Appello Evangelium FOR THE TRUE DOCTRINE OF THE Divine Predestination, Concorded with the Orthodox Doctrine of God's Freegrace, AND Man's .  
By John Plaifere, B. D. Sometime Fellow of Sidney-Sussex Col. in Cambridge, and late Rector of Debden in Suffolk.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Amicum. Amice, Evangelium appellasti? Ad Evangelium ibis. Bern. in Cant. Ser. 65.  
Responsio.  
Nullus reprehensor formidandus est amatori Veritatis. Aug. de Trin. in Prooem.  
Hereunto is added Dr. Chr. Potter his own Vindication in a Letter to Mr. V touching the same Points.  
LONDON, Printed by I. G. for John Clark, and are to be sold at his shop under S. Peter's Church in Cornhill, 1651.   

The Several Heads handled in this Treatise.  
CHAP. The First Part. Page  THe Introduction or Preface, p. 1 1. The first opinion of M. Perkns, etc. p. 9 2. The 2d opinion of the Synod of Dort, etc. p. 16 3. The third Opinien of Dr. Overald▪ etc. p. 22 4. The fourth opinion of Hemingius, etc. p. 34 5. The fifth opinion of the Fathers, etc. p. 38 6. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fifth opinion, p. 42  The Transition to the Second Part, p. 52 CHAP. The Second Part.  1. Of God's Knowledge, p. 54 2. Of God's Will, p. 67 3. Of Providence and Predestination, p. 71 4. Of Election and Reprobation, p. 73 5. The Transition to the Third Part, p. 76 CHAP. The Third Part.  1. Of the Creation, p. 79 2. Of the Covenant of works, p. 80 3. Of the Fall of Man, p. 81 4. Of the effects of the Fall, p. 84 5. Of the Covenant of Grace, p. 86 6. Of Calling, the Dspensation of the Covenant of Grace, p. 91 7. Of the concurrence of the Word and Spirit in Calling, p. 97 8. Of Conversion, p. 110 9 Of Grace, 113  The Distinctions, p. 115  The Necessity, p. 117  The Power, p. 119  The Amplitude, p. 122 10. Of Freewill, to Good Evil p. 128 11. Of Grace and Freewill, conjunctim, p. 235 12. Of two equally called, p. 251 13. Of Conversion under the terms of Regeneration, a new Creation, etc. p. 273 14. The Article of Freewill as taught in a book published, 35. Hen. 8. p. 278. 15. Of Perseverance, p. 287 16. Of the Faith of such as persevere not; together with an Exposition of the 16 Article of our Confession, p. 291 17. Of the persevering faith of the Elect, p. 230 18. Of the Certainty of Perserverance. Election. Salvation. p. 318 19 Of the last Judgement, p. 325 20. An Abridgement of the whole Book, p. 334 21. An Analysis to the 17 Article Confessionis Anglicanae, p. 350   

Courteous Reader, these books following are Printed for John Clark, and are to be sold at his shop under S. Peter's Church in Cornhill.  

THe Stewards last account, in five Sermons, by Master Robert Bagnall.  
Evangelicall Spices, or the Incense of the Gospel, in a Sermon, by Doctor Wall.  
Search the Scriptures, or an enquiry after Verity, by Master George Langford.  
Manasses miraculous Metamorphosis, in a Sermon at Saint Maries in Cambridge, by Master George Langford.  
God's Smiting to amendment or revengement, in a Sermon, by Master Hannibal Gammon.  
A Plea for Peace, in a Sermon, by Master Henry Virtue.  
Evodius and Syntiche, in a Sermon, by Mr. John Elborow.  
The Sharpness of the Sword, or Abners' Plea for accomolation, in a Sermon, by Master john Pigot.  
The Descent of Authority, or the Magistrates Patent from Heaven, by Doctor Hurst.  
The Soldier's Triumph, and the preachers Glory, in a Sermon, by Master Milward.  
A thanksgiving Sermon, by Master John Squire.  
A Visitation Sermon, by Doctor Read.  
Ten Sermons upon several Sundays and Saints days, ●y Master Peter Hawsteed.  
A divine prospective representing the Just man's Peaceful end, in a funeral Sermon, by Master Nathaniel Hardy.  
Christ's Love and affection towards Jerusalem, delivered in sundry Sermons by Master Richard Maden.  
A discourse of the Sabbath and the Lords day, by Doctor Dow.  
Innovations unjustly charged upon the present Church and State, by Doctor Dow.  
Antidotum Lincolniense, or an answer to a book entitled. The Holy Table Name and Thing, etc. by Doctor Heylin.  
The Equal ways of God tending to the rectifying the unequal ways of man, by Master Thomas Haines.  
The Weapon-salves malady, translated out of Senartu● his works.  
A ready way to remember the Scriptures, or a Table of the Old and New Testament, by Master Ezekiell Culverwell.  
Want of Charity justly charged on all such Romanists a dare (without truth or modesty) affirm that protestancy de destroyeth Salvation, by Doctor Potter.  
A Sermon preached at Ely-House in Holborn, by Doctor Potter.  
A Commentary of the whole book of Ecclesiastes, by Doctor Jeremin.  
The Religion of Protestants a safe way to Salvation, by Master William Chillingworth.  
The Souls misery and recovery, or the grievings of the Spirit, by Master Samuel Hoard.  
The Church's Authority asserted in a Visitation Sermor preached at Chelms ford, by Master Samuel Hoard.  
God's love to mankind manifested by disproving his absolute decree for their damnation.  
The new Art of Lying covered by Jesuits under th● veil of Equivocation discovered and disproved, by Master Henry Mason.  
Christian Humiliation, or the Christians Fast, by Maste● Henry Mason.  
The Epicures Fast, by Mr. Henry Mason.  
The Tribunal of the Conscience, or a Treatise of Examination, showing why and how a Christian should examine his Conscience, and take an account of his life, by Mr. Henry Mason.  
The Cure of Cares, or a short discourse declaring the condition of worldly Cares, with some remedies appropriated unto them, by Mr. Henry Mason.  
Hearing and Doing, the ready way to blessedness, with an appendix containing Rules of right hearing God's Word, by Mr. Henry Mason.  
Contentment in God's Gifts, or some Sermon Notes leading to equanimity, and contentation, by Mr. Henry Mason.  
Justifying Faith, or the Faith by which the Just do live, by Dr. Jackson.  
A Treatise containing the original of Unbelief, Misbelief, or Misperswasions concerning the Verity, Unity and Attributes of the Deity, with directions for rectifying our belief or knowledge in the forementioned Points, by Doctor Jackson.  
A Treatise of the Divine Essence and Attributes, First Part, by Dr. Jackson.  
A Treatise of the Divine Essence and Attributes, the Second Part, containing the Attributes of Omnipotency, of Creation and Providence, etc. by Dr. Jackson.  
The knowledge of Christ Jesus, containing the first and general Principles of Christian Theology, with the more immediate Principles concerning the true knowledge of Christ, by Dr. Jackson.  
The Humiliation of the Son of God by his becoming the Son of man, by taking the form of a servant, and by his Sufferings under Pontius Pilate, etc. by Doctor Jackson.  
A Treatise of the Consecration of the Son of God to his everlasting Priesthood, and the accomplishment of his glorious Resurrection and Ascension, by Dr. Jackson.  
Christ's Answer to John's question, or an Introduction to the knowledge of Christ, and him Crucified, in sundry Sermons, by Dr. Jackson.  
The name Altar, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, anciently given to the Holy Table, by Mr. Joseph Mede.  
Churches, that is, appropriate places for Christian worship, both in, and ever since, the Apostles times, by Mr. Jo. Mede.  
The Reverence of God's House, a Sermon at St. Mary's in Cambridge, by Mr. Joseph Mede.  
daniel's weeks, an interpretation of part of the prophecy of Daniel, by Mr. Joseph Mede.  
Diatribae first part, discourses on divers Texts of Scripture, by Mr. Joseph Mede.  
Diatribae second part, or a continuation of certain discourses on sundry Texts of Scripture, delivered upon several occasions, by Mr. Joseph Mede.  
Diatribae third part, or a Continuation of certain Discourses on sundry Texts of Scripture, by Mr. Joseph Mede.  
Remains on some passages in the Revelation, whereunto are added several Discourses, concerning the holiness of Churches, by Mr. Joseph Mede.  
The undeceiving of the People in the Point of Tithes, by Ph: Treleinie Gent.  
Sacred Principles, Services and Soliloquies, or a Manual, of Devotions made up of three parts, 

1. The grounds of Christian Religion, etc.  
2. Daily and Weekly forms of Prayers, etc.  
3. Seven Charges to Conscience, etc. by Philo-Christianus.      

Appello Evangelium, FOR The true Doctrine of the Divine Predestination, concorded with the Orthodox Doctrine of God's Freegrace, and Man's .  

PART 1. The Introduction or Preface.  
THe principal end of that labour which brought forth this work was, by the help of God and through his blessing, to get some satisfaction to myself in the great Question of this Age, De ordine & modo praedestinationis in ment divina secundum nostrum intelligendi modum; concerning the order and manner of Divine predestination, conceived in the mind of the only wise God, after the manner of our understanding, as the holy Scriptures have revealed it unto us.  
Therefore about this Order, I have searched out, and here set down the several opinions of note and estimation, which are five in number; these I have examined and compared together.  
In four of the five I do find and acknowledge some parts and pieces of truth, (for no probable Doctrine can subsist all of falsehoods) but mingled with such defects, as they seem to me to lead both into error in Faith, and into corruption of manners, if men should live after them, and that not by abuse only (as may be pretended,) but by just and necessary consequence, and by the nature of the very Principles.  
But in the fifth opinion, (I will not say there shineth forth the perfection of the full and naked truth, for since we see now per speculum, in aenigmate, if I should say Nudam veritatem videmus, nihil esset coecius ista arrogantia visionis) yet this I say, there seemeth 
Aug. Epist. 150.  to appear a certain way of apprehending, and of teaching this high mystery, such as is fare more free from occasion of error, either in faith, or in life, that may arise as from itself, than in any other form of the four formerly delivered.  
In the Explication whereof, to make it intelligible, it being (though not new in itself,) but little opened or touched in English or popular Books or Sermons, (unless it be to carp at the leaves of some boughs or branches thereof) And in the confirmation thereof to make it demonstrable by the holy Scripture, and to show it consonant to other heads of Divinity declared, I have here taken much more pains, and am far more large, than in the demolishing and confuting of the different, and (as I take them) defective Opinions; partly, because that is already done to my hand, in the domestic conflicts of the defenders of the four Opinions in their books written in the elentique, and the invective vein, more to the breach of the peace of the Church, than to the edifying of the truth in love: And partly because as it is an harder, so it is a nobler thing to build than to destroy, to abet, and to maintain a lovely truth tending to peace, both inward in the conscience, and outward in the Church, rather than to labour to hue down those falsehoods which fall of themselves, the more curiously they are polished and wrought upon by their zealous Lovers.  
Yet because our great Master of Methods 
Ethic. 7. c. 14.  teacheth us, that it is not enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to deliver the truth, unless we do show also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the cause why that is false which is false, and that this doth much avail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to win credit to our own Opinion; therefore I give in brief some reasons for my dislike of any opinion which I reject, in their several and proper places; and then proceed to my chiefest care and hardest task.  
In which weighty work (quoniam conamur tenues grandia) I still do most humbly pray the Spirit of truth to lead me into all Truth, that is according unto Godliness; 
Sadolet. in Rom. 8.  Cupimus enim investigare quid verum sit, neque id solum, sed quod cum veritate pietatem quoque praeterea erga Deum habeat conjunctam: not approving their saying, that tell us, one doctrine is for Schools, where Truth is tried, and another for Pulpit, where Piety is persuaded; never am I persuaded where Exhortations sound contrary to Doctrine forelaid, nor where the Pulpit differs from the Chair.  
Now if this work had been intended for the public, it had been best to have suppressed and concealed all names of the Authors of Opinions. Ut nullus emulatione aliqua a veritatis 
Cajetan. Summula.  sequela retrahatur, knowing it is as true in our Age, as it was in S. Hilary's, Quanto plures sunt in Ecclesia qui authoritate 
Epist. ad Aug.  nominum in sententia teneantur, aut ad sententiam transferantur? But this was not written ad plures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Acts 17. 11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who will themselves, and allow me also to search the Scriptures, whether things be so as Doctors say; & will not be offended Si authorem neminem 
Plin. proaem. l. 3.  unum sequar, sed ut quemque verissimum in quaque parte arbitrabor: and from any of them to appeal to the Gospel.  
For the second end and purpose of this writing, especially in this book form, was to give satisfaction to some of my learned and loving friends, to whom I might communicate it: who having heard either of my studies in these Controversies, or of my Opinions, and happily not thoroughly apprehending them, may have conceived worse of me and them, than either there is cause, or than I ought to suffer them long to bear in their minds.  
For as concerning my studies, I may be deemed to have walked in magnis & in mirabilibus super me, seeing it is true that Saint Jerome saith, Grandes materias ingenia parva non sustinent: & that I have approached too near to Majesty, in searching into mysteries above humane capacity, as de ordine & modo praedestination is in ment divina & concordia gratiae & liberi arbitrii cum praedestinatione. But these Papers I hope shall make it manifest, first that I leave things unsearchable unsearchd, and stand with the Apostle in the self same place that he did admiring and adoring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11. 33. I say, in the selfsame place, or the like, not to cloak iniquity or absurdity imputed to the divine Majesty, by O the depth, etc.  
Secondly, that I search not at all into any thing by mere natural light, and humane reason, which to do in these things were a presumption deserving precipitation, but by the light of divine revelation in Gods holy word; and therefore I have set for my title Appello Evangelium, which is the opening of God's Counsel so far as he is pleased to communicate to us.  
And thirdly, this I do, not only by appealing to those Texts, that directly and immediately speak of our Predestination and Election, which may seem hard and obscure, but also to the openest and commonest places that are fundamental principles of Christianity, and the grounds of Catechism, which ordinary capacities (and not great wits alone) are able to understand, and by which the fewer and harder Texts are to be enlightened and interpreted, and not contrarily; Irenaeus hath a right saying; Multa male interpretari coguntur, 
Lib. 5.  qui Unum recte intelligere non volunt, which hath happened to many in our Age.  
That unum which they will not rightly understand is promissum Evangelicum universale, in Christo redemptore universali: which our Church professeth in her Articles, and in her Catechism; which unum is the ground of all the Conclusions here maintained: So that my studies have not been about some curious and superfluous questions, separable from the body of Divinity, and which might well have been spared, but about the most essential parts, and articles of that body, and of their mutual coherence and connexion: the industrious search and examination whereof is so necessary and worthy a thing, as I can hardly hold him worthy the name of a Divine, that hath not laboured therein.  
And as to my Opinions which unexamined may be presumed to be nothing else but either ancient or late condemned Heresies, (which imputation or very supposition no good man ought to bear with silence) these leaves do undertake to show, that the apprehensions expressed in them, are none of those old condemned Heresies, nor of those late rejected Heterodoxes, but the very Doctrine of the ancient Fathers of the Church, builded upon the sense and letter of the holy Scriptures, and consonant to the public established Doctrine of the Church of England, contained in the books of Articles, Common Prayer, and Homilies, which if I shall make good by clear and undeniable evidence, than I hope my good friends will hold me excused, and cleared of any such crime as Heresy, or semi-heresie, or novelty, and will take me for a true and sound member of the Church of England, both in Doctrine and in Discipline: from both which I fear there hath been made by many in this Church too great a defection and departure, since the days of King Edw. the 6. when they were first established; and since the primitive years of the happy reign of Queen Elizabeth, wherein they were ratifyed and strengthened, with a second, and oft-renewed judgement. But the examination and trial of all this, I commit and submit to my ingenuous and loving friends, and them and their studies to the goodness and grace of God our Father.  

CHAP. I. The first Opinion.  
THe first Opinion concerning the order of Divine Predestination, and having these defenders, Beza, Piscator, Whitaker, Perkins, and other holy and learned men, is this:  
1. That God from all eternity decreed to create a certain number of Men.  
2. That of this number he Predestinated some to everlasting life, and other some he Reprobated to eternal death.  
3. That in this act he respected nothing more than his own dominion, and the pleasure of his own will.  
4. That to bring men to these ends, he decreed to permit Sin to enter in upon all men, that the Reprobate might be condemned for sin; and that he decreed to send his Son to recover out of sin his Elect, fallen together with the Reprobate.  
This Opinion is rejected by many protestant Divines, as by the reverend Divines of our Church that were at the Synod at Dort, by Peter Moulin, by Robert Bishop of Salisbury, and others: It is detested by the Papists and Lutherans; it was it tha● Arminius and his followers chief opposed in the low Countries.  
It is charged, To make God the Author of Sin. To Reprobate men before they were evil. To Elect men not in Christ, who is sent, after this Opinion, to recover out of sin those that were elected, before they were considered as sinners.  
This is that irrespective decree which Mr. Montague disliketh, because in it there is no respect had to any thing fore-known, not so much as the fall of man, much less Christ, or Faith, giving to God no foreknowledge, or no use of it at all, in this act of his which the Scripture calls predestination.  
Yet this Opinion doth well admonish us to remember the Dominion and Sovereign power and will of God which must be seen and acknowledged in his predestinating of men, according to that of the Apostle, Rom. 9 21. Hath not the Potter power over the clay? and vers. 15. He hath mercy on whom he will: which we will be mindful of in the fifth Opinion.  
Under this Opinion are to be placed the nine Assertions, concluded at Lambeth, Nou. 20. 1595. which have been often required to be put into our Book of Articles, but yet could it never be obtained. It is requisite therefore to set them down, because they are not vulgarly known, and to examine them what they mean, and see how fare they are Orthodoxal, or agreeing to our Articles. And for their sakes that understand not the Latin tongue, I will render them in English.  


* Consul Articulos Lambethanos ab F. G. Ecclesiae Ministro nuper editos.  Articles approved by the right Reverend Lords, John Lord Archbishop of Canterbury, and Richard Lord Bishop of London, and other Divines at Lambeth, the 20. of Novemb. in the year, 1595.  
1. God from Eternity Predestinated some Men to life, and some he Reprobated unto Death.  
2. The Moving or Efficient cause of Predestination to life is not the foresight of Faith, or of perseverance, or of good works, or of any thing which may be in the persons predestinated, but only the Will of God's good pleasure.  
3. Of the predestinate there is a predefined and certain number, which can neither be increased nor diminished.  
4. They which are not predestinated to salvation shall necessarily be condemned for their sins.  
5. True, lively, justifying Faith, and the sanctifying Spirit of God, is not extinguished, doth not fall out, doth not vanish in the Elect, either finally, or totally.  
6. A man truly believing, that is, endued with justifying Faith, is certain, by or with full persuasion of Faith, of the forgiveness of his sins, and of his everlasting salvation by Christ.  
7. Saving Grace is not given, is not communicated, is not granted to all men, whereby they may be saved if they will.  
8. No man can come to Christ, unless it be given unto him, and unless the Father draw him, and all men are not drawn of the Father, that they come unto the Son.  
9 It is not put in the free choice and power of every man to be saved.  
These be the nine Assertions concluded at Lambeth at the instance of Doctor Whitakers, against three Propositions delivered at Cambridge by Peter Baro the Frenchman, Professor of Divinity in the Chair erected by the Lady Margaret.  

1. De Praedestinatione & Reprobatione.  
2. De Amissione Gratiae.  
3. De certitudine & securitate salutis.   
Whit. cont. ult. p. 4.  
Four of these nine which concern the Doctrine of Predestination, are here only considered; the other five we shall speak of in their proper place, in the third part of this book.  
For the words of these four, they are so composed as they comprehend most certain Truths, but appliable aswell to the fifth Opinion (to be propounded yet) as to any other: But because all men will fetch the interpretation of them from Doctor Whitakers the chief composer, his understanding of them must be taken for their meaning. And how he understood the Doctrine of Predestination doth appear in his last Conc. ad clerum, Octob. 9 before this 20. of November, wherein he argueth against St. Austin, That original sin was not the cause of Reprobation, seeing it is remitted to many Reprobates, (according to St. Augustine's Doctrine) pag. 7. He expoundeth Rom. 9 21. de massa incorrupta, pag. 8. and nameth Bucer as concurring with him, pag. 8. and iterum pag. 15. He appealeth to our Confession in the 17. Article, which he is persuaded delivers the same doctrine that he did, not only because those Articles were composed by the Disciples of Martyr and Bucer as he saith, but by the words themselves. How other Bishops and Professors since have understood that Article, and what hand Martyr and Bucer had in our Articles, shall be seen in the next Opinion.  
For, these nine Assertions, we know, Doctor Whitakers dying at his return from his journey, were not received with such accord, but that two the following Professors dissented from them, and when the life of Doctor Whitakers was written by a learned friend of his, who would have inserted these nine Assertions, they were by authority suppressed; a sign that though much were imputed and yielded to the excellent judgement of Doctor Whitakers of worthy memory, yet all in authority than were not of his mind in this matter; whom yet they would not offend or lose, as the times than were. Neither in the first of King James in the Conference at Hampton Court, when these nine Assertions, orthodoxal, as Doctor Reynolds termed them, were sued for to be inserted into the Book of Articles, was this request obtained; but that motion quenched by the speeches, first, of the Bishop of London, who had been at the concluding of those Assertions at Lambeth; and secondly of the Dean of Paul's Doctor Overald, who had been a party in these controversies, page 29. and page 41. And for the Orthodoxy of these Assertions in Doctor Whitakers sense, Doctor Barlow the Relater of this Conference puts it upon Doctor Reynolds terming them so, not upon his own or his Master's Opinion, he having been well acquainted with the arriage of that business at Lambeth, as then Chaplain to the Archbishop in his house; and his Relation tells us, The nine Assertions were sent to the University for the appeasing of those quarrels that were risen in Cambridge about certain points of Divinity: If for the appeasing of quarrels, it was wisdom so to pen them, as they might satisfy and unite all sides with common and general truth. As the first Assertion doth, saying;  
1. That God hath predestinated, etc. which is most true, but it saith nothing the ordine & modo, etc. which is now the question, and was then.  
2. The second speaks true of the moving and efficient cause, both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but de causa, non est quaestio; sed de objecto; whether it be Homo, or homo peccator, or homo peccator paenitens, aut contumax; Nothing in man is the cause of his Election.  
3. The third, of the number, is very true but founded on the Infallibility of God● foreknowledge, as on the Immutability of his will.  
4. The fourth is the most ambiguous assertion, for if it suppose Non-predestination to be the Cause of the Necessity of Condemnation for Sin; it putteth no● causam pro causa: but if it suppose Non predestination as a mere negative of suc● an Act of God, and suppose sin committed, and not repent of, there is caus● enough for the Justice of God to condem● him that hath sinned, and used no remedy.    

CHAP. II. The second Opinion.  
THe second Opinion, of the Order o● Predestination, having these Defe●ders, The Synod at Dort, P. Mouli● Doctor Abbot B. of Sarisbury, Doctor Carleton B. of Chichester; many Papists, 〈◊〉 Bellarmine, Cajetan, and the Dominican● and of which many do say that Saint A●●●stine was the first Author, is this;  
1. That God from all Eternity decreed to create mankind holy, and good.  
2. That he foresaw man being tempted by Satan, would fall into sin, if God did not hinder it; he decreed not to hinder.  
3. That out of Mankind seen fallen into sin and misery, he chose a certain number to raise to righteousness, and to eternal life, and rejected the rest leaving them in their sins.  
4. That for these his chosen, he decreed to send his Son to redeem them, and HIS SPIRIT TO CALL THEM, and sanctify them, the rest he decreed to forsake, leaving them to Satan and themselves, and to punish them for their sins.  
This Opinion is misliked by the defenders of the former, and of the following Opinions also.  
1. Because to defend the justice of God, it supposeth mankind corrupted before any Election or Reprobation was made, which seemeth needless, because there be Elect and Reprobate Angels, without or before any corruption or fall: Cacodaemones non fuere in Massâ, & tamen Reprobati; Christus non fuit in Massâ, and tamen ut homo Eligitur. Prideaux 1. Lectione.  
2. Because it supposeth Original sin the cause of Reprobation, which sin yet is remitted in Baptism to many Reprobates. Whitaker. Cygnea Cant. p. 7.  
3. Because with the former Opinion it teacheth Christ to be sent only to the Elect, and the Word and Spirit only to call them, whereby the Reprobate is but more oppressed, being called to embrace salvation offered, which they cannot do, and yet for refusal thereof they are more deeply condemned.  
So these two Opinions offend much against God's Goodness and Truth: yet this second well acknowledgeth, that God decreed something upon his foreknowledge what man would do being permitted; That this foreknowledge is so certain, that upon it God builded his greatest Counsels of the mystery of the Gospel, as upon the foreknowledge of Adam's fall, the decree to send Christ.  
Secondly, It provideth well for the justice of God on Infants dying, who have no other desert of death but Original sin, from which as to the pain of eternal death, God's mercy delivereth whom he pleaseth by Baptism, or the vow thereof in the holy Church; Parvulorun autem causam ad exemplum Majorum non patiuntur afferri; says Hilary of the Massilienses in which they were right: for the Election or Reprobation which is of Infants that live not to years of discretion, is no necessary pattern for the Election or Reprobation of them that live into a further Age.  
The Defenders of this Opinion claim our 17. Article as for them, and surely better may they do it than they of the former; for those words, To deliver from curse and damnation, those whom he hath chosen, import a curse and damnation fallen into, by those who are delivered. But how those words chosen in Christ, and the godly consideration of Predestination and our Election in Christ, and those words, We must receive God's Promises in such wise, as they be generally set forth unto us in holy Scriptures; How these will stand with a decree of Election, made before Christ be thought on, otherwise than as the Means to bring the Elect to salvation, (for the Article makes these two things, To choose some in Christ out of mankind, and to bring them by Christ unto everlasting salvation;) or how a general promise will stand with a particular purpose, meaning or intending the promise but to some few; let them consider how they can make it good by their Doctrine, and I will consider how I can make it good which the Article saith, by the Doctrine of the fifth Opinion.  
As to the appeal to Bucer and P▪ Martyr, for the sense of our Articles, used by Doctor Whitakers in his time, and of late by the Bishop of Chichester Carleton, the answer is full;  
1. That Bucer is not of the same Opinion with Martyr, nor Carleton with Whitakers, in the apprehension of the order of Predestination.  
2. That it is not true, that the Disciples of P. Martyr and Bucer composed our Articles; for these Articles on which there is now question, were the same under King Edward the 6. and Queen Elizabeth; but the Bishops and Divines under King Edw. 6. had composed the Articles and Liturgy before P. Martyr and Martin Bucer came hither; as doth appear in Mr. Fox his story. To Bellarmine objecting that England had Bucer and Martyr Seminatores fidei, the renowned Doctor Andrews answereth, p. 31. Non tamen (Si verum volumus,) seminarunt duo illi viri fidem in Anglia, etc. Nevertheless, if we will speak truth, those two men did not plant the (reform) faith in England; but sought to weed out some Tares (of superstition) long since oversowed by you (Papists.) Although even those Tares themselves before their coming hither, were for the most part condemned and rooted out: But these men entered upon others labours, and bestowed their pains also here, that they might be helpful to them in University matters.  
3. Whosoever were the chief Composers of our Articles (of whom it is certain Archbishop Cranmer was one) they had more respect to the Augustan Confession, than to any other, as appears by the very Identity of many of the Articles, and more familiarity with Melanchton and Erasmus, than any other Divines, singularly approving their Expositions of the sacred Scriptures, and of the principal Articles of the Christian Faith: insomuch that they caused to be translated into English Erasmus paraphrase on the Gospels, and enjoined them to be studied by Priests, and to lie ready in Churches for all men to read, and as it were to drink in the Doctrine of Scriptures according to Erasmus his interpretation, whose writings which way they go in those controversies all men well know that have read them.   

CHAP. 3. The Third Opinion.  
THe third Opinion seems to be defended by the reverend and learned late Bishop of Norwich, Doctor Overald, and Richard Thompson his diligent Audiditor, and familiar; as may be gathered out of the Bishop's judgement de quinque Articulis in Belgia controversis, and out of the Conference at Hampton Court, and out of Thompson's Diatribe de intercisione justitiae, c. 4. And it is,  
1. That God decreed to create mankind good, etc. as the second Opinion said.  
2. That he foresaw the fall of man etc. as in the same second Opinion was said.  
3. That he decreed to send his Son to die for the World, and his Word to call, and to offer salvation unto all men, with a common and sufficient grace in the means to work faith in Men, if they be not wanting to themselves.  
4. That out of Gods fore knowledge of man's infirmity. and that none would believe by this common grace, he decreed to add a special grace more effectual, and abundant, to whomsoever he pleased, chosen according to his own Purpose and Grace, by which they shall not only be able to believe, but also actually believe.  
This Opinion, if I understand it aright, I have not found expressly or strictly examined by any Divine: Doctor Abbot in his animadversion upon Thompson's Diatribe suspecteth 
* c. 4. Insuavis quidam & gravis halitus Arminiani dogmatis.  Arminianism in it and rejected it. But Doctor Overald doth clearly sever it from the Remonstrants' Tenet, as you shall see by and by: I object it thus.  
1. That common Grace by which no man is saved, which is inferior to the infirmity of man, is not the Grace of the Gospel, nay deserves not the name of Grace, which never brought forth the effect, Salvation.  
2. That superabundant, special, effectual Grace, seems not to be the Grace of the Gospel, being rejected of none to whom it is offered: for the Grace of the Gospel is such as is received by some, and the self same rejected by other some; to some 'tis in vain, to others, not in vain.  
3. This Opinion (with the two former) seems to bring in a certain desperation into the minds of men, (as was of old objected to St. Augustine) seeing none can be saved but by that special and abundant Grace, which is given but to a few, out of the secret purpose of God; which whether God doth intent to give or no, the general promises in the Gospel do not assure, seeing they sound no more than a common grace, which is ineffectual, by this Opinion.  
But before I censure it farther, be it presented unto you, in the words of one of the most illuminate Doctors of our Age.  

There were five Articles controverted in Holland.  
1. Of God's Predestination. 2. Of Christ's 
Consul Articulos Lambethanos boc Anno 1651 Editos.  Death. 3. Of Freewill and Grace. 4. Of the manner of working of God's Grace. 5. Of the Perseverance of Believers. Touching which the Remonstrants or Arminians, and the Contra-remonstrants or Puritans, do maintain contrary Opinions; the middle way between which our Church (as I conceive) doth much more rightly hold.  

Article 1. of God's Predestination.  
First, the Remonstrants make the general and conditional Decree of Predestination to be upon condition of believing according to the general Gospell-promise of saving all men through Christ dying for them, if with a lively and persevering faith they shall believe in him by the Word and holy Ghost assisting it: Secondly, the special and absolute Decree to be out of the foreknowledge of Faith touching the saving all such particular men, whom God foresaw would believe through grace, and on the other side condemning of those whom he foresaw would continue impenitent in sin, and unbelievers. And this is the Opinion of the ancient Fathers before S. Augustine, and of many after him, and of many Papists, Lutherans, and many others.  
Secondly, The Contra-Remonstrants, excluding the general and conditional Decree, make one only particular and absolute Decree touching the saving, and enduing with Faith and preseverance, some certain particular men chosen out of mankind through Christ dying for them alone, by the effectual, or irresistible grace of the Holy Ghost, peculiar only to them; All others by an absolute Decree being rejected and condemned. And this is the Opinion of Zuinglius, Calvin and the Puritans; but is rejected by all Papists, Lutherans, and many others.  
Thirdly, our Church taking the middle way, joins the particular absolute Decree (not out of foreknowledge of man's Faith, or Freewill, but out of the purpose of Gods Will and Grace) touching the freeing and saving those whom God hath elected in Christ, with the general and conditional Will, or the general promise of the Gospel; Teaching Gods Promises are so to be embraced as they are proposed to us in the holy Scriptures, and that Will of God is to be followed of us, which we have expressly revealed in his Word; as namely, that God gave his Son for the World, or for all mankind; That Christ offered himself a Sacrifice for all the sins of the whole World; That Christ redeemed all mankind; That Christ commanded the Gospel to be preached unto all; that God Wills and Commands all men to hear Christ, and to believe in him; and in him to offer grace and salvation unto all men. That this is the infallible truth, in which there can be no falsehood, otherwise the Apostles and other Ministers of the Gospel, preaching the same, should be false witnesses of God, and should make him a Liar; And this Opinion agrees with the judgement of St. Augustine, as he is expounded by Prosper and Fulgentius; It is the more common Doctrine of the Church after St. Augustine: And these two things do well stand together; God in the first place, to offer salvation to all, if they will believe, and common grace and sufficient in the means ordained by God, if men will not be wanting to the Word of God and his holy Spirit. And then in the second place God that he might be helpful to humane frailty, and man's salvation might be more certain, would add his special, more effectual and abundant grace to be communicated to whom he please, by which not only they are able to believe, or obey, if they please, but also actually do will, believe, obey and persevere, according to the sentence of St. Augustine, Sic Deus ordinavit omnium Angeloru hominumque vitam, etc. So God ordained the life of all Angels and Men, that therein he might first manifest how fare Freewill could go; and than what the benefit of his grace, and the judgement of righteousness could do. De correp. & great. cap. 10.   

Article 2. Of Christ's Death.  
In like manner of the Death of Christ for all, there are three Opinions.  
The first, that Christ died for all men, and by his Death did redeem all mankind in Gods general and conditional purpose of giving salvation for Christ's sake that died, to all upon condition of Faith depending on the free cooperation of men under Grace.  
The Second contrary to the first, that Christ did not die for all, etc. nor did redeem all mankind, etc. nor that God by any manner of means, or upon any condition, did will, or intent to give salvation or Grace for Christ's sake to any other save only the Elect, etc.  
The Third, supposing Christ's Death for all men, and Gods purpose conditioned with the general grace of the Gospell-promises, adds the special intention of Faith, touching the applying the benefit of Christ's death, by grace more abounding, and effectual, absolutely, certainly and infallibly only to the Elect, without any prejudice, or any diminution of the Will and Grace common and sufficient.   

Article 3. Of Freewill and Grace.  
All agree that Freewill is not able to do any thing that is good, without Grace preventing, present and subsequent, so as it holds the beginning, middle and end in conversion, and Faith, and every good work: yet they descent in this, that the first Opinion makes exciting Grace so to be joined with the word heard, and understood, and meditated upon, that in some degree it is common to all who are willing to obey it.  
The Second strives to make grace proper and peculiar only to the Elect, and will not confess it to be in any manner of way common to all.  
The Third conjoins both sides, acknowledging Grace so to be common and sufficient being joined with the word, as withal to profess 'tis special and effectual to produce certainly salvation, being prop●r to those, whom God out of his good pleasure hath graciously elected in Christ.   

Article 4. Of the manner of working of God's Grace.  
The first Opinion makes Grace so to work in man, that it takes not away the liberty of his Will, but preserves it; so that a man may by Grace so believe and obey, as that he may also by his Freewill resist Grace. The second makes the works of Grace to be irresistible, so as wherever it comes, it doth immutably incline and draw the mind to assent and obey. The third Opinion teacheth, men may be so stirred up and moved by Grace, that they may both obey that Grace calling and moving, if they attend thereto, and also may through their Freewils resist Gods Call and Motion: but it adds further, that God, when he will, and to whom he will, doth give Grace so abundant, or powerful, or congruent, or some other way effectual, so that although the Will in respect of its liberty may resist, yet it doth not resist, but certainly and infallibly obey: and thus God to deal with those whom he hath elected in Christ, so far forth as is necessary to their salvation.   

Article 5. Of the Perseverance of Believers.  
The first Opinion makes all Believers to be so furnished with God's Grace, that they are able to persevere, if they will be as careful as they should be; that the same men also may possibly fall away from Faith and Grace, through negligence and security.  
The Second denies Believers to be able so to fall away from Faith and God's Grace, as to become in the state of damnation, or perish; but such as shall once truly believe, shall always so persevere in Faith and Grace, that at length they may all attain salvation.  
The Third, with St. Augustine, makes Believers, through the infirmities of the flesh, and temptations, to be able to departed from Faith and Grace, or likewise to fall away; but it adds, those Believers who are called according to purpose, and who are firmly rooted in a lively Faith, cannot either totally or finally fall away, or perish, but by special and effectual grace, so to persevere in a true and lively Faith, that at length they may be brought to eternal life.  
By this we may understand what Doctor Overalds' mind was in the Conference at Hampton Court, p. 41. 42. Richard Thompson hath the like cap. 4. De intercisione Justitiae. For after he had spoken of Christ, given to redeem and reconcile all unto God; and of aides and means given whereby men may be actually reconciled, he adds page 17. Sed miserum genus humanum si vel sic à Deo relictum fuisset, etc. But miserable had been Mankind, if even so they had been left of God; for great is the wickedness of Man, and every imagination of his heart is evil continually. Therefore it must needs come to pass, that either all of themselves should despise those riches of God's goodness, or if any should make use of them, yet a while after they would loathe them again, except the superabundant mercy of God had separated some to himself, to whom he had decreed from all eternity, to afford an effectual calling, and final perseverance in Grace taken according to his purpose; others being passed by, and left to the counsels of common providence, whom in the end he would condemn for their impenitence and unbelief.  
You know now this Opinion, and the Author is to be commended for his integrity in opening the state of these questions, and for coming on thus far nearer to the Truth than the former did; in acknowledging,  
1. That Christ died for the sins of the whole World.  
2. That the promise of the Gospel is Universal.  
3. That a Grace sufficient is given, common to all that hear the Gospel, to believe and obey it.  
4. That God's foreknowledge is extended not only to the fall of the first man, but the infirmity of all men in particular; Whereupon for some men there was prepared by God a more superabundant and effectual grace than for others.  
5. In that it endeavoreth to accord the first part of our 17 Article, concerning an absolute Predestination, with the latter part, concerning the Universal promises: The like good desire appears in the Divines that were at Dort in their joint Suffrage, de Articulo 20 Thes. 3. 4, 5.  
But how congruous and happy this conjunction can be, of two extremes into a third, or how possible it is to accord those two parts of the Article without some other supposition than hath yet been mentioned here, I cannot hope ever to see it demonstrated. Nay I am persuaded that these manifest Truth's sounding in every part of the new Testament; That Christ is given a Redeemer Universal; That the Promises of the Gospel are general; That the Spirit of Truth and Power goes with them, in the Preaching of them; are able, being rightly weighed, utterly to overthrow all manner of frames whatsoever may be imagined, of the order of the Divine Predestination, which shall exclude the Divine Prescience, proper, prime and Universal, such as the fifth Opinion will discover: for since the Gospel presupposeth, and acknowledgeth the fall of mankind, and all to be sinners, and taketh its occasion therefrom; since it calleth all men to reconciliation with God, commands Repentance and Faith to all, promiseth forgiveness and life to all that believe in the Redeemer, threatneth wrath and death to abide upon all that believe not, Marc. 15. 15, 16. and declareth that God will judge the World by Jesus Christ, and by the Word of the Gospel, Acts 17. 31. Joh. 12. 48. And since God will judge in righteousness, man as a reasonable Creature of a Freewill; The Gospel, I say cannot admit a decree of predestination to life or death, that shall be made upon contemplation of the fall and sin of man antecedent to the Gospel, or before contemplation of the 〈◊〉 or issues of the Gospel preached to the World; which contemplation can be had before all time by no other power, but the Divine foreknowledge.     

CHAP. IU. The fourth Opinion.  
THe Fourth Opinion is of Melanchton, Hemingius and the Lutherans that follow the Augustan Confession, and formulam concordiae; The Remonstrants, or Arminians and many Papists, etc.  
1. That God decreed to create Man, to permit him to fall, and to send Christ to redeem the World, etc. as in the third Opinion was said.  
2. That he made a general conditional decree of Predestination, under the condition of Faith, and Perseverance; And a special absolute decree of electing those to life, whom he foreknew would believe and persevere under the means and aides of Grace, Faith and Perseverance, and a special absolute decree of condemning them, whom he foresaw to abide impenitent in their sins.  
This Opinion was condemned in the late Synod at Dort. I mislike it for these reasons:  
1. Because a general conditional Predestination is none at all.  
2. Because the decree of special Election of such as believe (no better declared than thus) seemeth to make men choose God first, rather than God to choose men.  
3. Because it maketh the decrees of justification and condemnation to be the same with the decree of Election and Reprobation, which must be distinguished, as they are Rom. 8. 29.  
4. Because it presenteth no more Grace given by God to the Elect, than to the reprobate, neither greater cause of thankfulness.  
Yet this Opinion doth well to enlarge the objects of God's foreknowledge, and to extend it, not only to the fall of the first man, but even to Christ to be manifested in the flesh, and believed on in the World, yea even to the last end of all men, persevering either in Faith or Unbelief. Agreeing with the Scriptures that buildeth Election upon foreknowledge at large, simply and properly taken, Rom. 8. 29. & 11. 2. 1 Pet. 1. 1, 2. and promiseth salvation to the believer, but, persevering to the end.  
Thus have we seen four Opinions:  

The Transition to the fifth.  
Seeing then none of these four give full satisfaction, though some pieces of Truth be found in every one of them, yet joined with some inconvenience: It were a work worth the labour to gather that truth out of them all, that might avoid all inconveniences, the thing which I desire to do, by the light of God's Holy Spirit and Word.  
1. So conceiving the order of Divine Predestination, as that we set not forth only some one or two of the Divine attributes and properties, but preserve and present them all:  

His Dominion and Power, as the first Opinion would.  
His Mercy and Justice, as the second Opinion would.  
His Truth and special Grace, as the third Opinion would.  
His Wisdom and foreknowledge, as the fourth Opinion would.   
And yet to acknowledge his judgements unsearchable, etc. as the Apostle would, Rom. 11. 33.  
2. So conceiving it as may agree with the holy Scripture expounded literally & without Tropes, in the greatest Propriety, and by the light of the most, the plainest, the most fundamental places and principles therein.  
3. So conceiving it as that the order in Grace doth not subvert the order in nature, but that we confess the Wisdom of God so to work his Will, as yet he preserveth the nature, freedom and properties of the Creature, in which he worketh.  
4. Lastly, conceiving it so, as that God may both save the World, in mercy, and judge the World in righteousness.    

CHAP. V The fifth Opinion.  
THe Fifth Opinion may be less acceptable to some for the Teachers, and the defenders sake, (but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accepts no persons:) These are Arminius himself, if he be interpreted according to his own principles in his Theses de naturâ Dei, and Vorstius in his Tractate De Deo, and the Jesuits Molina, Vasquez, Zuarez, Becanus, and others: Besides that this is the Opinion of the Father's Greek and Latin before St. Augustine, if their Doctrine concerning Prescience be rightly examined and declared, namely,  
1. That God by his infinite understanding from all Eternity knew all things possible to be, seeing them in his own Omnipotency.  
2. That among other infinite things possible, in his understanding he conceived all this one frame of the World that now is, and in it all the Race of Mankind from the first man to the last, every one in his several order, government and event, only as possible to be, if he will say the Word.  
Wherein he understood there might be things necessary, things contingent, some things causes, some effects, some as ends, some as means to ends, some Acts of God, some acts of a free Creature, some good, some evil, some things as rewards, some as punishments.  
3. That he knows how to vary or alter the ordering either of all, or of any part, or person in the race of men, so as other effects, and other ends than those (that now are) might be brought forth, if he would otherwise order them.  
4. But considering this frame of the world, and order of mankind (as now it is, but then only as possible) that he judged it was exceeding good for the manifestation of the glory of his Wisdom, Power, Goodness, Mercy, Justice, Dominion, and Lordship, if he should will, or decree to put it into execution, and into being.  
5. That God infallibly foreknew that if he should decree to put it into execution, that then these and these particular persons would certainly by this order of means and government, be transmitted, and brought to eternal life; and that those other particular persons, under their order of means and government, through their own fault would go into perdition, if Justice should be done them.  
6. That though he knew what these would be, yet he determined and decreed out of his own absolute Will and pleasure to say, Fiat, Be it so: and to put into execution, and into being, all this which he had in his understanding; and in so doing, he predestinated all men either to life or death Eternal.  
For he predestinated to life those particular men, to whom out of his own good pleasure he decreed to give those happy means, whereby he foreknew they would be Vessels fit for honour, being given unto them: He rejected those, letting them to perish, to whom he decreed to give no other means than such under which he foreknew that through their own ingratitude they would be fit for wrath, if no other were given them, and out of his own just Will, when as he could have ordered them otherwise to the producing of another event, he would not do it, but make them vessels of his wrath.  
With reference to this order, the Elect are styled by St. Luke Acts 13. 48. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
* Such as were ordained to eternal life.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the reprobate, by St. Judas, vers. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
† Such as were before of old ordained to this condemnation.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and for Providence in general, see Acts 17. 27. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, determining the foreappointed times.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and for Predestination in special, see Rom. 8. 28. And Ephes. 1. 11. There is 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the setting and placing of things by the counsel of his own will, in that order of Causes, and of means, which he infallibly understands will bring forth such ends and such effects, if he please to do his part, as is laid out by himself in this order, and please to permit the creature to do its part, as is observed in the same Order. By this Order, means, government, benefits, aides, etc. I understand, the creation of man righteous, the permission of his fall, the corrections of his sin, the means of his restauration by the Son of God made man, the calling, the converting of a Sinner, his faith, repentance, perseverance, his blessings, chastisements, trials, and whatsoever else is now found in the order of any man's salvation, or in the aberrations from that order whereby men come to destruction. And to this agrees the ancient definition of Predestination, that it is, Praeparatio beneficiorum Dei, quibus liberantur quicunque liberantur. 
* The preparation of God's benefits, whereby all are delivered that are set free.  And Fulgentius his definition, lib. 2. ad Monimum, Praedestinatio Dei nihil est aliud, quam praeparatio operum ejus, quae in aeterna sua dispositione, aut misericorditer se facturum praescivit, aut just: that is, Divine Predestination is nothing else but the preparation of God's works, Which in his eternal providence he foreknew he would do, either mercifully, 
Vid. infra. 3. part. cap. 20.  or justly.   

CHAP. 6. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the fifth Opinion.  
THis Opinion in the decree of Predestination observeth,  
1. An Act of God's understanding, and an Act of his will.  
2. The Act of his Understanding is his knowledge; in respect of things not yet in being, called foreknowledge; which foreknowledge is put by this Opinion before the act of Predestinating, according to the Scriptures, Rom. 8. 28. 1 Pet. 1. 1. 2. Whom he foreknew he Predestinated.  
3. It taketh knowledge here properly, and without any trope, for that within Schools is called Scientia simplicis intelligentiae; and that extended even to things future, contingent, & sub hypothesi: God knowing by his infinite understanding infallibly what things will follow if this or that be done by himself, or by a Creature.  
4. This knowledge is the highest that we can conceive in an intelligent Nature, and necessary to any that worketh with wisdom; and therefore most worthy to be attributed to the first, highest and most wise Agent, especially in the first contriving, disposing and ordering of all things.  
5. A knowledge most necessary for him that must govern contingent Events, and Acts of a free Creature, if he will have any such to be under his government.  
6. A knowledge confessed and supposed by the defenders of the second third and fourth Opinions, who teach that by his knowledge God did foreknow the fall of Adam, before he decreed to create him, and before he decreed to send his Son to redeem him; for with them, and with truth, God did not first decree to create man, and to permit him to fall, and then was to seek a remedy how to relieve him, but foreknew the remedy that he could use if he should fall, before he decreed to permit him to fall, or to create him; yea so infallibly did God foreknow the sinful fall of man, (which yet was not God's Act, but man's, and a contingent Act of a free creature) that upon this foreknowledge he contrived the whole mystery of Christ, and of our Redemption.  
Now if this knowledge were used in one contingent thing, it might have been used in a Million; if in one free Act of the first man, then in all the free Acts of all men; and if in that which was the occasion of God's mercy in our Redemption, then in all occasions of God's Acts, that are consequent Acts, even of the General Judgement, which shall be at the last day: For God's knowledge is infinite.  
7. This knowledge of God, being previal to his predestinating, did not look therefore to the Mass of mankind as created and uncorrupted, nor to the Mass fallen and corrupted, nor to Christ believed on only, but to these, and beyond all these, to the first, middle and final state of every particular man, and the Universal state of all men.  
This here for the Act of God's Understanding, (whereof more anon) the Act of his will followeth.  
1. To predestinate is the proper Act of the will of God; His knowledge is his Counsellor: but his will is King, and they are both himself, Ephess. 1. 11. Who worketh all things according to the counsel of his will. And to predestinate is the part and office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which most properly is Gods, that supremely order all things, choosing and allowing what shall be, and in what manner, and to what end: Thus Saint Paul, Rom. 9 18. 19 speaks of the will of God, but as of the prime, and highest, and most universal cause of things, approving or permitting all other inferior causes, which because they might have been restrained, or changed by the supreme cause, and were not, they are said all at last to be resolved into the will of God, as the prime Cause.  
2. This will of God is absolute, Independent, having no other cause but his own good pleasure: for, when as, until God make his decrees, all things are known but as possible, and are yet under the pleasure of God, whether they shall be or no, how can they possibly be the Causes of his will? He understandeth them indeed, as he hath contrived them, fit to be willed, because they are fit to show forth all his glory, and therefore in the end he willeth them: but he could contrive other things than these, or set these some other way as fit to show forth his glory, if he would; Therefore that he willeth these, it is his own most free pleasure. Hinc autem nullam esse Praedestinationis causam in praedestinato patet, quia cum homo praedestinandus nullo modo censeatur propriè existere, sed conditionaliter tantum, nihil potest esse in eo quod Deus moveat ad illum Predestinandum. That is, Hence it plainly appears there can be no cause of Predestination in him that is Predestinated, because when as the man that is to be predestinated, can be thought no manner of way properly to be, but only conditionally, there can be nothing in him which may move God to predestinate him. P. Ferrius Spec. Scholar c. 24. p. 253.  
Furthermore this opinion avoideth all the Inconveniences, that any of the former four do fall into; for  
1. It exalteth and magnifieth all the attributes of God and not some only;  

As His wisdom and knowledge,  
In foreknowing not only his own works, but also all the works of every free creature, and that to every circumstance of every particular in this numberless number, and how to govern them to his glory. P. 139.  
In using the reasonable creature according to its nature, in the permission of Sin, in the obedience or disobedience to grace, that he may judge the world in Righteousness.   

His Power,  
In creating and governing all things, bringing light out of darkness, and happiness out of misery.   

His goodness,  
In making all good at the first, and overcoming evil with goodness.   

His Universal Grace and Mercy,  
In preparing Redemption for all men, that had made themselves bond slaves to Satan; and in providing means to apply, and to communicate this Redemption.   

His Truth,  
In that his promises are meant to all to whom they are sent, and performed to all that keep his conditions: Ideò veracem 
Tert. in Praxeam.  Deum credens, scio illum non aliter quam disposuit pronunciasse, nec aliter disposuisse quam prenunciavit.   

His Justice,  
In punishing all such as use not either the Rectitude of their nature, or the benefit of their Redemption offered, sincerely and constantly.  
His special grace and singular Love,  
In them whom he foreknew would use his benefits (if they were granted them) in whose Salvation and glory he was so well pleased, that he confirmed to them by his decree that course and calling which he saw would infallibly bring them unto it.  
Less grace being showed unto them, whom he foreknew would fail of Salvation (through their own infidelity, ingratitude or security) in the good way wherein they were set, or under the sufficient calling which they had: which fail of theirs he could have mended, by bettering his benefits, if he would, but rather decreed to make them deserved Vessels of his wrath, and subjects for his Justice.   

His Dominion and sovereign Lordship,  
In that he being the highest and supreme cause of all things, ordered them after his own pleasure, making happy whom he will, and forsaking whom he will, finding them in cause worthy to be forsaken, after they so often have forsaken him. Irenaeus lib. 3. cap. 43. Sapientiâ praecellet Pater, etc. In wisdom the Father excelleth all humane and Angelical wisdom, because he is Lord, and a just Judge, and Ruler over all: For he is both good, and merciful, and patiented, and saves whom he ought; nor is here wanting to him the good effect of a just Judge, nor is his wisdom diminished: for he saves whom he ought to save, and judges those that are worthy of Judgement; yet is not his justice to be counted cruelty, considering his foregoing and preventing goodness.  
2. This Opinion avoideth the imputation of Stoical Fate, which the 3. first cannot possibly avoid, though they put it from them; for they make man's salvation or damnation necessary, by an external, and an antecedent necessity of a Decree of God. But this Opinion placing God's Decree after his foreknowledge, makes man's salvation or damnation only infallible to God's knowledge, but free and contingent to man, God's knowledge (as knowledge) causing nothing, and his Decree not altering or crossing, but ratifying that which he knew would be the work of Man, working out his own salvation by coworking with the Grace of God, or working his own damnation by forsaking his own mercy.  
3. It avoideth the accusations laid against the fourth Opinion, for it maketh the Election of God absolute, definite, inconditionall, complete, irrevocable and immutable. It maketh God to choose man, and not man first to choose God. It hath no affinity with Pelagianism in the matter of Predestination at all, nor in the matter of Grace, unless this be Pelagianisme, to hold that under the aids of Grace the will is yet free to evil, of which we shall dispute in the third part. It maketh Predestination the root and cause of Calling, justifying, glorifying: of faith, repentance, perseverance, and of all the good that is in us, which are the effects of Predestination, and effect of the love of God predestinating them unto us.  
4. It ministereth no matter of despair, nor of Presumption, but cherisheth both hope and fear.   

Not of Despair, For  
1. No man is decreed against, but upon the foreknowledge of his own refusal of life offered him.  
2. The Promises are general, and he may truly think them to belong to him.  
3. There is sufficient Grace in the means of Conversion, to remedy all the weakness or perverseness that is in man's depraved nature; He may hope therefore.   

Not of Presumption, For  
1. No man is decreed for, but with the foreknowledge of his own acceptance of life offered him.  
2. The Promises of God are general, but they have conditions, which he must be careful to observe that will inherit the things promised.  
3. The Grace that is in the means of Conversion is not tied unto them by any physical connexion, but is dispensed by the good pleasure of God, who may offer and unite it to the World, when and how long he will, or may withhold the influence of it, and so harden or forsake the careless or the proud; He may fear therefore.  
5. It ministereth as much sweet comfort to all godly persons that find themselves walking in the ways that lead to life, and confirmeth their Faith of eternal salvation to be enjoyed through Christ, and as fervently kindleth their love to God, as any way or order of our Election conceived otherwise.  
6. Lastly, it acknowledgeth the deepness of God's judgements and the unsearchableness of his Counsels; for who can tell why God by his Decree settled upon Peter, rather than upon Judas, why he loved Esau less than Jacob, why he suffered one man to perish, and not another, when he was able out of the treasures of his wisdom and knowledge to have disposed their course, calling, and government to quite contrary ends? who can tell a reason, why he distributed the gifts of Nature, and of Grace so diversely? why he beareth some with so long patience, and cuts off others in so great severity? why some have so much, some so little both of temporal and spiritual blessings? Quis novit sensum Domini? or who hath been his Counsellor? Or who hath first given unto him? for of him, and through him, and to him are all things. To whom be glory for ever.    
The end of the first Part.   

The Transition to the second Part.  
NOw having propounded that which I conceive to be the Truth, and commended it by comparison with other Opinions that seem defective, I have yet one thing more to do, necessary for the confirming and testifying of this truth, against all exceptions either of heresy in general, or of schism at home in this Church of England. I am therefore to show how all the Articles, or heads of Divinity, that necessarily run into this question, being rightly declared, do cohere and consent to this Doctrine, that we may make it good which the Philosopher saith, Ethic. 1. c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I am to declare then the Orthodox Doctrine both of the ancient Church, and of the Church of England: First, of these things, as Eternal,  
Of God's Knowledge, Will, Providence,  
Predestination, Election, Reprobation;  
These shall make a second Part.  
2. Of these things, as done in Time: Of the Creation, of the fall of Man, the effects of the Fall, the Restauration of Man, his Vocation, Conversion: Of Grace, Freewill, Perseverance, and of the last judgement; which is commonly neglected and left out by them that dispute of these matters: And these shall make a third part of this work, through God Goodness and assistance.  

CHAP. I. Of God's Knowledge.  
ST. James saith Acts 15. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Known from everlasting are unto God all his Works.  
S. Paul saith, Rom. 8. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whom he foreknew he Predestinated. S. Peter saith, 1 Pet. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to the strangers, Elect according to the foreknowledge of God the Father.  
There be that interpret these two places rather by the Word Precognition, than by the Word Prescience, and tropically, as to signify approbation, and love, rather than Knowledge properly taken; and they complain of the ignorance of the Latins that understood not the Greek, and of the ignorance of the Greeks' that understood not the Hebrew phrase in this word; and that by the Word Prescience they occasioned the Pelagian Heresy of election upon prescience of works; So Pareus: yet Origen is he to whom they are beholden for this their interpretation, one neither ignorant of Greek, nor Hebrew, nor thought guiltless by them, of giving occasion to Pelagius his Heresy. But if it be their minds by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so to include approbation, as they would exclude  
1. Foreknowledge properly taken, I will fetch a poor Almanac to wipe away this Gloss by the common use of the word Prognostication.  
2. Next, I will say that an Hebraism, or Grammatical quillet, is too weak a thing to sway a cause of this weight and value.  
3. I say, that it is very improbable that S. Paul and S. Peter being not in any poetical or popular vein, but in a sad and grave discourse, do use any figurative, or improper term, where most propriety, and perspicuity, and certainty was needful to be used.  
4. I demand a proof that the use of the Verb simple, shall draw the compound to follow it in the like signification, That because God knoweth the way of the righteous, 
Psal. 1. ult.  is well interpreted, God approveth it: Therefore that the Lord foreknoweth the way of the righteous, it is well interpreted, God foreapproveth the way of the righteous; which though it is true, yet it doth not follow by any necessity of the connexion.  
5. Lastly, if this interpretation make the whole, and the only sense of this word foreknowledge here, than I say the difference is quite taken away that Paul and Peter make between these two, to foreknow, and to predestinate; To foreknow, and to elect; nay worse, that is put into foreknowledge which more properly belongs to Predestination, and to Election; for approbation and love is more discovered by the Act of the Will which is to Predestinate and to Elect, than it is by the Act of the Understanding, which is to foreknow.  
Yet if their desire be to have it only admitted and granted, (which was origen's mind,) that there goes with the foreknowledge of God, a good liking and a wellpleasing, and approving of the subject foreknown, as fit to be loved, and capable of choosing, I shall not only allow but maintain their desire: for this is the reason why in Scripture (not in Schools) the good and the Elect are called only Praesciti, or foreknown, and not the Reprobate; (though simply they also were foreknown, as God being not ignorant of them) but there was not that in them, which he might approve or think well of: yet this doth neither hinder the acceptions of foreknowledge properly as remaining in the Understanding, nor infer an argument that the Persons chosen, were chosen for the good that was approved in them; or that they could not but be chosen, because they were good in God's knowledge: for many worlds of men God might see in that infinite knowledge which now I speak of, as eligible as these whom he hath chosen; all which notwithstanding he hath covered in the eternal darkness of never-being: for to be eligible, and to be Elect, I trow, are two things, that need not ever follow one another.  
For the clearing whereof, and of this whole question, The distinction of God's Knowledge is all sufficient, which saith, It is either scientia Simplicis Intelligentiae, or scientia Visionis; The Knowledge of Pure Understanding, or the knowledge of Vision; the first is of all things possible, understood in the omnipotency of God himself; The second is of things that shall be, upon the Decree made that they shall be; for than they are seen as present; the first is Scientia naturalis, the second is libera; the first is natural in God, the second is free; namely, following some free act of the Will of God.  
Aquinas part 1a. Q. 14. Art. 9 Deus scit omnia quaecunque sunt quocunque modo, etc. God knows all things whatsoever after what manner soever they are: some things although they are not now in being, yet either they were, or shall be; and all those things God is said to know, by the knowledge of Vision, etc. But somethings there are which are in the power of God or the Creature, which yet neither are, nor were, nor ever shall be; and in respect of these God is not said to know by the knowledge of Vision, but by the knowledge of pure Understanding.  
Fra. Junius, Thes. Theolog. Disp. 8. Thes. 32. 33. Scientiae Dei duplicem statuimus modum, etc. To supply the defect of our weak apprehensions, we fancy a twofold manner of God's knowledge; One is, whereby God knows himself by himself, 1 Cor. 2. 11. Another, whereby in one act, not successively; eternally, not in time; by his Essence, not by reception of species; immutably, not contingently, he knows all things that are, or that are not as yet, but shall be, by the knowledge of Vision; that is, he sees them as if they were present before him: Those things also which are not, nor ever shall be, he knows, so fare forth as he knows whatever he himself is able to do, and what by his Permission may be done of every Creature.  
Zanchius de natura Dei lib. 3. c. 2. q. 8. Novit Deus etiam quae non sunt, etc. God knows also the things which are not, no less than those things which are, namely in his powerful Essence: This is called, The knowledge of pure Understanding. He knows those things which are not as yet, but shall be hereafter, in himself as in one that is able and willing to make them be; and this is is called, The knowledge of Vision; For God sees those things as present, because they shall all come to pass.  
1. This distinction to be allowed is out of question: yet two things may be doubted about it; 1. Whether the meaning of it be, so to separate the objects of these 2. Knowledges, possibilia, from futura: and so unite possibilia to scientiae simplicis Intelligentiae, & futura to scientiae Visionis, that it's not possible the same things should first be known as possibilia, and after as futura; and first be the objects simplicis Intelligentiae, and then (a decree of the will coming to them to make them futura) be objects scientiae Visionis.  
This is of so much importance to me, that if all these things that are now in the World, have been, or shall be, (by the force of God's Decree that hath settled them) were not afore that Decree, known only as possible, by the natural and necessary Knowledge of God, only conditionally if he please to give them being and way; If (I say) this be not true in God after our manner of understanding. I am quite beside the cushion, and this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that leads me into this long error: But I need not fear, since it is undeniable that the knowledge of God is not the cause of things, but voluntate adjunctâ, when his will comes to his knowledge and his power; whence it follows, Non esse in scientia Dei ut res sint, sed quòd esse possint, so long as they are but in the understanding, they are there but as possibilia: and if this were not so, there were no speculative knowledge in God of things which he worketh, but practical only; contrary to Thomas. Q. 14. art. 16. Zanchius, Deus omnia creavit, & create, etc. God created all things, and doth create; Therefore the Idea, form, and copy of all things, must needs be in God's Mind and Understanding: For what Artisan doth any thing, who hath not the Idea and form of those things which he makes, preconceived in his mind? And St. Augustine notably, Deus non aliquid nesciens fecit, etc. God made nothing ignorantly, which also cannot be rightly spoke of any Artificer.— whence we meet with a kind of Miracle, but yet a Truth; that this World could not be known to us, unless it had been; but unless it had been known to God before it was, it had never been; De civitate, lib. 11. c. 10. Prideaux also, de scientia media, pag. 54. Before these Times every Divine held for most certain these things which follow.  
1. That God was the Cause of Things.  
2. That he framed them not in himself only, but with his Will adjoined. 3. A twofold knowledge to be distinguished; one, of Pure understanding; the other of Vision; and that to respect things Possible, this, Future things. 4. That to be understood before the act of Gods Will; this to comprehend that. 5. Not that, but this to be the Cause of things.  
See, Scientia simplicis Intelligentiae praeintelligitur actui divinae voluntatis, whereby the same things that were respected as possible, are now respected as future; for, actus divinae voluntatis accedens facit ut sint futura: So my first doubt is cleared.  
2. The second doubt is, whether future, contingent, conditional things, especially the free acts of a created will, under supposition if such an one were created, or placed in this or that order, be a subject knowable by the understanding of God, which is, Simplicis intelligentiae; the reason of the doubt is, because they that dispute contra scientiam mediam Jesuitarum, say, Objectum hujus scientiae mediae perit, & per consequens ipsa scientia tollitur e medio: quia omnes actus voluntatis liberae juxta decretum divinum determinentur; sic ut Deus non aliter ipsos praesciat futuros, nisi quia futuros esse decreverit. (Sic perspicacissimus Prideaux.) Again, about the name of Scientia media, they will not strive, verum res substrata displicet, quatenus actus liberos voluntatis creatae effingit, qui decretum divinum non praesupponerent, sed ordine saltèm pracederent. This that displeaseth, might indeed displease, if Scientia Media did apprehend liberos actus voluntatis creatae, as simply futuros; for it is, Modus scientiae simplicis Intelligentiae, and scientia media partakes more of simplicis Intelligentiae, than of liberae, never to see more than the possibility of things, and sees the futurition of them only upon supposition, if God make them to come into being by his decree of Fiant. Neither can this contradicting here stand good with the grants and concessions before and after: Before, convenit inter omnes Deum saltem aliqua scientia, non conjecturali, sed certissimâ & absolutâ, non tantum res ipsas, sed vitiles ipsarum combinationes, sive connexiones, praesentes, praeteritas vel futuras, necessarias vel contingentes, ab aeterno scire; and that the Dominicans are slandered, when it is said they deny absolutely that God doth foreknow su●h future conditionate things: Paulus Ferrius, consenting that God doth know such things, cap. 23. After, there be six ways by which God is said to know conditionata futura; Quaestio non est, an omnino cognoscantur, sed utro horum modorum cognoscantur? But I strive not for the manner how; but if they be known any way, certainly by God's Simple Understanding, which runs before any Decree of his Will (only a Will to supply them, and to imagine them, being granted,) that they shall absolutely be, I have enough to conclude, That all things whatsoever acts of God, or acts of the Creature, necessary, free, contingent, future, good, evil, that are (after the Decree of God) certainly known scientiâ Visionis, were (before the Decree, when they were suspended under the pleasure of God, whether they should absolutely be or no) known as certainly, Scientiâ simplicis intelligentiae: for posito objecto qualicunque necessariò illud cognoscit intellectus divinus, propter infinitatem essentiae ipsius: posito itidem ex hypothesi objecto qualicunque necessariò intelligit Deus quid ex illo sit extiturum.  
I will determine both these doubts in the words of Bellarmine, lib. 2. de amissione gratiae, cap. 17. Deus cognitione simplicis intelligentiae, etc. God by his knowledge of simple Understanding knew man would fall if he were made, not only before his Creation, but before he had decreed to make him. Therefore (according to our mean capacity)▪ that knowledge of this conditional Proposition, namely, if Man be created, he will sin, doth precede God's absolute decree of making Man: for those things are first in God which are Necessary than those which are Voluntary; seeing those things may not be in God, these cannot: but it is necessary for God to know all things, which may be possibly known, whether they be absolutely future, or Conditionally; otherwise he should not be of an infinite knowledge: But it was not necessary, but Voluntary, that God should decree to make man.  
For more ample proof of this foreknowledge of God futurorum contingentium, etc. I refer you to Suarez his second book, in his Opuscula, and to Vasquez, disp. de scientia Dei, 64, & deinceps.  
It being confessed then that there is in God such a manner of Knowledge, which we call simplicis intelligentiae; the next consideration is where we shall find him using it: questionless, no place is so fit to seek it in, as in the Divine act of Predestinating: for as to Predestinate is the first and highest act of the Will, so to know intelligentiâ simplici, is the first and highest act of the Understanding, and the most wise Agent willeth not that, but which he hath first most perfectly understood, as before was said.  
In the first Opinion of the five set down before, there was no place at all given to God's foreknowledge, whence the defenders thereof have a hard task to clear themselves from making God the Author of Sin, Sin being a futurum in the World, and to be ordered and governed by God.  
In the second Opinion it was confessed that God did use this his foreknowledge simplicis intelligentiae, in understanding the fall of man to come, if he were created, before he decreed to create him, which is right well done: But what reason is there to stop this knowledge at this Object, or at one free act of the first Man, and not to extend it to all the free acts of all Men in all times? God did understand by the same knowledge that if Christ were sent to the Jews, they would not receive him, that if Peter were tempted, he would deny his Master, before he decreed either to send Christ, or to create Peter.  
If this question then be how fare the knowledge of God extended itself, before he decreed any thing concerning Men, whether unto the Creation of the Mass of mankind in one, or to the Fall of mankind in the first man, or to Christ to be sent into the World, or to the Faith of men beginning, or to their End and Perseverance, to the beginning of the World, or to the end thereof; ●t is most agreeable to the infinite and glorious Wisdom and Knowledge of God to have extended itself unto all and over all, the whole, the parts, universa & singula, genus & species, individua demum ipsa, & individuorum ortus, progressus, successiones, facta, dicta, cogitata, sua, aliena & even to the last ends and events of things, which will be manifested at the last judgement.  
This they mean that would have Christ and Faith in him, foreknown by this science of simple Understanding, before the Act of God Electing or Predestinating, not staying at the foreknowledge of the fall: not that they would make the Faith of the believers, or Christ himself, the causes of God's Predestination, but the Objects in God's Knowledge when he Predestinated both Christ and us. 1 Pet. 1. 20. Eph. 1. 4, 5. out of no cause, but the good pleasure of his own Will. Now after the view of the whole World, God finding this frame both possible to his Power, and Good in his Wisdom, to declare thereby his Justice and Mercy, and all other his excellent attributes of perfection, decreed to put it into being, and into execution: which was the first act of his practical Knowledge, calling up his Will to allow, and approve, and decree this goodly and glorious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mirror of his eternal 
Arist. lib. de Mundo.  Power and Godhead, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this order of all things, specially of humane kind, that great Mass out of which his Mercy and Justice, and sovereign Power, draws forth vessels to honour, and vessels to dishonour.   

CHAP. II. Of the Will of God, and the distinctions thereof.  
IT is the proper work of the Will to Predestinate, or to Decree, what of those infinite things which the understanding presented, shall be, and come into light: for unless the Will of God, with his Power, come to them, their being known makes them not to be.  
Praedestinatio est propositum, propositum est actus practicus, & ultimus voluntatis; ergo Praedestinatio magis importat voluntatem, quàm scientiam, P Ferrius p. 232. He saith, Vltimus because there is an act of the Will even in knowing, Primò enim volumus aliquid scire, quam sciamus, vel intelligamus, deinde intelligimus, & tunc quod intelleximus voluntate probamus: as it is a little above in the same Author.  
Here then is the first Act of Gods Will choosing, and refusing: choosing these things (that now are) to be, refusing all the rest which he knew notitiâ simplicis intelligentiae, of infinite variety, but he cast them into perpetual darkness, and silence; so according to the Psal. 115. 3. Quaecunque voluit fecit.  
The Will of God being in itself one, and simple, may be considered with diversity, only as conversant about things that are divers, his Will allowing them to be divers.  
1. There be some things therefore which God willeth, as to be done by himself, by his own Power: as the World to be created of nothing: his Son to be sent into the World, made of a Woman, and such like: This first Will of God never faileth, because he works it himself alone by his Almighty power. 2. There be some things which God willeth, as to be done by the Creature, either as a natural Agent, as flowers to be drawn out of the Earth by the Sun in the Spring; or as by a voluntary Agent, as righteous and good works to be done by man: yet God himself concurring and coworking with the Creature, a natural and voluntary Agent, according to its kind. This second will oftentimes faileth, by the Creatures failing, by whom God would have the work wrought; God permitting, and not hindering the fail as he could.  
3. Some things God willeth and doth himself, or with others, as leading, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, antecedent, out of himself, his own goodness and mercy; as all the good we have in Nature, or in Grace, our Creation, our Calling, our glory; God beginning, following, perfecting all our good, out of his abundant and neverfailing bounty: Some things he willeth and doth, as following, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, led, or urged thereunto, upon occasion of some evil of the Creature; as to forsake, to punish, or to destroy it: and this is the Will of his Justice, the maker of all the evil of pain, which we suffer. This Distinction Damascen took out of chrysostom on the first to the Ephesians; and Anselme calls it voluntatem Misericordiae, & voluntatem Justitiae; wherewith why some Divines should find such fault I know not, nor why it should not be called the primary and chief Will of God, (and not a Velleity, or a simple complacentia) and the second a secondary and less desirable: for these two may well stand, and remain together; as in a tempest, the will of the Merchant to save his goods abideth in him as his chief desire, though now as the case stands, he by another will casts them into the Sea; neither are they contrary one to the other, seeing they have two objects diversely qualifyed; a man as he is God's Creature, and as he is an impenitent Sinner, him God would have saved, and yet this God wills to perish.  
There be many other distinctions of the Will of God, which do not avail to the opening of the Doctrine of Predestination; and some of them avail not to the clearing of any Doctrine, but rather to the obscuring of truth, which we will omit. I will shut up this head with this sentence: There is nothing in the World that did not pass under the censure of the Will of God, of some sort or kind, or other, before it was, as it passed under the view of his knowledge. Voluntas Dei est prima & summa causa, etc. The Will of God is the prime and highest cause of all spiritual and corporal motions: for there is nothing visibly or sensibly, which is not from the invisible and intelligible Court of the King of Kings, either commanded, or permitted, according to the ineffable justice of Rewards and Punishments, of thanks and retributions, in that most ample and immense Republic of the whole Creation. Prosper Epigram: 58. Aug. de Trin. l. 3. c. 4.   

CHAP. III. Of Providence and Predestination.  
THe Decree of the Will of God determining all other things, besides those about man, is called by the general name of Providence.  
The Decree of God whereby he determined concerning Man, as a special and principal part of his Providence, is called by a peculiar name Predestination.  
Predestination is an Act of Gods Will (from all eternity) decreeing the Ends of all Men, & the means which he foreknows will bring them to those ends. The ends be, Life, or Death eternal; the means be, the government of every particular Man in this life under more or less of the goodness, or of the severity of God: The Predestinating to some Men those means, which God doth foreknow will bring them unto life, is the Electing of them to life.  
Deus praedestinatos non aliâ ratione in vitam aeternam elegit, quam complacendo sibi in mediis, ac fine ipso beatorum praevisis. Molina. q. 23. Art. 1. Desp. 2. pag. 305.  
The predestinating to some Men, but those means, which God foreknows (through their own fault) will not bring them to life, is the Reprobating of them, namely, with that Reprobation which is Negative.  
That those means bring them not to life, is not ever from the insufficiency of the means, (for by the same means in the Church of God others come to life,) but from the personal fault, and disobedience of them that use not the means, or their fault that have charge of them.  
That no better means are given them, (which Gods knowledge understood would save them if they were given) ariseth only from the just Will & Pleasure of God.  
Neither can this be disgraced, by a nickname of Postdestination, because it is after the knowledge of God's simple understanding, for that knowledge is not of things absolutely to be, but only conditionally, if God please to say, They shall be; seeing these things are not known scientia Visionis, it is Praedestination properly that gives them being.   

CHAP. IU. Of Election and Reprobation.  
BEcause in these acts God useth both his Knowledge, and his Will, therefore the holy Scriptures name the Elect sometimes from one head, sometimes from the other; sometimes those whom God foreknew, as Rom. 11. 2. Sometimes those Whom he did Praedestinate according to purpose, Rom. 8. 28. whence Election and Reprobation may be defined either of these ways:  
1. Election is the foreknowledge of those benefits of God, whereby a man will be saved, if they be given him, and the Will to give them unto him. Or thus:  
2. Election is the purpose (or Will of God) to give to one man those benefits, whereby he knoweth the man will be saved, if they be given him.  
These agree with the old definition, Praedestinatio est praescientia, & praeparatio beneficiorum dei quibus certissmè liberantur quicunque liberantur.  
1. Reprobation is the foreknowledge of those benefits of God, under which a man through his own ingratitude will perish, if no other be given unto him; and the will to give him no other. Or thus,  
2. Reprobation is the Decree of God to give to a man no other benefits, than those under which he doth foreknow the man through his own ingratitude will perish, if no other be given him.  
Here foreknowledge looks directly upon the ingratitude of the man neglecting benefits, and the Will denies to give any new, or more benefits than these, ineffectual to Salvation only by the abuse or neglect of the ingrateful.  
Thus God hath mercy, on whom he will, and whom he will he hardeneth; not always taken immediately (for I except Infants not surviving,) out of the Mass of Original sin, giving to one man the Grace of most certain repentance, and leaving another in his corruption without relief able to save him: But thus, in the dispensation of his benefits, and means of Grace outward, and inward, granting unto one those benefits which he infallibly knows will save him, and denying another those Graces which he likewise knows would save him, if they were granted. Not that he gave him no grace at all sufficient unto life, for he gave him much, which the man received in vain through his own fault, but more God pleased not to give. For to harden is not to deny all Grace sufficient to Salvation, but to deny that high, secret Grace, hidden in the Treasury of God's power, which God knows would speed, convert, and save, if it were given.  
Thus doth man first harden his own heart, disobeying the Grace which God doth offer, Ps. 95. 8. and God doth harden man's heart, in not adding or increasing a stronger grace to the former, which would overcome all the hardness and disobedience of man, if it were the pleasure of God to give it: which if it were so to all, he should permit no man to perish: rather it is his pleasure to exercise his justice upon the despisers of his sufficient Grace, and to make them Vessels of his wrath: to teach the Creature what it is to tempt the Creator, to put forth the uttermost of his wisdom and power to save the slothful and ingrateful.   

CHAP. V The Transition to the third part.  
THus have I spoken sparingly and with reverence of these high things conceived by us as eternal, and before all time: Next I am to declare the things done in time, opening & revealing of those Eternal Counsels: which two parts I think good to unite as it were, by a strong joint set between them, taken and transcribed out of that judicious Divine, M. Richard Hooker, lib. 5. par. 56.  
Wherein let the Ingenuous Reader tell me, whether I do not show him fair prints of my fifth Opinion.  
That which moveth God to work is Goodness, 
R. H.  and that which ordereth his work is Wisdom, and that which perfecteth his work is Power. All things which God in their times & seasons hath brought forth, were Eternally and before all times in God, as a work unbegun is in the Artificer, which afterward bringeth it unto effect. Therefore whatsoever we do behold now in this present world, it was enwrapped within the bowels of divine Mercy, written in the book of Eternal wisdom, and held in the hands of omnipotent Power, the first foundation of the world being yet unlaid, so that all things which God hath made are in that respect the offspring of God, they are in 
Act. 17. 28, 29.  him as effects in their highest cause; he likewise actually is in them, the assistance and influence of his Deity, is their life. Let hereunto saving grace be added, and it bringeth forth a special off spring amongst men, containing them, to whom God himself hath given the gracious and amiable name of Sons: We are by Nature the Sons of Adam; when God created Adam, he created us, and as many as are descended from Adam have in themselves the root out of which they spring: The Sons of God we neither are all, nor any one of us otherwise than only by Grace and favour. The Sons of God have Gods own natural Son as a second Adam from heaven, whose care & Progeny they are by Spiritual and heavenly birth; God therefore loving eternally his Son, he must needs eternally in him, have loved and preferred before all others, them which are spiritually since descended and sprung 
Eph. 1. 3.  out of him: These were in God as in their Saviour, and not as in their Creator only: It was the purpose of his saving goodness, his saving wisdom, and his saving power, which inclineth itself towards them. They which thus were in God eternally by their intended admission to life, have by vocation or adoption God actually now in them, as the Artificer is in the work, which his hand doth presently frame.— We are therefore in God through Christ eternally, according to that intent and purpose whereby we were chosen to be made his in this present world, before the world itself was made; we are in God through the knowledge which is had of us, and the love which is borne towards us from everlasting: But in God we are actually no longer than only from the time of our natural adoption into the body of his true Church, into the fellowship of his children: For his Church he knoweth and loveth, so that they which are in the Church are thereby known to be in him: our being in Christ by eternal foreknowledge saveth us not without our actual and real adoption into the fellowship of his Saints in this present world, for in him we actually are, by our actual incorporation into that society which hath him for their head, etc.  
By the change of the letter are marked out the things which I would wish the Reader to mark with his attentive mind.    

THE THIRD PART.  

CHAP. I. Of the Creation.  
THe Creation of the World was the first act of God's Power, beginning to execute in time his Counsel, and Decree, which was from everlasting.  
The World is that whole frame of God's building, set up, perfected and furnished according to the plot or model in the mind and purpose of God, who hath built all things, Heb. 3. 4.  
In it God made manifest the invisible things of his Wisdom and Goodness to his own glory, Rom. 1. 20.  
Therein he hath made Creatures of sundry Natures, Motions, and Perfections, to sundry ends.  
Above others he created Man in more excellent perfections, to a more excellent end.  
For he created Man an Image of God, as fare as was meet for a Creature to partake of the Divine Nature, that was, to be Good, but Mutable.  
This Image or likeness to God was to be seen in three things; the first and second as Man's perfections; the third as his End.  

1. In Understanding and Will.  
2. In Holiness and Righteousness.  
3. In Immortality & Blessedness.   
These three were subalternate one to the other: Understanding and Will to Righteousness; Righteousness to Blessedness: Blessedness to be the reward of Righteousness, and Righteousness to be the work of Willingness: for virtue is not necessitatis, sed voluntatis.   

CPAP. II. Of God's Government of Man, under the Covenant of Works.  
THe second Act of Execution in time of God's eternal Counsel, was the Government of Man, created: so as he might use his perfections, and attain his end.  
In this government, God as the supreme Lord was to command, and Man as his Creature and Vassal was to obey: yet God being a free and gracious Lord, and Man not a brute, but a reasonable and free servant, it pleased his Lord to descend, and come into a Covenant with him, as is used between party and party.  
The sum of this Covenant was, Do this and thou shalt live; called therefore the Covenant of Works.  
The Law Natural or Moral, written in the heart of Man, comprehended all Works to be done by him.  
The Law positive; namely, that one of abstaining from the fruit of the Tree in the midst of the Garden of Eden, was a trial and experiment of his Obedience; and the exercise of the duties of the Law Moral, in a particular.  
To Man appertained the observing of these Laws.  
To God appertained the performance of the Promise of life to Man observing them, as being faithful in the Covenant.   

CHAP. III. Of the fall of Man.  
ADam Dei manu, nec non deliciis Paradisi, & legislatione prima factus est dignus, sed ne quid blasphemum contra primaevum proferam parentem, reverentiâ dictum sit, Mandatum non servavit, quoth Nazianz. orat. 8. Adam being tempted by Satan did transgress that one easy Commandment, and so became guilty of all, and losing his righteousness, he forefeited his happiness, by Sin, the breach of God's Commandment and Covenant.  
This Sin of Man was voluntary, not necessary, though he sinned being tempted by another, for he had strength enough given him of God, and more was ready to have been supplied unto him, if he had craved it, whereby he might have vanquished the Tempter, and have stood firm in his obedience, but he willingly consented, and yielded to the deceiver.  
Neither was this fall caused by God (though foreknown) but only permitted, when God, if he would, could have hindered it.  

And God permitted it,  
1. Because he would not impeach the freedom of will that he had given unto Man, Continuit in ipso & praescientiam, & praepotentiam suam, per quas intercessisse potuisset, quo minus homo malè libertate sua frui aggressus, in periculum laberetur: si enim interc●ssisset, rescidisset arbitrii libertatem quam ratione & bonitate permiserat. Tert. in Marcian. 2. (where note, that is called libertas Arbitrii, which is ad malum, and was in Adam before he sinned.)  
2. Because he saw it would offer him a fair occasion to manifest his Wisdom and Goodness, yet more graciously than he had done in the Creation: which he had forethought on, and foreknew how to restore man fallen, before he decreed to permit the fall, namely, by the most admirable and glorious works of the Incarnation, Sufferings, Resurrection, and ascension of the Son of God, intending by the obedience of one Man to make many righteous, as by the disobedience of one many were made sinners.  
3. Because God knew it would off●r unto man a just occasion (if he were dealt withal again in the second Covenant) both to be more thankful, and more wary, and careful, and so many more possible to be saved by a second Covenant made with man fallen, then would have been by the first, if Adam had stood, and the Covenant of works had been held on with all his posterity: for natural perfections easily beget Pride, and Confidence in ourselves, which is the first degree of aversion from God, and the beginning of ruin: but wants and weaknesses do humble us, and make us fly to God, and cleave more close unto him.  
That the fall of man was known before the Decree of Creation, the Creation itself doth show, where there are infinite things prepared for man's use only as fallen, as all medicinal Herbs prepared for Physic; Physic presumeth sickness, and sickness presumeth sin.    

CHAP. IU. Of the Effects of the Fall.  
THe Effects of the Fall of Man are twofold: Within him, Without him.  
Within him, that which is called original Sin, comprehending both the loss of his original righteousness, and of his supernatural perfections, and also the decay of his very natural faculties: whence floweth a continual lusting after that which is evil, and a repugnance to that which is good; A man's heart being a root and a fountain of bitter water, and sour fruit, which before was right sweet and good.  
The effects of the fall without man, are comprised under the curse of the ground, the subject of man's labour, comprehending all the miseries of this life, and under the sentence of death comprehending both deaths Temporal Eternal. and all the miseries of both.  
The Effects of the fall of Adam took place not only in himself, but in all his posterity: because God held him not as one person, but as the whole nature of mankind, until such time as he was come into that state, in which God thought it best to govern the race of mankind to the end of the World (whereto he foreknew that he would soon come) namely, the state of sin and misery, needing grace and mercy.  
No doubt God in justice might have here rejected, and condemned for ever, not only the greater part, but the whole of mankind for this Apostasy from him, as he did the Angels that fell; But the Scripture testifieth greater grace, Rom. 5. 12. 16. & deinceps: Jeremy 3. 1. Tu autem fornicata es cum amatoribus multis, & tamen revertere ad me, dicit Dominus, & ego suscipiante: verba Domini sunt. Non est fas suspendere fidem, saith Bern. 84. in Cantic. applying that to every sinful soul, which Jeremy applies to Israel: and I may well to all mankind in Adam, after whom God called Adam ubi es?  
And to the same purpose hear what the confession of the Church of England saith in the tenth Article, The condition of man after the fall of Adam, is such, that he cannot turn and prepare himself by his own natural strength and good worth to Faith and calling upon God: wherefore we have no power to do good works pleasant and acceptable to God, without the Grace of God by Christ preventing us, that he may have a good will, and working with us when we have that good will.   

CHAP. V Of God's Government of Man under the Covenant of Grace.  
THe third act of Execution of God's Eternal Counsel was the Restauration of man fallen: For the most Wise and Mighty God having created the World for Man, and Man for happiness in the fruition of himself, would not suffer either the whole destruction of his Creature, or the frustrating of his end; though he pleased to permit the depraving of his Creature, and to forsake one ill succeeding way, to take a better for the attainment of this end. Irenaeus lib. 3. c. 33. Omnis dispositio salutis quae circa hominem fuit, etc. The whole ordering of Salvation touching Man was wrought according to the good Pleasure of the Father, so as God should not be overcome, nor his skill impaired: for if that man, who was made of God to live, here losing life, being wounded by the Serpent which had depraved him, should not again return to life, but be wholly swallowed up of death, God had been overcome, and the Serpent's craft had conquered the Will of God.  
Hence God that foreknew before all time the fall of Man, he Decreed in mercy to spare and preserve some degrees of his Image in Man, (and so did;) and to suspend the Execution of some effects of his fall (else he had died presently, or lived a mad or brutish creature) that he might be a subject possible to be repaired, and capable of healing: God in wisdom and goodness chose rather so to do than to destroy him, and wholly make him anew.  
Moreover out of the same Wisdom and Goodness, he had Decreed to supply another way that which was lost, and so bring Man back from the gates of Hell, and to set him in a new and fair way to Heaven.  
This his thought (magnum cogitatum Patris, as Tertul▪ calls it) from everlasting, was now in due time, the time of Man's misery, revealed, namely soon after the fall; For this Gospel in effect was preached unto him, That God would send his own Son made of a woman, that should dissolve the works of the Devil, and by 
See the Homily of the Nativity.  death overcoming him that had the power of death, should deliver man from bondage, and restore unto him righteousness and life, Gen. 3. 15. Gal. 3. 16. Heb. 2. 14.  
Now what by the remains of God's Image left in man, what by the supply that God would make by his gracious help; miserable man fallen was reputed by God a fit person once again to be a party in a Covenant; A Covenant of new Conditions suiting to the state of a sinner, but tending to the same Ends, righteousness and life.  
This new Covenant is called the Covenant of Grace; 1. because it was freely made with man a sinner, utterly unworthy to have any more communion with God. Secondly, Because in it the righteousness and salvation of man is wrought in him rather by God than by himself, being more in receiving than in giving, in beleeing than in doing: Yet hath it the nature of a true Covenant, both parties having something for either to perform; God, to send his Son and his spirit to relieve the miseries and wants of man, and to forgive sins, to impute righteousness, and to give life to such as obey his Son and his Spirit: This part of God in the Covenant the Prophet Jeremiah speaketh of, cap. 31. ver. 33. and 'tis repeated Heb. 8. 8. Man, to humble himself for his sins to God his Creator, to believe in Christ his Redeemer, and to yield himself to be led by the holy spirit his Sanctifier; This part of Man in the Covenant the whole Gospel speaketh of, requiring Repentance, and faith, and new obedience, Act. 20. 21.  
Here are 2. things affirmed which may seem to require proof,  
1. That the Covenant of grace was made with all mankind:  
2. That God supplieth by his spirit whatsoever is needful to the keeping of this Covenant, on the behalf of Man, who is confessed impotent in himself through his former fall.  
These 2. shall by God's assistance be sufficiently proved hereafter, under the heads of Calling, Commission, Grace & .  
Now let these suffice as prescriptions for the Truth,  
1. That we find here, in the day of the first publishing of the Covenant, all mankind in Adam and Eve, receiving the promise of the Gospel, at the same time that they received their penances, which we see to be universal to all their Seed; it is therefore probable that promises should be taken as universal, since the wise do say, Ampliandi favores.  
2. That we find left after the fall, Remains of some part of the Image of God, as life, understanding of good and evil, liberty of Will in natural and civil things, conscience accusing or excusing, etc. which though they were given at first by Creation, and so belong to nature; yet the staying of them to remain in man after his fall was of Grace, both to make him capable to contract and covenant withal, and also to be some beginnings and principles in order to his Restauration: but since these alone are not sufficient to make him able to rise again, or to recover righteousness, or keep the new Covenant of the Gospel, of himself and these remains; it is decent to think of God, who doth nothing imperfectly, and who in Covenanting is no hard Master, That he would supply by his spirit, whatsoever was needful more to the keeping of that new Covenant, whereupon depends the Eternal woe, or the Eternal happiness of the party covenanted with, seeing it would be found a true Maxim, Quod nemo teneatur ad impossibile.   

CHAP. VI Of the dispensation of the Covenant of Grace by calling.  
THe Covenant of Grace being once made with mankind, (in the root of all men Adam and Eve,) it pleased the same goodness of God that made it, to preserve it, continue it, and keep it a foot, and so will do to the end of the world: by proclaiming it from time to time, by renewing it often, calling men to the knowledge and participation thereof, else it would long since have been forsaken, forgotten, extinct and utterly lost.  
This is that Act of God which is termed Vocatio Divina, the heavenly Calling, Heb. 3. 1. wherein his divine power giveth us all things that pertain to life and godliness, 2 Pet. 1. 3. that is, wherein he doth execute his Predestinated order of means and benefits, by the right use whereof men are brought to the high End, Happiness: Or by the neglect and abuse whereof they fail and come short of it, and fall into endless misery.  
Hence Saint Paul speaking of the Saints, Rom. 8. 30. as he had joined those two together, Quos praescivit, & Praedestinavit; so he joineth these two together, quos praedestinavit, Hos & vocavit, by calling putting that into Act, which he had seen and allowed in Predestinating, as a successful course bringing them to glory. And Saint Judas v. 4. speaking of ungodly men, saith, They were of old written to condemnation, being such as turned the grace of God into Wantonness, and deny God the only Lord, and our Lord Jesus Christ; whence the Author to the Hebrews gives a good caveat, Let us therefore fear lest a promise being left us, of entering into his rest, any of us should seem to come short of it. Heb. 4. 1.  
This point having more connexion with the Doctrine of Predestination, hath more controversy, and therefore I must of necessity be in it more large, craving the patience of some contrary minded, who in their writings use a certain censorious, and magisterial Severity, which I rather pray God to forgive, than I purpose to return upon them.  

Calling defined, Distributed.  
Calling is the Revelation and Proclamation of the Gospel, the Covenant of Grace, (Rom. 16. 25.) commanding repentance towards God, and faith towards the Lord Jesus Christ, (Act. 20. 21.) and promising forgiveness of sins and life everlasting to all that obey. Act. 2. 38. 39  
Calling consisteth of two essential parts, or two divine acts, requisite to make up one whole perfect work of calling, The outward preaching of the word, sent by God, (whereto belong the Sacraments, outward blessings, and corrections) The inward operation of the holy spirit accompanying the outward means.  
Calling hath been dispensed by the wisdom and good pleasure of God diversely, according to the diversity of times.  
1. Before Christ's coming under the old Testament.  
2. Since Christ's coming under the new Testament.  
This diversity hath been seen,  
In the manner of the outward Means.  
In the measure of the inward operations of the Spirit.  
In the effects suitable to both.  
Under the old Testament The bounds more narrow, than under the new Testament  The word more obscure,   The Sacraments more mysterious,   The Spirit more sparing,   The Obedience more slender   
From Adam to the Confusion of tongues, while the whole Earth was of one lanuage, it doth not appear but the Calling was Universal, all men being within the hearing of the Preachers of Righteousness: After the division of Tongues, men forsaking the religious Fathers, God permitted them to walk in their own ways, and renewed his Calling and Covenant with Abraham and his seed, Psal. 147. 19 and so narrowed the bounds of his Church, that is, of the Called.   

Of the Gentiles before Christ.  
Far be it from me the lover of truth to maintain, that the Gentiles without Christ were under grace, or had any power to recover out of the Kingdom of Satan. They were under wrath rather, and not under mercy, without God in the World, strangers from the Covenant of Promise, Eph. 2. 12. for as the Church excommunicateth unworthy persons, so God excommunicates unworthy Nations. And howsoever the Covenant of Grace were made at first with all men, and calling was Universal to all the World; yet in the dispensation of Calling for after times, it may be just with God to exclude whole Nations out of Communion in his Covenant, them and theirs for many generations; either for to punish their ingratitude and contempt of his Word; or to humble the heart of man, to teach Ages to come to cleave unto God, by the vanity of Ages passed left unto themselves; or for other causes known to God, who judges them that are without, the mystery of whose unsearchable judgements we are to admire with the Apostle Paul, Rom. 11. 25. & 33. That one while the Gentiles should be shut out, and the Jews admitted; and another while the Gentiles admitted and the Jews excluded from the Mercy of God's gracious Calling: of which St. Paul, Rom. 9 10. 11.  
Now in the division and dispersion of Nations, why God did leave the rest, and called out Abraham and his seed to make Covenant with, no reason can be given of merit, or demerit, more in one than in the other, but it must be ascribed to the Freegrace and pleasure of God alone, as it is by Moses, Deut. 7. 8. & 10. 15. by Josua cap. 24. 2, 3. by Nehem. cap. 9 7. by S. Paul, Rom. 9 11. Not of works but of him that Calleth.  
Let them therefore fall for me, that defend any other Universal Grace, than within the Church, where the Word of grace is preace; where I maintain, that God calls not some secret ones only, but all that can hear, although but some obey, and some disobey the gracious Calling of God. Thus the seventh, and ninth Assertions of Lambeth are true, speaking of all men even extra Ecclesiam, but if they speak of men within the Church, where the word of grace soundeth; I doubt.   

Of Calling under the new Testament.  
Calling, under the new Testament, hath for the outward part, the Word and Sacraments more clearly revealing and exhibiting Christ and his benefits; for the inward part, a more abundant measure of the power of the holy Ghost, extendeth further to multitudes of Nations, hath greater fruit and success in men's conversion, than under the old Testament, Acts 17. 30. 31.  
This Calling, because it is of those Nations which were before excluded when the Jews were admitted, the Jews being now excluded is not unfitly termed vocatio Gentium, until it please God to call the Jews also.  
Here the same depth of God's Judgement is to be admired in the dispensation of Calling, that was under the old Testament. 1. That God should now withhold from the Jews that inward illuminating Spirit and softening Grace, which he grants to the Gentiles called: 2. That even yet he should withhold from many Nations the very word and outward calling, as the new-discovered Indians do show, being found as fare from the knowledge of Christ, as ever the Heathen were, before the Apostles preached to them.  
But we being under this grace of Gods Calling, it behoveth us to look that it be not in vain unto us.    

CHAP. VII. Of the Concurrence of the Word and Spirit in Calling.  
SOme great Divines do distinguish Calling into two kinds; one outward of the Word only; another inward of the Spirit joined with the Word: That, they say, is Ineffectual; This, Effectual: That, common to the Reprobate; This special and peculiar to the Elect: That, never obeyed with truth of heart; This, never disobeyed.  

This Doctrine is to be examined.  
I distinguish not two Callings, but compound one Calling of the Word and Spirit, as it were of a Body and a Soul, supposing it to have in itself power to bring forth Effect in all that are under it; and if it do not so, the cause not to arise from the Calling, but from the Called that obey not.  
1. For declaration of this Point, it must not be thought, that the Spirit goeth with the Word, to make the hearer perform that which he can do by natural strength (for the Spirit is given to help where nature faileth) as to keep waking, and to be attentive; for that which Men can bring of their own strength, God expecteth to find and to meet. One case then where to many the Spirit is not present to the Word, is, when they are not present to the very Word, through their sottish carelessness.  
2. Again, it must not be thought that the concurrence of the Word and Spirit is as it were natural, necessary and inseparable, but voluntary and arbitrary, in the Will and good Pleasure of God; and as grace is annexed to the Sacraments, so is it to the Word, only by Divine Institution and Ordination. Hence the Church prayeth before Sermons, for the illumination and power of the Spirit to come with the Word; God expecting to have this asked of him by them that can pray, both for themselves and others: Another case then where the Spirit is not coworking with the word many times, is, when it was not duly and diligently asked.  
3. There are men that are past grace, to whom the Spirit is not present with the Word, such as for their former neglect and contempt of the time of their visitation, when God did call them, are now given up to blindness and hardness; and have the light of the Spirit, and the dew of grace held back from that Word which is Preached in their hearing by accident, not for their sakes (though we know them not in particular, and so admit all.)  
4. It must not be thought, that the Spirit goes with the Word, to work any grace in any person whatsoever, but according to the order of Divine Providence, which dispenseth his grace wisely: which is thus to be declared.  
We are to distinguish the Word that calleth; the Persons that are called; and operations of the Spirit by the Word in those persons.   

The Word is either the Law, or the Gospel.  
1. The Law hath two parts, (as the Preacher of the Covenant of Grace useth the Law,) 1 The Precepts: 2. The Curse to the transgressors of the Precepts: So the Law hath a double use, to accuse, and convince, with the Precepts; to wound, and to kill, with the Curse: and to these the Law is effectual and of force after the fall of Man.  
2. The Persons called by the Minister of God using the Law, are all natural, unregenerate, sinful men; or the regenerate, relapsed and fallen into grievous Sin: who are of two sorts; either ignorant of their evil Estate, to whom the Precepts of the Law are to be Preached, to bring them to the knowledge of Sinne. Rom. 3. 20. Or they are such as know sin, bu● are secure, benumbed, senseless of the●● miserable estate; to these the Curse is to be denounced, until they begin to fear, to be cast down, and perplexed, Act. 24. 25.  
3. The Operations of the spirit upon these Men by the Ministry of the Law, are two; First, to open their eyes to see their sins: Second, to prick their hearts with fear of the Curse, Acts 2. 37. Rom. 8. 15.  
For these effects ordinarily the Spirit goeth with the Word of the Law, calling Men out of the pit of sin: and they are more easily admitted and wrought into the heart upon those remains of light in the mind discerning good and evil, and of Conscience accusing, itself consenting to the Law, Rom. 2. 15.  
But that these works of the Spirit by the Law, are wrought in many Reprobates, our adversaries deny not, that grant some initial parts of grace to be begotten even in castaways: The Ministry of John Baptist figured this, of which S. Ambrose in 1. Lucae, Hoc mysterium in hac vita nostra, hodieque celebratur, praecurrit enim animae nostrae quaedam virtus Johannis, cum credere paramur in Christum, ut paret ad fidem animae nostrae vias.  
Thus much of the word of the Law, with its persons and operations.  
1. The Gospel hath two parts, A Commandment. A Promise.  
The Commandment. To repent of Sin, showed by the Law's Precepts. To believe in Christ, to give life to him, whom the curse of the Law hath killed.  
The Promise is of forgiveness of sins, and life everlasting to him that repenteth & believeth in the Lord Jesus Christ, Act. 2. 38, 39  
2. The Persons called by God in the word of the Gospel, are all manner of sinners, but convict, terrified, wounded, full of compunction and selfe-condemning, wrought in them by the Spirit in the preaching of the Law, Mat. 11. 28.  
3. The Operations of the Spirit upon these Men by the Ministry of the Gospel, are,  
1. To open their eyes to see the marvellous light of God's Mercy to Sinners, of the infinite love of Christ in dying for sinners, and the inestimable Merits of his Death; of the powerful graces, gifts, and aides of the holy Ghost, to help and relieve the impotency and misery of sinners, to the end, that by this light this Opinion may be begotten in them, that it is possible for them to be recovered.  
2. To pour into their hearts hope, or to stay them from desperate sinning, or sorrowing.  
3. To inspire the grace of Prayer, at least to wish or desire, Oh that they might be so happy as to escape the wrath to come, and recover the favour and love of God  
4. To give them repentance: that is, to sorrow for sin passed with a godly sorrow, and to purpose to break off sin, & to cease from any further offending God, or endangering the Soul.  
5. To work in them Faith; that is, To run to Christ, and to cast themselves into the Arms of his goodness and power to be saved by him.  
These Graces in this Order the holy Ghost is present and ready to work by the Gospel upon a sinner convict, humbled and prepared by the Law. And look what proportion of power the Spirit had in the Law, upon an unregenerate Man to humble him; the same hath it in the Gospel, upon the humbled, to work in him Hope; him Hoping, to win to Wish and Pray; to him Praying, Wishing, Willing, to give Repentance; unto him Repenting, to instill Faith, and so to justify him; being justified by Faith, again by the Law and the Gospel together, to mortify corruptions, to quicken in him a new life, and to strengthen him to new obedience.  
Now think not that the Spirit is present in the preaching of the Law to an unregenerate Man, to give him strength to new obedience, because it is present to convince, and condemn his wickedness; or because it is so present to a justified Man to give him strength to new obedience; Think not that the Spirit is present in the preaching of the Gospel to a Man yet not penitent, nor believing, to work in him Peace, Joy, Love, because it is present to work these in the Believer: Degrees here are not given per saltum. The sum is, The Spirit of God is annexed to his Word for such gifts and operations as to which the hearer is a fit disposed subject: There is an order in the Divine working, wherein there are things antecedent, preparatives to things subsequent, which antecedents if they found no place, and were not admitted, the subsequent are suspended: Hence is there so frequent and just separations of the Spirit from the Word by the great Pastor of Souls, who walketh in the midst of the Churches, and searcheth the hearts and reins.  
Hear what saith our Homily of declining from God; When God withdraws from us his Word, the right Doctrine of Christ, his gracious assistance and aid, which is ever joined to his Word, and leaveth us to our own wit, our own will, and strength, he declareth then that he beginneth to forsake us.  
And again hear; The words of the holy Scripture be called words of eternal life, for they be God's Instrument ordained for the same purpose; they have power to convert through Gods Promise, and they be effectual through God's assistance; So our Church in the first exhortation to the reading of the Scriptures, and the first Book of Homilies.  
Thus much for Declaration of this point: For Confirmation of it I allege all the Elogia of the Word of God, as Psal. 19 The Law of the Lord is perfect, converting the Soul, etc. Heb. 4. 12. The Word of God is quick and powerful, etc. Joh. 17. 17. Sanctify them by this Truth; Thy word is truth, Joh. 20. 21. When Christ ordained his Apostles he breathed on them and said, Receive the holy Ghost; to testify that the power of the holy Ghost should go with them: Hence is the Gospel called the Ministration of the Spirit, 2 Cor. 3. 8. and the Ministers of the new Testament, Ministers of the Spirit, not of the Letter, vers. 6. because the Gospel dat quod jubet, whereas the law jubet, sed non juvat; but without the Spirit the Word of the Gospel itself is but a dead letter, whence it is said Joh. 1. 17. That the Law was given by Moses; (but we had no hearts to receive it;) The Gospel, Grace and Truth was not only given, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But why should I multiply places? The learned Divines in suffr●gio Collegiali de 20. Articulo, Thesi 5a. do allege some of these, and other more places to prove, aliquam mensuram gratiae ordinarie in Ministerio Evangelii administrari, quae sufficiat ad convincendos omnes impenitents & incredulos contemptus, vel saltem neglectus ob non impletam conditionem: though by their favour, the places prove a great deal more than Eam mensuram gratiae supernaturalis administrari, quae sufficiat ad convincendos, etc. namely, quae sufficiat ad convertendos. The sentence of Prosper which they allege speaks more home: Non omnes vocari ad gratiam, quibus omnibus Evangelium praedicatur, non rectè dicitur, etiamsi sint, qui Evangelio non obed●ant. But that Calling is the same to them that obey not, as to them that obey, I shall urge only these two places more, Mat. 22. 14. Many are called, but few chosen. Here Many are distributed into two sorts, some that are called and not chosen; some that are called and also chosen; for these few chosen, are a part of the many called; so that the whole many are put under one and the same Calling; which Calling is not by the outward Word alone, for from that Calling arise none chosen: therefore the Calling was by the Word and Spirit common to both; and the few choose excelled not in Calling, but in some thing else, viz. in obeying the Calling, to come when others refused, or in coming worthily in a wedding garment, according to the Parable.  
Mat. 12. 41. The Men of Nineveh shall rise up in judgement with this Generation, and shall condemn it, etc. If Ionas preached to the Ninevites without the Spirit, how did they repent? If Jesus Preached without the same Spirit, how is he greater than Ionas, nay how is he equal, in the power of Preaching? If they that disobey, be not equally called with them that obey, how can these rise up in judgement against them? when their answer is ready, we had not the same Calling with you, ours differed toto genere, you were partakers of an Heavenly calling, we but of an Earthly; you were called by the Voice of God speaking to your hearts, we but by the bare voice of Men speaking to the ear: If God had moved and excited us as much as he did you, we would have done as well as you: For, vocatio refertur ad auxilium Dei interius moventis & excitantis mentem ad deserendum peccatum. Thomas 12 ae. 113. 1. ad 3m. The example of the Jews at this day confirmeth this, for they are said to be yet uncalled, not because they live without the sound of the Gospel (as the Indians have done) for they may hear our Sermons, and read our Scriptures, living in Rome, Italy, and Spain, but because the veil is not taken from their hearts, because the Spirit of illumination and softening is as yet withheld from them which is granted graciously to us Gentiles.  
To conclude; That Distinction of Calling propounded in the beginning of this Chapter into Outward Inward Effectual Ineffectual, seemeth to be vain.  
1. Because it giveth unworthily the name of Calling to the bare outward Preaching of the Word, which may be a Commanding, but not a Calling; a Commanding as of the Law, not a Calling as of the Gospel: (for God may still require to be obeyed in whatsoever new thing he shall command, because it is our duty natural, whether we be now able to do it or no▪ being, we were able.) But seeing the word of the new Covenant comes to call Men to Repentance and Faith, for their recovery after notice taken of their impotency to rise again of themselves, it seems an insulting mock, and not a Call, to say to sinners, Turn, repent, believe and live; unless there be some grace prepared for them, whereby they may be able to repent and believe.  
2. Because it attributeth the Effect of obeying the Calling to the kind of Calling itself, and only to one cause, the operation of the Spirit: as if many causes did not concur to produce an Effect, and if any one fail the Effect faileth: As if obedience to the Calling of God were not an Act of the will of Man, (under the aid of the Spirit of God;) as if the aid of the Spirit were never refused, nor the Grace of God never received in vain: For though God be almighty and able to draw all second Causes unto his part and side, yet he doth not use to disturb or cross the Nature of Causes, nor the order of things which himself hath established.  
3. Because it maketh God's Covenant to differ from all Covenants in humane affairs, even in that which is essential to a Covenant, (yet this term and title is borrowed from men, the better to conceive of the Grace of God, & the duty of man.) In our Covenants each party hath something to perform, and no one party doth all in a Covenant: but by this distinction God is supposed both to provide infallibly to have the conditions fulfilled, and also to fulfil his own promises, whereas all that he undertaketh for us, is to make the conditions possible, and not to be wanting in his help, so far as is needful for us; Esay 59 ult. And check me not that I am afraid to give too much to God, lest I check you again that you look to be so much favoured, as to be tied to nothing.  
Truth flattereth neither God nor Man. Non est bonae & solidae fidei, etc. 'tis not the part of a good and sound faith, so to refer all things to Gods will, and so to flatter every one by saying, Nothing can come to pass without God's permission; that so we may imagine, ourselves are to do nothing, Tert. de Exhort. Castitatis; (not far from the beginning.)    

CHAP. VIII. Of Conversion.  
THe Conversion of a sinner is the End which God seeketh in sending his Word, and in Calling men, Act. 3. 26. The Effect of Calling when it speedeth.  
It may shortly be defined, The Obedience of him that is called, for it his part, Vocantem audire & obedire.  
In Conversion there be two Terms A quo Ad quem. From the power of Satan unto God, Act. 26. 18.  
It is in all parts of Man; In his Understanding, he is turned from darkness to light; In his Will, from Idols (of all sorts) to serve the living God, 1 Thes. 1. 9 In his whole life, from unrighteousness to Holiness, Rom, 6.  
The Conversion of a sinner is also to be considered as Prima, or Posterior.  
The first is, when a man of a natural man is made a regenerate man, and a member of God's Church, as the Gentiles called by the Apostles, Act. 15. 3. Such were we all that are converted unto God, having been first averted, foolish, disobedient, deceived, serving divers lusts, Tit. 3. 3.  
The latter Conversion is, when a regenerate man having committed iniquity, and fallen into sin, returneth unto God by repentance of that sin: Thus Peter that was foretold of denying Christ, and that yet his faith should not finally fail, was willed, that he being converted should strengthen his Brethren, Luk. 22. 32. See Bilson of supremacy pag. 278. 279. in 4.  
Next the Causes of our Conversion are to be considered; without question God's holy spirit working upon the heart of a sinner, is the prime, principal, efficient, powerful Cause of his Conversion; Turn us and we shall be turned, Lam. 5. 21. in the beginning, in the middle, and in the end of it.  
The word preached is the ordinary, Instrumental Cause, Psal. 19 7. Adjuvant Causes, are the Cross that chasteneth, Jer. 31. 18. Blessings that draw and allure the prayers of others; the holy example of others already converted, etc.  
But it is in question, what part the Sinner himself, who is the subject to be converted, beareth in his own Conversion, being a living and reasonable Subject: Whether he be active or passive in it; when and how far; whether he can further it, or hinder it; or whether it be possible for two supposed equally called, one to be converted and not the other? If so, then whence this difference shall arise, whether from God, or from Man?  
The determination of these questions cannot be clear, nor the manner of our conversion opened, until we have declared what is to be holden according to the Scriptures, touching Gods free Grace, and Man's freewill, which we will endeavour to bring into more manifest light, after so vehement Conflicts of the learned in all Ages, which have raised clouds of obscurity to the loss of Truth amongst the strivers for it.   

CHAP. IX. Of Grace.  
OF Grace and Freewill I will speak by God's grace, first severally, then jointly: that so we may return to the point of our Conversion, to behold what be the parts of God therein, and what of Man.  
Of Grace I shall endeavour to declare the Thing, the Distinctions, the Necessity, the Amplitude, the Power and force thereof.  
By Grace may be understood all that proceedeth from God out of free favour to an unworthy sinner, tending to his Salvation: yet here by Grace I will not understand the remains of Nature, as some light of Reason, some sense of Conscience, and the like; though it was of Grace that these were spared and left to remain in Man fallen.  
Neither will I by Grace understand the Law, describing the righteousness of works, though the preacher of Grace doth use the Law to show a sinner his Estate, and to prepare him to Christ.  
Nor will I understand the bare outward word of the Gospel, though it be called Verbum gratiae, Act. 20. 32. if not rather it be so called, because the internal Grace of God goeth with it.  
But by Grace I understand the internal Illuminations, Teachings, Motions, Tractions, Inspirations, Operations, Gifts of the holy Ghost, merited by Christ to be given to the sinful Sons of Adam, in their fit time and order, to the end to raise them fallen, and to save them lost; whence I shall call it with Saint August. Gratiam Christi; There is in man no merit of Grace, for then grace were no grace, there is only an occasion, namely, the woeful misery of Man, which yet was in God's pleasure to take as an occasion, or to refuse it.  
Even the good use of former Graces is no merit or cause of the giving of following Graces; but the second are as freely given as the first; for God's good pleasure alone is the Author and Cause of that order and succession that is in graces, in which he hath appointed to do one thing in order after another, and not one thing for the sake of another.  
If any thing be named Grace, and tend not to man's recovery and Salvation, or be not in some degree fit, sufficient, potent, and available to further this work, it is not to be esteemed worthy of the Noble and blessed name, Grace.  

The Distinctions of Grace.  
The same Grace and power of God's Spirit which in essence is no way divers, yet hath divers denominations, according to the diversities of relations, and effects; as the same Sun first warmeth the Earth, and then makes it fruitful, and beautifies it with flowers. Quae enim in verbo pro ejus singulari divinae naturae simplicitate unum sunt, unum tamen effectum in animâ non habent, sed ad ejus varias & diversas necessitates, veluti diversa sese participanda accommodant, Bern. in Cant. Ser. 85.  
The most ancient and useful distinction of Grace, is that which we have in the tenth Article of our Church, and in divers Collects of the book of Common-prayer,  
Into preventing following working coworking exciting helping.  
Again, Grace is in Scripture set forth, as standing without, calling, knocking, Prov. 1. 20. Rev. 3. 20. Entered in, inhabiting, as in a Temple & house, 1 Cor. 3. 16.  
Again, God doth work in us these three things, after these manners, Bonum Cogitare, sine nobis. Velle, nobiscum. Perficere, per nos. Bern. de gratia, & libero Arbitrio. Cornelius' Muss. 4. Ciner.  
The Distinction of Grace into Sufficient and Effectual is a frivolous distinction, one member having too little, the other too much to be found in rerum natura: for how can that be a Grace, or sufficient, that never, as such, produceth any Effect, but must have something more put to it in the entity of Grace to bring forth an Effect, and then it loseth the name of Sufficient, and winneth the title of Effectual? 2. What effect flows (except it be in miracles) from one sole cause which is certain and infallible, and despising all other causes, claims to itself the title of Effectual. All Grace is in itself sufficient, and efficient, no less, no more; (See Paulum Bennium de efficaci Dei auxilio, purposely written to explode this distinction.) If there be a defect in the Effect, it proceedeth from a defect in some other cause, or the Subject, or some other thing, than from the defect of Grace. Yet I will not stick to acknowledge Grace Effectual to be well so called from the Event, and as proceeding from God's special mercy guided by his foreknowledge, if that will satisfy their desires which affect this distinction.  
Prevent us O Lord, in all our do, with thy most gracious favour, and further us with thy continual help, that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life, etc.  
Almighty God, we humbly beseech thee, that as by thy special grace preventing us, thou dost put in our minds good desires, so by thy continual help we may bring the same to good effect, through Jesus Christ our Lord. Collect on Easter day.   

The Necessity of Grace.  
In the defence hereof Saint August. deserveth highly of the Church of God against Pelagius, who denied the Necessity of Grace: For Pelagius denying Original Sin, and not acknowledging any loss to Adam's posterity by Adam's transgression; but holding mankind to be now as sound as the Creator made it, he must needs by consequence hold Grace to be superfluous, which the Church held was prepared to supply that loss, and hath its whole occasion out of the Fall.  
He than that confesseth the effects of Adam's sin, as fully as any man, cannot be counted of Kindred to Pelagius in slighting the necessity of Grace. I subscribe to S. Augustine, pressing home that Text, Joh. 15. 5. Without me you can do nothing: Lib. 2. cont. duas Epistolas Pelagii, c. 8. & alibi.  
Author operis imperfecti in Matth. c. 7. Hom. 18. in illud, Petite & dabitur vobis, etc. Because the Commandments were greater than to be fulfilled by man's strength, he directs us to God, to whose grace nothing is impossible:— and that rightly, because 'tis exceeding just the Creature should stand in need of its Creator's help. See Saint Augustine de Genesi ad literam lib. 8. cap. 12. M●●i autem adhaerere Deo bonum est, etc. It is good for me to stick close to God: for neither is the Creature any such thing, as that without his Maker, he should be able of himself to do any good thing: But his chief good work is, to be converted to his Maker, and by him continually to be made Just, Godly, Wise and Blessed, etc. As the Air, light being present, is not made a lucid Body (like the Sun, which gives light) but only becomes light, because if it were made such, it could not possibly be but that even in the absence of light, it should continue lucid: Even so man, God being present with him, is enlightened, but being absent, is immediately darkened, from whom we depart, not so much in distance of place, as in forsaking him wilfully.  
This is even like Gods own, a glorious power; such as wrought in Christ when God raised him from the dead, Eph. 1. 19, 20. and 3. 20. Whence our Conversion is called a new birth, a new creation, the first Resurrection.  
1. For first, the power to will that which is good, is created in us again as it was at the first.  
2. When this power is as it were in actu primo, by that gift or Creation, it is not brought forth in actum secundum by ourselves alone using that power, but by the helping and co-operating of the divine power here again; as Bernard saith, Conatus nostri nulli sunt, nisi excitentur, & cassi sunt, nisi adjuventur.  
3. Be we never so willing, The habits of faith or love are no more in our power, than it is in the power of a blind man to give himself sight, though he be most willing to see, and say, Lord, that I may receive my sight, or no more than it is in him that hath present within himself to will, but to do that which the law commandeth he findeth not, Rom. 7. 18. except the Spirit help him, Rom. 8. 3. So that after we are willing, and ready to receive, the mighty power of God worketh and giveth that which we desire: For our prayers implythree things, First, That we want something, and feel our want; Second, That we cannot help ourselves to supply our want, but therefore go to another; Third, That he alone, to whom we go as supplyants', we confess to be able and ready to help us, and therefore we go to him.  
This is that which Saint Paul teacheth Phil. 2. 13. exhorting them that received and obeyed the Gospel, to work out their Salvation; having received the power to work; yet because they might fear their own weakness and infirmity even in using the power in this working out their own Salvation, he doth Comfort and encourage them, that they shall not work alone, a stronger than they shall join with them, God, who it is that ever worketh in them both to will and to do. Where we have full proof for the power and presence of the helpful grace of God; but for Gratia discriminatrix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
4. The weakness of many in temptations and persecutions, that showeth itself, testifieth, that they who in those are more than Conquerors over Satan, the flesh and the world, are defended and fought for by the mighty power of God when they cry unto him: So prayeth the Church on the fifth Sunday after Epiphany.  
Lord, we beseech thee to keep thy Church and household continually in the true religion, that they which do lean only upon hope of thy heavenly grace, may evermore be defended by thy mighty power, through Jesus Christ our Lord.  
Against whom then do these accusations lie? To say, that the Will of man resists the power of God, as if it were stronger than it.  
That man doth more to the work of his Faith, than the Grace of God.  
That God doth no more in us for good, than Satan doth for evil, incline, persuade, solicit, etc.  
I am no way guilty of these crimes: If God's power be resisted or frustrated, it yields not out of weakness but out of will, God not pleasing to put forth his power, where he feels himself resisted or neglected. The best that we do in the bringing forth of any good is, To yield, and to permit God to work upon us, to follow him leading or drawing of us, to accept of that he giveth us, to fence that which he soweth or planteth in us, not to mar that which he maketh, not to harden the heart when his voice is to be heard: In sum, to be passively obedient, more than actively.  
For this is that only which the Power of Grace will not extend itself unto, To necessitate, and to hold us up to an undeclinable obedience; The reason is, because that power of God which buildeth up supernatural things, doth not destroy natural: but the possibility in the Will to decline to evil, and the liberty to disobey, is not evil, but natural, being found in Adam before his fall, and as it was not impeached then by the supernatural grace which Adam had, no more is it now in us. by the grace of God that worketh in us  
To this agrees the learned Doctor Ward in his Clerum on Phil. 2. 13. page 6. and 7. of the last Edition.   

Of the Amplitude, or Universality of Grace.  
From this Title there are to be excluded three things, as Heterodoxa; and three other things to be referred to it as Orthodoxa.  
1. Exclude from hence the opinion of Origen, and of those that Saint Aug. calls Misericordes, that thought all men and Angels at the last should be received to Mercy, against whom Saint Aug. disputes 21. lib. de Civitate, cap. 17. & deinceps.  
2. Exclude from hence the opinion of Samuel Huber, against whom Hunnius and other Lutherans dispute, who taught an Universal Election, etc. and that all men by the death of Christ, were brought into the state of Grace and salvation: which proposition is worthily rejected by our Divines at Dort in their Suffrage de 2 Articulo, Thesi ult. Heterodoxa.  
3. Exclude from hence the opinion of Andradius and other Papists, and whosoever else that hold the Gentiles and Heathens without the Church, to have sufficient grace to Salvation by the light of Nature, or to have that whereupon well used the Grace of the Gospel shall be reveiled unto them: With these I will have no fellowship. But under the Universality of Grace I comprehend but these three things:  
1. That as Christ our Lord took the nature of Mankind, (and not the Nature of Angels,) So by his death he paid the price of Redemption for the Sins of the whole world; this agrees with the third Thesis suffragii de art. secundo, and with our Catechism; I believe in God the Father who hath made me and all the world; and in God the Son who hath redeemed me and all Mankind, and in God the holy Ghost who sanctifieth me and all the Elect people of God: Where, note the order and degrees.  
2. That the promise of the Gospel is Universal to all that are within the hearing of it, and that it might be truly and seriously proffered to any man alive whatsoever: This agrees with the latter part of our seventeenth Article, That we must receive God's promises in such wise as they be generally set forth unto us in the holy Scripture.  
3. That with the promise and word of the Gospel there goeth ordinarily such Grace of the holy Spirit, as is sufficient to all under the Gospel, to work in them to believe and to obey the Gospel; and that all do not obey, proceedeth not from the want of Grace on God's part, but from men's being wanting to the Grace of God, to whom it is in vain, as is evident by 2 Cor. 6. 1. 2. Heb. 4. 1. 2. 12. 15.  
Now whereas it is as clearly said in the Holy Scripture, that Christ laid down his life for his Sheep, John 10. 15. for the Children of God, John 11. 52. and that he loved his Church, and gave himself for it, Ephes. 5. 25. as it is said, He died for all men; These two must be so construed that they may both stand together; Thus, that out of God's goodness, mercy, and love to mankind, he sent his Son to die for all men, as willing by his primary and antecedent will the salvation of all men. But because Omniscience is in God as one of his Divine perfections, he could not be ignorant or incertain, what would be the fruit and success of the Death of his Son; that such would not receive him, that others such and such would thankfully embrace him, if he were sent unto them; out of this foreknowledge his especial love accepting even these, though few in number in comparison, did send his Son with intention to save, though it were but these, in whom he would glorify his bounty, that for their sakes he would have his Son to give his life, though he should gain no more than them, who had they been much fewer, or none at all, surely the wise God either would not have sent his Son to die in vain, or he would have mended the measure and course of his graces and government, by which more might have come into the Kingdom of Heaven.  
chrysostom in illud Pauli ad Gal. 2. Dilexit me & dedit semetipsum pro me.] Declarat hoc quoque par esse, etc. He declares this also to be meet, that every one of us no less give thanks, than if he had come into the World only for his sake; for neither would Christ have refused even for one so great a dispensation, he doth so mightily love every particular Man with the same measure of affection wherewith he loves the whole World. Therefore indeed was he offered a Sacrifice for our whole nature, and 'twas sufficient to save all; but to them only it will be profitable and useful, who have believed. Nevertheless he was not skared from this kind of dispensation, because all would not come; but in like manner as in the Gospel, the feast was made ready for all, but because they which were invited, would not come, he did not presently take away what was provided, but called others thereto.  
August. ad artic. falso sibi impositos, art. 1. Quod ad magnitudinem & potentiam pretty, etc. As to the Greatness and virtue of the price, and as far as concerns the sole cause of Mankind, Christ's blood is the Redemption of the whole World, but such as pass away this present life without Faith in Christ, and the mystery of the New birth, are aliens to that Redemption, when therefore by that one Nature of us all, which for all our sakes was truly taken by our Lord and Saviour, all of us are rightly said to be redeemed, yet are we not all freed from captivity, etc. That Cup of Immortality, which was prepared partly out of our infirmity, and partly out of God's Power, hath enough in it to profit all, but if it be not drunk off, it is nothing profitable.  
Homily 2. Concerning the Death and Passion of our Saviour Christ. Concerning the great Mercy and Goodness of our Saviour Christ, in suffering Death universally for all Men: (in the very beginning. And afterwards:) But to whom did God give his Son? He gave him to the whole World, namely to Adam and all that should come of him. (And after) It remains that I show you how to apply Christ's Death to our comfort, as a medicine to our wounds, so that it may work the same effect in us, wherefore it was given, namely the health and salvation of our Souls: for as it profiteth a Man nothing to have salve, unless it be well applied to the part infected: so the Death of Christ shall stand us in no stead, unless we apply it to ourselves in such sort as God hath appointed.    

Of . CHAP. X.  
THis title now adays is in great disgrace and envy, invisum nomen, Dr. Abbot Sarisbur. in Thompsoni Diatribam, pag. 143. Ille verò (Thompsonus sc.) hîc mereticulam suam, Arbitrii libertatem, quem commendaverat antè timidius, in theatrum Ecclesiae productam palàm exosculatur, Sic ille. But time was when the Church of Christ stood and strove as earnestly in the defence of this Lady (ut Gratiae pedissaeque, as the handmaid of Grace,) against the Manichees and other Heretics, as any do now against her: which when learned Men do find in Irenaeus, Origen, chrysostom, and other great Fathers, I can but wonder they should be so careless of their lavish terms; as also I marvel they should be so mindful of the one part of a wise saying, Si non sit gratia Dei, quomodo mundum salvabit Deus? and so forgetful of the other part, Si non sit liberum Arbitrium, quomodo judicabit mundum Deus? when they find both in the same Authors, Aug. Epist. 46. Valentino, Hieronym.  
If the thing be of God, I will not fear the envy of the Name, and my defence thereof shall be with such caution, as I will not offend against the grace of God, by the help of God's grace.  
Freewill is a natural power in a reasonable Creature, whereby it can will or nill, this or that, choose it, or refuse it be it good, be it evil.  

Of Freewill to Good.  
Freewill to Good was put into the first Man by God at his Creation, a faculty of his reasonable soul created good; It was corroborated and guarded then by an assistance of supernatural grace given by God to make him will good, more cheerfully, constantly, and the highest eminent kind of good. But by the fall of Adam this supernatural grace fortifying the will to good, was utterly lost; and Secondly, the very freedom to any good of the superior kind; 1. Spiritual, as to love God above all, to work the righteousness of the Law as the Law is spiritual, to do any act suitable or equal to these, as to repent, to believe in Christ: This freedom to good is wholly lost.  
Some freedom to humane, natural, civil and moral good acts is only remaining, and freedom to the outward good acts of Religion, as to go to a Church, to hear, to attend, to consider, and compare the things delivered by the Preacher of God's Word, as a man can do the rules or definition of any act or Science in the Schools: If then we seek for a freedom of will to spiritual and supernatural good in the nature of man now fallen, we shall not find it there, unless we find it restored and renewed by the grace of Christ that goes with the Gospel. If the Son makes us free we shall be free indeed. Without Grace, Freewill to Good is not once to be imagined in fallen man.  
I must declare this by distinguishing the spiritual good to which freedom is restored by grace; There is the spiritual good commanded by the Law, as Righteousness and true Holiness. To this good Freewill is lost, and is not restored by grace at first, and immediately, but late, after a man is justified, and made a new creature by grace.  
There is another kind of spiritual good, not simply good, but in a case when sin is once committed, (as Aristotle saith of Verecundia, that it is good Ex hypothesi of a fault) that is, Compunction, Fear, Conscience accusing, sense of guiltiness. The freedom of will to this good remains commonly in a sinner after his fall, nay sometime he is smitten with terror, will he, nill he; As Adam when he had sinned, feared and fled, and hid his head. But if by custom in sin this also be lost, the Spirit of God in the Law setteth upon the will to free it from the bondage of this security, and under the Law the will is free to fear.  
There is a third kind of spiritual good commanded by the Gospel, To repent and to believe in Christ; To these the will of Man is not free of itself, but the same Gospel that commands them, brings to the will a freedom to them, which may be conceived possible to be done by two manner of ways.  
1. By framing the Commandments of the Gospel so easy and accommodate to the weakness and misery of the Will of man, that there may be a proportion between the will of a sinner, and the Commandment of the Gospel; and then the grace of the Gospel shall lie in this descending to the imbecility of the will, and in accommodating the work to the workman, the task to the labourer.  
2. Or by bringing and giving to the will so much power and help, as is requisite to make a sinner able to do the Commandments of the Gospel; admitting the Commandments to lay on him a work as hard and as heavy, as the works of the Law.  
I will not be so stiff to maintain the first way, as the second, although to repent of sin, to believe in the Mercy of God, to rest in the Merits of the Son of God, seem to be acts and duties very mercifully prepared by God, as tendering the weakness and misery of a sinner, and fitted to his Estate.  
But I maintain that the grace which restores freedom to the will, to will the good of the Gospel, comes with the Gospel, which preventeth man's will, and prepares it by infusing into it the power to will the spiritual good things required by the Gospel, in that order and process which was declared before in the Doctrine of Calling.  
Depress the nature of man as much as you will, call his Arbitrium, servum arbitrium, the more I predicate the grace of God, which is proportioned and fitted in goodness and power to quicken the dead, to strengthen the impotent, to loosen the captive and most miserable will of Man. This being the very grace of the Gospel, that it makes the Commandments of it possible to be obeyed by man fallen, which the Law doth not, so that no Man under the Gospel can be excused in his disobeying the Gospel from his want of power, or impotency to repent or believe.  
And this was one reason of my Title chosen with respect to this part of my Disputation, Appello Evangelium: Freedom on the left side of the will, as I may call it, is to will Evil; that is, under the grace of God, or notwithstanding the grace of God, whereby I may will good, yet I may decline to evil, and leave the good.  
This was in Adam before his Fall, a single, innocent possibility to decline to evil, the very mutability of the Creature, seeing it is proper to God to be immutably good: So that the very supernatural grace that Adam had for his corroboration to God, yet did not immobilitate his will to evil.  
This is the root of the praise of humane righteousness, for he is to be commended that could transgress and would not, not he that was good and could be no other. (The example of the righteous God is not here to be objected, since he is above and out of all predicaments, wherein we are.) This is called Resistentia connata, which Dr. Ward confesseth is not taken away by grace.  
This natural freedom to evil remaineth in Man fallen, and there is now come to it over and above, Resistentia adnata, ● precipitate proneness unto evil, out of our thraldom to the dominion and tyranny of Satan.  
These two must carefully be severed, for when I use these terms, the freedom to sin, presently some body takes me down that the freedom to sin is a servitude, the bondage and misery of the Will, not observing that the freedom to sin is natural and before the fall; the bondage to sin since the fall, and of corrupted nature, and these two differ as much as a live mortal man, and a dead man.  
The freedom to evil is not evil, but the use and practise of that freedom is evil: The proneness to evil which is now in us, is evil.  
That natural freedom to evil, grace, attempteth not in this life to take away, but to keep it in from coming into practice.  
That proneness to evil, grace attempteth to take away, or to weaken and restrain, yet saluâ libertate naturali ad malum.  
Of this liberty to evil, let Scholars read a determination of Dr. Baro, without disdain, published at the end of his Lectures, on Ionas, Dei decretum pravae voluntatis libertatem non tollit.    

CHAP. XI. Of Grace and Free will conjunctim.  
TO declare how these two are conjoined in every spiritual work, let me first possess you with three Principles or Axioms:  
1. That in all the operations of these two (if we suppose them Co-workers) either in our first conversion, or in every good work, Grace is evermore foremost, the beginner, leader, principal in all; not only in the first, but also in the second, third, and fourth operations to the last: The will of man never working alone, never working foremost; but as the wheel of the Water-mill, is set a going and kept a going by the continual following of the water, which being stayed the wheel soon stayeth; So man's will is set a going, and kept on going, by the perpetual stream of God's grace, Phil. 2. 13. and this ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, out of God's good will, and desire of our salvation.  
Veteres dixerunt precedente gratiâ comitante voluntate bona opera fieri; Melancto. loc. come. de lib. arbitr.  
2. That when Grace worketh upon man's understanding, will or affections, it worketh so as it preserveth and useth the natural Properties, Powers and Motions of a reasonable Creature compounded as man is: Gratia non tollit naturam, sed proficit, nec natura gratiam repellit, sed suscipit. Hence it is that though the habits of Faith, Hope and Charity, and the like, are not acquisite by man's industry alone, but infused by God; yet they are infused after the manner of acquisites, God having ordained not to infuse them, but upon the means of Hearing, Praying, Caring, Studying, and endeavouring.  
Non ego, sed gratia Dei mecum; id est, non solus, sed gratia Dei mecum, ac per hoc nec gratia Dei sola, nec ipse solus, sed gratia Dei cum illo. Aug. de great. & lib. arbitr. Cap. 5.  
3. That in all the operations of Grace, the nature and will of man being prevented by grace, is to depend upon God as the Creature upon the Creator, the receiver upon the giver, the weak upon the strong, the imperfect upon the perficient, and the suppliant on his Lord; as the Earth depends upon the Heavens for showers, for heat and influence: which when man neglecteth, forgetteth or refuseth to do, he is dry, barren and unfruitful in all spiritual fruit.  
Opus imperfectum in Mat. Homil. 14. ex cap. 6. in illa, Fiat voluntas tua, etc. Vide quam caute locutus est, etc. Behold how cautelously he speaketh: He saith not, Father, sanctify thy Name in us, bring thy Kingdom upon us, make thy will to be done of us; lest God should seem to sanctify himself upon men, or to bring his Kingdom upon whom he list, or to make his will be done by whom he please, and in regard thereof God should be perceived to be a Respecter of persons. Again, neither hath he said, Let us sanctify thy Name, let us take thy Kingdom, let us do thy Will in Earth as it is in Heaven; lest it should seem that it proceeded from men alone, that they sanctified God's Name, or that they received his Kingdom, or that they did his Will: But he speaks in a middle way and impersonally; Hallowed be thy Name; Thy Kingdom come; Thy will be done, that he may manifest how needful the work of both parties is, because both man hath need of God, and God is helpful to man, for the performing of Righteousness. For as Man can do no good, except he have Gods help, so neither doth God work any good in man, except man be willing: As neither the earth without seed fructifies, nor seed without the Earth: so neither man without God, nor God without man doth work righteousness in man: Even as if he had said, If ye do these things, if ye pray for these things, ye are children worthy of such a Father.  
Now to try out the Truth, let me set forth into view four Propositions:  
1. Without the Grace of God the will of Man can, and doth both will and perform that which is good.  
2. Without the Grace of God the will of Man cannot will good, but through Grace being once made able to will, afterward, without any further Grace, it can alone both will and perform that which is good.  
3. By or through the Grace of God working on the will, the will of Man can both will and perform that which is good, and without grace it cannot will, nor without further grace perform that which is good.  
4. By or through the Grace of God working on the will, the will of man cannot but will, cannot but perform that which is good.  
The first Proposition of these, is the Heresy of Pelagius detested by the whole Church of Christ.  
The Second Proposition is the error of the Massilienses or Semipelagians. And both these are against my first Principle or Maxim.  
The Third Proposition holdeth out the light of Truth, subjoyning the will of man to the Grace of God both in willing and performing that which is good, and is the Doctrine of S. August. in his settled judgement, and the Catholic Doctrine of the Church.  
The Fourth Proposition is the extreme opinion of S. August. in his heat of disputation against Pelagius and the Massilienses, and of many modern Divines, of force defended to support your Doctrine of the Order of Predestination, without the prescience of all particular events (putting only the prescience of Adam's fall.) But this fourth Proposition is destroyed by my two latter Principles or Axioms, or they destroyed by it. Well said Nazianz. in the case of extreme Opinions about the Trinity.  
Quid enim necesse est tanquam ramum omnino in aliam partem declinantem, etc. For what necessity is there, as a bough declining altogether one way, by force to bend it the other way, and so by crookedness to rectify crookedness; and not rather to keep to the middle way, and continue within the bounds of divine Piety? but when I name the middle way, I mean the Truth, to which only we so rightly direct ourselves. Orat. 17.  
Saint Augustine maintained, through Grace such help was afforded to the predestinate, that not only they were not able to persevere without that gift, but also through means of that gift could not choose but persevere: whereupon Saint Hilary writes to Saint Augustine, His verbis Sanctitatis tuae ita moventur, ut dicant quandam desperationem hominibus exhiberi : That by such Speeches of his Son men were moved to say, They held forth a kind of Desperation unto men.  
It were a labour worth the taking to compare the two Epistles of Prosper and Hilary, with the two books of Saint Austin de praedest. sanctorum, and de bono perseverantiae, wherein he laboureth to answer those two Epistles; to see to what he maketh solid answer, to what he faileth, or what he slippeth untouched that is of moment, (sed hoc alias.)  
The Question than is between the third and fourth propositions, and about the manner and measure of working Grace upon the Will or with it: whether it be such, as positâ gratiâ operante, the Will may be Coworker or no, as the third proposition affirmeth, or whether positâ gratiâ operante, the work of Grace is such as the Will of Man cannot but be a Coworker, as the fourth proposition maintaineth: That is to say, for the state of a question rightly put is almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is said of an Oath, Heb. 6. 16. the end of all strife) whether the Grace of God be only an efficient, operant, adjuvant prior cause, and the Will also of Man an efficient prepared by Grace, cooperant and collaborant second cause in the work of our Conversion, and every other good work: or whether the Grace of God be an effectual, prepotent, invincible, prevalent, sole efficient, that carries the Will to consent and obey willingly (if that be willingly) as it neither will nor can choose to do otherwise.  
For distinction sake, I will call the grace meant in the third proposition, Efficientem; and the Grace meant in the fourth proposition, Efficacem.  
The issue will be that if Gratia Efficax do work the Conversion and perseverance of a Christian, than all in vain I have disputed before de Praedestinatione secundum praescientiam; which is therefore defended, because it giveth place to freedom of Will, proper freedom in our working out our Salvation, which gratia Efficax utterly destroys.  
If Gratia Essiciens do work our Conversion, but not absolutely alone, but with another co-worker which is free and Lord of its own action, and may fail in working, then there must needs be prescience certain of this contingent event, or else Predestination shall not be certain, and then this doctrine of a sinner's conversion will well stand with the doctrine of Predestination after foreknowledge of all contingences, and this with that, as all parts of truth ought to agree one with another.  
The question in the useful terms is, (as some love to speak) whether grace be resistable? which word though it be grounded upon Act. 7. 51. yet I had rather use words more frequent in the Scripture, whether Grace can be disobeyed? whether it can be in vain? whether a man can be wanting to the grace of God, that hath him in hand to convert him, or to work in him some good, as Act. 5. 32. and 6. Rom. 1. 5. and 10. 16. 2 Cor. 9 13. and 10. 6. Gal. 3. 1. and 5. 7. 2 Thes. 1. 8.  
To come to the Truth by a near and compendious way: Let me take that first which is given by an ingenuous and judicicious Adversary the Reverend professor Doctor Ward in his Clerum, Phil. 2. 12. who yieldeth so much to the Truth, and puts the question in so narrow a point, as he seems to me plainly to give over the cause which he would expugn: See what he grants pag. 9 after much spoken pro libertate Arbitrii: Nos enim libere profitemur, etc. For we freely profess, neither operating, nor cooperating Grace, neither in Conversion, nor after Conversion, doth take away from man's Will, in the very exercise of its Elicite Act, the power of Resisting or dissenting, if he will. For this Resistibility is natural and borne with us, insoparable from the Will itself as 'tis a natural faculty, etc. And after pag. 27. Non hic queritur, etc. It is not questioned here simply, whether God in the work of Conversion or in any other good work, doth move the Will resistibly; for that we have affirmed formerly. This is given then, that Resistibility is never taken away. See then secondly, what remains in Controversy; De modo Resistibilitatis totalis est, etc. Touching the manner of Resistibility all question is made; for this is that which we say, when God by his effectual Grace works in the Will Ipsum velle, this Grace doth effectually produce Non-resistency, and so for that time take away actual resistance; which is brought to pass by certain knowledge, and the prevalency of delight, saith August. Therefore do we maintain, actual resistance, for that time to be certainly taken away, because 'tis impossible, such a resistance should consist together with effectual Grace received in the Will. Because these two things cannot co-exist together, or be composed in the Will, namely, The Will to be wrought upon by effectual Grace, and the Will at the same time to resist; which were as much as to say, in the same Instant the Will not to resist, and to resist; or velle non resistere, & velle resistere.  
Let us have leave a little to search into this mystery: De modo resistibilitatis tota lis est: nay truly, nulla lis est de modo resistibilitatis; for resistibilit as est potentia resistendi & actus: now about resistibilitas, the power, there is no controversy, for you grant neque innata, neque adnata tollitur per gratiam in conversione: here can be no question de modo resistibilitatis, all must be de ipsa resistitentiâ, or de modo non resistentiae: for hoc est quod dicimus, etc. (rem haud magnam dicitis,) Ideo enim contendimus, etc. (de re minime dubiâ contenditis;) for is there any Remonstrant so silly to say, Posit â gratiâ efficaci, resistentiam ipsam manere; that when the will doth actually yield, that then it doth and can resist? who bears a part in hac lite? Plainly the State of the question is changed; for the question of Contingency is not when things are in esse, but before they were, whether they were not possible to be otherwise. Scholastici utuntur hîc erudita distinctione: Quod fit, consideratur duobus modis; uno, ut est jam in se, & extra suas causas, & hoc modo ipsum fieri transit in factum esse, & praesens in praeteritum, proinde res illa non potest non esse, dum est, quia non potest non facta esse, quae facta est. Altero modo ut fluit à causa, sive ut habet ordinem ad causam, id est, Quatenus est adhuc in manu causae: atque hoc modo si causa est libera & contingens, potest res illa non esse, & contingenter est, non necessario, quia habet ordinem ad causam, seu (ut loquar cum Zabarella) connexionem cum causa non necessarium, sed contingentem, (ita Goclenius.)  
The Question then of the Resistibility is before the very act of good, or evil, not in it: It were sense I trow, to say, A regenerate man willeth sin resistibly, not in the very moment when he willeth it, but because ere he willed it, he could have resisted it; so a Convert obeyeth Grace, or willeth his conversion resistibly, because ere he willed it, he could have dissented: Sin is resistible, though it be too late to resist when it is consented unto; and Grace may be resisted, though to say so is too late, when it is accepted in the Will; for to be received and then to be resistible cannot Coexistere.  
3. Again, granting that non resistentiam which is in the very act of consenting, the question is still as doubtful what is the Cause of this Nonresistance, & in cujus causae manu sita erat, whether Gratia efficax be the cause, or voluntas efficax, for the selfsame may be said of the Will that you say of Grace; when the Will obeyeth it is impossible it should disobey or will to resist. No man can tell by the very act of obeying, which is the cause of not resisting, for put either of the two, Grace or Will, to remove resistance, it is surely gone in the act of consenting. And to me it seems demonstrable, that the Will is the proper cause that ends resistance, or refuseth to resist: First, because that gratia efficax which you speak of so much, is but nomen sine re, there being no such Grace that can determine the Will, but it destroys it, the nature of the Will being to determine itself. Secondly, because to resist and not resist are the proper acts of the Will, as to convert, repent, believe, are the immediate acts of man who converteth, repenteth, believeth; and are not the acts of God, (though without his help and power they are not produced;) which is a plain sign, that man is later in the operation than God, in the order of Nature, by whom the act was terminated.  
Our Church in the Homily of Salvation. 1. tomo, understands the matter thus, First, for the necessity of something to be done on our part for our justification; to God's mercy on his part, and Christ's satisfaction on his part, concurs on our part, a true and lively Faith in the merits of Jesus Christ, which yet is not ours, but by Gods working in us. Secondly, how it understands this, Not ours but by Gods working in us, a l●●tle lower it declarerh, Lively faith is the gift of God, and not man's only work without God. This might suffice sober wits, that all confess, God's grace to prevent, to operate to help man's Will, and the Will of man to have some office and part under the Grace of God, though we were not able to express or declare the manner of the coworking; God promiseth to Circumcise the Heart, Deut. 30. 6. and Man is commanded to Circumcise his own heart, Deut. 10. 16. Jer. 4. 4. God promiseth to put a new spirit into man, Ezek. 11. 19, and men are commanded to make them a new heart and a new spirit. This promise and this commandment are both Evangelicall: The promise supposeth and implieth our utter impotency of ourselves to do these supernatural acts, and tendereth unto us the power, assistance and operation of God to comfort and encourage us. The commandment supposeth and implieth a power in us by the power of God, to endeavour and to do something towards these supernatural acts: and that they are our acts doth appear for that they savour of our imperfections, from whence it is, that we daily accuse ourselves, and complain of the weakness of our faith, the coldesse of our love, the pride of our hearts, though it be true that God hath given us faith, love, humility; Why do we not rather magnify the gifts and graces of God, but extenuate and disgrace them, like ungrateful persons? but because we have impaired them, or made them defective, by our being wanting to the Grace of God.  
Let Bernard conclude this Chapter of Grace and Freewill conjunctim, who was a true friend to the Grace of God, de lib. arb. prope finem: Sic autem ista (scil. Gratia) cum libero arbitrio Operatur, etc. But so doth Grace operate with Freewill, that the Will only prevents in the first Act, in the rest it accompanieth; and so far it is preventing, that even now for hereafter it cooperates with Grace; Yet so, that what is begun by grace alone, is perfected by both alike; so as jointly, not severally; together, not by turns, they work by particular degrees; not partly Grace, partly Freewill, but each by a joint operatinn performs the whole: Freewill doth the whole work, and Grace doth the whole work; but as the whole is wrought in the Will; so the whole is wrought by Grace. Excellently S. Bernard.  
Pardon my Curiosity or too much diligence, if I labour to present as it were to the Eye in a scheme, the consistence of Grace and Freewill, in willing and nilling good, (Grace helping Freewill to will or do good, and not hindering it to nill good, or do evil,) in every estate.  

1. Of Nature sound.  
2. Of Nature fallen.  
3. Of Nature in renewing or renewed.  
4. In Nature glorified.   
Again, on the next four pages following after this, give me leave to set down the order of a sinner's Conversion, and the process therein in them that obey the grace of God to Salvation: and the manner of resistance and disobedience, that is in every degree of them that perish.  

Lib. Arbitrium Spirituale bonum potens vel  Per Creationem, velle Per gratiam praevenientem potens nolle, per naturam iufra Deum. Per gratiam supernaturalem ada●cto plenius velle nolle, naturali non ejecto per supernaturalem gratiam. Per peccatum perdito velle & naturali & adaucto nolle naturali permanente. nolle praeternaturali adaucto. Per gratiam praevenientem reddito velle nolle naturali nolle praeternaturali remanente. Per gratiam adjuvantem non vult, per nolle innatum. Contra operatur, per nolle adauctum. Per gratiam recuperantem vult perficit Per gratiam regenerationi● adaucto plenius vult perficit. nolle naturali remanente, nolle adaucto diminuto. In statu gloriae plenissime per visionem beatificam vult perficit nolle omni ejecto foras. 
Ordo Conversionis hominis peccatoris liberto arbitrio obediente gratiae Divinae.  Hominis sub natura corrupta & sine lege, Rom. 7. 9 Mens caeca, voluntas perversa, vita impura, conscientia stupida. Filius irae, miserrimus, se miserum nesciens. 
Ubi natura desinit & deficit, incipit Lex.  Hominis sub lege ut lex est in ordine ad gratiam, Ex lege mens peccatum agnoscit, conscientia accusans Spiritu timoris compuncta. Minus miser se miserum sciens, conscientia mala sed sentiens, ingemiscens, Miserum me quis liberabit? 
Ubi Lex desinit & deficit, incipit Gratia sive Evangelium.  Homo sub gratia per Evangelium vocante, praeveniente, operante, Ex Evangelio miserationes Patris, merita filii, auxilia Sp. Sancti discens spem, votum salutis concipiens, Salubriter a se deficit quem perficit Deus: Bernard. Aeger sub Medico nondum Sanatus sed sanari cupiens & sperans: Conatus two nulli sunt nisi excita: 
Ubi Gratia praeveniens desinit, incipit adjuvans.  Homo sub gratia regenerante▪ Optans adjutus vult, volens adjutus credit, cr●dens justificatu●, justificatus Sanctificatur. Conatus two cassi sunt nisi adjuvantur. Sanus tollens lectum suum. Justus ex fide vivens. 
Qu● Justus est, justificatur adhuc.  Homo sub gratia protegente, & consummante Gaudens, gratus de praeteritis, vigil, fortis ad futura, orans, pugnans, perseverans. Ecce sanus factus es, noli iterum peccare, nè deterius tibi. Vir Spiritualis, perfectus proviatore. Radicatus in fide, victor carnis, mundi, Satanae, Beatus.   Benedictus Deus qui benedixit nobis omni spirituali benedictione in Christo Jesus. 
Gradus & modi peccatorum se obdurantium, Libero Arbitrio inobediente Gratiae Divinae.  Omnes extra Ecclesiam non vocati, in peccatis obdurati, de quibus haec dicta— Quos vult obdurate, Rom. 918.  Quicunque sine lege peccaverunt, sine lege & peribunt, Rom. 2. 12.  
1. Contra legem objurgantem cor obdurans, Peccatum tegens, excusans, defendens, Securus contemptor minarum, Pollicens sibi pacem, & impunitatem: Deut. 29. 19  
2. Lege Sauciatus, contra Evangelium de misericordiis Patris, meritis Filii, auxiliis Spiritus Sti. desperans, projiciens se omni sceleri, ut Cain & Judas.  
3. Ex Evangelio spem veniae accipiens, contra Evangelium divitiis gratiae abutens ad Lasciviam, differt convertere, praesumens de paenitentia & fide in Christum, qnovis tempore, vel extremo.  
4. Elatus ex praeteritis, ingratus, securus, indulgens otio, car●i, preces intermittens, vel metu perterritus fidem negat, vel tentationi cedens scelus admittit, in perditionem ruit, nisi novo fidei & poenitentiae actu redeat ad Deum ut justificetur à scelere, Ezek. 18. 26.  
In quovis gradu datur occasio justa Divinae severitati deserendi hominis, & non ulteriùs progrediendi in conversione procuranda; si pergat, superabundantis est Gratiae.  
By the view of these Tables a full answer may be made to those questions which were moved in the beginning of the Doctrine of Conversion, cap. 8. what part the sinner, the subject to be converted, yet a living, and a reasonable subject, beareth in his own conversion, whether he be active or passive, where, and how fare? whether he can hinder or further it? Who it is that puts the difference, God, or man, if we suppose two equally called, the one to obey, the other to disobey?  
To these it may be answered by remembrance of the order of calling before declared, cap. 7. and by reference to this description of the Order of our Conversion.  
1. That a sinner is passive in having the word of the Law and of the Gospel preached unto him; but active in hearing, and in attending to it.  
2. That he is passive in the illuminations of his mind, and in receiving impressions of fear by the Law, and of hope by the Gospel: but active in nourishing them, not defacing them, or putting them out of his heart; grace yet coworking with him in that nourishing of them.  
3. That he is passive in receiving sundry good thoughts, holy desires, and a power to will, and motions to pray: But he is active in meditating on those thoughts, in prosecuting of those desires, and in endeavouring to exercise his power to will and to pray; grace ready to help him, ever offering itself.  
4. That praying he is still passive, but a willing Patient, thirsting for the gifts or habits of repentance, Faith, Love, or whatsoever he prayeth for; And active, but an helped Agent, in producing the acts of repenting, believing, loving, out of those gifts and habits infused into him.  
5. That he is both passive under the vigilancy and power of God, protecting and keeping him being a believer and converted: and also active in watching over himself with the grace of God to keep, and defend himself, 1 Joh. 5. 18. 1 Joh. 33. Upon which place S. Augustine thus, Videte quemadmodum non abstulit liberum arbitrium, etc. Behold after what manner he hath not taken away Freewill, when he saith, keepeth himself chaste : who is it that keeps us chaste except God? But God doth not so keep thee being unwilling thereto. Therefore when thou joinest thy will to God, thou keepest thyself , Thou keepest thyself , not of thyself, but by him who comes to dwell in thee: yet because in this business thou dost something of thine own will, therefore is something attributed to thee; yet so is it ascribed to thee, that still thou mayst say with the Psalmist, Lord, be thou my helper:— If thou sayest, be thou my helper, thou dost something; for if thou didst nothing, how could he help?  
So then a sinner is never first, but always second; not a Leader, but a Follower in every degree, and passage of his conversion. In the first entrance a mere Patient, in the second progress a willing Patient, in the third an Agent but an helped Agent, doing nothing alone without the adjuvant and cooperant Grace of God, saying (as it were a weak sick man,) Now you have put life into me, lift me, and I will rise; Stay me and I will stand; Draw me and I will come to you. Avertat enim Deus hanc amentiam, ut in donis ejus nos priores faciamus, posteriorem ipsum. August. lib. 2. ad Bonifac. cap. 9   

CHAP. XII. The Solution of the Question of two equally called.  
AS to the Question when two are equally called, and one converteth, the other not, (these both being supposed possible) who it is that puts the difference, God or man; I ground my answer upon the righteous judgement of God, that man puts the difference, and not God; for that God judgeth not his own acts, but the acts of men; and for that every righteous Judge finds a difference, and doth not make any between party and party. Who put the differences between the sacrifices of Cain and Abel, but themselves? both alike instituted in religion by their Father: God a true witness testified of Abel's gift as better than cain's, Heb. 11. 4. Who put the difference between Pharaoh and Nabuchadnezzar, Quantum ad naturam ambo homines erant, etc. As to their Nature both were men; as to their Dignity both Kings; as to the cause both held the people of God in captivity; as to the Punishment both were mildly admonished by Chastisements; what then occasioned their different ends? Nothing else but that One of them, sensible of God's hand, groaned under the Memory of his own Iniquity: The other by his own freewill fought against the most merciful Verity of God. Aug. de Praedest. & Gra. cap. 15. See the same S. Aug. de. Civitate Dei. lib. 12. c. 61. Concerning too equally tempted by the beauty of one fair Body, whereof one yields to the temptation; the other perseveres the same he was before: What else appears in these, except only that one would, the other would not lose his Chastity? The difference between the Ninivites repenting at the preaching of Ionas, and of the Jew's not repenting at the preaching of a greater than Ionas, if God did put it, how should they rise up in judgement and condemn these?  
But Saint Austin is the man that hath made it so scandalous and so horrible to pious ears to say, that a man makes himself to differ from another, by wring that place of the Apostle, 1 Cor. 4. 7. Quis te discernit? Besides many absurdities that are said to follow this assertion; let us examine first this notable place of S. Paul, and next those absurdities so much enforced with so much confidence. 1 Cor. 4. 7. Ex causis dicendi sensus dictorum aestimandus: It is evident the Apostle speaks, de donis gratis datis, not the donis gratum facientibus: of Eloquence, Knowledge, tongues and the like; not of Faith, Charity, Repentance, Conversion, and the like. This answer in substance was given by the Remonstrants in the Conference at the Hague, to whom let us see what Master Amese, coaetaneus meus, doth reply in his Coronis, pag. 269. de tali Doctorum discretione agit hic Apostolus, non nego; I deny it not, the Apostle treateth of such a difference between the Corinthian Teachers, sed tali agit argumento, ut ad fidelium etiam discretionem optime possit applicari, but he useth such an Argument, that it may be very well applied to the differencing of believers from unbelievers. Then the Text is not direct, but by application may be well used to this purpose: Your reason? 1. Quia generalis est assertio, In nulla re te discernis. That is, because the assertion is general, In nothing dost thou make thyself to differ. This the Text saith not, or at least this is the question, whether under the aids and means of faith common to thee and to another, thou do not make the difference when thou believest and the other doth not. 2. Quia multo minus fides homini tribui debet, si non charismata sibi comparare vel augere potest. This multo minus hath in it nihil minus; I demonstrate it by a reason which the Remonstrants did not, why this Text cannot be applied to gifts necessary to Salvation; Because in them God wills not that difference which is between believers and unbelievers under the word of faith, but would have all believe and obey the Gospel; this difference offendeth and displeaseth God, and it proceedeth as much from the disobedience of him that believeth not, as it doth from the obedience of him that believeth; but of that part of the difference which is by disobeying, God I trow, is not the Author; It is sin and shame to him that wanteth faith after the means of faith afforded him, but no blame to him that speaks not with tongues, or prophesyeth not; These were given suddenly and immediately without labour or means, but faith and the rest needful to Salvation, had means by which God gave them, about which means men might use a different diligence. When the Scriptures speak of Gods measuring to every man as he will, as Rom. 12. 3. Eph. 4. 8. 1 Cor. 12. 11. these places respect those gifts of the holy Ghost that were given for the public service of the Church: as if the measure that is of saving graces, to be so small as it is, proceeded from men's negligence, rather than God's dispensation: but admit that God putteth and approveth a different measure, even of saving graces, yet that difference of an Emptiness and absence of faith in them that hear the word, he putteth not, he approveth not.  
Lastly, the difference in the measure of gifts of all sorts, may come from God that giveth, but the different using of these gifts doth come from man, that is to reckon with God about the usage of them: That one Servant received five, another two, another one Talon, this difference was from the Lord; but that one Servant gained five, another two, another none, this difference was not from the Lord, but from the Servants; whence it is that one heareth, Euge serve bone & fidelis, and another, Serve nequam, & piger. Vid. Origen. super Numeros, homil. 12.  
Being secure of this place of Saint Paul, I come with greater confidence to avoid those absurdities, in pressing of which some so much triumph; They say, that if man make the difference between himself and another, than it follows,  
1. That God doth no more for his Elect, than for the Reprobate.  
2. That the Saints have no more to give thanks to God for than the wicked.  
3. That one man may glory against another, for that he hath done something more than another did.  
To these I answer 1. in particular. 2. in general.  
1. To the first, admitting for a while that God in the grace of Vocation, doth no more for the Elect, than for the Reprobate, yet in the grace of Predestination he doth incomparibly more: In that foreknowing the different successes of his Calling, and the Ends of the called so different, he was pleased to decree and confirm that Calling to some which he foreknew would be saving to them; and to decree no other to the rest than that which he foresaw would not be saving to them, through their own disobedience, when it was in his power to have altered their Calling, to such, as obedience (in his knowledge) would have followed. So that in the Preparation, and in the Execution of his gracious Calling, which God knew would prove happily to these, his Election of them, and his love to them appeareth singular, and they have infinite reason of gratitude above the Reprobate; The Reprobate have cause to thank God for preparing that Calling, whereby they might have been saved as well as others are, and are to blame only their own contempt and folly: but they have not this to thank God for, that he did alter their Calling to a better, when he found the Event of this would be Evil unto them; neither can they blame him, seeing he was no way bound to do so; for if he were, He should not have suffered any to perish at all. And the Elect who obey their Calling, which of them can tell in the preparation of their Calling how often God changed it, and amended it, (to speak after our manner of Understanding, who use to bring things thus to perfection and to our liking) until he had brought it to that order, as where of he saw the Effect would be the free Conversion of the Called.  
But it was admitted only, not affirmed, that in the Grace of Vocation God doth no more for the Elect than for the Reprobate: for what if the time wherein a Convert obeyeth, be not the first, second, third, or the hundredth time that he hath 
Suffr. 3. & 4. thesi. 6.  been called upon, but God hath showed him that Patience, as one that would not give him over until he win him? What if the time wherein the unconverted refused mercy, was but the first, second, or the third, after which God in just severity would no more move him by his Spirit, nor wait upon him, but forsook him? here is much inequality in Grace and favour: for it is enough for my supposition (of the liberty of man's Will under Grace, and of two equally called, that one may obey and not another;) that sometime two may be equally called, and unequally obey, though all that be called be not every one called as oft as another; for as we may suppose an equality in some, so do we confess an infinite variety and inequality in most; yet there is a time when that hath place which our Church saith in the Homily of the knowledge of the Scripture, the second part, pag. 5. That God receiveth the learned, and unlearned, and casteth away none, but is indifferent unto all.  
2. To the second I answer, for matter of thankfulness: That as Grace is not therefore Grace, because it is given to one, and denied to another, but because it is given the Unworthy, (for Grace were not the less but the greater if it were given to all:) So my thanks are not therefore given to God, because he hath been merciful to me, more than to another, but because he hath been merciful to me unworthy; and my thanks are not diminished, because many more are partakers with me in the same benefits, but the greater, and should have been yet greater, had more still been partakers than are. Hear the words of Salvianus, or whosoever be the Author, l. 2. ad Ecclesiam Catholicam prope à principio: Sed forsitan dicis, etc. But happily thou dost say, there is a general debt of all men touching these things of which we speak, and that all mankind without exception are obliged thereunto, (namely in the Passion of Christ;) we confess it is Truth; Yet doth any man therefore own the less, because another also owes the like sum? etc. That which I said formerly, though it be a general debt, yet no question it is also a special debt; although all men in common be engaged, yet every one in particular is also bound: For Christ as he suffered for all, so he suffered for every one, and bestowed himself upon all, as well as upon every one; and gave himself wholly for all, and wholly for every one. And in regard of this, whatever our Saviour by his suffering performed, as all own themselves wholly to him for it, so every one wholly: except in respect of this every one owes more, than all Mankind, because every one hath reaped as much benefit thereby, as all men.  
This is a good rule for thankfulness: but take heed of the Pharisees form of thanks for Graces, with comparisons to other folks, Lord, I thank thee I am not like other men, or as this Publican. Indeed, as some put the case of mankind, like a company of Rebels, out of whom the King chooseth whom he pleaseth to pardon, and executes the rest with the sword; those pardoned own thanks for their pardon, and more thanks for culling them out, that were like to the rest in Rebellion: But the Scripture puts not the case of mankind so, but rather thus: God by the Gospel as a King, mercifully proclaims a general pardon to all the company of Rebels in such a County, upon condition, that he that comes in and yields his sword, and takes at the King's Pavilion a Ticket of his pardon, be free to go home and enjoy the State of a good Subject, but they that stand out and refuse this grace, be after such a day pursued with fire and sword. They that submit, magnify the amplitude of the King's mercy, sorrow for such as obstinately stand out, justify his Execution done upon stubborn, ungrateful Rebels. You think to win greater thanks to God, by amplifying his Grace upon one consideration of sparing some simply, but with prejudice to his Truth; proclaimed to all. I think to win greater thanks to God by amplifying his Grace upon another consideration of sparing all upon  conditions, according to the Gospel, the most wise comprehension of the Grace, Mercy, Justice, and Truth of the Almighty.  
3. To the third particular I answer, for matter of glorying: let this Rule stand firm, Qui gloriatur, in Domino glorietur, let him that glorieth, glory in the Lord, or let him not glory. Remember again, that the gifts of God are either immediate, and proceeding from himself alone, as prophecy, tongues, etc. or mediate, and such as proceed from God's Grace and Man's will together, as I have declared; of those immediate gifts there is no glorying, the latter part of the Text is strong, What hast thou, that thou hast not received? and if thou hast received, why boastest thou as if thou hadst not received? here accepisse excludes boasting over another whose non-accepisse hath been no fault of his, it having proceeded from the mere will of the giver. But for gifts mediate, as Faith and Repentance, and obedience in any particular duty, they must be considered as Dona Dei, and as Debita à nobis, as the gifts of God & as our duties; things necessary upon God's Commandment, and upon peril of our Salvation: as they are gifts of God wrought in us by his Grace, preventing, helping, and strengthening us, there is no glorying of them but in the Lord: So Paul glorieth, 1 Cor. 15. 10. Plus omnibus laboravi, yet not I, but the Grace of God with me, which Grace was not in vain, Phil. 4. 13. I have the art both to abound and to want, etc. I am able to do all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through Christ that strengtheneth me: here also accepisse excludes glorying in a man's self. Again, the same gifts considered as duties owing by us, and as proceeding from the will of man (yet helped by Grace) are no matter of glorying, because they are done; S. Paul 1 Cor. 9 16. Though I preach the Gospel, I have nothing to glory of, for necessity is laid upon me, yea woe is me if I preach not the Gospel: So woe is to me if I believe not the Gospel (doth the hearer say) accepisse is not the only excluder of Glory, debuisse is as much : Luk. 17. 9 Doth he thank that Servant because he did the things that were commanded him? I trow not; So likewise we, when we have done all those things which are commanded us, say, We are unprofitable Servants; we have done that which was our duty to do. What matter of boasting is it for a man to have kept himself from a detestable crime, whereinto another rushing, precipitated himself to Hell? Yet I pray you do not exclude all kind of glorying, not that which Saint Paul names so, 2 Cor. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. The testimony of a good conscience is some comfort and some joy that he wanteth who hath an Evil conscience. Let Innocency wash her hands without a check of Vainglory: Let Samuel call witness of his Integrity, and Nehemiah record his own good deeds, cap. 5. 15. The former Governors before me had been chargeable to the People, even their servants bare rule over them: but so did not I, because of the fear of the Lord.  
In general I answer to these three Objections: when things succeed well and prosperously unto us, whatsoever be our natural parts, whatsoever have been our industry or our labour more than others, who is so void of piety or of understanding, that doth not ascribe his good success unto God the Fountain of all good, and the universal or principal cause of all happy events, who builds the house more than all that labour on it, who keeps the City above all that watch or ward, who gives more to the increase than all that plant or water: yet the Builder, the Watchman, the Planter, the Waterer, have their parts and offices, which being neglected the house is not builded, the City is betrayed, the Tree is unfruitful. Because some little thing is done by men, but nothing comparable to that great which is done by God, therefore the form of the Saints rejoicing is thus conceived, Not unto us O Lord, not unto us, but unto thy Name give glory; that, not unto us, implies that something hath been done by us, and that man's corrupt heart is too ready to claim some glory to itself for it, but true Wisdom and Piety soon removeth it, and saith, Not unto us O Lord, but to thy Name give glory.  
Neither truly should these poor things of the will of Man, whether wish or will, whether endeavour or labour, whether yielding or obeying have been once named the same day that God's Grace and Works are praised, or have been pleaded or contended for in these disputes had not there been a necessity compelling thereunto; Qui verò necessitate cogente vera de se bona loquitur, tantò magis veriùs humilitati jungitur, quantò & veritati associatur, saith Bern. Serm. 20. in coena Domini. They have compelled me, who under a colour of magnifying the grace of God, and bringing greater thanks to him, and of justly reproving them that have been Adulatores naturae, are turned themselves Adulatores gratiae, so fare forth as by them Satan seeketh to subvert the Truth and righteousness of God, and to extinguish and destroy all Piety and Religion in Men, bringing into the World a stupid sloth for some, a remorseless infidelity and impenitency for others, and an invincible desperation and hardness for other some, the natural offspring of that Doctrine that takes away all manner of freedom of will from men in matters of Salvation, that turns the general Promises of the Gospel into particular and private, that limits an especial kind of grace which is only effectual to a few secret ones by a direct decree, the rest being left destitute of true grace, though they be called by the word of the Gospel.  
These things I was warned of long ago by Melanchton, before the name of Arminius was heard of here, in his common places, cap. de Praedest. Removeamus à Paulo Stoicas Disputationes, etc. Let us remove from S. Paul such Stoical disputes, as overthrow Faith and Prayer, for how could Saul believe or pray, when he doubted whether the promise belonged to him, or when that fatal Table of the Destinies had prepossessed him? For it is decreed that thou shalt be a castaway, etc. And in the Chapter de lib. Arbitr. he admits of their disputation that say, Si nihil agit liberum arbitrium, etc. If my Freewill doth avail nothing, in the mean time till I perceive that Regeneration you speak of, wrought in me, I will be indulgent to my unbelief and other vicious affections. This Manichae an imagination is an horrible falsehood, and from that error our minds are to be ferched off, and taught that Freewill doth avail much.  
To conclude with reference to the question de causa discriminis, the same grave Author there saith thus; Cum promissio sit Vniversalis, etc. When as the Promise is Universal, neither are there in God contradictory wills, there is a necessity, some cause of this difference to be in us, why Saul was rejected and David received; that is, of necessity in those two there was some different Action. But still remember that this agere aliquid, & aliquam actionem, is not to be conceived to be by mere natural strength but by the help of Grace.   

CHAP. XIII. Of Conversion under the terms of a new Creation, Regeneration, the first Resurrection, etc.  
THis Chapter is an answer to another Objection. There be that delight much in these Metaphors, rather than in the simple term of Conversion: inferring hence that a man doth no more to his new Creation, than he did to his first, nor to his Regeneration than he did to his Generation, nor to his Resurrection from sin than Lazarus did to the raising of his dead body.  
Hence proceeds that Doctrine of Mr. Pemble of Grace and Faith, p. 13. That the seed of spiritual life, and the habits of Faith and Grace, (like a new Soul) are infused into men before they be so much as illuminated supernaturally, illumination going before the act of Faith, but not before the habit, or the grace of Sanctification in the Soul; So he. Hence Dr. Taylor upon that Text, 2 Cor. 5. 17. Whosever is in Christ is a new creature, infers, that Grace cannot be resisted, pag. 80. because no Creature can resist his Creator in the creation thereof, etc.  
But they might have been pleased to have been advised,  
1. That this leaneth too much to an Enthusiasmus, such as the judicious Divines in their suffrage do disclaim, p. 48.  
2. That in our spiritual Nativity, as in our natural, there are many preparative dispositions, as the same Fathers say, p. 42.  
3. That Arguments taken from Allegories and Metaphors are weak and deceitful, if they be extended infinitely, and beyond that to which the Scripture intendeth them.  
4. That as Mr. Beza himself confesseth, 2 Cor. 5. 17. here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than is strictly to be taken, for that the new Creation extends not to the substance, but to the qualities of a man, else if we press the letter, we may better defend a Transubstantiation in a man's conversion, than the Romanists can do in the Sacrament of Christ's Body; or we may help with an Argument the absurd opinion of Fla. Illiricus, that Original sin is the very substance of Man: but we have learned better of chrysostom in 3. Johannis, Nativitatem hoc in loco, non secundùm substantiam, sed honorem & gratiam intelligi.  
5. They might have been advised that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respecteth;  
First, the Universality of the change in qualities to be so diffused over the whole Man, ut non cognoscas eundem esse, Chrys. in 2 Cor. 5. Hom. 11. propter hoc & crassiore nomine vocat Resurrectionem (sive novam creaturam) ut multam nobis mutationem & varietatem ostendat. That appears by S. Paul's descriptions of the old and new Man, Col. 3. and by his parallels to this Text, Gal. 6. 17. In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. 5. 6. In Christ Jesus neither circumcision, nor uncircumcision, but Faith that worketh by love. 1 Cor. 7. Circumcision is nothing, uncircumcision is nothing, but the keeping of God's Commandments. That's something; where this makes up a new creature, Faith that worketh by love, or the keeping of God's Commandments.  
Secondly, It respecteth the necessity of this change; except a man be borne again, etc. Joh. 3. first, in opposition to our first birth from Adam, by which we are all sinners, and excluded out of the Kingdom of God. But by Faith in Christ we become to be in him as in a second Adam: and have from him righteousness and holiness, as real, and available to our entrance into the Kingdom of God, as our being borne of Adam was available to our excluding thence.  
Next, in opposition to the Jews boasts of being the children of Abraham, as if that were enough to righteousness and happiness; but if they be not borne again by another birth, and that of God, Joh. 1. 13. they may be the children of the Devil, Joh. 8. 44.  
Thirdly, It respecteth the necessity of a divinum & supernaturale principum, from whence this change must flow, else there is no hope for us ever to be converted: Therefore, the Apostle having said, Old things are passed away, behold all things are become new, addeth, vers. 18. and all things are of God, etc. for it is he that made us and not we ourselves in both creations, Psal. 110. and we are therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's Manufacture created in Christ Jesus unto good works, Eph. 2. 10.  
6. But now as to the manner and many circumstances; each Creation and Generation hath its proper and peculiar manner; for he that made us without us, will not save us without us, as is alleged out of S. Augustine.  
There, the change is à non ente ad ens, here, à non tali ad tale.  
There, is a rude Mass; here, in a Creature already living, reasonable, moving.  
There, God wrought immediately, here, by means.  
There, was never Creature heard say, Create me, renew me O Lord: here one is heard crave, Psal. 51. Create in me a clean heart O God, & renew a right spirit within me.  
There, it was never said to a Creature, make thyself: here it is said, Make you a new heart and a new spirit, for why will you die O house of Israel, Ezek. 18. 31. Jer. 4. 4. Eph. 5. 14.  
There, was never any Creature blamed that was not made, nor reproved for being as it is: but here, to keep on the old man, and not to put on the new, is imputed as a notorious fault in them that profess Christ Jesus and the Gospel.  
For this matter see if you please Doctor Jackson of justifying Faith, Sect. 3. cap. 1. 279. & deinceps; Unless you be sick of the disease of these times, which is one among others more, that Nazianzen saith was the sickness in his times, in Apologetico: Malos autem & bonos, non ex moribus, neque ex conversatione, sed ex partibus judicamus, & ea quae placebant hodiè in aliquo, crastinò, si fuerit partis alterius, displicebunt: & qui landabatur hesternò, culpabitur hodiè: That is, we estimate Good and Bad men, not from their manners, nor for their conversation, but by the faction they take; and those things which this day did please in such a man, to morrow if he turn on the other side, will be disliked, and he that was praised yesterday, shall be faulted to day.   

CHAP. XIV. The Sum of the Doctrine of Grace and .  
IN the year of the Lord, 1543. 35. H. 8. some three years before his death, there was published a Book by the King, made by the Clergy, seen and very well liked by the whole Parliament, entitled, A necessary Doctrine, and erudition for any Christian man, etc. In which Book there is a Declaration of the Article of Freewill, with the understanding whereof and some other points, the heads and senses of the People in those days were wuch embusied and traveled, saith the Preface. This Declaration I have transcribed wholly, not to press the Reader with the authority of this Book, for there are therein some few things of the error of former Times, although the Authors rejoice in God, and that worthily, for the light and knowledge then manifested, in comparison of the darkness and ignorance of the former Times: But first to make use of the cautelous Expression, and Declaration of this Article, composed by the best and soundest judgements of that Time; and secondly, what was the last and immediate Doctrine in this point that went before our Articles and Homilies in the beginning of Edw. 6. and finding that Doctor Cranmer and some others were of the Clergy, in both King's Reigns, and likely to have had their heads and hands in both these works, it may well be presumed, the difference not to be much in any matter of moment: Let it not be troublesome then for you to read, that which was not tedious for me to write.  

The Article of Freewill.  
The Commandments, and threaten of Almighty God in Scripture, whereby Man is called upon, and put in remembrance what God would have him to do, most evidently do express and declare that Man hath  also now after the fall of our first Father Adam, as plainly appeareth in these places following. Be not overcome of evil, Rom. 12. Neglect not the Grace that is in thee. 1 Tim. 4. Love not the World, 1 Joh. 2. If thou wilt enter into life, keep the Commandments, Mat. 19 which undoubtedly should be said in vain, unless there were some faculty or power left in Man, whereby he may by the help and Grace of God (if he will receive it when it is offered unto him,) understand his Commandments, and freely consent and obey unto; the which thing of the Catholic Fathers is called Freewill: which if we will describe, we may call it conveniently in all Men, A certain power of the Will joined with Reason, whereby a reasonable Creature, without constraint in things of reason, discerneth and willeth good and evil, but it willeth not that good which is acceptable to God, except it be helped with grace; but that which is ill, it willeth of itself. And therefore other men defined Freewill in this wise, Freewill is a power of Reason and Will, by which Good is chosen, by the assistance of Grace, or Evil is chosen, without the assistance of the same.  
Howbeit the state and condition of  was otherwise in our first Parents before they had sinned, than it was either in them or their posterity after they had sinned: for our first Parents Adam and Eve, until they wounded and overthrew themselves by sin, had so in possession the said power of Freewill, by the most liberal Gift and Grace of God their Maker, that not only they might eschew all manner of sin, but also know God and love him, and fulfil all things appertaining to their felicity and wealth. For they were made righteous and to the Image and Similitude of God, having power of  (as chrysostom saith) to obey and disobey: So that by obedience they might live, and by disobedience they should worthily deserve to die. For the wise Man affirmeth that the state of them was of that sort in the beginning, saying thus, Ecclus. 15. v. 14, 15. God in the beginning did create Man, and left him in the hands of his own counsel; If thou wilt, to keep the Commandments, and to perform acceptable faithfulness.  
From this most happy estate, our first Parents falling by disobedience, most grievously hurt themselves and their posterity: For besides many other evils that came by that transgression, the high power of man's Reason and Freedom of will were wounded and corrupted, and all Men thereby brought into such blindness and infirmity, that they cannot eschew sin, except they be illuminated and made free by an especial Grace, that is to say, by a supernatural help, and working of the Holy Ghost, which although the goodness of God offereth to all Men, yet they only enjoy it, which by their Freewill do accept and embrace the same. Nor they also that be helped by the said Grace, can accomplish and perform things that be for their wealth, but with much labour and endeavour: So great is in our nature the corruption of the first sin, and the heavy burden bearing us down to evil. For truly albeit the light of reason doth abide, yet it is much darkened, and with much difficulty doth discern things that be inferior and pertain to this present life, but to understand and perceive things that be spiritual, and pertain to the everlasting life, it is of itself unable. And so likewise, although there remain a certain freedom of will in those things, which do pertain to the desires and works of this present life, yet to perform spiritual and heavenly things, Freewill of itself is insufficient: and therefore the power of Man's Freewill being thus wounded and decayed, hath need of a Physician to heal it, and an help to repair it, that it may receive light and strength whereby it may see, and have power to do those Godly and spiritual things, which before the fall of Adam, it was able and might have done.  
To this blindness and infirmity of man's Nature, proceeding of original sin, the Prophet David had regard, when he desired his eyes to be lightened of Almighty God, that he might consider the marvellous things that be in his Law, Psal. 119. 18. and also the Prophet Jeremy saying, Heale me O Lord, and I shall be made whole, Jer. 18. Saint Austin also plainly declareth the same, saying, We conclude, that Freewill is in Man after his fall, which thing who so denyeth is not a Catholic man: but in Spiritual desires and works to please God, it is so weak and feeble, that it cannot either begin or perform them, unless by the Grace and help of God it be prevented and helped. And hereby it appears that Man's strength and Will in all things which be healthful to the soul, and shall please God, hath need of Grace of the holy Ghost, by which such spiritual things be inspired into men, and strength and constancy given to perform them, if men do not wilfully resist the said Grace offered unto them.  
And likewise, as many things be in the Scriptures which do show Freewill to be in man, so there be no fewer places in Scripture, which do declare the Grace of God to be so necessary, that if by it Freewill be not prevented and helped, it can neither do nor will any thing that is good and Godly. Of which sort be these Scriptures following; Without me ye can do nothing, John 15. No man cometh unto me except it be given him of the Father, John 6. We be not sufficient of ourselves, as of ourselves, to think any good thing, 2 Cor. 3. According unto which Scriptures, and such other like, it follows, that Freewill before it may think or will any good thing, must be helped by the Grace of Christ, and by his Spirit be prevented, and inspired, that it may be able thereto; And being so made able, may freely thenceforth work together with Grace, and by the same sustained, helped and maintained, may do and accomplish good works, and avoid sin, and persevere also, and increase in Grace. It is surely of the Grace of God only, that first we be inspired and moved to any good thing: but to resist temptations, and to persist in goodness, and go forward, it is both of the Grace of God, and of our Freewill and endeavour. And finally, after we have persevered to the End, to be crowned with glory therefore, is the gift, and mercy of God, who of his bountiful goodness hath ordained, that reward to be given after this life, according to such good works as be done in this life by his Grace.  
Therefore men ought with much diligence and gratitude of mind, to consider and regard the inspirations and wholesome motions of the Holy Ghost, and to embrace the Grace of God, which is offered unto them in Christ, and moveth them to good things. And furthermore to go about by all means to show themselves such, as unto whom the Grace of God is not given in vain; and when they do feel that notwithstanding their diligence, yet through their own infirmity, they be not able to do that they desire, than they ought earnestly, and with a fervent devotion, and steadfast faith, to ask of him who gave the beginning, that he would vouchsafe to perform it, which thing God will undoubtedly grant according to his promise to such as persevere in calling upon him, for he is naturally good, and willeth all men to be saved, and careth for them, and provideth all things by which they may be saved, except by their own malice they will be evil, and so by righteous judgement of God perish and be lost. For truly men be to themselves the Authors of sin, and damnation, God is neither Author of sin, nor cause of damnation. And yet doth he most righteously damn those men, that do with vices corrupt their Nature, which he made good, and do abuse the same to evil desires, against his most holy will: wherefore men be to be warned, that they do not impute to God their vice or their damnation, but to themselves, which by Freewill have abused the Grace and benefits of God.  
All men also be to be monished, and chief Preachers, that in this high matter, they looking on both sides, so attemper and moderate themselves, that they neither so preach the Grace of God that they take away thereby Freewill: nor on the other side, so extol , that injury be done to the Grace of God.  In horum numero me quoque cupio inveniri. (Nazianzen. in Apolog.) 
Thus was it determined in that age, from which I wish there had been no declining neither to the right hand, nor to the left.  
Here is no Freewill to spiritual good without Grace.  
Here is no Grace so prepotent but may be disobeyed.  
Here is enough for the praise of God's Grace, and for convincing of man's ingratitude.  
This book is alleged by Doctor Ward in his determination, Omnes infantes baptizati proculdubio justificantur, as agreeing with the Doctrine of our Liturgy in the baptism of Infants, showing that our Reformers had a respect to the Doctrine lately before published.    

CHAP. XV. Of Perseverance.  
THe next work of the Divine Providence executing the decree of his Predestination, is to preserve and continue the Called and Converted in that State of Regeneration and Sanctification unto the End, it being our assured Confidence, That he which hath begun a good work in us, will finish it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will hold it out to the End, Phil. 1. 6. yet about this work there was much Dispute; I, by searching for the true State of the questions, will endeavour to shorten it.  
1. I take it there is no question, Whether there be a special gift or Grace called Perseverance, like to the gift of Faith, Charity, Patience, Chastity, or the like, for that a man may as safely deny, as that there is a Grace of Beginning, seeing Perseverance is but the continuing and abiding in the same Graces of Faith, Charity, etc. So long as I confess that by the protection, government, Visitation, and supportance of God's Grace, all gifts given by God, are by him continued, and preserved from loss or from decay.  
2. There is no question, that without the Grace, Protection, preservation of God, no man of himself alone is able to continue in the midst of so many assaults of Satan, the World, and the Flesh.  
3. There is no question, that the Elect do finally persevere in Faith and Sanctification, for whosoever persevereth not, by that selfsame not-persevering he is declared to be none of the number of the Elect; Election according to my fifth opinion presupposing an infallible foreknowledge of final perseverance; if there be any such, (as Doctor Carlton late Bishop of Chichester saith) as maintain that the Grace of Predestination or Election may be lost, I have no acquaintance or confederacy with them.  
4. The question is not, about every believer, for all confess, that some believers of some kind or degree of Faith, may lose it: Nor is it, whether a believer not perseveing doth lose all Graces at once, or all at last, it being confessed that he may keep many, by which yet he cannot be saved, and may lose those that be essentially necessary to Salvation: as fides mentis may abide with an evil Conscience, when fides cordis cannot, but is lost by mortal sin.  
5. But the question is of a believer whose Faith worketh by love, whether it may be lost; and it is the same question which heretofore was wont to be disputed in these terms, An Charitas amitti poterit? and is handled at large by Gratian de Paenitentia, distinct. secunda, where the distinction of Charity is into Inchoatam Perfectam, begun, and perfect planted and radicated; and so may Faith be distinguished (as often in the Gospel) into weak and strong, little Faith and great Faith, etc. Now the Question is not, of great, strong, rooted, perfect Faith and Charity, whether it may be lost? but of weak, green, tender, yet true and Salvifica, such as would save if it were held, or if a man did departed his life in it, whether this be not many times lost? Such as was Peter's Faith before Christ's passion, when he feared to confess Christ at the voice of a Damsel; but after the Spirit given in Pentecost, his Faith and Love were so corroborated, ut vires persequentium caesus despiceret, & Redemptorem suum libere inter flagella praedicaret, as it is there cap. 15. out of Gregory in Ezek. hom. 15.  
6. Lastly, a double question may be put, 1. Of those that are not Elected, whether there be not many of them that attain to true Faith, true Repentance, Justification and Sanctification, wherein they persevere not to the End, but lose them, and so perish.  
2. Of those that are Elect, whether God permit not them sometimes to fall into heinous sins, as Adultery, Murder, or the like? and if so, than what their estate is while they are in those sins, until they actually repent? whether they be still justified, or in state of Salvation? For the Perseverance of the Elect may be conceived to be of two sorts or degrees; either continued without interruption, by a constant holding of Faith and a good Conscience from the beginning to the End, which is rare: Or with interruptions, and falls, and rise again, and renewings by repentance, finally Faith to deliver their Spirits into the hands of God, which is ordinary.   

CHAP. XVI. Of the Faith of such as persevere not, or of those that are not elect.  
FOr the affirmative part in the first Question, I bring but two Texts of Scripture, Mat. 24. 13. & Ezek. 18. 21. The first hath the Promise of Salvation to him that continueth to the end: Out of which I collect two things: 1. That he to whom Salvation is promised if he continue, is in the right in which he should continue; is not only begun and must add or increase, but is so ripe and so perfect (as I may say) as if he but hold out such to the end, he shall be saved. 2. That he who by the Promise of Salvation is excited to persevere in Fall'th, or in Love, is supposed possible to wax cold in love, or to deny the Faith, and embrace this present world.  
These Inferences seemed strong to S. Bern. Ep. 42. disputing this very question; Siomnes qui habent charitatem, etc. If all such as were endued with love, had perseverance in love, our Lord in vain admonished his Disciples, To continue in love: for if either as yet they did not love, he ought not to say, Continue, but Be in love; or if they did love already, there was on need for him to admonish them of Perseverance, whereof they could not be deprived according to some men's Opinion. And a little before: Hi radices non habent, etc. These Men have no root, who for a while believe, and in time of temptation fall away; Whence and whither do they fall? Even from Faith to Unbelief? I ask furthermore, could they have been saved in that Faith, or could they not? If they could not, what prejudice is it to their Saviour, what joy to the Tempter, that they fall from thence where there was no Salvation? It seemed to S. Jerome a good Argument which is taken from admonitions, against Jovinian, lib. 2. S. John exhorteth, Filioli, custodite vos à simulacris; Si omnis qui natus est ex Deo, non peccat, & à Diabolo tentari non potest, quomodo praecipit ut caveant ne tententur?  
The answer that some rest in, that Exhortations, Precepts and Promises are the means whereby Perseverance is upheld, is against themselves, unless these were infallible means; for seeing the Obedience to Exhortations and Precepts is in Man who fails, these means do often fail: The sixth and seventh Commandments were known to David, as means to hold him back from his two sins, but they failed through him: So Peter's warning of his denial, was a means to humble his confidence in himself, and to have persuaded him to beware of putting himself into danger, but he took not warning.  
Neither is that answer to purpose, That in regard of our weakness we may easily fall, and means must be used for our support, but in regard of God's Election, and Christ's Intercession, we cannot but stand fast: for we now treat of those, whom it is yet uncertain whether the Election of God have embraced them or no: O● howsoever if any one or two means be infallible, we may be secure, all other supplies are superfluous: If two pillars be strong and sure to bear up such an house as Samson was in with the Philistines, what need other supporters beside?  
The second Text of Scripture is that of Ezek. 18. 21. 26. 27. which by no evasion can be avoided, if the comparison there between a righteous man and a wicked be well observed: for deny you any-wise that a righteous man can turn away from his righteousness and die; and I will deny likewise that a wicked man can turn from his wickedness and live; and so we shall solvere Scripturas, make void the holy Word of God; if a supposition putteth nothing in the one, it putteth nothing in the other: if the wicked there whom the Text speaks of, be truly and Legally a wicked man, than the righteous there is truly and Evangelically a righteous man, for Legally righteous the Scripture knows but one: if it be ever seen that a wicked man turns from his wickedness and lives, than it may as well be seen that a righteous man turns from his righteousness and dies.  
To these places I find no answer made by our Divines at Dort, from whom I hoped for satisfaction in all things: but to divers others as, Heb. 6. 4, 5. & 2 Pet. 2. and such like, they frame this answer; That such places speak of initial and precedaneall degrees of Faith, not of true justifying Faith; men but entered a little may go back, but not they that have attained unto true Faith: yet such beginners say they, are to be counted in the visible Church for true believers and justified persons. Of these reverend Doctors give me leave to demand; 1. If they be to be taken for justified persons, by what shall we know these things mentioned in the Texts, which they will have to be only the initia and precedent dispositions to Faith, not true Faith? 2. If these be but initia, what have they more or better to give to a true Believer, than to have tasted of the good Word of God, and of the powers of the World to come, Heb. 6. And to be purged from his old fins, 2 Pet. 1. 9 To have escaped the pollutions of the world. 2 Pet. 2. 20. To have the strong man armed that kept the house, to be cast out by a stronger, Luke 11. 22. if these be the lowest and first gifts of the Spirit, what be the highest and the last? words of sense, as Tasting, Hearing, Seeing, are not used in the Scriptures to express a little superficial conceit of things Spiritual, quasi primoribus labris gustasse, but rather the full, clear, certain, deep apprehension of them. See Job 34. 3. Psal. 34. 9 Joh. 6. 40. Joh. 8. 56. 47. Et alibi passim.  
From hence it is, that the renewing of these men again by Repentance is so hard, or impossible, that fell from so great an height, whereas to be renewed after lesser faults is ordinary: How will these Divines of the School satisfy weak ones, and our common Christians of the Country, in whom they shall not find so much as these things which they call initialls? how will they persuade them, that they are in the state of Regeneration, and have that justifying Faith, whereof they say Believers may be assured; or will they exclude them out of the rank of Believers?  
3. I oppose S. Augustine's judgement in this, which must not be refused by any replyer, De corrept. & great. cap. 8. Mirandum est quidem, multumque mirandum, etc. It is to be wondered at, and very marvellous, that God should not give Perseverance to some of his Children, whom he hath Regenerated in Christ, and to whom he hath given Faith, Hope and Love; when as he forgives so great wickedness to other strange Children, and makes them his Sons by conferring his Grace upon them, etc. The thing that S. Augustine admireth, is, Cur illos Deus, etc. why God should not then snatch away those his children, which have lived faithfully and godlily, out of the danger of this present life, lest their evil inclinations should work a change in their minds. And he refers this to the inscrutable judgements of God, most wisely and holily: But his Opinion is, that if these men had died in that time when they lived justly and piously, they had been saved, therefore their faith was more than begun, they were more than seeming Christians, they were truly justified and sanctified, and then fit for the Kingdom of Heaven.  
4. Lastly, I maintain and prescribe this to be the public Doctrine of the Church of England, by Law established: and first, Hear King Henry's Protestations in the Book before praised; In the Article of Justification : If after our Baptism it chance us by our Spiritual enemies to be overthrown, and cast into mortal sin, then is there no remedy, but for the recovery of our former estate of justification, which we have lost, to arise by Penance, wherein proceeding in sorrow and much lamentation for our sins, etc. we must have a sure trust and confidence in the Mercy of God, that for his Son our Saviour Christ's sake, he will yet forgive us our sins, and receive us into his favour again, and so being thus restored to our Justification, we must go forward in our battle aforesaid. Again a little after: And it is no doubt, but although we be once justified, yet we may fall therefrom by our own Freewill, and consenting to sin, and following the desires thereof. For albeit the house of our conscience be once made clean, and the foul spirit be expelled from us in Baptism or Penance, yet if we wax Idle, and take not heed, he will return with seven worse spirits, and possess us again.  
This I allege not for itself, but for the affinity our 16. Article made in Edw. 6. hath unto it, as a Child of the same Fathers.  

Article 16. Of Sin after Baptism.  
Not every deadly Sin willingly committed after Baptism, is Sin against the Holy Ghost, and unpardonable, wherefore The place for penitents, Artic. Edw. 6. The grant of repentance Artic. Eliz. Is not to be denied to such as fall into Sin after Baptism. After we have received the holy Ghost, we may departed from Grace given, and fall into sin, and by the Grace of God we may rise 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 to such as truly repent Place of forgiveness, Eliz. The place for Penitents, Edw. 6.  
This Article my Opponents would be well contented it had nought against them, though it were not for them: But I hope to evince it to be so far against them, that while it standeth they must needs be Heterodox in the Church of England, that preach or publish that Opinion which is now so prevalent every where. This I shall do by three ways.  
1▪ By the Concession and Confession of their own friends that have complained of this Article.  
2. By Analysing the Propositions, and scanning the Literal and Grammatical sense, to which we are bound to keep us, both by the Law of learning, and by the Declaration of K. Charles prefixed to our Articles.  
3. By Paralleling our 16th with the 12th Article of the Augustane Confession, from whence it was taken, and with other Doctrine of our Church in the Book of Homilies.  
1. For the first: The Authors of the second admonition to the Parliament, pag. 43. lin. 30. do accuse some Bishops than as suspected of the Heresy of Pelagius, and for Freewill not only they are suspected (say they) but others also. (Then they add) And indeed the Book of Articles of Christian Religion speaketh very dangerously of falling from Grace, which is to be reform, because it too much inclineth to their Error. So they. There were then some Bishops that held this Error of falling from Grace, as it was counted by these Authors, who count also the Article too much inclining to their error. But a wiser & learneder man than they, in the Conference at Hampton Court, 1. Jacobi, made it his first motion, pag. 24. That the Articles of Religion concluded 1562. might be explained in some obscure places, and enlarged where some things were defective: for example, whereas Article 16. the words are these, After we have received the Holy Ghost we may departed from Grace. Notwithstanding the meaning be sound, (saith he,) yet he desired, that because they may seem to be contrary to the Doctrine of God's Predestination and Election in the 17th Article, both those words might be explained, with this or the like addition, yet neither totally nor finally. So th●n, if this Article did not speak dangerously of the falling from Grace, and seem to contradict the 17th Article, this motion was needless. And in truth so it was, and so judged, for nothing was done to the explaining or enlarging of the Article; neither is there any contradiction betwixt the 16th and 17th Articles; and the addition of finally & totally, would have quite subverted, not have explained, the sense and scope of the whole, as I will demonstrate in the two places.  
2. For the second way, by Analysing the Propositions, etc. thus I proceed: The Title is of Sin after Baptism: Clearly it is not the scope of any part of this Article (as some would have it) to define and declare that all men do sin, even those that are Baptised and borne again in Christ, for this was done already in the next precedent Article, Christ alone without sin, etc. But all we the rest, although Baptised, and borne again in Christ, yet offend in many things. This need not to be said again. But the scope of this, is to define something about the measure, degree, demerit of sin after Baptism, and to condemn the excesses and extremities of Opinions in this point, some aggravating this sin too much, some extenuating it, and making of it too little: for these there be here two Propositions definitive, and two Conclusions derived out of the Definitions.  
1. Against the extreme rigour of Novatus, Not every deadly sin willingly committed after Baptism, is sin against the Holy Ghost, and unpardonable. There is the first definition: The Conclusion hence is, wherefore the grant of Repentance is not to be denied unto such as fall into sin after Baptism, and therefore they are to be condemned which deny place of forgiveness to such as truly repent: This is a mitigation of one excess and rigour of Opinion, and a stay to weak ones and fearful.  
2. The second Proposition is, After we have received the Holy Ghost, we may departed from Grace given, and fall into sin, and by the Grace of God we may rise again and amend our lives. This is the Definition: The Conclusion hence is, Therefore they are to be condemned that say, They can no more sin as long as they live here. This is against another extremity of certain Anabaptists, that dreamt of such a perfection as of not sinning; and of other Anabaptists (for there was an 100 confusions among them,) that esteemed all manner of foul actions done by them that had received the Holy Ghost, to be in them no sins, or not to be reckoned so; to whom our men incline that hold, no sins in the regenerate to impeach their justification, or state of Salvation: which this branch of the Article doth directly oppose, saying, that they which do so fall or sin, are departed from Grace, and need to rise again by Repentance. Now for amending or explaining these terms, if it should be done as King James left it to be considered, pag. 30. of the aforesaid Conference, by putting in the word (Often) or the like, (We may often departed from Grace, or we may departed fare from Grace,) This I think would little content them, since the Psalm saith, 73. 27. Ecce qui se elongant à te, peribunt; succîdis omnem fornicantem à te. But if the amendment were made by putting in, we may departed from Grace, yet neither finally nor totally, than this also had been a clause of Mitigation, and had not pinched them a whit against whom it was provided, nay, it had made this proposition all one with the former; for what difference is there between these two, Every deadly sin willingly committed after Baptism, is not sin against the holy Ghost, (and) After we have received the holy Ghost, we may departed from grace, but not finally or totally, seeing this is true, that the sin against the holy Ghost is no other than a total or final departing from Grace? And whereas the Dean of Paul's used this exception of Finally and Totally, pag. 41. of the Conference; he doth it of those that are called according to the purpose of God's Election, and not of all that are called or justified. But our 16. Article speaketh not of the Elect only, for it saith, We may rise again by the grace of God; whereas if it spoke only of the Elect, it must have said, We shall rise again by the grace of God: and so must they that would have put in, not finally, nor totally.  
Neither doth the 17. Article treating of God's Election any thing contradict this 16. as Dr. R. feared; for although it affirmeth that all predestinate to life are called and justified, etc. yet it doth not say that all that are called and justified, and made the sons of God, be predestinate to life, because Perseverance to the End is presumed, where God's purpose is predestinating to life. But that Article we shall also clear, and show the consisting of these two full well without contradiction.  
Thus of the Article in Branches and Propositions; now let me note something out of words and terms: First, here is admitted and yielded, that after Baptism we may sin willingly. Secondly, that such asin is a deadly sin, in phrase of the Fathers, and in the sense of Melanchton, Loco de discrimine peccati mortalis & venialis. 3. That this sin is not sin against the holy Ghost, but near it, great; and fearful, else it need not have been severed from it, and a stay made for scrupulous and timorous consciences, and to the severity of the rigorous. 4. That though such a sin be pardonable, yet it requireth great, deep, bitter repentance, in a manner such as the ancient Church required in the solemn reconciliation lapsorum, to obtain pardon of God. 5. That the phrase to departed from grace, is not diminutive, nor a mitigation, but an aggravation of the sin; That after the holy Ghost received, a man should departed from grace given, is a grievous thing. In hoc enim quisque peccator fit culpabilior, quo est Deo acceptior, saith the Master, li. 4. distin. 16. A. Jer. 17. 5. Cursed be the man whose heart departeth from the Lord. 6. That there is a departure from Grace in the heart of him that hath received the holy Ghost, before he fall into sin actual or mortal, a departure from Grace as from a light and guide, from an help and strength, a departure from God, à quo non locorum spatiis, sed voluntatis aversione disceditur: Aug. de genes. ad literam, 8. 12. Poterat David retinere Spiritum Sanctum, & ab eo adjutus fuisset, nisi volens eum excussisset, & volens aluisset incendium in animo ortum. Melanct. de discrimine peccati. And this is foremost ever, Man forsaking God, or departing from him, before God forsakes Man, or departs from him; for there is a departing of God from Man, as a punishment and fruit of sin committed; and of this many speak when they reason the amissione gratiae, etc. Our opponents perhaps will grant the first, that man sinning mortally departs from Grace, but God for all that departs not therefore from man, nor doth he take away his gifts of faith, or hope, or charity. To this let Aquinas answer, 2 a. 2 ae. 24. 12. in C. Sed charitas cum sit habitus infusus, etc. But Love, being an infused habit, depends on the Action of God infusing it, who in the giving and preserving of love is like the Sun in the illightning of the Air: and therefore, as the light in the Air would cease presently, if there were any impediment to hinder the illumination of the Sun; so love presently is extinct in the Soul by the interposition of some obstacle that hinders God's influence of love from coming into the Soul. But 'tis manifest, every mortal fin, that is contrary to God's Commandments, is such an obstacle of hindering the foresaid influence, because by that very act man chooseth sin, and prefers it before God's love, etc. Whereby it follows, that presently by one Act of mortal sin, the habit of love is lost.  
3. My third way to come to the true meaning of our Article, was to parallel it with the twelfth of the Augustane Confession, etc.  
Art. 12. Augustanae Confess. Art. 16. Anglicanae Confess. De poenitentia docent, quod lapsis post Baptismum contingere possit remissio peccatorum quocunque tempore cum convertuntur: Et quod Ecclesia talibus redeuntibus ad poenitentiam, absolutionem impertiri debeat. Not every deadly Sin, etc. is unpardonable, wherefore the grant of repentance is not to be denied to such as fall into Sin after Baptism. Damnant Anabaptistas', qui negant semel jnstificatos posse amittere Spiritum Sanctum. Item, qui contendunt quibusdam tantam perfectionem in hac vita contingere, ut peccare non possint. Damnantur & Novatiani, qui nolebant absolvere lapsos post Baptismum redeuntes ad poenitentiam. After we have received the holy Ghost, we may departed from Grace, and fall into sin, etc. 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.  
What need many words? there is nothing more clear than that this is the Doctrine not only of the Church of Rome, from which our first Reformers desired not to departed, but where it had departed from Scripture and Antiquity: But also of the Churches of upper Germany and of Denmark, with which ours kept most conformity: So that the Calvinists are singular and alone in their Opinion.  
Other doctrine of our Church of like nature to this, is found in the book of Homilies, especially in that which is entitled, Of declining from God, in the Table, and of Falling from God, in the book: Out of the first part whereof I transcribe but this sentence, pag. 54. For whereas God hath showed to all men that truly believe his Gospel, his face of Mercy in Jesus Christ, which doth so lighten their hearts, that they (if they behold it as they ought to do) be transformed to his Image, be made partakers of the heavenly light, and of his holy Spirit, and be fashioned to him in all goodness requisite to the children of God: So, if they after do neglect the same, if they be unthankful unto him, if they order not their lives according to his doctrine and example, etc. He will take away from them his Kingdom, his holy word whereby he should riegne in them.  
Out of the second part thereof I transcribe this sentence, pag. 57 God will take from them the teaching of his holy word, so that they shall be no longer of his Kingdom, they shall be no longer governed by his holy Spirit, they shall be put from the grace and benefits that they had, and ever might have enjoyed through Christ, they shall be deprived of the heavenly light, and life, which they had in Christ whilst they abode in him, etc.  
In the second tome, in the Homily of Repentance, the first part, pag. 261, 262. there is a full paraphrase upon the 16. Article according to the two parts I made of it, too much to write out; admitting that we may chance after we be once come to God, and be grafted into his Son Jesus Christ, to fall into some horrible Sin, and yet be received again into favour, defining that the Sin against the holy Ghost is a final falling away from Christ; that the promises of mercy to them that turn to God, Jer. 4. Isay 55. Osee 6. aught to be understood of them that were with the Lord before, and by their sins and wickedness were gone away from him; that David and Peter were justified, yet fell horribly, but by repentance were forgiven.  
Lastly, the prayers of the Church have ever been a place from which Arguments have been drawn, thus; Against them that say the Regenerate may be perfect without sin, Why then doth our Lord teach them to pray, Forgive us our trespasses? against them that say, they cannot be tempted to evil to be overcome, why doth he teach us to say, Lead us not into temptation, but deliver us from evil? So Jerome 2. lib. Contra jovinianum.  
In like manner I argue, if a Believer cannot finally fall from God, why doth our Church pray in the Liturgy at the burial of the dead, O God most mighty, suffer us not at our last hour for any pains of death to fall from thee.    

CHAP. XVII. Of the Persevering Faith of the Elect.  
THe second question stated was of the Perseverance of the Elect, whether it be without interruption, in a perpetual constancy, or happy if it be final; that is, what the state of a regenerate man is, (suppose him one of the Elect, though known so to God only) under some grievous Sin into which he is fallen, until he repent.  
Here I will first argue ex concessis, and then rest in one argument out of the Scripture.  
Our Judicious Divines that were at Dort, apprehending well the danger of their Tenent, that maintain the Regenerate sinning to be still actually in the state of Salvation, say very much of the evil plight of a regenerate man lapsed, so much as I require no more: That he is not actually reconciled until he repent, but verily in state of damnation, and unapt for to enter into the Kingdom of Heaven.  
Yet some things they hold fast, that they may not forsake their party altogether: That which I object is, that the things which they deny cannot stand together with the things they grant.  
1. They say first, Though the Regenerate so sinning be guilty, yet they are in the purpose of God to be absolved.  
Ans. So they were before they were regenerated, or repent, or believed at all.  
Secondly, That they are not dealt withal by God in rigour.  
Ans. No more are many reprobates fallen from Faith, whom yet God would bring to Repentance by his long-suffering.  
Thirdly, That they have not lost jus ad Regnum, but usum Juris; as a leprous man hath not lost the right of his house, but the Use.  
Ans. I understand you well by a similitude, but I care not for an Argument out of that place: Then belike an Elect person guilty of Murder, hath jus ad regnum; O Sancte Paul, thou speakest too loosely, 1 Cor. 6. 9 Gal. 5. 21. Be not deceived, I tell you, that they which do such things shall not inherit the Kingdom of God: Shall they not inherit that have jus ad regnum? that have right to a Kingdom?  
Fourthly, They say, That their Universal Justification is not made void.  
Ans. Truly their former absolution from former sins, is not made void: But this new sin which hath made them Filios mortis, and guilty of the whole law, Jam. 2. 10. needeth a new absolution, that is, a new justification from the condemnation that this sin deserveth, for to me Remission of sins is justification, by Saint Paul, Rom. 4. 7. and opposite to condemnation, Rom. 8. 33, 34.  
What universal justification else is I know not, unless it be the forgiveness of all Sins past, present, and to come, which I trow your wisdom will not admit: you say truly and sound, Non prius, quam per exitatam fidem & poenitentiam, veniam impetraverit, actu absolutus.  
Fifthly, Their state of Adoption remaineth .  
Ans. In the purpose of God, not in Act.  
Sixthly, There remain Seeds, by which life may spring again.  
Ans. I grant that, far sooner than in an habituated wicked man, but that altars not the state of a sinner who is guilty of death: No more than the crime of a Noble man's Son, who hath friends in Court more speedily to beg his life.  
This agreeth well with the fifth assertion of the ninth at Lambeth, that saith, Vera fides, etc. non extinguitur, etc. in electis aut finaliter, aut totaliter. (in electis.)  
My one Argument out of the Scripture, that the Regenerate fallen into a mortal sin, is not then Filius Dei, is taken out of Saint John, 1 Ep. 3. 9 He that is borne of God, doth not commit Sin, for his seed remaineth in him, and he cannot sinne because he is borne of God. I shall here do two things at once, overthrew the strongest Arguments of my Opponents for the perseverance of the Elect without intermission, for (say they) if the seed of God remain in him, and he cannot sinne, namely, deadly, what intercision or intermission can there be of his Justification? and I shall retort the Text unavoidably upon themselves. How may this be? by the true sense of that place. The scope of Saint John is not, to prove, that they that are borne of God cannot departed, or change from righteousness to sin, or that there cannot be a succession of these two, that where righteousness was, sin could make no Entrance, and righteousness departed, (& contra) for this in the Apostles time was out of Question; whence the admonitions that they who had begun in the Spirit, should not end in the Flesh. But his scope was to prove that these two cannot consist or stand together (which the will of the flesh would feign have,) to be borne of God, and to commit (deadly) sin; they admitted it for true, that he that had been the member of an harlot, might by repentance become the member of Christ; and that the member of Christ might become the member of an harlot, by falling into Adultery; but that a man might be at once, together, a member of an harlot, and a member of Christ, that they utterly deny, these expelling one the other.  
For this hear Saint Jerome lib. 2. against Jovinian, who abused this Text for the like purpose that many do now adays: Propterea inquit, scribo vobis filioli mei, etc. Therefore he saith, little children I writ unto you (whosoever is borne of God, doth not commit sin,) that ye may not sin, and may know that so long as ye shall not commit sin, ye remain the children of God: yea and those that persevere the children of God, cannot sin; (for there is first a departure from Grace, before we fall into sin, according to our Article:) What communion is there between light and darkness, Christ, and Belial? In like manner as Day and Night cannot mingle, so neither can Righteousness and Iniquity, Sin and good Works, Christ and Antichrist: If we have entertained Christ in the Inn of our hearts, we put the Devil to flight presently, If we sinne; and by the gate of sin give entrance to the Devil, forthwith Christ departs. Let them consider this who defend David to be still borne of God, when he stood guilty of Adultery and Murder; and let them beware they be not made to hear that which Tertullian hath de poenitentia: Sed aiunt quidam, etc. But some men say, they have God sure enough, if they receive him in heart and mind, though there be no sign thereof in their Actions: And thus they commit sin, thinking their Fear and Faith safe; which is as much as if they committed Adultery, and yet thought their Chastity never the worse; or poisoned their parents out of an Opinion they did God good service. And thus whilfl they commit Sin, notwithstanding their Fear, they themselves shall be thrown into Hell notwithstanding their Pardon. Let them consider this that say, Peter, salve amore & salvo fide, to have denied and forsworn his Master.  
But they count it a ridiculous thing to say, we be so often born of God, as we repent of sin. It is more lamentable to fall oft into such sins, than ridiculous to be often renewed by Repentance; Stick not to the letter of an allegory too long: because in our natural birth we are born but once, therefore in our spiritual we are borne but once, there is no necessity in this consequence, S. Paul was not ware of this absurdity when he said, Gal. 4. 19 My little children, of whom I travel in birth again until Christ be form in you. As for the Unity of Baptism the Sacrament of our new birth, that hath another Reason, whereof I need not now speak, especially seeing the prudent Divines in their preface to the fifth Article, de perseverantia, do bar us from an Argument taken from the justification that is conferred in Baptism; knowing well the Doctrine of our Church concerning the efficacy of Baptism.  
But to return to the interpretation of the Text in Saint John: Bishop Ridley one of our blessed Martyrs, and a chief guide in the reformation of our Church in King Edward's time, in a treatise of his published by Master Fox, in his Acts and monuments, pag. 1672. mentioning this speech of Saint John, saith in a parenthesis (he meaneth, so long as that seed doth abide in him, he cannot sin.) In the Homily of Faith the second and third parts, there is at large this proved, that faith without good works is dead: and often use of the sentences of S. John in his Epistles, the sum whereof is interpreted to be that Faith, Hope and Charity cannot stand with evil living; and again, cannot consist or stand without good and godly works, pag. 26. Consist, and stand, imply a being, and a presence sometimes of Faith, Hope and Charity, but a flying away, and an avoiding the place, assoon as an evil gross work comes in; as well as that evil works standing and abiding, Faith, Hope and Charity will not, cannot endure to stand and abide with them. And lest we should think that S. John labours only to convince them that made a bare profession of Faith, and of knowing God, and yet were not changed in their lives, nor did forbear from any sin, that they were mere Hypocrites, and did lie in saying they were in the light, when they still walked in darkness: Mark also that he writeth to his own Filioli, of whom he judged better, that their sins were forgiven them, that they had overcome that evil one, 1 Joh. 2. 1. 12, 13. that they also sin not, that they love not the World; that they love their Brethren: Hence he useth so often these Phrases of abiding in him, vers. 6. of abiding in the light, 10. abiding in the Father, & in the Son, 24. by walking as God walketh, by loving his Brother, by not sinning: which things none can do, but they must first be truly engrafted and entered as it were into Christ, in whom they are to abide: So that if they sin, or love the World, or hate their brother, and yet say, they abide in the light, they lie also aswell as they that never were in the true light at all. Vide Origenem super numeros, Homil. 13.   

CHAP. XVIII. Of the certainty of Perseverance. Election. Salvation.  
THis is an Appendix to the question of Perseverance; for we can have no better assurance of the certainty of Election and Salvation, than we have of the certainty of our Perseverance, if our Election and Salvation do presuppose and forgo our Perseverance. The certainty we speak of is not to God, whose knowledge is infallible, and purpose unchangeable, but to us here while we live, either for knowledge, or for faith of our Peseverance and the rest depending thereon.  
The Divines in their Suffrage, methinks, speak here so variably, and take up that which they lay down, and lay down again that which they took up, that I doubt not they will easily admit and allow these three Conclusions, wherein I rest, with many sober and humble spirits in the Church of God.  
1. That for the present time and state, after much use of the holy means of Salvation, while he is in study Sanctitatis, and out of tentation, and in the peace of a good conscience through faith in Christ, a Believer hath, by the testimony of the holy Ghost in him, a comfortable assurance that he hath true faith, and is now in the state of Salvation, which begets in him true joy, and fervent love, and thankfulness unto God. And if this be, when he is near to the end of his Race, or at the point of death, it may be more abundant and more triumphant; according to that of S. Paul, 2 Tim. 4. 6. I am now ready to be offered up, etc. vers. 7. I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of Righteousness, etc. This is the doctrine of the Lutherans against the perpetual doubting of the Papists, that would have no man certain of his estate present, no not when he is best: But our Homily of Faith saith well, Part three, He that feeleth his heart set to seek God's honour, etc. such a man may well rejoice in God, perceiving by the trade of his life that he unfeignedly hath the right knowledge of God, a lively Faith, a steadfast hope, a true and unfeigned love and fear of God. Thus I understand the sixth Assertion of the ninth at Lambeth.  
2. That for the time to come, as to our Perseverance to the end, especially when as yet probably we have a long race to run (as in youth) and many dangers to pass through, we have no certain assurance of the event, that we shall undoubtedly persevere, but we have a sure confidence in God and his Goodness, that he will not be wanting unto us, if we be not too too much wanting to ourselves, 1 Cor. 10. 13.  
For this I refer myself to the judgement of the Ancients, holy men, practised and experimented Divines: S● Austustine de Civit. 11. 12.  
Hodie non imprudenter beatos vocemus, etc. At this day we do not indiscreetly call them blessed, whom we see live justly and godly with hope of future immortality, and without such a crime as makes shipwreck of Conscience: who though they be assured of the reward of their Perseverance, yet are they found very uncertain of their own Perseverance: for what man is there that knows for certain he shall continue to the end, in doing and proceeding on in Righteousness, except he be assured thereof by some revelation from him, who touching this matter, in his just and secret judgement, is not pleased to inform all, though he deceive none.  
Ambros. de bono Mortis, cap. 3. Tibi sacrificabo hostiam laudis, Psal. 115. etc. He saith not I do sacrifice, but I will sacrifice: signifying that to be a perfect sacrifice, when every one, freed from the chains of this body, shall stand before the Lord, and offer himself a sacrifice of praise, for that afore death there can be no perfect praise, nor can any man in this life be extolled truly with his due commendations, when as his latter times are so incertain. Bern. Serm. 1. in. Septuages. Quis potest dicere, ego de Electis sum, etc. Who can say of himself, I am one of the Elect; I am one of them that are predestinated to life; I am of the number of Sons; because as yet we have no certainty, but may be comforted with the assurance of hope, lest we be wholly tormented with the suspense of doubtfulness. For which end there are given us some signs and marks of Salvation, that it may be past all doubt such an one is of the number of the Elect, in whom those signs are to be found:— and for this cause there is a kind of necessity, that being always thus in suspense, we should be bumbled with fear and trembling under the Almighty hand of God, for that we art able to know even in part what one's we are at present, but what we shall be hereafter, that is altogether impossible for us to know. Therefore let him that stands take heed lest he fall; and persevere and proceed in that state, which is a mark of Salvation, and an argument of his being predestinated.  
3. That for the certainty of our Election, besides this testimony of S. Bernard, we have S. Austugine clear for the Negative. De corrept. & great. cap. 13. Quis enim ex multitudine fidelium, etc. For who is there among the multitude of Believers, that so long as he lives in this fleshly Tabernacle, can presume himself to be of the number of those that are predestinated, because that is needful to be concealed in this life, where puffing up is so to be taken heed of, that even by the messenger of Satan so great an Apostle should be buffeted lest he should be puffed up.— Many the like things are spoken, for the usefulness of this secret, lest haply any man be puffed up; but even all that run well, may fear, whilst this is hid, whither they shall go. vid. plura ibid.  
King Henry's Book in the first Article, which is of Faith, well expresseth my mind in these words; But whether there be any special particular knowledge, which man by faith hath certainly of himself, whereby he may testify to himself, that he is of the predestinates, which shall to the end persevere in their Calling, we have not spoken, ne cannot in Scripture, ne Doctors find, that any such faith can be taught or Preached. Truth it is, that in the Sacraments instituted by Christ, we may constantly believe the Works of God in them to our present comfort, and application of his grace and favour, with assurance also that he will not fail us, if we fall not from him; wherefore so continuing in the state of Grace with him, we may believe undoubtedly to be saved. But forasmuch as our own frailty and naughtiness ought ever to be feared in us, it is therefore expedient for us to live in continual watch, and continual fight with our Enemies, and not presume too much of our Perseverance and continuance in the state of Grace, which on our behalf is uncertain and unstable; for although Gods Promises made in Christ be immutable, yet he maketh them not to us, but with condition; so that his Promise standing, we may yet fail of the Promise, because we keep not our Promise. And therefore if we assuredly reckon upon the state of our felicity, as grounded upon God's Promise, and do not therewith remember, that no man shall be crowned, unless he lawfully fight, we shall triumph before the victory, and so look in vain for that which is not otherwise promised, but under a condition. And this every Christian man must assuredly believe. So there.  
The same seems to me to be averred by our 17 Article, where the Counsel of God predestinating to life, is said to be His Counsel secret to us: and in K. Edw. Article it was repeated again in the last paragraph, thus; Although the Decrees of Predestination be unknown to us, yet we must receive God's Promises, etc. which words do not exclude only our knowledge, or privity to the Counsel and Decrees of God à priori, but also à posteriori; and not only before we be called, or by Grace obey the Calling, but even after faith, and after justification; for then there is the chief place of the Profit of this secret, lest perhaps any such should be lifted up, that S. Augustine spoke of; but if we may be certain that we may have true faith, as we may; and be certain that true faith cannot finally be lost, as they resolve us that would be counted the sound Divines; and we be likewise most certain that God hath elected them that persevere to the end in a lively faith, as the Scriptures clearly resolve us, than the Counsel of God as to ourselves that once believe, is no more secret, nor his decree unknown: and by our knowledge thereof we have lost some profit which we had by the ignorance thereof, whereof we have still as much need as ever. And King James at Hampton-Court Conference is reported, pag. 30. lin. 20. to have said, by inferring the necessary certainty of standing, and persisting in Grace, a desperate presumption may be arreared.   

CHAP. XIX. Of the last Judgement.  
THe last work of the Divine Providence executing the decree of his Predestination, is the work of the last and general Judgement, wherein is executed the decrees concerning the Ends of all men, for Praedestinatio finium is nothing else but the foreknowledge and approbation (o● decree) of the last judgement: It being true which the first of the nine Assertions at Lambeth saith, Deus ab aeterno quosdam praedestinavit ad vitam, & quosdam ad mortem reprobavit, (though it say not, in what Order;) In the last day distributing life and death, according as from everlasting he had decreed.  
Now here, as elsewhere, the Execution of the decree showeth, what the decree itself was; as the building set up and finished, showeth what was the device and plot of the builder.  
But in the last judgement is showed the execution and consecution of Ends; So that if we admit (as we must do) that God propounded an End for himself to attain, namely the glory of his mercy and bounty, in giving some men Eternal life; and the glory of his sovereign power and justice, in afflicting on other some Eternal death, he hath the consecution and attainment of this End in the last righteous judgement.  
Again, if we admit (as we must do) that God propounded Ends to men, for them either to aspire unto or attain, as Eternal life; or to shun with all fear, and if not fearing and shunning to fall into, as Eternal death, these Ends are attained, or executed also in the last judgement.  
Moreover, if we admit (as we do) that Eternal life, at the last judgement, is given, as a free and bounteous gift, Rom. 6. 23. And yet also as the reward and crown of Righteousness, 2 Tim. 4. 8. And that Eternal death is then inflicted as the wages and punishment of sin, Rom. 6. 23. and as the demonstration also of God's sovereign Power and Dominion (yet with justice and equity,) Rom. 9 21, 22. If these things be most certain Truths, (as they are,) it cannot be conceived by ordinary humane understanding, how a decree of these things could be made before the foundation of the World were laid, without God's Prescience, as life is a reward, and death a punishment, seeing no justice can prepare reward or punishment, but upon supposal or foreknowledge of good, or evil deserts: Nor without that Prescience of God, which we call (after our manner of understanding) simplicis intelligentiae, simple and natural understanding, as life Eternal is a gift of his free goodness, and as death Eternal is a Declaration of his supreme Dominion and Lordship; and as in both he doth attain that high End, which he seeketh for himself, his own glory.  
Let the prudent Reader ponder this a little, because it seems to me to clear my main and prime Proposition, That Prescience is necessarily to be put into the definition of Predestination; and yet not every Prescience, but that which is in the first, highest, simple, natural understanding of the Almighty, as that which is most proper and fit for the Prime Author, and supreme Disposer and Ruler of all things, whereby a trim composition and comprehension together may be made of those things that most men through contention do separate, nay oppose one to another. Prosper shall help with an expression of his of the best part of this Notion, Epigra. 28. Siomnes homines simul consideremus, etc. If we consider all men together, whereof some may be saved in mercy, some others damned in truth; all the ways of the Lord, that is, his Mercy and Truth, are distinguished by the End: But if we look only upon the Saints, these ways of the Lord are not descried; for there Truth is not to be distinguished from Mercy, nor Mercy from Truth, because the blessedness of the Saints is both from the Reward of Grace, and Retribution of Justice.  
This sentence cleareth the most doubtful part, for that eternal death is the retributione justitiae, is a truth so clear, and not possible to be decreed, from before time, without foreknowledge of sin, as my Opposites therefore love not to argue about Reprobation, or if they do, they fly to the Dominion and Liberty of God, as a Lord absolute and unaccountable, to exclude Prescience even here, if it were possible: But for Predestination to eternal life, because it is the gift of God, they are confident it may be decreed without Prescience what man will do; which they well might seem to have some colour for, if the blessedness of the Saints were only de munere Gratiae, and not also the retributione Justitiae: But why strive they to separate and disjoin those things which God hath joined together, he having made the blessedness of the Saints to be the retribution of Justice, out of his Prescience of their labouring to attain their end, life; and to be also the gift of his Grace, out of his own understanding what will bring them to happiness, if he grant them these benefits, whereby he shall also attain his end, the glory of his free love in giving eternal life to whom he will; both these being understood and known, before the very existence of men, or any act of his be allowed to be by any decree of the will of God; that is, only upon condition or supposition, if he please to will the Creation, Calling, Governing of the Saints, in such sort as he foreknows will bring forth life unto them, and this be a way of Glory to himself.  
In sum, this judgement being ex praeteritis, the predestination of it cannot but be ex praevisis.  
The Judge whom God hath ordained for that day is Christ the Lord. God and man, not the Father himself immediately; the reason is, Joh. 5. 22, 23. that all might honour the Son, as they honour the Father; and the reason of that is, because as the Father hath Created, so the Son hath Redeemed mankind: And this shall be the great crime upon which the World shall be judged, Joh. 3. 19 That light is come into the World, and men loved darkness more than light; and Christ's Word shall judge him in the last day, whosoever hath rejected Christ, Joh. 12. 48. as after the Gospel is preached any where, the rule of judgement is, Mark. 16. 16. He that believeth and is Baptised shall be saved, he that believeth not, shall be damned. But S. Paul more fully, 2 Thess. 1. 8. When the Lord Jesus shall be revealed from Heaven, to recompense rest to them that have been troubled for his Truth, and in flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. The severity of the last judgement, in flaming fire, rendering vengeance. The particularity of the Persons, we must all appear before the judgement Seat of Christ, 2 Cor. 5. 10. The specialty of causes which God shall judge, the very secrets of men by Jesus Christ, Rom. 2. 16. When as many as have sinned without Law, shall also perish without Law, vers. 12. having had a Law written in their hearts; which is as much as that vengeance shall be rendered to them that know not God, as Tertullian saith, Illius etiam est ignorantes Deum plectere, quem non liceat ignorare; when those that have sinned in the Law shall be judged by the Law, and they that have not obeyed the Gospel, shall be judged by the Gospel, by the like proportion. This specialty of causes argueth I say to me, that Original sin, which is one just cause of death, shall justly be alleged against them that have had no other cause of condemnation in them but this, as against all Infants that have died, and have not this sin purged by the lavacre of Regeneration, either in act or vow of the Church: but to allege it against them that have lived to years capable to know God, and to obey the Gospel, and perhaps have by Baptism that sin's forgiveness sealed unto them, as it seemed strange to Doctor Whitakers, that any man should be Reprobated for that sin which is forgiven him; so it seemeth strange to me, that those sins should be alleged against a man, for which he is condemned, and yet for which he was not Reprobated, since the sentence of Reprobation is the heaviest and most woeful sentence that can be, as that which draws after it the sentence of Condemnation, as the fourth Assertion at Lambeth saith. I conceive, the same sins for which the wicked are condemned at the last, were the sins for which they were written Reprobates before all days, Judas vers. 4. altogether, first and last, great and small; but especially their final impenitency, and obstinacy in sin; else, what needed this exactness of differencing the specialties of causes? Or how doth it more burden the guilty to hear of their several crimes, when they all were rejected in the common case of mankind fallen, and from thenceforth unable to arise and amend, having neither Saviour to die for them, nor Spirit to call them, nor help to heal them, all which Reprobation hath excluded and debarred them from, or these from them? God will overcome in judgement, but not by pleading his prerogative, or his Sovereign power, or by putting men to silence with his greatness, (else Abraham was too bold to expostulate with God, shall not the Judge of the whole earth do right?) but by Justice and equity; else, he would not offer himself to be tried, Isay 5. 3. judge I pray you, betwixt me and my Vineyard, what could I have done more to my Vineyard, that I have not done in it? God will convince the ungodly, and put them to silence and shame by their unthankfulness and stubbornness against his abundant goodness, patience, and long-suffering showed unto them.  
Let me take my leave of the ingenious Reader, by leaving with him my doubt, and my resolution thereof, expressed in the words of the grave Cardinal Sadolet, no carnal man, nor enemy to Truth, as his times had light; In his Commentaries upon the Epistle to the Romans, pag. 1178. he brings in this Objection; At enim ex contaminatio genere oriundi, etc. But even we being borne of a corrupted original, are now by nature itself made to destruction, that those whom God passeth by, and doth not call unto himself, might have no just cause of complaint: To this he answereth thus; At ego video, etc. But I conceive in the judgement of the World to come, Christ Jesus will not so pass the sentence, who shall then sit in judgement for his Father, upon them whom he hath condemned, as thus to pronounce, Seeing you proceeded out of the corrupted loins of Adam, and have contracted the fault and guilt of your Parents, for this cause do I sentence you to eternal torments: He shall not pronounce thus; But what then shall he say? Go ye cursed into everlasting fire, for ye saw me an hungry, and fed me not, etc. But these are not the common sins of all mankind, but the particular faults of every particular man, which therefore shall then be specially objected to every one, lest in that sharp torment and grief of mind, they should presume to beg mercy of God, who themselves have denied mercy to their poor Brethren craving it.   

CHAP. XX. An Abridgement of the whole Doctrine of this Book.  
TExts the Foundation of it; Acts 15. 18. Known unto God are all his Works from everlasting.  
Psal. 135. 6. Whatsoever the Lord pleased, that did he in Heaven and in Earth.  
Rom. 8. 29. Whom he did foreknow, he did predestinate.  
1 Pet. 1. 2. To the Elect according to the foreknowledge of God the Father.  
Ephes. 1. 3, 4. Blessed be God who hath blessed us with all spiritual blessings in heavenly things in Christ, according as he hath chosen us in him, before the foundation of the World.  
To conceive aright of the Order and Manner of the Divine Predestination in the Mind of God, revealed unto us in the holy Scriptures, after our manner of Understanding; It is necessary to consider something of the Nature of God, who did predestinate; and something of the Nature of man, who was predestinated.  

Of the Nature of God chief in this matter must be considered with humble Reverence,  

His infinite Understanding or knowledge.  
His just Will.  
His Sovereign Dominion.   
His knowledge may be conceived of two sorts, that which is called Scientia Visionis, knowledge of Vision, or that which is scientia simplicis intelligentiae, knowledge of simple, or mere Understanding, that is called also scientia libera, because it followeth some free act of the Will of God; this is called Naturalis, Natural; because it is in God, who is of Infinite Understanding, before any act of his Will be supposed to have passed.  
His knowledge of Vision, or of sight, is only of those things which either have, or shall have a being, and therefore this knowledge is after Predestination, and builded upon it; for when Predestination hath decreed what things shall be, than God by his Understanding of Vision doth know them, as beholding them: Seeing then this knowledge is after Predestination is finished and concluded, it hath no place in the Act of God predestinating; neither can any thing that is under such knowledge or sight, be any cause or rule of Predestination: whence it appeareth that Rom. 8. 29. Whom he foreknew he did predestinate, such foreknowledge of Vision cannot be understood, seeing there Foreknowledge goes before Predestinating, as Predestinating goes before Calling, and Calling before Justifying: So that they speak improperly, that use the terms of praevisa fides, for fides Praecognita, in the Question, whether Faith foreknown have any place in God's Predestination: with this knowledge then of Vision, we have no more to do in this matter.  
God's knowledge of pure or simple Understanding is of the same things that are predestinate to be, but before they were predestinated, and of infinite things more, besides them: all which it understood and compared together, before any thing was decreed or determined to be.  
This knowledge is founded on God's Omnipotency, for he knoweth his own power, and so it is of things but as possible to be, if he please to give them being: and he knoweth also by this his Understanding (if he please to give them being) what will be their Operations and effects, and what may flow or issue from them, either as they are Natural Agents or Voluntary: So by this means the knowledge of God ariseth to an infiniteness, and to be without number, as the Psalm. saith, 147. 5. But if it should be limited to these things alone, which have a being, and are within the circle of heaven, or within the compass of the ages of the world, the knowledge of God should in a sort be finite, since these things though to us they be many, yet certainly they are finite.  
Now the first act of Predestination was in choosing these things to be which now are, and the decree to put them into being, refusing and rejecting infinite other things, which God knew as possible as these, and which might have been, if it had pleased him. But of this predestination of all things that are, and the rejection of such things as are not, our inquiry and dispute is not, but of Angels and Men that have a being, in what order and manner some were predestinated to life, and some rejected. To which my answer is, that this was not done without that selfsame foreknowledge of simple Understanding of this part of the world, Angels and Men, which was used in the predestinating of the whole;  
That is to say;  
1. That God did Understand, that if it pleased him to create among other his glorious works, some creatures endued with reason, and of a free Nature, they would be more fit than the rest for him to show forth in them his wisdom, goodness, bounty, justice, mercy, fidelity, and all his glorious properties, yet it remained at his pleasure to create them or not.  
2. That he did understand, that such creatures according to their freedom would vary in their choices, some cleaving fast to good, some declining to evil; he knew this not only in general, and as possible, but particularly the very persons (if they were created, and put to the trial) yet it remained at his pleasure to create them, or to try them, or no, to permit or hinder any of them in their choices, which he knew how to do if he would.  
3. That he did understand, that of them whom he knew would forsake their first good estate (if he permitted them) he might justly forsake some, and punish them for their rebellion: or he could find means to restore them, and reconcile them to himself: but yet he determined neither.  
4. That he understood that it might be more justifiable and equal, not to spare Angels, but to show mercy to Men, as more frail and weak, as also deceived by Angels; Yet he would consider what to do.  
5. That he understood, that if he should out of that mercy, provide excellent means, sufficient to raise men fallen, and to restore to them power and freedom to work like reasonable and free Agents, in the Use of those means to their Salvation; he understood, I say, that among many some would thankfully receive his mercy, some ungratefully reject it, for the sake of the pleasures of sin: the very particulars he knew, of all his own mercies in their several degrees and varieties, of all the Persons in their several conditions and events: but still the determination what should be done, or permitted of all this, was as it were held in suspense.  
6. That he understood, that if he should condemn them, that had refused his many mercies, and should receive them to favour that returned to him, he should do justly to the one, and mercifully to the other, and judge them all righteously. But all these things, understood from the first to the last, from the beginning to the end of the world, with every particular circumstance (the same that now are under execution) I say understood them as under condition, and with supposition, if it shall please the Sovereign Lord to determine and decree to put them into being, and into act, were brought, and presented to the wisdom, counsel, and will of God, to allow or amend, to approve or to alter, or to decree and establish them for ever; which after long and deep contemplation (that we may still speak after our poor manner of Understanding) it pleased the only wise God, and Lord of all, upon them to pronounce this mighty word or decree, Fiant, let them be so: This frame, this Order, these Causes with their Effects, these benefits, these Mercies, these Judgements, these Ends, glory to some, shame to others; Let them be established and ratified to the glory of the divine wisdom, justice, Grace, power and holiness; Amen, Amen, Amen, said the blessed and eternal Trinity.  
Thus the Will of God coming to his knowledge maketh the Decree of Predestination, which Knowledge or Understanding alone doth not.  
Of this Will of God we are further to consider an essential property of it, and a necessary distinction.  
The Property of the Will of God is to be free, absolute, independent, to proceed out of no cause, but out of himself; in so much as even his occasioned will had liberty not to have taken the occasion: from whence it followeth, that the things predestinate cannot be causes or motives of their predestination, neither are things predestinate out of Prescience of simple understanding such, for therein all things were known yet but as possible, and having no subsistence at all, being as possible never to be, they could not be movers of Gods Will to will them. They are deceived therefore that think Predestination out of Prescience, makes God's will to depend on Man's Will, or to be a conditional or uncertain Will; nay, a decree out of this Prescience of simple understanding concludes God's Predestination to be as absolute, free, certain, infallible, as his Omniscience is infallible, and his Will free, and his Power supreme, or as any other way or manner of understanding this mystery can conclude it.  
The Distinction of the Will of God is that of Damascen out of chrysostom, into his Antecedent, and Consequent Will: That is his chief and primary Will, proceeding out of himself, or out of his own goodness, and therefore is called by Anselme, The will of his Mercy; This other is his occasioned will, or the will of his Justice, as the cause now standeth: Out of the first proceedeth all the good of Grace and Glory, which the reasonable creature receiveth; Out of the second proceedeth all the evil of Punishment and Revenge (for the evil of Chastisement may proceed from love, and so from the first Will, as good) that an offender suffereth or endureth. From the first of these floweth that part of Predestination, which is to Life; which decreeth to give those means and benefits, which understanding knows will be saving to such men, if they be given them, which is the very decree of Election. From the second of these floweth the other part of Predestination, which is to Wrath; which decreeth to give but those means and benefits which foreknowledge understandeth will fail to be saving to some men, through their extreme fault, and to inflict Death upon them for their fault, which is the Decree of Reprobation. And thus much is enough of the Will of God.   

Of God's Dominion.  
The third excellency in the Nature of God seen especially in his Predestination, is his Sovereign Lordship and Dominion, called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 9 21. whereby he hath right and power to disspose of his creatures at his pleasure (yet with wisdom and justice according to his Nature,) and by which he is accountable to none for his so doing.  
From hence an answer is given to any that shall ask a reason, Why God allowed and allotted unto these men the means which he foreknew would bring them to Glory, and settled the End, Glory and Eternal life upon them? and why he permitted any at all to perish, or why these rather than others, when he foreknew their Ends would be unhappy through their own fault, when he could have remedied, and have so disposed things out of the Treasures of his wisdom and knowledge, whereby these also might have been saved, and others that are saved might have perished?  
The Answer, I say, to this is, out of the Dominion of God, that it was his high pleasure to have his Justice manifested, as well as his Mercy, and his Justice in these, as his Mercy in those, out of the same his pleasure, without wrong or injustice to any, with free & frank bounty to others, as Lord of his own things. Thus is that verified in God, as the supreme Cause, disposer and ruler of all, (then when all things were in contriving and ordering how they should be) to have Mercy on whom he will, and to Harden whom he will, Rom. 9 that is, not to help him farther whom he finds to fail under sufficient help already given him.  
Here is to be seen that Mass or lump of Mankind, out of which the great Potter made Vessels to honour, and to dishonour, namely the whole race of men, from the first man to the last, under all circumstances accompanying every particular both on God's part, and also on Man's, known and considered by the Natural and simple understanding of God: for than they were as a Lump without determined forms, capable of any change, or amendment, which the great workmaster might please to have: For as God by his Sovereign power, makes of the same Earth some piece gold, some lead, or base stuff; so of Mankind, he made some to holiness and honour, some he permitted to be defiled and come to dishonour: But with this difference, that there his own hand did all, as working upon a dead and senseless matter, here he worketh upon a living and reasonable creature, whose Nature we must suppose and provide to be preserved in Gods working upon it: for in comparisons, as there must be some likeness, so the differences must be marked, as the Nature of things compared do differ, else nothing is more fit to deceive with, than a similitude.  
Thus much for the Consideration of the Nature of God, who did Predestinate: there followeth the consideration of the Nature of Man, who was Predestinated.  
It pleased the most wise and omnipotent Creator, amongst other his glorious works, to conceive one more admirable and excellent than the rest; To subsist of a mixed & compound Nature, of Spirit and of flesh. By the flesh inferior to the Angels, by the Spirit superior to beasts, to whom he might say, Be not as the Horse & as the Mul● that have no understanding; For he would make him a reasonable Creature, and so a free Creature; not free to be under no superior, or to be absolute and sufficient in himself to himself, and independent on any other (for this belongs only to God himself) but in such things as he should will or nill, the Nature of his will to be free, and at liberty to choose, or refuse, this or that, to be the Master and owner of his own Acts, to be thereby capable of righteousness, or of Sin, of doing good or evil, of obedience or disobedience, and thence a Subject of praise or punishment, of bounty or of Justice, which no Creature could properly be, that is not free in Will, and lose, and at liberty from all kind of Necessity.  
This perhaps may be said to be true of the first man Adam, in his Creation; but since his fall, that freedom of man is to all kind of things decayed, and to things Spiritual utterly lost: which being granted, yet this is to be added; That God who knew and permitted this fall, and loss, knew also how to provide, and to prepare graces of his powerful Spirit, to restore and supply that which was lost, and how to give a new Commandment, or make a new Covenant with man fallen, fit and proportionable to the impotent will of Man, and to those graces of his Spirit, which he would be ever ready to supply, either preventing man, or working in him, or assisting, helping, protecting, preserving him, as need shall require: So that this Noble creature still might hold and keep the place and rank of a free Creature.  
For we may not think that the wisdom of God made such an one to show him to the Angels, and to the world, and ever after to have banished him out of the world: or to have admitted so notorious a defect in this Universe, that there should not be found in it, the noblest Nature of things here below, above a day or two, in the very infancy of the world; and ever after men should all either be necessarily evil, or necessarily good, after the Manichees heresy, seeing God created man to be the Subject of his righteous Judgement: The old saying therefore must be remembered; If there be not the Grace of God, how shall God save the world? If there be not Freewill in Man, how shall God judge the world? Grace is to be defended so, as we do not subvert the freedom of man's Will, and the Freewill of man is to be defended so, that we do not evacuate the Grace of God.  
To conclude with uniting the consideration of these two Natures together of God and man, in our conceiving the Order and manner of the divine Predestination.  
Seeing the Nature of a free creature is the Subject and the root of most contingency in the world, and the Natural knowledge of God, or his simple Understanding, is the infallible foreknower of all future contingents, even conditional, if God please to create such a free Creature; it followeth from hence, that a just Decree before all time, what shall become of every free Creature in the end of time, cannot possibly be conceived by us to have been made, but as proceeding from that infallible foreknowledge, which is in God, of every man's works, since he will render to every man according to his works.  
And again, because the same Decree doth proceed from a Sovereign Lord, whose Will is absolute, who will be debtor to none, but will have all debtors to him; it followeth again, that the foreknowledge out of which the Decree proceedeth, can be no other (after our manner of Understanding) than that of God's Natural, simple understanding of things, when they were but as possible, before any Decree was made, that they should be created or come into being. To which knowledge when the omnipotent will of God adjoined itself, an infallible an unchangeable Decree was made, that things should be such as they are now, Necessary or Contingent, Means or Ends, Causes or Effects, such as foreknowledge had apprehended them, and understood them; so that the Salvation of every man, who is saved, is from God, and the Perdition of every man that perisheth, is from himself. To God only wise, the Gracious and Righteous Lord, be all Honour, Glory, and Dominion for ever, Amen.   

Irenaeus lib. 2. cap. 34.  
Sufficiant quae dictasunt: Nec enim oportet, quod dici solet, universum ebibere mare, eum qui velit discere, quoniam aqu● ejus salsa est.    

CHAP. XXI. An Analysis to the 17th Article Confessionis Anglicanae.  
TO make manifest how perfect a consent the fifth Opinion hath with the Confession of the Church of England, in the 17 Article, which is of Predestinated and Election, and to show who are worthy to be accounted Heterodox from the Church, I most humbly crave leave to Analyse and explicate the said Article.  
In doing whereof I desire the judicious Reader to consider with me three things.  
1. The Scope and Intent of the Article.  
2. The Parts and Paragraphs with their Connnexion.  
3. The lowest and particular terms in every part, and that in their literal and Grammatical sense, as we are commanded by His Majesty's Declaration, and according to those places of Scripture from whence the terms are taken so religiously, as nothing could be better.  
1. The Scope of the Article is,  
1. To establish an Unity of Doctrine in the high point of Predestination and Election, among the members of this Church.  
2. To direct them to the right use of this Doctrine, and to prevent abuses.  
2. The Parts and Paragraphs distinguished to the Eye in most Editions are two.  
The first from the beginning to these words, They attain to everlasting felicity: This hath respect chief to the First end, the establishing of the sound Doctrine of Predestination.  
The second beginneth at these words, As the Godly consideration, etc. and reacheth to the End: This hath respect chief to the Second; To direct the Church in the direct use of this Doctrine, and to avert abuses and scandals.  
3. The lowest and particular terms will come to be considered in their own places, as they lie in every Paragraph.  
The first Paragraph that concerneth Doctrine hath two Branches:  
The first, the Definition of Predestination.  
The second the Description of the Execution and Manifestation thereof.  
The first branch, the Definition is set down in these terms; Predestination to Life is the Everlasting purpose of God, whereby before the Foundation of the World was laid, he hath constantly decreed by his Counsel, secret to us, 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 Honor.  
Here be two things to be considered The thing defined. The Definition.  
The thing defined is Predestination to life, which very term admits another Predestination, which is to death; though the Article say nothing expressly of it, or of Reprobation. Not as if God decreed nothing what to do with wicked men, or had not a purpose to glorify his Justice in them, or were not certain in his knowledge, who and which they would be: nor as if the Church shunned to touch upon that string as harsh and unpleasant: (The Doctrine of Reprobation being as profitable to drive men from the ways of wickedness that lead to perdition, as the Doctrine of Predestination is profitable to draw men into the ways of righteousness, being rightly understood:) But the reason why the Article says nothing directly of Predestination to death, or of Reprobation, is, because it is easily understood by the contrary, whereof the Article saith so much: for if Predestination to Life be the purpose of God to deliver from curse; then Predestination to Death must be the purpose of God not to deliver from curse and damnation those whom he hath not found in Christ, 2 Cor. 13. 5. but to cast them into everlasting fire as Vessels to dishonour.  
The Definition followeth; That Predestination to life is the everlasting purpose of of God, etc.  
Here I crave leave for clear understanding to sever and put asunder the essential parts of the Definition from the Adjuncts and ornaments that are annexed to every several essential part, to make every part more complete, perfect and comely.  
The substance of the Definition is this; Predestination to life is the purpose of God to bring to salvation those whom he hath chosen.  

Here are three things:  
1. An inward Act, his Purpose.  
2. An outward Act, or End purposed, To bring to salvation.  
3. The subject upon which the purpose settles the outward Act or End, Those whom he hath chosen.   
To every one of these there are several Adjuncts, making them more full; as to the Purpose of God is adjoined,  
1. That it is an Everlasting purpose before the foundation, etc.  
2. That it is a Purpose whereby he hath decreed; So it is a Decree aswell as a Purpose.  
3. That what was decreed, was constantly decreed.  
4. That it was decreed suo consilio, by his own Counsel; so a wise decree made by Counsel; a free decree made by his own Counsel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
5. That this Counsel is secret to us; So it is a hidden purpose, nobis quidem occulto (saith the Latin Article:) all these inform us concerning the nature of the inward Act.  
The outward Act or End purposed, To bring to Salvation, hath these adjections or amplifications:  
1. The state and Terminus à quo, from whence these are brought, from curse and damnation; To deliver from curse.  
2. The means by whom they shall both be delivered from curse, and brought to Salvation, that is, by Christ.  
3. This is illustrated by a similitude out of S. Paul, Rom. 9 21. as vessels made to honour.  
To the Subject upon whom the purpose settleth the outward Act or End,  

The Chosen, these things are added.  
1. That they were chosen in Christ.  
2. That they were chosen out of Mankind.   
Thus you have the essential parts of the Definition, and the Adjuncts to every part, which I separate not, as if the Adjuncts might be spared in the Definition, but only for the clearer contemplation of them being severed and singled one from another.  
Now if I take these again into consideration, I must join to every of the three principals his accessories also, as I have laid them out.  
And here some man would think, I were bound to begin with the first thing named in the Definition, The everlasting purpose of God: but I can give him a reason why I must do otherwise: for in the Logical and Grammatical construction of the Article, there is here expressed one higher, prior, eternal Act of God, viz. to have chosen some out of Mankind in Christ, before the other act of his Purpose or decree, to deliver from curse, and to bring to Salvation those whom he hath chosen: for though in truth both these be coeternal, yet in order of nature (after our manner of understanding, and by the words of our Article) one is before the other; choosing in Christ, before purpose to bring to Salvation: for the purpose is to bring to Salvation those whom he hath chosen (saith our Article,) which is agreeable to the words of S. Paul, that purpose is according to Election, Rom. 9 11. but that which is according to another, is after that according to which it is framed: so if we shall place things according to due order (and of order is our principal iniquiry,) Predestination to Life may be thus defined; Gods choosing of some in Christ out of Mankind before the Foundations of the World were laid, and his everlasting purpose to deliver them from curse, and to bring them to everlasting Salvation, by the same Christ, in whom they were chosen. And I appeal to any reasonable man whether this change do offer any violence, or wrong to the words of the Article.  
Now in good time cometh this term (chosen in Christ) first to be examined, as that wherein lieth the issue of this Controversy, Whether Christ was considered in the very act of choosing his Elect? and full well did the Article keep the words of the Apostle; that whosoever hath the Apostle (if that were not enough,) he may be sure he hath the Article also for him. Let us try out therefore the meaning of the words of the Apostle, Eph. 1, 3, 4.  
1. To take from Arminius the envy of his Interpretation, hear what S. chrysostom long ago wrote upon this place; Quod dicit, perinde est, ac sic dicat, per quem nos benedixit per eundem & elegit. And a little after, Quid est in ipso elegit? per eam, quae in ipso habenda esset, fidem; hoc praestitit priusquam ipsi essemus, magis autem priusquam mundi hujus jacerentur fundamenta. The Commentary ascribed to S. Ambrose thus writeth upon the Epistle to the Ephesians; Sicut elegit nos in ipso: praescius Deus omnium scit qui credituri essent in Christum, sicut dicit ad Rom: Quos praescivit & vocavit non solum ex Iudaeis, sed etiam ex Gentibus. So by these as purpose is according to Election, so Election is according to foreknowledge, 1 Pet. 1. 2. and foreknowledge of what? of Christ and faith in him.  
And this was the common Opinion of the Fathers before S. Augustine, although they were not ignorant of the grace of God, nor of the superiority of it, and power of it over all the infirmity, and indignity of man.  
But to let pass authorities; consider we secondly the very Text, God hath blessed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with all Spiritual blessings by Christ: but that it is a spiritual blessing, not only our Article confesseth, when it saith, wherefore they that are endued with so excellent a benefit of God, etc. but also the Apostle who maketh it the prime, the pattern, and the leading blessing, by saying; He hath blessed us with all spiritual blessings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: So that this is the chief and exemplary blessing, to be chosen in Christ; as to be justified in Christ, to be sanctified and glorified be following blessings imitating the first: And if we were elected without respect to Christ, then have we one spiritual blessing, (and not the meanest,) but the first and the greatest, and not from or by Christ, contrary to the Apostle saying, God hath blessed us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Christ: Christ is therefore not only the head of the Elect, but also the Fountain and Foundation of Election: God not choosing Christ for an head, until he knew his Members, and together with him choosing them: else this great grace and benefit of Election shall flow out of some other Fountain than Christ.  
3. Consider, that when these words, he hath chosen us in Christ, be interpreted, He hath appointed us to Salvation to be obtained in or by Christ, applying Christ to our obtaining Salvation by him, and not our Election and choosing; mark, I say, our Article to despise this interpretation, when it plainly severs these two, and presevereth them both distinct, to choose in Christ, and to bring to Salvation by Christ: So that Christ is as well respected in our Election, as in our justification and glorification, which are things obtained to us by Christ: if therefore Election be virtutis signum, as chrysostom saith on Rom. 8. Quis intentabit crimina adversùs Electos Dei? All that virtue which the chosen did approve was from Christ, in whom he accepted those, whom he found in him, not from faith, not from works, but from Christ, as it is in the cause of Justification.  
If it be objected, that by this the Election of God is quite taken away, and his Justification is only left him; for to take Believers is an act of Justice, and not of choice: I answer, that Election and Justification differ not in this, that Faith in Christ is requisite to Justification, but not to Election, but the difference lieth in a difference of time, though in both faith in Christ be requisite. The difference in time is this: Before the Decree of God be past, or when the Decree is past, and gone out; while the Decree was in making, or was not yet determined, that which did conclude it and determine it, was choice and not justice; for then God is said to have chosen Believers in Christ, because when things were under deliberation and consultation what should be done, choice had place and swayed all. But after the Decree is pronounced and established, when God beholdeth a Believer as infallible futurum, than he justifyeth properly, and electeth him not: for his Election is already upon the infallibility of God's foreknowledge, and the immutability of his Will. And this difference only observed, the Doctrine of our Election in Christ doth strongly confirm our Faith of Justification and Salvation by Christ, as our Article saith after: And our Justification by Christ doth much enlighten and clear the Doctrine of our Election in Christ, according to the three Hypotheses of Melancthon, loco de praedestinatione.  

1. judicandum esse de Electione ex Evangelio.  
2. Totum numerum Electorum propter Christum electum esse.  
3. Non aliam Justificationis aliam Electionis esse causam.   
Thus much of the first addition chosen, Chosen in Christ.  
2. The Second Adjunct unto chosen is, that they were chosen out of Mankind; Then by our Article all Mankind was not chosen, but some out of Mankind; yet all Mankind was considered in the Omniscience of God, from the first man to the last; for he that chooseth out of all, must weigh and examine all.  
Out of Mankind, not out of Angel's kind; for seeing the Election is in Christ, and Christ took not hold of the nature of Angels, but of humane nature, the Election must be out of humane kind, as taken hold on by Christ: Christ being provided and Preached to humane kind, as one Mediator between God and Man, The Man Christ Jesus, who for us Men, and for our Salvation came down from Heaven and was incarnate.  
Lastly, if humane kind be it, out of which the Election is made, it must be distributed into two parts; either as found in Christ, or as found out of Christ, because the Election is in Christ, therefore out of Mankind as something to do with, or some relation to Christ: for if God in his Predestination had bend his consideration unto the Mass of Mankind innocent, and uncorrupted, there had he found no man Reprobable, being that work of his own hand: If to the Mass of Mankind fallen, and corrupt, there had been found no man Eligible, all being under the curse: But considering Mankind as under Christ, that should die for it, and should be Preached to the World, there he found some eligible, viz. such as laid hold on Christ by faith; and some reprobable, that being sinners received not the Saviour that would be sent to deliver them from curse and condemnation. And thus much for the first act of God in the order of nature, (though the third thing mentioned in the letter of the Definition,) those whom God hath chosen in Christ out of Mankind.  
Now I come to the first thing in the Letter of the Definition, (but the second inward act of God) touching them whom he hath chosen, viz. his everlasting Purpose and decree what to do for them, and how to do it: And first let me treat of the Principal, the purpose itself, then of the additions and properties of this purpose.  
The Article calleth it the purpose of God, and not the purpose of man: Every thing that is read (though in ancient Fathers) is not presently to be embraced as made our own: The word is S. Paul's, Rom. 9 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not ambiguous, whether it belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but is true in both.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify two things; first, the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Typus, or Archetypus; the plot, the form, or frame of allt things, according to which all things that now are, were made and wrought by God, itself being first wrought, that is, devised, and contrived, and set in order by him. The understanding of God is the Seat and Subject, in which this plot and frame is described, and as it were written, as the plot of an Architect is drawn, and set out in paper, or in the sand, (for the help of his weakness) that he may see with his eye a model of that which is in his mind, and in time it may be should be raised and builded by him. Thus seems S. Paul to use the word, Eph. 3. 11. when he saith, The various Wisdom of God is known to Angels by the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implieth a pattern that is followed, and this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the pattern was made by God himself in Christ Jesus: as God doing nothing without the Son, being the chiefest piece in the Frame.  
Secondly, this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify the Purpose, Decree, Determination and Resolution of the Will of God, to execute, and to put into being, the things whereof the plot which is in his mind is the pattern; thus S. Paul taketh it, 2 Tim. 1. 9 when he joins purpose and grace together, Who hath saved us, and called us with an holy calling, not according to our works, but according to his purpose and grace given unto us in Christ Jesus, before the World was: or of both these together is the purpose of God consisting: the Counsel and the Decree of God intending those things, the order, and course, and form whereof he hath in his Mind, and his Power, and lastly in his Will.  
So that I may say with Vrsinus on Esai. 14. Eventus rerum accuratissimè respondent consilio & praevisioni Dei tanquam Archetypo: So S. Paul would say all things come to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things do, and fulfil the purpose of God. This purpose is about Ends and Means to those ends, and all circumstances accompanying them, both in things of the order of nature, and of the order of grace, and about those things God will do himself, and those things he will permit the Creature and all secondary Causes to do.  
And although in the whole frame or plot there be two parts, or two ways; one that leadeth some to happiness, and another wherein some go to their own destruction: and although the purpose of God runs upon them both, as being not without his Counsel or his will: yet in S. Paul that only which is the way to happiness to some (as the more worthy and desirable part) is called the purpose of God; just as in the foreknowledge, where although the wicked are not unknown to God, as ignorant of the men, and of their works, yet the faithful only and the Elect are named and called those whom God foreknew, because in them he is pleased and delighted: So it is in purpose, that part only of Divine disposition that bringeth unto happiness is called God's purpose, because he delighteth in the good of his Creatures, and hath no pleasure in their death and destruction, which is of themselves and not of him, yet adjudged by him, and decreed upon their rebellion. And this may suffice for the opening of this Term, The Purpose of God: As for the Adjuncts added by our Article to purpose, as the everlasting purpose, they are so clear, as they need no further Explication, than was made in the Analysis before: Only to the last we may add a word;  
By his Counsel secret to us; Consilio nobis quidem occulto. This Clause I would have reserved and kept in mind to prove that Doctrine which I delivered in the 18. Chapter of the third part of this work: That although there be revealed to us some hopeful signs of our Election and Predestination; (as it is witnessed in the next branch of this paragraph,) yet the very certainty of our Election or Predestination is a secret hidden in God, and in this life unknown to us.  
Come we now to the outward Act or End purposed by God to his chosen, viz. to bring them to everlasting Salvation: This is terminus ad quem, the end which Predestination intendeth, as that which decreeth a perfect work, and leaveth not the issue uncertain, or contingent, as unto God.  
To this is added in the Article the terminus à quo, from whence men are brought to Salvation; from curse and damnation from which they are delivered. And there is added the means by which they are both delivered from curse, and brought to Salvation, and that is, Christ: and lastly, there is an Illustration, As Vessels made to Honour.  
Out of these words To deliver from curse, is rightly collected by Robert late Bishop of Salisbury, that the Church of England doth acknowledge them, quos Deus in Christo elegit, to be maledicto & exitio liberatos; nam privatum est, non publicum Ecclesiae judicium, quicquid aliter à quibusdam inconsideratè scriptum est: So he in praefatione ad Lectorem. In these quibusdam are no meaner men than Doctor Whitakers, and Master Perkins, who took this Article to speak for them; Whom yet this learned Bishop saith, have written aliter, and inconsideratè: the Article than hath not been understood, and so it may yet be not fully apprehended by great Praelates: for likewise out of this, that our Article saith with the Apostle, that our Election is in Christ; Doctor Carleton, late Bishop of Chichester, well collecteth, that this Counsel of God had respect unto the corrupt mass of Mankind; for saith he, the benefit we have by Christ appeareth not in the state of Innocency, pag. 10. against the Appealer, where the said reverend Bishop disputeth earnestly against them that teach Predestination to be a separation between men and men, as they were found in the Mass of Mankind uncorrupt, which is the Doctrine the Appealer so much inveighed against, as contrary to our Church in the 17 Article: So that to me it is strange the Bishop should be so severe against the Appealer,  whom himself concurreth in the condemning of the same Novelty: But more strange it seems to me, that out of those words Chosen in Christ, he could collect the fall of Mankind to be presupposed by God, before the Counsel proceeded to Election; and could not aswell collect now, that Christ himself was presupposed to be sent into the World, to be preached, to be believed on, or refused, before God proceeded to Elect or to Reprobate man; Seeing the first is collected more remotely, that the Gift of Christ supposeth sin, and a curse from whence men had need to be delivered by a Saviour: But the second is expressly affirmed by the Apostle, He hath chosen in Christ: and so it may immediately be collected that we were chosen, not to Christ, as to be sent, but in Christ supposed as sent, and we found Believers in him: seeing the foreknowledge of God did aswell understand the issue and success of Christ preached in the World, that he would be the occasion of the rising of many, and of the sorer fall of many others, as it understood the issue of the Creation of man, of the Commandment given, of the Tempter permitted, that it would be to the fall and corruption of all Mankind.  
It is very true that the Bishop of Salisbury saith, Sect. 1. P. 2. That God looking upon the Mass of Mankind defiled with sin, and guilty of eternal Death and Damnation, did there see subesse ibi commoditatem evolvendi & explicandi opes illas, & abyssos sapientiae suae, justitiae, misericordiae, potentiae, patientiae, summa ut in illum gloria, & istustrium virtutum praedicatio redundaret: but how to show all this? The Scripture saith by sending his Son to die for the World, for therein are all these riches opened. But that he saw a fit occasion to open all these by separating some ex promiscua illa perditione, quâ ad unum omnes pari mortis aeternae conditione obstricti erant, the Scripture no where saith; and he himself that saith it, dares not do it but with this parenthesis, interponente se hîc dilecto filio, quos in illo voluit: it would clearly appear that the separation of man was not made upon the view of Mankind corrupted, no more than upon the view of the same uncorrupted, but upon Christ interposing Himself: God separating quos in illo voluit, (voluit autem credentes in ipsum:) This let me express in the words of Alesius on John. 17. 1. Cum filius Dei praevidisset genus humanum ruiturum in aeternum exitium propter peccatum, factus est supplex aeterno Patri (ecce interponente se hîc dilecto filio) ac promeruit Pater ei daret universos qui credituri essent in ipsum, ut eos servaret à tyrannide Diaboli, & morte aeternâ. The Father never denied the Son any thing which he asked, Psal. 2. Ask of me, and I shall give thee the heathen for thine inheritance.  
So by this the intercession of Christ hath obtained all that believe in him to be given to him, to deliver from curse, and to bring to eternal Life and Salvation; not their faith, nor their works, but Christ's favour with his Father.  
The last thing in the Definition is an illustration; the predestinated to Life are accounted as Vessels made to honour.  
This is taken out of S. Paul Rom. 9 21. where you shall find the Vessels made to honour, to be also called Vessels of mercy, vers. 23. and the Vessels made to dishonour called Vessels of wrath, vers. 22. but mercy and wrath do both presuppose sin: Both so fare wide from the Apostle, and our Article, are the defenders of the first Opinion. What sin is it that is presupposed? That's now in the question: Whether Original sin, or sin against Christ? It seems by the Apostle, that Vessels of Wrath were such as God endured with much long-suffering, which being despised, he then shown his wrath and his power over them, ver. 22. which argued their sin to be impenitency. And Vessels of Mercy to be such, in whom he maketh known the riches of his Glory; but this is done in Christ above all, Eph. 1. 6. 7. and 2 Tim. 2. 20. the very visible Church of Christ is the great house wherein are Vessels, some to honour, some to dishonour: But the whole Chapter, Rom. 9 deserves an especial elaboration, that together with the whole, the similitude of the Potter and his lump, and his Vessels might be openly cleared. The sum is;  
That whereas the Salvation of all those that are saved, and the perdition of all those that perish, is referred (as it ought to be) to the Will of God, to his mercy, to his love, to whom he will enlarged, and from whom he will restrained; and that there is no resisting, nor complaining against this Will: that then God and his Will is to be considered as it is by the Apostle, as the Universal and supreme Cause of all things, and as the general Mover, Governor, disposer of them, through whose understanding, judgement and allowance they have all passed, and might have been otherwise disposed, and other Events have proceeded out of them, if God had willed.  
And again, the Supreme Cause, as such, must not only be considered as the chief, and prime agent of things, or as alone doing all, but permitting other created Natures to use their properties, faculties and freedoms, and to govern them and to use them to such ends and uses, as the wisdom of God, his Justice, his Mercy, his Dominion shall judge fit to use them, and apply them, holily and righteously, and according to God's Nature: God therefore in contemplation of his own works, which he himself would do, and of his creatures of free nature, what they would do, (if he permit,) conceiving the issues would be divers, some good, some evil, out of his own Sovereign pleasure and power, confirmed and ratified by an immutable decree those issues, and their free causes that would bring them forth, whereby he prepared some men to glory, some men to destruction as unto ends: but not without the intervent of their own acts, as well as of his: who though he could have mended or altered any of his own works, or any of the other Creatures to other issues, yet he would not, notwithstanding he knew that letting things go thus the greatest part of the Mass or multitude of Mankind would go into perdition; and but a few in comparison would be transmitted to life and glory: yet he rested in this purpose with as much blameless liberty, as the Potter hath, who makes of the same lump of Clay vessels for honourable uses, and vessels for viler and base uses: For although there seem a great deal of nearness between the Potter (as a man an owner) and his Clay, and there come but few things between the Will and power of the one, and the uses and End of the other (as put case the aptness and inaptnesse of Clay to an end, which yet the Potter could mend if he list by cost and labour;) whereby the Potter's power seems to be more great and absolute: yet it is most true, that there is a great deal more of nearness between God and his Creature, and though there come many more things between the Will of God, and the End of his Creature, yet is the infinite Knowledge, Wisdom, and Power of God, that notwithstanding these many more things intervenient, Gods Will is nearer to the End of his creatures, than the Potter's Will can be to the End of his Clay, where so little or nothing come between. Those than whom God chose in Christ, and decreed to bring to Salvation by Christ, upon supposition of his own acts in giving Christ and his Spirit unto them, and upon supposition of their acts in receiving Christ, and obeying his Spirit, these are Vessels made unto honour. And again, those whom he rejected, and decreed to bring into everlasting destruction, upon supposition of their acts in despising his Promises, and inabusing his benefits given unto them, those are Vessels made to destruction: There is a necessity of such suppositions here, because the Mass of Mankind is not like unto the Mass of Potter's earth, rude, reasonless and senseless, but is a free Creature, whose nature is by the Ordinance of the Creator, to work out and to procure to itself its own End good or evil: good, by working according to God seeking that good to men, or evil, by declining from, or forsaking of God in his Work, and so failing of God he falls into evil: But because God was able to have altered or amended the whole, or any piece of the Mass, which happily the Potter is not always able to do in his Mass, therefore God must needs be acknowledged to have a more excellent power over Mankind his Mass, than any Potter hath of his Clay to make Vessels to honour or dishonour: whereby at last all is resolved into the Will of God; but as it is the supreme and universal cause which doth allow all inferior causes to move, and work according to their Natures; which movings, and workings he orders and applies to his own Glory of Justice, or Mercy, as seemeth agreeable to his Will. Vide Epiphan. Haeres. 64. contra Orig. p. 246. Et Hieronimum Hebdiae Quaest 10. Thus much for the first branch of the first paragraph, viz. The Definition of Predestination to life.  
Now followeth the second Branch, which is a Description of the Execution, or of the manifestation of our Predestination to life, which is expressed in these words, Wherefore they that be endued with so excellent a benefit of God, be called according to God's Purpose by his Spirit working in due season: This strain seems to be an Imitation of S. Paul, Rom. 8. 29. and it is a good explication thereof; saving that S. Paul tieth the Links together one unto another by a repetition, or replication: Those whom he foreknew, he did predestinate; And whom he did predestinate, them he also called; whom he called, he also justified, and whom he justified he also glorified: But our Article uniteth all these latter unto one the first, as so many effects of one cause, and implieth the connexion of one of them to the other, only by the order of their enumeration, saying thus; They that be endued with so excellent a benefit of God; which is as much as they that be elected by Christ as foreknown, they be called, they be justified, they be glorified: So the imitation agreeth well without any material difference. The Explication our Article makes, appears most by the additions, which it putteth to S. Paul.  
1. As first, instead of whom he foreknew, it calleth our Predestination praeclarum Dei Donum; those that he endued with so excellent a benefit; with reference to the Definition afore.  
2. That it esteemeth this excellent benefit the Fountain and the cause of all spiritual blessings that follow in the Article, viz. Calling, Justifying, Glorifying, for it saith, Vnde qui tam praeclaro Dei beneficio sunt donati, vocantur; wherefore they that be endued with so excellent a benefit of God are called.  
3. That to S. Paul's words called according to purpose, the Article addeth, by his Spirit working in due season, and they through grace obey the Calling: By which two additions the Article declareth what Calling according to purpose is, viz. when God's Spirit worketh in Calling, and not the outward word alone; and when by grace that Calling is obeyed: for these two are in the course and plot approved by God.  
4. When to S. Paul's justified, the Article addeth, They be made the Sons of God by adoption, they be made like to the Image of his holy Son Jesus Christ, they walk righteously in good Works: These are added as so many effects of our Election originally, and as so many effects of our Justification immediately, and as so many pledges and signs of our future Glorification; for upon this is concluded, that at length by God's Mercy they attain to everlasting felicity. Out of this Declaration which the Article maketh of the Execution and Manifestation of Predestination, there be four things especially to be learned:  
1. That the Article intendeth the same thing which Melanchton says S. Paul intended, Rom. 8. 29. Totum ordinem complecti voluit, quo Ecclesia condita est à Deo: To the end that our Faith of eternal Salvation by Christ might be established and confirmed, since God hath contrived the whole course whereby he will build his Church, that is, whereby he will have on Earth a chosen Generation that shall inherit in Heaven everlasting felicity. And this we may certainly believe; because the Knowledge of God which is infallible, his purpose which is unchangeable, his Calling according to purpose which cannot be frustrate, his justifying which cannot be controlled, and his glory which is invincible, are all found in this order and course here set down: besides, the Scripture saith, The Counsel of the Lord standeth sure, and the thoughts of his heart to all Generations, Psal. 33. 11.  
2. Secondly, whereas in this chain there is one link, which is put not only as the first in order, but also as the cause and fountain of all the rest, which are not only tied to it, but derived from it, namely, the excellent benefit of our Election and Predestination in Christ, which was given unto us by God, and settled upon us by his purpose before the Foundation of the World, 2 Tim. 1. 9 from whence do flow all the lower blessings of Calling according to purpose, justifying, glorifying, as effects, as issues out of the first and highest. Therefore we are bound to bless God the Father of our Lord Jesus Christ, (as S. Paul doth,) who hath blessed us with all Spiritual blessings, viz. with calling, justifying, and according as he hath chosen us in him, that we should be holy, and unblameable before him in love, Eph. 1. 3, 4. for the latter blessings do call upon the first, not only as a pattern, but as a Fountain and root of them all. Now if it should seem strange that those should be the Effects of Predestination, and yet be foreknown before Predestination, according as S. Paul setteth Foreknowledge before Predestination, and Calling after it as the Effect, this doubt is cleared by the remembering that the foreknowledge that S. Paul speaketh of is that only of Simple understanding, which is not the cause of any thing absolutely to be, but only as possible, or futurum but sub Hypothesi, if the Will of God say it; and by remembering secondly, that the Will and Decree of God (wherein Predestination properly consisteth,) is only the cause why any thing comes to act, and into being absolutely, God willing it to be indeed after that manner, as he knew it might be before he willed it to be. So by this it is plain that the things which were the Objects of the Understanding foreknowing them first as possible, are after the Effects of the Will of God, when they are commanded by a Decree absolutely to be, and to come into act: The knowledge of God being unto him a light and a guide; but his Will being to us the Fountain of all our good, and the ground of the duties of thankfulness.  
3. Thirdly, whereas the lower links say, whom he predestinated, he called, etc. we learn from hence, that the ministry of the Word, whereby the holy Ghost calleth, justifyeth, sanctifyeth the Elect people of God, chief intendeth the Execution of Predestination, according to S. Paul, Eph. 4. 12. That Pastors and Teachers are given for the perfecting of the Saints, for the work of the Ministry, for the Edifying of the Body of Christ; Non ergo alios, sed quos praedestinavit, vocavit, justicavit, ipsos glorificavit. Aug. de praedest. Sanct. cap. 17. This may seem contrary to the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or love of God to all men, which is also the Fountain of the general promise of the Gospel which calleth all.  
From hence some do teach Grace to flow from God by two Fountains; by the way of Preaching, or by the way of God's Purpose, Carlton pag. 41. But it is certain that the Graces which come from God by the way of Purpose, come also by the way of Preaching, and no other way without Preaching. But this is reconciled by S. Paul, laying down God's Foreknowledge as the first link of this Chain that leadeth and guideth all; for though the general love of God be the Fountain from whence the Preaching of the Word, Calling, and Promise of all Grace do proceed, even to the very Elect, yet it being impossible for God to be ignorant, or not to know the success of the Word Preached, or of his Calling, or of his Promise, who would obey and who not, it was impossible but he resting in them, and being content in their persons, and in their number (though few) though otherwise contemptible, whom he knew would believe, should not as mainly intent their Salvation and their Calling, as if he sent his Word only for them, and sending his Word unto the rest, as if he held in, quasi in se contineret, the knowledge of their disobedience, would not by his Prescience hinder the Declaration and Manifestation of his good will to them. So that by this the Preaching of the Word is the Fountain of all Grace to them that receive grace, and might be also to them that receive it not; And God's purpose, or Predestination out of foreknowledge is the Fountain of Grace to them that have it, because for their sakes especially it was that the word was sent and Preached: And they which have not Grace, to whom the Word is Preached, want it not through the want of Predestination; but through their own neglect and disdain; for had their obedience been foreknown, they might have been ex praedestinatis: Remember ever that Quos praescivit is as much before praedestinavit, as quos praedestinavit is before vocavit.  
4. Lastly, we learn by the links of this chain observed severally, that whosoever would know, whether he himself be of the number of the Elect, he do not fix his eye immediately upon either of these extremes, Predestination, and Glorification, but upon the middlemost (that be between,) and try whether he be called, or whether he obeyed the call; whether he be justified, or made like to the Image of God's only Son, or walk religiously in all good works; these things if he find, then may he trust, that God hath Elected him, hath Predestinated him to Salvation. Vide Keckerm. System. 461. the Sorite logica.  
So Bishop Bancroft understood our Article, pag. 294. at the Conference at Hampton Court; to teach to reason rather ascendendo: and so Melanchton understood Saint Paul to teach, Rom. 8. 29. Nusquam esse electos, nisi in caetu vocatorum. Loco de Praedestinatione.  
Now I come to the seeond paragraph, which giveth direction to the right use of this Doctrine, and cautions for avoiding abuses and scandals.  
The whole paragraph consisteth of two propositions; the first beginneth here, As the godly consideration of Predestination, &c: The second at, Furthermore, we must receive.  
The first Proposition is long, and consisteth ex particulis relativis, quaehabent notas comparationis, expressed by the signs, Quemadmodum, Ita; As, So.  
The second period is shorter, but yet consisteth of a copulative proposition, which is in substance two: One directing to receive God's promises generally; the other directing to follow in our do that Will of God, which directly is expressed in the word of God.  
The comparison in the first period, is laid between two unlike considerations of two different things, which produce two unlike effects in persons of unlike quality, expressed in these words; As 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 establish and confirm their faith of eternal Salvation to be enjoyed by Christ, as because it doth fervently kindle their love towards God: So for curious and carnal persons 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 retchlessness of Unclean living, no less perilous than desperation. So far the first period.  
Out of the first part of this Comparison we may conceive these instructions given us by the Church.  
1 That the consideration of our Predestination and Election in Christ, according to the Definition and doctrine in the former paragraph, is the only Godly consideration of predestination, and therefore aught to be used by all that will either teach or consider this mystery, not to consider our Election without considering Christ.  
2. That this consideration wherein Christ is had, is the fountain of most sweet, pleasant and unspeakable comfort; as indeed without Christ there can be no comfort to any child of Adam.  
3. That this comfort appertains and is appliable only to Godly persons, and such as feel in themselves the working of the Spirit of God, so that no man is to presume of his Election, before he feel the working of the Spirit in him mortifying, etc.  
4. That to such their Faith may be greatly confirmed of obtaining salvation by Christ, seeing themselves conformed to the Image of Christ; and their love to God greatly kindled, finding that God hath called them, and sanctified them in Christ Jesus.  
5. Lastly, That the publishing of this doctrine of our Election in Christ is very justifiable and warrantable, because to suppress or with old so good an occasion of confirming the faith, & inflaming, the zeal of Godly men, would be a great injury to them, and a great wrong to the grace of God.  
Out of the second part or reddition of this comparison; so to curious and carnal men, we may conceive these cautions to be given as by the Church.  
1. That to have continually before a man's eyes the sentence of Predestination, is a different thing from the godly consideration of Predestination in Christ.  
2. This sentence is perniciosissimum praecipitium; is like some exceeding high and steep rock, which is dangerous for any man to stand upon, or to look down from; seeing from such high downfalls the Devil useth to tempt men to throw themselves down, as he did Christ, Mat. 4. 6. and from this percipitium the Devil may thrust men either into Despair or Security.  
3. That this having the Sentence of Predestination continually before their eyes, is the use and practice but of curious and carnal men, and such as lack the Spirit of Christ, to whom also these evils do betid of despair and security; and therefore this would be shunned and avoided, as he that loves his safety would shun to walk upon, or gaze from some high and deep downfall.  
One point in this comparison needeth some more full Explication, for it may be questioned, whether the Article means that these different Effects of comfort or downfall, do proceed only from the difference of the persons that do consider; being either pious or curious, carnal or spiritual, having the Spirit of Christ, or lacking the Spirit of Christ, or do flow also from the difference of the things considered, viz. either of Predestination or Election in Christ, or the sentence of God's Predestination?  
There are that make no difference between these two, and so to them the difference that the Article moteth must arise, only from the difference of the persons considering one and the same Doctrine of Predestination. But I may be bold to put a difference between the things considered, aswell as between the persons considering, because the Article doth so: so for curious and carnal persons etc. The Article doth not say it is a dangerous downfall, namely the consideration of Predestination and Election in Christ, as keeping the same subject whereof he had spoken before as comfortable; but it substituteth another subject, to have continually before their Eyes the Doctrine of God's Predestination: that is a dangerous downfall, and not the other. And to me it should seem incredible that either the Article should say, or that Doctor Bancroft should say, That the sound, full and whole Doctrine of Predestination and our Election in Christ (such as is here delivered in the former paragraph,) should be a dangerous downfall even to carnal men, and even them that lack the Spirit of Christ. For although it be true that the fruit and comfort of this, and many other Divine truths be reaped only by godly persons when they are come to have the Spirit of Christ, etc. And it be true also that our curiosity and carnal affections be great impediments to the right conceiving and judging of Divine truths; yet it is as true that every necessary Doctrine is in sacred Scripture so fully, perfectly, and coherently delivered, and aught to be therefore fitly deduced by the Church, that of itself it have no aptness to become a praecipitium even to carnal men, and such as have not the Spirit of Christ, since the Scripture was not written to be read only of them that do already in humility believe it, and are filled with the Spirit of Christ, but even by natural men having only ordinary humane judgements, and to taste of the things of God.  
What then is it that the Article saith, hath so much as a likelihood of a downfall to the curious and carnal? To have continually before their eyes the sentence of God's Predestination: what is this Sentence? The bare and naked Sentence; that very decree itself in generality, That God hath Predestinated some men to life, and hath reprobated some to death, (such is the first of the 9 Assertions at Lambeth,) without any mention or consideration of Christ, of faith, of God's Prescience, or any other of his Attributes. This naked Sentence without any thing of the order, or manner how this decree is concluded, or come unto, is that praecipitium, that exceeding height from whence the Devil doth, or may thrust men curious & carnal into despair or security, laying all their religion upon Predestination: If I shall be saved, I shall be saved. This is that which Bancroft calleth a desperate Doctrine, pag. 29. of the Conference: The selfsame for substance methinks I find expressed by Hemingius in his Syntagm, loco de praedest. whom I beseech you hear with a little patience.  
1. De aeternâ praedestinatione rectè erudir● ecclesiam summoperè necessarium est; nam ut nulla doctrina uberiorem consolationem piis conscientiis afferre solet, quam doctrina praedestinationis rectè explicita; ita nihil periculosius est, quam rectâ praedestinationis ratione aberrare.  
2. Nam qui à verâ deflectit, in praecipitium fertur unde se recipere non potest.  
3. Sunt quidam, qui cum audiunt nostram salutem in Dei electione & proposito sitam esse, & modum verum haud observant, somnia Stoica, & fabulas Parcarum fingunt, quibus & seipsos miserè implicant, & alios perniciosè seducunt; vide Thes. 4, 5, 6, 7.  
4. Modus autem praedestinationis verissimus est, quem Paulus nobis commonstrat, cum ad Ephes. scribit, Elegit nos in Christo. 1. 9, 10, 11. in hoc modo conditio fidei includitur: Nam cum fide inserimur Christo, ejus membra efficimur, & ideo electi, quia Christi membra sumus. The Sentence therefore of Predestination without the Modus is Praecipitium; but the Modus in Christo is the fountain of all comfort, and hope, and godliness, which maketh this matter of so much worth to contend for: The true Modus Praedestinationis divinae.  
Now I come to the period of the second Paragraph, and the whole Article: Furthermore, we must receive God's promises in such wise, as they be generally set forth unto us in holy Scripture, and in our do, that Will of God is to be followed, which we have expressly declared unto us in the word of God.  
This part of the Article Bishop Bancroft shown King James at Hampton Court, pag. 29. line 19, 20. as the Doctrine of the Church of England touching Predestination; and it was there very well approved. Moreover the Kings most excellent Majesty that now is, in his Declaration, commanding that all farther curious search be laid aside willeth, that these disputes be shut up in God's promises, as they be generally set forth unto us in the holy Scripture; as if the general promises of God were the surest principles to determine all these doubts and differences by, and they rest safely that rest in them.  
The Authority of this Article, together with other like passages in our Catechism and Homilies, constrained our divines that were at Dort to deliver in secundo Articulo these Theses, for the third and fourth.  
3. Deus lapsi generis humani miseratus, misit filium, qui seipsum dedit precium redemptionis pro peccatis totius mundi.  
4. And for the fourth Thesis: In hoc merito mortis Christi fundatur universale promissum Evangelicum, juxta quod omnes in Christo credentes remissionem peccatorum & vitam aeternam reipsâ consequantur, which they confirm by Mark 16. 15. so that this part of the Article though it be the last, yet it is not the last in worth and use.  
For whereas it saith, Furthermore, we must receive, etc. It intendeth to give farther remedy against the harm, which may be taken by curious and carnal persons, from the Sentence of Predestination had continually before their Eyes: Which harm ariseth from the sentence alone, without reference, and without order to the general promises of God: for if we receive Gods promises in such wise as they be generally set forth to us in holy Scripture; It is not possible we should conceive that God hath decreed any Sentence of Predestination before the contemplation of the Success and Event of those his general promises: For if he have afore decreed to give Faith and Salvation but to some few chosen already thereunto, and then come after with a promise of Salvation generally unto all upon condition of Faith; this promise must needs be to many illusorie and deceitful, and thence it comes that the Sentence of Predestination is a praecipitium to despair and carelessness.  
This is the reason why they that teach as Melanchton, Hemingius, Hunnius, and the Divines of Saxon do, the order of Election to be after the Redemption wrought by Christ, and after faith in him considered in God's foreknowledge, do so earnestly urge the Universality of God's promises, and the Unity of God's Will to that  he hath revealed: and so doth our Article.  
This consequence (the promise to be illusory after Predestination decreed) Bucer himself did well see and acknowledge, and therefore according to his principles he was necessarily tied, to lay another foundation than the general promise, which is this; Primum quod Deo debes est, ut credas te ab eo esse praedestinatum; nam id nisi credas, facis eum tibi, cùm te ad salutem vocat per Evangelium, illudere. And Again, Si dubitas te Praedestinatum esse, necesse est te dubitare de omni promissione salutis tuae; dubitare de Evangelio, hoc est, Deo nihil tredere omnium, quae tibi in Evangelio offered. And again, Tanquam caput omnis noxae tentationis repellenda est haec quaestio, Simusne praedestinati? Praesumendum est igitur tanquam principium fidei, non omnes esse à deo praescitos, praefinitos, separatos à reliquis, & electos in hoc ut in aeternum servemur, hocque propositum Dei mutari non posse. Bucer. ad Rom. 8. pag. 411.  
But this form of teaching seems to me at least new and strange, to presume that at the very first, which is the last thing we attain unto after long exercise in goodness; namely, To believe that we are predestinated unto life, whereof we have neither promise nor sign at the first entrance into Christianity : Quantò rectius hic qui nihil molitur ineptè. Sanctus Paulus ad Rom. 10. 9 This is the word of Faith which we preach, that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe with thy heart that God raised him from the dead, thou shalt be saved. Saint Paul's meaning is, that the first thing we own to God, is, to believe the general promise, out of which we cannot exclude ourselves; if thou believe and confess thou shalt be saved; unless I interpret Bucers' credere, in a more large manner, that I believe it possible I may be one of the Elect; under hope I will try and hear what God will work, as he that ploweth ploweth in hope; (Vnicuique agendum in spe, saith Doctor Abbot, Sarisbur. pag. 141.) but this is fare from the Faith Bucer speaks of God. And even this hope must have a ground and warrant, or else it maketh ashamed: but what ground can it have like to the universal redemption by Christ, and the general promises of the Gospel?  
This is that net, which the Fisher of men spread over all men to draw them on to God: If I once surmise or suspect that God intends to draw by the Gospel, or to gather to himself but some few special particulars, whom he hath marked out, I begin presently to trembly, fearing I may be none of them, seeing the number is but small, and it is easier to be found among the many, than one of the few.  
When the Lord said to the twelve, One of you shall betray me; Every one began to fear and suspect himself, when yet there was but one of twelve that should do the thing: How much more may men fear, when it is said, Faith is the Gift of God, and this he giveth but to the Elect, which are few in comparison of those that have it not? this way leads me to discomfort or despair, or at least it taketh away from me all remorse for unbelief and impenitence: for if God giveth me not Faith and Repentance, and that out of his Decree by which he determined not to give it, but to some few, I cannot do withal, nor help it, if I have not Faith.  
But when I hear that the Mercy and Love of God to Mankind, hath given his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 2. 6. and that the God of Truth hath made a general promise to save all that believe; though I know but few to be saved, because few believe; since yet I know this to arise from the contempt and neglect of men, and not from God, I am no way dismayed, but have a door of hope opened wide unto me from God, and have cause to fear and blame none but myself; and against mine own natural corruptions, which are indeed deeply to be feared, I have sufficient relief from the Grace of God, which is in the word of the Gospel, and in God ready to help me.  
Neither doth it satisfy to say, the Promise is therefore delivered in general, because the Preachers that publish it, are ignorant who be Gods Elect, and therefore they call, and let God work when he will.  
1. For first, the Promises thus general are to be read in holy Scripture, wherein God speaks himself, who knoweth who are his.  
2. Preachers are to be accounted true witnesses for God, and say no more, no less, than God himself would say, if he would preach to men.  
3. The Commandment to believe, which is joined with the promise, bindeth all that hear it, and maketh them guilty that do not obey. I applaud our Doctors in suffragio: Evangelio nihil falsum, aut simulatum subest, sed quiquid in eo per Ministros offertur, aut promittitur hominibus, id eodem modo ab authore Evangelii offertur & promittitur iisdem, pag. 28.  
And again, pag. 43. Quod si non omnes, quos hoc verbi Spiritusque sui dono dignatur Deus, ad conversionem seriam non serià invitaret; certe & Deus nonnullos, quos ipse filii sui nomine vocat, falleret, & promissionum Evangelicarum nuncii à vocatis falsò perhibiti testimonii accusari possunt, & qui ad conversionem vocati parere negligunt, redderentur excusabiliores. It is nothing therefore which is said of the mixture of the Reprobate with the Elect, as to the Truth of the generality of the promise, although it be something as to the Foreknowledge and Omniscience of God, who cannot be ignorant of the success and event of his promises general: But the generality of the promise testifieth against them that say, God hath decreed afore to whom to give Faith, and to whom to deny it, out of the multitude of Mankind fallen, out of his own pleasure; that they as much as in them lieth make God a Liar and a Dissembler.  
The last Caveat or direction is not much different from the former : That in our do, that Will of God is to be followed, which we have expressly declared unto us in the Word: for this Doctrine ariseth from the true and necessary distinction of the Will of God, which is Deut. 29. 29. into secret and revealed, and that of the School into Signi & Beneplaciti; which some abusing, by thinking that God may have another will secret and different about the same thing, whereof he hath a declared and revealed Will: or that which is signified, is less pleasing than that which is secret, called Beneplaciti; do forsake or neglect his Will revealed, to fulfil his Will secret, which they count to be his only Will.  
As in this present matter: when the Word of God revealeth it to be the Will of God, that every hearer of the Gospel do repent, believe and be saved; some man granting this to be Gods revealed Will, and signified Will, may notwithstanding imagine that God hath another secret Will, and that of his good Pleasure, which shall stand, not to have him, repent, nor to believe, nor to be saved: And this imagination is commonly founded upon the Doctrine of Predestination, which excludeth Prescience, and makes God to proceed immediately to his Election, upon the consideration of the fall of Mankind.  
But against this, our Article adviseth to follow in our do the Will of God declared in his Word; and this it doth not only by way of advice, as if it were at our liberty, and only the best and safest way, but even out of necessary grounds: For,  
1. First, That which is secret and hidden can be to us no certain ground to build upon, for who knows God will not give him leave to repent, believe, or be saved?  
2. That there can be no secret Will of God, contrary to his revealed and declared Will; for this were to make God a Liar: but even these two secret and revealed have two divers Objects; or of one Object, yet divers times wherein they are placed: As for Example, That there shall be a day of judgement, is the revealed Will of God, but when that day shall be, is secret to us, though determined and known to God: these be two Objects, that a day shall be, and when that day shall be.  
Again, the Gospel of our Salvation before the World was, was a secret counsel and Will of God; but since the World was, it hath been revealed and opened to the Prophets and Apostles, and is no more hidden but manifested: the same thing in both, but in two times, in the one hidden, in the other revealed: being wellpleasing unto God, while it was secret; and not ceased to be so, being signified and declared to the sons of men.  
To conclude; This expressed Will of God, whereby he commands all men that hear the Gospel, to believe it, Joh. 6. 29. 1 Joh. 3. 23. and whereby the disobedience of them that believe not is aggravated, Joh. 3. 19 2 Thes. 1. 8. strongly persuadeth me, that the way to life is yet open, and that Salvation is to be had, until that Commandment come; nay until it be contemned and despised.  
And that the God of Truth, who useth simplicity and sincerity in all his say, and who will overcome when he is judged, hath not made so much as any secret Decree, not to give a man Faith, nor Salvation, whom he commandeth to believe the Gospel, before the consideration of this Commandment given, and the disobedience thereto observed in ment Divinâ omnisciâ: And therefore all Opinions and Imaginations of Predestination, determined before the consideration of obedience or disobedience to the Gospel, in the Church where the Gospel is preached, are utterly to be excluded; which if I obtain in this Discourse, Habeo intentum, and for this, Appello Evangelium, & Appello hunc Articulum Ecclesiae Anglicanae.    
FINIS.   

Dr. POTTER His own VINDICATION Of Himself,  
By way of Letter unto Mr. V. touching the same Points.  
Written Julii 7ᵒ. 1629.  
LONDON, Printed by J. G. for John Clark, and are to be sold at his Shop under S. Peter's Church in Cornhill, 1651.   

The Preface to the Reader.  
AFter the publishing of the former Treatise was concluded on, the ensuing Letter very fortunately was met withal, and by the advice of grave and serious men judged fit to be made public, as well for strengthening of our Evidence touching the Points in difference, that where a single Testimony, though never so pregnant, is not able to carry the Cause, there, according to Gods own Rule, this Word of Truth might be established in the Mouths of two or more witnesses; as also to let the World see how the Eyes of (specially the most sharp-sighted in) both Universities looked one and the same way, and that those famous Sisters unanimously concentred in their Opinions, even in those days when these Controversies were first ventilated.  
As for the Occasion of this Letter; you may be pleased to understand, Dr. Potter having Preached at the Consecration of the late Bishop of Carlisle, 150. Martii, 1628. did afterwards Print his Sermon, Anno 1629. which his ancient Friend Mr. V having perused, it seems he boggled at some passages therein, yet with a friendly, though somewhat vehement affection, in a Letter he expostulates with the Doctor touching his change of Opinion, as he conceived. The Doctor for his friend's satisfaction, and to quit himself of inconstancy, presently returns him this modest, yet very judicious and Rational Answer.  
And for the Readers Ease, that he may rightly understand and judge whether Mr. V had any just cause of exception against the Doctor, those passages of the Doctor's Sermon, at which the exceptions were taken, are herewith Printed, as followeth:  
For our Controversies, first let me profess, I favour not (I rather suspect) any new Inventions; for ab Antiquitate non recedo nisi invitus: especially renouncing all such as any way favour or flatter the depraved nature and will of man, which I constantly believe to be free only to evil, and of itself to have no power at all, merely none, to any act or thing spiritually good: Most hearty embracing that Doctrine which most amply commends the Riches of Gods free Grace, which I acknowledge to be the whole and sole cause of our Predestination, Conversion, and Salvation, abhorring all damned Doctrines of the Pelagians, Semipelagians, Jesuits, Socinians, and of their rags and relics, which help only to pride and prick up corrupt nature; humbly confessing in the words of S. 
* Test ad Quir. lib. 3. c. 4.  Cyprian, (so often repeated by that worthy champion of grace, S. 
† Cont. dua● epist. Pelag. l. 4. cap. 6.  Austin) In nullo gloriandum est, quandoquidèm nostrum nihil est: It is God that worketh in us both the will and the deed, and therefore let him that glorieth, glory in the Lord. But for the points in question, they might sure be debated with less edge and stomach, as they are at this day in the very 
* Inter aliquot Jesuitas & Dominicanos.  Church of Rome: and it were happy, if we could suffer Charity to moderate in all our disputations. If it be truth we seek, and not victory, why take we not the counsel of S. Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Eph. 4. 15.  To seek and speak truth in love. Since the matters questioned are clogged and perplexed with so many insuperable difficulties, that the greatest Wits and Spirits of all Ages have here found themselves entangled in a maze, and at length after all vexing disquisitions, seeing no evasion, no issue out of this Labyrinth, no bank or bottom in this Ocean, were forced to check their restless repining understandings with Saint Paul's, O Altitudo! Since on all hands they are 
a Pareus in Iren. Frid. 3 Palat. in Confess. ad fin. Admon. Neustad.  confessed to be not fundamental, not essential to the Faith; since our own Church (as the 
b Coelestin. Ep. R. ad Episc. Gall. c. ult. Vid Epistolas Prosp. & Hilarii ad Aug.  Primitive) in great wisdom hath thought meet here to walk in a latitude, and to be sparing in her definitions; why should we not all be wise unto sobriety, and let God alone with his secrets? why may not our 
c Rom. 14. 1 Phil. 2. 3.— 3. 15. 2 Tim. 2. 22 1 Cor. 13. 4. 7. See Perkins in Gal. 1. 2. & Gal. 3. 15 Vide insignem S. Cypr. erga dissentientes à se modestiam Epist. 73. ad Jubaian. in fine; & in praefat. council. Carthag laudatam saepe ab Aug. de bap. cont Donat. l. 2▪ c. ult. & l. 3. c. 3. &. l. 4. c. 8, 9 etc.  hearts be united, though our heads do differ? why do we not desire rather safely and sweetly to compose these differences, than rashly and with 
d Aug. Enchir. ad Laurent. c. 59  danger to define them? and forbear all Capital censures either way, which must needs involve many holy Souls now at rest with God, many 
e Bez. Annot. major. in Rom. 11. v. 35. & Calv. Inst. l. 3. cap. 22 Sect. 1. &. Sect. 8. P. Melanc. in Rom. 9 Sixt. Scu. lib. 6. ann. 251.  Catholic Bishops of the ancient Church, many learned and godly Doctors of our own, nay entire reformed Churches, all which have varied in these Opinions, though most nearly linked in their affections? The fair and moderate carriage of these Controversies between those two Reverend Men (whose memories we justly honour) 
* Vide eum in praefat. ad Loc. come. Melanct. Gallicè à se versos. & Epistolas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  John Calvin, and Philip Melancthon, easily persuades me that their violent followers at this day are not more learned, but more uncharitable. And it appears by that which Master 
† Exam. of joh. Careless  Fox hath recorded, that our own blessed Martyrs in the days of Queen Mary, in their very prisons freely disputed and dissented in these Opinions. And Bishop Hooper hath left his judgement to posterity, in the Preface to his Exposition of the Decalogue, which haply he learned at Zurich of H. Bullinger his intime Friend and Familiar.   

Dr. POTTER to Mr. V.  
GOod Mr. V and my honest Friend, I shall answer your late loving and vehement Letter (which I received but yesterday) with no less love, but with less vehemency; Only, before I begin, let me entreat, that though we be two in Opinion, yet we may be still one in amity; wherein for my part, I am resolved to persist with an invincible constancy: and if you become mine enemy, because I tell you the Truth; yet I will be still to you the same, your most affectionate entire Friend.  
I like and love the heat of your Zeal, only I desire in it a little more mixture of cooling Charity; I verily believe your zeal to be true, but you shall give me leave to tell you, that (in very many) that which is so called, is indeed, but an angry, unmerciful Passion; and (that I may speak plainly, and name things as they are, Scapham, Scapham) a pure pang mixed of Pride and Ignorance. It appears by the whole Tenor of your Letter, that you are affected with a strong suspicion, that I am turned Arminian; And you further guess at the motive, that some sprinkling of Court-holy-water, like an Exorcism, hath enchanted or conjured me into this new shape: How loath am I to understand your meaning? and how feign would I put a fair interpretation upon these foul passages (if they were capable)! what man! not an Arminian only, but hired into that Faith by carnal hopes? one that can value his Soul at so poor a Rate, as to sell it to the times, or weigh or sway his conscience with Money? My good friend, how did you thus forget me, and yourself? and the strict charge of our Master, Judge not? well; you have my pardon, and God Almighty confirm it unto you with his. But to prevent your error, and sin, in this kind hereafter, I desire you to believe, that, I neither am, nor ever will be, Arminian; I am resolved to stand fast in that Liberty, which my Lord hath so dearly bought for me.  
In Divine Truths my conscience cannot serve men, or any other Master, besides him, who hath his Chair in Heaven: I love Calvin very well, and, I must tell you I cannot hate Arminius; and for my part, I am verily persuaded, that these two are now where they agree well, in the Kingdom of Heaven; whilst some of their Passionate Disciples are so eagerly brawling here on Earth; I should honour Truth, if I heard it out of the Pope's mouth, or the Devils; nor can I believe a falsity, though published by an Angel; I prise my soul so dear, that I dare not venture it upon any man's credit, or take upon trust any opinion which may endanger it; nor can the worth of all this world persuade me, in matters of Faith, to maintain or believe any Conclusion, which I find not to issue from Premises of Scripture, or Reason; But most especially, I tremble to think or speak any thing of God Almighty, which hath not express warrant in his own word; and so much the more, if it seem injurious or dishonourable to that most glorious and gracious Deity. For my life, I cannot obtain of my conscience to declaim, and revile, and cry down an opinion, when I cannot see any solid satisfying answer to many contrary Scriptures and Reasons; It is a very easy way which many walk, and if it were as safe, I would be content to walk it with them; Blindfolded they follow their leaders, & sparing their own eyes, they presume their guides (so learned, so holy) see clearly enough. Therefore they believe all their Dictates (as if they were divinely inspired, and spoke Oracles) without examining, which eases them of much trouble and difficulty in sifting and judging. For my part, I ever thought it a thing unworthy of a Christian, (and yet more of a Minister) and full of Danger, to invassall his understanding to any man, or any men; or to embrace and espouse opinions in Religion, without judgement, out of fantafie and prejudice, because they are recommended by some great names, which we have in Admiration. But because you are my friend, I will yet farther reveal myself unto you; I have laboured long and diligently in these controversies, and I will tell you with what mind and method, and with what success.  
For some years in my youth, when I was most ignorant, I was most confident; before I knew the true state or any grounds of these questions, I could peremptorily resolve them all; and upon every occasion, in the very Pulpit, I was girding and railing upon these new Heretics the Arminians; and I could not find words enough to decipher the folly and absurdity of their Doctrine; Especially, I abhorred them as venomous enemies of the Precious Grace of God, whereof I ever was, and ever will be, most jealous and tender, as I am most obliged, holding all I am, or have, or hope for, by that glorious grace: yet all this while, I took all this that I talked, upon trust, and knew not what they said, or thought, but by relation from others; and from their enemies; And, because my conscience in secret would often tell me that railing would not carry it in matters of Religion, without Reason and Divine Authority; that I might now solidly maintain God's Truth (as it becomes a Minister) out of God's Word, and clearly vindicate it from wicked exceptions; And that I might not only revile and scratch the adversary, but beat and wound him, and fight it out, fortibus armis, non solùm fulgentibus, I betook myself seriously and earnestly to peruse the writings of both parties, and to observe and balance the Scriptures produced for both Opinions.  
But my aim in this inquiry, was not to inform myself, whether held the Truth (for therein I was extremely confident, presuming it was with us, and reading the opposers with prejudice and detestation) but the better to fortify our Tenets against their Cavils and subtleties.  
In the mean while knowing that all light and illumination in Divine Mysteries, descends from above, from the Father and Fountain of all light, without whose influence and instruction, all our studies are most vain and frivolous; I resolved constantly and daily to solicit my gracious God, with most ardent supplications, (as I shall still continue) that he would be pleased to keep his poor servant in his true faith and fear; that he would preserve me from all false and dangerous errors, how Specious or Plausible soever; that he would fill my heart with true Holiness and Humility, empty it of all Pride, Vainglory, Curiosity, Ambition, etc. all other carnal conceits, and Affections, which usually blind and pervert the judgement; That he would give me the grace to renounce and deny my foolish Reason in those holy studies, and teach me absolutely to captivate my thoughts to the obedience of his heavenly Word; finally that he would not permit me to speak or think any thing, but what were consonant to his Scriptures, honourable and glorious to his Majesty.  
I dare never look upon my Books, till I have first looked up to Heaven with these Prayers; Thus I begin, thus I continue, and thus conclude my studies; In my search my first and last resolution was, and is, to believe only what the Lord tells me in his Book; And, because all men are liars, and the most of men factious, to mark not what they say, but what they prove; Though I must confess I much favoured my own side, and read what was written against it, with exceeding indignation, especially when I was pinched, and found many objections to which I could find no Answers; Yet in spite of my Judgement my Conscience stood as it could; and still multiplying my Prayers, and recurring to my Oracle, I repelled such thoughts, as Temptations: Well, in this perplexity I went on, and first observed the Judgements of this age, since the Reformation; And here I found in the very Harmony of our Confessions, some little discord in these opinions, but generally and the most part of our Reformed Churches favouring the Remonstrants: and among particular writers many here differing in Judgements, though linked in affection, and all of them eminent for learning and Piety; and being all busied against the common adversary, the Church of Rome; these little differences amongst themselves, were wisely neglected and concealed. At length some of our own gave occasion (I fear) to these intestine and woeful wars, letting fall some speeches very scandalous, and which cannot be maintained. This first put the Lutheran Churches in a fresh Alarm against us, and imbittred their hatred; and now, that which was but a question, is made a quarrel; that which before was fairly and sweetly debated between private Doctors, was now become an appeal to contention between whole reformed Churches, they in one army, we in the other; But still the most wise and holy in both parties, desired a Peace, and ceased not to cry with tears, Sirs, ye are Brethren, why do ye strive? and with all their Power laboured, that both the Armies might be joined under the Prince of Peace against the Pope and the Devil.  
But whilst these laboured for Peace, there never wanted some eager spirits, that made all ready for war, and whose nails were still itching till they were in the wounds of the Church; for they could not believe they had any zeal, unless they were furious; nor any Faith unless they wanted all Charity: and by the wicked diligence of those Boutefeus', that small spark, which at first a little moderation might have quenched, hath now set us all in a woeful fire, worthy to be lamented with tears of Blood.  
For the late Arminians, we say, they are fled, and they say, they are chased from us to the Lutherans: we accuse them of Sedition, Heresy and Schism; they often protest deeply before God Almighty (how truly, ipse viderit & judicet,) that out of mere tenderness of conscience, and zeal to Piety and God's Glory, they desired a moderation in some rigorous opinions; But however a mutual toleration of one another's Errors and infirmities, still keeping the ligament of Christian communion and fraternity inviolable.  
They complain, that in the late Synod things were carried very unequally; That Truth was not sought, but Victory; That their professed enemies were their Judges; That the Scriptures and Reasons (since published in the Scripta Synodica) were not throughly examined, and so their Consciences convicted; That they were condemned, but not confuted; That now they rest worse satisfied, than before; That those, which before were but private opinions, and disputable Problems, and so accounted, are now made necessary truths, and Canonised decisions; And they say withal, that this hath been the Prime cause of all Schisms and ruptures in the Church in all ages, That matters of Faith and matters of Opinion have not been exactly distinguished, but the one obtruded with Tyranny upon the Conscience for the other.  
They ask whether we think our first Reformers (like the Pope) infallible? whether it was not possible for them to err? whether it were not ingenuous to confess and correct a fault, when we are told of it? But, Principally next after the Bible, they insist with great boldness upon their appeal to venerable antiquity, which they challenge entirely to side with them. All the Greek and Latin Doctors for six hundred years after the Apostles, having expressly declared themselves against us, and many of them in whole Treatises of Purpose; only Saint Anstine, they say, seems to favour us, with his two disciples, Prosper and Fulgentius; and yet they only in the first Point, concerning the Irrespective Decree of Election; yet therein speaking variously and uncertainly; In the rest, concerning the Death of Christ, and, Perseverance of all the faithful, they clearly make for them.  
You will ask me what I say of this; I must confess these Reasons have convicted me, not so fare as absolutely to yield unto them, or take part with them in any Faction, (you need not fear me for that) but so fare, as not rashly to censure, damn or Anathematise them, Till I can see their pretensions voided; But I was especially nettled with their confident appeal to Antiquity. For let me tell you, Nature hath planted in me a very great Opinion and Reverence of those Ancient Worthies, which were as fare before us in true Devotion and Piety, as they are in time: and which the Catholic Church of Christ, hath ever justly honoured, as her fathers. And though I know them to have erred as men, and will never make them the Rule of my Faith, yet I abhor to think that they should live and die and concur in any dangerous or damnable Opinion; wherefore I purpose to sift this allegation to the Bottom, and impartially to inquire into their judgement. Many of my hours for these many years last passed, have been spent upon these venerable Doctors, and I have with fruit and fidelity, collected out of many of them, many good and wholesome Observations.  
Upon this occasion, I betook myself to my Notes and Exceptions, and, in truth, found nothing in them that favoured those Opinions that I favoured; I observed many shrewd and pertinent passages alleged by the Arminians, even out of S. Augustine and Prosper, and upon trial found their Quotations very faithful; Especially Vossius in his Pelagian History, hath with great learning and diligence deduced the judgement of all Antiquity in all these Controversies; yet I suspected him as a Partisan, till I was better informed by some that knew him well; and particularly, by your own most worthy, learned, godly and reverend Father, the late 
* Doctor Carleton.  Bishop of Chichester, with whom having some private Conference in London, some two years since, at his Lodging in Westminster, among other good Discourse we fell in talk of that man, and I humbly desired his Lordship's judgement, whether he were an Arminian or no? He answered me, that he was no Arminian, but a very honest man; and among other Synodists he bestowed a Copy of his Book upon him: Since that, himself hath assured me, that the good Bishop spoke true; for he hath declared himself in his last Book, De Scriptoribus Latinis, to be of Saint Augustine's mind in these questions, and is allowed by the States public Professor at Leyden, where no Arminian is tolerated; of him I will say no more but this; They that know the reading and judgement of that man, by his works, will confess that there lives not this day in Europe, any one more learned; and by the relation of some Persons of credit, and since that, by himself, when he was with me of late in Oxford, I knew, that when the miserable Schism was at the hottest in those Countries, he never sided with either Faction, but would repair to both their Churches and Communions, to testify that he meant to keep Peace with both.  
But now you long to hear what is the issue of all my study and enquiry, what my resolution; why? you may easily conjecture; finding upon this serious search that all doubts are not clearly decided by Scripture; that in the ancient Church, after the age of S. Augustine, who was presently contradicted by many Catholics, (as you may see in the Epistles of Prosper and Fulgentius to him, upon that very occasion) they have ever been friendly debated, and never determined in any Council; that in our age, whole Churches are here divided, either one from another, as the Lutherans from us; or amongst themselves, as the Romanists, amongst whom the Dominican Family is wholly for the Remonstrants; that in all these several Churches some particular Doctors vary in these Opinions. Out of all this I collect for my Part that the Points are no necessary catholic verities; not essential to the Faith, but merely matters of Opinion, problematical, of inferior moment, wherein a man may err or be ignorant without danger to his Soul, yet so still that the glory of God's Justice, Mercy, Truth, Sincerity and Divine grace be not any ways blemished, nor any good ascribed to man's corrupt will, or any evil to God's Decree or Providence; wherein I can assure you, I do not departed from my ancient judgement, But do well remember what I affirmed in my Questions at the Act, and have confirmed it I suppose in my Sermon.  
 Efficacia gratiae pendeat à libero influxu arbitrii? neg. An Christus Divinae justitiae, vice nostrâ, propriè & integrè satisfecerit? aff. 
Quaestiones inceptoris Christopheri Potter. 1627.   Ipse actus fidei (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere,) imputetur nobis in justitiam sensu proprio? neg.  
So you see, I am still where I was; If I can clearly discover any error or corruption in myself or any other, I should hate it with all my might; But pity, support and love all that love the Lord Jesus, though they err in doubtful Points; but never break Charity, unless with him that obstinately errs in fundamentals, or is wilfully factious; and with this moderation, I dare with confidence and comfort enough, appear before my Lord at the last day; when I fear what will become of him that loves not his brother; that Divine precept of love being so often ingeminated, why may I not when the Lord himself hath assured me, by his Beati Pacifici? you tell me of a Dean, that should say, Maledicti Pacifici; but you and he shall give me leave in this contradiction, rather to believe my Saviour.  
My loving friend, I do very much esteem your learning and judgement, and am so much the more confirmed by your Letter, in my moderation; for you do oppose it with a very good courage, but not with so good success; All the Reasons, which I have couched in my Sermon, stand still very firm, all unshaken, and almost all untouched; For my part I honour Truth with all my heart, next after God, or rather as I do God himself, who is the God of Truth; and I shall esteem him my dearest friend, that shall at any time conquer my errors with evidence of Truth; for that conquest shall be my happiness and victory. Any error abuseth the understanding, but an error in Religion corrupts it, in Faith poison it; How happy and glad shall I be to be purged of all such rust and poison! But I am a Christian, and rational, and still I must repeat it, I cannot be convicted but with Scripture or reason; either of these (the latter being grounded on the former) will command my assent; but I cannot be chidden, or frighted, or forced into an Opinion; one good Argument sways me more, than twenty Declamations.  
Falsehood is fearful, and loves to go disguised, to walk in a mist, and because it smells ill, to be trimmed with all the flowers of Rhetoric: Truth hates nothing more than Masking; she loves and longs to appear in her naked, native Beauty; and after the most rigorous, scrupulous examination, remains still the same. Let me entreat you to look over again that Passage of my Sermon, which offends you; mark well what I say, and upon what grounds. See whether my Margin do not make good every Particularity in the Text (where it is doubtful) by particular and pertinent authorities. After trial, if you please to inform me where I have faulted, I do here seriously promise you, to cast the first stone at myself, and to publish my own Retractation, after the most imitable pattern (but never yet imitated) of the most learned and modest Bishop of Hippo; But if you will without Reason, 
S. Augustine.  without fault reject and reprobate my Opinion, Ex mero beneplacito, ex absolutâ voluntate, (as you know who says, that God Almighty did with the most part of innocent Mankind) this I cannot think of you my Learned, Wife, Just and Merciful Friend.  
You say the Arminians are Heretics, we may not be at Peace with them; The matters controverted are fundamental, essential: To this I need say no more, for I have said enough in this Letter, and in my Sermon to prove the contrary; and I doubt not, your second thoughts will persuade you to unsay it; If you persist, then let me tell you, all the Learned in Christendom of our own Party, even the late Doctors of the Synod, are your Adversaries; and very lately (as I have heard) in the Low Countries, a learned Synod of Contra-Remonstrants, did purposely dispute this Point, and conclude with my assertion; giving other reasons, why the Remonstrants remain banished; And instead of many Arguments, I will leave you one, whereon to meditate, which likewise makes very much for my main intentions. The Arminians descent from us only in these four questions: The Lutheran Churches maintain against us, all these four questions, and moreover a number of notable dreams and Dotages, both in matters of ceremony and doctrine; amongst others, you remember their absurd ubiquity, and consubstantiation; Now, notwithstanding all their foul corruptions, yet I presume you know (for its apparent out of public records) that our better-reformed Churches in England, France, Germany, etc. by the advice of their worthiest Doctors, Calvin, Bucer, Beza, Martyr, Zanchus, Vrsin, Pareus, have still offered to the Lutherans, all Christian Amity, Peace, and Communion; and desired them, conjured them, to join all together the right hands of Fellowship; though those virulent fiery Adders of Saxony would never give ear to the voice of those wise charmers; But profess to this day, a perpetual foehood, and immortal Hostility against us; Although in Polonia, the Lutherans, and Calvinists, being of a better Temper, have long lived in a heavenly and brotherly concord and communion, both of them retaining their old opinions. Now say good Master V what think you? do the Lutherans err fundamentally, or not? if so, than they have no union with God, nor connexion with Christ the head; with what Conscience then could our Churches and worthies, offer them their Communion, and desire it? If not, how then doth the Arminian err fundamentally, since the Lutheran maintains the same Opinion with many more and worse? And again, with what Conscience can the Arminian (properly quà talis) be rejected out of our Communion, when the Lutheran (who is as bad, and fare worse) is invited to it, and would very joyfully be admitted? Solve me this Riddle, but Solve me it substantially and Solidly, Et eris mihi magnus Apollo. You tell me Beza calls origen's error turpissimum errorem, (but by the way, that's not latin for a damnable Heresy) and that Sixtus Senensis when he had mustered his Fathers, rejects their Opinion, and you ask me what I think of True and Careless in the book of Martyrs; All this very impertinently; In that place I inquire not what Beza, or Calvin, or Sixtus senensis thought, nor whether the old Fathers were deceived; these inquiries were not to my purpose; But can you deny but that these writers testify, that many learned, pious, catholic Bishops of the old Church taught Praedestination for foreseen faith or works? And suppose them herein to have erred (as for my part I doubt not but they did, though upon other grounds, than the bare assertion of Calvin, Beza, or Senensis,) yet can you deny that notwithstanding this error and others, they were then, and still since, accounted holy catholic Bishops? Do you not believe them to be with God? and think you not, as I do, that whosoever should involve them in a capital censure, (as none of your Authors do, but speak reverently of them all,) should be grossly and wickedly uncharitable? Grant me but these things, which none can deny, and I desire no more, I have enough to make good my words.  
For Trew and Careless, it seems you think Trew was Careless, and Careless was True. And to tell you my mind, I think so too. But remember this, that both of them were Martyrs (or Confessors,) and so neither erred fundamentally. By consequent, my discourse is true, yours again impertinent; But the Arminians conspire with the Romanists; Ergo, no Peace, no truce with either; I will plead for neither of them, but for myself. First, the ground of your inference is weak. Excuse me, if I cannot reject an Opinion, eo ipso (without farther conviction than only) because they of Rome approve of it; For what? do not they, and do not we with them anathematise the Anti-trinitarians, Arians, Nestorians, Eutichians? etc.  
Secondly, if you look again into your Books, and consider well, you will confess that the Church of Rome makes more against the Arminians, than for them. The prime controversy, (on which all the other are but Appendences) is that touching the Absolute irrespective Decre●; In which point, if you collect and number the suffrages, ten for one against the Arminians; Tho. Aquine, you know, was a great Schoolmaster, and had man Scholars, observe and See, whether they all (and many more) do not strongly swim in the stream after Austin; And the truth is, our first reformers did herein but say over again those Lessons, which they had learned in the Roman Schools; And the hardest passages that have fallen from Calvin, or Piscator, may easily be Paralleled with others, as Rigorous, in many Romish Doctors; especially of late years, the whole Dominican family have been zealous and voluminous in these questions, which they call, de Auxiliis; wherein though they sweat to sever their Opinion from the Calvinists (as they call us) yet some Jesuits tell them (and very truly) that their labour is very vain and ridiculous; Among the Jesuits themselves, the more Ancient, Tollet, Bellarmine, Valentia, Suarez, do not in effect dissent from the Dominicans: only some few new ones, Molina, Lessius, and take up the Bucklers against them, and bid them Battle, but in very fair and friendly manner; for they try it in a manly conflict, not as we do, with Passionate and mutual revile, but with reasons and arguments, & Saluâ semper charitate; For so they are commanded by their great Dictator at Rome, who indeed dares not otherwise decide the Doubts, lest the grieved party raise another more dangerous question, Whether his Judgement be infallible? In like manner the Council of Trent, if you mark it, cunningly here declines the decision, and lurks in such general terms (like him that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Oracle) that both sides confidently avow the sentence to be given for them, when indeed it is given for neither.  
It is high time to ease both you and myself (for surely we are both weary) of this tedious Letter; I will draw to a conclusion; I hold all necessary verities to be clearly revealed in God's divine Book, and therein abhor all Pyrrhonian suspension: For he is an Atheist, that will not believe God Almighty when he speaks; I constantly believe all Scripture to be an heavenly Truth, though I cannot comprehend it with my Reason; I Believe likewise we shall know much more in Heaven, than we can do on Earth; I resolve never to be an Arminian, and ever to be moderate. Howsoever some thoughts or perplexities may trouble my own conscience, yet I resolve never to trouble the Church with them; They shall die in silence with me; Errare Possum, haereticus esse nolo; Reason shall drive me from any opinion (for I will espouse none out of obstinacy) and truth ever command me; I shall labour effectually as I can in the service of my Master Christ, and preach him crucified; I shall deplore with a bleeding heart the Schisms of the Church, and ardently pray for her Peac and prosperity; I shall study more to live, than ro dispute, for none but the Devil gains by these contentions; Who keeps men's heads thus busied whilst he seizes upon their hearts. For these questions the next age may see their issue: For me I rest in that of Gamaliel, If this Counsel or work be of men, it cannot stand, if it be of God, it cannot be destroyed.  
For my Sermon, I shall desire you to give a fair and benign interpretation, and to take it no worse, than I intended it, when it was Preached; It and I had many more thanks than we deserved, from the best of my Auditors, among others from the Bishop of Coventry and Litchfield, from the Dean of Winchester, the Dean of Gloucester, Doctor Goad, Doctor Harris, and how think you of these? are they Arminians? Do not help to cast upon your friend an odious and ungrounded imputation, from which he is yet, and ever will be free; If you have any more to say, yet writ no more; for I shall answer all your Letters in this kind with silence. When you and I next meet, we may more freely and safely communicate our thoughts. If I have been vehement, excuse me, and blame yourself; my Reputation is dear unto me, and I could not be patiented in the reproach and suspicion of Heresy; In the mean while continue to love your poor Friend, but especially to assist him with your Prayers; I shall retaliate in both; and so commending you with all that are dear unto you, with my loving good Cousin, Mr. Benson, his Wife and Family, to the rich Mercies of God, in our Lord Jesus, I cease to Write, but never to be  
Your most affectionate true Friend and Brother in Christ Jesus. C. P. July, 7.  
FINIS.   

Errata.  
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