came a matter of publick discussion, at the (i) beginning of the next century, in the presence of the king, who was (k) well satisfied with the authority of the express Article on the subject, and assented to the argument of him who referred to that authority. (1)" Concerning falling from Grace, the bishop of London tooke occasion to signifie to his majestie, how very many in these dayes, neglecting holinesse of life, presumed too much of persisting in Grace, laying all their religion vpon Predestination, 'If I shall bee saved, I shall be saved: which hee termed a (m) desperate doctrine, shewing it to bee contrarie to good diuinitie, and the true doctrine of Predestination, whereein we should reason rather ascendendo, than descendendo, thus;

I live in obedience to God, in love with my neighbour; I follow my vocation, &c. therefore I trust that God hath elected me, and predes

(i) Conference at Hampton Court, Jan. 1603-4. (k) Ibid. Dr. Barlow's edit. 1604, p. 30.

(7) Ibid. p. 29.

(m) Archbishop Laud, in his Answer to Lord Say's Speech upon the Liturgy, has recorded, very minutely, some horrible exemplifications of this desperate doctrine. Works, ed. Wharton, Vol. I. p. 503.

tinated

tinated me to salvation:

not thus, which is

the usual course of argument,

God hath predestinated and chosen me to life, therefore, though I sin never so grievously, yet I shall not be damned; for whom he once loveth, he loveth to the end.' Whereupon hee shewed his majestie out of the next Article, what was the doctrine of the Church of England touching Predestination, in the verie last paragraph: We must receive God's promises in such wise as they be generally set forth to us in Holy Scripture; and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God, "

The authority of this Article, together with other like passages in our Catechism and Homilies, it (n) has been well observed, constrained our divines, who were at the Synod of Dort, a few years afterwards, to deliver, in their resolutions concerning a point there debated, the following theses. One of these persons, it may be remarked, had before (o)" taxed in a Latin

p.

(n) Plaifere's Appendix to the Gospel, Camb. edit. 1719,

201.

(0) Hales's Letter from the Synod of Dort to Sir D. Carleton, Nov, 1618, p. 12,

sermon,

sermon, preached in the synod-house, the divines for presuming too far in prying into the judgements of God; and so came to reprove the curious disputes which our age hath made concerning Predestination." Their theses, or propositions were as follow.

(p) "1. Deus, lapsi humani generis miseratus, misit Filium suum, qui seipsum dedit pretium Redemptionis pro peccatis totius mundi. Which proposition is equipollent to the express Article of the Church of England, set forth by authority, anno. 1562, Oblatio Christi, &c. Art. xxxi. Which also is delivered, totidem verbis, in the Consecratory Prayer, before the receiving of the holy Eucharist, in the Book of Common Prayer.

"2. In hoc merito mortis Christi fundatur universale promissum evangelicum, juxta quod omnes, in Christum credentes, remissionem peccatorum et vitam æternam reipsa consequantur.

"According to these two last propositions, we do hold, that our Blessed Saviour, by God's appointment, did offer up himself to the Blessed

(p) Hales's Letter from the Synod of Dort to Sir D. Carleton, Nov. 1618, p. 187.

Trinity,

Trinity, for the redemption of mankind; and, by this oblation, once made, did found, confirm, and ratifie the evangelical covenant, which may, and ought to be preached seriously to all mankind, without exception. And, moreover, we hold this ensuing proposition, which we also have exhibited, and which was in like sort approved as the rest.

"3. In ecclesiá uti juxta hoc promissum Evangelii salus omnibus offertur, ea est administratio gratiæ suæ quæ sufficit ad convincendos omnes impænitentes, et incredulos, quòd suá culpá voluntaria et vel neglectu vel contemptu Evangelii perierint, et beneficia oblata amiserint. And according to this we hold, that there are sundry initial preparations, tending to conversion, merited by Christ, and dispensed in the preaching of the Gospel, and wrought by the Holy Ghost in the hearts of many that never attain to true regeneration or justification; such are illuminatio, et notitia dogmatum fidei, fides dogmatica, sensus peccati, timor pœnæ, cogitatio de liberatione, spes veniæ, &c. An evident example, whereof, may be seen in them, that sin against the Holy Ghost, Heb. vi. and x. and, consequently,

consequently, we hold, that the whole merit of Christ is not confined to the elect only, as some here do hold, and was held in Colloq. Hag. by the Contra-Remonstrants."

(q) These points are maintained by them, as the undoubted doctrine of Scripture, and most consonant to antiquity, fathers, and councils; and as the assertions of our Articles, Homilies, and Liturgy. And they are firmly to be maintained; (r) otherwise," again to use their words, we cannot see what ground God's ministers have seriously to exhort and invite all to repentance, and belief in Christ, according to the mandate and promise of the Gospel."

The dispute in this country was still continued. Charles the first indeed commanded (s)" that all further curious search be laid aside, and these disputes shut up in God's promises, as they be generally set forth to us in the Holy Scriptures." But as his power declined, the revision of our Ar

(9) Hales's Letter from the Synod of Dort to Sir D. Carleton, Nov. 1618, p. 188.

(r) Ibid. p. 188.

(s) Declaration of King Charles I. first prefixed to the edit, of the Articles, in 1628,

ticles