of his sins, and of his everlasting salvation by Christ.

7. Saving grace is not given, is not granted, is not communicated to all men, by which they may be saved if they will.

8. No man can come unto Christ, unless it be given unto him, and unless the Father shall draw him; and all men are not drawn by the Father, that they may come to the Son.

9. It is not in the will or power of every one to be saved.

"Now in these Articles there are these two things to be considered, first, the authority by which they were made, and secondly, the effect produced by them in order to the end proposed. And first, as touching the authority by which they were made, it was so far from being legal and sufficient, that it was plainly none at all. For what authority could there be in so thin a meeting, consisting only of the Archbishop himself, two other bishops, (of which but one had actually received consecration) one Dean, and half-a-dozen Doctors, and other Ministers, neither empowered to any such thing by the rest of the Clergy, nor authorized to it by the Queen. And therefore their determinations of no more authority, as to binding of the Church, or prescribing to the judgement of particular persons, than as if one Earl, 002

the

the eldest son of two or three others, meeting with half-a-dozen gentlemen in Westminster-Hall, can be affirmed to be in a capacity of making orders which must be looked on by the subject as Acts of Parliament. A declaration they might make of their own opinions, or of that which they thought fittest to be holden in the present case, but neither Articles nor Canons to direct the Church for being but opinions still, and the opinions of private and particular persons, they were not to be looked upon as public doctrines. And so much was confessed by the Archbishop himself, when he was called in question for it before the Queen, who being made acquainted with all that passed by the Lord Treasurer Burleigh, who neither liked the tenets nor the manner of proceeding in them, was most passionately offended that any such innovation should be made in the public doctrine of this Church; and once resolved to have them all attainted of a præmunire. But afterwards, upon the interposition of some friends, and the reverend esteem she had of the excellent prelate, the Lord Archbishop, (whom she commonly called her Black Husband,) she was willing to admit him to his defence: and he accordingly declared in all humble manner, that he and his associates had not made any Articles, Canons, or Decrees, with an intent that they

should

should serve hereafter for a standing rule to direct the Church, but only had resolved on some propositions to be sent to Cambridge, for the appeasing of some unhappy differences in the University: with which answer her Majesty being somewhat pacified, commanded, notwithstanding, that he should speedily recall and suppress those Articles; which was performed with such care and diligence, that a copy of them was not to be found for a long time after."

"Next touching the effect produced by them in order to the end so proposed; so far they were from appeasing the present controversies, and suppressing Baroe and his party, that his disciples and adherents became more united, and the breach wider than before." He then proceeds to state some facts, to prove that the majority of persons at this time at Cambridge were Anti-Calvinists, and that "the genuine doctrine of the Church began then to break through the clouds of Calvinism, wherewith it was before obscured, and to shine forth again in its former lustre."

He also says that, "In the Conference at Hampton Court, at the accession of James the First, it was demanded by the spokesman of the Calvinists, that these assertions (the Lambeth Articles) should be inserted into the Book of Articles.

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Articles (r). The demand to admit them, was an admission that the demanders did not believe their doctrines to be already contained therein; and an admission of no small weight, as the speaker was Dr. John Reynolds, a man of most extensive learning."

The Articles of the Synod of Dort, Heylin introduces in this manner:-" Because particular men may sometimes be mistaken in a public doctrine, and that the judgement of such men being collected by the hands of their enemies, may be unfaithfully related; we will next look on the conclusions of the Synod of Dort, which is to be conceived to have delivered the genuine sense of all the parties, as being a representative of all the Calvinian Churches of Europe (except those of France) some few Divines of England being added to them. Of the calling and proceedings of this Synod we shall have occasion to speak further in the following Chapter. At this time I shall only lay down the results thereof in the five controverted points (as I find them abbreviated by Dan. Tilenus) according to the heads before mentioned in summing up the doctrine of the Council of Trent."

(r) Collier says the same thing in his Ecclesiastical History.

ARTICLE THE FIRST.

Of Divine Predestination.

That God, by an absolute decree, hath elected to salvation a very small number of men, without any regard to their faith or obedience whatsoever; and secluded from saving grace all the rest of mankind, and appointed them, by the same decree, to eternal damnation, without any regard to their infidelity or impenitency.

ARTICLE THE SECOND.

Of the Merit and Effect of Christ's Death. That Jesus Christ hath not suffered death for any other, but for those elect only; having neither had any intent nor commandment of his Father, to make satisfaction for the sins of the whole world.

ARTICLE THE THIRD.

Of Man's Will in the State of Nature. That by Adam's Fall his posterity lost their freewill, being put to an unavoidable necessity to do, or not to do, whatsoever they do, or do not, whether it be good or evil; being thereunto predestinated by the eternal and effectual secret decree of God.

ARTICLE THE FOURTH.

Of the Manner of Conversion.

That God, to save his elect from the corrupt mass, doth beget faith in them by a power equal