charge to go teach all Nations Id. 28.19 And when he found them backward in pursuit thereof he quickned Peter by a Vision and called Paul as it were of purpose Act. 10.11 to bear his name before the Gentiles to open their eyes and to turn them from darkness unto light Act. 9.17 and from the power of Satan unto God So that although the Jews and Gentiles were not collected into one body in our Saviours time Act. 26.18 I mean the time in which he pleased to sojourn here upon the Earth yet being done by his Authority and by the conduct and direction of his blessed Spirit it can be said of none but him quod fecit utraque unum that he made both one bringing them both into one Church Ephes 2.14 and making both partakers of the same communion who were before at such a distance as was conceived to be irreconcilable Unto the constituting of which Church our Saviour brought not any thing of Rite or Ceremony determined nothing that we meet with in his holy Gospels touching the time or place of publick Worship the Form and manner of the same save that he gave a general intimation that Hierusalem should no longer be the place in which men should be bound to Worship Joh. 4.21 The pains he took were principally spent in points of Doctrin clearing the truths of holy Scripture from those false glosses and corrupt traditions which had been put upon it by the Scribes and Pharisees and setting forth a new and clearer body of Divinity than had been taught the people in the Law of Moses that the Father might be worshipped in succeeding times with a greater measure of the spirit and a more perfect knowledge of the truth Joh. 4.23 24. than he had been formerly As for the circumstances and out-parts of Worship he left them in the state he found them that is to say to the disposing of the Church in whose power it was to institute such Rites and Ceremonies as might apparently conduce to the increase of Piety and to the setting forth of Gods praise and glory Himself had given a personal and most exemplary obedience to the Church of Jewry conforming to such Rites and Ordinances wherein there was no deviation from the Law of God as had in former times been setled by the power thereof And therefore had no cause of his collecting a Church conducted in those points which pertain to godliness by such a visible co-operation of the Holy Ghost especially considering what a fair example of Conformity he should leave behind him Besides all people of the world both Jews and Gentiles were setled at that time in a full perswasion of the necessity of set times and determinate places for the assembling of themselves together in the acts of Worship and had their prescribed Forms both of Prayer and Praise their Rituals and established Ceremonies and therewith also an opinion that those things were to be eprformed by the Priest alone Which being agreed on in the general both people might be brought with more facility to fall on some particular conclusions to which they were inclined already by their common principles And so indeed it proved in a short event times places and set Forms for worship being unanimously and universally received amongst them within a very little while after our Lords departure The Jews already had their Synagogues their Proseuchas or Oratories as before was said How small a labour was it to the blessed Apostles and their successors in that work to turn those Synagogues of theirs into Christian Churches for Preaching of the Word of God and the administration of the Sacraments accordingly as they did win upon the Jews to embrace the Gospel Nor is this only a bare speculation it was done de facto it being recorded in a book ascribed unto Athanasius that on the converting of the Jews Inhabitants of Beritus to the faith of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de passione imaginis Dom. nostri To. 2. gr l. p. 631. that the Bishop who had laboured in it converted the Synagogue of the Jews into a Christian Church and dedicated it to our Lord and Saviour And for the Temples of the Gentiles when once their superstitions were suppressed and the Gospel countenanced by Authority they were converted also to the self-same use Vid. Bed hist Eccles 1. as the Jewish Synagogues had been in other places Gods Servants being in the mean time contented with such safe retreats as their necessities inforced them to make use of in those fiery times or with such publick places of Assembly but mean and under the degree of envy as either upon sufferance or by special leave they were permitted to erect As soon if not more suddenly all parties also were agreed on the times of worship which was reduced with general and joynt consent unto the first day of the week the Lords day or the Sunday call it which you will wherein all members of the Congregation were to meet together for Gods publick Service A business wherein the Church proceeded with great care and wisdom setting apart one day in seven to hold the fairer quarter with the Jews who were so zealous of a Sabbath but altering the day it self and paring off those legal Ordinances which had made it burdensome the better to content the Gentiles Yet so that they had also their daily meetings as occasion served for celebration of the Sacrament of the blessed Eucharist in those fiery times Whereof as being instituted for the Christian Sacrifice and of the Evangelical Priesthood to attend the same we shall speak anon In the mean time the next thing here to be considered is the form and order wherein the Church did celebrate Gods publick Service in those purer times those Forms of Prayer and Invocation wherewith they did address themselves to the Lord their God That all Religious offices in the House of God should be performed in form and order 1 Cor. 14. is not only warranted but enjoyned by the Apostles Canon made for those of Corinth and consequently for all Churches else And that for the avoiding of Battologies and all effusions of raw and undigested prayers besides what hath been shewn before to have been generally in use both with Jew and Gentile in being bound and regulated by set Forms of Prayer We have a Form laid down by our Lord and Saviour both for our use and imitation And first that it was made for our imitation is generally agreed on even by those who otherwise approve not set Forms of Prayer Calv. in Harm Evangel Calvin doth so resolve it saying In hunc finem tradita est haec regula ad quam preces nostras exigere necesse est si legitimas censeri Deoque probari cupimus And in the words not long before Non jubet Christus suos conceptis verbis orare sed tantum ostendit quorsum vota omnia precesque referri
〈◊〉 〈◊〉 I believe in one unbegotten and only true God Almighty Father of Christ maker of all things and in our Lord Jesus Christ his only begotten Son c. Next after followeth a set Form of prayer used by the Bishop in Consecrating of the Oyl or Chrism and sanctifying of the Water And finally this prayer to be said by them who were newly brought into the Church by Baptism Id. ibid. c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Almighty God Father of our Lord Jesus Christ give me a body undefiled a pure heart a watchful mind knowledge without error together with the presence of the holy Spirit that I may both attain and hold fast the truth without doubt or wavering through Christ our Lord with whom be glory unto thee in the Holy Ghost world without end Amen The sum of what is said before in these two last Authors Clemens I mean and Dionysius because the Writings attributed to them are by the Learned thought to be none of theirs we shall find presently confirmed in the words of those who lived shortly after and are of an unquestioned credit amongst all Divines both of the Protestant party and the Church of Rome In the mean time we will sit down and repose our selves concluding here so much of the present search as may be found in any of the Writings of the holy Apostles or such as claim the reputation of being Apostolical men the Scholars and Successors of the blessed spirits though now disclaimed for such by our choicer judgements And yet before I leave this Age I will see if any thing occur in St. Ignatius touching a Form of Common-prayer or Invocation used by the Christians of his time who being said to be that Child on whom our Saviour laid his hands saying Except ye receive the Kingdom of Heaven as a little Child c. But howsoever questionless the Apostles Scholar and Successor to S. Peter in the See of Antioch hath informed us thus in his Epistle to the Magnesians of which no scruple hath been raised amongst Learned men omnes ad orandum in idem loci convenite una sit communis precatio una mens una spes in charitate Ignat. Epist ad Magness c. By which it seemeth that as the Magnesians had a Church or meeting place to which they usually resorted as a House of Prayer of which more hereafter so they had also una Communis precatio one certain Form of Common-prayer in which they all concurred as if spirited by one soul and governed by one hope in charity and faith unblamable in the Lord Christ Jesus Which is as much as we could look for in those times and from a man whose writings are not many nor of any greatness his custom being to express himself as briefly as the nature of Epistles could invite him to That in this Age the day of worship was translated from the last day of the week to the first or to the Lords-day from the Sabbath will not here be doubted nor can it be much questioned amongst sober men but that the Chrisitans of these times did Celebrate the Feast of Easter together with that of Whitsontide as we call them now in honour of the Resurrection of their Lord and Saviour and of the coming down of the Holy Ghost according to the Annual Revolution of those great occasions That which hath most been doubted for this Time and Age is whether the Christians had their places of publique worship and whether those places of worship had the name of Churches both which I think may be concluded in the affirmative by convincing arguments And first it is affirmed for an old Tradition in the Church of Christ and proved so to be by Adricomius out of several Authors that the Coenaculum or upper Chamber in which the Apostles met together after Christs Ascension was by them used for a place of publick worship Luk. 22.12 this being said to be that Room in which our Saviour Instituted the blessed Sacrament of his Body and Blood the same in which the Apostles met for the choice of one in the place of Judas Act. 1.13 Act. 2.1 Act. 6.4 6. Act. 15.6 the same in which the Holy Ghost descended on them at the Feast of Pentecost the same in which they were Assembled to elect the seven And finally the same in which they held the first General Council for pacifying the disputes about Circumcision and other ceremonial parts of the Law of Moses This was called then by the name of Coenaculum Sion or the upper Chamber of Sion supposed by some to have been a part of the House of Simon the Leper but howsoever of some Disciple of rank and quality who willingly had devoted it to the use of the Church it being the custom of such men in those early days when they were not suffered to erect more magnificent Fabricks to dedicate some convenient part of their dwelling houses for the Assembling of Gods people and the acts of worship Thus find we in the Recognitions of Clemens that the House of Theophilus in the City of Antioch to whom S. Luke dedicated both his Gospel and Book of Acts was by him converted to a Church for the use of Christians and in the Acts of Pudens whom we find mentioned by S. Paul in the second to Timothy that he gave his House unto the Church for the same use also and such an House or such an upper Chamber rather so given and dedicated is that thought to be in which S. Paul preached at Troas and from a window whereof Eutychus fell down and was took up dead Act. 20.8 But to return again to the Coenaculum Sion before-mentioned certain it is that in relation to those duties of Religion which were there performed it was inclosed afterwards with a beautiful Church commonly called the Church of Sion and by S. Cyril a godly Bishop of Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hier. catech 16. the upper Church of the Apostles in which the Holy Ghost is there said by him to have fallen upon them begirt in following times with the Cels or Lodgings of religious persons in the form of a Monastery of which Bede thus In superiori montis Sion planicie Beda Tom 3. de locis sanctis monachorum cellulae Ecclesiam magnam circundant illic ut perhibent ab Apostolis fundatam eo quod ibi spiritum sanctum accepere in qua etiam locus coenae Domini venerabilis ostenditur That is to say in the uppermost plain of Mount Sion the Cels of Monks begirt a fair and spacious Church there founded as it is affirmed by the holy Apostles because in that place they had received the Holy Ghost and where they shew the place in which the Lord did institute his holy Supper Where by the way this Church is said to have been founded by the Apostles not that they built it from the ground but because being
whether the Arch-Bishop had moved him to draw up those exceptions against Pryns Book which he denied or at least was not bound to confess that as he was faithful to his Sovereign so he would never prove himself unfaithful to his chief Minister both in Church and State But now John Lord Bishop of Lincoln at this Session of Parliament returned from the Tower to the Church after so long a time of his Suspension and Indevotion to say his Prayers and hear his Brother Peter Heylyn Preach in his course at the Abby in Westminster where notwithstanding the Holiness of that place to which his Lordship had no regard or reverence but only to the Name and Thing of it he was resolved publickly to revenge himself for old-done deeds that ought to have been forgotten by disturbing the Doctor in his Sermon before all the Congregation contrary to the Laws of this Realm and with Reverence to his Lordship against all good manners and the common rules of civility Mala mens furorque vecors In tantam impulerit culpam Catull. Strange That a Bishop could not rule his passions for one hour when no provocation was given by the Doctor whose Sermon from the beginning to the end of it throughout the whole discourse was pacificatory exhorting Christians to Moderation Love and Charity among themselves for the preservation of the publique peace although they differed in some opinions For satisfaction of the Reader I will set down the Doctors own words viz. Is it not that we are so affected with our own Opinions that we condemn whosoever shall opine the contrary and so far wedded to our own wills that when we have espoused a quarrel neither the Love of God not the God of Love shall divorce us from it Instead of hearkning to the voice of the Church every man hearkens to himself and cares not if the whole miscarry so that himself may bravely carry out his own devices Vpon which stubborn height of Pride what quarrels have been rais'd what Schisms in every corner of this our Church to enquire no further some rather putting all into open tumult than that they would conform to a Lawful Government derived from Christ and his Apostles to these very Times At the speaking of which words the Bishop of Lincoln sitting in the great Pew which was before the Seat of Contention knocked aloud with his Staff upon the Pulpit saying No more of that point No more of that point Peter To whom the Doctor readily answered without haesitation or the least sign of being dashed out of countenance I have a little more to say my Lord and then I have done which was as followeth viz. Others combining into close and dangerous Factions because some points of speculative Divinity are otherwise maintained by some than they would have them Also regardless of the common peace that rather than be quiet we will quarrel with our blessed Peace-maker for seeking to compose the differences though to the prejudice of neither party Thus do we foolishly divide our Saviour and rent his Sacred Body on the least occasion vainly conceiving that a difference in point of Judgment must needs draw after it a dis-joyning of the affections also and that conclude at last in an open Schism Whereas diversity of opinions if wisely managed would rather tend to the discovery of the Truth than the disturbance of the Church and rather whet-our Industry than excite our passions It was St. Cyprians resolution Neminem licet aliter senserit à Communione amovere not to suspend any man from the Communion of the Church although the matter then debated was as I take it of more weight than any of the points now controverted which moderation if the present Age had attained unto we had not then so often torn the Church in pieces nor by our frequent broils offered that injury and inhumanity to our Saviours Body which which was not offered to his Garments At this and all the other part of his Sermon the Auditory was highly pleased but the Bishop in so great wrath that his voice and the noise of his Pastoral Staff if I may so call it had like to have frighted the whole Flock or Congregation out of the Fold Considering the ill posture of affairs in which the Nation then stood overflowing with Seditions and Schisms I think a more seasonable Sermon could not have been Preached than to move men of different persuasions unto Peace and Unity one with another which is a most Christian Doctrine After the Sermon was ended he took Sir Robert Filmore his Learned Friend with some Gentlemen of Quality that were his Auditors out of the Church along with him to his House where he immediately Sealed up the Book that contained this Sermon and other Notes to which they also set their Seals that so there might not be the least alteration made in the Sermon nor any ground to suspect it which was presently after sent to the Bishop who kept it in his hands for some days in which time his passions allayed being more calm at home than in Church he sent the Book untouched back again to Dr. Heylyn in whose Study it had lain dormant for the space of fifteen years when the danger of an old Sermon of being called in question must needs be over by my persuasion and his consent he was pleased to give me leave to open that Apocalyptical Book that I might read and see the mystery that lay hid under the Seals for so many years which indeed proved only a pious and practical Sermon for Edification to moderate the heats of those fiery spirits that were like to make a Combustion in the whole Kingdom The Bishop deserved a sharper rebuke for his own Sermon which about that time he Preached before the King when he made a strange Apostrophe from his Text to the Sabbath falling down upon his knees in the Pulpit at the middle of his Sermon beseeching his Majesty in most humble manner that greater care might be taken for the better observation of the Sabbath day which was looked upon by many as a piece of most grand Hypocrisie who knew his opinion well by his practice for he did ordinarily play at Bowls on Sundays after Evening Service shoot with Bow and Arrows and used other exercises and recreations according to his Lordships pleasure The Bishop restored to his Dignities by means of that unhappy Parhament with whom he was in high favour expected that the Doctor should have submitted himself to his Lordship and particularly acknowledge his error in putting out the Antidotum Lincolniense which he commanded him to call in to which Dr. Heylyn replied that he received his Majesties Royal Command for the Writing and Printing of that Book in which he had asserted nothing but what he was still ready to justifie and defend against the opposers of it No sooner was the Doctor out of the Pulpit but he must come again before the Chair of the old Committee to
Prin and his Shadow so declare themselves Anti-Armin Pag. 48. the one affirming that all these passages are directly for them and punctually opposite to their Arminian Antagonists the other crying out with some admiration How do the Master and Scholar plainly declare themselves to bâ— no friends to the Tenents which the English Arminians how contend for but notwithstanding all this cry I fear we shall get but little wool when we come to consider of those passages in Poynets Catechism which are most relied on and which hâ—re follow as I find them in the Anti-arminianism without alteration of the words or syllables though with some alteration in the method of the Collection Now the passâ—ges collected out of Poynets Catechism are these that follow viz. The Image of God in man by original sin and evil custom was so obscured in the beginning and the natural judgment so corrupted Caâ—â—â—â— Pag. 7.8 12. Page 9. that man himself could not sufficiently understand the difference between good and bad between just and unjust c. As for the sacrificings cleansings washings and other Ceremonies of the Law they were Shadows Types Images and Figures of the true and eternal sacrifice that Jesus Christ made upon the Cross by whose benefit alone all the sins of all Believers from the beginning of the World are pardoned by the sole mercy of God Page 13. and not by any merit of their own As soon as ever Adam and Eve had eaten of the forbidden fruit they both died that is that they were not only liable to the death of the body but likewise lost the lise of the soul which is righteousness and forthwith the Divine Image was obscured in them and those lineaments of Righteousness Holiness Truth and knowledge of God exceeding comely were disordered and almost obliterated the terrene Image only remained coupled with unrighteousness fraud carnal affections and great ignorance of Divine and Heavenly things from thence also proceeded the infirmity of our flesh from thence corruption and confusion of affections and desires hence that plague hence that seminary and nutriment of sin wherewith all man-kind is infected which is called Original sin Moreover nature is sodepraved and cast down that unless the goodness and mercy of Almighty God had helped us by the medicine of grace as in body we were thrust down into all the miseries of death so it was necessary that all men of all sorts should be cast into eternal torments and fire which cannot be quenched â—eâ— 18. Those things which are spiritual are not seen but by the eye of the spirit He therefore that will see the Divinity of Christ on Earth let him open the eyes not of the body but of the mind and of Faith and he shall see him present whom the eye doth not see he shall see him present in the midst of them Wheresoever two or three are gathered together in his Name he shall see him present with us to the end of the World What have I said he shall see Christ present yea he shall both see and feel him dwelling in himself no otherwise than his own soul for he doth dwell and reside in the soul and in the heart of him who doth place all his confidence in him Above all things this cannot be concealed that the benefits which are brought unto us by the Death 〈◊〉 23. the Resurrection and Ascention of Christ were so great and ample that no tongue either of men or Angels can express it c. From these and from other actions of Christ two benefits do accrew unto us One that whatsoever he did he did it all for our profitand commodity so that they are as much ours if we cleave fast to him with a firm and lively faith as if we our selves had done them He verily was nailed to the Cross and we are crucified with him and our sins are punished in him He died and was buried we likewise with our sins are dead and buried and that so as that all the memory of our sins is utterly abolished he rose again and we also are risen with him being made partakers of his resurrection and life that henceforth death might no more domineer in us for there is the same Spirit in us that raised Jesus from the dead Lastly as he ascended into Celestial glory so we are exalted together with him Fol. 30. The Holy Ghost is called holy not only for his own holiness but because the Elect of God Fol. 31. and the Members of Christ are made holy by him The Church is the company of them who are called to eternal life by the Holy Ghost by whom she is guided and governed which time she cannot be understood by the light of sense or nature is justly placed amongst the number of those things which are to be believed and is therefore called the Catholick that is the universal Assembly of the faithful Fâ—â— 44 45. because it is not tied to any certain placed God who rules and governs all things can do all things No man is of so great power that he can so much as withst and him but he gives whatsoever he shall decree according to his own pleasure and those things which are given to us by him he is able to take them away After the Lord God had made the Heavens and Earth he determined to have for himself a most beautiful Kingdom 〈◊〉 from Pag. 37. to 41. and holy Commmon-wealth The Apostles and Ancient Fathers that writ in Greek called it Ecclesia in English a Congregation or Assembly into the which he hath admitted an infinite number of men that should be subject to one King as their Soveraign and only Head him we call Christ which is as much as to say Anointed or to the furnishing of this Common-wealth belong all they as many as do truly fear honour and call upon God daily applying their minds to holy and godly living and all those that putting all their hope and trust in him do assuredly look for bliss of everlasting life But as many as are in this Faith stedfast were fore-chosen predestinate and appoined to everlasting life before the World was made witness whereof they have within their hearts the merit of Christ the Authour earnest and unfailable pledge of their Faith which Faith only is able to perceive the mysteries of God only brings peace unto the heart only taketh hold on the Righteousness which is in Christ Jesus Master Doth then the Spirit alone and Faith sleep we never so securely or stand we never so reckless or slothful work all things for us as without any help of our own to convey us to Heaven Scholar Just Master as you have taught me to make a difference between the Cause and the Effect The first principal and most proper cause of our Justification and Salvation is the goodness and love of God whereby he chose us for his before he made the World After that God
the English Catechism set forth by Mr. Alexander Nowel and the strength thereof 9. Several considerations on the said Catechism and the rest of the Authors making and what his being Prolocutor in the Convocation might add to any of them in point of Orthodoxy 10. Nothing to be collected out of the first passage in Mr. Nowels Catechism in favour of the Calvinian Doctrine of Predestination and the points depending thereupon and less than nothing in the second if it be understood according to the Authors meaning and the determination of the Church MORE calmly and with less deviation from the Doctrine of the Church of England were the same points disputed in Queen Maries days amongst the Confessors in Prison which coming to the knowledg of the Queen and her Councli a Commission was granted to one Dr. Martin a busie man in all such matters as appears by the story to make enquiry amongst many other things into this particular and he according to the power given by the Commission convents before her one John Carelese born at Coventry of no better quality than a Weaver yet one that was grown very able to express himself when the matter came to examination by which Examination it appears that as Carelese somewhat differed in the Doctrine of Predestination and the point depending thereupon from the Church assembled according as it was established in King Edwards time so Trew another of the Prisoners but of what quality or condition I was yet to seek seems more inclinable to that Opinion if Carelese understood them rightly which was defended all that time by the Popish Clergy And that the Reader may perceive the better how the difference stood I shall lay down so much of the Conference between Dr. Martin and the Prisoner as concerns this business leaving the Reader to admire at Gods infinite goodness giving poor unlettered men such a measure of Christian courage as might enable them to speak both stoutly and discreetly in their greatest troubles Now the said Conference was as followeth 2. The Examination of John Carelese before Dr. Martin Martin Carelese I could wish that thou wouldst play the Wise mans part Act. and Mon. fol. 1742. thou art a handsome man and 't is pity but that thou shouldest do well and save that God hath bought Carelese I think your good Mastership most heartily and I put you out of doubt that I am most sure and certain of my salvation by Jesus Christ so that my Soul is safe already what pains soever my body suffer here for a little time Martin Yea marry you say truth for thou art so predestinate to life that thou canst not perish in whatsoever Opinion thou dost die Carelese That God hath predestinate me to eternal life in Jesus Christ I am most certain and even so I am sure that his holy Spirit wherewith I am sealed will so preserve me from all Heresies and evil Opinions that I shall die in none at all Martin Go to let me hear your faith in Predestination for that shall be written also Carelese Your Mastership shall pardon me herein for you said your self ere while that you had no Commission to examine my Conscience Martin I tell thee I have a Commission yea and a Commandment from the Council to examine thee of such things as be in Controversie between thee and thy fellows in the Kings Bench whereof Predestination is a part as thy fellow hath confessed and thy self dost not deny it Carelese I do not deny it but he that first told you that matter might have found himself much better occupied Martin Why I tell thee truth I may now examine thee of any thing that I list Carelese Then let your Scribe set his Pen to the paper and you shall have it roundly as the truth is I believe that Almighty God our most dear loving Father of his great mercy and infinite goodness through Jesus Christ did elect and appoint in him before the foundation of the Earth was laid a Church or Congregation which he doth continually guide and govern by his Grace and holy Spirit so that not one of them all ever finally perish When this was written Mr. Doctor took it in his hand saying Martin Why who will deny this Carelese If you Mastership do allow it and other Learned men when they shall see it I have my hearts desire Martin Did you hold no otherwise than is there written Carelese No verily no ne're did Martin Write that he saith otherwise he holdeth not so that was written it was told me also that thou dost affirm that Christ did not die effectually for all men Carelese Whatsoever hath been told you is not much material for indeed I do believe that Christ did effectually die for all those that do effectually repent and believe and for none other so that was written Martin Now Sir what is Trews faith of Predestination he believeth that all men be Predestinate and that none shall be damned doth he not Carelese No forsooth that he doth not Martin How then Carelese I think he doth believe as your Mastership and the rest of the Clergy do believe of Predestination that we be elect in respect of our good works and so long elected as we do them and no longer Martin Yet thou canst not deny but that you are at a jar amongst your selves in the Kings Bench and it is so throughout all your Congregation for you will not be a Church No Master Doctor that is not so there is a thousand times more variety of opinions amongst your Doctors Carelese which you call of the Catholick Church yea and that in the Sacrament for the which there is so much blood shed now adays I mean of your later Doctors and new Writers as for the old they agree wholly with us Now in this conference or examination there are divers things to be considered For first I consider Carelese as a man unlettered and not so thoroughly grounded in the constitution of the Church of England as not to entertain some thoughts to which the doctrine of this Church could afford no countenance Amongst which I reckon that strong confidence which he had of his own salvation and of the final perseverance of all those who are the chosen Members of the Church of Christ which was not taught him by the Church and could not be obtained in any ordinary way by the light of that doctrine which then shined forth unto the People Secondly I consider him as one so far instructed in the knowledge of Predestination as to lay the foundation of it on Gods great mercy and infinite goodness in Christ Jesus which plainly crosseth with the new Gospellers of those times who found the same upon his absolute will and pleasure without relation to Christs sufferings for us or our faith in him Thirdly I consider that the Doctrine of Vniversal Redemption by the death of Christ and the effectuality thereof to the Sons of men