The Diuines of greatest name, held that Article (of free Praedestination) for Orthodoxe, and the contrary for Here∣ticall, because good writers of the Schoole, as Saint Tho∣mas, Scotus and others, did commonly thus beleeue, That God before the foundation of the world, out of the vniuer∣sall masse of mankind, by his onely and meere mercy did chuse some to glory, to whom he prepared effectuall meanes for the obtaining of the same, and this is called, to Prades∣tinate. And of these there is a certaine and determined number, which is not to dee increased, &c. Yet this opini∣on was oppugned by other Diuines, but of lower note; who called it hard, cruell, horrible, and impious, as that which made God to bee an accepter of persons, &c.
The first sentence, indeede comprehending a great mys∣tery and secret, doth humble the minde of man: and while on the one side, it presentes to man, the deformity of sinne, and on the other side the excellency of Gods grace, it wholly fixeth him vpon God. The second opinion is more plausible, popular, glittering, and agreeable to the pride of mans heart, and in this respect it was acceptable to the Fryers; profes∣sing more the Art of preaching, then the sound knowledge of Diuinity. It did also seeme more probable to the Courti∣ers, as being agreeable to reasons of policy. And indeede those Who defended it, because they relyed on reasons meer∣ly humane, they preuailed with men of humane wisdome, but when the matter came to bee tryed by testimonies of Scripture, then their cause soone fell to the ground. Hist: Concil: Trid: Lib: 2.
So wee see here the same Author leades vs to a se∣cond ground of Arminianisme which is Policy. It were too long for a worke which I intended to bee short, to insist on the seuerall sorts of Policy, in which this error