of the world, unto the adoption of the children of God; and that neither any of them whom God predestinated to the kingdom of heaven can perish, nor any of those whom he did not predestinate unto life can be saved: for that predestination is the preparation of the free gift, whereby the apostle saith, we are predestinated unto the adoption of the children of God by Jesus Christ to himself.' And so doth Bradwardin the profound also say, ' Predestination is the eternal preparation by the will of God, of final grace in the way, and eternal happiness in the country, for a reasonable creature.' But to proceed:

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 THROUGH 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 DOWNFAL, WHEREBY THE DEVIL DOTH THRUST THEM EITHER INTO DESPERATION, OR INTO WRETCHLESSNESS OF MOST UNCLEAN LIVING, NO LESS DANGEROUS THAN DESPERATION. FURTHERMORE, 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.

In which words there are several things briefly to be considered:

Prædestinatio est æterna præparatio ex voluntate Divina, gratiæ finalis in via, et beatitudinis sempiternæ in patria, creaturæ rationali. — Bradward. de Caus. lib. ii. cap. 45.

I. First; That to good, holy, and religious persons, the godly consideration of this doctrine of our election in Christ is full of sweet, pleasant, and unspeakable comfort;' which we see verified in the example of St. Paul, who having considered the truth of this mystery, immediately triumphs with joy and comfort, crying out, "What shall we say then to these things? If God be for us, who can be against us? Who shall lay any thing to the charge of God's elect? It is God that justifieth," Rom. viii. 31, 33. not 'Who shall lay any thing to the charge of God's people, or of God's servants?" but " Who shall lay any thing to the charge of God's elect?" If God hath elected us, it is in vain for men or devils to accuse us: If he be our Friend, it is in vain for any one to be our foe. But,

II. Secondly; Though the godly consideration of this doctrine is the ground of great consolation to the godly, yet for curious and carnal persons to have it continually before their eyes, is a most dangerous downfal,' whereby the devil doth thrust them either, first, into desperation: and so, indeed, had Augustine no sooner explained and confirmed this great doctrine, but Hilarius Arelatensis sends him word, that some were so moved with it, that they say desperation' was held forth to men by it: or, secondly, into wretchlessness of most unclean living, no less perilous than desperation: a sad example of which Augustine relates. For, saith hem, 'There was a certain man in our

* Ενταῦθα πρὸς τοὺς λέγοντας ὅτι οὐδὲν ἡ πίστις ὠφελεῖ, καὶ ἀπιστοῦντας τῇ ἀθρίᾳ μεταβολῇ· καὶ ὅρα πῶς ταχέως αὐτοὺς ἐπιστόμισεν ἀπὸ τοῦ ἀξιώματος τοῦ ἐκλεξαμένου· καὶ οὐκ εἶπε τίς ἐγκαλέσει κατὰ τῶν δούλων τοῦ Θεοῦ, οὐδὲ κατὰ τῶν πιστῶν τοῦ Θεοῦ, ἀλλὰ κατὰ τῶν ἐκλεκτῶν τοῦ Θεοῦ· ἡ γὰρ ἐκλογὴ ἀρετῆς σημεῖον ἐστιν· εἰ γὰρ ἐπειδὰν πωλοδάμνης πώλους ἐκλέξεται ἐπιτηδείους πρὸς τὸν δρόμον, οὐδεὶς ἐπισκῆψαι δυνήσεται, ἀλλὰ καταγέλαστος γενησεται καν εγκαλέσῃ τις· πολλῷ μᾶλλον ὅταν ὁ Θεὸς ἐκλίγηται ψυχάς καταγέλαστοι οἱ ἐγκαλοῦντες.-Chrysost. in Rom. Hom. 15. Ed. Savil.

1 His verbis sanctitatis tuæ ita moventur, ut dicant quandam desperationem hominibus exhiberi.-Hilar. Arel. Epist. ad August.

m Fuit quidam in nostro monasterio, qui corripientibus fratribus cur quædam non facienda faceret, et quædam facienda non faceret, respondebat, Qualiscunque nunc sum, talis ero qualem me Deus futurum esse præscivit ; qui profectò et verum dicebat. Et hoc verum non proficiebat in bonum, sed usque adeo profecit in malum, ut desertâ monasterii societate, fieret canis reversus ad suum vomitum, et tamen adhuc qualis sit futurus incertum est.-Aug. de Bono Perseverantiæ, cap. 15.

monastery, who being reproved by his brethren because he would do some things which he should not do, and not do some things which he should do, he answered, Whatsoever I am now, I shall be such a one as God foreknew I would be. Who truly,' saith the father, both said true, and yet this truth did not turn to good, but it so turned to evil, that leaving the society of the monastery, he became a dog that returned to his vomit; and yet what he may be hereafter, it is uncertain.' And,

III. Lastly; It is here very opportunely added, that 'we must receive God's promises as they be generally set forth in the holy Scripture.' Though they are but some that God hath elected, yet his promises are made to all. Come unto me all ye that are weary and heavy laden, and I will give you rest," Matt. xi. 28. And "Whosoever believeth in him shall not perish, but have everlasting life," John, iii. 16. In the application of which, and the like promises, we must not have respect to the eternity of God's purpose, but to the universality of his promise. His promises are made to all, and, therefore, are all bound to lay hold upon his promises. And as we are to receive his promises, so are we also to obey his precepts as made to all. So that in all our doings, the will of God is to be followed as we have it expressly declared to us in his word. Not considering whether God elected me from eternity, but whether I obey him in time, I may certainly conclude that he elected me from eternity. And thus do I find Augustine advising this doctrine to be so published, as that men may not thereby be brought off, but rather spurred on to obedience: It is of too much contention, therefore,' saith he,' either to deny predestination, or to doubt of predestination: which, not

n Nimiæ igitur contentionis est prædestinationi contradicere, vel de prædestinatione dubitare; quæ tamen non ita populis prædicanda est, ut apud imperitam vel tardioris intelligentiæ multitudinem redargui quodammodo ipsa suâ prædicatione videatur. Sicut redargui videtur et præscientia Dei, quam certè negare non possunt, si dicatur hominibus, sive curratis sive dormiatis, quod vos præscivit, qui falli non potest, hoc eritis. Dolosi autem vel imperiti medici est utile medicamentum sic alligare, ut aut non prosit aut obsit. Sed dicendum est,' Sic currite, ut comprehendatis,' atque in ipso cursu vestro ita vos esse præcognitos noveritis ut legitimè curratis; et si quo alio modo Dei præscientia prædicari potest, ut hominis segnitia repellatur.-Aug. de Bono Perseverantiæ, cap. 21.

withstanding, is not to be so preached to the people, that it may seem amongst the unskilful and dull-sighted multitude to be reprehended in its being preached. As the foreknowledge of God seems to be reprehended, which certainly they cannot deny, if it be said to men, Whether you run or sleep, what He that cannot be deceived foreknew you would be, that you will be. But it is the part of a deceitful or unskilful physician to apply a profitable medicine so as that it either do no good, or else harm. But we must say, So run that ye may obtain, and in your very running you shall know that ye were so foreknown, that you would run lawfully; and so, if there be any other way that the foreknowledge of God can be preached, whereby the idleness of man may be repelled.' And in the next chapter: And that way which we told him that speaks to the people he ought to use in the preaching of predestination, I do not think it sufficient, unless he add this, or something like to it, so as to say, You, therefore, ought to hope for this perseverance in obedience from the Father of lights, from whom cometh every good and perfect gift, and desire it in your daily prayers: and in doing this, to trust that you are not strangers from the predestination of his people, because it is he that enabled you to do this. But be it far from you therefore to despair of yourselves, because you are commanded to put your trust in him, and not in yourselves. For cursed be every man that putteth his hope in man; and it is good to trust in the Lord, rather than to trust in man, because blessed are they that put their trust in him. And having this hope, do you serve the Lord with fear, and rejoice with trembling.' And

• Illum etiam modum quo utendum esse in prædestinationis prædicatione nos diximus loquenti ad populum, non existimo debere sufficere, nisi hoc vel hujusmodi aliquid addat, ut dicat, Vos itaque ipsam obediendi perseverantiam à Patre luminum, à quo descendit omne datum optimum et omne donum perfectum, sperare debetis, et quotidianis orationibus poscere ; atque hoc faciendo confidere non vos esse à prædestinatione populi ejus alienos, quia etiam hoc, ut faciatis, ipse largitur. Absit autem à vobis ideò desperare de vobis, quoniam spem vestram in ipso habere jubemini, non in vobis. Maledictus enim omnis homo qui spem habet in homine; et bonum est confidere in Domino, quam confidere in homine, quia beati omnes qui confidunt in eum. Et hanc spem tenentes, servite Domino in timore, et exultate ei cum tremore.'—Aug, de Bon. Pers. cap. 22.

a

thus doth this reverend father annex the same caution to this doctrine of predestination, that, after him, our reverend convocation did; even that, for all the truth of that doc trine, we are still to hope in God's promises, and obey his precepts. Or, as it is here expressed, We must receive God's promises as they be generally set forth 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.'

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ARTICLE XVIII.

Of obtaining eternal Salvation only by the Name of Christ.

THEY ALSO ARE TO BE HAD ACCURSED THAT PRESUME TO SAY, THAT EVERY MAN SHALL BE SAVED BY THE LAW OR SECT WHICH HE PROFESSETH, SO THAT HE BE DILIGENT TO FRAME HIS LIFE ACCORDING TO THAT LAW, AND THE LIGHT OF NATURE. FOR HOLY SCRIPTURE DOTH SET OUT UNTO US ONLY THE NAME OF JESUS CHRIST, WHEREBY MEN MUST BE SAVED. As there is no nation where there is not some religion or other professed in it, so neither is there any religion but what hath some professors or other that are serious in their profession of it. So that there may be some strict professors in the worst, as well as some loose professors in the best of all religions whatsoever. And though the loose professors of no religion can look for salvation by it, yet the strict professors of all religions expect happiness from that religion they do profess. The Indians hope to be saved as well as the Mahometans; the Mahometans hope to be saved as well as the Jews; and the Jews they hope to be saved as well as the Christians; and the Christians they hope to be saved as well as any of them. And yet all these religions being so contrary to one another, it is impossible they should all have happiness entailed upon them. And now the great question is, which of all these religions a man had best pick out from amongst the rest to settle himself upon, and to become the professor of? Or which