Church; that so Popery and Arminianism (the fertile mothers of all licentious dissoluteness) may possess their throne? Shall we thus repay our blessed Martyrs for all their glorious sufferings, as now for to dis-martyr, yea, uncrown, and tread them under foot, by disputing, or doubting these Theological positions, which they have canonised, and sealed to us with their blood? Shall we thus retaliate the very Pillars of our Church, and Patrons of our Faith, even all our learned Writers, as to brand them for illiterate, erroneous, and seducing Novellers, to their eternal infamy, in rooting up these fundamental Truths which they have planted; or re-implanting those Pelagian, Arminian, Popish Errors, which they all have laboured to extirpate? Shall we now prove so unnatural to our Mother Church, as to rip up her womb that bare, or cut off her duggs that nourished us, in offering violence to these her sacred Assertions, which did at first beget us unto grace, and now cherish and prepare us unto glory? Or shall we be so injurious, so destructive to our own distressed souls, as to strip them naked of all celestial comforts? to unbottome them of all their hope and stay? or to leave them destitute of Salvation, in depriving them of all these sweet and ravishing cordials? in dis-lincking that Golden, that Adamantine chain of God's immutable and free Election; whereon their very happiness, comfort, and Salvation are alone suspended? Let this, let this, be far from all our thoughts; at leastwise from our practice. far be it from any of us, especially, from you right Christian Worthies, entrusted with the care and safety of Religion, as to question or doubt of these Orthodox, these sweet Conclusions, so long estated, so oft resolved in our Church, without any retractation, or control.  
Your only care, your work is now, to defend, to settle them, not dispute them; to damn, yea, quite extirpate their opposite Arminian Errors, (which like Tares spring up apace among us, and overgrow our Wheat,) not to honour, countenance, or equalise them with them, by putting them both to trial: to question, censure, and condemn, their audacious open Adversaries, their secret dangerous Master-underminers, 
d Sunt enim quidam qui sustissime damnatas impietates, adhuc liberius defendendas putant: et surt qui occultius penetrant domos, et quod in aperto non clamare metuunt, in secreto seminare non quiescunt. Sunt autem qui omnino siluerunt magno timore compressi: sed adhuc corde retinent, quod ore iam proferre non audent, qui tamen possent fratribus ex ●rioreipsius dogmatis defensione esse notissim●● Proinde alii seuerius● coercendi, alii vigilantius vestigand●: alii tractandi guidem lenius, sed non segnius sunt docend●, ut si non timentur ne perdant, non tamen negligantur, no pereant. Aug. Epist. 105. Sixto. It was his speech of the old, I may as truly apply it to our new Pelagians.  who are of different ranks, and must be dealt with in a various manner;) not to discuss their verity, of which our Church was never yet suspicious, in the least degree. Proceed, therefore as you (God's name be blessed) have already done: to inquire out the Heads, the Nurseries, roots, and grand Protectors of our Popish, our Arminian mongrel rabble, (which swarm like Locusts in our Church of late) combining both together (as is justly feared) to eat out our Religion by degrees, to spoil us of these temporal immunities, of those celestial treasures of Gods saving truth, which are far dearer to us, than our dearest souls: and when you have once discovered them (as you may quickly do, since practise, fame, and jealousy have made them so notorious,) it will be worth your labour to hew them down with speed, both root and branch, at once; else all your superficial hacking of some smaller Issues, will but increase their growth, augment their strength, and multiply their fruit, their branches, and all-daring practices, when the time, the fear of lopping are but passed over. Trampling we know on Camomile stalks, doth but make them grow the thicker, spread the faster: it is the breaking, not the bruising of the root that kills it. The mowing down of weeds, of grass; the lopping off of lesser branches doth never hinder, but advance their growth; not lessen, but augment their number: The roots must first be stocked up, or else the blades, the stalks, the branches will not, cannot wither, or give over budding. Strike therefore at the roots, as well as at the branches of these prevailing Factions, else all your lopping, will turn but into pruning: your launching into festering; your medicine into poison, to kill our Church the Patient, but strengthen her diseases, which have hitherto got ground upon us, by all those former Parliamentary lenitives and verbal purges, which your Medicinal skill applied to them.  
It is noted of Pelagianisme, (of which the doctrinal part of Popery, in the points of Grace, and the whole body of Arminianism are the revived ashes, and new-raysed Ghosts,) 
e Illustris olim protulit Britannia dogma hoc super●●●●, etc. Festus Hommius in Co●onidem Gulielmi● Arnesij.  that it took its rise in England, 
f Hierom. adversus Pelagium ad C●isiphontem: Argumentum: Prosperi Cronich●n. Bibliothecha Patrun: Tom. 5. pars 3. pag 1●2. Bede. Ecclesiast. Hist: Gentis Anglorum lib. 1. c. 10. Meredith Hammers Chronograph p. ●89.  Pelagius the Father of it being himself a Britain, and a Monk of Bangor: What a regained Honour were it to our Nation; What an inutterable benefit to our Church; What a glory to this your Honourable and great Assembly, if you could now at last eternally inter it in the soil that bore it; and make its ancient (now its second) womb, its last, its endless Grave? It was said by one of note, some few years past: (and I wish it may be Prophetically true at least.)  
g Festus Hommius in Core●idem. Guliel●●i Amesi●● 1618.  Tulit malum hoc & sustulit Brittania●: 
That England had both hatched and destroyed this monster of old, of new Pelagianisme, which Arminius and his followers had then newly raised from Hell, to which it was of old condemned: But alas, we see its living, and springing up like Hydra's heads; It's former 
* Multae dum leviter corriguntur saepius maiorae co●surgunt. Cabilonense Concil. 1● Can. 13.  over-indulgent decapitations both at Dort, at home, being but a blood-letting to increase its future vigour, not a fatal blow to bring it to its final period; because it cut not off those master-veines which gave greatest, though but hidden life and growth unto it. O therefore give, and strike it, and its Arminian Issue now at last, a final, fatal, and heart-killing blow, which needs no iteration; and bury them this once so deep, so sure, that they may never need a second Funeral.  
But how you will say, may this be done? I will inform you in a word or two.  
It is Storied of the 
h Math. 27. 60 to the end.  chief Priests and pharisees (who were ever the greatest and most embittered enemies to Christ and his Apostles, as their successors, who will needs be styled Priests, have since been to his members,) that having crucified our blessed Saviour, because they would be sure to keep him from rising from his grave again, according to his promise: they did not only suffer him to lie entombed in a rocky Sepulchre, to the door of which there was a great stone rolled: but they likewise went and made the Sepulchre sure, sealing the stone, and setting a watch, for fear lest his Disciples should come by night, and steal him away, and say that he was risen. What these vile miscreants vainly did in Antichristian, do you Right noble Christians, in true Christian Policy: Pelagius with his late-born brat Arminius, hath been oft times buried by sundry 
a Concilium Palestinum● Africanum. Arausicyaum:  Ancient, (some 
b Synod of Dort, 1619. 1620. Convocation of Ireland, 1615. in their Articles then composed  Modern) Counsels, and 
* Hierom. contra Pelagianos Augustin. 7. Tom-pars. 2. Prosper. Fulgentius Bernard. Orosius. Bradwardine.  Fathers of the Church, but yet they have always risen from the dead again, to the great disquiet of all true Christian Churches: If then you chance to crucify them once again (as now we hope, we pray you may, for fear their life prove all our deaths: they being the Archest Traitors to our Church, our State, our souls, and saving Grace:) you must not only see them entombed for the present, though it be in graves of stone: but likewise watch, and seal their Sepulchers, making them sure for all succeeding Ages, by some inexorable, strict, and vigilant Acts of Parliament, which no Charm, no Wile, no Force, or Policy may evade; Else their Disciples will come by night again, (as they have oft times done) and steal them quite away; and not only say, but to our great disturbance, prove; that they are once more risen from the dead: So shall their last resurrection be far worse, our second danger, your latter Error, far greater than the first; which God forbid.  
Now the GOD of grace, and wisdom, so aid, direct, and guide your Honours with his Spirit, in this great weighty Work, (which needs an heavenly power to accomplish it:) that we, to our unutterable joy and comfort, may now at last behold, our drooping and declining Orthodox Religion (the only Centre, Pillar, Bulwark, Garrison, Honour, Treasure, and conserver of our declining State, which ebbs and flows together with it) revived, advanced, established, and secured once again, against all Foreign, all Domestic hostile Forces, all Stratagems that oppugn it: and that all our eyes may see with triumph, all Popery, all Old, all New Pelagianisme, with all the grand Fomentors, and Master-springs that feed them, (in despite of all their new-erected and much adored Altar-Idols,) arraigned at your dreadful Bar, condemned at your great Tribunal; executed before your faces: laid dead and prostrate at your feet: interred in some brazen Dungeon; yea sealed up, and strictly watched with such environing, cautelous, ir-repealable, and adamantine Laws, as may so press them down for all eternity, that they may never raise themselves, nor yet be raised in our Church again.  
Amen. Amen.  Your Honours in all humble service, whiles you stand for Christ, Religion, Church, or Country. WILLIAM PRYNNE,  

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

a In●egritas praesidentium, salus est subditotum. Nam totius familiae Domini status et ordo nutabit, si quod requiritur in corpore, non inveniatur in capite: Leo Epist: 87: cap: 1  in whose pious integrity, and industrious vigilancy, the chiefest safety; in whose unfaithfulness, negligence, or insollidity, the greatest hazard, the inevitablest danger of our Protestant Church, and long professed religion are suspended: I here most humbly tender unto your fatherly and pious considerations, an vninterrupted Antithesis of the Church of England, from her very first reformation to this present, against that 
b O●osius, De Libertate Arbitrij Apolog: contra Pelagium, styles it: Nefaria haeresis: venatissimorum dogmatum abominatio; serpens, suffocansque halitus;  most venomous Semi-pelagian heresy, and those Arminian Novelties, which have of late invaded, yea much endangered her ancient, established, and professed Doctrines, which your Ecclesiastical 
c Beneficium datur propter officium, Concil: Lateran, sub Leone 10, Sess: 9, curius Concil: Tom: 4. pag. 635: B.  Dignities, and frequent Subscriptions to the Articles, Homilies, & Tenants of our Church, engage you in a more special manner to protect.  
It is not, yea it cannot be unknown to your gravities, that old Pelagius, and Faustus, who have lain dead and rotten in their graves 1100 years, or more, have by a kind of 
d See Plutarch De his qui sero a Numine puniuntur. Diogenes Laert lib 8. Pythagoras. Platonis Phaedon: Tertullian de Anima, Hierom. Epist. 59 cap. 2.  Pythagorean Metempsy chosis, revived in Arminius and his followers now of late, (as 
e Haec venenatissimorum dogmatum abominatio habet etiam nunc viventes mortuos, mortuosque viventes. Nam Crigines, Priscillianus, et jovinianus olim apud se mortui in his vivunt; et non solum vivunt, verum etiam loquunt●r; nunc vero Pelagius et Caelestius in his viventes mortui, ecce adversus Ecclesiam, quod mi erum est; et quod multo m●erius est in Ecclesia palam sibilant, &c Orosius de Libertate Arbitrii contr. Pelag. Bibl. Patrum, Tom 15 p 144.  Origen, Priscillian, and jovinian did in them) and not only spoken openly against the grace of God, and doctrines of our Church, which is miserable; but even publicly preached and written against them in our Church, without any Ecclesiastical censure or control; which is far worse: It was the complaint of a Reverend and learned Prelate of our Church about some ten years since, in an Epistle Dedicatory unto his Majesty then Prince of Wales: 
f Teterrimus hal●tus nostras quoque partes nescio quo vento●● impetu perflavit, et Theologos nost●os nonnullos ita de nentarit, ut relicto fi lei trito, et proba●o tramite, ●n Arminii ansractas et praecipicia se commiserint, et dogmate etiamnum destruant Articulos Religionis, quos prius propria subscriptione confirmarunt. Robertus. Abbot Episc, Salisbuciensis, De Gratia et Persev, ●anctoru●, Epist. Ded●  That the stinking vapours of Arminius (whose heresies he there learnedly encounters) had been blown over from the Belgic shores upon our English coast, and so infatuated some of our Divines, that leaving the beaten and approved path of faith, they betook themselves unto the crooked ways and praecipices of Arminius, destroying the Articles of our Religion with their Tenants, which they had formerly confirmed by their own subscription. What he lamented and condoled then, we have much more cause to complain of now; when as these contagious vapours have not only dangerously infected many, but likewise animated some 
g Stat ergo Goliath, proh dolour, in Ecclesia, superbia immanissimus, carnah potentia tumidus, omnia se per se posse confidens et non solum stat; verum et provocat; simulque per dies plurimos sanctum Israel manifesti timoris exprobrat: Orosius contra Pelag Apologia.  Goliahs', to bid professed defiance to the host of Israel in Arminius his quarrel, and to take up arms in his defence, against the oft resolved and subscribed Doctrines of their Mother Church, who hath enriched them with sundry favours; and yet alas, 
h Orosius Ib.  Ab Ecclesia siquidem haereseos impugnator expellitur, et nutriri in sinu Ecclesiae haereticus invenitur: the impugners of Arminius his Champions have been questioned, and molested; when as they were never hitherto once publicly convented by any Ecclesiastical jurisdiction, for these their dangerous Innovations.  
When these Arminian Errors were first broached by Barret, and Baro, in Queen Elizabeth's happy Reign, the zeal of our 
i See pag. 10. to 14. 120 to 123. 127, 128, 129.  Reverend Prelates, and 
k See pag 42. to 48. 120. to 1●5.  University heads was such; that they forthwith proceeded judicially against them, not suffering them to rest or harbour in our Church: But alas the 
l Fugit mercenarius a r●ctitudine iust●tiae, a defension Ecclesiae, a liberatione Patriae, vel amore blandientis, vel timore persequentis. Bernard ad pastors Sermo Col. 1730 D.  cowardice, indulgency, and luke warmness of our age is such, that 
m Et quidem isti sortiti sunt, ministerii locum, sed non zelum. Successores omnes cupiunt esse, imitatores pauci Bernard Sermo ad Cle●um in Concilio Rhemensi Col. 1727, 1728. & sermo super Cantica Col. 802. D.  those who have succeeded them in their Episcopal Dignities, 
n Operarii quanto rariores in terris, tanto chariores in coelis habentur. Bernard ad Pastores sermo. Col. 1729. E.  not their zeal, (some few only excepted, whose paucity indears them more to God, to man; and 
o Magna laus pa●corum inter malos inquinatos ●ugi virtutum nitore immaculatis vestibus permanere. Primasius in Apocalip lib 1 fol. 5. B.  adds unto their praise) have scarce so much as once opened their mouths in public, against those Arminian 
p Fu●es sunt omnes haeretici: high sunt Fures et Latrones qui veniunt in vestimentis ovium, intrinsecus autem sunt jupi rapaces quotquot autem venerunt fures sunt et Latrones: Fures latenter nocendo, latrones aperte saeviendo: Bernard ad pastors Sermo, Col. 1730. D.  thieves, and robbers, who by their secret policies, and public writings, have lately preyed upon the sheep and Doctrines of our Church.  
But now, since our religious Sovereign hath publicly professed in his late 
q page 42  Declaration to all his loving Subjects; to maintain the true Religion and doctrine established in the Church of England, (of which the Anti Arminian Tenants comprised in this Antithesis are the chiefest branch) without admitting or conniving at any backsliding, either to Popery, or Schism: and 
r page 21  hath called God to record, that he will never give way to the authorising of any thing, whereby any innovation may steal or creep into the Church, but preserve that unity of Doctrine and Discipline established in the time of Queen Elizabeth, 
s See here p: 10 to 14: 42: to 48. 120. to 130.  (In whose Reign Arminianism was particularly exiled, ●ndour Anti-Arminian Assertions settled in our Church:) whereby our Church of England hath stood and flourished ever since: Since King Edward the 6. Queen Elizabeth, and King james of blessed memory, (an 
t See pag. 58, 59  implacable, professed Antagonist to Arminianism, to Arminians, to his dying day) with all our learned Prelates, Divinity Professors, authorized Writers in their reigns; and our godly Martyrs in King Henry the 8. and Queen Mary's days, whose names and works I have here particularly recorded in their order: since the Fathers and Counsels of the primative Church: the primitive and modern Churches of England, Scotland, and Ireland, with their several established Articles, Homilies, Catechisms, Leiturgies, and Records: (as I have here infallibly demonstrated:) together with the late dissolved Parliament, have professedly oppugned, and solemnly condemned those Semi-Pelagian and Arminian grace-annihilating Errors, which have lately crept into our Church; embracing, authorising, and establishing their Opposite Positions as the Orthodox, Catholic, and undoubted truth. Let me now beseech your Piety's, as you tender the honour of God, the glory of his grace, (which should be dearer to you then your dearest souls,) as you would gain the love, and discharge the trust of your blessed Saviour and 
u 2 Pet: 5. 4. Hebr: 13: 20.  Master-shepheard jesus Christ, 
x Hebr: 13. 17 1 Pet: 5. 2, ●, 4 2 Cor: 5-10 Frattes aliam Synodum pronuncio vobis ubi Dominus sedebit in judicio; et ibi omnes nos oportet repraesentari; et ibi Deus iuste iudicabit orbem terrarum. Ibi omnes nos oportet repraesentati (nisi quod dici nefas est, mentiatur Apostolus) sive sit Papa, sive sit Cardinalis, sive Archiepiscopus, sive Episcopus, sive diues, sive pauper, sive doctus, sive indoctus, ut referat unusquisque rationem de his quae gessit in corpore, sive bonum, sive malum, Et si reddenda est ratio de his, quae quisque gessit in corpore suo; heu quid fiet de his quae quisque gessit in corpore Christi, quod est Ecclesia? etc. Bernard: ad Clorum in Concil: Rhemensi Sermo, Col, 1725. E.  who will summon you ere long before his dreadful Tribunal, to render an account of all the stewardships and souls committed by him to your charge, (which we may justly fear, 
y Messis quidem multa, et saccrdotes multi, et mercenarii multi, sed operarii pauci: Isti voraciori ingluvie lucrorum, infinitas exigunt pecunias: his insatiabili desiderio inhiant; pro his, ne amittant, timent, et cum amittum, dolent● harum in amore quiescunt. Animarum nec casus reputatur, nec salus, Bernard Ibid: Col 1726. D. 1719. E  too many slothful Ministers who fish for tithes, not souls, do much neglect, as being seldom resident at their charge, which they scarce ever saw; but never resident in their pulpits, into which they seldom climb:) As you respect the peace and happiness of our Church, in which you are advanced; the safety and dignity of our long professed Religion to which you have subscribed; in which you have been borne, bred, and nourished: the honour and 
z Aman, coli, diligi, maius imperio est: Symmachi Relatio: Ambr. Tom. 5. p. 96. E.  popularity of our Religious Sovereign, by whom you are now entrusted with Religion, as 
a See his Majesty's Declaration, p 20, 21.  with his chiefest treasure; 
b Subditi minus meruunt iniurias ab eo Principe quem religio 'em, et Deorum cultui deditum arbitrantur; cique velut commilitones Deos et adiutores habenti minus infidiantur. Arist. Polit. l. 5 cap. 11. sect. 131. Magna, praeclaraque res est, quum in aliis universis, tum in Imperatore; religiosum esse, et fidei servantem, talemque cognitum esse. Zenophon. Orat, de Agisilao Rege. p 664. D.  the conservation of whose purity and freedom, will most ingratiate, endear his Majesty to all his faithful Subjects, 
c Errat, si quis existimat tutum ibi esse Regem, ubi nihila Rege tutum est. Securitas securitate mutua paciscenda est. Vnum est inexpugnabile munimentum amor civium, etc. Sencca de Clementia l. 1. cap. 19  whose love will prove his strongest guard, his richest mine and best supply. As you would faithfully discharge that great Episcopal trust, and dignity, which now rests upon your shoulders; not as a mere 
d Castorinas quaerimus et sericas vestes. Et ille inter Episcopos secredit altiorem, qui vestem induerit clariorem. Ambr. De Dignitate sacerd c 5. Vbi proh dolour reperiemus Episcopos, qui post adeptam dignitatem in humilitate se contineant Nempe superbia iis occasio est ut ad tantam dignitatem aspirent, ut in ovile Christi impudenter irrumpant; cum tamen per Psalmistam Dominus dicat: Non habitabit in medio domus meae qui facit superbiam, etc. Ministri Christi sunt, et serviunt Antichristo: honorati incedunt de bonis Domini, cui honorem non deferunt: un le hine est iis quem quotidie videmus, meritricius nitor, histrionicus habitus, regius apparatus. Ind aurum in fraenis, aurum in sellis et calcaribus. Plus nitent calcaria, quam altaria. Ind mensae splendidae et cibis et scyphis. Ind commessationes et ebrietates Inde cythara, et lyra, et tibia, redundantia torcularia, et promptuaria plena, eructantia ex hoc in illud. Indedolia pigmentaria, inde referta marsuria. Huiusmodi sunt et volunt esse Ecclesiarum Praepositi, Decani, Episcopi, et Archiepiscopi, etc. Dicite ergo Archydiaconi, dicite Presbyteri, dicant etiam Pontifices, in fraenis, in sellis quid facit aurum? In vestimentis tantus ornatus? In cibis tam supersluus apparatus? Esca ventri, et venter escis, Deus autem hunc et has destruct. Quis obsecro, Laicorum avidius Clericis quaerit temporalia, et ineptius utitur acquisitis? Cum tantu● fastum videant Laici in supellectile Clericorum, nun per eos potius imitantur ad mundum diligendum quam ad negligendum? Medice cura teipsum: si mundum praedicas contemnendum, contemn tu prius, et ad ipsum essicacius alios invitabis. Non sic profecto est, sed sicut populus sic et sacerdos: sicut Laicus sic et Clericus. Vterque cupit, uterque diligit mundum et ea quae in mundo sunt. Laicus tamen cum labour, sed Clerici sine labore volunt possidere totum mundum. Communicate volunt cupiditati et superfluitati hominum sed non labori: peecare volunt sed non flagellari cum hominibus: unde timendum est, quod flagellentur cum daemo●ibus, etc. Bernard● ad Clerum et ad pastors Sermo. Col. 1726, 1627., 1732. be far more to this purpose, super Cantica. sermo. 77. De consideratione. lib. 3. & 4. Ad Gnilielmum Abbatem Apologia, et Declamationes.  empty, pompous, Lordly, pleasurable, gainful, slothful, 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 ministerial function, unto a voluptuous, slothful, secular, Pontifical, Lordly, proud, unpreaching life; as most Prelates deemed it, made it in S. Bernard's age: but as a 
e 2 Cor. 2 16 17. 1 Tim. 3. 1, 2 c. 4 10. to the end c. 5. 17. 18. 2 Tim. 2. 1. to 16. Mat 9 37 38. Luke 10 2. 7. john. 21. 15, 16, 17 Rom. 16 12. 1 Cor. 15. 10. 2 Cor. 11. 23. 1 Thes 5. 12 Episcopatus nomēest operis non honoris. August. De Civit Dei, l. 19 c. 19 Episcopi nomen, non Dominium, sed Officium: Praesides non tam ad imperitandum, quam ad factitandum: sarculo tibi opus est non sceptro: Dominatio interdicitur indicitur ministratio. Bernard. De Consid l. 206. Si quis Episcopatum desiderat, bonum opus desiderat: opusdixit, non honorem: laborem, non dignitatem: Primasius, Hierom, Haymo, Chrysostome, and Theophylact. in 1 Tim. 3. 1. Episcopatus nomen non est in honore, sed in onere: Greg. Mag. Epist. l. 7. Epist, 117.  ponderous Office, a laborious Calling, a heavy, difficult, and perpetual Work, which 
f Acts 20. 28. ● Pet. 5. 1, 2, 3, 4. Veri sacerdotes non excellentiam suam cogitant provecti, sed sarcinam: nec gloriantur de Officij dignitate, sed sudant potius constituti sub onere. Hos non inflammat honor acceptus, sed exercet labor impositus. Prosper de Vita: Contempl: l. 2. c. 2. Council Parisiens' l 1. c: 4  summons you, to feed the purchased and redeemed flock of Christ, over which the Lord hath made you Overseers, with trible diligence, readiness, and anxiety of heart and hand; because it both redoubles your wages, and augments your work. As you desire to perpetuate the dignity, the respect of your Episcopal jurisdiction, which hath grown distasteful unto many through the defaults of some. As you tender your own personal credit and esteem with all good Christians, 
g Se amabiles praebeant, non verbo, sed opere: venerandos exhibeant, sed actu non fascu, Bernard. De Consid l. 4 c. 4. Col. 687. M. Hoc affectare, hoc imitari decet: maximum ita haberi, ut optimus simul habeatur. Seneca De Clementia, l. 1. c. 19  who will reverence you more for your piety and goodness, than your state or greatness: As you long to satisfy the expectation, to forestall the secret jealousies and censures of our Church & Kingdom here, whose eyes are now intent upon you: or to avoid the irrepealable, the eternal doom of Christ hereafter, 
h Rev. 21 8.  when all fearful, 
i Ier: 23. 1. E. zech. 34. 2, 3. Zech. 11. 17.  slothful, invigilant, and lukewarm shepherds, who 
k jer. 9 3.  want zeal, and valour for the truth on earth, shall have their portion in the unquenchable, and fiery brimstone lake, which burns forever. As you desire to anticipaete all future Parliamentary proceedings in matters of Religion, the former, (which no doubt were legal, just, and honourable, though some repine against them) being occasioned only (as most conjecture) by the remissness, connivancy, cowardice, or indulgence of some Ecclesiastical Courts, in questioning, in controlling, the impudence, the treachery, and Errors of such 
l Non sunt omnes amici sponsi, qui hodie sunt sponsi Ecclesiae: Bernard: ad Clerum Sermo, Col: 1727 K  Churchmen, whose 
m Multi Catholici sunt praedicando, qui haeretici funt operando: Quod haeretici fac●ebant per prava dogmata, hocfaciunt plures hodie per mala exentpla: seducunt scilicet populum, et inducunt in errorem: et tanto graviores sunt haereticis, quan to praevalent opera verbis Bernard ad pastors Sermo, Col: 1732. G.  heretical, scandalous, unorthodox, and pernicious doctrines, Books, and lives, have innovated, and blemished our Religion; embroiled and defiled our Church: Let me now I pray (upon all these weighty considerations, and engagements) if it may stand with my juvinility, and your venerable, your hoary gravity, to exhort you to that duty, which the 
n Dan: 7. 9: 13 22.  ancient of days, (yea the verygravest of our Church, and State require at your hands) excite your 
o Vere enim Episcopalem vitam sequeris, si per●zelum linguam●; tuam, hos qui a fidei veritate dissentiunt, in Ecclesiae unitatem reduxeris: Greg: Mag: Epist lib. a. Ex Registro Indict. 11. Epist: 59  Episcopal power, and providence; to extirpate, to exile all Semi-pelagian Errors, and Arminian Novelties; all grace-defeating, all Church-molesting Heresies, with their chief Fomenters: all late-erected Altars, Images, Tapers, Crucifixes: all new revived Popish Doctrines, Ceremonies, Ducking, Genuflexions, Eastern, yea Altar-adorations, (complained of not long since in Parliament, as you may remember) with all those other corruptions and superstitious relics, which have lately crept into our Church, (in despite of all our 
p 3. & 4 Ed. 6 cap. 11. 2. & 3. Ed. 6. cap. 1. 5. & 6. Ed. 6. cap. 1. 1. Eliz. cap. 2. 13. Eliz cap. 12  Statutes, 
q Rubrics in the Communion.  Rubrics, 
r Against the peril of Idolatry; of the time and place of prayer part 2. p. 131.  Homilies, 
s Article. 22, 25, 28, 34.  Articles, 
t Canon. 14. 20. 75.  Canons, and 
u Queen Eliz. Injunctions, Iniunct. 3. 12, 23, 25, 31, 35, 49● & ●5. ●er Tables in the Church.  Injunctions, which prohibit them) through the audacious practices of some 
x Pacem habet Ecclesia apud extraneos sed filii nequam, filii s●elcrati saeviunt in eam, qui propriam matrem evisceraut, ut se par●a●t in honorem Bernard, ad pastors Sermo, Col. 1●33. A.  domestic crafty Mountebanks, who would slily Cozen us of our Religion under the golden and holy pretence of Canonical Devotion: and withal to re-establish these Anti-Arminian orthodox Tenets of our Church, (which here I humbly tender to your best protections) in their ancient, and long enjoyed purity, peace, and freedom: that so by these religious achievements, you may give some public, 
z Episcopum non aliud nisi Episcopalis opera designat; ex bono opere magis quam professione noscatur; actione pocius quam nomine demonstramur. Fac taquei ut nomen congruat actioni, actio respondea● nomini; Ne sit nomen inane et crimen immane; Ne sit honour sub imis et vita deformis: Ne sit de●fica professio et illicita actio: Ne sit religiosus amictus, et irreligiosus provectus. Ne sit gradus excelsus et deformis excessus. Ne habeatur in Ecclesia Cathedra sublimor, et conscientia sacerdotis reperiatur humilier. Ne locutionem simulemus columbinam, et mentem habeamus caninam. Ne professionem monstremus ovinam, et ferocitatem habeamus lupinam, Ambrose de Dignitate Sacerdotali, cap. 3. Tom. 4. p. 179.  demonstrative, actual testimony to the world, (which is 
a Plerunque suspicionibus laboramus, et illudit nobis illa quae conficere bellum solet, fama: Seneca Epist. 13. suspiciones quas de aliquo con epimus animum nostrum ab illo reddunt alieniorem. Quare qui cupit sibi fidem haberi, has prius a se removeat est necesse. Thucydides histor. lib: 6. p: 571.  oft times jealous of your integrities upon small occasions) that you are all cordial, sincere and faithful 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 only titular, but real Bishops, well worthy 
b Fuerunt ante vos qui se totos ovibus pascendis exponerent, Pastoris opere et nomine gloriantes; nil sibi reputantes indignum nisi quod saluti obvium obviare putarent: non quaerentes quae sua sunt, sed impendentes. Impendere curam impendere substantiam, impendere et seipsos. Vndeunus illorum: Et ego, ait, super-impendar pro animabus vestris. Bernard. De Consid l. ●. c. 2. Col 884. K.  to succeed those pious and victorious Prelates, who have in graven those Anti-Arminian Conclusions which I have here contracted, with their mellifluous pens, and sealed them with their blood; a sufficient engagement for me, for them to challenge the privilege of your Episcopal patronage, against the malignancy of all Opposers.  
But perchance your wisdoms will object, that by intermeddling with these nice Arminian Controversies, I have incurred the danger of his Majesty's Declaration prefixed to the late reprinted Articles: therefore I must only expect an High-Commission Censure from your Lordships, not an Approbation, or friendly entertainment of this untimely Treatise; which may chance to prove distasteful unto some.  
To this I answer first, (and for the truth of it I appeal unto your Lordships, by whose advice this Declaration was at first contrived:) that it was never his Majesties, (nor I think your Lordships) intention, to silence or suppress; but rather to advance by this Declaration, the ancient, positive, established, and resolved Doctrines of the Church of England, (especially those which were professed and ratified in the days of Edward the 6. Queen Elizabeth, and King james of happy memory, as these Anti-Arminian Positions were) as is clear by the express words of his 
c Pag. 20, 21 42.  Majesty's last Declaration to all his loving Subjects, which well explains the former. But all these dogmatic Anti-Arminian Conclusions which I have published, or justified in this Antithesis, are but the ancient, positive, established and received Doctrine of the Church of England, as the Book itself, (together with two Reverend 
* Bp. Hall, & Bp. 〈◊〉, in their ●etters annexed to Bp. Hall's reconciler, p●● 84, 85  Prelates of our Church, who have lately in two printed Letters, expressly ●uer●ed, That the Arminian Errors condemned in the Synod of Dort cannot stand with the Doctrine of the Church of England. And that none can embrace Arminianism in the Doctrine of Predestination, and grace, but he must first desert the Articles agreed upon by the Church of England; nor in the point of Perseverance, but he must vary from the common Tenet, and received opinion of our best approved Doctors in the English Church) will justify against all Opposers: Therefore it is not within the intent or limits, (and so not within the Danger) of his Majesty's Declaration, which I would not wilfully, not willingly oppose.  
Secondly, I conceive, that this Declaration prohibits nothing, but unnecessary and curious Disputes upon bare conjectures on, or strained Collections from our Articles: But in this Antithesis you have only abare historical recital, in nature of a Catalogue, of those scattered Records and writers of our Church, which have 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 Majesty's Declaration, was chiefly, to suppress all Innovations in Religion, together with such unnecessary Controuersi●es, as might disturb the Peace and settled Doctrines of our Church: But this Antithesis serves only to suppress the Innovations in Religion, and to allay all modern Arminian Controversies which interrupt our Church's Peace and Doctrines; by disproving Arminianism to be the Doctrine of our Church, in such an apparent manner, that none can contradict it. Therefore it is wholly with this Declaration, not against it.  
Lastly, his Majesty's Declaration, prohibits principally, unnecessary disputes about curious, nice, and needless School-points, of which men may be ignorant without great danger: But I take it under correction, that our Anti-Arminian Tenets, can which the whole fabric of our salvation, the whole Doctrine and structure both of man's fall and corruption of grace and glory; of Election, Reprobation, Predestination, Vocation, justification, Sanctification, Perseverance, and Glorification, are suspended) are no superfluous, nice, or 
d See Rome 5 to 12. Ephes. 1. & 2●2 ●im 19 c. 2 19 20, 21 1 Pet: 1 & 2 Pet 1. See Article 17. Articles of Ireland: S. August De Corrept. & gratia, c: 14, 15, 16 & Tom 7: 2 part throughout. Calvin Instit. lib. 3 cap: 21. Peter Martyr in Rome 9 Sturmius De Proedestinatione; Thesis 1. Polanus de Proedestinatione; with a loather Protestant's who have written of these points, who accord in this, and therefore all Protestant Churches in their several Confessions have recorded, and defined these as fundamental truths, See the harmony of Confessions, section 4. to 10.  curious speculations, unfit, unneedfull to be taught or published; but most necessary, essential, comfortable, and fundamental Truths, in which the whole pith and marrow of Divinity, the whole Doctrine of grace, and man's salvation are included. This all the ancient Counsels, ana voluminous Treatises of the Fathers in the p●imatiue Church; this all the modern Synods, Articles, Confessions, Resolutions, and Writings, both of our own, and other Churches, against Pelagius, Arminius, and their followers; as the professed enemies of the grace, and Gospel of God; as Atheistical Sectaries; yea wicked, pestilent, and blasphemous heretics, (as our late learned 
e See pag. 59 110●  Sovereign hath rightly styled them) do abundantly testify: All which would never questionless have waged such fierce, such perpetual, and implacable wars against these Pelagian and Arminian Heresies, were they suchinnoxius, or trivial Differences; such unnecessary, such curious speculations, as some of their Abetters, (who then me thinks should be ashamed contentiously to foment them, to the great disturbance of our Church's peace) would seem to make them, 
f Neglecta solent incendia sumere vires. Horace Epist: l. 1 Epist: 18.  because they would more easily induce men to neglect them till they had gotten strength, and then to embrace them, to their eternal ruin. Since therefore these Anti-Arminian Tenets (which I here only vindicate to be the ancient, genuine, & undoubted Doctrine of the Church of England) are points of highest consequence, of greatest weight and use; whence they have been more ab undantly patronised, propagated, and propugned, (not only in the primitive Church, but likewise in most modern Protestant Churches, and in the Church of England) than any other substantial points of Divinity whatsoever; as is most apparently evident. Since their opposite Arminian Errors, (which are in truth mere 
g See Bellar: De justify lib: 3 Dr. john White Way to the true Church Digress: 0, 41, 42 Bryery his Reformed Protestant cap: 11. to the end; Bishop Mortons' Protestant's Appeal, l: 2 c: 10. accordingly  Popery, and 
h See Pelagius Redivivus: & here p 59  Semipelagianism, at least 
i See here p: 122, 123, 1●4.  a bridge, a way, and portal to them both) have been most constantly oppugned, both in the Primative, our own, and other Reformed Churches, as a dangerous, and grace-nullifying Heresy. And since Prosper himself hath expressly recorded it, long ago: 
* Augustinus pia, constantique doctrina abundan: e● probavit, praedicandam esse Ecclesiae praedestinationem, in qua est gratiae praeparatio; et gratiam in qua est praedestinationis effectus; et praescientiam Dei, qua ante saecula aeterna quiae bus esset co laturus sua dona, praescivit● Cuius predicationis quiquis est impugnator, apertissimus est ● clagianae elationis adjutor. Prosper. Responsio ad Excerpta Genuertsium: ●ub. 9 fol. 146, 147.  That St. Augustine hath constantly, piously, and abundantly proved: 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, aught to be preached to the Church. Of the preaching of which, saith he, (I pray observe his words, and mark them well) whosoever is an impugner, he is a most apparent furtherer of Pelagian pride: (which I dare presume is far from his Majesty's royal thoughts to be:) I may safely (as I hope) conclude on all these premises: That this my Antithesis, (which I have divulged only for the peace and benefit of our English Church, and the stopping of all Arminians mouths, who now must either hold their peace, and yield their cause, or else 
k Verba ●piscoporum et Clericorum, qui Apostolorum sunt filii et haeredes, vim iuratoriam in se habent, ut in iis iusiurandum sit, quod est verbum simplex in aliis: et quod in aliis est simplex periurium, sacrilegium sit in illis, Petrus Blesensis Epist. 51. Bibl. Patrum, Tom: 12. pars 2 p. 741. C.  perjuriously, sacrilegiously renounce their Mother Church, and these her Doctrines, which they have subscribed, if not sworn to) is clearly without the verge and danger of his Majesty's Declaration; who never did intend so far to countenance, to grace an heresy, so branded, censured and condemned by the primitive Church; by foreign 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 Royal Father, whose faith, whose steps he means 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 Arminianism can, or would aspire to.  
And now right Reverend Fathers, having cleared this objection, give me leave to close up this Epistle with 
l Hebr: 12. 22  a word of exhortation, which I beseech you for to suffer. Remember, I entreat you in the name and fear of God, that you (together with the rest of our reverend and learned clergy) are the 
m Isay: 52, 8. c 62 6. Ezech. 3. 17. c. 33. 2, to 12  Watchmen, the 
n Isay 4 5, 6. c. 26. 1. Psal. 48. 13.  Garrisons and Bulwarks of our Israel; to give her warning of; to protect and shield her against, those pernicious, subdolous, and seducing 
o Custodia ut sit sufficiens trifaria erit; a vi tyrannorum, a fraud haereticorum, a tentationibus daemonum: Bernard: super Cant: Ser: 77. Col: 80●. B.  heretics; those Popish and Arminian Adversaries, which war against her faith, her peace, God's grace, our souls. If you then through 
p Isay 56. 10, 11, 12. Ier: 23. 1, 2. Ezech: 34. 2. 12. Non est speculator qui in imo est, speculator quip semper in altitudine stat, ut quicquid venturum est longe prospiciat. Et quisquispopuli speculator ponitur, in altum debet stare per vitam, ut possit prodesse per providentiam. Greg: Mag: Hom: 11. super Ezech fol: 284. L.  worldliness, negligence, slothfulness, Epicurism; or the 
q Rom. 16 18. Haeretici per dulces Semiones corda seducunt innocentium. Chrysost Hom. 24. in Mat.  sweet Syrenian songs of enchanting Mercuries, 
r Isay 56. 10.  begin to sleep, to slumber; to remit, or else give ou●● your spiritual watch, and ward, against these 
s Matth. 7. 15. 2 Cor. 11. 14.  sheep like wolves friend-seeming Enemies, 
t Isay 56. 9  which come for to devour us: If you 
u Isay 56. 10.  prove dumb dogs that will not, cannot bark, at their approach, or treacherous Sentinels, false posterns to be●ray us to their infernal malice; we must then b● 
x Ezech 33. 2. to 12 & Greg. Mag. Hom 11 supper Ezech. See Hierom & Theodoret in Ezech. 33.  needs surprised, yea captivated & destroyed in a moment, through this your negligence, and default; but yet 
y Ezech. 33 6. 8. c. 34. 9, ●0 Heb. 13. 17. Acts. 20. 26. 27. Sanguis ergo morientis de manu speculatoris requ●itur quia peccatum subditi, culpa esse praepositi si tacuerit reputatur; quia ipse buncoccidit, qui em● tacendo morti prodidit. Greg. Mag. Hom 12. supper Ezech.  our blood shall be required at your hands. O therefore rouse up yourselves with speed, and 
z Isay 2●. 8. Hab. 2. 1.  stand upon your watch, your guard, for our security: 
a Psal. 121. 4, 5, 6.  close not your eyes, 
b Isay 62. 6.  hold not your peace, 
c Nehemiah 4. 21, 22, 23.  lay not down your arms day nor night: imitate Nehemiah his workmen; 
d Nehem. 4. 17, 18.  build up the walls of our spiritual jerusalem with one hand, and hold a weapon always in the other hand, to keep off 
e Nehem: 4. 7. 10 15.  Samballat, and Tobiah; those Arrabians, Ammonites, and Ashdodites, those Jesuits, Papists, and Arminians, who have conspired together to ●ight against our blessed jerusalem; to break down her walls, and lay her waste, as they have done her bordering Churches: Else that brand of holy Bernard, will justly seize upon you. 
f Super Cantica Sermo 77. Col: 802. D. Ad Clerum Sermo Col. 1728. ●.  Parum est nostris vigilibus quod non seruant nos, nisi et perdant: and then 
g Ier: 23. ●. Ezech: 34. 2. See Bishop jewels Exposition on the Thessalonians, p. 196.  woe be to you saith the Lord your God; whose woe none can stand under.  
You are 
h Matth: 6. 14 15, 16. Phil: 2● 15.  the Lights, 
i Math: 6 22, 23. 1 Cor: 12. 16. 21. Rev: 3. 8. c. 5 6.  the Eyes, 
k 1 Sam: 9 9 11. 18, 19 2 King: 17 13. 2 Chro: 33. 18, 19 Isay 30 10.  the Seers, yea 
l Acts 20, 28 Hebr. 13. 17. 1 Pet: 5 2.  Overseers of our Church; to 
m Ezech: 33. 2 to 12.  see, foresee her dangers, 
n Isay 58. 1.  discover her increasing corruptions, 
o Isay 21. 8, 9  detect her wily Adversaries, with all their overreaching, undermining Policies, 
p Math: 5, 14, 15, 16. c. 6. 22, 23.  enlighten her entire body, 
q Luke 1. 79.  direct her in the way of truth, of life, of peace, and 
r Mat: 15. 14.  keep her safe from falls and stumbles. If you then through 
s Isay 56. 10.  ignorance, wilfulness, heresy, treachery, flattery, fear, earthliness, or any other works of darkness, 
t Micah. 3. 6. Matth: 14 29.  lose your light, your eyesight: If you become either 
u Lucerna quae in semetipsam non ardet, eam rem cui supponitur non accendit Greg: Mag: Hom: 11. super Ezech.  dark Lanterns which can yield no light, or 
x Isay 29. 10, 11. c. 56. 10.  starkblinde, purblind, squinteyed Seers, which either can, or will not see; or oversee at all; or very little; or quite awry, overthwart the sacred word of truth, and Doctrines of our Church. Or if you prove such Pontifical 
y 1 Pet. 5. 3. Ezech: 34. 4. 3 john: 10. Math: 20. 25, 26, 27. Luke. 22. 24, 25, 26.  haughty, Lordly, or domineering Overseers; as contemptuously to disdain & overlook; or tyrannically to insult or trample upon your fellow-brethrens, and the Lords inheritance, a sin of which the 
z Quanti Presbytteri constituti obliti sunt humilitatis; quasi ideitco fuerunt ordinati, ut humiles esse desisterent. Quin potius humilitatem sequi debuerant, quia dignitatem fuerant consecuti; dicente Scriptura: Quanto magnus fueris, tanto humilia teipsum Origen in Ezech: Hom: 9 Tom: 2. fol: 188. H. Peccat autem in Deum quicunque Episcopus, qui non quasi conservis servus ministrat, sed quasi dominus: frequenter autem et quasi amarus dominus dominans per vim, similis constitutus Egyptiis qui affligebant vitam filiorum Israel cum vi. Ergo memores esse debent verborum Christi. Principes Gentium dominantur iis, et maiores eorum potestatem exercent in eyes; inter vos autem non sic erit, etc. Origen in Mat: Hom: 31. Tom: 3. fol: 66. B. C. As hoc tantum potentes effecti sumus, ut nobis in subiectos dominationem tyrannicam vindicemus, non ut afflictos contra potentium violen●iam qui in eos ferarum more saeviunt defendamus. Prosper de Vita. Contempl. l. 1. c. 21. Multi autem cum regiminis iura suscipiunt, ad lacerandos subditos inardeseunt. Terrorem potestatis exhibent, & quibus prodesse debuerant, nocent. Et quia charitatis viscera non habent, domini videriap petunt, patres so esse minime recognoscunt: humilitatis locum in elationis dominationem immutant Et si quando extrinsecus blandiuntur, intrinsecus saeviunt. De quibus veritas dicit. Veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Greg Mag. Hom. 17. in Evangelia. fol. 320. C. D  Fathers, and 
a Chaucer his Ploughman's tale. Mr. Tyndall. Practise of Popish Prelates. Bishop Hooper. Declaration on the 8. Commandment. fol. 76, 77, 78. Dr. Barnes his supplication to King Henry the 8. Our Homily against wilful Rebellion. part. ●5. Bishop Latimer Sermon before the Convocation: and 4. Sermon of the Plough.  some others of more puny days have much complained, as being incident to diverse Prelates of their times, 
b Nos praesentibus delectati dum in hac vita commoda nostra et honores inquirimus; non ut meliores, sed ut ditiores; non ut sanctiores, sed ut honoratiores simus ●aeteris festinamus: nec gregem Domini, qui nobis pascendus, tuendusque commissus est, sed nostras voluptates, dominationem, & caetera blandimenta carnaliter cogitamus. pastors dici volumus, nec tamen esse contendimus: officii nostri vitamus laborem, appetimus dignitatem. Prosper de Vita Contempl: l. 1● c. 21. Vides omnem Ecclesiasticum zelum fer●ere sola pro dignitate tuenda? Honori totum datur, sanctitati nihil aut parum. Nisi quod sublime est hoc salutare dicamus: et quod gloriam redolet, id iustum. Ita omne humile probro ducitur, ut facilius qui esse, quam qui appare humilis velit invenias Timor Domini simplicitas reputatur, ne dicam fatuitas. Virum circumspectum et amicum propriae conscientiae calumniantur hypocritam &c Bern, de Considerate. l. 4. c. 2. Col. 88 5. B.  who were more zealous to maintain the outward pomp and state, then to discharge the Pastoral charge, and duty of their Episcopal function: 
c Quia eo ipso quod caeteris praelati sumus, ad agenda quaelibetmaiorem licentiam habemus, susceptae benedictionis ministerium vertimus ad ambitionis argumentum. Greg Madge Hom. 17. in Evangelia. F. 321. C. Sed plerumque rector eo ipso quo caeteris praeeminet, elatione cogitationis intumescit. Subiectos despicit, eosque sibi aequales naturae origine non agnoscit: & quos sortis potestate excesserit, trancendisse se aetiam vitae meritis credit. Cunctis se existimat amplius sapere, quibus se videt amplius posse. In quodam enim se constituit culmincapud semetipsum; et qui aequa caeteris naturae conditione constringitur, ex equo respicere caeteros dedignatur. Omne sublim● videt, et ipse est rex super omnes silios superbiae. Apostatae quip Angelo similis efficitur, dum homo hominibus esse similis dedignatur, etc. ●x simulatione disciplinae, ministerium regiminis verrit in usum dominationis. Greg. Mag. Pastoral. par● 2. cap. 6. Rectores qui semetipsos diligunt pulvinos his exhibent, a quibus se noceri posse in study gloriae temporalis timent. Quos vero contra se nil valere conspiciunt, hos nimirum asperitate rigidae semper invectionis praemunt, nunquam clementer admonent, sed pastoralis mansuetudinis obliti, iure dominationis terrent, Quos recte per Prophetam divina vox increpat, dicens: Vos autem cum austeritate imperabatis ●is, et cum potentia: Plus enim de suo authore diligentes, iactanter erga subditos se erigunt, nec quid agere debeant, sed quid valeant attendunt. Nil de subsequenti iudicio metuunt, qui improbe de temporali potestate gloriantur Libet ut licenter et illicita faciant, et subditorum nemo contradicat. lb cap. 8.  exalting themselves above their brethren, as if they were kneeded out of some better clay than they; as if they were installed Bishops for no other purpose, butto renounce humility and meekness, whose dangerous examples be it far from any of your Lordships now to imitate, 
d Ephes. 4. 20.  who have not so learned Christ, as these have done. If you oversee our Church, your stocks, either principally, or solely: for 
g 1 Pet, 5 2, Parvi deiectique est animi de subditis non profectum quaerere subditorum, sed quaestum proprium. In summo praesertim omnium Pontifice nihil turpius. Bernard de Consid. l. 3. c. 3. Col. 879. K.  filthy lucre, not of a ready mind, seeking not them, but theirs; contrary to St. Paul's protestation to the Corinthians, 
h 2 Cor. 12. 14, 15.  that he sought not theirs, but them: for the children ought not to lay up for the parents, but the parents for the children. Or if you commonly reside so far remote, so distant from your Bishoprics for your ease, your profit, pleasure, or preferment sake, as that they are quite beyond the compass of your ken, your view, much more your oversight: (a fault not tolerable in any Overseers, as being diamitrally repugnant to their Office; but 
i See Athanasius Constant: Epise Epistolae 8. De Necessaria Episcoporum residentia: Bibl: Patrum: Tom. 13. p. 487. to 491. Ambrose Ser: 7. 9 Greg. Pastoralium li. August. de Pastoribus. Mr. Tyndall practise of Popish Prelates: Bishop Latimer 4. Sermon of the Plough Bishop jewel on the Thessalonians, p. 406, 407 accordingly.  most odious, most insufferable, in the Master Overseers of Christ's most precious flock, and men's most peerless souls:) Needs must our Church and we poor Laymen being destitute of light, of Eyes, of Seers, and vigilant Overseers, 
k Hosea 4. 9 Isay 24. 2.  become exceeding dark and blind: 
l Quidni peccet licentiusvagum et male liberum vulgus, cum non sit qui arguat. Quidni licentius quoque spolietur et depraedetur inermis religio, cum non est qui defendat. Quo enim refugium illis? Bernard De Consid l. 3. c. 4.  be liable to a world of dangers, errors, heresies, falls, and deviations: Needs must we 
m Math: 15. 14. Luke 6. 33. Hosea 4. 5.  fall into a ditch of misery, and destruction at the last. O therefore 
n Isay 60. 1. Math: 5. 14, 15, 16. Phil. 2. 15, 16.  arise, and shine forth before us, by 
o Nulla alia doctrina sacerdotis debet esse quam vita. Prosper de Vita Contempl. l. 1, c. 23.  humility, by purity of life, of doctrine, as the lamps, the splendour of our Church: that so 
p Math: 15. 16. Luke 12. 33. Acts 26. 18.  we from your light, may receive light, and 
q john 12 38. Ephes: 5. 8.  walk as children of the light: See, see, rea foresee we beseech you, as we trust you do, and will do) those heretical precipices, bypaths, snares and ditches, which are likely to endanger, mislead, entrap us, if they are not prevented, yea speedily removed by your providence: and then lead, direct our Church and us, in 
r jer. 6. 16.  that good, that old, 
s Psal: 119. 30.  that true, that 
t Isay 30. 21. jer. 31. 9  straight, that 
u Math. 7. 14.  narrow, and 
x Psal. 101. 2. 6.  perfect way 
y Psal: 119. 30.  of truth, of 
z Isay 59 8. Luke 1. 79.  peace, of 
a Prov: 8. 20. c: 12. 28. c. 16. 31.  righteousness, 
b Prov: 6. 23. c. 10. 17. Ier: ●1. 8.  life, and 
c Isay 35. 8, 9  holiness, 
d Prov: 12. 28. Isay 35. 8, 9 Ier: 31. 9  in which there is no error, danger, death, or stumbling. Remember, you are all (
e Ministerium praedicationis relinquimus, et ad paenam nostram, ut video, Episcopi vocamur, qui honoris nomen, non virtutis tenemus. Greg: Mag: Hom: 17. in Evang: f. 321. B. Non omnes Episcopi, Episcopi sunt. Attendis Petrum, sed et judam considera: Stephanum suspicis, sed et Nicholaum respice. Non facit Ecclesiastica dignitas Christianum. Hierom. Epist. 1. cap. 8.  at least in name and reputation, and I hope in truth) the Bishops, Seers, and Overseers of our Church: 
f Acts 20. 28. See Chrysost et Theophyilact. Ibid. Terribilis Sermo, et qui possit etiam impavida quorumvis tyrannorum corda concutere. Bernard super Cantica Sermo 76. Col. 801. A. B.  take heed therefore unto yourselves, and to all the flock, over which the holy Ghost hath made you Overseers, to ●eed the Church (our Church) of God, which he hath purchased with his own blood. 
g Bernard Ibid  Civitas est, vigilate ad custodiam, concordiamque. Sponsa est, studete ornatui. Oves sunt, intendite pastui. 
h Dan. 12. 3. Math. 13. 43. 2. john 8.  So shall our safety, our happiness, and tranquillity; your glory, your reward, your honour be exceeding great.  
Lastly, You are the chief 
i Ier: 3. 15. c. 17. 16, c. 23. 1. Eph. 4. 11.  Pastors, and 
k Isay 40. 11. jer. 23. 4. c. 33. 12. c. 50. 6. ●zech. 34. 2, 3. 9 10. 22.  Shepherds of our Church; 
l 1 Sa. 17. 24, 25. Ezech. 34. 2. to 20. joh. 10. 10. to 16.  to guard, to rescue her from those wolves, those thieves, and robbers which seek for to devour her: 
m Ier: 31. 9, 10. Ezech: 34. 4, 5, 6, 12.  to keep her from straying from the fold of Christ, and sacred pastures of his word: 
n Isay 40. 10. jer. 3. 15. c. 23. 4. Ezech. 34. 2. to 24. Acts 20. 28. joh. 21. 15, 16, 17. 1 Pet. 5. 2. Petro terrio dictum est; Pasce: nec mulge, seu tonde semel additum est. Bernard Declam. Col. 928. V.  to feed her with the word and bread of life: 
o jer. 23. 4. Ezech: 34. 16. 22. Zech: 11. 16, 17. Ioh: 10. 12, 13.  to stick to her in all her dangers and distresses: and if occasion serve, 
p john 10. 11. 15. 17.  to lay down your lives for her security. If any of you then (which God forbid either you to act, or us to suspect) should either degenerate into 
q Considerate ergo quid de gregibus agatur, quando pastors lup● fiunt. Greg. Mag. Hom. 17. in Evang. f. 321. C.  wolves, or join with wolves, to tear and spoil her dearest stocks, as Paul prophesied long since: 
r Acts 20. 29, 30.  that some Elders of the Church of Ephesus should do, and as 
s Non sunt pastors, sed traditores: dicimini pastors, cum sitis raptores. Et paucos habemus, heu pastors, multos tamen excommunicatores. Etiutinam sufficeret vobis lana et lac; sititis enim sanguinem: Bernard ad Clerum Sermo. Rectores moderni, non pastors, sed raptores: ovium tonsores, non ad viridia pascua ductores: non dispensatores bonorum crucifixi, sed voratores, etc. Rodericus spec. vitae l. 2. c. 20. p. 316. see Bp. Whites Reply to Fisher p. 84, 85.  others since their times have done, in former ages: If you should turn 
t Ioh: 10. 12, 13. See Bernard ad pastors Sermo.  hirelings, or faint-hearted Shepherds, to flee away, give back, or hide yourselves in times of trial, when you see the wolves and thieves approaching to assail her: and so leave her openly exposed to their malice, when as you 
u Gubernatorem in tempestate, in acie militem intelligas Avida est periculi virtus, et quo tendat, non quid passura sit, cogitat: quoniam et quod passura est, gloriae pars est; Seneca: Cur boniviri mali fiant cap: 4.  should especially march before her, taking up spiritual arms and courage for her rescue. If you suffer her to deviate from the fold of Christ, and pastures of his word; to stray unto the broad, the beaten road of Popery, or by paths of Arminianism, which lead unto destruction, not labouring to reduce her. If you shear her fleece, and eat her milk, (as we all confess, you 
x Gal: 6. 6. 1 Cor: 9 7. to 15. 2 Thess: 3. 8, 9, 10. 1 Tim: 1. 17, 18. Quanti mercenarii in domo patris mei abundant panibus? Si panibus abundant mercenarii, nunquid same peribunt operarii? Bernard ad pastors Sermo, Col: 1729. E.  may, whiles you have care to keep, to feed, and cherish her) and yet neglect to cloth, to feed her with that heavenly word, that spiritual daily bread of life, which must nourish her up unto eternal life: a thing of which 
y Lac et lanas ovium Christi oblationibus quotidianis, et decimis fidelium gaudentes accipimus, et curam pascendorum gregum et reficiendorum a quibus perverso ordine volumus pas●i, deponimus. de Vita Contempl: l. 1. c. 21.  Prosper, and 
z Quid nos, (quod tamen sine dolore dicere non possumus) quid nos O Pastores agimus, qui et mercedem consequimur, et tamen operarii nequaquam sumus? Fructus quippe sanctae Ecclesiae in stipendio quotidiano accipimus, sed tamen pro aeterna Ecclesia minime in praedicatione laboramus. Pensemus cuius damnationis sit, sine labour, hic percipere mercedem laboris. Ecce ex oblatione fidelium vivimus, sed nunquid pro animabus fidelium laboramus? Illa in stipendium nostrum sumimus quae pro redimendis suis peccatis fideles obtulerunt, nec tame● contra eadem vel orationis study, vel praedicationis, ut dignum est insudamus, Hom: 17. in Evangelia fol. 320. G.  Gregory much complained in their ages. If you retreat or fall off from her in times of need, and so prove her 
a Praepositorum est, praeceptum tenere, et vel properantes veligno rantes instruere●ne qui ovium pastores esse debent, lanii fiant. Cyprian Epist. l. 3. Epist. 15. p. 145.  slaughtermen, or 
b Quidemittit oves in pascuaabsque custode, Pastor est, non ovium, sed Luporum: Bernard super Cant. Ser. 77. See jer. 23. 2. 3. Ezech: 34. 2. to 16. 1 King 12. 17. Numb: 27. 17. Zech: 10. 2.  wolfe-feeding, not sheepe●preserving Pastors: as some Father's phrase it: 
c Quidni peccet licentius vagum et male liberum vulgus, cum non sit qui arguat? Quidni etiam licentius spolietur et depraedetur mermis religio, cum non est qui defendat? Quo enim resugium illis? Bernard de Consid: l. 3. cap. 4. Col. 88 ●. A.  Needs must her sheep and she 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 just perdition. O therefore for the glory of God the Father, who hath called; the honour of God the holy Ghost, who hath consecrated; the love of the Lord jesus Christ, who hath delegated you to the Ministry; (whose 
e Si diligis me, pasce oves meas. Si ergo dilectionis testimonium est cura pastionis; quisquis virtutibus pollens, gregen Dei pascere renuit, pastorem summum convincitur non amare. Greg: Mag: Pastoral: l. 1. c. 5.  person you can never truly love, unless you love his sheep:) take courage, zeal, and resolution to yourselves, (as some of you to their 
f Gloria recte factorum p●erunque comes est. Cicero Tuse: Quaest: l. 3.  honour have already done) and now rescue us from those jesuitical, Romishravening wolves; those arminian thieves, and wily foxes, who seek to make our Church their prey. Alas, why should any of you fly? why should you now fear them, or give place unto them? Yea why should you not encounter, and suppress them; since you have God himself, our gracious Sovereign (as his late 
g See pag. 20, 21, 22.  Declaration can sufficiently testify) together with the whole State and Kingdom, for to back you: the ensamples of your worthy Predecessors, of some few of your coetanian Brethren, to encourage you in this right Christian action? You are our Pastors; you 
h Ier: 23. 1, 2. Ezech: 34. 2, to 20.  tithe; we give our fleece: o therefore keep, o rescue, clothe us, and protect us (together with our Church, and her received Doctrines) for it. You are our Shepherds, you eat, we yield our milk: o feed us for it, with the wholesome the soule-saving word, and bread of life: You 
i Rom. 15. 27. 1 Cor: 9 11.  reap our temporal; o sow, o give unto us spiritual things. You are our Master-heardsmen: your wages, yea your flocks are great: o then be vigilant, diligent, careful and laborious for them, 
* The Bishops assembled at. 4. rhyming requested this of Constantius; that Bishops might be resident with their flocks, and not be banished their Churches. Socrates' Scholast l. 2 c. 2 9 p. 281.  resident, and present with them; that so 
k Ioh: 10. 3, 4 14. 27.  you may know them all by name, 
l john: 10. 3, 4  go in and out before them; become 
m 1 Pet. 5. 3 1 Tim: 4. 11. Ad amorem patriae coelest is plus exempla, quam praedicamenta succendunt. Greg. Madge Dialog. l. 1. fol. 231. D. Validiora sunt exempla quam verba, et plenius est opere docere quam voce. Leo de S Laurent. Sermo. cap. 2. fol. 167. Facere maiorem vim habet quam dicere. Doctor magis debet esse vitae Doctor, quam sermonis. Chrysost Hom. 19 in Hebr. Tom. 4. Col 1608. & Hom. 5. in 2 Thess. Tom. 4. Col. 1299. A.  even real, instructing ensamples to them, both in life, and Doctrine: that they again may 
n joh. 10. 3. 16. 27.  hear, may 
o joh 10. 4. 5.  know your voice; and 
p joh. 10. 4, 5, 9, 10, 28, 29.  follow you safe from earth to heaven, to your 
r 1 Thests. 2 19, 20.  eternal joy, in that 
s Pensemus ergo, qui unquam per linguam nostram conversi, quide perverso suo opere nostra increpatione correpti, poenitentiam egerunt; quis luxuriam ex nostra institutione deseruit, quis avaritiam, quis superbiam declinavit? Pensemus quod lucrum Deo fecimus nos, qui accepto talento, ab eo ad negotium missi sumus. Etenim dicit: Negotiaminidum venio. Ecceiam venit, eccede nostro negotio lucrum requirit. Quale ei animarum lucrum de nostra negotiatione monstrabimus? Quot eius conspectui animarum manipulos de praedicationis nostrae segite illaturi sumus? Ponamus ante oculos nostros illum tantae districtionisdiem quo index veniet, et rationem cum servis suis quibus talenta credidit, ponet: Ibi Petrus cum Iudaea conversa, quam post se traxit, apparebit: Ibi Paulus conversum, ut ita dixerim, mundum ducens: Ibi et Andreas post se Achaiam; ibi Iohannes Asiam, Thomas Indiam in conspectum sui iudicis conversam ducet. Ibi omnes Dominici gregis arietes cum animarum lucris apparebunt, qui sanctis suis praedicationibus post se subditum gregem trahunt. Cum igitur tot pastores cum gregibus suis ante aeterni Pastoris oculos venerint, nos miseri quid dicturi sumus, qui ad Dominum nostrum post negotium vacui redimus● qui pastorum nomen habuimus, et oves quas ex nutrimento nostro debemusostendere, non habemus? Hic Pastores vocati sumus, et ibi gregem non ducimus, etc. Greg: Madge Hom in Evangelia. fol. 321. F.  great audit-day, when all the faithful and soule-winning shepherds shall present their several regained flocks unto their 
t 1 Pet: 5. 3, 4  Master-shepheard, jesus Christ, who shall then reward them with a crown of glory which fadeth not away: whereas he shall clothe all thieves, all wolves, all hirelings, all invigilant, unfaithful, slothful and voluptuous shepherds, who have no flocks of saved, of converted souls to follow them, with eternal shame. I shall wind up all, in the words of Bernard. 
u Ad pastors Sermo Col: 1728. L.  Ecce sacrum Evangelium sub numero trium personarum, includit multitudinem universam Praelatorum. Proposuit enim nobis bonum Pastorem, mercenarium, et furem. Si boni Pastores estis, gaudete; quia merces vestra copiosa est in coelis. Si mercenarii estis, timete; quia periculum vestrum grande est in terris. Si fures estis, ingemescite; quia locus vester magnus est in paenis: nisi properaveritis ad paenitentiam, et quae vovistis Domino Deo vestro, dignè reddideritis.  
Now the Lord jesus Christ, the 
x Hebr. 13. 20  great shepherd of his sheep, inspire all your Lordships with zeal, & courage, for the perennious defence, & propagation of those established Doctrines of our Church, (which here I recommend unto your best protection) and with all other graces, requisite for the complete discharge of your Episcopal function: that so you may carefully keep, & indefatigably 
y 1 Pet. 5. 2, 3, 4, 5.  feed the flock of God which is among you; taking the oversight thereof, not by constraint, but willingly: not for filthy lucre, but of a ready mind. Neither as being Lords over God's heritage, but being 
* Praepositi vita, subditorum regula: et quantum perniciosum est ad sequentium lapsum, ruinapraepositi, in tantum contra utile est, ac salutare, cum se Episcopus per firmamentum fidei fratribus praebet imitandum Cyprian. Epist l● 3. Epist. 23. Sacerdotis praedicatio operibus confirmanda est, ita ut quod docet verbo, instruat exemplo. Vera est illa doctrina quam vivendi sequitur forma. Tune utiliter praedicatio profertur, quando efficaciter adimpletur. Isiodor. Hisp de summo Bono. l. 3. c. 36.  ensamples to the flock: them when the chief shepherd shall appear, you shall receive a crown of glory which fadeth not away.  Your Lordships in all humble respect, as far as you stand for Christ, or for his truth: WILLIAM PRYNNE.  

To the Christian Reader.  
CHristian Reader, I here present unto thy view, and prostrate to thy Censure, a compendious Summary of those scattered Evidences; a concise Catalogue of those eminent Writers, and illustrious Witnesses of our Mother Church, since the beginning of her Reformation to this Instant; who have positively maintained, and punctually defended those 7. Anti-Arminian Theses, which I here prove: but diametrally oppugned, yea constantly condemned their 7. opposite erroneous Arminian Tenants which I here disprove, to be, the ancient, established, and resolved Doctrines of our English Church. The multitude of my other distractions, and inevitable interruptions, together with the narrow scantling of those few Winter days, I had for to compose it in, have denied it that exact mature Summer perfection, which others may expect, myself desire. Accept it therefore as a Winter fruit, impatient of a tedious Summer ripening, which might perchance add much unto its fullness, but derogate from its seasonableness. The Wise man hath informed: 
a Eccl. 3. 1. ●● 12.  That to every thing there is a season, and a time to every purpose under heaven: and that every thing is beautiful, (yea only beautiful and useful) in its time. I have therefore chosen to thrust out this Antithesis more incomplete and mutilated than I did desire; hoping that its seasonable and timely birth (if the unexpected and unhappy dissolution of our present Parliament hath not made it now abortive, or unseasonable) shall excuse, will salve its hasty, its immature Nativity. This Treatise consists of two parts; the one, the Records, the Acts, and Monuments of our Church; the other, the Names and Testimonies of our Writers.  
The special and more public Records and Evidences of our Church which tend unto our purpose, I have here at large recited: The Authors and Authorities, which are m●●y, I have only named, and so passed over with a brief quotation of their works, their Chapters, Pages, and those Editions which I fellow, (which I thought good to specify, for the greater certainty and more speedy search: Their words, their copious passages, and discourses touching our present Conclusions, I have purposely omitted, not related, for sundry swaying reasons: First, to avoid prolixity, and to keep this petty Treatise from swelling into an excessive Volume, which it must needs have done, had I transcribed the one moiety of the ensuing Quotations in their latitude. Secondly, because the most, the chief of all these Books, and Authors, are obvious and common unto all men's view; so that their bare Quotation is sufficient, their Transcript needless. Thirdly, to encourage learned Readers, (especially, our young ungrounded Scholars, and Divines) who desire satisfaction in these much agitated and perplexed Controversies, to read, yea, studiously to peruse the works, and writings of our unparallelled homebred Authors, 
* See Bishop Halls Q●o vadis? Sect. 10.  who are generally honoured in all Foreign Churches, despised and neglected no where but at home, and now lately more than ever. Strange it is to see, and lamentable to consider, how the excellent, Orthodox, eminentest, and learned Impressions of the most transplendent Lamps, and Ornaments of our Church (whose very names strike terror into our Romish Adversaries, admiration into our Foreign Friends,) are now so much 
b Mat. 13. 57 Mark 5. 4. Luke 6. 24.  dishonoured (as Prophets for the most part only are) in their own native soil, and Father's house, that many young pragmatical Scholars, some grave, more young Divines, who reverence and adore all Popish Schoolmen, (which oft impoyson, and corrupt their judgements,) as if they were some Saints or petty Gods, disdain for to peruse, much less subscribe unto them: accounting it a disparagement to their reading, so much a● once to vouch them, unless it be by way of censure or control. How venerable are the names and memories; how sweet, how graceful, and delightful the poisonous Works of Aquinas, Lombard, Scotus, Suarez, Bellarmine, and such like Popish Schoolmen (whom many make the groundwork and foundation of their Divinity studies, 
f Quo semel est imbutae recens seruabit odorem, Testa di●.  whence they smell and stink of Popery and Neutrality ever after, to their own perdition, and our Church's prejudice) unto some; who cannot brook the Honourable names and pious Works of Calvin, Beza, Zanchie, junius, or other Orthodox foreign Protestants: much less, revolve, digest, approve, or magnify the venerable Names, the unparallelled Writings of our own Martyr, Bucer, Tyndall, jewel, Fox, whitaker's, Fulke, Babington, Reinolds, Perkins, Willet, Abbot, ●ield, White, Bilson, Morton, Carlton, Usher, Prideaux, Benefield, Ames, and the like; who far transcend all Popish Writers, not only in Orthodoxic of Matter, but in Art, Solidity, and depth of Learning. Alas, it grieves me to consider (and I hope our vigilant Watchmen will lay it near to heart, as being an ominous presage, a fatal preamble to our Religion's downfall, if it be not in time prevented:) that not only all kind of Pseudo-Lutheran and Arminian; but even of jesuitical Popish books (which have arrived here of late in 
* See Mr. Fetherstone's Catalogues, and Mr. Geese Catalogue.  great variety and abundance, without the least restraint,) are now more diligently inquired after, more speedily and greedily bought up and vented, though at excessive rates; more studiously, more commonly read, more generally quoted, more plausibly vouched in Sermons, Schools, and Writings; more highly magnified in the hearts and lips of many, than the best and learnedest of all Foreign, or our own un-matched protestant Writers, whose Impressions almost canker for want of use, and sometimes perish in the Printers hands, for want of Chapmen for to vent them.  
It is the policy of our Romish Achitophel's, to train up their Scholars in their own Popish Authors, and to inhibit the transportation, much more the reading of any Protestant (yea of some Popish) Writers, without a special licence, under pain of their Inquisition Slaughter-house; for fear they should convert their Readers, yea quite subvert their Antichristian Babel, and shake the rotten Pillars of their Machiavillian state-Religion, (consarcinated and made up of Heresy, Policy, Luxury, Pride, and Covetousness, the greatest Opposites to Religion,) which cannot once withstand their strong assaults: And shall we then give free allowance to their pernicious Books, who thus exile our true soule-saving Authors? Is it no blow, no danger, think we, to our Religion, to suffer or persuade young Scholars to skip from Aristotle, to some Popish Schoolmen; or to give open Hospitality, and free welcome to all Popish, Arminian, and other seducing foreign Writers, which have lately turned our Faith, into mere doubting; 
a See Agrippa De vanitate Scientiarum. ea 97. De Theologic Scholastica.  our Religion, into Quaerees; our Scriptures, into fancies: our Grace into freewill, or Nature: 
b This was a late complaint in Parliament.  our Communion Tables, into Altars; our Cathedral Praying, into Piping, our Substance, into Ceremony: our Devotion, into Superstition; our Zeal, into Neutrality; our Perseverance, into Apostasy; and the certainty of our Salvation, into a bare Contingency? Alas, these cursed fruits are sufficient testimonies of those several dangers, of those varieties of mischiefs which result from hence. O therefore let us now at last (especially before we are thoroughly grounded, and settled in our own undoubted Religion:) reject these pestilent, seducing, yea State-disturbinge Writers, (which will prove our combustion, our ruin at the last, unless they be in time suppressed or restrained,) and cheerfully betake ourselves unto the serious and delightful study of our own incomparable Authors, (who are therefore underualued by us, because they are our own) who will re-establish, reconfirme us in our Ancient Faith, reduce us to our true Religion: exile all Popish Ceremonies, and Arminian Novelties; reconcile and compromise our present Differences, and settle such Peace, such Unity in our Church and State, as shall secure ourselves, and daunt our ●oes for future times.  
●●othing is there that doth more unsettle us in Religion, than the neglect, contempt, and ignorance of the Scriptures, and our own approved Writers, with our overstudious dotage upon Popish and Arminian foreigners; Let us therefore quite abandon their poisonous Works, at leastwise read them as the Books of Heretics; 
c Legimus aliqua, ne legantur: legimus, ne ignoremus: legimus non ut teneamus, sed ut retud●emus, & ut sciamus qualia sunt in quibus magnifice isti cor exaltant suum. Ecclesia; cum quatuor Euangel●i libros habeat, per universum mund●m Euangeliis redundat: Haereses cum multa habeant unum non habent. Ambros. Comment in Luc. 1. c. 1. Tun. 3. p 3 C.  to know, avoid, reject them, not retain them: to answer or refel them, not admire them; to discover their Errors, not embrace them: and now at last betake ourselves unto our own approved Authors, especially those here quoted, who will put a Period to all these new Arminian Controversies, which now disturb our Peace. The Apostle informs us, 
d 1. Cor. 14. 32  that the spirits of the Prophets are subject to the Prophets: Let us therefore submit our spirits to the spirits and doctrine of all those famous Martyrs, Prophets, and Fathers of our Church, whose works I have here recited, and then Popery and Arminianism will prove odious to us, which have little in them for to make them amiable. Not to speak of Popery which besots so many, what beauty, what spiritual sweetness, what excellency, is there in Arminianism, that we should so much degenerate from all our famous Ancestors, ourselves, yea, all the Worthies of our Church and Nation, as now to dote upon it? It's 
e Ezech. 16 33.  father was an Amorite, its mother an Hittite: corrupt Ambition, proud Nature was the Father, Pelagius the Midwife; Popery the Nurse: Arminius and Socinus, the moderns Advocates, Champions, and Godfathers of this infernal Monster, which Proclaims professed Hostility to the freedom, sovereignty, certainty, and perpetuity of the grace of God, and breaks the golden chain of Salvation into pieces, which only links us unto Christ. Certainly, Arminianism (whatever some ●●en vainly dream) is but an 
* See Pelagius Rediu●●●●  old condemned He●●sie, raised up from hell of late, by some jesuits and infernal spirits, to k●●dle a combustion in all Protestant States and Churches; to trample under feet the sovereignty and kingdom of God's grace, and true Religion in all places where they reign or flourish; that so Rome's grand Impostors might possess their throne: to make way and passage for an universal Spanish, Papal Monarchy, which have much enlarged their Dominions by this Church firing, and State-disturbing Heresy: It is but a desperate, and bloody Error, which cuts off all peace, all joy, all comfort, and salvation from the souls of men: especially from broken hearts, and wounded consciences, to which the Arminian Doctrines of Freewill; the Resistability of grace; Conditional, yea mutable Election; with total and final Apostasy from the State of grace, are but so many Lectures of despair. It is a cursed Error, which hath brought a curse, a plague, divisions, tumults, defeatments, shame, consumption, innovations, pressures, and sundry other judgements, on all those Protestant States and Churches where it hath been harboured, which have never thriven since this contagious, blasting Heresy (which must needs be accompanied, with the very wrath and curse of God, because it nullifies his favour, and disavows his grace,) hath crept into them. It is but a bridge, an usher unto Popery, and all Popish Ceremonies, which wind themselves into our Church apace (if Parliament complaints prove true) by their Arminian Agents, as some new erected Altars, Images, Tapers, and late usurped Altar-adorations, with the revolt of sundry Arminians unto Popery, do experimentally testify. O therefore as we tender the peace and safety of our Church and State, the supportation, sovereignty, or advancement of God's Grace: the peace, the comfort, or salvation of our endeared souls: the perpetuity and perennious preservation of our graces: or the prosperity and happiness of our declining Nation: As we desire the subversion of the Papal, or Spanish Monarchy: the defeatment of all jesuitical combinations against our Church or State: the overthrow and extirpation of Popery: the continuance, safety, growth, and flourishing of our precious Protestant Religion (which Arminianism and Popery undermine almost as fast at home, as Popish Policies or Spanish Forces do abroad:) let us now at 〈◊〉 lay down these gross Arminian Errors, which have constantly, been brandid, censured, and condemned by all the Evidences, yea Writers of our Church: embracing from, and with our hearts and judgements, these Orthodox sweet, and gracious Anti-Arminian Dogmatic Conclusions here recorded, (wherein our happiness, comfort, and salvation rest,) as the ancient, established, professed and undoubted Doctrines of our Church, (as this whole Antithesis infallibly proves them:) that so our Church and Kingdom, (which being 
* Mark 3. 24. 25. 26.  divided against themselves by these distracting opinions, and other civil dissensions, cannot stand,) may once more flourish in these declining, turbulent, and perplexing days, and repossess that former unity, safety, honour, peace, and glory, which we all desire. We all know in what dangerous and fickle times we live: We see the general desolations, and lamentable overtures of God's Church abroad; We see Religion sinking, Grace decaying, Popery triumphing, Arminianism spreading, Heresies and new Errors springing, and getting head in every corner: We see Nation rising up against Nation, Kingdom against Kingdom, Church against Church: yea, we may behold one Church, one state, one People, one House, (yea the Members of one and the self same Body,) divided against itself. Look we upon all the Christian World abroad, upon ourselves at home, we can behold nought else but the fatal Symptoms, and dismal Characters of an almost inevitable, and neere-approaching confusion. O therefore let us now cast Anchor and take Sanctuary in Heaven; Let us 
* Psal. 73. 28. Deut. 11. 22. 23  draw near and stick fast unto our God: let us cleave inseparably to these Anti-Arminian Conclusions and Doctrines of our Church, which will be our only cordials, our all sufficient contentment, our best security, support, and comfort in the midst of all the ruins, calamities, and miserable perplexities which befall the World: If our Religion be but safe, our Church, our State, our Goods, our Liberties, our very souls and bodies, all we have, are then secure: if we hold but this, all else is sure; if we part with this, then farewell all; let us never expect one halcion happy day or hour more,. Whiles Religion flourished and grew great among us, we were then the head of Nations, the dread, the honour, the mirror, and paradise of the World: since the Tares of Popery and Arminianism have sprung up within our Church, since we have halted and declined in our Faith, we have been the very obloquy, scorn, derision, and tail of all our neighbour nations: Plagues have devoured, Divisions weakened, discontents, decay of Trade, with sundry other grievances impoverished us, at home: Enemies, tempests, unskilfulness, and overreaching Policies, consumed, defeated, and dishonoured us, by Sea, by Land abroad: All our counsels have been infatuated, our designs frustrated, our hopes dashed, our prayers unanswered, our Parliaments broken up in discontent: the curse and vengeance of God hath clinged close unto us to our great destruction: and for all this, we see, we find, we feel, (and I pray God we may be truly sensible of it ere it be too late,) 
a Isay 9 12. 17. 21.  Gods anger is not yet turned away, but his hand is stretched out still against us, because 
b Isay 1. 4. 5.  we revolt from him, and our long-professed, and established Religion more and more. Let us therefore now at last 
c Revel 2. 5.  remember whence we are fall'n, and do our first works; Let us 
d Heb. 4. 14 Tit. 1 9  hold fast our first professed Religion, constant to the end: We were borne, we were baptised, bred, and nursed in it; we have grown up safely, we have prospered happily under it; we have hitherto lived in it, by it: Let us now die in it, yea, with it, for it, if God calls us to it; lest we all suddenly perish, consume, and die eternally without it, because we have thus backe-slided from it.  Farewell. The true endeavourer of Religion's safety, and our Church's Unity, WILLIAM PRYNNE.  
Anti-Arminianisme, OR THE CHURCH OF England's old Antithesis to new ARMINIANISM.  

IT is the advice and counsel of an Ancient 
a Cum primum mali cuiuscunque erroris putredo erumpere caeperit, & ad defensionem suiquaedam sacrae legis verba furari, atque faellaciter & fraudulenter ponere: statim interpretaendo canoni maiorum sententia congregaendae sunt: quibus illud qu●cunque exurget novitium, i●eoque prophanum, & absque ulla ambage prodatur, & sine ulla retractatione damnetur. Sed eorum tantum Patrum sententiae congregandae sunt, qui in side & communione catholica, sancte, sapienter, constanter viventes, docentes & permanentes, vel mori in Christo fideliter, velocciditro Christo faliciter meruerunt. Vincentius Leri●ensis Contr. Haereses. cap. 39  Father, for the suppression of such Heresies, or upstart Errors, which seek to shroud themselves under the fraudulent covert of wrested and mis-applied Scriptures; to examine them by, to encounter them with, the opinions and unanimous resolutions of those Ancient godly Fathers, who have either died in Christ, or suffered for Christ: that so they may be manifestly discovered without ambiguity, and finally condemned, without revocation or reviewe. This Fatherly and grave Advice of his, I have made choice to follow, in the discovery, both of the novelty and falseness of those Arminian Tenants, which would willingly harbour themselves, under the roof and Patronage of the Church of England, whose Doctrines they of late praetend they are. The issue which the Arminians, and Anti-Arminians (if I may so style them) are now come to join, and on which they must receive their final doom, is only this: Whether the Arminian or Anti-Arminian Positions, be the received and undoubted Doctrines of the Church of England? The only Evidences, and Grand-Iury-men to try this Issue; are the Articles, Homilies, Common-prayer Book, and the authorized Writings of all the Learned Orthodox Writers of the Church of England, from the beginning of Reformation to this present. If all these suffragate or pass their Verdict for the Arminians, and their erroneous Assertions; let judgement then be openly pronounced for them, we will forth with yield up to them without any more dispute, both cause and right at once. But if all, or either of these give evidence against them, as in truth they do: If they all yield up a joint unanimous verdict for Anti-Arminians, and their authentic Positions; I hope they shall then receive, not only a speedy and final judgement on their side, which no subsequent Review, nor writ of Error shall henceforth reverse: but likewise a Parliamentary Decree, to establish them in their ancient and long-continued peaceable possession, without disturbance for all future times. For trial of this weighty Issue, which will put a period to our present Controversies, and establish peace and unity both in Church and State; I have here Epitomised into this compendious Brief, the several scattered Evidences, and most material Witnesses that the Church of England hath afforded me to this purpose, since her Reformation to this present; all which give punctual testimony, and unanimous sentence against our new Arminian Assertions: discovering them to be, not only novel, and erroneous; but diametrally repugnant to the anciently established, and professed Doctrine of our reformed Church, as the sequel will eftsoon demonstrate.  
The Method which I shall observe in the legal deciding of this Issue, is this: First, I shall set down at large, the several grand Charters (to wit, The Articles of the Church of England: The Articles of Lambheth: The Articles of Ireland: The Common Prayer Book: The Homilies Established in our Church: The Chatechisme authorized by King Edward the 6. and Barrets Recantation,) which entitle the Anti-Arminian Tenants to the Church of England, and the Church of England unto them; and withal disprove the mere pretended title of the Arminian Tenants to our English Church, which never yet gave colour or allowance to them. Secondly I shall propound the Anti-Arminian Orthodox Assertions in their order, applying these several Charters to them, as unanswerable evidences; and likewise quoting to them the works and names of all such Orthodox and learned Writers of the Church of England, from the beginning of Reformation to this present, that have hitherto come unto my hands; who give direct and punctual testimony either on their side, or against their opposites, or both; as irrefragable witnesses, to vindicate and prove them, to be the ancient and undoubted; and the contrary Arminian Tenants, the spurious and pretended Doctrines only, of the Church of England.  
I shall begin with the first of these; and in that, with the established and allowed Articles of the Church of England.   

The Articles of the Church of England, agreed upon in the Convocation holden at London, in the year 1552. in the reign of Edward the 6. afterwards confirmed and repromulgated in the year of our Lord 1562. in the reign of Queen Elizabeth, and since that ratified by King james 1604. and by our gracious Sovereign King Charles, in the year 1628.  

ARTICLE. 2.  
THe Godhead and Manhood, were joined together in one person, never to be divided, whereof is one Christ, very God, and very Man, who truly suffered, was Crucified, dead, and buried, to reconcile his Father to 
5 5  us, and to be a sacrifice, not only for Original guilt, but also for all actual sins of men.   

ARTIC. 9  
Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk) but it is the 
4 4  fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original Righteousness, and is of his nature inclined to evil, so that the flesh lusteth always contrary to the spirit, and therefore in every person borne into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated, where by the lust of the flesh, called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some do expound the wisdom; some, sensuality; some, the affection; some, the desire of the flesh, is not subject to the Law of God. And although there is 
7 7  no condemnation for them that believe and are Baptised, yet the Apostle doth confess that concupiscence and lust, hath of itself the nature of sin.   

ARTIC: 10.  
THe 
4 4  condition of man after the fall of Adam, is such, that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God: Wherefore we have no power to do good works pleasant and and acceptable to God, without the grace of God by Christ 
6 6  preventing us, that we may have a good will, and working with us, when we have that good will,   

ARTIC. 13.  
Works done 
4 4  before the grace of Christ, and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in jesus Christ, 
2 2  neither do they make men meet to receive grace, or (as the Schoole-Authors say) deserve grace of congruity: yea rather for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin.   

ARTIC. 15.  
CHrist in the truth of nature, was made like unto us in all things (sin only excepted) from which he was clearly void, both in his flesh, and in his Spirit. He came to be a Lamb without spot, 
5 5  who by sacrifice of himself once made, should take away the sins of the world: and sin (as Saint john saith) was not in him, etc.   

ARTIC. 16.  
NOt every deadly sin willingly committed after Baptism, is sin against the holy Ghost, and unpardonable. Wherefore, the grant of Repentance is not to be denied to such as fall into sin after Baptism. 
7 7  After we have received the holy Ghost, we may depart from grace given, 
See the exposition of this Article, Hom. of Repentance 2. part. p. 261. 262.  and fall into sin, and by the grace of God (we may) arise again, and amend our lives. And therefore they are to be condemned, which say they can no more sin as long as they live here, or deny place of forgiveness to such as truly repent.  
From this Article, some 
a Bertius Apostasia Sanctorum. Lugduni Batavorum. 1615. Epist. Dedicatoriae 2. & pag. 107. 169. Coruinus Responsio add Not as Bogermanni, pars 2. cap. 24. Lugduni Batavorum 1614 p. 560. Brandius Collatio Haghiensis, p. 364. Master Mountagues Appeal, p. 28. 29. 30. 31. etc. Thompsoni Diatriba de Interscisione & gratia cap. 27. p. 117.  Arminians have endeavoured to justify their Doctrine, of the total and small Apostasy of the Saints from grace: Yet the Conference at Hampton Court. pag. 24. together with learned Doctor whitaker's in his Cygnea Cantio October 9 An. Dom. 1595 Cantabrigie ex Officina johannis Legat. 1599 pag. 20. Profound Doctor Field in his answer to Theophylus higgon's, Part. 1. cap. 3. 2. Part. Sectio 2. Edition 2. at Oxford by William Turner 1628. pag. 834. Reverend and solid Doctor Robert Abbot, late Bishop of Sarum, in his Animaduersio in Thompsoni Diatribam, cap. 27. Londini 1618. p. 218. Laborious Doctor Benefield. De Perseverantia Sanctorum. lib. 1. cap. 15. Francofurti 1618. pag. 162. to 167 Reverend and religious Doctor Carleton late Bishop of Chichester, in his Examination of Master Mountagues Appeal. Edit. 2. p. 135. 136. 137. Acute Doctor Daniel Featly, in his Second Parallel, London 1626. pag. 22. 23. 24. Industrious Master Henry Burton, in his Plea to an Appeal, London, 1626. p. 13. 14. 15. Master Wotton in his Dangegerous Plot discovered, or his Answer to Master Mountagues Appeal cap. 12. London. 1626. p. 42. 43. 44. 45. Studious Master Francis Rouse, in his Doctrine of King james, etc. Edit. 1. London 1626. p. 43. to 48. Facetious Master Yates, in his Ibis' ad Caesarem. London 1626. part. 4. c. 15. p. 134. 135. 136. To omit mine own Perpetuity of a Regenerate man's Estate. Edit 2. London 1627. p. 309. to 319. All these, I say, together with Master Thomas Rogers his authorised Analisis on this Article; confess and prove the meaning of this Article to be sound and Orthodox: warranting no total nor final Apostasy from the state of Grace, as Papists or Arminians would from thence collect; but only a lapse into some criminal or scandalous act of sin, which may, and doth sometimes befall, the very best and dearest of God's Saints. Since then these several Orthodox members and learned Writers of our Church have anciently, and lately made this authentic Exposition of this Article, which none but Papists or Arminians have hitherto oppugned: and since the Articles of Lambheth, Artic. 5. together with the Articles of Ireland, Artic. 38. (which doubtless would never vary from the genuine and native meaning of this Article) have well explained and ratified it with these two terms; yet neither finally nor totally; I hope all English Protestants will subscribe to this Construction only, and reject all others as spurious and unsound.   

ARTIC. 17.  

1 1  PRedestination to life, is the everlasting purpose of God, whereby (before the foundations of the World were laid) he hath constantly decreed by his counsel, secret to us, 
7 7  to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore they 
4 4  which be endued with so excellent a benefit of God, 
6 6  be called according to God's purpose by his Spirit working in due season: they 
4 4  through grace obey the calling: they be justified 
2 2  freely: they be made the Sons of God by adoption: they be made like the Image of his only begotten Son jesus Christ: 
7 7  they walk religiously in good works, and at length by God's mercy, they attain to everlasting felicity.  
As the godly consideration of Predestination and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such 
6 6  as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, aswell because it doth greatly 
7 7  establish and confirm their Faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their Love towards God: So, for curious and carnal persons, 
4 4  lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into recklessness of most unclean living, no less perilous than desperation, etc.  
From this Article; solid and learned Doctor whitaker's in his Cygnea Cantio, pag. 16. 17. Master Thomas Rogers, in his authorized Analisis on the 17. Article, commonly sold and bound up together with the Articles: Reverend Bishop Carlton, in his examination of Master Mountagues Appeal cap. 10. Edit. 2. Pag. 99 Master Yates in his Ibis' ad Caesarem: Part. 1. cap. 1. 2. 3. part. 2. cap. 1. Sect. 5. pag. 35. etc. Master Henry Burton in his Answer to an Appeal, pag. 28. 36. 37. 42. 44. 49. Master Francis Rouse in his Doctrine of King james. pag. 43. to 48. Master Wotton in his Dangerous Plot Discovered. cap. 19 20. pag. 126. 127. Together with Doctor Thysius in his Comment or Collation on the Articles of Lambheth. Hardrovici. 1613. etc. (who have copiously analised, and explained this 17. Article) have raised these Orthodox Anti-Arminian Conclusions, which are directly grounded on, and warranted, by this Article as they there affirm.  
1 That there is a Predestination of certain men unto eternal life; and a preterition, or Reprobation of others unto death.  
2 That this Praedestination both to life and death, are from eternity.  
3 That they are altogether immutable and unchangeable.  
4 That not all men, but certain only, are Praedestinated to be saved.  
5 That these who are Praedestinated unto Salvation can never perish; nor yet fall finally or totally from the state of grace.  
6 That in Christ jesus some are Elected to Salvation, and not others; not of any fores●ene ●aith, or Works, or Will, or Merit in themselves, but out of the mere good will and pleasure of God himself.  
7 That they who are Elected to Salvation, are in their due time called according to God's purpose, both outwardly by the Word, and inwardly by the Spirit: which call they all obey and not resist.  
8 That the Predestinate are both freely justified by Faith; and sanctified by the holy Ghost here, and shall likewise be glorified in the life to come.  
9 That the consideration of Praedestination, and its Doctrine, is to the godly wise most comfortable an● joyful; and dangerous to none but curious and carnal persons.  
All which Conclusions are Diametrally repugnant to the now Arminian Tenants.   

ARTIC. 18.  
THey also are to be had accursed, that presume to say, 
5 5  that every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For holy Scripture doth set out unto us only the Name of jesus Christ, whereby men must be saved.   

ARTIC. 29.  
THe 
5 5  wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as St. Augustine saith) the Sacrament of the body and blood of Christ: yet in no wise are they partakers of Christ but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing.   

ARTIC. 31.  
THe 
5 5  Offering of Christ once made, is that perfect redemption● proputation, and satisfaction for all the sins of the whole World both original and actual, and there is none other satisfaction for sin, but that alone.    

The nine Assertions, or Articles of Lambheth composed and agreed upon at Lambheth-House on the 20. day of November, in the year of our Lord, 1595. by john Archbishop of Canterbury, Richard Bishop of London, Richard elect Bishop of Bangor, Doctor Tyndall Deane of Elie, Doctor Whitaker professor of Divinity in Cambridge, and sundry other Reverend and learned Divines there present: with the concurrent approbation of the right Reverend and learned Prelate, Matthew Archbishop of ●ork●: for the determining of certain Arminian points of Controversy that then arose in the University of Cambridge.  
1 DEus ab Aeterno Praedestinavit quosdam ad vitam; quosdam Reprobavit ad Mortem.  
1 GOD from Eternity hath Praedestinated certain men unto Life; 
Articles of Ireland. 12. 14  certain men he hath Reprobated unto Death,  
2 Causa movens aut efficiens Praedestinationis ad Vitam, non est praevisio Fidei, aut perseverantiae, aut bonorum operum, aut ullius rei quae insit in personis Praedestinatis, sed sola voluntas beneplaciti Dei.  
2 The moving, 
Articles of Ireland. 14.  or efficient cause of Predestination unto Life, is not the foresight of Faith, or of perseverance, or of good-workes, or of any thing that is in the persons Predestinated, but only the good will and pleasure of God  
3 Praedestinatorum praefinitus & certus est numerus, qui nec augeri, nec minui possit.  
3 There is a pre-determined, 
Articles of Ireland. 12. 14.  and certain 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 Salvation, 
Articles of Ireland. 15.  shall be necessarily Damned for their sins.  
5 Vera, viva, & iustificans Fides, & Spiritus Dei iustificantis, non extinguitur, non excidit, non evanescit in Electis, aut finaliter, aut totaliter.  
5 A true, 
Articles of Ireland. 38.  living, and justifying Faith, and the Spirit of God justifying, 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 truly Faithful, 
Articles of Ireland. 37.  that is, such ●one who is endued with a justifying Faith, is certain with the full assurance of Faith, of the Remission of his Sins, and of his Everlasting Salvation by Christ.  
7 Gratia salutaris non tribuitur, non communicatur, non conceditur universis hominibus, qua seruari possint, si velint.  
7 Saving grace is not given, 
Articles of Ireland. 32.  is not Communicated, is not granted to all men, by which they may be saved if they will.  
8 Nemo potest venire ad Christum, nisi datum ei fuerit, & nisi Pater eum traxerit: & omnes homines non trahuntur a Patre ut veniant ad Filium.  
8 No man can come unto Christ, 
Article of Ireland. Artic●. 32  unless it shall be given unto him, and unless the Father shall draw him: and all men are not drawn by the Father, that they may come to the Son.  
9 Non est po●itum in arbitrio, aut po●estate vniusc●iusque hominis, servari.  
It is not in the Will, 
Articles of Ireland. A●tic. 25. 32.  or Power of every one, to be saved.  
These Articles of Lambheths how ever 
a Corninus Responsio ad Notas Bo●er manni part 2. cap. 24 p. 5●1. to 5●6. who writ●s these Articles at large, and not only slights them thus, but likewise m●●reports the carriage of them So doth Bertius too: De Aposia●● Sanctar●●●●. F●●●t. D●●d. 2. Mr. Mounta●u●s. Apo●ale. pag. 29. 36 71. 72.  some may chance to slight them as the Resolutions of some private m●n: yet they were unanimously composed and approved by both our Right Reverend and Learned Archbishops, Whitgift, and Hu●ton; by the Bishops of London, and Bangor; and by sundry other of our most eminent Divines; and that not rashly or unadvisedly, but upon serious debate and mature deliberation: and being afterwards sent to the University of Cambridge for the allaying of some Arminian Controversies there raised by master Barret, (whose public Recantation I have here inserted) and abetted by one Peter Baro a Frenchman, Lady Margaret's Professor in that University: 
b S●● Conferen●●● Hampton Court. pag 40● 41 Th●si●bre●●is & dilu●●●● Explic●●● etc. Ha●drenics. 16. 3 〈◊〉 D dicatoria. Fratri●us Belois & Peti● Baronis censura, etc. Ib. 1513. 〈◊〉 l Lect ● Dr. Wa●d his poncio ad Clerum ●oudini 1627. p 45. & Master john Brown in his Appendix to the life & Ra●g● of Queen Elizabeth 1628. who affirm all this.  they were there received with such an unanimous approbation of the whole University: that those Arminian Tenants were forthwith abandoned; and Baro forced to forsake his place: since whose departure to this present, the Divinity Professors of this our Famous University have constantly adhered to these Conclusions, as the undoubted Doctrine of the Church of England. What respect the Reformed Churches abroad have given to these Articles, or Assertions, Let famous Thysius, who hath twice published them Hardrovici 1613. and quoted the Fathers to them; together with learned Bogerman Precedent of the late famous Synod of Dort, in his 107. and 108. Notes upon the second part of Grotius. Fran●ke●●: 1614 p. 183. 184. testify: who both recite and repute them, as the received and undoubted Doctrine of the Church of England. What approbation they have had with us at home; their unanimous approbation by the University of Cambridge at first; their insertion into the Articles of Ireland, agreed upon by the Archbishops, and Bishops, and the rest of the Clergy of Ireland, in their Convocation hol●en at Dublin 1615. where all, or most of them, are recited verbatim, as any man may see that will compare them: The mentioning of them in the 
* Pag. 24. 39● 40. 41.  Conference at Hampton Court: where his Majesty of blessed memory, was moved to insert them into the Book● of Articles; and understanding not what these Assertions of Lambheth were, was informed: that by reason of some Controversies arising in Cambridge about certain points of Divinity, my Lord's Grace of Canterbury assembled some Divines of especial note to set down their opinions, which they drew into nine Assertions, and so sent them unto the University for the appeasing of those quarrels. Their honourable recital by the late Reverend and learned Bishop of Chichester, Doctor Carlton, in his Examination of Master Mountagues Appeal, Edition 2. cap. 2. pag. 8. 9 10. By learned Doctor Benefield, De Per●euerantia Sanctorum: lib. 1. cap. 15. p. 162. to 167. By Ma●●er Francis Rouse in his Doctrine of King james, p. 〈◊〉 〈◊〉 Mr. john Browne in his Appendix to the Life of Queen Elizabeth, where they are likewise Printe●. By Mr. Thomas Vicars in his Pusillies Grex: Oxo●iae. 1627. p. 31. By Abdias Asheton, in Vita Gulielmi Whitakeri. Cantabrigiae 1599 p. 43. who all repute and deem them, the Orthodox and undoubted Doctrine of the Church of England. All these recited Evidences, I say, do abundantly confirm, the truth, the honour, and Orthodox Authority of these Articles or Assertions; which were never yet impeached by any Orthodox English Divine, as different from o●● 39 Articles, or varying from the received Doctrines of our Church. And therefore (especially since the Articles of Ireland thus approve them) we may safely embrace them, as the undoubted and anciently received Doctrines of our English Church.   

Articles of Religion agreed upon by the Archbishops, and Bishops, and the rest of the Clergy of Ireland, in the Convocation holden at Dublin, in the year of our Lord God. 1615.  
11 GOd from all eternity did by his unchangeable counsel ordain whatsoever in time should come to pass. Yet so, as thereby no violence is offered to the wills of the reasonable creatures, and neither the liberty nor the contingency of the second causes is taken away, but established rather.  
12 By the same eternal counsel God hath predestinated some unto life, 
Articles of Lambheth. 1. 3.  and reprobated some unto death, of both which there is a certain number, known only to God, which can neither be increased nor diminished.  
13 Predestination to life, is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed in his secret counsel to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made to honour.  
14 The cause moving God to predestinate unto life, 
Articles of Lambheth. 2.  is not the foreseeing of faith, or perseverance, or good works, or of any thing which is in the person predestinated, but only the good pleasure of God himself. For all things being ordained for the manifestation of his glory, and his glory being to appear both in the works of his Mercy and of his justice: It seemed good to his heavenly wisedomee to choose out a 
* Articles of Lambheth. 1. ●  certain number towards whom he would extend his undeserved mercy, leaving the rest to be spectacles of his justice.  
15 Such as are predestinated unto life, be called according unto God's purpose (his spirit working in due season) and through grace they obey the calling, they be justified freely, they be made sons of God by adoption, they be made like the image of his only begotten Son jesus Christ, they walk religiously in good works, and at length by God's mercy they attain to everlasting felicity. 
* Articles of Lambheth. ●  But such as are not predestinated to salvation, shall finally be condemned for their sins.  
16 The godly consideration of Predestination and our election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their minds to high and heavenly things: as well because it doth greatly confirm and establish their faith of eternal salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: and on the contrary side, for curious and carnal persons, lacking the spirit of Christ, to have continually before their eyes the sentence of God's predestination, is very dangerous.  
22 By one man sin entered into the world, and death by sin, and so death went over all men, for as much as all have sinned.  
23 Original sin standeth not in the imitation of Adam (as the Pelagians dream) but is the fault and corruption of the nature of every person that naturally is engendered and propagated from Adam: whereby it cometh to pass that man is deprived of original righteousness, and by nature is bend unto sin. And therefore in every person borne into the world, it deserveth God's wrath and damnation.  
25 The condition of man after the fall of Adam is such, 
Articles of Lambeth. 9  that he cannot turn, and prepare himself by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works, pleasing and acceptable unto God, without the grace of God preventing us, that we may have a good will, and working with us when we have that good will.  
26 Works done before the grace of Christ and the inspiration of his spirit are not pleasing unto God, for as much as they spring not of faith in jesus Christ, neither do they make men meet to receive grace, or (as the School Authors say) deserve grace of congruity: yea rather, for that they are not done in such sort as God hath willed, and commanded them to be done, we doubt not but they are sinful.  
31 They are to be condemned, that presume to say, that every man shall be saved by the Law, or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of nature. For holy Scripture doth set out unto us only the name of jesus Christ, whereby men must be saved.  
32 None can come unto Christ, 
Articles of Lambeth. 7. 8. 9  unless it be given unto him, and unless the Father draw him. And all men are not so drawn by the Father, that they may come unto the Son. Neither is there such a sufficient measure of Grace vouchsafed unto every man, whereby he is enabled to come unto everlasting life.  
33 All Gods Elect, are in their time inseparably united unto Christ, by the effect all, and vital influence of the holy Ghost, derived from him, as from the head, unto every true member of his mystical body. And being thus made one with Christ, they are truly regenerated, and made partal●ers of him, and a● his benefits.  
37 By justifying ●aith we understand not only the common belief of the Articles of Christian Religion, and a persuasion of the truth of God's word in general: but also a particular application of the gracious promises of the Gospel, to the comfort of our own Souls; whereby we lay hold on Christ, with all his benefits, having an earnest trust and confidence in God, that he will be merciful unto us for his only Son's sake. 
* Articles of Lambheth. 6.  So that a true believer may be certain, by the assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ.  
38 
* Articles of Lambeth. 5.  A true lively justifying faith, and the sanctifying spirit of God is not extinguished, nor vanisheth away in the regenerate, either finally or totally.   

THE BOOK OF Common Prayer.  
IN this Book of Common prayer established by Act of Parliament in our Church, there are sundry passages to prove these several Anti-Arminian Positions.  
First, that God from eternity hath freely of his own accord, chosen out of mankind a certain select number of men, which can neither be augmented nor diminished; whom he doth effectually call, save, and bring to glory; so that none of them can perish, or fall off from him: and that these only are the true Church.  
This Conclusion we shall see confirmed by these several passages, 
a Answer after the Creed.  And make thy 
1 1  chosen people joyful. 
b Collect on All Saint's day.  Almighty GOD, which hast knit together the 
1 1  Elect in one Communion and fellowship in the mystical body of thy Son jesus Christ our Lord: grant us grace so to 
7 7  follow thy holy Saints in all virtuous and godly living, etc. 
c The Catechism Answer 6.  Thirdly, in God the holy Ghost, who 
6 6  sanctifieth me and all the 
1 1  Elect people of God: 
d Burial of the dead. Prayer 1.  Almighty God, with whom do live the spirits of them who depart hence in the Lord, and in whom the souls of them that be elected, after they be delivered from the burden of the flesh, 
7 7  be in joy and felicity, etc. We beseech thee of thy gracious goodness, shortly to 
7 7  accomplish the 
1 1  number of thine Elect, etc. 
e A prayer for Sunday at the end of the reading Psal.  O Almighty and merciful Lord, which givest unto thy Elect people the holy Ghost, as a 
7 7  sure pledge of thy heavenly kingdom: grant unto us this holy spirit, that he may bear witness with our spirits, that we be thy children, and heirs of thy Kingdom, and that by the 
4 4  operation of this spirit, we may kill all carnal lusts, etc. 
f A godly prayer to be said at all times. sin. Psal.  Honour and praise be given unto thee (O Lord God almighty) most dear Father of heaven, for all thy mercies and loving kindness showed unto us; in that it hath pleased thee 
2 2  freely, and of thine own accord to 
1 1  elect and choose us to salvation before the beginning of the world, etc. 
g Public Baptism.  Almighty God, etc. grant that all thy servants which shall be baptised in this Water, may receive the fullness of thy grace, and ever remain in the 
1 1  number of thy faithful and elect children, etc. See the Collect on good Friday, on the first Sunday after the Epiphany, and one the 2. 15. and 22. Sundays after Trinity, to this purpose.  
Secondly, that there is no such freewill, or universal and sufficient grace given unto all men, 
2 2  by which they may convert, repent, believe, and be saved if they will: and that it is Gods special preventing grace, which must change men's hearts, and give repentance, faith, and all other graces to them.  
This Orthodox position which overturns freewill and universal grace, the very centre and ground work of Arminianism, is abundantly proved by these ensuing 
* S● enim haec a Deo poscit Ecclesia, quae a se●pso sibi ●ari putat, non veras sed perfunctorias orationes habet. Quis en●m veraciter gemat desiderans accipere quod orat a Domino, sihoc a seipso se sumere existimet, non ab illo. Aug. De Bono P●seu. cap. 23.  Prayers, 
h The Absolution: and Prayers before the Litany.  Wherefore we beseech him to grant us true repentance, and his holy Spirit, that those things may please him which we do at this present, &c, O God make clean our hearts within us. O God from whom all holy desires, all good counsels, and all good works do proceed, etc. 
i The Lat●uie: and prayers after it.  That it may please thee to give us an heart to love and dread thee, and diligently to walk after thy Commandments. That it may please thee to give us true repentance, and to endue us with the grace of thy holy Spirit, to amend our lives according to thy holy Word. Though we be tied and bound with the chain of our sins, yet let the pitifulness of thy great mercy lose us, etc. 
k Collect on o● the 1. & 4. Sunday in Aduent.  Almighty God, give us grace that we may cast off the works of darkness, and put on the armour of light, etc. O Lord raise up thy power and come among us, and with great might succour us, that whereas by our sins and wickedness we be sore let and hindered, thy bountiful grace and mercy may speedily deliver us, etc. See the Collects on the 1. 4. & 5. Sundays after the Epiphany. 
l Collect the first day of Lent.  O GOD create in us new and contrite hearts, etc. 
m Collect the 2. Sunday in Lent.  Almighty God who dost see that of ourselves we have no power to help ourselves, keep thou us both outwardly in our bodies, and inwardly in our souls, etc. 
n Collect on Easter day.  Almighty God, we humbly beseech thee, that as by thy special grace preventing us, thou dost put into our hearts good desires: so by thy continual help we may bring the same to good effect. 
o Collect on the 1●●9. 17. & 19 Sunday after Trinity.  God the strength of all those that trust in thee, mercifully hear our prayers, and because the weakness of our mortal nature can do no good thing without thee, grant us the help of thy grace, that so we may please thee both in will and deed. Lord of all power and might which art the only author and giver of all good things, grass in our hearts the love of thy name, increase in us true Religion, nourish us with all goodness, and of thy mercy keep us in the same. Grant us O Lord, we beseech thee the spirit to think, and to do always those things as be righteous, that we which cannot be without thee, may by thee be able to do according to thy will, etc. Lord we pray thee that thy grace may always prevent and follow us, and make us continually given to all good works. O God for as much as without thee we cannot please thee, grant that thy mercy may always direct and rule our hearts. See the 2. 6. 13. 15. and 22. Sunday after Trinity to the same effect. 
* The Communion.  Lord have mercy upon us and incline our hearts to keep this Law. Prevent us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, etc. 
p Catechism.  My good child know that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him without his special grace. 
q Confirmation of Children 3. Prayer.  Almighty God who makest us both to will and to do the things that be acceptable unto thy Majesty, etc. 
r A Commination the last Prayer.  Turn us O good God, and so shall we be turned.  
Thirdly, that Christ jesus died sufficiently for all mankind, but effectually for none but the Elect, and true believers, who alone are saved by his death.  
The sufficiency of Christ's death for all mankind, is expressed in these several places. 
s The Litany  O God the Son redeemer of the World, have mercy upon us miserable sinners. 
t The Communion.  Above all we must give humble and hearty thanks to God the Father, etc. for the redemption of the world, by our Lord and Saviour jesus Christ, etc. Almighty God our heavenly Father which of thy tender mercy didst give thine only Son jesus Christ to suffer death upon the Cross for our Redemption, who made there (by his own oblation once offered) a full, perfect, and 
* Not efficient  sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, etc. O Lamb of God which takest away the sins of the world, have mercy upon us. thou that takest away the sins of the world, receive our prayers. 
* The Catechism.  Secondly, in God the Son, who hath redeemed me and all mankind. 
u Visitation of the sick.  O Saviour of the world save us, which by thy Cross and Passion hast redeemed us: All this must be understood only of the sufficiency and merit of Christ's death, not of the efficacy, benefit, and application of it, which belongs to none but to the true Church of Christ, even the Elect and true believers as these passages ensuing will inform us. 
x Te Deum.  When thou hadst overcome the sharpness of death, thou didst open the Kingdom of heaven to all believers. We pray thee help thy servants, whom thou hast redeemed with thy most precious blood. O Lord save thy people, and make thy chosen people joyful. 
y Benedictus.  Blessed be the Lord God of Israel, for he hath visited and Redeemed his people. To give knowledge of Salvation to his people, for the remission of their sins. His mercy is on them that fear him throughout all generations. He remembering his mercy hath holpen his servant Israel, etc. 
z Litany.  Spare thy people whom thou hast redeemed with thy most precious blood. 
a The Communion.  This is the blood of the new Testament, which is shed for you, and for many for the Remission of sin. Grant that by the merits and death of thy Son jesus Christ, & through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his passion. Now the Church the mystical body of Christ, is the blessed company of all faithful and elect people, and none else but they; as the next prayer, the Collect on good Friday, and the places quoted in the first Position, prove. And whereas the Minister in distributing the Bread and wine, saith particularly to every man: take this in remembrance that Christ died for thee: drink this in remembrance that Christ's blood was shed for thee; it cannot imply that Christ died effectually for all men; but the contrary, that he died only thus for the Elect and faithful: because our Church 
b The Exhortation before the Communion.  prohibits all such as want true faith and repentance, or live in any gross and known sins, to come to the Sacrament, admitting none but true and faithful penitents to it: so that the Minister and our Church do always look upon all Communicants, as the elect and chosen Saints of God, endued with true faith and repentance, and so they may well apply (at leastwise in the judgement of Charity) the efficacy and merits of Christ's death unto them. I will conclude this point with the passage of A Prayer necessary for all men. jesus Christ thy only Son hath perfectly fulfilled thy Law, to justify all men that believe and trust in him. And thus much for our Common Prayer Book.   

Certain Homilies appointed to be read in Churches, in the time of the late Queen ELIZABETH of famous memory. And since thought fit to be reprinted by Authority from the KING'S most Excellent Majesty.  
SAint Paul in many places painteth us out in our colours, 
London. 1623. Part. 1. Fol. 8. Ephes. 2.  calling us the children of the wrath of God, when we be borne: saying also 
4 4  that we cannot think a good thought of ourselves, much less can we say well, 
Folio 9 Mark. 10. Luke 18. john 15.  or do well of ourselves, etc. Our Saviour Christ saith, There is none good but GOD: and that we can do nothing that is good without him, nor no man can come to the Father but by him, etc.  

4 4  For of ourselves we are crabtrees, 
Folio 10.  that can bring forth no Apples. We be of ourselves of such earth, as can bring forth but weeds, 
Galat. 5.  nettles, brambles, briers, cockle, and darnel. We have neither Faith, Charity, Hope, Patience, Chastity, nor any thing else that good is, but of God, and therefore these virtues be called there the fruits of the holy Ghost, and not the fruits of man. Let us therefore acknowledge ourselves before God (as we be indeed) miserable and wretched sinners.  

4 4  Of ourselves, and by ourselves, we have no goodness, help, nor salvation, but chose sin, 
Part. 1. Fol. 11.  damnation, and death everlasting: which if we deeply weigh and consider, 
2 Cor. 3.  we shall the better understand the great mercy of God, and how our salvation cometh only by Christ. 
Psalm. 50.  We are all become unclean, but we all are not able to cleanse ourselves, nor to make one another of us clean. 
Ephes● 2.  We are by nature the Children of God's wrath, but we are not able to make ourselves the children and inheritors of God's glory. 
1 Pet. 2.  We are sheep that run astray, but we cannot of our own power come again to the sheepfold, so great is our imperfection and weakness. In ourselves therefore may we not glory, which (of ourselves) are nothing but sinful. To GOD therefore must we flee, or else shall we never find peace, 
2 Cor. 1,  rest and quietness of Conscience in our hearts. 
Psalm. 130.  For he is the Father of mercies, and God of all consolation. He is the Lord, with whom is plenteous redemption: 
2 2  He is the God who of his own mercy saveth us, and setteth out his charity and exceeding love towards us, in that of his own voluntary goodness, when we were perished, he saved us, and provided an everlasting Kingdom for us. And all these heavenly treasures are given us, not for our own deserts, merits, or good deeds, (which of ourselves we have none) but of his mere mercy freely. 
5 5  He is the high and everlasting Priest, 
john 8.  which hath offered himself once for all upon the altar of the Cross, 
Hebr. 7.  and with that one oblation hath made perfect for evermore them that are sanctified. 
1 john 2.  He is the alone mediator between GOD and man, which paid our ransom to GOD with his own blood, and with that hath he cleansed us all from sin. 
Part. 1. Fol. 12 Ma●th. 1.  He is the Physician which healeth all our diseases; He is that Saviour which saveth his people from all their sins: he is that flowing and most plenteous fountain, 
Folio 13.  of whose fullness all we have received.  

5 5  A Sermon of the salvation of mankind, by only Christ our Saviour from sin and death everlasting.  

5 5  (All the world being wrapped in sin by breaking of the Law) GOD sent his only son our Saviour Christ into this world, to fulfil the Law for us, and by shedding of his most precious blood, to make a sacrifice and satisfaction, or (as it may be called) amends to his Father for our sins, 
Folio 15.  to assuage his wrath and indignation conceived against us for the same. 
5 5  But our justification doth come freely by the mere mercy of GOD, and of so great and free mercy, that whereas all the world was not able of their selues to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy, without any our desert or deserving, to prepare for us the most precious jewels of Christ's body and blood, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly do believe in him. He for them paid their ransom by his death. He for them fulfilled the Law in his life. So that now in him, and by him, every true Christian man may be called a fulfiller of the Law, forasmuch as that which their infirmity lacked, Christ's justice hath supplied.  

7 7  For the very sure and lively Christian faith is not only to believe all things of GOD, 
Folio 23.  which are contained in holy Scripture, but also is an earnest trust, and confidence in God, that he doth regard us, and that he is careful over us, as the Father is over the Child whom he doth love, and that he will be merciful unto us for his only son's sake, and that we have our Saviour Christ our perpetual advocate, and Priest, in whose only merits, oblation and suffering, we do trust that our offences be continually washed and purged, 
Part. 1. Folly 23  whensoever we (repenting truly) do return to him, with our whole heart, steadfastly determining with ourselves, through his grace, to obey and serve him in keeping his Commandments, and never turn back again to sin. Such is the true faith, that the Scripture doth so much commend, the which when it seeth and con●idereth what GOD hath done for us, is also moved through continual assistance of the Spirit of GOD, to serve and please him, to keep his favour, to fear his displeasure, to continue his obedient children, showing thankfulness again by observing or keeping his commandments, and that freely, for true love chiefly, and not for dread of punishment, or love of temporal reward, considering how clearly, without deservings we have received his mercy and pardon freely. 
Folio. 25. 26.   

4 4  For as the holy Ghost doth teach us to trust in GOD, and to call upon him as our Father: so did he teach them to say, as it is written, 
Esay 43.  Thou Lord art our Father and Redeemer, and thy Name is without beginning and everlasting. GOD gave them then grace to be his children, as he doth us now. 
7 7  It is evident, that the true, lively, and Christian faith, is no dead, vain, or unfruitful thing, but thing of a perfect virtue, of wonderful operation or working, and strength, bringing forth all good motions and good works, 
7 7  Of faith, he saith, He that believeth in the Son, hath everlasting life, 
john 3.  but he that believeth not in the Son, shall not see that life, but the wrath of GOD remaineth upon him. 
john 6.  And the same he confirmeth with a double oath, saying, Verily, verily, I say unto you, He that believeth in me, 
1 john. 5.  hath everlasting life. Now forasmuch as he that believeth in Christ, hath everlasting life: it must needs consequently follow, that he that hath this faith, must have also good works, and be studious to observe God's commandments obediently. For to them that have evil works, and lead their life in disobedience, and transgression or breaking of God's commandments, without repentance● pertaineth not everlasting life, 
Part. 1. Folio 28. 29.  but everlasting death?  

7 7  Therefore let us set our whole faith and trust in GOD, and neither the world, the devil, nor all the power of them shall prevail against us. 
1 1  Let us by such virtues as aught to spring out of faith, show our election to be sure and stable, as S. Peter 
2 Peter 1.  teacheth, Endeavour yourselves to make your calling and election certain by good works. 
7 7  If you feel and perceive such a faith in you, rejoice in it: and be diligent to maintain it, and keep it still in you, let it be daily increasing, and more and more by well working, and so shall you be sure that you shall please GOD by this faith, and at the length (as other faithful men have done before) so shall you (when his will is) come to him, and receive the end and final reward of your faith (as. S. Peter 
1 Peter 1.  nameth it) the salvation of our souls: 
7 7  But (everlastings thanks be to Almighty GOD for ever) there is never a one of all these causes, 
Folio. 60.  no nor yet them altogether, 
1 Cor. 3.  that can make a true Christian man afraid to die (who is the very member of Christ, the Temple of the holy Ghost, the Son of God, and the very inheritor of the everlasting kingdom of heaven:) but plainly contrary, he concieueth great and many causes undoubtedly grounded upon the infallible and everlasting truth of the word of GOD which moveth him not only to put away the fear of bodily death, but also for the manifold benefits and singular commodities which ensue unto every faithful person by reason of the same, to wish, desire, and long heartily for it. For death shall be to him no death at all, but a very deliverance from death, from all pains, cares, and sorrows, miseries, and wretchedness of this world, and the very entry into rest. 
7 7  Why then shall we f●ere to die, considering the manifold and comfortable promises of the Gospel, and of holy Scriptures? GOD the Father hath given us everlasting life (saith. S. john) 
1 john 5.  and this life is in his Son. He that hath Son, hath life, and he that hath not the Son, hath not life. 
Part 1. Fol. 16  And this I write (saith S. john) 
1 john. 5.  to you that believe in the Name of the Son of GOD, 
1 john 5.  that you may know that you have everlasting life, and that you do believe upon the Name of the Son of GOD. And our Saviour Christ saith, He that believeth in me hath life everlasting, and I will raise him from death to life at the last day. 
Folio 62.   

7 7  All those therefore have great cause to be full of joy that be joined to Christ with true Faith, steadfast Hope, and perfect Charity, and not to fear death nor everlasting damnation. For death cannot deprive them of jesus Christ, nor any sin can condemn them that are graffed surely in him, which is their only joy, treasure and life. Let us repent our sins, amend our lives, trust in his mercy and satisfaction, and death can neither take him from us, nor us from him.  

2 2  For it is of the free grace and mercy of GOD, 
Part. 2. Folio 81.  by the mediation of the blood of his Son jesus Christ, without merit or deserving on our part, that our sins are forgiven us; that we are reconciled and brought again into his favour, and are made heirs of his heavenly kingdom. Grace (saith S. Augustine) 
August. de diuers●quaestio. ad Simpl. lib. 1. Quaest 28.  belonging to GOD, who doth call us, and then hath he good works, whosoever received grace: Good works than bring not forth grace, but are brought forth by grace. The wheel (saith he) turneth round, not to the end that it may be made round: but because it is first made round, therefore it turneth round. So, no man doth good works, to receive grace by his good works: but because he● hath first received grace, therefore consequently he doth good works.  
For 
1 1  the Scripture doth acknowledge but two places after this life. 
Folio 〈◊〉. Luke 16.  The one proper to the elect and blessed of GOD; the other to the reprobate and damned souls. 
Folio. 1ST.  The only Purgatory wherein we must trust to be saved, is the death and blood of Christ, which if we apprehend with a true and steadfast faith, it purgeth and cleanseth us from all our sins, even as well as if he were now hanging upon the Crosse. 
Part. 2. Fol. 122  The blood of Christ saith Saint john, 
1 john 1.  hath cleansed us from all sin. The blood of Christ, 
Hebr. 9  saith Saint Paul, hath purged our consciences from dead works, 
Hebr. 10.  to serve the living GOD, Also in another place he saith, We be sanctified and made holy by the offering up of the body of jesus Christ done once for all. Yea he addeth more, saying, With the one oblation of his blessed body and precious blood, he hath made perfect for ever and ever all them that are sanctified. 
Folio 148.   

7 7  No in his drunkenness offended GOD highly. Lot lying with his daughters, committed horrible incest. We ought then to learn by them this profitable lesson, that if so godly men as they were, which otherwise felt inwarldly GOD sholy Spirit inflaming in their hearts, with the fear and love of GOD, could not by their own strength keep themselves from committing horrible sin, but did so grievously fall, that without GOD'S great mercy they had perished everlastingly: How much more ought we then, miserable wretches, which have no feeling of GOD within us at all, continually to fear, not only that we may fall as they did, but also be overcome and drowned in sin, which they were not? though through infirmity w●e chance at any time to fall, yet we may by hearty repentance, and true faith, speedily rise again, and not sleep and continue in sin, 
Fol. 151. 152.  as the wicked doth 
1 1  All men have not faith. This therefore shall not satisfy and content all men's minds: but as some are carnal, so they will still continue, and abuse the Scriptures carnally, to their greater damnation. 
2 Peter 3. 1 Cor. 1●  The unlearned and unstable (saith Saint Peter) pervert the holy Scriptures to their own destruction. jesus Christ (as S. Paul saith) is to the jews an offence, to the Gentiles foolishness: 
6 6  But to God's children, aswell of the jews as of the Gentiles he is the power and wisdom of GOD. 
5 5  The holy man Simeon saith, that he is set forth for the fall and rising again of many in Israel. 
Part. 2. Folio 152. Luke 2.  As Christ jesus is a fall to the reprobate, which yet perish through their own default: so is his word, yea the whole book of GOD, a cause of damnation unto them, through their incredulity. And as he is a rising up to none other than those which are GOD'S children by adoption: so is his word, yea the whole Scripture, the power of GOD to salvation to them only that do believe it. Christ himself, the Prophets before him, the Apostles after him, all the true Ministers of GOD'S holy word, yea every word in GOD'S Book, is unto the reprobate, the 
3 3  favour of death unto death,  
Christ jesus, the Prophets, the Apostles, and all the true Ministers of his word, yea every jot and tittle in the holy Scripture, have been, is, and shall be for evermore, the favour of life unto eternal life, 
Folio 160.  unto all those whose hearts GOD hath purified by true faith. 
2 2  GOD of his mercy and special favour towards them whom he hath appointed to everlasting salvation, hath so offered his grace 
4 4  especially, and they have so received it fruitfully, that although by reason of their sinful living outwardly, they seemed before to have been the children of wrath and perdition, yet now the 
6 6  Spirit of GOD mightily working in them, unto obedience to GOD'S will and commandments, they declare by their outward deeds and life, 
Folio 161.  in the showing of mercy, and charity (which 
4 4  cannot come but of the Spirit of GOD, and his especial grace that they are the undoubted children of GOD, appointed to everlasting life. And so as by their wickedness and ungodly living, they showed themselves according to the judgement of men, which follow the outward appearance, to be reprobates and castaways: So now by their obedience unto GOD'S holy will, and by their mercifulness and tender pity (wherein they show themselves to be like unto GOD, who is the fountain and spring of all mercy) they declare openly and manifestly unto the sight of men, 
Part. 2. Folio 161.  that they are the sons of GOD, and elect of him unto salvation. 
2 2  For as the good fruit is not the cause that the tree is good, but the tree must first be good before it can bring forth good fruit: so the good deeds of men are not the cause that maketh men good, but he is first made good, by the spirit and grace of GOD that 
6 6  effectually worketh in him, and afterward he bringeth forth good fruits.  

2 2  The reasonable and godly, as they most certainly know and persuade themselves, that all goodness, all bounty, all mercy, all benefits, all forgiveness of sins, and whatsoever can be named good and profitable, either for the body or for the soul, do come only of GOD'S mercy and mere favour, 
Folio 172.  and not of themselves: 
7 7  Moreover, he came in flesh and in the self same flesh ascended into heaven, to declare and testify unto us, that 
5 5  all faithful people which steadfastly believe in him, shall likewise come unto the same mansion place, 
Folio 177.  whereunto he being our chief Captain is gone before. 
5 5  Christ openly declared his obedience to his Father, which (as Saint Paul writeth) was obedient even to the very death, the death of the Crosse. 
Philip. 2.  And this he did for us all that believe in him. 
5 5  So pleasant was this sacrifice and oblation of his Son's death, which he so obediently and innocently suffered, that we should take it for the only and full amends for all the sins of the world. And such favour did he purchase by his death, of his heavenly Father for us, that for the merit thereof (if we be true Christians indeed, and not in word only) we be now fully in GOD'S grace again, and clearly discharged from our sin. 
Folio 187.  The only mean and instrument of salvation required of our parts, is faith, that is to say a sure trust and confidence 
2 2  in the mercies of God: whereby we persuade ourselves, that God, both hath, and will forgive our sins, that he hath accepted us again into his favour, that he hath released us from the bonds of damnation, 
Part. 2. Folio. 187. 191.  and received us again into the 
1 1  number of his elect people, 
2 2  not for our merits or deserts, but only and solely for the merits of Christ's death and passion. 
5 5  Christ died for our sins, and rose again for our justification: Why may not we, that be his members by true faith, rejoice and boldly say with the Prophet Osee, and the Apostle Paul, Where is thy dart, O death? where is thy victory, O hell? 
7 7  Thanks be unto God, say they, which hath given us the victory by our Lord Christ jesus.  

7 7  Apply yourselves (good friends) to live in Christ, 
Folio 195.  that Christ may still live in you, whose favour and assistance if ye have, then have ye everlasting life already within you, then can nothing hurt you. 
Folio 209. 219.  Whatsoever is hitherto done and committed. 
4 4  It is the holy Ghost, and no other thing, that doth quicken the minds of men, stirring up good and godly motions in their hearts, which are agreeable to the will and commandment of God, such as otherwise of their own crooked and perverse nature they should never have. That which is borne of the Spirit, is Spirit. As who should say: Man of his own nature is fleshly and carnal, corrupt and naught, sinful and disobedient to God, without any spark of goodness in him, without any virtuous or godly motion, only given to evil thoughts and wicked deeds. As for the works of the Spirit, the fruits of Faith, charitable and godly motions, if he have any at all in him, they proceed only of the holy Ghost, who is the only worker of our Sanctification, and maketh us new men in Christ jesus.  

6 6  His power and wisdom, compelleth us to take him for God omnipotent, invisible, having rule in heaven & earth, having all things in his subjection, and will have none in counsel with him, nor any to ask the reason of his doing. 
Dan. 11.  For he may do what liketh him, and none can resist him. 
2 2  For he worketh all things in his secret judgement to his own pleasure, 
Prou. 16.  yea even the 
3 3  wicked to damnation saith Solomon. 
Part. 2. Foli. 228.  All spiritual gifts and graces come specially from God: he sp●●ed not from any pain and travail that might do us good. To this our saviour and Mediator, hath God the Father given the power of heaven and earth, and the whole jurisdiction and authority, to distribute his goods and gifts committed to him: for so writeth the Apostle. 
Folio 229. Ephes. 4.  To every one of us is grace given, according to the measure of Christ's giving. This knowledge and feeling is not in ourself, by ourself it is not possible to come by it, a great pity it were that we should lose so profitable knowledge. Let us therefore meekly call upon that bountiful spirit the holy Ghost, which proceedeth from our Father of mercy, and from our Mediator Christ, that he would assist us, and inspire us with his presence, that in him we may be able to hear the goodness of God declared unto us to our salvation. 
1 Cor. 12.  For without his lively and secret inspiration, can we not once so much as speak the Name of our Mediator, as Saint Paul plainly testifieth: No man can once name our Lord jesus Christ, but in the holy Ghost. Much less should we be able to believe and know these great mysteries that be opened to us by Christ. 
1 Cor. 2.  Saint Paul saith, that no man can know what is of God, but the Spirit of God. As for us (saith he) we have received not the spirit of the world, but the spirit which is of God, for this purpose: that in that holy spirit we might know the things that be given us by Christ. The wise man saith, that in the power and virtue of the holy Ghost, resteth all wisdom, and all ability to know God, 
Folio 263.  and to please him.  

4 4  We must beware and take heed, that we do in no wise think in our hearts, imagine, 
What we must beware of.  or believe that we are able to repent aright, or to turn effectually unto the Lord by our own might and strength. For this must be verified in all men. 
john. 15.  Without me ye can do nothing. Again, 
2 Cor. 3.  Of ourselves we are not able as much as to think a good thought. And in another place, It is God that worketh in us both the will and the deed. 
Part. 2. Foli. 263. lerem. 6.  For this cause, although Hieremie had said before, If thou return, O Israel, return unto me, saith the Lord: Yet afterwards he saith, Turn thou me, O Lord, and I shall be turned, for thou art the Lord my God. And therefore that holy writer and ancient father Ambrose 
Ambros. De Vocatione Gentium. lib● 2. cap. 9  doth plainly affirm, that the turning of the heart unto God, is of God, as the Lord himself doth testify by his Prophet, saying, And I will give thee an heart to know me, that I am the Lord, and they shall be my people, and I will be their God, for they shall return unto me with their whole heart.  
Both the Priesthood and the Law being changed we ought to acknowledge none other Priest for deliverance from our sins, 
Folio 267.  but our Saviour jesus Christ, who being sovereign Bishop, doth with the Sacrifice of his Body and Blood, offered once for ever upon the Altar of the Cross, most 
5 5  effectually cleanse the spiritual leprosy, and wash away the sins of all those that with true confession of the same do flee unto him.  
These several passages quoted out of our Homilies do aboundanty testify: that there is an eternal and immutable Praedestination of certain men unto eternal life, out of mere grace and mercy; and likewise a praetermission or reprobation of others to eternal death, out of God's mere pleasure. That there is no freewill, or sufficient grace communicated unto all men, whereby they may convert, and save themselves if they will. And that man without the special assistance of God's grace and Spirit, is so weak and impotent, that he can neither do nor think any thing that is good, or prepare his heart to seek for grace: That Christ jesus hath died sufficiently for all men, but effectually for none but the Elect, and such who are enabled through faith to apply his merits to their souls. That God's grace and Spirit do always work effectually in the hearts of his Elect, in the act of their conversion, which they can never finally nor totally resist. And that the Elect and truly regenerate can neither fall finally nor totally from the state of grace which is firm and stable. If any man desire to know more of man's imbecility, and misery since the fall, which is such; that he can neither will nor do any thing that is good, without God's special preventing and assisting grace: (a point which overthrows the whole Fabric of Arminianism, which is founded upon man's freewill.) Let him read the 
* Part. 1. pag. 7. to 13.  first and second part of the Homily of the Misery of man. The Homilies of 
* Part. 2. Pag. 167. to 234.  Christ's Nativity, Passion, and Resurrection: The first Homily on Whitsonday: The first, second, and third part of the Homily on Rogation week: And the first part of the Homily of Repentance, where this point is so copiously handled, and abundantly confirmed, that it needs no more dispute. He that would further satisfy himself in the freeness of our Election, Vocation, justification, Sanctification, and Salvation, out of mere grace and mercy, without any desire, merits, will, or works of our own, or any thing foreseen in us; Let him read the foresaid Homilies: together with 
* Part. 1. pag. 13. to 29.  the first, second, and third parts of the Homilies of Salvation and Faith: He that would be further and more fully instructed in the point of the sufficiency, value, worth, and merit of Christ's death, which was able and sufficient of itself to redeem, not some, but all mankind, though the effect and application of it belong not to all, but only to the Elect who alone have Faith for to apply it: let him read all these forementioned Homilies. For the point of Perseverance, if any desire more copious evidences for to clear it: let him peruse the second part of those Homilies, Pag. 148. 209. 261. 262. 263. and there he shall find it proved: That the Spirit of God doth always dwell in the hearts of the Regenerate: (and that David, Solomon, Noah, Lot, and Peter though they fell into gross and 〈◊〉 sinn●●, yet they did not fall finally, nor totally from the state of Grace. The cavils which have been raised against this point upon some passages in the Homilies, of falling from God. 
a Perpetuitic of a Regenerate man's estate. Edit. 2. p. 322. to 329.  I myself, 
b Mr. Wotton's Dangerous plot discovered c. 11. sect. 8. 9 p. 45. to 49. Mr. Yates Ibis ad C●●sarem. 2. Part. p. 133. to 140.  with others, have formerly answered them in other books; I therefore spare for to repeat them, since the now recited passages are sufficient for to clear this point, & to evidence it to the world: that the Arminian Tenants are manifestly oppugned, yea, condemned; not warranted by our Homilies.  
These Homilies were most of them penned and composed by the Learned Archbishop of Canterbury, Doctor Cranmer afterwards a Martyr.   

A short Catechism set forth by King Edward the 6. his Authority, for all Schoolmasters to teach, Printed at London in Latin per Reginaldum Woolfium 1553. and the same year in English, Cum Privilegio, by john Day, out of which I have transcribed it verbatim, from Folio 37. to 41.  
Scholar. AFter that the Lord 
1 1  God had made the Heaven and Earth, he determined to have for himself a most beautiful Kingdom, and holy Commonwealth. The Apostles and Ancient Fathers that wrote in Greek, called it Ecclesia, in English a Congregation or Assembly; into the which he hath admitted an infinite number of men, that should be subject to one King, as their Sovereign and only Head: him we call Christ, which is as much as to say Anointed, etc. To the furnishing of this Commonweal belong all they, as many as do truly fear, honour, and call upon God, daily applying their minds to holy and godly living, and all those that putting all their hope and trust in him do 
7 7  assuredly look for the bliss of everlasting life. But as many as are in this Faith steadfast, 
1 1  were fore-chosen, Praedestinat, and appointed to everlasting life before the world was made. Witness hereof, they have within their hearts the spirit of Christ, the Author, earnest, 
7 7  and unfailable pledge of their faith. Which faith only is able to perceive the mysteries of God: only brings peace unto the heart: only taketh hold on the righteousness that is in Christ jesus.  
Master. Doth then the Spirit alone, and faith, (sleep we never so securely, or stand we never so reckless or slothful) so work all things for us, as without any help of our own to carry us idle up heaven?  
Schol: I use Master (as you have taught me) to make a difference between the cause and the effect. The 
2 2  first principal and most proper cause of our justification and Salvation, is the goodness and love of God, whereby he chose us for his 
1 1  before he made the world. After that, God granteth us to 
6 6  be called by the Preaching of the Gospel of jesus Christ, when the spirit of the Lord is poured into us: by whose guarding and governance we be led to settle our trust in God, and hope for the performance of his promise. With this choice is joined as companion, the mortifying of the old man, that is of our affection and last. From the same spirit also cometh our Sanctification, the love of God, and of our neighbour, justice, and uprightness of life. Finally, to say all in sum, 
4 4  Whatever is in us, or may be done of us, honest, pure, true, and good, that altogether springeth out of this most pleasant Rock, from this most plentiful Fountain, the 
2 2  goodness, love, choice, and 
1 1  unchangeable purpose of God, he is the cause, the rest are the fruits, and effects. Yet are also the goodness, choice, and spirit of God, and Christ himself, causes, conjoined and coupled each with other: which may be reckoned among the principal causes of salvation. As oft therefore as we use to say, that we are made righteous and saved by saith only; it is meant thereby, that faith, or rather trust alone, doth lay hand upon, understand, and perceive our righteous making to be 
2 2  given us of God freely; that is to say, by no deserts of our own, but by the free grace of the Almighty Father. Moreover Faith doth engender in us love of our neighbour, and such works as God is pleased withal. For if it be a lively and true faith, quickened by the holy Ghost, she is the mother of all good saying and doing. By this short tale it is evident, whence and by what means we attain to be righteous. For 
2 2  not by the worthiness of our deservings, were we either heretofore chosen, or long ago saved, but by the only mercy of God, and pure grace of Christ our Lord: whereby we were 
6 6  in him made to do these good works, that God had appointed for us to walk in. And although good works cannot deserve to make us righteous before God, yet do they so clean unto Faith, that neither Faith can be found without them, nor good Works be any where found without Faith. And Fol. 68 
7 7  Immortality and blessed life God hath provided for his chosen 
1 1  before the foundations of the World were laid.  
This Catechism was published by King Edward the 6. his Authority, in the year 1553. being the next year after the composure and publishing of the Articles of our Church, which were first of all concluded upon, in the year 1552. being only reui●ed, not framed or new composed in the year 1562. From whence I collect, that this Catechism is fully agreeable to the true sense and meaning of our Articles, and may well be taken, as a Comment or Explanation on our 16. and 17. Articles: so that whatsoever is affirmed in this Catechism, is likewise affirmed by those Articles. And if so, than it is more than evident, that our Articles do pointblank oppugn the Arminian mutability of Predestination: Election from Faith, or Works, or any thing else foreseen in us, freewill, and universal or sufficient grace, the total and final resisting of the work of grace, and Apostasy from the state of grace; together with the truth of grace in reprobates, or castaways: all which are evidently refuted and condemned by this Catechism as the figured passages will demonstrate.   

Certain questions and answers touching the doctrine of Predestination: Printed by ROBERT BARKER Anno 1607. and bound up, and sold with our English Bibles.  
Question. WHy do men so much vary in matters of Religion?  
Answer. Because all have not the like measure of knowledge, neither do all believe the Gospel of Christ.  
Qu. What is the reason thereof?  
An. 
7 7  Because they only believe the Gospel and doctrine of Christ, which are 
1 1  ordained unto eternal life.  
Qu. Are not all ordained to eternal life?  
An. 
1 1  Some are 
3 3  vessels of wrath ordained unto destruction, as others are vessels of mercy prepared to glory.  
Qu. How standeth it with God's justice, that some are appointed to damnation?  
An. 
3 3  Very well: because all men have in themselves sin, which deserveth no less: and therefore 
2 2  the mercy of God is wonderful in that he vouchsafeth to save some of that sinful race, and to bring them to the knowledge of the truth.  
Qu. If God's ordinance and determination must of necessity take effect, then what need any man to care? for he that liveth well, must needs be damned, if he be thereunto ordained: and he that liveth ill must needs be saved, if he be thereunto appointed.  
Ans. Not so: 
6 6  for it is not possible, that either the elect should always be without care to do well, 
4 4  or that the reprobate should have any will thereunto. For to have either good will or good work, is a testimony of the Spirit of God, 
7 7  which is given to the Elect only, whereby faith is so wrought in them, that being grafted into Christ, they grow in holiness to that glory, whereunto they are appointed. Neither are they so vain as once to think that they may do as they list themselves, because they are predestinate unto salvation: but rather they endeavour to walk in such good works as God in Christ jesus hath ordained them unto, and prepared for them to be occupied in, to their own comfort, stay and assurance, and to his glory.  
Qu. But how shall I know myself to be one of those whom God hath ordained to life eternal.  
Ans. By the motions of spiritual life, which belongeth 
7 7  only to the children of God: by the which that life is perceived, even as the life of this body is discerned by the sense and motions thereof.  
Qu. What mean you by the motions of spiritual life?  
Ans. I mean remorse of conscience, joined with the loathing of sin, and love of righteousness: the hand of Faith reaching unto life eternal in Christ, the Conscience comforted in distress, and raised up to confidence in God by the work of his Spirit: a thankful remembrance of God's benefits received, and the using of all adversities as occasion of amendment sent from GOD.  
Qu. Cannot such perish as at some time or other feel these motions within themselves?  
Ans. 
7 7  It is not possible that they should: for as God's purpose is not changeable, so he repenteth not of the gifts and graces of his adoption: neither doth he cast off those whom he hath once received.  
Qu. Why then should we pray by the example of David, that he cast us not from his Face, and that he take not his holy Spirit from us?  
Ans. In so praying, we make protestation of the weakness of flesh, which moveth us to doubt: yet should not we have courage to ask, if we were not assured that God will give according to his purpose and promise, that which we require.  
Qu. Do the Children of God feel the motions aforesaid always alike?  
Ans. No truly: for God sometime to prove his, seemeth to leave them in such sort, that the flesh overmatcheth the Spirit, whereof ariseth trouble of conscience for the time: yet the spirit of adoption is 
7 7  never taken from them, that have once received it: else might they perish. But as in many diseases of the body, the powers of the bodily life are letted: So in some assaults the motions of spiritual life are not perceived, because they lie hidden in our manifold infirmities, as the fire covered with ashes. Yet as after sickness cometh health, and after clouds the Sun shines clear: so the powers of spiritual life will more or less be felt and percieued in the children of God.  
Qu. What if I never feel these motions in myself, shall I despair, and think myself a castaway?  
An. God forbid: 
6 6  for God calleth his, at what time he seeth good: and the instruments whereby he usually calleth, have not the like effect at all times: yet is it not good to neglect the means whereby God hath determined to work the Salvation of his. For as wax is not melted without heat, nor clay hardened but by means thereof; so God useth means both to draw those unto himself, whom he hath appointed unto Salvation, and also to bewray the wickedness of them whom he justly condemneth.  
Qu. By what means useth God to draw men to himself, that they may be saved?  
Ans. By the preaching of his word, and the ministering of his Sacraments thereunto annexed, etc.  
These Questions and Answers concerning Predestination, which are full and punctual to our purpose, were always Printed at the end of the old Testament, and bound up and sold Cum Privilegio, with this Authorized Translation of the Bible, till the year 1614 since which no Bible's of this sort were printed. We may therefore use it as a pregnant testimony, and punctual declaration of the Doctrine of our Church, in the particular points of Controversy hereafter mentioned.  
The Synod of Dort held in the years of our Lord, 1618. 1619. at Dort in the Netherlands.  
I mean not to recite the several Articles and Conclusions of this late famous Synod, convented by the pious care and providence of our late Sovereign King james, at which the eminentest Protestant Divines of most Reformed Churches were assembled, and among the rest siue selected English Divines; to wit, Dr. Carlton, late Bishop of Chichester; Dr. Davenat, now Bishop of Salisbury; Dr. Belcanquell, Deane of Rochester; Dr. Samuel Ward, public Divinity Professor in the University of Cambridge; and Doctor Thomas Goad; who not only as Private men, but as representative persons of the Church of England, subscribed the several Articles and Conclusions there resolved: witness Theologorum magnae Britanniae Sententia, in the Acts of the Synod at large: The little English Synod of Dort, and Dr. Ward his Suffragium Britannorum, to which I shall refer you with a bare quotation, they being obvious to men's hands, and tedious to transcribe.   

A copy OF A RECANTATION OF certain Errors, raked out of the dunghill of Popery, and Pelagianisme, publicly made by Master Barret of Keys College in Cambridge the tenth day of May, in this present year of our Lord, 1595. in the University Church, called Saint mary's in Cambridge: which Errors he (together with Master Ha●rsnet of Pembroke Hall) did rashly hold, and maintain: Translated ●ut of Latin into English.  
Anno. 37. Elizabeth.  
PReaching in Latin not long since in the University Church, (Right Worshipful,) many things slipped from me, both falsely, and rashly spoken, whereby I understand the minds of many have been grieved; to the end therefore that I may satisfy the Church and the Truth which I have publicly hurt, I do make this public Confession, both repeating, and revoking my Errors.  
First, I said, that no man in this transitory World, is so strongly underpropped, at least by the certainty of Faith, that is, unless (as I afterwards expounded it,) by Revelation, that he ought to be assured of his own Salvation. But now I protest before God, and acknowledge in my Conscience, that they which are justified by Faith, have peace towards God, that is, have reconciliation with God, and do stand in that Grace by Faith: therefore that they ought to be certain, and assured of their own Salvation, even by the certainty of Faith itself.  
Secondly, I affirmed that the Faith of Peter could not fail, but that other men's Faith may: for (as I then said) our Lord prayed not for the Faith of every particular man. But now being of a better, and more sound judgement: (according to that which Christ teacheth in plain words, john 17. 20. I pray not for these alone, (that is, the Apostles,) but for them also which shall believe in me, through their word.) I acknowledge that Christ did pray for the Faith of every particular Believer: and that by the virtue of that Prayer of Christ, every true Believer is so stayed up that his Faith cannot fail.  
Thirdly, touching perseverance unto the end, I said that that certainty concerning the time to come, is proud, forasmuch, as it is in his own nature contingent, of what kind the perseverance of every man is: neither did I affirm it to be proud only, but to be most wicked. But now I freely protest, that the true, and justifying Faith (whereby the Faithful are most nearly united unto Christ,) is so firm, as also for the time to come so certain, that it can never be rooted up out of the minds of the Faithful, by any tentations of the Flesh, the World, or the Devil himself: So that he which once hath this Faith, shall ever have it: for by the benefit of that justifying Faith, Christ dwelleth in us, and we in Christ: therefore it cannot but be both increased, (Christ growing in us daily,) as also presevere unto the end, because God doth give constancy.  
Fourthly, I affirmed that there was no distinction in Faith, but in the persons believing. In which I confess that I did Err: Now I freely acknowledge, that temporary Faith, (which as Bernard witnesseth, is therefore feigned, because it is temporary,) is distinguished, and differeth from that saving Faith, whereby sinners apprehending Christ, are justified before God for ever; not in measure, and degrees, but in the very thing itself. Moreover I add, that james doth make mention of a dead Faith, and Paul of a Faith that worketh by love.  
Fiftly, I added, that forgiveness of sins is an Article of Faith, but not particular, neither belonging to this man, nor to that man: that is, (as I expounded it,) that no true Faithful man, either can, or aught, certainly to believe that his sins are forgiven. But now I am of another mind, and do freely confess, that every true Faithful man is bound by this Article of Faith, (to wit, I believe the forgiveness of sins,) certainly to believe that his own particular sins are freely forgiven him: neither doth it follow hereupon, that that Petition of the Lords prayer (to wit, forgive us our Trespasses,) is needless; for in that Petition, we ask not only the gift, but also the increase of Faith.  
Sixtly, these words escaped me in my Sermon, viz. As for those that are not saved, I do most strongly believe, and do freely protest that I am so persuaded against Calvin, Peter Martyr, and the rest, that sin is the true, proper, and first cause of Reprobation. But now being better instructed; I say that the Reprobation of the wicked, is from Everlasting, and that that saying of Augustine to Simplician is most true, viz. If sin were the cause of Reprobation, than no man should be elected, because God doth foreknow all men to be de●iled with it. And (that I may speak freely,) I am of the sam● mind; and do believe concerning the Doctrine of Election, 
* The Heads therefore of the University of Cambridge, who composed this Recantation, were of this opinion, that the 17. Article doth make the will of God, not sin, the true and primary cause of Reprobation, & therefore they recited it at large in the Latin Copy.  and Reprobation, as the Church of England believeth, and teacheth in the book of the Articles of Faith in the Article of Predestination.  
Last of all, I uttered these words rashly against Calvin a man that hath very well deserved of the Church of God; to wit, that he durst presume to lift up himself above the High, and Almighty God. By which words I confess that I have done great injury to that most learned, and right godly man: and I do most humbly beseech you all, to pardon this my rashness: as also in that I have uttered many bitter words against 
* They were undoubtedly of their opinion in these points now controversed  Peter Martyr, Theodore Beza, Jerome Zanchius, Francis junius, and the rest of the same Religion, being the Lights and Ornaments of our Church: calling them by the odious names of Caluinists, and other slanderous terms; branding them with a most grievous 
* Therefore of their opinion in our present Tenants  mark of reproach: whom because our Church doth worthily reverence, it was not meet, that I should take away their good name from them, or any way impair their credit, or dehort others of our Countrymen, from reading their most learned works. I am therefore very sorry, and grieved for this most grievous offence, which I have publicly given to this most famous University, which is the Temple of true Religion, and sacred receptacle of Piety; And I do promise, that (by God's help,) I will never hereafter offend in the like sort: and I do earnestly beseech you (Right worshipful,) and all others to whom I have given this offence, either in the former Articles, or in any part of my said Sermon, that you would of your courtesy pardon me, upon this my repentance.  
That the authority, and consequence of this precedent Recantation may be more fully manifested; I will briefly relate, both the occasion, and the carriage of it. One Master Barret of Keys College, Preaching a Concio ad Clerum in Saint Mary's Church in Cambridge, on the 29. day of April 1595. made bold to vent these then Pelagian, and Popish, but now both Popish, and Arminian Tenants, which are here recanted: which gave such general offence unto all the Auditors, that on the 5. of May next following, about nine of the clock in the forenoon, he was convented for the publishing of these Erroneous Tenants, and his reviling of Calvin, Beza, Peter Martyr, Luther, junius, Zanchius and others, before all the Heads of the University of Cambridge: to wit, Master Doctor Some, Doctor Duport, Doctor Goad, Doctor tindal, Doctor Whitaker, Doctor Barwell, Doctor jegon, Doctor Preston, Master Chaderton, and Master Clayton, Thomas Smith, the public Notary of the University being there present; who appointed him to appear again before them, at three of the clock in the afternoon, at which time Dr. Duport being then Vicechanceller, read openly certain Articles containing the positions which Master Barret had broached in his foresaid Sermon, alleging these his assertions to be 
* Allegavit dictas posi●●onessa●sas, erroneas, & repugnantesesse religioni in regno Angliae publica & leg●tima authoritate receptae & stabilitae. These are the words of the Articles exhibited against him by the Vicechancellor.  Erroneous, false, and opposite, to the Religion received, and established in the Kingdom of England, by public and lawful Authority: to which Articles he required Master Barret to give an answer: who confessed, that he had published in his Sermon, the-Positions comprised in the said Articles, but with all, denied them to be contrary to the Doctrine of the Church of England. Whereupon the Vicechancellor and the forenamed heads, 
* Habita matura deliberatione, necnon visis et diligenter examinatis positionibus praedictis, quia manifesto constabat positiones● praedictas errorem et falsitatem in se continere, necnon aperte repugnare Religion● in Ecclesia Anglicana receptae ac stabilitae; ideo iudicaberunt, etc. These are the express words of the Order entered in the University Register.  entering into a mature deliberation, and diligently weighing and examining these Positions; because it did manifestly appear that the said Positions Were false, erroneous, and likewise manifestly repugnant to the Religion received and established in the Church of England; adjudged and declared, that the said Barret had incurred the penalty of the 45. Statute of that University, De Concionibus: and by virtue and tenor of that Statute they decreed and adjudged the said Barret to make a public Recantation, in such words and form as should be prescribed unto him by the Vicechancellor, and the said Heads, or any three, or two of them; or ease upon his refusal to recant in this manner, to be perpetually expelled, both from his College, and the University; binding him likewise in an assumpsit of forty pounds to appear personally upon two days warning, before the said Vicechancellor, or his Deputy, at what time and place they should require. Afterwards this Barret was re-summoned before the Vicechancellor, Doctor Goad, Dr tindal, Dr. Barwell, and Doctor Preston, his assistants, who delivered him this praecedent Recantation in writing; admonishing and peremptorily enjoining him on Saturday following, being the 10. of May, immediately after the Clerum ended, to go up in person into the Pulpit of Saint mary's, where he had published these errors, and there openly in the face of the University, to read and make this Recantation, which he did accordingly. Not long after this Palinodium, Master Barret, (to show that these positions are but a bridge to Popery) departs the University, and gets beyond Sea; where he (as Bertius, and some other Arminians since have done) turns a professed Papist: After this he returned into England, where he lives a Layman's life, being still an open, dangerous, violent, and most pernicious and seducing Papist, as some men of credit in these very terms have informed me, who both know, and will aver him to be such a one.  
This is the true Relation and carriage of this Recantation, which I have taken verbatim out of a Transcript of the University Register of Cambridge, under the Registers own hand; wherein all the passages of it are entered and recorded, for the benefit of posterity. For the recantation itself, (of which Thysius, and 
* BB Carlton his Examination of Mr. Mountagues Appeal. cap. 2  others make some mention) it was fairly Printed and Published in Queen Elizabeth's days, (some Copies of it being yet extant) in the very selfsame words, and form as here you see it. And that none may suspect it to be forged, or corrupted: I have a transcript of it in Latin, taken out of an Original Copy under Master Barets' own hand: which agrees verbatim with this English one, only in this they differ: that our 17. Article is at large recited in the Latin Copy in the end of the 6. Section, whereas as it is only named in the English.  
From this Recantation, and the carriage of it; it is clearly evident; That the University of Cambridge in those days, did undoubtedly believe and maintain the now Arminian Heresies of the final and total Apostasy of the Saints: Of uncertainty of Salvation; of Election from faith, and Reprobation from sin foreseen. Of a personal, not a real difference, between temporary and true saving Faith: (the Points which Barret recanted) to be not only false and erroneous; but likewise manifestly repugnant to the Religion and Doctrine, established and settled in the Church of England, and to the 17. Article: For so are the express words of the Order, and Articles recorded in the University Register: If they were thus evidently repugnant to them then; I doubt not but they are so now: at leastwise in all Cambridge men's repute, who will not (at leastwise should not) so far dishonour their renowned Mother, as to degenerate from her ancient Orthodox and Dogmatic Resolutions.  
These are the more ancient public Monuments, and Evidences of our Church, by which the subsequent Conclusions now in Issue must be judged. The several figures inserted into them, and likewise placed in the Margin, have reference to the 7. Anti-Arminian Positions following: the figure of (1) noting out such passages, as punctually confirm the first: the figure of (2) such clauses as evidently back and prove the second of these Assertions, and so every figure successively, answers to its proper Position. If then all these Records which do either Really contain, or at leastwise, evidently declare, the ancient, established, and received Doctrine of the Church of England, give punctual Evidence for these Conclusions, oppugning the contrary Arminian Theses in terminis, or substance, as they do; this question will be then resolved: and our succeeding Anti-Arminian Conclusions acknowledged the undoubted Doctrines of our Church, without any more debate.  
Having thus at large recited the several Grand-charters● and more eminent Records and evidences which our Church affords for trial of this weighty cause, I come now to apply them to the points in issue, which I shall distinctly lay down in this ensuing Antithesis.  

Anti-Arminianisme.  
THe Anti-Arminian orthodox Assertions, now incontroversie (which I shall prove to be the ancient and undoubted Doctrine of the Church of England) contract themselves into these 7. dogmatic conclusions.  
1 That God from all 
a Ephes. 1. 4. 2. Tim. 1. 9 ler. 1. 5. c. 31. 3  eternity, hath by his 
b Psal. 33. 11. Psa. ●9. 28, 33, 34. Esa. 14. 24. 27. Mal. 3. 6. Rom. 9 11. 2. Tim. 1. 9 c. 2. 19 Ephe. 1. 9 11.  immutable purpose and Decree, praedestinated unto life; 
c Mat. 20. 16. c. 24, 40, 41. Luke. 17. 36. Ro. 9 27. c. 11. 5  not all, but only a selected number of particular men, which 
d Ephe. 4. 13. Rom. 8. 30. 2. Tim. 2. 19 john ●. 19 Reu. 21. 27.  can be neither augmented nor diminished (commonly called the 
e Heb. 11. 23. and all Protestant 〈…〉 that write of the Church.  elect, invisible, & true Church of Christ) others hath he 
f Ro● 9 11, 17. jude 4. Mat. 24. 40. 41.  eternally reprobated unto death.  
2 That the only moving and efficient cause of Election and Praedestination unto life is, 
g Exod 33. 19 john 5. 11. Mat. 8. 2, 3. c. 11. 27. Luk. 10. 21. Deut 7. 8. Hosea. 14. 4. 1. Sam 12. 22. james 1. 18. Ro 9 11 to 27. c. 1●. 5. Eph 1 5, 9, 11. c. 2. 5, 8. 2. Tim 1 9  the mere good pleasure and grace of God, not the consideration of any 
h Deu. 7. 6, 7, 8 Eze. 16 6. Ro. 9 11. 16. Mat. 24. 40. 41. Mal. 1. 2, 3.  foreseen faith, perseverance, good wor●s, good will, good endeavours, or any other quality or condition whatsoever in the persons elected.  
3 That though sin be the 
i Cor 1. 26. 27 28. Ro. 11. 5, 6, Mat. 25. 41 42. Rom. 2. 9  only cause of damnation, yet the sole and primary cause of Reprobation or Nonelection (that is, why God doth pass by this man rather than another, why he rejected Esau, when he elected jacob:) is 
k Mat. 11. 25. c. 24. 40. 41. Luke. 17. 38. Ro. 9 11. 13. 17. to 33. Mal 1, 2, 3.  the mere freewill and pleasure of God: not the consideration or foresight of any actual sin, infidelity, or final impenitency in the persons rejected.  
4 That there is not any such 
l Ier 10. 2●. Pro. 16. 1. 9 Isay. 26. 12. john 1●5. 5. 2. Cor. 3. 5. Psal. 2. 1●. john 6. 44  freewill, or universal, or sufficient grace communicated unto all men, whereby they may repent, believe, or be saved if they will themselves.  
5 That Christ jesus died 
m 1. joh. 2, 1, 2  sufficiently for all men: (his death being of sufficient merit to redeem & save them) but primarily, & 
n Mat 1. 21. joh, 10● 11, 15 17. Eph. 1. 4, 7, c. 5. 25, 26. 27. Reu. 5. 1. c 5. 9 10 see my Perpetuity. ● p. 29.  effectually for the Elect alone, for whom alone he hath actually and effectually obtained remission of sins, and life eternal.  
6 That the Elect do 
o Cant. 1. 4. Ro 8. 30. c. 9 19 Rome 3. 7 Acts 16. 1. c, ●6. 1. 9 Eph 1. 10, 19 john 6. 37, 1. Thes. 1. 4, 5, 6, 9 job 9 4, 12. Psalm 115. 3. Psal. 135 6. Pro. 21. 1. 30. ●say 54. 21. c. 43. 13 see God no Imposter.  always constantly obey, neither 
p 7.  can they finally or totally resist the powerful and effectual call and working of God's Spirit in the very act of their Conversion: neither is it in their own power, to convert, or not convert themselves, at that very time and instant when they are converted.  
7 That the Elect and truly regenerate (who 
q Titus 1. ●, Acts 13. 48. Rom. 11, 7.  alone are i●●ued with true justifying and saving faith) do constantly persevere unto the end; and though they sometimes fall into grievous sins, yet they 
r Psal. 37, 24, Psal. 145, 14, see my Perpetuity of a Regenerate man's estate.  never fall finally nor totally from the habits, seeds, and state of grace.   

Arminianism.  
THe whole erroneous doctrine of Arminianism, (which hath always been oppugned by the Church of England from the beginning of reformation to this present) may be reduced to these, 7. general Propositions.  
1 That there is no absolute, nor irrevocable, but only a conditional and mutable Decree of Praedestination unto life & death: and that, not of particular persons, but generally of all believers, and unbelievers; so that the number of the Elect and Reprobate is not so certain, but that it may be diminished or augmented.  
2 That the consideration and foresight of faith, perseverance, good works, and the right use of grace received, are praerequited conditions, and efficient causes of Election or Praedestination unto life: not God's freegrace, and mercy only without respect to these, as to a cause.  
3 That the original, and proper cause of Reprobation (that is of its Decree, not of its execution) is the consideration and foresight of infidelity, sin, & final impenitency in the persons rejected; not the mere Free-will and pleasure of God.  
4 That there is ●an universal or sufficient grace derived upon all m●n since the fall of Adam, by virtue of which they may repent, believe, and be saved if they will themselves.  
5 That Christ jesus died alike primarily and effectually for all men whatsoever, without any intent to save any particular persons more than others, be they reprobates or elect: with a purpose to save all men alike, upon condition of believing, which is suspended on their own actual power, not on Christ's actual application of it to them by his Spirit.  
6 Th●t it is in the power of men, either finally or totally to resist the inward call, and effectual working of God's Spirit in their hearts, in the very act of their conversion, so that they may either withstand o● embrace their conversion at their pleasure.  
7 That true justifying faith is neither a fruit of election, nor yet proper unto the Elect alone, it being ofttimes found in reprobates: and that the very Elect by falling into sin, both may, and do fall finally and totally from the habits, seeds, and state of Grace.   
These are the fundamental, and main points of difference that are now in question and dispute among us: whether of these have best right and title to the Church of England; which of them are her anciently received, approved, established, professed, and undoubted Doctrine, is the only issue that we are now to try, For the full and final resolution of which grand, yet doubtless Quaere; I shall lay down these three Conclusions which every man must subscribe to.  
First, That those of these contradictory Arminian and Anti-Arminian Assertions, which are most consonant to, least variant from, and best warranted, or confirmed by, the Articles of England, Lambheht, and Ireland; the Common-Prayer Book, and Homilies, of our Church: and the catechisms, and-Recantation fote-recited; must needs be the received, established, and professed Doctrine of our English Church.  
2 Secondly, that those, and those only, of the here-recorded jarring Positions, which were are at first commended and transmitted to our infant Church, 
* Quicquid vel omnes, vel plures v●o ●odemque sensu, manifest, frequenter, perseveranter velut quodam sibi con 〈◊〉 Magistrorum Concilio, acci●●●ndo, tenend● tradendo firmaverint; id pr● indubitato, certo, ratoque habeatur. Quicquid ●ero quamuis ille sanctus & doctus, qua●●uis Episcopus, quaravis Confessor & Martyr, praeter omnes, autetiam contra omnes senserit, id inter propri●s, & occultas, & privatas op●●●●●culas, a communis, publicae, & generalis sententiae autheritate secretum sit, ne cum ●umo salutis aeternae-pericu●o iuxta sacrilegam haereticorum & scismaticorum con●uetudinem universalis dogmatis veritate di●●issa, unius honinis no●itium sectemur errorem: Vin●ētius Lerinē●is, Contra herese, cap. 39  by our religious and learned Martyrs in the days of Henry the VIII who then subscribed them with their hands, and Sealed them with their own blood: which were afterward taught and planted in the growth and reformation of our Church, by our learned and eminent Divinity Professors in the flourishing and religious Reign of King Edward the VI which were watered with the fruitful showers of our blessed Martyr's blood in the fire and fagot-regiment of Queene● Mary, through the malice and cruelty of bloodsucking, soule-staruing, and non-preaching Prelates: and have ever since grown up and flourished in our spreading Church, in the peaceable and happy Reigns of Queen Elizabeth, and King james of blessed memory; being always publicly, constantly, unanimously, professedly, and uncontrolablie entertained in both our famous Vniversittes; taught in our Divinity Schools; justified in our Academical Disputes: preached in our Pulpits; maintained, propagated, and recorded to posterity, as the undoubted Doctrine of our Church (not by some one or two unorthodox ambitious, timeserving, novellizing, Sycophanticall, or romanized Divines, who know no other passage to their own secure uprising but by religions downfall, which they enterprise) but by the stream & current, of all our Classical, orthodox, eminent & approved Writers from the beginning of Reformation to this present; must needs be the hereditary, legitimate, authorized, established, and professed Doctrine of the Church of England, and the undoubted truth.  
3 Thirdly, that such of those Tenants now in issue, which have been constantly oppugned, refelled, and disclaimed, yea, positively condemned's by all the forealleged Articles; Common-prayer Book, Homilies, catechisms, Recantation: and by all the learned and approved orthodox Authors which our Church hath nourished and produced from her first reformation to this instant: cannot be deemed or adjudged the ancient, embraced, resolved, or undoubted Doctrine of our English Church.  
These three infallible rules of trial being thus praemised; if I can now but prove, that the Articles of England, Lambheth, and Ireland: the Common-prayer Book and Homely of our Church: the authorized catechism of Edward the VI the recantation of Barret, etc. together with our renowned Martyrs, Universities, Divinity Schools, and Professors, and the whole succession and series of all our orthodox and approved Writers from the inchoation of reformation to this present; have always constantly, professedly, and in direct and positive terms, maintained, justified, and patronised these seven Anti-Arminian Positions here recorded; oppugning, rejecting, and manifestly condemning the seven opposite Arminian Tenants as Pelagian, Popish, erroneous, and evidently repugnant to the Scriptures and dogmatic Resolutions of out Church; it m●st then be forthwith yielded to me, and adjudged fo● me: That these Anti-Arminian, (not their ad, verse Arminian) Assertions, are the ancient, approved, resolved, established, and professed Doctrine of the Church of England. And this by the help of God I come now to prove. 
The probate of the first Anti-Arminian position to be the undoubted doctrine of the Church of England.   
For the first of these Anti-Arminian Positions concerning the eternity and immutability of Election and Reprobation; the unalterable, praecise & certain number both of the Elect (the only true Church of Christ) and Reprobate, in regard of God's foreknowledge and Decree: and the Election of certain particular persons; not of all believers, nor yet generally of all men, in the gross: It is directly, positively, and plainly taught, confirmed, and warranted; by the fore-aledged 17. Article of our Church: by the Articles of Lambheth Article 1. 3. by the Articles of Ireland, Articles 12. 13. 14. 15. by the Book of Common prayer, established by 
a 2. & 3. Edw. 6 cap 1. 19 3. & 4. Ed. 6. cap. 10. 5. & 6. Edw. 6. cap. 1. 1. Eliza. c. 1. 13. Eliz. cap. 12.  Act of Parliament in our Church: Proposition first; figure (1.) (signifying the first of these Anti-Arminian Propositions to which it hath relation) by the approved and 
b See Article. 35.  settled Homilies of our Church, figures (1.) throughout their several passages here recorded: by the catechisms of King Edward the VI figures (1.) by Barrets Recantation, and the synod of Dort. Arti. 1. 2. which are punctual in it.  
Add we to these public irrefragable and binding Records, 
Henry the 8.  the express concurrent suffrages of three of our eminent and learned Martyrs, (whom laborious and studious Master Fox in his preface to their works, printed together at London 1563. by john Day, which Edition I here follow: hath truly styled; the chief Ringleaders of the Church of England: to wit, Master William Tyndale, in his Paraeble of the wicked Mommon, page 70. 77. 80. In his Answer to Master Moor's Dialogue: page 250. 257. 268. 290. 292. In his Answer to Master Moor's second Book, cap. 3. 4. pa. 293. 294. Answer to his third Book page 306. 307. Answer to his fourth Book, cap. 10. page 329. and in his Pathway into the holy Scriptures page 380. Master john Frith, in his Answer unto Rastals' Dialogue, page 10. in his Declaration of Baptism, page 92. 93. and Master Doctor Barnes, what the Church is, page 248. That Freewill of her own strength can do nothing but sin, page 227. 278. 279. Who maintained this Assertion in these works of theirs, and confirmed it with their blood in the days of Henry the VIII. oppugning and condemning the contrary.  
Descend we unto Edward the VI 
Edward the 6.  his pious Reign, here we shall find, 
c See the Oration of his life and death before his Loci communes.  that learned Doctor Peter Martyr, a man so eminent and famous in his age, that he was chosen and settled Divinity Professor in the famous University of Oxford, my much honoured, Mother: both by the King and State, who sent for him from beyond the seas to this very purpose) abundantly confirming this truth, and for all its fellow Positions, and copiously refuting the opposite Assertions, in his laborious and learned Commentary on the Romans, cap. 9 (being nothing, else as himself professeth in his Epistle Dedicatory, but the p●blicke Lectures which he read in the University of Oxford, whiles he was there Professor) Tiguri 1559. pag, 682. to 740. and in his Loci Communes Classis 3. cap. 1. sect. 10. to 40. 
d Peter Mart●● Epistola nuncumpatoria in Romanos, & Oratio de ●ita & morte Petri Martiris: prefixed to his Loci Commune● accordingly.  Here we may meet with his learned and entire Friend and fellow- Professor of Divinity in the University of Cambridge, by the States especial appointment, Master Martin Bucer (who concurred in all points of Doctrine with him without the least dissent) maintaining this, and ●ts associated Positions; repugning all the contrary, in his Commentary on Rom. 8. 30. cap. 9 11. to 23. cap. 11. 2. to 6. Dedicated to our Religious Martyr Archbishop Cranmer; and in sundry other of his works: both of them planting this first, and all its subsequent Anti-Arminian Conclusions in both our famous Universities; who together with the whole Church of England, (as our learned 
a Cignea Cantio Cantabrigiar Octo. 9 1595. p. 15. 16.  Doctor whitaker's heretofore, and our judicious Doctor Ward of late, have jointly testified) have ever since, from the very first restitution of the Gospel to this present, even constantly embraced, and defended them as the undoubted truth and Doctrine of our Church. 
b Concio ad Clerum, Cantabrigiae. Ianu. 12. 1625. p. 45.  Here we may meet with the constant and godly Martyr Master Hugh Latimer. Bishop of Worcester, (who so admired Peter Martyrs worth and labours, 
c First sermon before King Edward. Fol. 58.  that he openly requested King Edward the VI to give him a thousand pounds, instead of his hundred marks by the year) concurring with him, and us, in this our Anti-Arminian Conclusion in his Sermons. London 1584. fol. 311. 312. 325. 326. 327. Here learned and pious Master Thomas Beacon, Divinity Professor in the University, in his Sick Man's salve, London 1680. page 271. to 275. 424. to 430. Here godly and learned Cranmer Archbishop of Canterbury, in our forementioned. Homilies, which were most of them penned and composed by him. Here Master john Bradford, in his Defence of Praedestination; in his Treatise of Praedestination and Freewill: and in his Brief sum of the doctrine of Praedestination and Election, Printed by Rowland Hall 1562. (being the selfsame year wherein our Articles were composed: together with Stephen Garret, in his Sum of the holy Scripture, London 1547. cap. 4. 6. and 7. do fully jump with us in this Conclusion, which most of them confirmed with their blood.  
Descend we lower to Queen Elizabeth's 
Queen Eliz.  Reign: here we shall not only meet with our 17. Article, (composed by Peter Martyr, and Martin Bucer their Scholars, as 
d Cignea Cantio. p. 16.  Doctor whitaker's informs us: and therefore more likely to concur with us in all things, as their Tutors did:) but likewise with learned john Veron his Books, dedicated to Queen Elizabeth about the beginning of her Reign; entitled, A sru●full Treatise of Praedestination, with An Apology or defence of the doctrine of Praedestination, Printed by john Tisdale, London: where all our several Anti-Arminian points are largely, learnedly, and punctually discussed and defended: with Reverend Master Nowell his authorised catechism, Creed, third part, The holy Catholic Church, The Communion of Saints, and the Forgiveness of sins: with the quaestions and answers upon it: with laborious and charitable Master john Fox, in his renowned Book of Martyr's Edition 7. London 1596. page 1505. 1506. With Robert Hutton in his Sum of Divinity, London 1565. cap of Praedestination, and of the Church: with john Daniel his Excellent Comfort to all Christians, against all kind of Calamities, London 1576. cap. 27. of Praedestination, and of glorification thereby: with Master Thomas Palfryman one of her Majesty's Chapel, in his Treatise of heavenly Philosophy, London 1578. lib. 1. cap. 7. of the Free Election of God etc. page 74 to 103. With Master james Price, his Fan of the Faithful, London 1578. Epistle to the Reader, cap. 1. That Election is not general, but particular and several, cap. 2. That the Elect were elected before the foundation of the world, and cannot finally perish, cap. 3. and 4. that the Kingdom of heaven is not prepared, generally for all: That Christ profitteth not the Reprobate and unbelieving for which his Kingdom is not praepared● all punctual to our purpose: with Master Edward Dering Lecture 9 on the Hebrews 2. ver. 9 Lecture 10. on ver. 13. and Lecture 27. Master john Northbrooke, in his Poor man's Garden, cap. 1. of Praedestination, and Reprobation: with Master Spark, 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 Fruitful Treatise, between Reason and Religion, London 1581. page 38. to 47. With Master john Anwicke his Meditations upon God's Monarchy, and the Devil's Kingdom, London 1587. cap. 6. 7. 10. 11. With Bartimeus Andreas, Sermon 2. on Canticles 5. London 1595 page 64. 65. 66. With Master john Smith, in the Doctrine of Prayer in general 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 john 15. sect. 3. Learned Master Doctor William whitaker's De Ecclesia Controversia 2. Quaest 1. and Cygnea Cantio, Cantabrigiae Octobris 9 1595. page 6. to 20. Reverend and learned Doctor Matthew Hutton, Archbishop of York, and formerly Professor of Divinity in Cambridge, De Electione & Reprobatione Commentatio, Hardrovici 1613. To whom I might add Doctor Whitgift Archbishop of Canterbury, with the rest of our Divines, 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, Hardrovici per Thysium 1613. Doctor Chaderton De iustificationis & fider perseverantia non in●erscisa. Doctor Willet De Praedestinatione, Quaest 1. 2. Synopsis Papism●, page 904. to 922. Commentary on Rom. 8. Controversy 16. to 21. cap. 9 Contr. 7. to 12. cap. 11. contr. 1. 2. 3. Master Greenham Grave Council and godly observations, in his works, London 1612. page 36. 45. 122. Treatlse of Blessedness, page 207. his 14. Sermon page 255. Godly Instructions, cap. 53. page 764. A Letter consolatory page 878. 879. Master William Perkins his Order of causes of Salvation and Damnation, in his works, London 1612. Tom. 1. page 76. to 114. An Exposition on the Creed, page 276. to 297. Of God's Free grace and man's freewill, page 723. A Treatise of Praedestination, Tom. 2. page 606. to 641. An Exposition on jude, Tom. 3. page 316. Master john Hill, in his Life everlasting, Cambridge 1601. Book 5. page 522. to 653. Where all our Arminians Tenants are in terminis confuted. Reverend Bishop Babington, in his Sermon at Paul's Cross on john 6. 37. the 2. Sunday on Michaelmas Term, 1590. part 1. and 3.  
All these religious, eminent, authorized and learned writers of our Church have unanimously, successively, and vninterruptedly (yea, most of them professedly, and in terminis,) maintained and justified this our first Anti-Arminian Thesis, with all its following Conclusions, as the orthodox truth and undoubted doctrine of our Church; oppugning and copiously refelling its contrary Arminian Tenent as Popish, Romish, and Pelagian; during the whole Reign of Queen Elizabeth, not one authorized writer of our Church so much as once dissenting from them for aught that I can find: and shall we now begin to quaestion, whether it be the doctrine of our Church, or no?  
Descend we lower to king james 
King james.  his Reign. And here with whom may we more fitly begin then with this our learned King himself, who in the first year of his Reign, in the presence of sundry Nobles Praelates and Deans, 
* See his Meditation on the Lord's Prayer, & his Paraphrase on the Revelation. c. 13. 8. c. 17. 8.  in the Conference at Hampton Court, pag. 30. and 43. makes mention both of eternal Praedestination and Reprobation: expressly aucrring, That Praedestination and Election depend not upon any qualities, actions, or works of man which be mutable, but upon God his eternal and immutable Decree and purpose: than which determination of his (approved and applauded by all there present) nothing can be more full and punctual to our present Conclusion: Moreover, he likewise brands Arminianism, with the name of (HERESY) Arminians with the style of Atheistical sestaries, and (PESTILENT HERETICS) who dare take upon them that licentious liberty to fetch again from hell the 
* Meaning Pelagianisme.  ancient heresies long since condemned: or else to invent new of their own brain, contrary to the belief of the true Catholic Church: (a stigmatical Impress which our Arminians shall never be able to claw off again,) in his Declaration against Vorstius, London 1612. page 15. 19 22. near the midst of his peaceable Reign: And as if all this were not sufficient, in a private Conference with two learned Divines not long before his death, now published by his special command, he christened our Armini●ans, with the name of 
* See Pelagi●● Redivitius. Epistle to the Reader, and King james his Cygnea Cantio, newly printed. L●n 1619. p. 32.  new Pelagians: being thus, as you see, a professed enemy to them, and their Opinions, both in the beginning, middle, and end of his most peaceable Reign: as his special care in conventing the famous Synod of Dort, and his approbation of all their dogmatic Resolutions, superadded to these three former evidences, will at large declare. As this our learned King, and King of learning, thus constantly displayed himself against Arminianism in general, & this our Arminian Error in particular: so all our learned Writers of his age, 
a Quicquid civitatis princept in honore habucrit, necesse est i●sdem rebu● consentaneam reliquorum civium sententiam esse. Aristotle. Polit. l. 2. c. 9 p. 140. Nemo suos (haet est aulae natura potentis) sed Domini mores Caesaria nus habit Martial Epigram. l. 9 Epigr. 61.  (as men do commonly conform their judgements to their Prince's Tenants) did 
b Honestissimum ●st maiorum v●● stigiasequi recte si praecesserim. Pliny, Epist. lib. 5. Epist 8.  worthily suffragate to his, and these our Anti-Arminian Conclusions: witnesse● our famous Doctor Reinolds: who alone was a well furnished Library full of all faculties, of all studies, of all learning: whose memory, whose reading were near to a miracle, as 
c Bishop Hall. Epist. Decad 1. Epist ●.  one well observes: in his Thesis 4. in Schola Theologica tractata: November 2. 1579. sect. 23. to 27. and Apologia Thesium: sect. 12. to 23. Londini 1602. being the first year of King Iames his Reign: witness learned and scholastical Doctor Field: of the Church, Book 1, cap. 3. 4. 7. 8. 10. Book 3. Appendix, cap. 14. Edit. 2. Oxford. 1628. p. 33. Master Thomas Draxe in his World's Resurrection, London 1609. pag. 2. 3. 23. 78. Master Trendall his Ark against the Dragon's flood, London 1608. page 4. 6. Master Thomas Rogers Chaplein to Archbishop Bancroft in his Analysis on the 39 Articles, entitled, The faith, doctrine, and religion, professed and protected in the Realm of England and Dominions of the same: perused, and by the lawful Authority of the Church of England, allowed to be public: Proposition, 1. 2. 3. 4. on Article 17. Master Turnball, Sermon 1. on jude 1. 2. Godly and painful Master Samuel Heiron in his Spiritual Sonship 1. part of his works, London 1620. page 365. to 372. Learned Doctor john 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 Paul's Cross, March 20. 1615. sect. 8. Learned Doctor Robert Abbot Bishop of Salisbury, and Regius Professor of Divinity in the University of Oxford: in his Divinity Lecture in the University Schools Oxoniae, july 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 Revelation, cap. 3. ve. 8. cap. 17. ver. 8. cap. 21. 27. Master Richard Stock: in his Doctrine and use of Repentance, London, 1610. page 167. to 172. Learned Doctor Benefield, late Lady Margaret's Professor in the University of Oxford, De Sanctorum perseverantia, lib. 2. cap. 18. 20. Francofurti, 1618. page. 260. 261. Learned Doctor Crackenthorpe, in his Sermon of Praedestination, preached at Saint mary's in Oxford, London 1620. Master Thomas Wilson, in his Exposition upon the Romans, 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 john Boys, late Deane of Canterbury, in his Exposition of the Epistle on Innocents' day, and on Psalm, 104. on Whitsunday Evening, in his works; London 1622. page 613. 614. 625. 941. Master Samuel Crook in his Guide, Edition 4. London 1625. section 4. 9 and 17. Learned Doctor Ames in his Coronis ad collationem Hagiensem, Lugduni Batavorum, 1618. Articulus 1. and 2. Eminent and renowned Doctor Prideaux in his Lecture, 1. july 6. in the University Schools at Oxford, where he than was, and now is, Regius Professor of Divinity: Learned Sir Christopher Sybthorpe in his Friendly Advertisement, to the Catholics of Ireland, Dublin 1623. cap. 7. 8. page 153. to 214. Master adam's in his Church's Glory, on Hebr. 12. 23. page 65. to 90. Master Elnathan Parr in his Grounds of Divinity, Edit. 4. London 1622. page 281. to 309. Master Robert Yarrow; in his Sovereign comfort for a troubled conscience, London 1619 cap. 38. 29. page 352. etc. Godly and learned Master Paul Bayne, in his Commentary 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 john Downame, in his Sum of sacred Divinity, lib. 2. cap. 1. page 283. to 310. cap. 6. page 399. Master Humphrey Sydenham, in his jacob and Esau, or Election and Reprobation, preached at Paul's Cross, March 4. 1622. London 1627. Master john 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 painful Master Byfield, in his Treatise of the Pr●mises, cap. 13. page 386. 387. and in his Exposition on the Collossians cap. 3. ver. 12. page 75. Doctor Sclater Sermon at Paul's Cross, 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. Add we as a Corrollarie and Conclusion to all these, the Resolution of our eminent Dort Divines: to wit, Doctor Carlton late Bishop of Chichester: Doctor Davenat, now Bshop of Salisbury, Doctor Goad, Doctor Ward, Lady Margaret's 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 approved of by King james, Article 1. and 2. throughout. Doctor Wards Suffragium Brittanorum, London 1627. Articulus 1. and 2. together with the Synod itself, Printed in folio, Article 1. 2. Theologorum magnae Brittanniae Sententia, do at large declare. Thus hath this our present Position been constantly maintained as the undoubted truth and doctrine of our Church, by all the forequoted Authors, from the beginning of Reformation to the present Reign of our gracious King Charles, not one approved Author of our Church (to my knowledge) so much as once oppugning it. 
* King Charles.  How this Assertion hath been justified as the received Doctrine of out Church since his Majesty's happy Reign: the Examination of Master Montagues Appeal by Reverend Bishop Carlton, cap. 3. 4. with the joint Attestation of him and all our forenamed Dort Divines, thereto annexed under all their hands, page 26. Doctor Ward his S●ffragium Brittanorum, & Concio ad Clerum London 1627. Bishop Davenate his Expositio Epistolae Pauli ad Collossenses, Cantabrigiae, 1627. page 117. 118. 119. 171. 173. 390. 391. Doctor Goad, and Doctor Daniel Featly, in their Pelagius Rediviws 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 Appeal, page 39 to 60. and in his Truth triumphing over Trent. London 1629. cap. 17. Master Yates, in his Ibicad Caesarem, cap. 8. 9 10. Master Wotton in his Dangerous Plot Discovered, cap. 20. Master Francis Rouse, in his Doctrine of King james. page 1. to 25. And my own Perpetuity of a Regenerate man's estate, Edit. 2. page 6. to 23. can 
* See the Authors quoted in the 2. & 3. Thesis' next ensuing, as punctual to this purpose.  abundantly testify since therefore this first Anti-Arminian Position hath been always thus constantly, unanimously, and uncontrolably maintained by all those several Martyrs, Praelates, Doctors, and approved Writers; in all the successive Reigns of these 6. English monarchs, from the beginning of Reformation to this present, oppugning its opposite Arminian Thesis, as erroneous, and repugnant to the received Doctrine of our English Church, we may safely embrace it, yeaestablish it as the undoubted Doctrine of the Church of England.  
For the second of these Anti-Arminian Positions, touching the freeness of God's Election, and its independency on faith, or will, or works, or perseverance, or endeavours, or any other condition, or praevious disposition in the persons elected: it is undoubtedly and manifestly warranted, by the express words of our 13. and 17. Articles. Of the 2. Article of Lambheth: of the 14. Article of Ireland: of our Common-prayer Book, and Homilies: of the forecited catechism and Quaestions', figures 
2 Anti-Arminian Assertion, 2. the constant proved to be and received Doctrine of the Church of England.  which have all relation to it: of the Synod of Dort. Article 1. and of Barrets Recantation in the Latin copy, section 6. where our 17. Article is verbatim recited.  
To these I shall add the concurrent, plenary and copious attestation 
* Henry the 8.  of Master William Tyndall Martyr, in his Parable of the wicked Mammon, page 70. 75. 78. 80. 88 90. in his Answer to Master Moor's Dialogue p. 259. Answer to his 2. Book, cap. 3. page 293. Answer to his 4. Book, 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 john, cap. 3. page 410. 412. cap. 4. page 416. 417. 419. Of Master john Frith Martyr, in his Mirror to know thyself, page 84. 85. in his Declaration of Baptism, page 92. 93. Of Doctor Barnes a learned Martyr, in his Treatise, What the Church is, page 246. and that freewill of her own strength can do nothing but sin, page 274. 277. 278. 279. Of Master john Harrison in his Yet about at the Romish Fox, Zuricke 1543. In the days of King Henry the VIII. 
* Edwa. the 6.  Of learned Peter Martyr once Professor of Divinity in the University of Oxford, Commentary 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 Divinity Reader in the University of Cambridge, Commentary 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 Book entitled the Sum of holy Scriptures, by Stephen Garret (as most suppose) Printed 1547. in the 2. year of King Edward the VI cap. 6. Of Thomas Beacon a Divinity Professor, afterward a Martyr, in his Sick-man's Salve, London 1580. page 412. 413. 414. Of learned Master john Hooper Bishop and Martyr, in his Declaration of the 10. Commandments, Epistle to the Reader, written November 5. 1549. London 1588. Of Master john Bradford Martyr, in his Brief Sum of the doctrine of Election and Praedestination, a punctual Treatise to our present purpose, and in this Letter recorded by Master john Fox in his Book of Martyrs, page 1505. Col. 1. 
* Queen Mary  Of john Careless, 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 days of persecuting Queen Mary. 
* Queen Elizabeth.  Of Master john Veron, in his Fruitful Treatise of Praedestination, and his Apology for the same, dedicated to Queen Elizabeth. Of Master john Fox in his Martyriologe, page 1505. 1506. Of Reverend Deane Nowell, in his catechism on the Creed, Why we call God Father, and of the holy Catholic Church. Of Master Thomas Palfryman Treatise of heavenly 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 james Price his Fan of the Faithful, Epistle to the Reader, and cap. 1. 2. 14. Of Master Robert Hutton Sum of Divinity, Lond●n 1565. cap. Of Grace and of Praedestination. Of godly Master Edward Deering Lecture 9 and 27. on the Hebrews. Of Master john Northbrooke, The ●●ore man's Garden, cap. 1. and 18. Of Master Arthur G●rney, A fruitful Dialogue between Reason and Religion, fol. 39 to 47. Of Master A●wicke his Meditations upon God's Monarchy, and the Devil's Kingdom, cap. 6. 7. of incomparable M Hooker Discourse of justification. sect 29● Of Master Anthony Anderson. A goldly Seemon of Sure Comfort, page 23. to 27. Of Master Thomas Sparkes, his Comfortable Treatise, How a man may be assured in his own Conscience of his ●lection. Of Reverend Bishop Babington Sermon at Paul's Cross 1590. part 1. and 3. Of profound and rea●● Doctor Fulke, 
* So is he styled by ●. Hall. Epist. decade 1. Epist. 7.  that Hammer of Haer tickes and Champion of truth: Together with Master Thomas Carth w●●ght Notes on Rom. 9 sect. 2. 3. 5. and on 2. Peter●. sect. 2. Of Bartim us Andrea's Sermon 2. on 〈◊〉 5. page 64. 65. 66. Of learned Doctor Matthew Ha●●on 〈◊〉 ●●shop of York, De Electione & Rep●obatione Commentatio: to whom I might add Reverend Doctor Whitgift Archbishop of Canterbury, and all those other learned Praelates, Doctors, and grave Drains, who composed the Articles of Lambet●, an● Barrets Recantation, forecited. O solid Doctor whitaker's 
* B. B. Hall Epist Decad 1. Epist. 7.  whom no man ever 〈…〉 rinse, or heard without wonder. C●gnea Cantio page 2 to 18. Of profound Master William Perkins. Of the Order and causes of Election and Reprobati●n● cap. ● 〈◊〉 51. Tom 1. page 16. 95. to 114. exposition 〈◊〉 Creed, page 277. to 299. A Treatise of 〈◊〉 Tom. 2. page 606. to 641. Exposition on lude, 〈◊〉 page 516. 517. Of Master Greenham. A Treatise of 〈◊〉 sednesse, page 207. Of Doctor Robert Some 〈◊〉 of Praedestination, and Tractatus De Tribus Qua●t●on●bu● Quaest 1. and 3. Of Master john Hill Life everlasting 〈◊〉 page 526. 527. 528. in the Reign of blessed Elizabeth 〈◊〉 our late learned Sovereign K. james. Conference at Hāto● Court, page 43. Where his Majesty expressly delivereth his Royal Resolution of this point in these puctuall terms: Praedestination and Election, depends not upon any qualities, actions, or works of man, which be mutable, but of God's eternal and immutable Decree and purpose: in which Resolution he constantly continued till his death; as his Commentary on the Lord's Prayer, and the Revelation: his Declaration against Vorstius, his Approbation of the Synodical Resolutions, and Conclusions at Dort, and his Conference with two of our English Divines, about a month before his death, newly published by Doctor Daniel Featly, page 31. 32. will fully evidence. Of laborious and learned Doctor Willet Commentary on Rom. 8. Controversy, 16. 17. 18. cap. 9 Controversy 7. 8. 10. cap. 11. Controversy 3. Synopsis papismi, page 881. 904. to 908. 918. to 922. Of eminent and incomparable Doctor Reinolds Thesis, 4. and Apologia Thesium, sect. 14. to 23. of Master Thomas Bell in his Downfall of Popery, London 1608. Article 5. page 61. in his Catholic Triumph, London 1610. cap. 9 page 244. to 448. Of learned Doctor Robert Abbos, late Bishop of Salisbury, Lectura 1. De Gratia & Perseverantia Sanctorum, sect. 3. De Veritate Gratia Christi, july 8. 1615. sect. 12. to the end. Octobris, 15. 1615. sect. 5. 6. 7. 8. Oratio 4. eodem Anno Octobris 29. sect. 6. Animaduersio in Thampsoni Diatribam, cap. 4. 5. Of Master Thomas Roger's Analysis on the 17. Article Proposition 5. Of Doctor Field, Of the the Church, lib 1. cap. 1. to 7. Of Master Samuel Hieron Abridgement of the Gospel in his works, part 1. page 104. 105. The worth of the water of life, page 203. 204. The spiritual Sonship, page 370 371. Of Doctor john White Way to the true Church Digressio 41. sect. 43. 44. 45. 49 Defence of the way, cap. 21. 25. 38. sect. 6. 10. to 16. Sermon at Paul's Cross, sect. 8. Of Doctor Francis White, now Bishop of Norwitch in his Orthodox, cap. 8. Of Doctor Crakenthorpe in his Sermon of Praedestination. Of Doctor Ames Coronis ad Collationem Hagiensem Artic. 1. and 2. Of Doctor Griffith Williams Delights of the Saints, part 1. page 68 69. 70. 93. Or Doctor Sclater Sermon at Paul's Cross 1●09. An Exposition on the Thessalonians lately published, cap. 5. v. 9 10. page 438. to 455. on Epistle 2. cap. 1. ver. 11. page 67 cap. 2. verse 13. page 178. to 190. Of Master Elnathan Parr Grounds of Divinity, Edit. 4. page 285. to 341. Of Master Draxe, in his Wolds Resurrection, page 3. 78. 110. Of Master Samuel Crook Guide to Godliness, sect. 4. and 17. Of Mast 1 john Downame Sum of Divinity lib. 2. cap 1. and 6. Of Master Paul Baine Commentary on Ephesians 1. page 71. to 150. where this point is largely handled. Of Master Elton and Master Randall in their Sermons on Romans 8. 29. 30. Of Doctor Boys Whit●unday Evening prayer page 940. to 944. in his works. Of Master Robert Yarrow Sovereign Comfort for a troubled Conscience, cap. 28. to the end of cap. 36. Of Doctor Benefield De Sanctorum perseverantia, lib. 2. cap. 18. 20. Of Master Humphrey Sydenham, his jacob and Esan● preached at Paul's Cross 1622. part 1. Of Sir Christopher Sybthorpe, in his friendly Advertisement to the pretended Catholics of Ireland, cap. 7. 8. Of eminent and acute Doctor Prideaux Lecture Oxontae in Comitijs, Anno 1616. De absoluto Decreto. Of Master Nathaniel Bifield in his Treatise of the Promises, cap. 11. 13. Exposition on the Colossians, cap. 3. ver. 12. page 74. 75. Of Master Thomas Wilson Exposition on Romans 9 ver. 11. 12. Of incomparable Doctor 
* See his Religion professed by the ancient luth, p. 8. 9 accordingly.  Usher, now Archbishop of Armagh, and Primate of Ireland, his Answer to the Jesuits Challenge of freewill, page 464. to 492. With all our famous Dort Divines, Synod of Dort Arcicle 1. i● the Reign of famous King james. ● O● Reverend and learned Bishop Carlton Examination of Master Mountagues Appeal, cap. 3. 4. Of learned Doctor Davenat Bishop of Salisbury, Expositie Epistolae ●aul● ad Colossenses, cap. 3. ver. 12. page 390. 391. Of solid Doctor Ward, Concio ad Clerum Cantabrigiae, jan. 12. 1625. page 30. to 33. Of acute Doctor Featly, his 2. Parallel, page 1. to 14. and in his and Doctor Thomas Goads joint Pelaguos Rediuiuu●. Of Master Henry Burton Plea to an Appeal, page 39 to 71. Truth triumphing over Trent, cap. 17. Of Doctor john Bastwicke, Elenchus Religionis Papisticae, cap. 8. 9 and 11. Of Master Yates Ibis ad Caesarem, part 1. cap. 6. 7. 8. 10. 18. part 2. cap. 1. 2. 3. Of Master Wotton, A Dangerous plot Discovered, cap. 19 20. Of Master Francis Rouse. The Doctrine of King james, page 1. to 25. Of Master Richard Scudder The Christians daily walk, Edit. 2. London 1628. page 431. 439. 613. 615. Master William Pemble in his Vindiciae gratiae, page 38. to 44. Of Master Thomas Vicars in his Pusillus Grex, Oxoniae 1627. Of M. Richard Bernard Rheemes against Rome, p. 311. 312. Of Master john Barlow Exposition on the 2. Tim. 1. 9 and cap. 2. 19 20. 21. Of Doctor Sclater Exposition on the Epistles to the Thessalonians sorecited. All these most Reverend, eminent and learned Martyrs, Praelates, Doctors, Divines, and Writers of our Church, in these their several works and ages, have punctually and copiously concurred in the unanimous defence and confirmation of this our second Anti-Arminian Conclusion, oppugning, refuting, the contrary Arminian Position, as Pelagian, Semi-Pelagian, Popish, Arminian, erroneous, and opposite to the received Doctrine of our Church, not one authorized Author, or Orthodox Writer of our Church, so much as one dissenting from them: therefore we may undoubtedly receive it, declare it, and adjudge it, as the established; resolved, and professed Doctrine of our English Church.  
The third of these fore mentioned Anti-Arminian Conclusions; 
The third Anti-Arminian position proved.  touching the absoluteness, immutabili●ie, and impulsive or primary cause of the Decree (not of the Act or execution) of Reprobation or Nonelection, is necessarily implied and raised from our 17. Article, as 
* See page 8. 9  Doctor whitaker's and others have observed: it is fully warranted and proved by the 1. and 4. Articles of Lambeth, which well explain our 17. Article in this point, as learned 
* Lect●ra. 1. De Absoluto Decreto. sect. 10 p. 25.  Doctor Prideaux hath observed; by the 11. 12. and 14. Articles of Ireland: by our forenamed Homilies, figures (3) by the catechism of Praedestination figures (3) by the Synod of Dort, Articles 1. 2. and by the express wor●s of Barrets Recantation, composed by the University He●ds of Cambridge, section 6. where our 17. Article is likewise quoted for to warrant it. 
* Henry the 8.  Our learned godly Martyrs in the Regiment of King Henry the VIII. have suffraged to this Tenent, witness Master William tyndall's Parable of the Wicked Mammon, page 80. Col. 2. Answer to Master Moor's fourth Book, cap. 10. page 329. Master john Frith, A Mirror to know thyself, page 84. and learned Doctor Barnes, That Freewill of her own strength can do nothing else but sin, page 270. 271. 274. 276. to 283. where this point is largely handled.  

* Edw, the 6●.  Our learned Divinity Professors in King Edward's days are full and copious in this point, witness Peter Martyr in his Comment. in Epist. ad Romanos, cap. 9 Tiguri 1559. page 697. 718. and Locorum communiuns Classis, 3. cap. 1. sect. 15. 28. to 32. 36. (
* Certe Regis auspicijs● a quae hic ●eges, O●onij postremoeius tempore docui● cumque a menon peteretur tantum, ●edessagita●●tur, vtopu● extar●t, acquie. i.  being Lectures read in the University of Oxford by King Edward's appointment, and earnestly desired by diverse of the University for the press, as himself records in his Epistle Dedicatory) together with Master Martin Bucer in his Commentary on the selfsame Chapter, ver. 11 to 24. Whence eminent Doctor whitaker's in his Cygnea Cantio, pa. 15. informs us: That Peter Martyr, and Martin Bucer, of honourable memory, did profess this Doctrine of absolute and irrespective Reprobation, in both our famous Universities, and that our Church, which was most abundantly watered with the fountains of these two eminent Divines, in the days of King Edward the VI ●●d always hold it since the restitution of the Gospel to her. This than was the received Doctrine of our Church in King Edward's days; as our 17. Article which was then composed; together with our Homilies forequoted will evince; there being no approved Writer of our Church now extant, that did oppugn it in that age: and should we begin to doubt it now? If any object that Master john Bradford in his Sum of the Doctrine of Praedestination and Reprobation; affirms, that our own wilfulness, sin, and contemning of Christ, are the cause of Reprobation, therefore this doctrine was not then so generally received: I answer, First, that Master Bradfords explanation of himself in the subsequent li●es will take off this objection: For he informs us, that he speaks only of the second cause of Reprobation (that is of the execution, not of the Decree of Reprobation) which is only sin, not of the first cause of it, (the thing we have now in quaestion) which we cannot comprehend, it being the unsearchable will of God, which we should not search into, further than God doth give us leave in his Word. Secondly, that Master Bradford speaks this only to silence Reprobates and damned men, advising them to look first upon their own sins which bring damnation and God's hatred on them, not upon God's secret Decree of Reprobation, which as it doth not impose a necessity of sinning upon men, so it never brings damnation on them but for sin: M. Bradford then speaking only of the actual execution of Reprobation, not of the Decree itself: of the secondary cause of it, not of the first, which is only the unsearchable will of God, makes wholly for our present Tenent, not against it. The selfsame answer may be given to that of Bishop Hooper in his Epistle to the Christian Reader. prefixed before his Declaration of the Commandments, where he writes thus: The cause of rejection or damnation is sin in man, which will neither receive the promise of the Gospel, etc. Where rejection, is put, for the execution of Reprobation, or actual damnation, (as this disiunctive or explanatorie conjunction or the cause of rejection or damnation) and this marginal note: The cause of damnation in man; annexed to it, due infallibly demonstrate: of which every man doth readily acknowledge sin to be the only cause: not for the Decree of Reprobation, which hath no other primary moving or impulsive cause, but God's mere will and pleasure: these writers than make wholly for us, not against us, if rightly understood.  
This was the constant Tenent and resolution of our eminent Divines in Queen Elizabeth's 
Queen Eliz.  days, witness john Veron his Fruitful Treatise of Praedestination, and the Apology for the same: where it is largely proved, all objections and cavils against it, being there fully answered: witness Master john Fox his Martiriologe, page 1506. line 50. Master Thomas Palfryman Treatise of heavenly Philosophy, cap. 7. Master james Price his Fan of the Faithful, cap. 1. 3. 10. 11. 12. 13. 14. Master john Northbrooke his Poor man's Garden, cap. 1. Master Arthur Gurney his Fruitful Dialogue between Reason and Religion, fol. 38. to 42. Master Anwicke his Meditations of God's Monarchy and the Devil's Kingdom, cap. 6. 7. Learned Doctor Fulke, and Master Cartwright Answer to the Rhemish Testament Notes, on Rom. 9 sect. 2. 3. 5. Master Edward Deering on the Hebrews, Lecture 9 Reverend and godly Bishop Babington Sermon at Paul's Cross 1590. part 1. and learned Matthew Hutton Archbishop of York, De Electione & Reprobatione Commentatio: together with Archbishop Whitguift, and all those learned Praelates, Doctors, and Divines, who composed the Assertions of Lambheth and Barrets Recantation. judicious and solid Doctor whitaker's, in his Cygnea Cantio, page 3. to 18. Master William Perkins his Treatise of the Order of causes of Election and Reprobation, cap. 7. 50. 51. Tom. 1. page 16. 95. 114. his Exposition on the Creeds p. 277. to 299. and Treatise of Predestination. Tom. 2. page 608. to 641. his Exposition on the Epistle of jude, ver. 4. Tom. 3. page 516. 517. and Master john Hills Life everlasting, lib. 5. p. 599. to 612. where this our present Assertion is punctually maintained.  

* King james.  Of learned King james himself, Meditation on the Lord's Prayer, and Conference at Hampt●n Court, page 30. 43. Of Doctor Robert Abbot late Bishop of Salisbury, and Divinity Professor in Oxford, Oratio quarta, De Veritate gratiae Christi, October 1615. sect. 6. Of Doctor john Whites' Way to the Church, Digression 41. sect. 44. 45. 49. and Defence of the way, cap. 25. sect. 10. to the end, where this point is learnedly handled. Of Doctor Francis White, now Bishop of Norwitch, in his Orthodox, cap. 8. paragraph, 1. 2. Of Doctor Crackenthorpe, in his Sermon of Praedestination. Of Doctor Willet in his Commentary on Romans 8. Controversy, 16. cap. 9 Controversy, 7. 9 10. 11. and Synosis Papismi page 881. 882. 913. 920. Of Doctor Field Of the Church-book 1. cap. 4. Of Doctor Ames Coronis ad Collationem Hagiensem, Articulus 1. and 2. Of Doctor Benefield De Perseverantia Sanctorum, lib. 2. cap. 18. 20. Of Doctor Prideaux De Absolute, Decreto Lectura 1. Of Master Thomas Wilson Exposition on Romans cap. 9 v. 11. 12. to 27. and cap. 11. ver. 7. Of Master Thomas Roger's Analysis on the 17. Article, Proposition 4. and 5. Of master Samuel Crook in his Guide ●ect. 4. and 9 Of Master Elnathan. Parr Grounds of Diuini●● page 211. to 309. Of Master Paul ●ayne Commentary on Ephesians 1. page 20. 118. Of Master Thomas D●axe in hi● World's Resurrection page 3. 78. Of Master Downame in his Sum of Divinity, Book 〈◊〉 cap. 1. page 283. to 311. Of Master Christopher Sybthorp● his Friendly Admonition to the pretended Catholics of Ireland, cap. 7. 8. where this point is excellently handled. Of Doctor Griffith Willams his delights of the Saints page 7. 8. 9 92. 93. Of Master Humphrey Sydenham in his jacob and Esau, or Election and Reprobation● preached at Paul's Cross: and of our eminent Dort Divines Synod of Dort. Article 1. and 2. in the days of our late King james. 
* King Charles.  Of Doctor William Sclater his Exposition upon 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 Walk, cap. 15. sect. 3. page 432. to 438. Of Doctor john Bastwicke, Elenchus Religionis Papisticae, cap. 9 page 194. to 198. Of Reverend Bishop Carlton Examination of Master Mountagues Appeal, cap. 2. 3. Of Master Henry Burton his Plea to an Appeal, page 46. to 65. and his Truth triumphing over Trent, cap. 17. Of Bishop Davenate, Expositio in Epist. Pauli ad Coloss. page 171. Of Master Francis Rouse, his Doctrine of King james. p. 1. to 20 Of Doctor Ward, in his Concio ad Clerum, page 37. 38. Of Master john Yates Ihis ad Caesarem. cap. 1. 2. 7. In the Reign of our now Sovereign King Charles. 
The 4th. Ant● Arminian Conclusion ratified.  All these I say, do fully suffragate to this our third Anti-Arminian Conclusion, not one authorized or approved writer of our Church (that ever I could meet with) so much as once oppugning or contradicting any of them: 
Peter Martyr Comment in Ro. 11. p. 96●. etc. 5. p. 321.  therefore we may embrace it, as the undoubted truth and doctrine of our Church. He that desires to see more of this point; let him reflect upon all the Books and Author's forequoted in the first and second praecedent Positions, 
a Rom. 11. 5●. 7. c 9 11. 13 1. 21. 23. 27 29. Mat. 11. 13 15. 16. Deut. 10. 15. c. 26. 18. Psal. 147. 19 20.  which will plentifully instruct and satisfy him in it.  
For the fourth of the recited Anti-Arminian dogmatic Propositions, against Universal and sufficient grace; or in plain tearines, against natural freewill itself (for this prae●ented grace in truth and substance, is no other since grace is proper and peculiar unto some, and nature only alike indifferent & common unto all men, 
b Quicquid natura tradit, & aequale est omnibus, & statim. Incertum est & inequale quicquid ars tradit, ex aequo venit quod natura distribuit. Seneca. Epist.  as this universal grace is) It is directly justified and backed by our 9 10. 13. & 17. Articles, by the express words of the 7. 8. and 9 Articles of Lambheth, by the 15. 25. 26. and 32. Articles of Ireland: by our Common Prayer Book passages here recited p. 18. 19 20. Position 2. which are full and punctual to this purpose, by our fore-registred Homilies, and catechisms figures (4) By the Synod of Dort Article 3. 4. Add we 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 Answer to Master Moor's third Book, page 306. Answer to his fourth Book, 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 john. cap. 2. page 401. cap. 4. page 416. 417. Master john Prith, A Mirror to know thyself, page 83. 84. 45. Doctor Barnes, That freewill of her own strength can do nothing but sin, page 266. to 280. Master john Harrison, Yet a cause at the Romish Fox, fol. 61. 62. 63. In King Henry the VIII. his Reign 
* Edward 6.  Stephen Garret, The sum of the Scripture, cap. 7. Printed 1547. Peter Martyr, Loci Communes, Classis 3. cap. 1. sect. 29. 38. to 48. Commentarius in Romanos, 5. p. 323. 328. 329. 330. in cap. 9 page 720. to 730. in cap. 11. page 797. 965. 966. Martin B●●er Commentary upon john 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 john Bradford Treatise of Election and freewill: Bishop Hooper a Martyr, Epistle to the Reader before his Declaration of the ten Commandments, which place makes wholly for us if rightly understood. Master Beacon his sick man's salve, page 290. Master Richard Caundish his Image of Nature and Grace, cap. 1. 5. 8. 10. where this point is largely handled. Master Nowel's Catechism on the Creed, part 1. Master john Veron his Fruitful Treatise of Praedestination, fol. 66. to 85. 110. 111. 112. his Apology for the same, fol. 25. to the end. Master Thomas Palfryman Treatise of heavenly Philosophy, cap. 7. 8. Master james Price his Fan of the Faithful, Epistle to the Reader, and cap. 1. 3. Master Edward Deering on the Hebrews Lecture 10. 14. Master Robert Hutton his Sum of Divinity, of freewill. Master john Northbrooke his Poor man's 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 leaves. Bartimeus Andrea's Sermon 2. on the Canticles, page 64. to 70. Master john Daniel his Excellent comfort to all Christians, cap. 2. 3. 4. 5. 7. Master john Anwicke his Meditations upon God's Monarchy, and the Devil's Kingdom, cap. 6. 7. 10. 11. Master Arthur Gurney his fruitful Dialogue between Reason and Religion, fol. 13. to 45. Learned Doctor William whitaker's, Aduersus Vniversalis Gratia assertores praelectio habitae, Februarij 27. Anno Domini 1594. c●ram honoratissimis Comitibus Essexio, Salopiensi, Rutlandiensi: illustrissimis Baronibus DD. Montioy, Burrowes, Compton, Sheafield, rich: ornatissimis Equitibus Guil. Bowes, Carolus Candish, Robertus Sidney, Georgio Savil, & multos generosos, on 2. Tim. 2. 4. Hardouic● per Thysium 1613. Revetend Bishop Babingtons' Sermon at Paul's Cross 1591. on john 6. 37. part 1. Doctor Fulke and Master Cartwright, Answer to the Rhemish Testament, Notes on 1. Tim. 2. sect. 3. on Rom. 7. sect. 7. 8. on Rom. 9 sect. 3. 7. and sundry other places: Doctor Fulkes Defence of the English Translations against Martin, cap. 10. Matthew Hutton Archbishop of York, 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 David's Evidence Sermon 4. on Psal. 4. 12. London 1596. page 83. to 88 Master john Smith his Doctrine of general prayer for all men. Master William Perkins Of the Order of causes of salvation and damnation, cap. 54. Tom. 1. page 107. 112. An Exposition on the Creed, page 293. to 299. Of God's Free grace, and man's freewill, page 728. to 743. Babylon the present Church of Rome, point 1. page 558. to 561. Commentary on Galathians 3. Tom. 2. page 249. 250. 
Tom 2. 3. p. 249. 250.  cap. 5. page 327. 338. A Treatise of Praedestination, page 621. to 642. Exposition of Christ's Sermon on the Mount, Tom. 3. page 117. 118. 187. 219. 230. 242. 243. Commentary on Hebr. 11. Tom. 2. 3. page 165. 166. Exposition on the Revelation, c. 2. ver. 7. page 280. 281. on cap. 3. ver. 4. page 333. 334. where this point is fully and excellently discussed. Doctor john Hill Life everlasting, Book 4. Quaest 4. 5. page 348. 349. 350. In the Reign of Queen Elizabeth. 
* King jemes.  Doctor Reinolds Apologia Thesium, sect. 12. to 23. Doctor Andrew Willet in his Excellent Treatise De gratia Vniversali, where this point is purposely debated: in his Synosis papismi page 881. to 918. Commentary on Rom. 5. Quaest 38. 39 and Controversy 23. Master Francis Trigge his true Catholic, cap. 1. page 27. to 44. Doctor Abbot Bishop of Salisbury in his several Lectures De veritate gratia Christ●, against Arminius and his followers, read in the Divinity Schools of Oxford, whiles he was there Regius Professor, London 1618. page 15. to 82. Master Thomas Roger's Analysis on Article 10. Proposition 1. 2. 3. Master Samuel Heirons' Abridgement of the Gospel's page 157. 158. Master Stock, The Doctrine and use of Repentance, page 169. to 171. Master Paul Baynes Commentary on Ephes. 1. page 352. to 380. Doctor john Whites Way to the Church, Digressio 41. 42. Defence of his way, cap. 25. sect. 10. 15. 16. 17. Sermon at Paul's Cross, section 8. Doctor Francis White Bishop of Norwitch in his Orthodox, cap. 9 page 106. 107. 108. Doctor Field of the Church, Book 1. cap. 4. Doctor Ames Coronis ad Collationem Hagiensem Article 2. 3. Doctor Crakenthorpe in his Sermon of Praedestination. Doctor Dove Bishop of Peterburrow in his Sermon against Universal grace, on 1. Tim. 2. 4. where he confutes Huberus. Doctor Prideaux Lectura 3. & 4. De gratia Vniversali. Doctor Benefield De Sanctorum Perseverantia, 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 Crook, his Guide, sect, 8. 9 10. 12. 18. 19 Doctor Thomas Taylor, on the 32. Psalm, Epistle to the Reader. M. El●atha● Parr Grounds of Divinity, 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 World's Resurrection, page 110. 111. Master Sweeper, in his Sermon against Universal grace. Master Humphrey Sydenham his jacob and Esau, part 1. 2. 3. Doctor Boys his postils 4. Sunday after Easter, pag. 317. to 320. on Saint Marks Day, page 685. 686. Master john D●wnams Sum of Divinity, lib 1. cap. 17. lib. 2. cap. 1. 2. 3. Sir Christopher Syhthorpe, his Friendly Advertisement, etc. cap. 7. 8. together with all our Dort Divines, Article 2. 3. 4. of that Synod, in the Reign of King james. 
* King Charles.  D. Davenat 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 Appeal, cap. 2. 3. 4. Doctor Goad his Pelagius Redivinus. Doctor Warde, his Concio ad Clerum. Doctor Featly his 2. Parallel, page 14. to 20. Learned Bishop Ushers Answer to the Jesuits 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 james, 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 freewill, and A Dangerous plot discovered, etc. cap. 7. 8. 20. Master Vicars, in his Pusillus Grex. Master Yates in his Ibis' ad Caesarem, part. 2. cap. 7 page 157, etc. 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 Appeal, page 65. to 90. and Truth triumphing over Trent, cap. 17. to which I might add all those learned Authors of our Church, who have copiously discussed the point of freewill, with all the Authors in the three former Positions, and my own Perpetuity of a Regenerate man's estate, page 9 to 38. All these, I say, do fully testify, that there is no such freewill, or universal and sufficient grace derived unto all men, by which they may repent, believe, and be saved if they will themselves.  
Now because this universal Grace, or freewill in man, is the only centre upon which the whole fabric of Arminianism is erected; by the undermining of which alone, the whole superstruction, both of Pelagianisme, Popery, Arminianism, and Libertinisme, are utterly subverted, I will briefly oppugn it with these several atheistical, blasphemous, absurd, and dangerous consequences, which will necessarily result and issue from it; and those conditional and secondary Decrees of Praedestination which are built upon it.  
First, it overturns the everlasting and irreversible Decrees of Election and Reprobation: for if every man may believe, repent, and be saved if he will himself, than it inevitably follows, that there is no eternal nor immutable Decree of Praedestination either way: whence our Arminians to support this rotten Idol of freewill, are forced to maintain a conditional, mutable, general, and confused Decree of Praedestination only; which in truth is no Decree: not absolute, immutable, and particular: by which they utterly abolish the whole Decree, and Doctrine of Praedestination; and then mark the consequence: If no Praedestination, 
a See Rom. 8. 29. 30. c. 11. 5. 6. 7. Eph. 1. 3. to 13. 2. Tim. 1. 9 c. 2. 19 1. Thes. 5. 9 2 Thes. 2. 13. 14.  no vocation, no justification, no faith, no salvation; Praedestination being the original fountain of all these, and the main foundation both of grace and glory, as the Scriptures, and all Writers teach us.  
Secondly, it makes the fickle, wavering, and unconstant will of man, the very basis and groundwork of all Gods immutable, and eternal Decrees concerning man: where as God only 
b Eph 1. 9 11.  works and orders all things, (as the Scriptures certify us) according to the counsel of his own will, not according to the bent and inclination of our wills: by which it subordinates God to man, and subjects his eternal purposes and unalterable Decrees, to sundry mutabilities, to his dishonour and our great discomfort.  
Thirdly, it makes man an independent creature, and exempts him wholly from the disposing and overruling providence of his great Creator: it makes the great controller of the world, a bare spectator, not an orderer or disposer of humane actions: it causeth God with all his counsels and designs, to dance attendance upon the will of man, not man to depend upon the sovereign will and pleasure of his God, (for 
c Rome 11. 36. Col. 1. 16. Reu. 4. 11. Pro. 16 4. 4.  whose only 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 in man, preaexistent to the eternal will of God, not only in nature, but in time: For if God's foresight and everlasting Decrees, have their resultancy from the will of man, as the sampler hath from the copy, the picture from the body, the structure from the platform, or me●s after-determinations, from antecedent events, as our Arminians teach us: than man's will must not only necessitate, and in some sort praedetermine the most free and absolute purposes of God, (which by this means take their rise and being from the creature, as if God were insufficient, not all-compleate, and absolute in himself:) but it must likewise have a selfe-dependance or praeexistence to them, both in time and nature: which were nothing else, but to deify the will of man, in giving it an eternal being, both in and from itself, exempted from any antecedent or fore-ordaining will of God.  
Fiftly, it dethrones and pulls God out of heaven, in depriving him, not only of his all-disposing providence in overswaying and controling the very wills and works of men: but likewise of his absolute sovereignty and power over all his creatures 
g job. 9 5. to 13. Psal. 115. 3. Psal. 135. 6. Dan. 2. 21. c. 4. 25. 35. c. 5. 2●. 23. Pro. 22 1. jonah 1. 14. Isay 46. 10. Reu. 4. 11.  to dispose of them at his own freewill. Had man a freedom or universal grace implanted in him, to convert, to save, or damn himself at his pleasure: Gods absolute supremacy over him, ●his liberty to save, or not to save him, would then be quite abolished: then men might save themselves when God would damn them, yea, damn themselves when God would save them: an atheistical and blasphemous consequent, which defeats God's power and supremacy in the ordering and disposal of his creatures, both at once.  
Sixtly, it spoils the Lord of the very glory, praise, and freedom of his grace, for if every man may thus convert and save himself; those only being saved, who take care to save themselves, by a general strength and common grace derived equally upon all men; what praise, what love, or thanks is due to God, for any special favour? man than must 
h Haback 1. 16 Mal. 1. 2. Psa. 44. 3. Isa. 63. 5  thank himself, not God, who doth no further save him then he saves himself.  
Seventhly, it quite destroys and utterly abolisheth the very essence and nature of the grace of God; and that in these respects: First, in that it communicates it in a like indifferency unto all men, when as 
i Deu. 7. 6. c. 14. 1. c. 28. 16. Psal. ●. 5. 4. Psa. 1. 7. 19 20 2. Sam 7. 8. to 29. 1. Chr. 17. 21. 22. 23. Ester 6. c. 6. 7 8. 9 Mat. 13 11 c. 24. 40. 41. Ro 9 11. to 28. c. 11. 4. to 13. c. 8. 28. 29. 30 john 6. 37 c. 10. 4. to 18. 26. 27. c 17. 6 to 13. Eph. 1. 2. to 1● 2. Thes. 2. ●. 13. Titus● 1. 2. Tim. 1. 9 c. 2. 19  grace is such a special favour as is peculiar to some few: hence Election, Vocation, Adoption, justification, Sanctification, Love, Faith, Hope, Repentance, Conversion; hence worldly honours, favours, and praeferments, are styled grace, because they are conferred upon few, not cast promiscuously upon all: Secondly, in that it makes grace, yea, heaven and salvation, a mere purchase of our own, not an absolute 
k Ro. 2. 24. c. 6. 23.  free gift of God, without any relation to, or dependency on ourselves; and 
l Ro. 11. c. 6. Eph. 2. 8. 9 Titus 3. 5. De. gratia, non erit gratia vll●●odo nisi gra●● ita fuerit omni 〈◊〉 A●gus●, De peccato. Originis cap. 2●.  so no grace at all. Thirdly, it makes it subordinate and subseruient to our wills, which are wholly subject to it● Sceptre; & so accounts it for a slave, where as it is, 
m Mat. 6. 10. Rom. 5. 21. Col. 3. 15. See my Perpetuity. p. 203. 204.  a Lord a King, and Monarch for to sway our hearts. Fourthly, in confining the taking or rejecting of it to times and seasons of our own, when as it 
n john 3. 8. Acts 1. 6. 7, 8.  breatheth when and where it listeth. Fifthly, in subiecting it to alterations and changes at our pleasure, where as it is 
o See my Petpetuity.  immovable, and immutable in itself.  
Eightly, it susspends the efficacy, fruit and application of Christ's death, the power of God's ordinances, the graces, and working of his Spirit, (and so our whole salvation) on ourselves alone, and so gives us a power to evacuate, or make them efficatious to us, at our pleasures: which overthrows the whole frame and order of the Scriptures, which ascribe and yield up 
p Psal. 31. 15. Dan. 5. 31. Acts 17. 20. 2. Cro. 20. 6. Psa. 44. 3. Deu 9 4. to 9 Psa. 115. 1. Ro. 16 39 2. Cor. 3. 5  all to God, leaving nothing in, or to ourselves.  
Ninethly, It falsifies and overthrows the whole contents and series of the Scripture, which informs us: that we are wholly 
q Eph. 2. 1. to 7  dead in sins and trespasses, and so unable for to move or help ourselves, unless God quicken us by his grace: that without Christ's special assistance we are, 
r john 15. 5.  we can do nothing: that 
s Psa. 2. 13.  God must work in us both the will and the deed of his good pleasure: that he 
t Isay 26. 12.  must work all our works both in us and for us: that 
v 2. Cor. 3. 5.  all our sufficiency proceeds from him: that 
x john 6. 44.  we cannot come unto Christ, except his Father who hath sent him draw us: that he 
y 1. Cor. 4. 7.  only makes us to differ from others: that by 
z 1. Cor. 15. 10.  his grace only we are what we are: and that 
a Pro. 21. 1. job 9 12. Dan. 5. 23.  all our hearts & ways are in his hands, to turn them which way soever it pleaseth him: and 
b See M. Bernard Rheemes against Rome. p. 247. 10 252  a thousand such like places to this purpose.  
Tenthly, it puts all mankind into as good (if not a better) estate and condition since the fall, as Adam had before it: since Adam only had a possibility given unto him, 
c August. De Corrept & gratia. cap. 10. 11. 12.  (posse non peccare) not to sin or fall, unless he listed; and we (if this prove truth) have all a possibility or power given us, to be saved, not damned, if we will ourselves: and then what great, what real difference between Adam's first estate & ours now? and if no difference, what hurt, what loss by Adam's fall?  
Eleventh, it makes both faith, repentance, vocation, adoption, election, justification, glorification, and all other graces, within the command and limits of our own free power, and so not the mere donations or 
d Mat. 10. 8. c. 13. 11. Acts. 5. 31. Ro. 5. 15. 16, 17, c. ●. 29. 1. Cor. 12. 8. 9 10. Eph. 2. 8. c 3. 8. c. 4, 7. jam. 1. 17. 1. Pet. 5. 10.  free gifts of God, or 
e Gal. 5. 22. 23. Rom. 8. 23.  issues of his Spirit, as the Scriptures style them.  
Twelftly, it frustrates all our prayers and thanksgivings, and makes them merely nugatory: for 
f Frustra sem. per oramus, si in nostro arbitrio est faccre, quod volumus Heir. Adverse Pelagianos l. 2. c. 6. 3. See August De Bono Pursue. c. 2. 23.  in vain do we implore that from another, which issues from ourselves: in vain do we give thanks unto another, for that we have received from ourselves alone, without his special favour or assistance. If then conversion, faith, repentance, and salvation, are at our our own devotion or command, our thanks, our prayers for them are but vain.  
Thirteenthly, it gives men cause, tobost and glory in themselves alone, (which overthrows 
g Rom. 3. 27. Eph. 2. 9  the end and freedom of God's grace:) and not to give the praise, and glory of their whole conversion, and salvation unto God, to whom alone it doth belong.  
Fourteen, it opens an inreparable gap, to sundry inevitable inconveniences: First, to all licentiousness and profaneness whatsoever: since men (as most profane ones lay this for their ground,) may repent and be saved after all their wickedness, both if, and when they will: 
h Psal. 115. 1. Rom. 2● 9 Eph. 1. 5, 6, 12. 14. Phil. 1. 11.  Secondly, to all desperate achievements and audacious villainies whatsoever: he that hath yet no truth of grace within him, to restrain him from forecasting sin, will quickly run into any desperate attempt, or action whatsoever, upon this false presumption; that he may praesently of himself repent, and so be saved after all his sins: Thirdly, to prochrastinate repentance to the last, and wholly to neglect the means of grace, and all true Christian duties for the present. What is the chief and primary ground of the common neglect of means & works of grace, of most men's delaying amendment to their latter ends, but only this unhappy delusion: that they may undoubtedly believe, repent, convert, and be saved when they will themselves: he therefore that maintains this Doctrine of freewill, or universal and sufficient grace, le's lose the reins to all profaneness, wickedness, security, and licentiousness, that the hearts of men can harbour.  
Fifteenthly, it placeth all men in an equal balance and suitable condition: it makes the Pagan and the Christian; the godly and ungodly; the Elect and Reprobate, all alike, since all of them may be equally saved, equally damned if they will: Now what can be more derogatory to God's especial and peculiar love; more uncomfortable unto all good Christians; more advantageous unto Satanmore grateful unto all licentious persons; or more pernicious to mankind itself; then thus to pluck up all the stakes and bounds of Gods eternal, fore-limiting, and irremovable Decrees? to throw down all the hedges and 
h Canti. 4. 12.  enclosures of his more special love? to lay them common unto all without distinction? and so to place the salvation, estates, and spiritual conditions of all men in an equipage, which God himself and all Divines, have ranked into 
i See Mar. 13. the whole chapter. cap. 3. 12. c. 25. 32. to the end. john 11. & 17. 8. 9 11. chapters. Eph. 1. 6.  different orders.  
Sixteenthly, it not only takes away repentance and salvation itself: but even the very possibility and hopes of all repentance and salvation, from the sons of men. For if our conversion salvation, grace, and glory, are thus suspended on our most impotent, depraved, unconstant, and perfidious wills, what man can once be saved? If it were passed the power of our father Adam in his first and purest state, to keep himself from falling, or his soul from ruin, though he had a power not to sin: needs than must it be impossible for any of the weak depraved progeny of Adam (who have a 
k Rom. 3. c. 5. l 7.  necessity of sinning since his fall) by any general grace or power of their own, to raise, convert, to keep, or save themselves from endless condemnation, into which they could not choose but fall had they no supporter but themselves. Were our graces, portions, salvation, and inheritances in the tutelage or wardship of our wills alone, what flesh, what person could be saved? Her then that thinks himself secure in his own possession, let him embrace this freewill Doctrine, and so perish with it: but let all who would 
l See Rome 4. 16. john to 27 28. 2. Tim. ●. 12. 1 Pet. 4. 5. 1. Cor. 2. 5. Tunc nostra cogitatio consirmatur, quando omne quod agimus, quasi supra stabilene & solid ssima●● petram Domini adiutorio deuolu●mus, eique cuncta, reputamus. Heirom Adverse. Pelagianos. l. 3. c. 3.  be sure of their own salvation (as it is only, always sure in God's custody) quite renounce it, since the undoubted ship wrack and damnation of mankind, is the unevitable consequence, the only benefit that attends it.  
Seventeenthly, it inevitably deprives all Infants of salvation, who want both knowledge to discern, and will for to desire it, because they know not what it means.  
Eighteenthly, it revives the old Pelagian Tenent, 
o 18 See Hierom & Orosius contra Pelagianos. August. De Bono perseverantiae. cap. 2. and throughout his 7. Tom. part 2.  that a man may live, and keep himself without sin: For if men have such an ability of will, or grace, as to convert or change their hearts, whiles they are held captives under sin and Satan's bondage, which is the greater: 
p See. Ro. 5. 8. 9 10. c. 8. 32. where this argumentation is used.  much more being thus rescued from the power of sin, may they keep themselves unspotted from it, which is in truth the less: if men may master sin in its greatest strength, much more may they totally suppress it being wounded.  
Nineteenthly, it makes grace more ample than the Decree of God's Election, or the inward, or outward means of grace: God hath not actually Decreed to save or call all men alike; neither hath he tendered, or purposed to offer effectual or soule-saving means of grace to all men: 
q 1. Sam. 2. 25 Prou. 16 4. Mal. 1. 2. Isay 6. 9 10. Mat. 13. 11. to 18 c. 7. 13. 14. c. 20. 16. Luke 16. 23. 24. Acts 14 16. Ro. 9 11, to 30. c. 11. 2. to 11. john 17. 12. jude 4.  this Scripture, this experience witness; and if it were not so, I see no reason but all men should be saved, all converted, since 
r Isay 14. 24. 27. Num. 23. 19 20. Psal. 33. 11. Ro 9 11. 1. Tim. 2, 19  God's Decrees are true, and never fall to ground for want of execution: Either therefore we must admit an universal Election of all men unto life, (a dream, an heresy long since exploded by all reformed Churches,) or disclaim this strange Chimaera of universal grace, a monster in Divinity: else we must make grace more ample than God's Decree of grace, and so the 
s Effectus ●onest Latior sua causa.  effect more general than its cause, which were a gross absurdity.  
Twentiethly, it makes universal or sufficient grace, which is no true saving grace, the genetrix or parent of special, saving, and effectual grace, which differs toto genere from it; as an unnatural and strange production, as 
a Mat 7. 16.  together grapes of thorns, or figs of thistles: 
b Ezen. 16. 44.  Such as the mother is, such is the daughter, such as the cause is, such is the effect; 
c Mat. 7. 17. 18.  such as the tree is, such is the fruit; that 
d john 3. 6.  which is borne of the flesh is flesh, and that only is spirit which is borne of the spirit: Either then this universal grace is saving grace, (which cannot be, for then all men should be saved by it, yea, grace itself 
e Non ●●●tingit idem per idem, & esse simul & fieri, nihil est ergo sua ipsius causa. Clemen, Alexandrinus. Strom. lib. 7. p. 161.  against all rules of reason, should be the cause and author of itself), or else it cannot be the author or procurer of true saving grace which so far differs from it both in kind, and eminency.  
Furthermore, it baptizeth man's natural freedom with the name of grace: For what else is universal grace, but the the very natural abilities of man's will: If it be grace in truth as well as in name, how then is it derived unto all men in the same Geometrical proportion or degree; when as all other graces are peculiar unto some, and unaequally distributed unto most that have them? There is not a text in Scripture, not a Pelagian or Arminian now in nature, that can show me either warrant or example of any one saving or common grace, that was ever yet in the same equality conferred upon all men; and shall we begin to ●orge such graces now? But to pass on further, and to search into the very depth and bottom of this pretended grace. I would demand of any Arminian this one Quaere. Whether this universal sufficient grace, (which I take to be nothing else, but a power or faculty in the will to regenerate and transform the soul, or to embrace Christ jesus, and apply his merits when the Gospel offers them) be a native and inherent faculty of the will? or only an adventitious, acquisite, or infused quality, not borne, not produced with it? If the former only; it is verily than no grace but nature: if the latter, than it must either be an acquisite, derivative, or an infused quality. If acquisite either by art, or industry of our own; than it can be neither universal, nor sufficient, it being proportionably, originally on none; acquisitely in few, since few men seek it, fewer purchase it: If derivative: not from our Parents, not from Adam; for than it were not grace, but nature: not from Christ or from his Spirit, for they derive 
f john 15. 4. 6. c 17. 2. c. 6. 53. 57, 58, c. 11. 25, c. 14. 19 Ro. 6, 8. Gal, 2, 20, c. 5, 25. 1. Pet. 2, 4. 5. 1 john 5. 11. 12. 13. De spirit● Christi non. vivit nisi corpus Christi, quod est ecclesia. August. Tract. 26. in johan. & Epist. 50.  grace only to their living and believing members, not generally unto all: & that by means, which are neither common nor effectual unto all: not immediately: If by infusion only without means, I pray what Scripture proves it? if any, then show it: if none, let none believe it; But if it be thus generally infused, then tell me how or when: whether with the soul, or after it? whether in the embryo, infancy, childhood, youth, or riper age of men? If with it, then certainly as a native faculty conjoined with the soul, undistinct from that whereby it wills all common civil things: and so a natural power, not a grace: If after it, I dare presume no prying Arminian can tell me, how, or when. If in riper years, in youth, or in childhood only: then infants want it who depart this life, and so it is not universal: If in the very womb or infancy of all men, than God bestows it when and where it is but useless, and so doth things in vain: since infants (especially those that die before discretion) cannot tell how to act it, or to embrace salvation by it: If in neither of all these seasons, than not at all, and so there is no such grace; all which being laid together, will evidently discover this Pelagian, Popish, and Arminian grace, to be in truth mere nature, and so unable of itself to change men's hearts, to engender saving grace, or purchase, or embrace salvation, as our Arminians, Papists, and Pelagians dream.  
Again, It gives a possibility to all Infidels and Pagans, who never heard of Christ, to be effectually saved without Christ jesus, or those means of grace which lead and bring men to him: For if Heathens who want the knowledge of Christ and the Scriptures through their invincible ignorance, which they could not remedy, may yet be saved if they will themselves: than it must needs be without the help or assistance of the Gospel, without faith, without Christ himself, for these they had not, these they could not have, 
* 〈◊〉 21.  and then Christ is dead in vain, yea Faith and Scriptures are mere superfluous trifles, since men may well be save though they want them: a most atheistical and blasphemous consequent.  
Moreover, It fathames the very bottomless depths, it enucleates the inextricable, abstruse, and incompraehensible mysteries of Gods eternal Decrees, which put St. Paul unto his 
a Ro 9 19 to 26.  Nonplus, and struck him with such an amazing admiration, as forced him to cry out: 
b Rom. 11. 33, O altitudo! Petrus negat, Latrocredit! O altitudo! Quaeris rationem? ego expavescam altitudinem: 'tis ratiocinare, ego mirer: Tu disputa, ego credam. Altitudinem video, ad pro funditatem non pervenio Paulus dicit inscrutabilia sunt indicia eius, & tu scrutarivenisti? Hic dicit, Inuestiga biles sunt viae eius; & tu investigare venisti? si inscrutabilia scrutari, & investigabilia vestigare venisti, crede, iam perijsti. August De Verbis Apost. Ser. 20. Vid. lb.  O the depth of the riches, both of the wisdom and knowledge of God: how unsearchable are his judgements, and his ways past finding out. It renders an apparent cause besides the absolute and disposing will of God, why one man is praedestinated to salvation, not another: and so unveils and nullifies the sublimest, the supremest mystery of Divinity which all ages have hitherto adored with higest, tacit and dreadful admiration, since no man can too curiously, dive into it, without the hazard of a fatal precipice.  
Lastly, it would make the most of all our Arminian sticklers, (who are generally the very proudest, the sloathfullest, the most ambitious, envious, lascivious, voluptuous and profanest of our Clergy, making no conscience for to feed their flocks, with which they are seldom resident, but when some tithes or gains come in) exceeding obstinate and graceless sinners: For if they have this power to convert, repent, and leave their sins (as they praetend they have:) why are their actions and their lives so vicious? 
t Tu ipse qui perfectam & Deo aequalem in hominibus iustitiam iactitas, & peccatorem te esse confiteris, respond mi●i; velis, an nolis carere peccato? sivis, quare iuxta sententiam tuam non imples quod desideras? sin autem non vis, contemptorem to praeceptorum Dei esse demonstras. Si contemptor, utique & peccator, & peccatori dixit Deus, quare tu enarras iustitias meas etc. Heirom. Adverse. Pelag. Ad Ctesiphontem. cap. 4.  Is it for want of power to reform? that contradicts their Doctrine, and traps them in a lie: Is it for want of will alone, (as certainly it must be, if their position prove but true?) this makes them desperate, and contemptuous sinners, yea, open rebels against God, unfit to take his word or name within their lips, in that they hate to be reform when they have strength and power to reform themselves: either therefore let them now reform their lives, or proclaim themselves professed rebels to their God, or else renounce this freewill Error, which will inevitably make them such.  
To Wind up all in brief, if there be such a freedom of will, or sufficiency of grace imparted unto all men, whereby they may be saved if they will, why then were not the means of grace and salvation from the very Creation to this present, 
m Acts 13. 16. Psa. 147. 19 20  alike imparted unto all, without which it was impossible for them to be saved? yea, why then are not all, or most men saved? Is it because they will not; or because they cannot save, convert, or help themselves? If the latter of these two, you then yield up the cause; if the former only, because they will not: I answer, 
n Potest, inquit, esse sine peccato, potest esse perfectus si voluerit: quis enim Christianorum non vult esse sine peccato? aut quis perfectionem accusat, sisufficit ●i velle; & statim sequitur posse, si velle praecesserit? nullusque Christianorum est qui nolit esse sine peccato: omnes ergo sine peccato erunt, quia utique omnes cupiunt esse sine peccato. Heiron. Adverse. Pelagianos. Ad Ctesiphontem. cap. 4.  there is no man whatsoever, so desperately prodigal of his own soul, or so desirous of damnation, but he unfeignedly desires to be saved, and would certainly save himself at last, if his power to effect it, were equal to his will: therefore it is not want of will, but power, that berieves them of salvation: If you believe not this, believe the truth himself, who speaks it: 
* Luk. 13. 2●.  many (saith he) shall strive to enter and shall not be able: But admit it rests thus merely in men's wills: from whence then springs this inequality in their wills, that one man is thus unwilling to be saved, when as another wills it? Is it because one man's will is naturally more corrupted and depraved then another's? this were to deny either the universality or the equality of original corruption, which is equally derived unto all men in the selfsame measure, without any difference of degrees. Is it because there is an insufficiency or inaequality in the grace you speak of, to check and conquer the obstinacy, the perverseness of men's wills? then there is no such sufficient universal grace as you praetend, since it is not sufficient or alike in all: 
* Natura non suscipit mag●● & minus.  Certainly if men's wills were equal, and their graces equal, their desire, their accomplishment of eternal happiness and salvation, (which is essential & connatural to the wills of men) would be proportionable, since 
* Idem qua idem semper facit idem. Kecker. System. Log. lib. 1. c. 14. p. ● 24.  the selfsame things in the same degrees, admit no equality in their genuine and native operations: And if so, than all men by this doctrine should be saved, and so God's eternal justice, Hell, and Devils were in vain. But of this point enough if not too much, since I intent not here to argue it, but to prove it, the undoubted Doctrine of our English Church, which I have already done.  
The fifth of our Anti-Arminian Theses, 
The fifth Anti-Arminian Position proved  touching the peculiar intention, efficacy, virtue, and application of Christ's death to the Elect alone, though perchance the price & merit of it were absolutely in itself, (though it be not relatively or intendedly,) sufficient to redeem and save even all mankind, had God been pleased to extend it to them, as well as to the Elect: is warranted and proved by our 2. 15. 17. 18. 29. and 31. Articles: by the 1. 3. 4. 7. and 8. Articles of Lambheth: by the 13. 14. 15. 16. 31. and 32. Articles of Ireland: by the Book of Common prayer: Position 3. see here page 20. 21. by the Homilies: by the catechism of Edward the sixth, by the Quaestions' and Answers concerning Praedestination: figures (5) and by the Synod of Dort, Article 2. 3.  
The several witnesses which aver it under their hands and seals are Master William Tyndall, 
Henry the 8.  Parable of the wicked Mammon, page 70. 72. 73. 79. 80. Col. 2. The Obedience of a Christian man, page 130. 131. Prologue to the Exposition upon the 5. 6. and 7. of Matthew, page 185. Col. 1. An Answer to sir Thomas Moor's Dialogue, page 257. 292. An Answer to Master Moor's 3. book, page 307. Answer to his 4. book, cap. 11. page 333. A Pathway into the holy Scriptures, page 380. 382. Exposition on the first Epistle of john, cap. 2. page 394. 401. A Treatise upon Signs and Sacraments, page 443. Master john Friths Answer unto Rastals' Dialogue, page 10. 14. 22. An Answer unto sir Thomas Moor, page 48. 49. Answer to Rastals' 3. chapter, page 71. A Declaration of Baptism, page 93. The mind of Saint Paul on the 10. chapter of the 1. of the Corinthians, page 161. Doctor Barnos What the Church is, page 243. to 247. That freewill of her own strength can do nothing but sin, page 278. in the days of King Henry the VIII. 
* Edw. the 6.  Master Hugh Latimer Bishop of Worcester in his Sermons, fol. 125. 126. 164. 165. 178. 208. 215. 224. 270. 288. 295. 297. b. (a pertinent and full place) 299. 308. 323. 326. 327. Stephen Garret, The Sum of the holy Scripture, cap. 7. Peter Matyr, Locorum Communium Classis 3. cap. 1. sect. 44. 45. 46. 47. Commentar. in Romanos cap. 5. page 266. to 274. 328. 329. cap. 9 page 708. 726. to 730. cap. 11. page 866. Master Martin Bucer, Comment. on Rom. 5. and 11. and on john 10. page 17. Bishop Hooper Epistle to the Reader before this Declaration on the 10. Commandments, a place which some do wrest to the contrary conclusion: but let all Episcopal mistakers of this godly Bishop, read his Declaration on the 8. Commandment fol. 75. 76. and then they must either disclaim this Author, or subscribe to our Conclusion. Master Thomas Beacon, his Sick man's salve page 235. to 259. 273. 274. to 279. 413. 414. 425. 426. 
* See the Epistle to Bishop Latimer his Sermons.  john Careless Martyr, a dear friend of Bishop Latimers', Book of Marryrs, page 1742. Col. 2. number, 50. 
* Queen Eli.  Master john Fox, his first Sermon at Paul's Cross, fol. 12. Master Richard Caundish his Image of Nature and grace, cap. 7. 8. 10. Reverend Deane Nowel's catechism on the Creed, part 1. 2. 3. Master john Veron his Treatise of Praedestination, fol. 60. to 112. and his Apology for the same, fol. 25. to the end. Master Palfryman Treatise of heavenly Philosophy, Epistle Dedicatory, and lib. 1. cap. 7. 8. Master james Price his Fan of the faithful, cap. 1. to 10. where this point is largely debated. Master Edward Deering Lecture 9 and 27. on the Hebrews. Master Robert Hutton his Sum of Divinity, of the Church, and of life everlasting. Master Thomas Sparkes his Comfortable Treatise for a troubled Conscience, the 4. first leaves. Master john Daniel his Excellent Comfort against Calamity, cap. 5. 6. 7. 8. Doctor Fulke and Master Cartwright, Notes on the Rhemish Testament, on 1. Tim. 2. 4. sect. 3. 4. on cap. 3. sect. 10. and in the places forequoted in the former Conclusion. Master john Anwicke, Meditation on God's Monarchy and the Devil's Kingdom, cap. 6. 7. 10. 11. Master William Burton in his Sermon of of the Church's love. Master Arthur Gurney his Fruitful Dialogue between Reason and Religion, page 40. 45. Godly Bishop Babington, An Exposition of the Catholic Faith, page 232. 239. Sermon at Paul's Cross 1591. on john 6. 37. D. whitaker's Aduersus Gratiam universalem. Lectura 1594. and Cygnea Cantio, page 14. Doctor Robert Some, Tractatus De tribus Quaest Quae. 1. Master William Perkins, Of the Order of causes of salvation and damnation, cap. 54. Tom. 1. page 108. to 112. An Exposition on the Creed, page 293. to 299. A declaration of spiritual Disertions, page 415. Commentary on Galathians 3. 8. 22. Tom. 2. page 249. 250. A Treatise of Praedestination, page 621. to 642. with all the places quoted in the former point of universal and sufficient grace, where this point is largely handled. Master john Hills Life everlasting, lib. 4. Quaest 3. 4. 5. of the Grace of God, p. 347. to 352. Quaest 3. 4. 5. of the love God, page 365. to 382. Master Greenham in his Treatise of Blessedness, page 207. his 14. Sermon, page 355. his 17. Sermon, page 377. 
* King james.  Doctor Reinolds Apologia Thesium, sect. 12. to 23. Doctor Willet, in his Excellent Treatise De gratia universali, in his Synopsis Papismi, page 881. to 918. Commentary on Rom. 5. Quaest 38. 39 and Controversy 26. 
* See Animaduersio in T●ōpsoni Diatr. bam● cap. 4.  Doctor Abbot Bishop of Salisbury, in his several Lectures, De veritate gratiae Christi, page 15. to 82. Master Draxe his World's Resurrection, page 110. 111. Master Brightman on Apocalypse 1. 5. and cap. 5. 9 10. Doctor john Whites Way to the true Church, sect. 3. Number 3. page 6. Number 6. Page 50. 51. Defence of the Way, cap. 25. sect. 1. to the end, Sermon at Paul's Cross, sect. 8. Doctor Francis White Bishop of Norwitch, his Orthodox, cap. 8. Paragraph 2. Doctor Field of the Church Book 1. cap. 4. Master Samuel Hieron Abridgement of the Gospel's page 100 to 110. 121. 123. 124. Doctor Dove Bishop of Peterburrow, in his Sermon on 1. Tim. 2. 4. where he discusseth this point largely and confutes Huberus. Master Thomas Roger's Analysis on Article 17. Proposition 4. 5. 9 Master Stokes Doctrine of Repentance, page. 167. to 173. Master Yarrow Sovereign Comfort for a troubled conscience, cap. 36. Doctor Crakentborpe. Sermon of Praedestination, page 14. to 20. Master Elton on Rom. 8. 30. and on Colossians 1. page 87. 88 Doctor Ames Coronis ad Collationem Hagiensem Articulus 2. Master Wilson Exposition on Romans 5. ver. 18. 19 on Rom. 6. ver. 3. 4. on cap. 9 ver. 29. 33. Doctor john Boys Postils on Christmas day, page 800. Exposition on the Creed, page 23. 24. 25. Postil. on the fourth Sunday in Lent, page 268. 269. 270. On Innocents' day, page 614. to 618. Master Bifields' Exposition on the Coloss. cap. 1. ver 6. page 55. ver 12. page 98. 99 ver. 14. page 108. 109. Master Samuel Crook in his Guide sect. 4. 9 10. 12. 18. 19 Doctor Prideaux Lectura. 3. De gratia universali, Oxoniae in Comitijs julij 11. 1618. Doctor Benefield, De Sanctorum persevenantia, lib 2. cap. 18. 20. Master Sweeper in his Sermon on Proverbs 12. 16. 1622. Master Humphrey Sidenham in his jacob and Esau. Master john Downames Sum of Divinity, lib. 2. cap. 1. 2. 6. Master Elnathan Parr Grounds of Divinity, page 275. to 280. Sir Christopher Sibthorpe his Friendly admonition to the Catholics of Ireland, cap. 7. 8. Doctor Thomas Tailor's preface to the Reader in his Treatise on Psal. 32. Master Paul Baines Commentary on Ephesians 1. page 114. 115. Doctor Griffith Willams his Delights of the Saints, page 30. to 42. to whom I might add all our Dort Divines, in the Reign of our learned King james. 
* King Charles.  Reverend Bishop Carltons' Examination of Master Mountagues Appeal, cap. 3. 4. 9 Learned Doctor Davenate Bishop of Salisbury, Expositio in Epist. Pauli ad Colossenses, cap. 1. ver. 12. page 78. 79. ver. 14. page 89. to 93. ver. 18. page 116. to 120. ver. 27. page 172. 173. ver. 28. page 182. 183. D. Ward his Suffragium Brittannorum, Artic. 2. and Concio ad Clerum. Doctor Goad, and D. Featly, in their Pelagius Redivinus 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 Christian's daily Walk, cap. 15. Master William Pemble his Vindiciae gratiae, page 53. to 158. Master Henry Burtons' Answer to an Appeal, page 64 etc. Truth triumphing over Trent, cap. 17. and in his Viols, page 117. to 129. Master Wotton in his Dangerous Plot Discovered, 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. etc. cap. 2. 7. With mine own Perpetuity of a Regenerate man's estate, page 28. 29. All these concurrent witnesses unanimously suffragate to this our Anti-Arminian Conclusion, approving, justifying, & defending it as the undoubted truth, and the resolved Doctrine of our Church, against which no Orthoxe Writer of our own hath hitherto concluded.  
Now where as the Pelagians and Semipelagians, in St. Augustine's, Hilaries, Prospers, and Orosius days, and our Papists, Pseudolutherans, Anabaptists, Socinians, and Arminians since, object against this Conclusion: 
a Hebr. 2, 9 2. Cor. 5. 14. 15. 1. john 2, 2. 1. Tim. 2. 4. 6.  that Christ tasted death for all men, and the like. These Authors (who reply again, that Christ 
b john 10. 11. 15. 17. c. 15. 1●.  died, 
c john 17. 9  and prayed only for his Sheep, 
d Acts 20. 28. Ephes. 5. 25, 26, 27.  his Church, 
e Eph. 1. 4. 6. 7. Ro. 8. 33. 34. 1. Pet. 1. 2. 18.  his Elect, 
f Isay 53. 10. 11. c. 10. 22. 23. Ro. 9 27. 29. c. 11. 26.  his seed, his rennant, 
g Mat. 1. 21. Luke●, 54, 68 Isay 46. 13. Psal. 46. 13.  his people, his Israel, 
h Isay 1, 27, c. 28, 16, c. 46. 13, c. 50. 20. Rome 11, 26.  his Zion, 
i john 11. 52.  his children, 
k Eph. 5. 25. to 30.  his members, 
l Rom. 9, 33. joh 3, 14, 15, 16.  Believers, those 
m Heb. 5, 9, c. 7. 15.  that obey and fear him, & for 
n Isay 53, 10. 11. Mat. 20, 28, c. 26, 28.  
n August. Resp●nsio ad Articulos sibi salso impositon. Articul. 1.  many,) do shape these general Answers to those Scriptures: First that Christ died for all men sufficiently, that is, in regard of the infinite merit of his death, considered absolutely in itself alone, which might if God had pleased, sufficiently have redeemed all men: not actually, effectually, or meritoriously, in regard of the real intention, benefit, and application of his death, which pertains not unto all: Secondly, indefinitely; that is, for all sorts, all Nations, sexes, ages, qualities, callings and conditions of men whatsoever: for some of all kinds; not for all of every kind: Thirdly, Pr 
o August. Enchir●deo c. 103. Fulget●● De Incarnate. & Gratia jesus Christi. c. 31 Peter Lombard. Distincti. 46.  omnibus electis & dilectis; 
p August. De Correct. & Gratie. cap. 14. Fulgentius. De Incarnate. & Gratia Dom. jesu Christi. c. 31.  for all, and every of his Elect, his Sheep, his Church, of all ages, Nations, and conditions; not for the whole latitude of all mankind, whom he never actually Praedestinated to salvation: Fourthly, 
q Sec. 1.  for all true believers, who by the work and power of the Spirit, are really enabled to lay hold on Christ, by a true and lively faith; which faith is incommunicable unto Reprobates; peculiar to the Elect, who only do enjoy it. Fiftly, 
r Fulgentius De Incarnate. & Gratia Dom. jesu Christi. c. 31. August. De Natura & Gratia. cap. 41. De Nuptijs & concupiscentia. l. 2. c. 27. Contra. julianum. l. 6. c. 12. De Praedest●●●al one Sa●●clorum cap. 8.  for all who are saved; or whom God will have saved: there being no other means, no other name, by which men may or can be saved, but jesus Christ alone, Sixtly, for all, 
s Mar. 16, 15, 16. Titus. 2. 11. 12. 1, Tim. 2. 4. Col. 1. 6. 23.  voluntate signi, in respect of the external tender of the benefits of Christ's passion in the Gospel unto all: not voluntate beneplaciti, in regard of his eternal purpose, designing, or the inward efficacy of his Spirit, applying, the merits of his death to all.  
Add we to these replies, some other of our own. First, that Christ jesus truly died for all men, in regard of 
t Phil. 2, 7, 8. Herald 2, 14. 16● 17  that assumed common humanity in which he suffered, which extends itself indifferently unto all: not in respect of the essicacious Redemption which he merited, by his suffering, which is impropriated to the Elect alone: Secondly, Christ died indefinitely for all men, in as much as 
u 2. Tim. 2. 25 Ro. 11. 1, to 8 ●. Tim 2. 4.  no particular men whiles they live on earth can truly 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 died for all men, that is, 
x Ro. 8, 29, to 35. lamb. 1, 18. Hebr. 12. 22, 23. 24.  for his firstborn, 
y Heb. 2. 16. 17.  for the Seed of Abraham, 
z Gal. 3. 22. 24. 89. cap. 4. 4. to 8.  the Children of the promise, and 
a See Mat. 13. Gal. 1, 2. Reu. 2, 3.  the better part of men, who oft times denominate the whole, especially in the visible Church, where all are frequently styled Saints, believers, and the like, because some are such: not for 
b Mat. 13, 24, to 33.  the tares, 
c Mat. 3. 12.  the chaff, 
d Mat. 25. 32. 33.  the goats, the 
e Mat. 13. 7. Herald 6. 4.  thorns, the 
f Mat. 13. 5.  stones, the 
g Ps. 1 19 119.  dross, the 
h 2. Sa. 23. 6.  sons of Belial, and 
i john 17. 12.  perdition, the 
k Mat. 7. 6. Phil. 3, 2. 2. Pet 2. 22. Reu. 22. 15.  dogs, the 
l 2. Pet. 2. 22. Psa. 49. 12. 10.  swine, the 
l 2. Pet. 2. 22. Psa. 49. 12. 10.  beasts, or the 
m Reu. 21. 27.  unclean, or worse part, whom God accounts no members of the mystical body of the Catholic Church, for which Christ only died, & so reputes them as beasts, as the most infamous, and vilest creatures, not as men. Fourthly, that he died corporally for all, in regard of the enlargement of some external privileges; 
* See God no Imposter.  as the universal preaching of the Gospel, 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 godliness: probability and good hopes of salvation, some relish of the Word of life, and of the powers of the world to come, which usually accompany them; before peculiar to the jews alone, but since Christ's death, made common unto all men, (to which I may add 
n 1. Cor. 15. 21. 22.  the general resurrection of all, both good & bad, a real fruit & consequent of Christ's death,) not spiritually, in regard of those peculiar & aeternal favours of Redemption, justification, Sanctification and Salvation, the portion, the inheritance of the Elect alone, which no reprobate either can, or shall enjoy. Fiftly, that he died for almen, in that 
o Phil. 2. 7. to 11. Rom. 14. 9 10. 11.  by his death he hath purchased an absolute sovereignty and dominion over all, to order, rule, and guide them at his pleasure, and to pass sentence on them all at last according to their works: not because he hath procured an absolute enfranchisement from hell and death, or praepared an eternal Crown of glory for them all; which belongs to none but 
* 2. Tim. 4. 8. james 1. 12.  those who love him, and long for his appearance. These several answers warranted by Scriptures, Fathers, and the forequoted Authors, will reconcile all seeming repugnancies of Scripture, and answer all objections against this fifth Conclusion.  
Before I pass over this Conclusion, I must needs take off one principal daring objection, 
Objection,  with which our Arminians do encounter, it in this Syllogistical dispute.  
That which every man is peremptorily bound to believe, must needs be true; for God binds no man to believe a lie, because he is truth itself.  
But every man, as well the reprobate as the elect, is peremptorily bound to believe, that Christ jesus died effectually for his sins; since every man is obliged to believe in Christ, under pain of eternal damnation. john, 6. 29. 1. john 3. 23. Mark 16. 16. john 3. 16. 17. 18.  
Therefore that Christ died effectually for all, and every man's sins, must needs be true.  
To this I answer, 
Answer.  first, that the Mayor is not infallible, unless it be with this limitation: every thing which men are commanded to believe, is true; not absolutely in any sense, but only in that relative, qualified, and peculiar sense in which it is to be believed: for one and the selfsame proposition may be both true, and false in different respects: For instance. These two propositions 
y 1. Tim. 2. 4.  (God will have all men to be saved: 
z Heb. 2. 9  Christ jesus tasted death for all men; are true, sensu divise: in an abstracted; not sensu composite, in a relative or compounded sense: true in the proposition, false in the application, unless we qualify, or restrain their generality, with the forementioned modifications, or their inseparably annexed conditions of faith and repentance, without which God will have no man to be saved. Secondly, the Minor in its general & absolute sense, is merely false: First, because there are millions of men, (as Idiots, Lunatics, Infants, Pagans, by an invincible, necessitated, and unavoidable ignorance) who are not peremptorily bound to believe, that Christ jesus died effectually for their sins, 
a Rom. 2. 12. 14. 15. john 9 41. c. 15. 22. Acts 14. 16. 17. c. 17. 30. 31.  neither is infidelity a damnable sin in them, (Arminians themselves confessing it, who desperately affirm, that Pagans, or Infidels may be saved) because there was an absolute impossibility in them to believe, by reason of the incapability of the means in the one, and the inevitable want of means in the other. Secondly, because all those to whom the Gospel is preached (who are scarce the tithe of all the world) are not bound to believe, that Christ died effectually for their sins in an absolute sense, as is objected: but only in a qualified, limited and restrained, to wit, 
b Mar 16. 16. john 3, ●, 16. 18. 6.  if God enable them by his grace, to repent and believe: else they are absolutely to believe, 
c Gal. 5, ●, 4. john 3. 18. 36 Mat. 16. 16. Eph. 2, ●. 2, 12.  that Christ jesus died not thus for them, and that they shall be damned, if they are not thus qualified: The only absolute proposition then to be believed and rested upon by all men, is not this general or irrestrained Conclusion: Christ jesus died actually or absolutely for all and every man whatsoever, (the ground of libertinism, prochrastination, and all profaneness among Christians,) but this; Christ jesus died effectually for all true penitent and believing sinners, who lay hold upon his merits: (which cuts off all hopes of heaven from prochrastinating and vnrepenting sinners: who obstinaly proceed in sinful curses,) and then this Conclusion: Ergo, he died effectually for all and every man's sins whatsoever, is but a mere inconsequent. Thirdly, because the Scriptures enjoin no reprobate or wicked man to believe at first, that Christ died effectually for his sins: but only, 
d Acts 2. 37. 8. c, 3● 19, c. 16. 30. 21. c. 22. 16. 2. Cor. 5. 20.  to repent and believe in Christ, that so his sins may be done away: The Scriptures indeed do bind all faithful and relenting siners to believe, e that their sins are actually forgiven, and effectually purged by the death of Christ: but for those who are yet out of Christ, there is no such precept; they must first be really ingraffed into Christ, & then believe it: not first believe it: & then be i●graffed, else they should believe a lie, in believing their sins are actually purged, ere they are, because a man must be first in Christ before his iniquities can be washed away by his soule-clensing blood. Fourthly, admit that every man were obliged to believe that Christ died effectually for his sins: yet it follows not, that therefore Christ died effectually for all men. First, because every man may be bound to believe particularly for himself, (because he knoweth nothing to the contrary,) that Christ died for his sins, and yet it follows not, that therefore he must believe that he died effectually for all men's sins: It is no good consequent to say, that every man must paticularly believe that he is elected: Therefore he must of necessity beleeu that every man is elected: or that every man must believe that he shall be saved, therefore, that all and every man shall be saved. It follows not: that because every man is bound to believe that himself, or any other particular man (whose case he cannot know nor yet determine) are no reprobates; therefore there are no reprobates in the world. This kind of argument from every individual to the speecies will not hold: This than is but a mere nonsequitur, every particular man must believe that Christ died effectually for himself: Ergo he died thus for all men: this is the only force of the present argument in which our Arminians vaunt and triumph; therefore it is but vain, absurd & nugatory. Secondly, because the Scriptures, (the revealed will of God) oblige men to believe such things, as God never purposed nor intended to accomplish in his secret will, in that way and course as they believe them: Abraham was bound to believe (yea 
g Gen. 22, 1, to 19 Heb. 11 17. 18. 19  and he did believe it) that God did really intend the sacrificing of his dearest Isaac, because he actually enjoined him to do it, yet God intended not the unnatural shedding of isaack's blood, but 
h Gen. 22, 16. 17.  the admirable probate of Abraham's faith: The Ninivites were bound to believe, and they did believe, that peremptory Predication of the Prophet jonah: 
i jonah. 3. 4. 5.  yet forty days and Ninive shall be destroyed: yet God intended their repentance only, not their ruin. Our Arminians (if their Doctrine be true, and their prayers faithful,) are necessarily obliged to believe, that God will have mercy on all men whatsoever, because they pray to God, to have mercy upon all men, in the distributive and largest sense; yet God intendeth not 
k Exo. 33. 19 Ro. 9 15. 17.  to have mercy, neither hath he mercy upon all without exception: So we may be bound to believe, that Christ jesus died effectually for all men whatsoever, if there be any one such text of Scripture which commands us to believe it: (as there is not,) because the Scripture doth record it: yet God may not intend the effectual application of his death to all men, no more then in those parallel cases: Neither will this consequence necessarily follow: that we then believe a lie; or that God's secret will, is contradictory to his revealed: First, because 
l 2. Cron. 20. 20. juke 24. 25. Gal. 6. 16. john 10. 21. 2. Pet. 1. 19  the revealed, not the veiled will of God, which we cannot dive particularly into;) is the sole rule of our obedience, and the only object of our faith, so that in believing it, we neither falsify Gods open, nor cross his secret will, nor yet deceive ourselves in believing of a lie. Secondly, because his revealed will, is but subordinate or subseruient, (not contrary, nor adverse) to his secret will which it doth still accomplish, and with which it doth all times cooperate, as diverse from it, yet not repugnant to it. God brings, men bring their secret ends and purposes to pass, by seeming contradictory means which seem to thwart or vary from their purposes, yet there is a sweet concordancy & no repugnancy between their ends, their means, their purposes, and their method to accomplish them, because the one is wholly subordinate to the other, and aims at their accomplishment. The wheels in a clock, the spheres in heaven, the water and the mill, have contrary motions, yet they concur and sweetly accord in the same effect, without any contrariety: The strings of an Instrument, voices in a Choir, have different sounds, yet they make up one pleasant and harmonious consort: the stones in a building, the rooms in an house, the members of a haeterogenious body, are discrepant and various in themselves; yet they all accord & meet in one intiretie So the secret and revealed will of God, if we sunder, or disjoin them, may seem to jar and contradict themselves: but if we consider the one as subordinate to the other, and so link them both together, we shall find them sweetly clasping and kissing each the other, without the least dissent, the one of them effecting and fulfilling the designs and purposes of the other without any clash or jar: which answers those Arminian cavils to the full, which say we set God's wills at variance by our doctrines. And thus much for our fist Conclusion.  
The sixth of our praecedent Anti-Arminian Tenants ' touching the total and final resistance of God's grace in the Elect, 
The 6. Anti-Arminian position proved  in the very Act of their Conversion, is fully ratified and confirmed by our 10. and 17. Articles: by the 8. Article of Lambheth: by the 13. 14. 15. 16. 32. and 33. Articles of Ireland: by the Book of Common prayer: Position 1. and 2. by the Homilies, the Chatechisme of Edward the 6. with the Questions and Answers of Praedestination. Figures, (6) and the Synod of Dort, Article 3. 4.  
The particular and punctual witnesses of this truth, 
Henry the 8.  now follow, to wit, Master William tindal, Prologue on the Romans: page 48. Col. 2. 8. 0. Col. 2. Preface to the obedience of a Christian man: page 99 An Answer to Master Moor's Dialogue. page 259. 260. 266. A pathway into the holy Scriptures. page 382. Prologue to the Exposition of the first Epistle of Saint john. page 389. An Exposition on the 6. of john. page 460. Master john Frith, A Declaration of Baptism, page 90. Doctor Barnes, That Freewill of her own strength can do nothing but sin. page 283. 274. 276. Master Robert Legate in his Chatechisme between Man and Wife: what the holy Catholic Church is: and between truth and the unlearned man, Wesel 1545. in the days of King Henry the 8. 
* Edward 6.  Learned Peter Martyr Commentary in Romans, cap. 5. page 327. 328. cap. 9 p. 690. 694. 728. 729. 732. 733. Master Martin Bucer, Commentary on Math. 23. 37. on john 6. 37. 44. on Romans 8. 30. and on cap. 4. 5. 6. Master john Bradford his Doctrine of Praedestination. Master Thomas Beacon his Sick man's salve, page. 426. in King Edward's Reign. 
* Queen Eli.  Master john Veron his Treatise of Praedestination, and Apology for the same. Master Thomas Palfryman, Treatise of heavenly Philosophy, cap. 7. 8. Master james Price his Fan of the Faithful, cap. 12. Master Edward Deering on the Heb. Lect. 9 10. 14. Master Anthony Anderson, Sermon of sure comfort. p. 23. to 27. Master Thomas Sparkes Comfortable Treatise for a troubled conscience, the 4. first leaves. Bartimeus Andrea's Sermon 2. on the Canticles, p. 64. to 70. Master john Daniel his excellent comfort to all Christians, cap. 4. 5. 7. Master john Anwicke Meditations on God's Monarchy and the Devil's Kingdom, cap. 6. 7. 10. 11. Master William Burton, Sermon of the Church's love. Master Arthur Gurney his fruitful Dialogue between Reason and Religion, page 45. Bishop Babington Exposition on the Lord's prayer, Petition 6. page 194. 195. Sermon at Paul's Cross, on john 6. 37. part 1. and 2. Matthew Hutton Archbishop of York. De Electione & Reprobatione Commentatio, p. 22. 23. 24. 36. Doctor Fulke, and Master Cartwright, Notes on Rom. 8. sect. 8. Master William Perkins, of God's grace and man's freewill, Tom. 1. page 720. etc. Commentary on Galathians 1. Tom. 2. p. 178. 179. and on cap. 6. page 374. Master john Hell his Life everlasting, Book 3. Quaest 9 p. 273. to 277. in Queen Elizabeth's Annals: 
* King james.  Doctor Reinolds Apologia Thesium. sect. 13. 14. 15. Doctor Willet Comment on Romans 8. Controversy 18. and on cap. 9 ver. 19 20. Reverend Doctor Robert Abbot Bishop of Salisbury. De veritate Gratiae Christi. Oratio. 2. julij 8. 1615. sect. 2. Learned Doctor Thomas Morton Bishop of Coventry and Litchfield, his Protestants Appeal. Londini 1610. lib. 2. cap. 10. sect. 4. 5. 10. 11. where he proves this to be the Doctrine not only of Protestants, but of the Learnedest Papists. Doctor Field of the Church Appendix to the 3. book, cap. 10. of Freewill. Doctor john White, Way to the Church, Digression, 41. 42. Defence of the Way, cap. 25. sect. 21. 22. Master Thomas Roger's Analysis on the 17. Article, Proposition 6. 7. Master Heiron, The Backward parts of jehovah. Sermon 2. p. 173. Doctor Ames, Coronis ad Collationem Hagiensem. Artic. 3. where this point is well discussed, and excellently proved. Doctor Pri●eaux, De Conuersionis modo Lectura 4. Master Paul Bayne Commentary on Ephesians 1. 19 p. 352. to 371. where this point is pithily proved. Master Elton on Rom. 8. v. 30. Master Thomas Wilson Exposition on Rom. 8. ve. 30. on Rom. 9 ver. 19 20. Doctor Crakenthorpe Sermon Predestination, Doctor Boys, Postil on Saint Stephen's day, page 304. on the Epistle on Simon and judes' day, page 767. Sir Christopher Sybthorpe his Friendly admonition to the pretended Catholics of Ireland, cap. 8. Master Samuel Crook his Guide. sect. 18. Master john Downame Sum of Divinity. lib. 2. cap. 1. Incomparable and learned Doctor Visher, Archbishop of Ardmagh, Answer to the Jesuits challenge. Of Freewill page 464. etc. Master Humphsrey Sydenha● in his jacob and Esau, with all our eminent Dort Divines, in the reign of famous King james. 
* King Charles.  Reverend Bishop Carlton Examination of Master Mountagues Appeal. cap. 3. 9 14. Learned Doctor Davenate Bishop of Salisbury, Expositio in Epist. Pauli ad Colossenses. c. 1. ver. 12. p. 78. ver. 28. p. 182. Doctor Sclater Exposition on the 1. Epistle of the Thessalonians, cap. 4. v. 9 p. 300. 301● cap. 5. v. 9 10. p. 437. to 454. on Epistle 2. c. 1. ver. 13. p. 180. 187. 188. v. 14. p. 199. Doctor Ward, Suffragium Brittanorum. Artic. 3. 4. and Council ad Clerum, 1625. where this point is solidly proved. Doctor Goad, and Doctor Featly in their Pelagius Rediviws: and Doctor Featly his second Parallel of Freewill, p. 14. to 21. where this position is featly handled. Master Rouse his Doctrine of King james. p. 25. to 48. Master Wotton his Dangerous Plot discovered, cap. 7. 8. Master Williams Pemble his Vindiciae Gratiae. p. 140. to 157. where this controversy is neatly decided. Master Yates his Ibis ad Caesarem, part 2. cap. 7. p. 157. to 168. M. Henry Burton his Plea to an Appeal, p. 63. to 77. & Truth triumphing over Trent. c. 17. M. Weemse his Portraiture of the image of God in man. c. 16. with my own Perpetuity. p. 100 101. 621. in the reign of our gracious King Charles, who all give full, particular and copious testimony to this conclusion.  
Certainly he who shall but seriously survey these several Scriptures, Gen. 17. 1. I am the Almighty God. Gen. 18. 14. Is any thing to hard for the Lord? 1. Chron. 29. 11. 12. Thine O Lord is the greatness, and the power, and the glory, and the victory, and the majesty, thine is the kingdom O Lord, and thou art exalted as head over all; Both riches and honour come of thee, and thou raignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all: 2. Cron. 20. 6. Art not thou God in Heaven, and rulest not thou over all the Kingdoms of the Heathen? and in thine hand is there not power and might, so that none is able to withstand thee? job 9 4. 12. 19 He is wise in heart, and mighty in strength, who hath hardened himself against him and bath prospered? Behold he taketh aways who can hinder him? who will say unto him, what dost thou? If I speak of strength, lo, he is strong. cap. 12. 13. to 25. With him is wisdom and strength, he hath counsel and understanding. Behold he breaketh down and it cannot be built: he shooteth up a man, and there can be no opening: he leadeth away Counsellors spoilt, and maketh the judge's fools: he looseth the bond of Kings, and girdeth their loyves with a girdle: he leadeth Princes away spoilt, and overthroweth the mighty: he poureth contempt upon Princes, and weakeneth the strength of the mighty: he increaseth the Nations and destroyeth them: he enlargeth the Nations and straitneth them again: he taketh away the hearts of the chief of the people of the earth, etc. cap. 23. 13. 14. But he is in one mind, who can turn him? and what his soul desireth, even that he doth: for he performeth the thing that is appointed. cap. 33. 11. 12. 13. 16. 17. He putteth my feet in the stocks, etc. I will answer thee, that God is greater than man: why dost thou strive against him, for he giveth not account of any of his matters: he openeth the ears of men, and sealeth their instruction, that he may withdraw man from his purpose, and hide pride from man: he keepeth back his soul from the pit, and his life from perishing by the sword: cap. 37. 7. 12. He sealeth up the hand of every man that all men may know his work: It is turned round about by his counsels, that they may do whatsoever he commandeth 〈◊〉 upon the face of the world, in the earth. cap. 40. 8. 9 Wilt thou also disannul my judgements? hast thou an arm like God? or canst thou thunder with a voice like him. c. 42. 2. I know that thou canst do every thing, and that no thought can be withheld from thee. Psal. 33. 9 11. He spoke and it was done; he commanded, and it stood fast. The counsel of the Lord standeth for ever, the thought of his heart, to all generations. Psal. 47. 2. 3. The Lord most high is terrible, he is a great King over all the earth. He shall subdue the people under us, and the Nations under our feet. Psal. 115. 3. But our God is in Heaven, he hath done whatsoever he pleased. Psal. 135. 6. Whatsoever the Lord pleased, that aid ●e in Heaven and in Earth. etc. Prou. 21. 1. 30. The King's heart is in the hands of the Lord as the Rivers of water, he turneth it whether soever he will. There is no wisdom, no understanding, nor counsel against the Lord. Eccle. 9 1. The righteous, and the wise, and their work, are in the hand of God. Isay 14 27. The Lord of Hosts hath purposed, and who shall disannul it? surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand. Isayah 41. 10. to 29. Behold the Lord God will come with strong hand, and his arm shall rule for him: he shall feed his flock like a Shepherd, he shall gather his Lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Behold the Nations are as the drop of a bucket, and are counted as the small dust of the balance: behold he taketh up the lles as a very little thing. All Nations before him are as nothing, and they are counted to him less than nothing and vanity It is he that sitteth on the circle of the earth, and the inhabitants thereof are as Grasshoppers, that stretcheth out the Heavens as a Curtain. That bringeth the Princes to nothing, and maketh the judges of the earth as vanity: yea, they shall not be planted; yea, they shall not be sown; yea, their stock shall not take root on the earth, and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble: To whom then will ye liken me, or shall I be compared saith the holy one. Lift up your eyes on high, and behold who hath created those things. That bringeth out their Hosts by number, he calleth them all by their names, by the greatness of his might, for that he is strong in power, not one faileth. cap. 43. 12. 13. I am God, I am he, and there is none that can deliver out of my hand: I will work, and who shall let it? jeremiah 18. 6. O house of Israel; cannot I do with you as this Potter, saith the Lord? behold as the clay is in the Potter's hand, so are ye in my hand, saith the Lord, etc. cap. 32. 27. Behold, I am the Lord the God of all flesh, is there any thing too hard for me? cap. 49. 19 He shall come up like a Lion from the swelling of jordan, against the habitation of the strong: but I will suddenly make him run away from her: and who is a chosen man that I may appoint over her, for who is like me? and who will appoint me the time? Ezechi. 22. 14. Can thine heart endure, or can thine hands be strong in the days that I shall deals with thee? I the Lord have spoken it and will do it. cap. 36. 24. 25. 26. 27. I will take you from among the heathen, and gather you out of all Countries, and will bring you again to your own Land. Then will I sprinkle clean water upon you, and you shall be clean from all your filthiness, and from all your Idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of flesh: and I will put my Laws within you, and cause you to walk in my statutes, and ye shall keep my judgements and do then. Dan. 2. 20. 21. Blessed be the name of God for ever and ever for wisdom and strength are his: And he changeth the times and seasons: he removeth Kings, and setteth up Kings, etc. cap. 4. 34. 35. And I blessed the most High. and praised him that liveth for ever, whose dominion is an everlasting dominion, and his Kingdom is from generation to generation. And all the inhabitants of the earth are reputed as nothing: and he doth according to his will in the army of Heaven, and among the Inhabitants of the earth: and none can stay his hand, or say unto him; what dost thou? cap. 5. 23. The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified. Acts 5. 38. 39 But if this counsel be of God, ye cannot overthrow it, least happily ye be found even to fight against God. cap 6. 10. And they were not able to resist the wisdom and the spirit by which he spoke. cap. 11. 17. For as much then as God gave them the like gift as he did unto us, who believed on the Lord jesus Christ, who was I that I could withstand God? joh. 5. 21. For as the father raiseth up the dead & quickeneth them, even so the Son quickeneth whom he will. john 6. 37. 44. All that the Father giveth me shall come unto me. No man can come unto me except my Father who hath sent me draw him. Rom. 8. 28. 30. To them that are called according to his purpose. Moreover, whom he did praedestinate, them he also called: whom he called, them he justified: whom he justified, them he glorified. cap. 9 19 20. 21. Thou wilt say then unto me, why doth he yet complain? for who hath resisted his will? Nay but O Man, who art thou that disputest against God? shall the thing form say to him that form it, why hast thou made me thus? hath not the Potter power over the clay, of the same lump, to make one Vessel to honour, and an other to dishonour, etc. cap. 11. 7. 36. The election hath obtained it, and the rest were blinded: For of him, and for him, and to him are all things. 2. Tim. 1. 9 who hath saved us, and called us with an holy calling, according to his own purpose and grace which was given us in Christ jesus, before the world began. 2. Cor. 10. 4. 5. For the weapons of our warfare are mighty through God, to the pulling down of strong holds: casting down Imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ. 1. Cor. 10. 22. Do we provoke the Lord to jealousy? are we stronger than he? Phil. 3. 21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things to himself. He that shall unfeignedly meditate on all these several texts of Scripture, together with: Ephe. 1. 19 20. That you may know, what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power: which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places. cap. 2. 1. 5. 6. And you hath he quickened, who were dead in trespasses and sins, and hath raised us up together, and made us to sit together in heavenly places with Christ. john 5. 25. Verily, verily, I say unto you, that the hour is coming and now is, that the dead shall hear the voice of the Son of God, and they that hear it shall live. Rom. 4. 17. God who quickeneth the dead, and calleth those things that be not, as though they were. Phil. 2. 13. It is God that worketh in you both the will and the deed of his good pleasure: can never once conceit, that any of the Elect can either finally or totally resist the inward regenerating and renewing grace of God's spirit in the work and Act of their conversion, in which they are merely passive. The conversion of a soul to God, is a 
a Psal. 51. 10. 2. Cor. 5. 17.  new creation: it is wrought, not by bare alluring objects, or reasons presented to the understanding, as Arminians dream: but by the 
b Rom. 1. 16. 1. Cor. 1. 18. c. 4. 5. 2 Cor. 4. 7. Eph. 1. 19 20  Almighty power of God: by 
c Eph. 1. 19 20. cap. 2. 1. 5. 6. Rom. 6. 4. 5.  the self same power that raised Christ jesus from the dead: by 
d Ro 15. 13. 19 Ep. 3. 20. 1 The. i. 5. 2. The. 1. 11 2. Tim. 1. 7. 8.  the effectual and mighty power of the holy Ghost: and by 
e 2 Cor. 12. 9 Eph. 6. 10. 2. Pet. 1. 3. 16.  the sovereign power and authority of Christ himself: and can any elected persons heart be found so stupendiously obdurate, as to withstand the whole shock and power of the Trinity, when they come with a resolution to convert 
f Facit vo●ente● ex nolentibus Deus: Inclinat. corum corda ut hoc velint, habens sine dubis hunanorum cordium quo placeret inclinandoruns omnipotentissimam potestate August. De Praedest. Sanct. lib. c. 8. 20. De Corrept. & Gra. tia cap. 14.  and change it, not to force it? Certainly that God, who made the hearts and wills of men at first, 
g 2. Cor. 3. 18. Pro. 21. 1.  can change them at his pleasuro: that blessed Saviour of ours, 
h john 17. 2. Mat. 28. 18. Ps. 19  who hath power over all flesh to rule and order them at his will: who when he was here on earth, had so much sovereignty and Divinity in him as to 
i Mat. 11. 5. john 11. 44.  raise the dead: to 
k Lu. 5. 13. 24-25. Mat. 10. 5.  heal the sick, the blind, and lame: to 
l Mat. 8. 26. 27 Mar 7. 37.  allay the raging storms, the waves, and winds, at pleasure: 
m Lu. 4. 35. 36  to command the very Devils, yea, 
n Mar. 5. 8. to 13.  legions of Devils with authority and power, and to eiect and dispossess them, by his mere command; he that can control the 
o 2. Ch. 20. 6. Phi. 2. 10-11.  very world itself, and all the creatures, both in Heaven, Earth, or Hell: can easily convert and turn the hearts of all his children in a moment (as he hath done always hitherto, there being not one of the Elect that did ever yet withstand his inward call) without any difficulty or resistance. 
* See Master Carpenters Achithephel. London 1629. p. 25. to 35. Object.   
If any object that of Acts 7. 51. Ye stiffnecked and of uncircumcised hearts and ears, you have always resisted the holy Ghost: with that of Mat. 23. 37. How often would I have gathered thy children, as the Hen gathereth her chicken under her wings and ye would not, which ●eeme for to oppugn this Conclusion.  
To the first of these, I answer: 
Answer.  First, that this text speaks only of the reprobate and stiffnecked jews: of uncircumcised hearts and ears, who cannot but resist the external proffers of God's grace: not of the elect and chosen of God among the jews, 
p Acts 2. 37. to 42.  three thousand of which were converted at one Sermon. Secondly, the spirit which these jews did here resist, was the spirit of prophecy, not of regeneration: it was the word of the holy Ghost uttered by those prophets which they slew and stoned. ver. 52. which sounded only in their ears: not the renewing and regenerating operation of God's spirit which wrought effectually in their hearts. Thirdly, this was only an external resistance of the 
q v. 52. & Mat 23. 34. 35. 1. Thes. 2. 16.  holy Ghost in others: not an intrinsical opposition of him, or of his operations in themselves: therefore it's nothing to the point in quaestion.  
To the second, I answer: First, that Christ here speaks only of a gathering of them by the external ministry of his Prophets, and messengers which they stoned: (as the former part of the verse. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee: how often would I have gathered, etc. with verse 34. 35. do infallibly prove:) not by the internal regenerating operation of his spirit, the only thing in quaestion which they could not resist. Secondly, I answer, with 
r Enchirideon. cap. 97.  Saint Augustine and 
s Lib. 1. Distinacio. 46.  Peter Lombard: That the meaning of these words is not: that those whom Christ would gather did resist or disobey his call: but that Heirusalems' Rulers, with the Scribes and Pharese were utterly unwilling that Christ should gather those whom he did call: The sum and drift of these words is only this: I by ministry would have gathered Jerusalem, and her Sons unto me; but you Scribes and Pharese (for to them alone, not to Jerusalem was this speech directed, as the whole series of the chapter, from the 2. verse to the end, doth irrefragably witness) would not permit me: 
t t Sec john 7. 1. 8.  for you withstood my ministry: yea, those that I did convert and call, it was against your wills: 
u john 9 22.  who agreed, that of any man did confess that I was Christ, he should be thrust out of the Synagouge: This is the whole scope and substance of the place which concludes but this against us. The Scribes and Pharese did resist Christ's ministry, in hindering him from preaching to the people: Or Christ did convert men against the Pharese wills: therefore the Elect may finally & totally resist the inward working power of the Spirit in the very Act of their conversion: a gross Nonsequitur: which hurts not this conclusion. All whom Christ effectually called, when he was on earth: 
x Mat, 4. 18. to 23. c. 9 9 Mar. 1. 16. to 21. c. 2. 14.  as Andrew, Peter, Matthew, Luke, and the rest of his Disciples, did readily leave all to follow him without the least resistance or delay: therefore all who are thus inwardly called by his grace and spirit, do so now.  
For the seventh of these our Anti-Arminian conclusions, 
The 7th. Anti-Arminian proposition confirmed.  touching the total and final perseverance of the Saints, and that true saving faith and grace, are proper yea peculiar to the Elect alone, and not communicable unto Reprobates. It is evidently warrented and proved, by our 17. Article; figure (7) by the 5. Article of Lambheth, and the 12. 13. 15. 33. and 38. Articles of Ireland: which are express and punctual in it: by the common prayer Book; the Homilies, and the Chatechismes fore-recorded, figures, (7) by Barrets Recantation. section 1. 2. 3. 4. 5. and by the Synod of Dorts Resolution: Article 5.  
Add we to these by way of Testimony, 
* Henry the 8  the copious, unanimous, and concurrent attestation, of Master William Tyndall: Prologue on the Epistle to the Romans' page 42. Parable of the wicked Mammon. page 69. 70. 74. 75. 78. preface to the Obedience of a Christian man. p. 99 In the Treatise itself. p. 169. An Answer to Sir Thomas Moor's Dialogue. page 257. 258. 259. 260. 261. 266. Answer to Master Moor's 2. Book. cap. 3. 4. page 293 294. Answer to his 3. Book. page 307. Answer to his 4. Book. cap. 10. page 329. cap. 11. p. 330. 331. 334. to 338. A Pathway into the holy Scripture. page 384. An Exposition on the first Epistle of john. cap. 2. p. 402. c. 3. page 410. 412. cap. 5. page 423. An Exposition on the 6. of john. page 460 462. Of Master john Frith Martyr. An Answer to my Lord of Rochester. page 55. An Answer to Rastals': 3. chapter, page 71. 72. 73. A Mirror to know thyself. page 84. Of Doctor Barnes, That Faith only justifieth before God. page 235. 242. Of Master Robert Legate, his Catechism between the Husband and Wife: what the Catholic Church is: And between the unlearned man and truth, in the reign of Henry the 8. 
* Edward 6.  Of Peter Martyr, Commentary in Rom. 5. p. 233. 234. in cap. 8. page 533. to 558. Locorum Commu. Classis. 3. cap. 3. sect. 46. 47. Of Martin Bucer, Commentary on Mat. 7. ver. 13. cap. 16. ver. 18. cap. 24. ver. 24. in johannem. cap. 4. 14. cap. 6. ver. 30. to 64. cap. 10. ver. 27. 28. cap. 14. 16. 17. In Romanos 8. c. 30. to the end. Of Bishop Latimer, in his Sermons fol. 141. 142. 180. 226. 258. 312. 326. 327. 328. Of Master john Bradford, his defence of Praedestination, where this point is pithily and particularly discussed: and his Letter in the book of Martyrs. page 1505. Col. 1. Of john Careless Martyr. Ibid. p. 1742. Of Master Thomas Beacon, the Sick man's salve. p. 271. 272. 273. 274. 424. 425. 426. 427. Of Stephen Garret, The sum of the holy Scriptures. printed, 1547. cap. 4. 7. 8. 13. in the days of King Edward the 6. 
* Queen Eli.  Of Reverend Master Nowell in his authorized Catechism on the 3. petition of the Creed: the holy Catholic Church, the Communion of Saints, the forgiveness of sins. Of Master john Fox, his Book of Martyrs. London, 1597. p. 1506. Col. 1. l. 74. 80. In his sermon at Paul's Cross, printed, Cum privilegio, London. 1570. fol. 19 20. Of Master john Veron, in his Fruitful Treatise of Praedestination. fol. 40. to 63. 79. 106. to 110. Where this our conclusion is largely proved. Of Master john Daniel, his Excellent comfort to all Christians. cap. 3. 4. 5. 6. 27. Of Master Thomas Palfryman, in his Treatise of heavenly Philosophy. lib. 1. cap. 7. 8. Of Master Edward Deering, in his 7. 10. 14. 16. 18. 24. and 27. Lectures on the Hebrues. Of Master james Price, his Fan of the Faithful. cap. 1. 2. 3. 4. Of Learned Doctor Fulke, and Master Cartwright, Notes on the Rhemish Testament. Notes on Luke 8. sect. 1. on Romans 11. sect. 2. on 1. Tim. 1. sect. 2. on Apocalypse 2. sect. ●2. Of Learned and Godly Bishop Babington, Exposition on the 12. Article of the Creed. Life everlasting. page 259. 260. in his works at large. In his profitable Exposition on the Lord's prayer. page 127. 128. 194. to 203. 222. with his Sermon at Paul's Crosse. 1591. part 1. and 3. p. 273. etc. Of Solid Doctor whitaker's: Responsio ad 8. Rationes Campiani. De Paradoxis. lib. 18. De Ecclesia. Controversia. 2. Quaest 3. cap. 2. p. 146. and Gygnea Cantio. p. 17. to 25. Of Doctor Sparks, Answer to john De Albines' Discourse against Heresies. cap. 34. page 281. to 285. and in his comfortable Treatise for a troubled Conscience. London, 1580. of Master Robert Keilway, Sermon of sure Comfort. 1580. page 22. to 27. and 46. to 85. Of Master john Udall, his Peter Fall. London, 1589. Sermon 2. Of Master Arthur Gurney, his Fruitful Dialogue between Reason and Religion. fol. 45. 46. 47. Of Master john Anwicke, Meditations upon God's Monarchy, and the Devil's Kingdom. cap. 6. 7. 10. 11. Bartimeus Andreas, Sermon, 2. on Canticles 5. page 64. to 70. Of Master john Northbrooke, his poor man's spiritual Garden. cap. 1. and 18. Of Learned. Matthew Hutton Archbishop of York: 
* All these are collected and set out by Thysius Hardrovici. 1613.  De Electione & Reprobatione Commentatio. page 41. 42. 43. Of Doctor Esteius De Certudine salutis & persever antiae Sanctorum non interrupta Oratio Cantabrigiae habita. page 45. to 64. Of Doctor Robert Some, Tractatus de tribus Quaestionibus. Quaestio. 3. p. 85. to 93. Of Doctor Chaderton, De justificationis coram Deo, & fidei iustificantis Perseverantia non intercisa page 94. to 112. (to whom I might add those several Bishops, Doctors and Divines, which composed Barrets Recantation, and the Articles of Lambheth, which conclude in terminis for us.) Of Godly and experimental Master Greenham, Grave Counsels and Aphorisms, Addition. 2. and 3. in his works at large, London. 1612. p. 46. 51. 63. sect. 24. p. 68 His first Sermon. Quench not the Spirit. p. 246. to 250. His 14. Sermon p. 341. Exposition on Psal. 119. page 382. 495. 496. Godly Instructions. cap. 32. page 694. cap. 53. page 764. A Letter against hardness of heart. p. 864. A Letter consolatory. p. 876. Of Edwin Archbishop of York, Sermon on Luke. 1. page 74. 75. sect. 14. Of Solid and Scholastical Master William Perkins, Exposition on the Creed. Tom. 1. of his works p. 254. 282. 283. Treatise of Disertions. p. 417. Reformed Catholic. point. 3. page 562. 563. etc. Of God's Free Grace, and man's Free Will. page 738. 739. A Treatise of Praedestination. Tom. 2. page 636. 637. 638. Exposition on jude, verse 1. Tom. 3. page 487. 488. Of incomparable Hooker, Discourse of justification. sect. 26. Sermon of the Perpetuity and certainty of faith in the Elect. Sermon 1. on jude. sect. 10. to 15. Of Master William Burton, in his David's Evidence. 1596. Sermon 5. p. 102. to 115. Of Master john Hill in his Life everlasting. lib. 5. cap. 2. Quaest 4. 5. 6. cap. 3. Quaest 21. and of Reverend Master Phillips, Sermon on Romans 8. ver. 15. 16. in the reign of blessed Queen Elizabeth. 
* King james.  Of Learned King james of happy memory, in his Declaration against Vorstius. page 15. 18. 19 26. 35. where he styles the Arminian Assertion of the Apostasy of the Saints, a wicked Doctrine, a blasphemous Heresy, directly contrary to the Doctrine of the Church of England: and Bertius his Book of the Apostasy of the Saints, a blasphemous Book, the very Title whereof were enough to make it worthy the fire, branding Bertius, with the name of an Haretique and Atheistical sectorie. Of eminent, learned and renowned Doctor Reinolds, Thesis. 4. sect. 23. 24. Defensio Thesium, sect. 17. 20. Censura Librorum Apochryph. Praelectio. 207. and conference at Hampton Court. page 41. 42. 43. Of Reverend and learned Doctor Robert Abbot, late Bishop of Salisbury, once Regius Professor of Divinity in Oxford. in his Answer to Bishop part 1. cap. 12. part 2. cap. 3. De perse●erantia Sanctorum Lectura 1. read publicly in the Divinity Schools of Oxford, july 10. 1613. in the Act time, and Animaduersio in Thompsoni Diatribam. Of profound Doctor Field, of the Church, book 1. cap. 3. 6. 7. 8. Answer to Theophylus higgon's 1. part. cap. 3. 2. part. sect. 2. page 832. 833. 834. Of judicious Doctor Bulckley, in his Apology for the Religion established in the Church of England. London, 1608. page 62. 64. 196. Of Acute Doctor William Sclater, in his Sermon preached at Paul's Cross, September, 17. 1609. on Hebr. 6. 3. 4. 5. 6. London, 1610. and in his Exposition on the 1. Epistle of the Thessalonians, cap. 1. ver. 4. page 30. ver. 5. page 39 40. 44. cap. 3. ver. 13. page. 251. c. 5. ver. 9 10. p. 436. to 455. ver. 19 p. 596. ver. 20. p. 535. 536. v. 24. p. 524. 571. Exposition on Epistle 2. cap. 1. ver. 3. p. 7. v. 10. p. 53. 54. v. 11. p. 66. to 71. c. 2. v. 13. p. 178. to 190. c, 3. v. 3. p. 229. to 234. Of Laborious and learned Doctor Willet, Commentary on Romans 5. Controversy 3. on cap. 6. Controu. 7. on cap. 8. Con. 17. 19 on cap 9 Cont. 16. on c. 11. Con. 21. and Synopsis Papismi. page 64. 65. 448. 923. 924. 925. Of Godly Master Richard Rogers, in his 7. Treatises. Treatise. 2. cap. 20. Treatise 6. cap. 2. 3. 4. 5. Of Master Thomas Rogers, Analysis on the 17. Article. Proposition 3. Of Master Francis Trigge true Catholic. cap. 5. London 1602. p. 150. to 187. Of Master Wotton, Trial of the Rhomish Clergies, title of the Church. London, 1608. page 212. and in his Dangerous Plot discovered, London, 1626. cap. 11. 12. page 37. to 81. Of Master john Tr●ndall His Ark Against the Dragon's flood. London, 1608. page 4. 5. 22. Of Master Stock in his Doctrine of Repentance, London, 1610. p. 167. 168. 169. 170. Of Master Brightman on the Revelation. cap. 3. v. 5. 11. 12. cap. 13. 8. cap. 17. 8. c. 20. 6. 15. and cap. 22. 11. Of Godly M. Heiron in his Abridgement of the Gospel. Sermon 1. in his works at large. London, 1620. part 1. page 102. 109. The worth of the water of Life. p. 205. 206. The spiritual Sonship. page 308. 365. to 374. A caveat and comfort for believers. page 623. to 627. and Penance for sin. part 2. p. 64. 65. Of Learned and Solid Doctor john White in his way to the true Church. Digression. 42. 43. and his Defence of the way. cap. 16. sect. 4. Of Master Thomas Wilson Sermon of Perseverance. 1608. In his Exposition on Romans 8. v. 30. c. 5. v. 2. c. 11. v. 29. Of Master Wilcocks Exposition on Psal. 1. 3. on Psal. 37. 23. 24. on Psal. 125. Of Master Draxe his World's resurrection. p. 42. 56. 57 66. 67. 77. 78. Of Acute Doctor Ames, Coronis ad Collationem Hagiensem. Article 5. Of Learned Doctor Crakenthorpe, Sermon of Praedestination, London, 1620. p. 26. 30. 31. 32. and Defensio Ecclesiae Anglicanae contra Archiepiscopum Spalatensem. cap. 78. Master Richard Web in his Sermon entitled The Lot and partion of the Righteous, London 1616. Master Paul Bayne, in his trial of a Christians Estate, on Heb. 10. 39 London 1618. and in his Commentary on Ephesians 1. p. 109. 110. 302. 306. 307. 393. 402. 403. Master William Cowper, his ●ight way to Eternal glory, on Rom. 8. p. 342. 355. 356. 362. 363. 370. and in his Glorification of a Christian p. 448. 449. 455. 456. 457. Master William Harrison in his Sermon of Death's advantage little regarded, London, 1602. p. 14. 15. Master Nathaniel Byfield Discourse of the Promises. cap. 13. and Exposition on Colossians. 1. p. 93. 144. 145. Master Randall in his Sermons on Romans 8. Master Elton his Sermons on Rom. 8. 30. entitled the Triumph of a Christian. Master Elnathan Parr his Grounds of Divinity. Edit. 3. page 220. D. john Bayes, late Deane of Caunterbury in his works, London 1622. p. 189. 483. 768. 928. Master Bradshaw Commentary on 2. Thess. 3. 3. 4. 5. Sir john Haywood in his David's Tears, on Psal. 32. v. 4. sect. 12. 15. 16. Of Learned Doctor Benefield, De Perseverantia Sanctorum. Libri. 2. Of Master Robert Yarrow. A Sovereign Comfort for a troubled Conscience. cap. 38. to the end of the Book. p. 352. to 439. Of Doctor Thomas Tailor in his Parable of the Sour. London, 1623. p. 413 to 452. Of Master john Downam, Sum of Divinity. lib. 2. cap. 1. 6. and 7. and his Christian Warfare. lib. 2. c. 13. to 22. Of Master Timothy Rogers, his Righteous man's evidence for Heaven. London, 1621. p. 236. 237. 246. Of Caleb Dilechampius, Vindictiae Solomonis, Cantabrigiae. 1622. Of Reverend Bishop. Hall, Contemplation. Volume. 6. lib. 17. Solomon's Defection. p. 1274. in his works at large. Of Eminent Doctor Prideaux, in his Ephesus Backsliding: and Lectura 6. De perseverantia Sanctorum. Oxomae. 1621. julij 7. in Vesperijs Comitiorum. Of Master Samuei Crook in his Guide to true Blessedresse. Edit. 3. p. 44. 45. 60. 68 78. Of Master Samuel Smith his David's blessed man. London. 1623. Edit. 7. page 222. to 227. and his Chief Shepherd. p. 96. 97. 98. 486. 487. Of Master Thomas Couper, Growing in Grace. London, 1622. p. 15. 346. to 379. Of Master john 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 jackson, the raging Tempest stilled. p. 319. to 345. Of Doctor William Gouge, his whole Armour of God. p. 256. 286. Of Master Ezechtel Culuerwell, Treatise of Faith. p. 489. to 506. Of Master Cleaver, Sermon on john 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 Gain of Godliness, David's remembrance, the lust man's joy, and signs of Sincerity. Of Doctor Carlton the late Reverend Bishop of Chichester. Doctor Davenat Bishop of Salesbury. Doctor Goad, Doctor Balcanquel, and Doctor Ward, See Suffragium Brittanorum; and the Synod of Dort, Article. 5. to which they have all subscribed their names; in the reign of our late Sovereign King james. 
* King Charles  Of Learned Master Richard Bernard, his Rheemes against Rome. page 303. to the end. Of Reverend Bishop Davenat, 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 john Rogers; Doctrine of Faith. p. 319. to 345. Of Master Scudder in his Christians daily walk. Edit. 2. cap. 15. sect. 7. Of Master William Pemble his Vindiciae Gratiae. p. 34. 35. 36. Of Master Robert Bolton General Directions for the Comfortable walking with God. p. 22. 23. 24. Of Master john Barlow, Exposition on 2. Tim. 1. p. 135. 278. 279. 367. 368. 369. 374. Of Doctor Ward Concio ad Clerun. & suffr. Bri. Arti. 5. Of M. William Sparkes, his Mystery of godliness, Oxoniae, 1629. c. 2. Of Doctor Thomas Goad, Pelagius Rediviws. Of Acute and learned Doctor Featly 2. Parallel. page. 21. to 95. Of Master Henry Burton of Christ-Church in Oxford, in his Melancholy. Edit. 3. p. 641. Of Master Samuel Ward in his Balm from Gilead to recover Conscience. p. 56. 78. Of Master Henry Burton of St. Martin's in Friday street, his Plea to an Appeal. p. 6. to 40. and his Truth triumphing over Trent. cap. 17. Of Master, john Weemse his Portraiture of God's image in man. London, 1627. c. 16. where this point is pithily handled. Of Sir Christopher Sybthorpe his friendly Advertisement to the Catholics of Ireland. cap. 7. 8. Of Master Francis Rouse in his Doctrine of King james. p. 39 to 98. Of Master Yates his Ibis ad Caesarem. p. 104. to 157. Of Reverend Bishop Carlton, Examination of Master Mountagues Appeal. cap. 5. 6. 7. 8. with the joint affections of all our Dort Divines, being men of note and eminency in our Church: and of my own Perpetuity of A Regenerate man's estate: to omit the late printed works of some other modern Authors, formerly quoted. All these recited Writers of our Church, being one hundred and more in number; have all of them in substance, most of them in terminis, even purposely, copiously, unanimously, constantly, and professedly defended, the total, and final perseverance of the Saints, as the undoubted Doctrine of our Church: oppugning and largely reselling, the Pelagian Popish and Arminian Heresy, of the Saints Apostasy, and of true grace in Reprobates, which is peculiar to the Elect alone. Never was there any one point of Doctrine which our Church embraceth, so copiously maintained, so abundantly seconded and backed with a constant and vninterrupted stream and series of authorities, and printed Records as this; no orthodox member of our Church so much as once impeaching it: no spurious or rotten member since Barrets public K●cantation, so much as once oppugning it in any authorised work, Master Mountagues, and Doctor lacksons only excepted, which, all men generally dislike: Therefore we may now without all Quaestion or dispute, declare, resolve, and finally adjudge it, to be the ancient established, and undoubted Doctrine of our Church: taking all such for Pelagians, Papists, Arminians, yea pestilent Haeretickes, atheistical Sectaries, and dangerous Innovators, (as 
* Declaration against Vorstius, p. 15. 18. 19 16. 35.  King james hath long since doomed and adjudged them to our hands) who have been, are, or shalb● so audaciously praesumptuous, as either publicly in words or wrighting to oppugn it.  
You have seen now Christian Readers these 7, Anti-Arminian Positions infallibly, irrefragably proved to be the ancient, established, professed, and resolved Doctrine of the Church of England, by the several, yet unanimous Articles of England, Lambheth, and Ireland: by the Common prayer Book, and Homilies authorized in our Church: the Catechism allowed by King Edward the 6. the Quaestions' and Answ. of Praedestination, bound up and printed with our ancient Bibles: the famous Synod of Dort; the Recantation of Barret, and by the unanimous punctual, full and copious testimony of all the eminent, learned, godly, and renowned Writers, Martyrs, Pillars. and Fathers of our Church from the very infancy of her reformation to this present; not one of them so much as as once oppugning the truth or orthodoxy of all or any of them; and shall we, may me, can we now be so ridiculously absurd, so audaciously irreligious, as once to question; whether they are the received Doctrines of our Church or no? Doubtless if the Church of England hath any Truths or Doctrines in her, these must, these cannot but be they; since I dare boldly aver, because I doubt not but to prove it; that no points of Doctrine whatsoever, (no not the points of justification by faith alone, of Transubstantiation, or of the Sacrament in both kinds,) have been more punctually, frequently, unanimously, and copiously defended, then all, or most of these, who have all the learned of our Church their open and professed Advocates.  
If any man now be so strangely obdurated, so wilfully blinded with Popish & Arminian Errors, that he will not yet subscribe unto these evident and most apparent orthodox conclusions, not yet acknowledge them for the ancient, the undoubted Doctrine of the Church of England, let him give me leave to vouch some other Praecedents and Records which shall force him to confess it. The entire Church of England consists of three grand members: The Church of Ireland, 
The Church of Ireland.  the Church of Scotland, and the Church of England, the mother or mistress of the other two: If then I can uncontrollable evidence, that these three several Churches did constantly heretofore, and do as yet unanimously acknowledge, defend, and justify these our Anti-Arminian Conclusions, the victory, trial, and points in present issue must be yielded to me.  
For the Church of Ireland; it's out of quaestion, that she hath always both in ancient and modern ages concluded with us. For in ancient times, in the points of the immutabisity, eternity, and freeness of God's Election; the praedetermined number of God's Elect; the infallible certainty of their effectual calling and salvation: Reprobation, Freewill, and universal grace, we shall find 
a Elegit nos in Christo ante constitutionem musde praedestinatione seilicet aeterna, non creatione temporaria, sed vocatione gratuita vel indebita gratia: etc. Sermo. Sancti Galli habitus Constantiae: Bibliobeeca patruns. Tom. 6. part 2 p. 714. A. B.  Saint Gallus, 
b Sedulius in Romanos. 9 in Ephes. 1. & 2.  Sedulius, and 
c Claudius. lib. 1. in Matthew.  Claudius, three ancient Irish Fathers, and with them the ancient Irish Church; concurring fully with us, and with St. Augustine, in these our orthodox positions, as that Reverend, learned, and incomparable Irishman, Doctor Usher, Archbishop of Ardmagh, the honour of our Church, and glory of his Nation, hath evidently, and largely proved, in his Epistle of the Religion professed by the ancient Irish, bound up at the end of Sir Christopher Sybthorpes works. page 7. 8. 9 to which I will refer you. What the modern Doctrine of the Church of Ireland is, the fore-recorded Articles of Ireland, composed in the Convocation at Dublin: in the year 1615. which conclude in terminis for us, together with Bishop Ushers Answer to the jesuits Challenge, his now recited Epistle, and Sir Christopher Sybthorpes Advertisement. cap. 7. 8. sufficiently evidence: so that both the Primative, and present Irish Church are wholly, fully for us, pointblank against our Opposites.  
That the ancient and modern Church of Scotland 
The Church of Scotland.  hath suffragated unto our Conclusions, it is undeniablie evident, by their unanimous and 
* This is bound up at the end of the Harmony of Confessions.  general Confession of the true Christian faith and religion, subscribed by King james himself, his household, with sundry others at Edinburgh the 28. of january, in the year 1581. being the 14. year of his Majesty's reign. Articles: Of Original sin: Of Election, of Faith in the holy Ghost: Of the cause of good works: Of the Church, of the immortality of the soul, by M. Knox in his Answ. against the Adversaries of Gods. Praedestination: by Master Rollocke, Rector of the University of Edinburgh, his Commentary on the Ephesians. cap. 1. 2. 3. and 5. and on Psalm 51. By Master William Cowper Bishop of Galloway in Scotland, once Minister of Perth, in his Heaven opened, on Rom. 8. v. ●9. 28. to the end, and in sundry other of his works. By Master john Weenise his Portraiture of the Image of God in man. cap. 16. of Freewill, where all, or most of these Arminian point● are pithily discussed. By Sharpius a learned Scot, Professor of Divinity now in Dyon: Tractatus De justificatione. cap. 5. and Syntag●●a Theologiae, who all concur unanimously with us in these our present conclusions, which they professedly and pertinaciously maintain and justify.  
That the Primative Church of England 
The Church of England.  hath suscribed to our present Assertions; her ancient 
a For which read Bede Ecclesia. Hist. lib. 1. cap. 10. 17. 21.  public opposition to Pelagianisme, her 
b Expositio in Romanos, 5 & 8. & 9 11. in Eph. 1. & 2. in 2. Tim. 1. 9 etc. 2. 19 in 1. Pet. 1.  Bede, her 
c Expositio in Rom. 5. c. 8. 19 to 3●. in Eph. 1. 1. to 11. in 2. Tim 1. 9 & 2. 19  Anselm, her 
d De Causa. Dei l. 1. ●. 3. where our points are learnedly discussed.  Bradwardine, and 
e See Surius. Concil. Tom. 3. p. 91●. 919.  Wickliff testify; in that they constantly adhaered to St. Augustine's, and so to our Assertions, as the undoubted truth, oppugning these now Arminian, than Pelagian. Tenants, as dangerous and grace-opposing errors, as their places quoted in the margin, and in part recited in my Perpetuity. p. 257. 261. etc. 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 been of latter times, the forerecited evidences, and Authors do abundantly testify: I need not here repeat it: I will therefore only add some further evidences, to prove, our Anti-Arminian positions to be; our Arminian novalties not, to be, the ancient received and undoubted Doctrine of our Church.  
My first, of these more full and puctuall evidences, is the ingeminated confession and reiterated protestation of of the Heads of the University 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 several hands. March 8. 1595. which Letter I have truly transcribed out of the original Copy, (remaining in the hands of Doct. G: who can produce it if occasion serve,) in sor●e as followeth.  
RIght Honourable, our bounden duty remembered; We are right sorry to have such occasion to trouble your Lordship; but the peace of this University and Church (which is dear unto us) being brought into peril, by the late reviving of new opinions, and troublesome Controversies amongst us, hath urged us (in regard of the places we here sustain) not only to be careful for the suppressing the same to our powers, but also to give your Lordship further information hereof as our Honourable head, and careful Chancellor.  
About a year past (amongst diverse others who here attempted publicly to teach new and strange opinions in Religion,) one 
a Here Barrets forerecited Recantation is justified.  Master Barret more boldly than the rest, did preach diverse Popish Errors in Saint mary's, to the just offence of many, which he was enjoined to retract, but hath refused so to do in such sort as hath been prescribed him: with whose fact and opinions your Lordship was made acquainted by Doctor Some the deputis Vicechancellor. Hereby offence and division growing, as after by Doctor Baroes' public Lectures a●d doterminations in the Schools, contrary (as his Auditors have informed) to Doctor whitaker's, and the 
b The Doctrine of the Church of England then was against Arminians & Baroe Ergo. now.  sound received truth ever since her Majesty's reign, 
c The Arti. of Lambheth then were composed by the common consent of the University of Cambridge.  We sent up to London by Common consent in November last, Doctor Tyndall, and Doctor whitaker's, (men especially chosen for that purpose) for conference with my Lord of Canterbury, and other principal Divines there, that the controversies being examined, and the truth by their consents confirmed, the contrary Errors, and the contentions thereabout might the rather cease: By whose good travel with sound consent in truth, such advice and care was taken by 
d To wit: The Articles of Lambheth.  certain propositions (containing 
e The Arti. of Lambheth therefore in the judgement of these Heads contain in them the ancient received & undoubted Doctrine of the Church of England: not any novel, or singular opinions.  certain substantial points of Religion, taught and received in this University and Church during the time of her Majesty's reign and consented unto, and published by the best approved Divines both at home and abroad) for the maintaining of the same truth and peace of the Church, as 
f The Arti. of Lambheth were then received and approved by the University of Cambridge, where they than likewise printed,  thereby we enjoined here great and comfortable quiet, until Doctor Baroe (in january last, in his Sermon Ad Clerum, in Saint Mary's 
* The University, Vicechancellor, & Heads of Cambridge, upon their receit of the Artic. of Lambheth, restrained men from preaching Arminianism, therefore they were enforce & credit with them.  contrary to restraint and commandment from the Vicechancellor and the Heads) by renewing again these Opinions, disturbed our peace, whereby his Adherents and Disciples were and are much emboldened to maintain false Doctrine, to the 
g Arminianism was then reputed corruption.  corrupting & disturbing of this University and Church, if it be not in time effectually prevented.  
For remedy hereof, we have with joint consent and care (upon complaint praeferred 
h Arminianism them was not only displeasing to the heads, but likewise to the whole University.  by diverse Bachelors in Divinity,) proceeded in the examination of the cause according to our Statutes and usual 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 withal.  
There is also since the former, another complaint praeferred against him by certain Bachelors in Divinity, that he hath not only in that Sermon, but also for the space of these 14. or 15. years, taught in his Lectures, preached in Sermons, determined in the Schools, and printed in several Books diverse points of Doctrine, not only contrary to himself, but also 
i Arminianism is then contrary t● the Doctrine of the Church of England, & agreeable to Popery.  contrary to that which hath been taught and received ever since her Majesty's reign; yet agreeable to the Errors of Popery, which we know your Lordship hath always disliked and hated: So that we (who for the space of many years past, have yielded him sundry benefits and favours here in the University being a stranger, and forborn him when he hath often himself, busy & curious inalienarepublica, broached new and strange questions in Religion,) now unless 
k I would our heads in our Universities out Bishops and Clergy were as careful and zealous in this nature now, as these were then.  we should be careless of maintaining the truth of religion established, and of our duties in our places, cannot 
l These heads were no Arminians.  (being resolved and confirmed in the 
m Anti-Arminianisme them is the truth, yea the ancient and professed Doctrine of our Church.  Truth of the long professed and received Doctrine,) but continue to use all good means, and seek at your Lordship's hands some effectual remedy hereof, least by permitting 
n Arminianism is then but a Bridge or Usher unto Popery, and a means to draw Subjects from the King's allegiance.  passage to these Errors, the whole body of Popery should by little and little break in upon us, to the overthrow of our Religion, and consequently the withdrawing of many here and elsewhere from true obedience to her Majesty.  
May it therefore please your good Lordship to have an honourable consideration of the premises, and (for the better maintaining of peace, 
o Anti-Arminianismei the ancient, received Religion of the University of Cambridge, and the Church of England, and shall we now reject or quaestion it?  and the truth of Religion so long and quietly received in this University and Church,) to vouchsafe your Lordship's good aid and advice, both to the comfort of us, 
p Anti-Arminianisme was th●n made no Quaere among the heads of Cambridge as it is now.  (wholly consenting and agreeing in judgement,) and all others of the University sound affected, and to the suppression in time, not only 
q Arminianism was then an Error; it was then, it is now the forerunner, nurse, & mother of Popery: this their, now our experience witness  of these Errors, but even of gross Popery like by such means in time, easily to creep in among us (as we find by late experience it hath dangerously begun:) Thus craving pardon for troubling your Lordship & commending the same in prayer to the Almighty God, we humbly take our leave,  
From Cambridge the 8. of March. 1595. Your Lordship's humble and bounden to be commanded, Roger Goad, Procan, R. Some, Thomas Legge, john jegon, Thomas Nevil, Thomas Preston, Humphrey Tyndall, james Montague, Edmund Barwell, james Chaderton.  
THe several observations from this Letter I have briefly touched in the margin: yet give me leave to traverse them once again, since repetition will make them more observable. First, it is evident by this Letter, that the Articles of Lambheth are no feigned, no private Articles or private spirits, as some repute them: since not only our two Arch-Bishops, and their other Associates, but even the whole University of Cambridge concurred in their composition in their two famous Doctors, Tyndall and whitaker's, men specially chosen by them for this purpose. Secondly, that the Articles of Lambheth (which were afterwards printed at Cambridge, by themselves, and since that with the last Lectures of Doctor 
* Hardrovici. 1613.  whitaker's,) were after their constitution approved, and received by the University? of Cambridge, who enjoyed much peace and quiet by them: which disproves that forged story of 
* Responsio ad Notas Bogerm●mi. pars. 2. c. 24. p. 566. to 570.  Coruinus, touching the revocation of the Articles by Queen Elizabeth, and of Bishop Whitgifts' incurring a Praemunire, and the Queen's displeasure by them Thirdly, that the Articles of Lambheth contain in them, no novalties, but only the substantial points of Religion taught and received in the University of Cambridge, & the Church of England, and consented unto by the best approved Divines, both at home and abroad, during the whole reign of Queen Elizabeth: Therefore we may safely embrace them, as a full declaration of the professed and undoubted Doctrines of our Church. Fourthly, that our Anti-Arminian Conclusions (directly opposite to Barrets and Baroes' Errors, which this Letter mentions) are the resolved and confirmed truth, yea the received, established, and long professed Doctrines of the Church of England, and the University of Cambridge. Fiftly, that the Arminian Errors (for these only were Barrets and Baroes' Errors of which this Letter speaks) are agreeable to Popery, and quite contrary to the Religion taught and received in the Church of England, ever since Queen Elizabeth's reign. Sixtly, that Arminianism is but a 
* And do we not find it so?  Bridge or Usher unto gross Popery, yea a means to 
* And is it not then dangerous for our King & State to tolerate it?  draw away Subjects from their obedience to his Majesty, and to bring in the whole body of Popery into our Church by little and little: then all which observations, there can be nothing more punctual or advantageous for our Anti-Arminian positions, more opposite or disaduantagious to these Arminian Errors.  
Compare this Letter and its several passages, with the Recantation of Barre●, with the 
* See page 42 to 48.  University Order formerly quoted; and than it will be undeviably evident, that our present Assertions were formerly held the undoubted and resolved Doctrines of the Church of England by the whole University of Cambridge; and dare any of her Heads or members disclaim, or disavow them now?  
My second Evidence, is the authority and resolution of my much honoured Mother, the University of Oxford: who from her Learned Divinity Professor, Peter Martyrs time, (who planted and propagated our Anti-Arminian Assertions in her, in King Edward's days, by his excellent Lectures on the 
* See p. 54. 55 69. 126. 127.  Epistle to the Romans,) hath constantly to this very present embraced, professed, and publicly defended our present positions in her Divinity Schools, as the undoubted truth and Doctrine of our Church: Witness the 4th. Thesis' of her incomparable Reinolds: (Sancta Catholica Ecclesia quam credimus, est ●aetus Vniversus Electorum Dei.) Tractata in Schola Theologica: Nouem. 3. 1579. The solemn Anti-Arminian Lectures, of her Reverend and learned Regius Divinity Professor, Doctor Robert Abbot, late Bishop of Salisbury: De Gratia & perseverantia Sanctorum: and 
* These Lectures are dedicated to our King's Majesty then Prince of Wales, and so are Doctor Prideaux his Lectures following.  De Veritate Gratiae Christi: read publicly in her Divinity Schools, in her Act time, in the years 1613. 1614 1615. the professed Anti-Arminian Lectures, of her vnparalled present Regius Divinity Professor, Doctor john Prideaux, De Absoluto Reprobationis Decreto: De scientia media: De Gratia Vniuersal● De Conuersionis modo: De Perseverantia Sanctorum: De salutis Certudine. and De salute Ethnicorum: all which were solemnly read in her Divinity Schools at her public Acts, in the years 1616. 1617. 1618. 1619. 1621. 1622. 1623. the public Anti-Arminian Lectures of her judicious and learned late Lady Margaret Professor, D. Sebastian Benefield, De Sanctorum perseverantia: lib. 2. read solemnly in her Schools in the year 1617. and since that printed at Franckfort for their better dispersion into the parts of Germany, in the year 1618. together with the late Act Questions, of her proceeding Doctors of Divinity in the year 1627. which I shall here set down in brief as I find them printed.  
QVESTIONES IN SACRA THEOLOGIA DISCUTIENDAE OXON●●IN VESPER●S SEPTIMO DIE JULH AN. DO. 1627.  
Quaestiones inceptoris Accepti Frewen. 

An  

Praedestinatio ad salutem sit propter praevisam fidem? Neg.  
Praedestinatio ad salutem sit mutabilis? Neg.  
Gratia ad salutem sufficiens concedatur omnibus? Neg.     
Quaestiones inceptoris Cornelij Burges. 

An  

Veri fideles possint esse certi de sua salute? Aff.  
Fides sem●l habita possit amitti? Neg.  
Vera sides caedat in Reprobum? Neg.     
Quaestiones inceptoris Christophori Potter. 

An  

E●●icatia gratiae pendeat a libero influxu Arbitrij? Neg.  
Christus Divinae iustitiae, vice nostra propri● & integre satiffecerit? Aff.  
Ipse actus fidei, 〈◊〉 credere, imputetur nobis in institiam, sensu proprio? Neg.     
All these recited testimonies of this my famous Mother University, who hath constantly bend herself against Arminius and his Followers: together with the late convinction of one Brooks, (a young ungrounded Divine,) before her Heads, for broaching some Arminian Tenants in a Sermon at Saint mary's; do undoubtedly prove our Anti-Arminian Assertions, thus constantly defended, professed, and resolved by her chief Professors, the vnquae●tionable and received Doctrines of our Church. That which both our Universities have constantly embraced, professed & patronised since the reformation to this present, must needs be the ancient received, and undoubted Doctrine of our Church: But both our Universities have ever from the beginning of Reformation to this present, even constantly embraced, professed, and protected our Anti-Arminian positions, but oppugned their Arminian opposites: (this the present, with the praecedent and subsequent evidences will infallibly demonstrate.) Therefore they must needs be the ancient received, and undoubted doctrine of our Church.  
My 3. Evidence is the express confession of three reverend Divines of special note and credit in our Church: The first of them is famous Doctor whitaker's, who informeth us in his last 
* Cygnea Cantio. Octobris. 9 1595 P 15. 16.  Sermon: That the Church of England ever since the Gospel was restored to 〈◊〉, hath always held and embraced this opinion of Election and Reprobation which he there (and we here) maintains. This Bucer (saith he) in our University; this Peter Martyr at Oxford, have professed: two eminent Divines, who have most abundantly watered our Church with their streams in the days of King Edward; whose memories shall be always honourable among us, unless we will be most ungrateful: 
* Mark this passage well See Bishop Abbot in Thompsoni Diatribam. Praefatio Lectori, & cap. 1. accordingly.  This opinion their Auditors in both our Universities; the Bishops, Deans, and other Divines, who upon the advancement of our famous Queen Elizabeth to the Crown, returned either from exile, or were released from the prisons into which they had been thrust for the profession of the Gospel: or saved from the hands of persecuting Bishops: those by whom our Church was reform, our Religion established, Popery thrust out and quite destroyed, 
* Doctor whitaker's therefore speaks upon his own knowledge, & shall we not then believe him?  all which we may remember, though few of this kind be yet living. 
* This therefore was & is the Doctrine of our Church.  This opinion (I say) they themselves have held, and commended unto us: in this faith have they lived, in this they died, in this they always wished that we should constantly continue: And shall we then renounce this Opinion, or quaestion whether it be the Doctrine of our Church or no? Lastly, I appeal (saith he) to our confession; in which I am persuaded the same Doctrine which I have this day handled is not obscurely delivered: not only because all our Articles were composed by the Disciples of Bucer and Martyr, but even out of the very words and meaning of the Confession: and so he proceeds to prove his Doctrine to be warranted by our 17. Article by 5. several Arguments.  
The second Witness is Reverend Bishop Carlton in his Examination of Master Mountagues Appeal cap. 2. where he writes thus.  
The Church of England was reform by the help of our learned and Reverend Bishops, in the days of King Edward the sixth, and in the beginning of the Reign of Queen Elizabeth. They who then gave that form of reformation to our Church, held consent in Doctrine with Peter Martyr, and Martin Bucer, being by authority appointed Readers in the two Universities: and with other then living, whom they judged to be of best learning and soundness in the reformed Churches: and of the Ancients especially with St. Augustine, and were careful to hold this Unity amongst themselves, and with the reformed Churches. For that these worthy Bishops who were in the first reformation, had this respect unto P. Martyr, and M. Bucer, it is apparent, both because the Doctrine of our Church doth not differ from the Doctrine that these taught, and because that worthy Archbishop Cranmer caused our Leiturgy to be Translated into Latin, and craved the consent and judgement of M. Bucer, who gave a full consent thereto, as it appeareth in his works, Inter opera Anglicana. And P. Martyr being likewise requested, writeth in his Epistles touching that matter, his judgement and consent of the government and discipline of our Church.  
This uniformity of Doctrine was held in our Church without disturbance, as long as those worthy Bishops lived, who were employed in the reformation.  
For albeit the Puritans disquieted out Church about their conceived Discipline, yet they never moved any quarrel against the Doctrine of our Church, which is well to be observed. For if they had embraced any Doctrine which the Church of England denied, they would assuredly have quarrelled about that aswell, as they did about the Discipline. But it was then the open confession both of the Bishops and of the Puritans, that both parts embraced a mutual consent in Doctrine, only the difference was in matter of inconformity: Then hitherto there was no Puritan Doctrine known.  
The first disturbers of this uniformity in Doctrine, were Barret and Baroe in Cambridge, and after them Thompson. ●arret and Baroe began this breach in the time of that most Reverend Prelate, Archbishop Whitgift.  
Notwithstanding that these had attempted to disturb the Doctrine of our Church, yet was the uniformity of Doctrine still maintained.  
For when our Church was disquieted by Barret and Baro, the Bishops that then were in our Church, examined the new Doctrine of these men, and utterly disliked and rejected it: And in the point of Predestination confirmed that which they understood to be the Doctrine of the Church of England against Barret and Baro, who oppugned that Doctrine.  
This was fully declared by 
* If this were the Doctrine of both our Arch-Bishops and Bishops then, I doubt not but it is their Doctrine now, or else they are much degenerated from these their worthy Praedecessors.  both the Arch-Bishops, Whitgift of Canterbury, and Hutton of York, with the other Bishops and learned men of both Provinces, who repressed Barret and Baro, refuted their Doctrine, and justified the contrary, as appeareth by that Book, which both the Arch-Bishops then compiled.  
The same Doctrine which the Bishops then maintained, was at diverse times after approved, as in the Conference at Hampton Court, as will be hereafter confirmed. And again it was confirmed in Ireland, in the Articles of Religion in the time of our late Sovereign, Articulo 38.  
The Author of the Appeal pleadeth against the Articles of Lambheth, and justifieth the Doctrine of Barret, Baro and Thomson, averring the same to be the Doctrine of the Church of England.  
This he doth not by naming of those men, whose names he knew would bring no honour to this cause: but by laying down and justifying their doctrines, and suggesting that they who maintained the doctrines contained in the Articles of Lambheth, are Caluinists and Puritans: So that those Reverend Arch-Bishops, Whitgift and Hutton, with the Bishops of our Church, who then lived, are in his judgement to be rejected as Puritans.  
The question is, Whether of these two positions we must now receive for the doctrines of our Church: that which Barret, Baro, and Thompson would have brought in, which doctrines were then refuted and rejected by our Church; Or that doctrine which the Bishops of our Church maintained against these men, which doctrine hath been since upon diverse occasions approved? If there were no more to be said, I dare put it to the Issue before any indifferent judges. Thus far this reverend Bp. whose testimony alone might sufficiently determine our present Controversy.  
The third witness is Doctor Samuel Ward in his Concio ad Clerum, preached in St. Mary's in Cambridge, january 12. 1625. page 45. This also (saith he) I can truly add for a conclusion; that the Universal Church hath always adhaered to St. Augustine in these points, (speaking before of some Anti-Arminian conclusions, all which are fully related in his Suffragium Brittanorum, annexed to this Clerum,) ever since his time till now: the Church of England also from the beginning of reformation, and this our famous Academy, with all those who from thence till now, have with us enjoyed the Divinity Chairs, if we except one foreign. French man, (to wit, Peter Baro,) one, I say, who by the vigilancy of our Ancestors, and the large authority of the most Reverend Archbishop Whitgist was compelled to renounce his chair, have likewise constantly adhaered to him: And if to him, then certainly to us, as the 2. part of his 7. To me which makes wholly for us, will infallibly evidence: By these three several testimonies it is abundantly evident, that our Divinity Professors and first reformers of Religion in King Edward the 6. his days: our Reverend and learned orthodox Divines that either suffered, or escaped Martyrdom in Queen Mary's days: our Bishops, Divines, and learned Clergy, who composed our Articles in Queen Elizabeth's days: our famous Universities of Oxford, and Cambridge, with all their Divinity Professors from the beginning of reformation to this present; (excepting Baro, who was convented, and in a manner expelled for his erroneous Tenants,) together with the whole Church of England from her first reformation to this instant, have constantly approved, unanimously embraced, and resolutely maintained our Anti-Arminian conclusions, as the undoubted resolutions and Doctrines of our English Church: and will any man now be so audaciously absurd, as to call them into question, whether they are the Doctrines of our Church or no?  
Not to speak of 
a Balm from Gilead to recover Conscience p. 56. 78.  Master Samuel Ward, or 
b Achithophel. p. 13. 25. to 35.  Master Carpenter, or 
c Abstrucenesse of Divine Mysteries.  M. Deubtie, or other of our late unrecited writers, who condemn Arminianism in the gross: not yet to mention any of the forequoted Authors: my 4th. Evidence to prove our Anti-Arminian Tenants the undoubted Doctrines of our Church; is the authorised translating and printing in our English dialect, not only of St. Augustine's chief works against the Pelagians; but even of Calvin, Beza, Zanchius, Bucani●●, Trelcatius, Bastingius, Vrsin, Kimedoncius, Piscator, Fayus, Olenian, junius, Reniger, and Moulins, works against the Pseudolutherans, and Arminians, who pass for orthodox and approved Authors in our Church, whom some style a Caluinist.  
Certainly if the Doctrine of our English Church, were various from these Author's Tenants, they being the greatest Anti-Arminians this day exstant; their names would never be so venerable, their works not so highly esteemed in our Church, as to be thus englished, authorized, sold, and printed here among us (as we know they are) without control: Since than our Church hath thus indenized and adopted these foreign Authors with their Anti-Arminian Writings; since she thus claims them for, and ranks them with her own, her Doctrines questionless are the same with theirs; and so wholly ours, not our Arminian Opposites, whom all these pointblancke oppugn.  
You have seen now, pious Readers, what plentiful numerous, punctual, full and fair Evidences, Records and witnesses, of all sorts, and ages our Anti-Arminian Tenants have produced, to vindicate and prove themselves the ancient, established, professed, resolved, and undoubted Doctrines of the Church of England: Let us now examine on the other side what evidences, what testimonies these Arminian Errors can rake up together, to entitle themselves unto our Church.  
First of all, they have none of the forequoted Article●, Homilies, Common prayer Book, Chatechismes, Synod, or Recantation; no public record or monument of our reformed Church to justify them; Yea all these (as our Church hath always hitherto expounded them) do positively condemn them for insufferable and branded Errors.  
Secondly, there is never a Martyr, never a Divinity Professor in either of our Universities, (Baro, a spurious Frenchman excepted,) never an orthodox or approved English Writer that I know off from the beginning of Reformation to this instant, that can give in any evidence in one particular point, (much less in all points) on their side, being rightly understood; where as we have produced a whole Century of Authors, if not more, against there. The only Authors that they can produce, and those but partial maimed, and obscure witnesses, not entire, or perspicuous; are 
d Book of God's providence, and Lectures upon jonas.  Peter Baro in Queen Elizabeth's: 
e De Interscisione iustificationis & Gratiae Diatriba.  Thompson in King james, and 
f Gag, and Appeal.  M. Montague, and 
g Of the Divine Essence & Attributes.  jackson in King Charles his reign: men branded and condemned in our Church. The first of these being an exortique Frenchman, was solemnly convented and censured for his erroneous Books and Tenants; first at Lambeth, by the composers of the Lambheth Articles, and afterwards in the 
* See page. 121. 222. See Doctor  University of Cambridge by all the heads of Houses, upon the complaint of diverse Bachelors of Divinity: upon which 
i Wards Concio ●d Clerum p. 45. Thysij praefatio Fratribus Belgis Hardro●ici. 1613, B. Carltons' Examination of M. Mountagues Appeal. c. 2. accordingly.  he● was forced to forsake that University, and our Kingdom too, This branded and illegal witness then, being at the very best a foreigner, doth only mar, not help their cause: The second was but an Anglo-Belgicus, a dissolute, ebrious and luxurious English-Dutchman: 
k See Bishop Abbot Animaduersio in Thompsoni Diatribam: Praefatio ad Lectorem, and cap. 1.  his Book was denied Licens here, as being contrary to the Doctrine of the Church of England; and being printed at Leyden after his death for want of licens here; it was presently refelled by a reverend and learned Prelate of our Church, Doctor Robert Abbot, Bishop of Salisbury, whose Book now extant, was imprinted by authority; and dedicated to our royal Sovereign, than Prince of Wales. If then the life, or posthumus Book of this second Witness be examined, his testimony will but cast, not further, not advance their right: The third of these Witnesses (who was lately rumoured to disclaim his testimony, and will either evade, or else withdraw, and retract his evidence when he comes to trial,) as he is a principal in the present controversy, & so no competent judge or Witness; so he hath been 4. several times impeached by the high Court of Parliament, for giving false testimony in the points in Issue: beside, his testimony is wavering, dubious, and repugnant to itself, and it hath been counterpleaded by diverse of our Church, and generally disclaimed by most, as false and spurious: Therefore it doth but weaken, yea, betray their cause, and strengthen ours. The last of these being transported beyond himself with metaphysical Contemplations, to his own infamy, and his renowned Mother's shame, (I mean the famous University of Oxford, who grieves for his defection, from whose duggs he never sucked his poisonous Doctrines,) as his evidence is intricate and obscure beyond the reach or discovery of ordinary capacities; so it hath been blanched and blasted by a Parliament examination; excepted against by the Convocation house; answered by some, disanowed by most of our Divines; his single testimony therefore, (especially in his own particular case where he cannot be both a party and a witness too;) makes nothing for their title to our Church. These are the only evidences and Authors to my knowledge that our Arminian Tenants can produce to interest them in our Church; and these, (all circumstances, being well considered,) make flat against them: since our Church hath utterly disavowed and distasted them, rejecting, yea condemning these their writings, as diametrally opposite to her established Doctrines. If any Arminian can produce any other English Writers whom our Church approves, to patronise these errors, I shall be willing to be informed of them; for my own part I never met with any but with these. I confess, that some would wrest Bishop Hooper to the contrary in the point of Reprobation, and universal redemption: but in truth he is for us, not against us, in these very points, if rightly apprehended: however he is evidently for us in the rest: But admit he were not, yet he is but one: 
* See the marginal Notes. p. 52. Quid ergo, si Episcopus, si Diaconus, sividua, si virgo, si Doctor, si etiam Martyr lapsus a regula fuerit, ideo Haereses videbuntur veritatem obtinere? Ex personis probamus fidem, an ex side personas? Tertul. De prescript adversely. Haereticos.  his singular opinion therefore will not prejudice us; since we have an whole Century of better & more punctual witnesses for to back us.  
Thirdly, our Church hath been so far from reputing these her established and received Doctrines, that she hath convented & censured such as oppugners of her Doctrine, and disturbers of her peace, who have hitherto published or patronised them in their Books or Sermons: witness the solemn Conviction and Recantation of Barret, Baro, and others, in the year 1595. 
* Bish. Carltons' Examination of M. Mountagues Appeal. cap. 2.  they being the first that broached them in our Church: witness the Recantation of Master Sympson in Cambridge in King james his latter time, and the late convention of one Brooks in Oxford, for broaching these Arminian Tenants: witness the proceedings in Parliament against Master Mountagues and jacksons' Arminian Books, which are generally distasted throughout the Kingdom: and can any than be so shamelessly audacious, as now for to aver them, to be the undoubted, established, or received Doctrines of our Church?  
Fourthly, the whole Army, stream and torrent of the forerecited learned Authors of our Church, both of ancient, modern, and present times, have always constantly, professedly oppugned them, as directly opposite to the established & received Doctrines of the Church of England; as stigmatical, damnable & old-condenned Errors, first hatched by Pelagius, them nursed by his Followers, fomented by Demipelagians; revived & propagated by Popish Schoolmen; and since that abetted by Pseudolutherans, Socinians, 
* See th● Description of what God hath Praedest nated concerning Man. written by the Anabaptists, and published in their names, Anno. 1●20. where all these Arminian Tenants are in terminis maintained.  Anabaptists, and Arminians: sects branded and condemned in our Church: and can we then be so stupendiously, so damnably absurd, as to affirm or judge them, the undoubted, the embraced Doctrines of our Church? Certainly, that which hath no Records, no Evidences, no authorized Writers of our Church to patronise it, all of them to oppugn it: that which our Martyrs never sealed, but canceled with their blood; our first reformers never planted, but displanted in our Church: our Divinity Professors never justified, but condemned in our University Schools: that which all our Authors never patronised, but constantly refelled as a branded Error, in their writings: that which both our Church and Universities have never constantly affirmed, but solemnly enjoined men to recant, as expressly contrary to the professed and resolved Doctrine of our Church; cannot be the Doctrine of the Church of England. But this is the case of all the forementioned Arminian Errors, witness all the praemises. Therefore they cannot be the professed and resolved Doctrine of the Church of England, let Arminians vainly boast and babble to the contrary what they will.  
Lastly, that which sundry ancient Counsels, Fathers, and modern Synods, have positively censured and condemned as a pestilent, dangerous, and grace-destroying Error: and not so much as one ancient Orthodox Council, Father, or modern Synod ever ratified: as the ancient, Catholic and undoubted truth, can never be reputed the professed, established, and undoubted Doctrine of the Church of England: But sundry ancient Orthodox 
a Concilium Palestinum often mentioned in S. Augustin●s, 7. Tom. part 2. Council affected caenum. Can. 76. to 84. Concil. Antasicanum. 2 Can. 1 to the end of 25. Concil. Valent●num. Anno. 815. Can. 1. 3. 4. 5. 6.  Counsels, 
b August Enchirideon. Epist. 100 to 106 & Tom 7 part 2 throughout Heirom. Contr. Pelagianos libri. and Comm. in Eph. cap. 1. Prosper Responsio ad Quaesti. Vincensiamn as: ad Excerpta Genuensium. Contra Collatorem. and De vocatione Gentium. F●●gentius De Praedestinatione ad Mo●mum. Primasius. Comment. in Rom. c. 8. 9 & 11. in Ephes. 1. in 2. Tim. 2. 19 Orosius Apologia advers. Pelagianos de Libertate Arbitrij. Petrus Diaconus De Incarnatione & Gratia Dom. jesu Christi. Beda and Anselmus in Rom. 9 & 11. in Eph. 1. in 2. Tim. 2. 19 & Bradwardme de Causa Dei.  Fathers, and 
c Synod of Dort. 1619. 1620. Synod of Ireland. 1615. with the several Confessions of the Reformed Churches, Harmony of Confessions. sect. 4. 5. 6. 8. 9  modern Synods, have positively censured and condemned these very Arminian Tenants, as a pestilent, dangerous, and grace-destroying Error: and not so much as one ancient Council, Orthodox, Father, or modern Synod ever ratified them, as the ancient Catholic, & undoubted truth: Therefore they can never be reputed, the professed, established, and undoubted Doctrine of the Church of England: The affirmative part of my Assumption, the Counsels, Fathers, and Synods, quoted in the margin, with sundry others which I have at large recited in my Perpetuity of a Regenerate man's estate, page 213. to 270. (to which I shall refer you,) do fully warrant: For the negative part, let our Arminians disprove it if they can, since I must needs affirm; that I know not so much as one ancient Council, or modern Synod, no nor yet one orthodox Father of the Primative Church, (unless 
d De libero Arbitrio. lib. 2. Bibl. patrum. Tom. 5. part 3. page 523.  Faustus an absolute Semi-Pelagian, though in show a professed Anti-Pelagian, may be reputed orthodox, when as both Protestants and Papists have hitherto branded him as unsound and Haeterodox in his Tenants:) that did ever yet maintain or justify, these Semi-Pelagian or Arminian Errors; If then they were never the received or approved Doctrines, but the branded Heresies, of the Primitive Church; if they were never yet confirmed and settled in any Christian Church, by any one national or general Council, whether ancient or modern, though they have been censured and condemned by diverse; they cannot be the established, the undoubted Doctrines of the Church of England.  
You have he●re good Christian Readers, both heard, and seen, the several Evidences and Witnesses which Anti-Arminianisme, and Arminianism can produce, to entitle themselves unto the Church of England, to which they both of late l●y claim: You have seen the Articles of England, Lambheth, and Ireland: the Common prayer Book, and Homilies established in our Church: The authorized Catechism of King Edward the 6. The Questions and Answers of Predestination: The Synod of Dort: The Recantation of Barret: The Concurrent consent of all our Godly, Learned, Eminent, and most admired Martyrs, Writers, and Divinity Professors, from the beginning of reformation to this present: The Resolution and judgement of both our famous Universities, Oxford, and Cambridge; yea the ancient and modern Churches of Ireland, Scotland, and England, with all their orthodox and learned members, giving testimony too, and judgement for the one; but disintitelling, disavowing and sentencing the other, which can find no full, no punctual Evidence, no competent, indifferent, orthodox, complete, or absolute, but only branded, censured, and recanting Witnesses, (
a Nemo inde strui potest unde destruitur. Nemoah eo inluminatur, a quo contenebratur. Tertul De Prescript adversely. Heresy. cap. 4.  which cut the very nerves and heartstrings of their cause) to give them any colourable title to, any seeming right or interest in our Church: Which then of these irreconcilable, incompliable Assertions, are the ancient, received, established, and resolved Doctrines of our Church, be ye the judges. Certainly that which hath no full, no pregnant Evidences, no legal or unattainted Witnesses, to justify or clear its right, or claim: that which was altogether unknown, and never heard off in our Church till now of late; 
b Fides in regula posita est: Cedat curiositas fidei, cedat gloria saluti. Nihil scire, scire omnia est. Vt non inimici essent veritatis Haeretici, ut de fugiendis iis non praemoneremur, quale est conferre cum hominibus, qui & ips● adhuc se quaerere confitentur? Si enim ver● adhuc quaerunt, nihil adhuc certi depraehenderunt: & ideo quodcunque videntur interim tenere, dubitationem suam ostendunt quandi●● quaerunt, Itaque tu qui proinde quaeris, spectans ad eos qui & ipsi quaerunt, dubius a dubijs, incertus ab incertis, caecus a caecis in foutan deducaris necesse est. Sed cum decipiendi gratia praetendunt se adhoc quaerere, ut nobis per sollicitudinis iniectionem tractatus suos insinuent; denique ubi adierunt ad nos, statim quae dicebant quaerenda esse defendunt: iam illos sie debemus refutare, ut sciant nos non Christo, sed sibi negatores esse. Cum enim quaerunt abhuc, nondum tenent; cum autem nondum tenent, nondum crediderunt: Cum autem nondum crediderunt, non sunt Christiani. At cum tenent quidem & credunt, quaerendum tamen dicunt ut defendant: antequ●m defendant negant quod credunt, confitentes si nondum credidisse, dum q●aerunt. Qui ergo nec sibi sunt Christiani, quantò magis nobis? Qui per fallaciam ven●unt, qualem fidem disputant? evi veritati patrocinantur, qui ●am a mendacio inducunt? Te●tul. De Prae scrip. advers. Hereticos. cap. 5.  that which is yet in Quaere, in further search, and discovery, (and so not yet believed by its own best studied Advocates, the case of rotten Pelagian Arminianism:) can never be: that which hath all these fore alleged Charters and testimonies to strengthen, and confirm its right, (the case and happy condition of Anti-Arminianisme,) must of necessity be, the true, the genuine and undoubted Doctrine of our Church. Let us therefore now at last without any further scrutiny of debate, exile this spurious and cursed Arminianism (which hath lately drawn the very curse and wrath of God, with sundry fatal judgements on us) out of our Church and state: let us once more adjudge & sink it to the very depths of Hell, to which it was of old condemned; as a most pernicious, turbulent, uncomfortable, desperate, blasphemous, and grace-oppugning Heresy: and since England (I mean 
c See the latter end of the Epistle Dedicatory to the Parliament. Quid nobis Patriam?  Pelagius a Britain, and a Monk of Bangor) was the first that bred it, let her be now the first to ruin it. As for our Anti-Arminian Conclusions, the ancient, hereditary, and unquestionable Doctrines of the Church of England, and the chiefest treasure, joy and comfort of our souls, 
* Quid chararevisere tandem Pignora, delectosque inuatco●●isse senates? To sine dulce nihil. Claudian in Rufinum. lib. 2. p. 57  without which all other comforts and contentments are unpleasant: let us lodge them in our hearts, in throne them in our souls, settle them in our judgements, clasp them in our affections, and so perpetuate and establish them in our Church, that all the policies and powers of Hell, all the stratagems and powder-plots of Rome, all the combinations and complotments of foreign Enemies, or domestic Traitors, (for 
d See 23 Eliz. cap. 1. 27. Eliz. c. 2.  such are all those jesuited and Popish factors, who go about to innovate Religion, or to withdraw us from the doctrines now established in the Church of England, as these Tenants are:) may never be able to unsettle, or draw them into question any more.  
These Anti-Arminian Tenants, they are the very joy of our hearts, the life of our souls, the foundation of our eternal bliss; the only Evidences and Assurances that we have to entitle us to salvation: if these once falter, or prove false, our joy, our spiritual comfort, the very grace and glory of God, and our salvation are endangered: if we come once to lose but these, the whole joy, the treasure, comfort, crown, and happiness of all true Christians, yea the whole frame and structure of God's grace, and the mysteries of our salvation are utterly subverted, and brought quite to ruin. And shall we then forgo these truths, which are far more near and dear unto us than our dearest souls, when we have thus long, thus constantly, thus abundantly professed them?  
These, these are the orthodox and sweet dogmatic Resolutions, which our Martyr's blood have sealed, our first Reformers of Religion settled; our Ancestors embraced, our Articles confirmed; our Universities professed; our Church believed; our Ministers subscribed; our Protestant Kings, and Queens defended: our Preachers published; our Laity received; our Parliament particularly voted, owned, and protected: our Writers propagated, and professedly maintained against all Heretical oppugners whatsoever: (which they would never have done, had they been mere curious scoole-points, niceties, or needless speculations only, as some repute them:) and we ourselves long since acknowledged, yea readily entertained as our own undoubted and professed Doctrines: and shall we then disclaim, or doubt them now? These are those blessed, gracious, and tutelary Doctrines, which have thus long guarded and secured both our Church and State: These are the Bulwarks which have a long time kept out Popery and Romish tyranny from; that have preserned peace and unity in our Church, which now is almost overrun with Popery and Arminianism, with sundry Errors and Divisions, since these have fallen to decay, and lost their credit with us. These were the truths that secured us from the Spanish Armado in 88● 
* See 3. jacobi. cap 1. Quid tale im●anes unquam gessisse feruntur vel Sinis Isthmiaca pinu, vel r●, o profunda Sciron, vel Phaleris tauro, vel carcere Silvius? O mites Diomedis equi: Busiridis arae Clementes, jan Cinna pi●● iam Sparthace levis, Papicolis collalus eris. Claudian. in Rufinum. l. 1. p. 47.  from the barbarous, unnatural, and infernal Powder-treason, in 1605. the very memory of which should make all Papists, Priests, & jesuits, with their bloody Antichristian Religion which now creeps in upon us, for ever execrable to all English hearts. These were the procurers of our ancient glory, and renown: of our prosperity and welfare, our victories and triumphs both by Sea and Land: these made us honourable, wealthy happy, and victorious for 60. years and upward; (and we had yet no doubt continued such, had we not of late revolted from them, and given harbour to those Popish, those pestilent Arminian errors, which have wasted both our Church and state, and plunged them into such a gulf of sundry miseries, as is like to swallow them up at once, unless the power of heaven prove their rescue:) and shall we then begin to waive them, or forsake them now? These are the 
e 1. Pet. 1. 2 3. 25.  immortal seed which did beget us at first; these, 
f 1. Pet. 2. 2.  the sincere milk that nourished us: these 
g Heb. 5. 12. 14.  the strong meat that must corroborate us: these the 
h Isay 40. 1. 2.  celestial cordials which must comfort us in all our deiections: these the 
i Hebr. 6. 17. 18. 19  Ancre which must secure, and hold us up from sinking, in the midst of all our troubles: these the 
k Ephe. 6. 11. to 19  Armour that must shield us in all our spiritual combats: yea these are the Doctrines which 
l 1. Pet. 1. 3. 23. jam. 1. 18.  must beget, and perfect grace within us: 
m Psal. 19 7. Iames 1. 21. 1. Cor. 1. 16. 21.  which must convert and save our souls: In these were we and ours born; in these have we lived; (and if we ever hope for any grace or glory, peace or safety, any present or future happiness o● prosperity for ourselves, or our posterities after us, in these let us, and ours live, and dye.  
FINIS.  Leo Epistolarum Decreta●●●um Epist. 75. cap. 1. 
Nullus ultra sin●tur impet●re qu● non tamhumanis quam divinis s●nt statuta decretis: ne vere digni sint Dei munus amittere, qui de veritate ●ipsi●s ausi fuerint dubitare.   

Gentle Reader, I shall desire thee to correct these few material Erratas, which by the improvidence of the Printer, and Corrector, have escaped the Press: for other literal 'scapes which do not vitiate the ●ence, I hope thou wilt pardon them of course.  
Errata.  
page 13. l. 22. p. 46. l. 2. p. 49. l. 34. p. 51. l. 4. p. 54. l. 34. p. 80. l. 2. p. 81. s. p. 111. l. 34. p. 121. l. 30. p. 136. l. 6. for p. 43. to 48. convinced words of for all this Psal. 2. Este●● enjoined Errs read page 54. convented. works. or. all. his. Phil. Esteius. enjoyed. Errors.