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<DATE>2007-03-19</DATE>
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<NAME>Pip Willcox</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>Hi&s;toria Quinqu- Articularis: <HI>OR,</HI> A DECLARATION OF The Judgement of the <HI>We&s;tern</HI> Churches, And more particularly Of the Church of <HI>ENGLAND,</HI> IN The Five Controverted Points, Reproched in the&s;e La&s;t times by the Name of ARMINIANISM. Collected in the way of an Hi&s;toricall Narration, Out of the Publick Acts and Monuments, and mo&s;t approved Authors of tho&s;e &s;everall <HI>CHURCHES.</HI></P>
<P>By <HI>PETER HEYLYN.</HI></P>
<BIBL>Jerem. VI. 16.</BIBL>
<Q>State &s;uper vias, &amp; videte, &amp; interrogate de &s;emitis antiquis, quae &s;it via bona, &amp; ambulate in ea, &amp; invenietis re&s;rigerium animabus ve&s;tris.</Q>
<BIBL>Macrob. in Saturnall.</BIBL>
<Q>Omne meum &amp; nihill meum.</Q>
<P><HI>LONDON,</HI> Printed by <HI>E. C.</HI> for <HI>Thomas John&s;on</HI> at the Key in St. <HI>Pauls Church-yard,</HI> 1660.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2" MS="y">
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<HEAD>TO THE READER.</HEAD>
<P>_IT is well known to &s;ome in <HI>London</HI> and el&s;ewhere, that the&s;e Papers were fini&s;hed for the Pre&s;&s;e, before <HI>Augu&s;t</HI> la&s;t. But the fir&s;t breaking out in <HI>Che&s;hire,</HI> and the un|&s;etledne&s;s of affairs which en&s;ued upon it, proved &s;uch di&s;couragements to all Engagings of this kinde, that <HI>Michaelmas</HI> was pa&s;t, before the undertakers would adventure on it. And what di&s;tractions have &s;ince followed in the Publick Government (&s;ufficient to retard a work of greater con&s;equence) is unknown to none. But <HI>long looked for comes at la&s;t,</HI> as the &s;aying is, though why it &s;hould come out at all may be made a que&s;tion; And I &s;hall al&s;o give the Reader &s;ome ac|count of that, but in &s;o doing mu&s;t make u&s;e of &s;ome|what which was &s;aid el&s;ewhere.</P>
<P>It was more then half again&s;t my will, and rather through the indi&s;cretion of others, then any forward|ne&s;s of my own, that I was drawn to &s;hew my &s;elf in the&s;e pre&s;ent Controver&s;ies. But being un&s;ea&s;onably
<PB REF="3">
brought upon the &s;tage by Dr. <HI>Bernard,</HI> impertinently enough by Mr. <HI>Baxter,</HI> and with more then ordinary Petulancy by the <HI>Man of Scorne;</HI> the Occa&s;ion was laid hold on by &s;ome very able and di&s;cerning men, for pre&s;&s;ing me to &s;earch into the Hi&s;tory of the&s;e di&s;putes, &s;o far forth as the Church of <HI>England</HI> was concerned in them, and to make publick what I found upon that inquiry. To which reque&s;t I made &s;uch an|&s;wer at the pre&s;ent, as the con&s;ideration of my many unfitne&s;&s;es for an employment of that nature, might &s;ug|ge&s;t unto me. But coming to me from &s;o many hands, that it could not fairly be denyed, I was prevailed with in the end, to apply my &s;elf to the undertaking, as &s;oon as I had di&s;patched &s;uch other bu&s;ine&s;&s;es as lay then up|on me.</P>
<P>In the mean time I thought I might comply &s;uffici|ently with all expectations, by fa&s;hioning &s;ome &s;hort <HI>Animadver&s;ions</HI> on the principal pa&s;&s;ages, relating to the Doctrine of the Church of <HI>England;</HI> which had been purloyned for the mo&s;t part out of Mr. <HI>Prinnes</HI> book of <HI>Anti-arminiani&s;m,</HI> by a late <HI>Compiler.</HI> By which name the old Criticks and Grammarians, u&s;ed to call tho&s;e men, who pilfering their materials out of other mens writings, did u&s;e to lay them clo&s;e together as their own, to avoid di&s;covery. <NOTE N="*" PLACE="marg"><HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ompilo,</HI> i. e. <HI>Sur<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">pi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, quia quae fares au&s;e|ruat <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;im colligunt, quod e&s;t compi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">are.</HI></NOTE> And &s;o the word is took by <HI>Horace</HI> in his <HI>Compila&s;&s;e,</HI> Serm. 1. ver&s;e <HI>ult.</HI> as is ob&s;erved on that ver&s;e by the learned <HI>Scolia&s;ts.</HI> So that a <HI>Compilator</HI> and a <HI>Plagiary,</HI> are but two terms of one &s;ignification. And he that would behold a <HI>Plagacy</HI> in his proper colours, may finde him painted to the life in the <HI>Appendix</HI> to Mr. <HI>Pierce</HI> his Vindication of the learned <HI>Grotius;</HI> to which for further &s;atisfaction I re|fer the Reader.</P>
<P><PB REF="3">That preamble having led the way, and my other bu&s;i|ne&s;&s;es being over, I prepared my &s;elf unto that &s;earch, to which I was &s;o earne&s;tly moved, and &s;o affectionately in|treated. My helps were very few and weak, which might &s;ufficiently have deterred me from the undertaking. But a good cau&s;e will help to carry on it &s;elf, and truth will finde the way to &s;hine, though darkned for a time with the clouds of Errour; as the Sun breaking from an Eclips, doth appear more glorious, though a while ob&s;cured; <HI>Delitere videtur &s;ol, non delitet,</HI> as in the like ca&s;e the Father hath it. The Five di&s;puted Points which in the&s;e la&s;t times are Reproached by the name of <HI>Arminiani&s;me,</HI> had more or le&s;&s;e exerci|&s;ed the Church in all times and ages; e&s;pecially after the breaking out of the <HI>Pelagian Here&s;ies;</HI> when all the Niceties thereof were more thoroughly canva&s;&s;ed. Neither the piety and &s;obriety of the Primity times, nor the authority of the Popes, nor the commanding &s;pirit of <HI>Luther,</HI> nor the more powerful name of <HI>Calvin,</HI> have prevailed &s;o far; but that the Church and every broken fragment of it hath found &s;ome &s;ubdivi&s;ion a|bout the&s;e Debates. So that it can be no great wonder if the Church of <HI>England</HI> be divided al&s;o on the &s;ame occa&s;ion; or that a Deviation &s;hould be made from her publick Rules, as well as in all other Churches, and all former times.</P>
<P>Which way the general vote had pa&s;&s;ed in the elder ages, hath been abundantly &s;et forth by <HI>John Ger|rard Vo&s;sius,</HI> in his <HI>Hi&s;toria Pelagiana:</HI> But he de|&s;cended not &s;o low as the&s;e latter times, conceiving he had done enough in &s;hewing to which of the conten|ding parties, the general current of the Fathers did mo&s;t encline. And if <HI>Turtullians</HI> rule be good, that
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tho&s;e opinious have mo&s;t truth which have mo&s;t an|tiquity, (<HI>id verum e&s;t quod primum,</HI> as his own words are) the truth mu&s;t run mo&s;t cleerly in that part of the Controver&s;ie which hath lea&s;t in it of the <HI>Zuinglian</HI> or <HI>Calvinian</HI> Doctrines. And &s;o far I &s;hall follow his me|thod, or example rather, in the pur&s;uit of that de&s;igne which I have before me. For though it be my principal purpo&s;e to &s;earch into the Doctrine of the Church of <HI>England;</HI> yet I &s;hall preface my Di&s;cour&s;e by laying down <HI>The Judgement</HI> of the re&s;t of the <HI>We&s;tern Churches,</HI> before I come to that of our fir&s;t Reformers. By means whereof it may be &s;een what guides they followed, or rather with what parties they concurred in judgement; &s;ince in tho&s;e times the Church was generally &s;o di|&s;tracted about the&s;e di&s;putes, that with the whole the aggregate body of believers, there could be no agree|ment hoped for, no compliance po&s;&s;ible.</P>
<P>In the pur&s;uance of this work I have exemplified &s;o much of the Debates and Artifices in the Councel of <HI>Trent,</HI> as concerns the&s;e points, and may be parallel'd with the like proceedings, in the Synod of <HI>Dort:</HI> I have con&s;ulted al&s;o tho <HI>Confe&s;sions,</HI> the <HI>Synodals,</HI> and other publick Monuments, and Records of the &s;everal parties, and &s;o many of the be&s;t and mo&s;t approved Authors of this Church of <HI>England,</HI> as either were within my power, or could be advi&s;ed with at a further di&s;tance: One whole di&s;cour&s;e I have tran&s;cribed about <HI>Freewill,</HI> not obvious to be met withall in Shops or Libraries. The like I have done al&s;o with one whole Homily, though the book be ea&s;ie to be found by tho&s;e that &s;eek it, knowing full well how unwilling mo&s;t Readers are to take more pains in turning over &s;everal books, and ex|amining all quotations which are brought before them,
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then of nece&s;&s;ity they mu&s;t. Nor have I purpo&s;ely con|cealed or &s;ubducted any thing con&s;iderable which may &s;eem to make for the advantage of the oppo&s;ite party: And have therefore brought in a di&s;cour&s;e of the <HI>Mar|tyrologi&s;t</HI> in favour of the <HI>Calvinian Doctrine.</HI> I have al&s;o given a ju&s;t account of the fir&s;t breaking out of the <HI>Prede&s;tinarians</HI> in Queen <HI>MARIES</HI> time, and of the &s;tirs in <HI>Cambridge,</HI> in Queen <HI>ELIZABETHS;</HI> not pretermitting &s;uch particulars as may be thought to make for them, in the cour&s;e of this Narrative, even to the <HI>Articles</HI> of <HI>Ireland,</HI> and the har&s;h expre&s;&s;ions of King <HI>JAMES</HI> again&s;t <HI>Arminius.</HI> And therefore I may &s;ay in the words of <HI>Curtius, Plura equidem tran|&s;cribo quam credo; nec enim affirmare aufuge &s;um, quae dubito; nec &s;ubducere &s;u&s;tinco quae accepi.</HI> I have related many things, which I cannot approve, though I have not let them pa&s;&s;e without &s;ome cen&s;ure; that &s;o I may impo&s;e nothing on the Readers belief, without good grounds; nor defraud him of any thing conducible to his Information.</P>
<P>I was not to be told how much my fir&s;t engageing in this bu&s;ine&s;s might offend tho&s;e men who loved to countenance their extravagancy by the name of the <HI>Church,</HI> and what loud clamours they had rai&s;ed again&s;t the mo&s;t Reverend Dr. <HI>Whitgift,</HI> for encountring with <HI>T. C.</HI> in behalf of the Liturgy; again&s;t Dr. <HI>John Bridges</HI> Dean of <HI>Sarisbury,</HI> for &s;tanding in defence of the &s;acred Hirarchy; again&s;t the mo&s;t learned Bi&s;hop <HI>Bil&s;on</HI> for cro&s;&s;ing <HI>Calvins</HI> new device about <HI>Chri&s;ts de&s;cent;</HI> a|gain&s;t Dr. <HI>Barce</HI> for oppo&s;ing the <HI>Genevian</HI> Rigors in the points before us; again&s;t Mr. <HI>Richard Mountague</HI> for &s;eparating the opinions of private men from the Churches Doctrins; and finally again&s;t the late Re|nouned
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Archb. for labouring to re&s;tore this Church to its primitive Lu&s;tre. And though I could not hope to be more favorably dealt withall in this <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a&s;e, then my Letters were; yet I might rea&s;onably expect to be u&s;ed no wor&s;e. But on the contrary. I have lately &s;een a Scurrilous <HI>Pamphlet,</HI> the Author <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hereof hath licked up all the filth of for<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <GAP DESC="illegible" RESP="apex" EXTENT="1 span">els, to vomit it at once upon me; without <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ct to that civility which be&s;eems a Scholar, or that &s;obriety and mo|de&s;ty which adorns a Chri&s;tian; &s;o Cocks are dieted &s;ometimes with Garlick before they fight, that they may rather overcome their Adver&s;aries, by the &s;tinck of their breath, then by the &s;harpene&s;s of their &s;purs, or the &s;trength of their blows.</P>
<P>But I have been &s;o long accu&s;tomed to the noi&s;e of this Rayling Rhetorick, that I am now no more troubled at it, then were the <HI>Catadupi</HI> at the Ro|rings of the River <HI>Nilus,</HI> or <HI>Socrates</HI> to &s;ee him|&s;elf derided and expo&s;ed to &s;corn on the publick Theatre; Or could I be exa&s;perated to a Retaliati|on, that &s;aying of St. <HI>Cyprian</HI> would recall me to my wonted temper; who being bitterly railed at by &s;ome of his Presbyters, retruned this An&s;wer, <HI>Non Oportet me paria cum illis facere;</HI> that it becomes not me to an&s;wer them with the like revilings. And yet I cannot but take notice of a mi&s;chievious project, for throwing a Ball of di&s;cord betwixt me and &s;ome friends of mine, Doctors in title and degree, and by the Libeller declared to be of <HI>my own per&s;wa&s;ion,</HI> one of which is affirmed to &s;ay, <HI>That I was an un|happy Writer, and marred every thing which I med|led with;</HI> and for the finding of this one I have
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nothing but a blinde direction of <HI>Hi&s;t.</HI> in the mar|gin; placed there of purpo&s;e, as it &s;eemeth, to put me into a &s;u&s;pition of all eminent per&s;ons, who&s;e names begin with tho&s;e two Letters.</P>
<P>It is recorded in the Hi&s;tory of <HI>Amianus Marcel|linus,</HI> that certain men informed the Emperour <HI>Va|lence,</HI> by their Devili&s;h Arts, that one who&s;e name began with <HI>THEO</HI> &s;hould &s;ucceed in the Empire. Which put the Jealous Prince into &s;uch a generall di&s;tru&s;t of all who&s;e Names had that beginning <HI>(Theodoret, Theodo&s;ius, Theopulos, Theodulos, Theo|dore)</HI> that he cau&s;ed many of them, though men of eminent worth, and mo&s;t exemplary Loyalty, to be made the &s;ubjects of his fear and cruelty. And &s;uch a Devilli&s;h Art is this of <HI>T. C.</HI> the younger (by which two Letters he affects to di&s;gui&s;e his name) to work me into a &s;u&s;pition of &s;ome <HI>eminent per&s;ons,</HI> and &s;uch as mu&s;t be al&s;o of my <HI>own per&s;wa|&s;ions.</HI> But I have no &s;uch jealou&s;ies as <HI>Valence</HI> had&punc; and therefore &s;hall create no trouble to my &s;elf or others, upon that temptation. For fir&s;t, I know the parties pointed to in tho&s;e two letters, to be the ma&s;ters of &s;o much Candor and Ingenuity, that I am confident they rather would excu&s;e my infelici|ties, or in&s;ufficiencies (be they which they will) then bring me under the reproach of any &s;uch cen|&s;ure, as none of <HI>different judgement</HI> ever laid upon me. And &s;econdly, &s;o much they have de&s;cended be|neath them&s;elves, as of their own accord to certifie me both by Letters and Me&s;&s;ages, how free they were from giving any ground to that ba&s;e &s;u&s;piti|on, which was contrived with &s;o much malice and
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de&s;ign, to divide between us. And &s;o <HI>Autorem Scelus repetet,</HI> the Calumny mu&s;t be left at the Au|thors dore, as the natural parent of it, till he can find out more di&s;tinctly upon whom to charge it. In the mean time I leave him to the mercy of the Laws, as a <HI>common Barrator,</HI> <Q REND="inline margQuotes">"Drenched over head and ears in the <HI>waters of &s;trife,</HI> a &s;ower of di&s;cord and di&s;cention among&s;t faithful friends."</Q></P>
<P>But I have wa&s;ted too much time on this piece of impertinency, and might perhaps have better &s;tudied my own fame, if I had took no notice of the Libell, or the Author either, but that to have been &s;ilent al|together, in &s;o ju&s;t a grievance&punc; might po&s;&s;ibly be ta|ken for an argument of in&s;en&s;ibility. For otherwi&s;e as there is nothing in the Author, but the &s;tolne name of <HI>Theophilus Churchman,</HI> which de&s;cries my Pen, &s;o there is nothing argumentative in the Pamphlet, either, which was not b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th fore&s;een and &s;atisfied in the fol|lowing papers, before it came unto my hands. I return therefore to my <HI>Po&s;t,</HI> which if I can make good by Records and Evidence, (the fitte&s;t weapons for this Warfare) I &s;hall not ea&s;ily be forced from it by Reproach and Clamors, as were the Ancient <HI>Gauls</HI> from &s;urpri&s;ing the Capitol, by the noi&s;e and gagling of the Gee&s;e. But whether I have made it good or not, mu&s;t be left to the Reader; to whom I hope it will appear, that <HI>Calvini&s;m</HI> was not the native and original Doctrin of the Church of <HI>England,</HI> though in &s;hort time it over&punc; &s;pread a great part thereof, as <HI>Arriani&s;m</HI> did the <HI>Ea&s;tern</HI> Churches in the elder times; <HI>Ubi ingemuit orbis,</HI> as St. <HI>Hierom</HI> hath it, when the world groaned and trem|bled under the calamity of that dangerous Here&s;ie.
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And I hope too it will appear by this di&s;cour&s;e, that I am not yet &s;o far reduced <HI>ad &s;ecundam pueritiam</HI> (as the <HI>Scorner</HI> taunts it) as that my <HI>venerable back and but|tocks</HI> (pardon me for repeating &s;uch unmannerly lan|guage) &s;hould be <HI>intituled to the Rod</HI> of this proud <HI>Orbilius.</HI> Or if I be, I doubt not but that God Almighty, who <HI>ordaineth prai&s;e out of the mouths of babes and &s;ucklings,</HI> will rai&s;e &s;ome glory to his Name from that <HI>&s;econd Childhood.</HI> To which great God, and his un|&s;peakable mercies in Je&s;us Chri&s;t, our common Savi|our, I do mo&s;t heartily recommend this Church, and all them that love it.</P>
<CLOSER><DATELINE><HI>Lacies Court</HI> in <HI>Abington,</HI> <DATE>De|cember, 26. 1659.</DATE></DATELINE>
<SIGNED>Peter Heylyn.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="description of contents">
<PB REF="7">
<PB REF="7">
<HEAD><HI>SYLLAB&V;S CAPIT&V;M:</HI> OR, The Contents of the Chapters.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I. The &s;everall Here&s;ies of tho&s;e who make God to be the Author of &s;in, or attribute too much to the naturall freedome of Mans Will in the works of Piety.</HEAD>
<P>1 GOD affirmed by <HI>Florinus,</HI> to be the <HI>Author of &s;in,</HI> the bla&s;phemy encountred by <HI>Irenaeus,</HI> and the foule con|&s;equents thereof. 2. Revived in the&s;e la&s;t Ages by the <HI>Liber|tines,</HI> &s;aid by the <HI>Papi&s;ts</HI> to proceed from the Schools of <HI>Cal|vin,</HI> and by the <HI>Calvini&s;ts</HI> to proceed from the Schools of <HI>Rome.</HI> 3. Di&s;gui&s;ed by the <HI>Maniches</HI> in another Dre&s;&s;e, and the <HI>nece&s;&s;ity</HI> thereby <HI>impo&s;ed</HI> on the <HI>wills</HI> of men. 4 The like by <HI>Barde&s;anes</HI> and the <HI>Pri&s;ciliani&s;ts,</HI> the dangerous con&s;e|quents thereof exemplified out of <HI>Homer,</HI> and the words of St. <HI>Augu&s;tine.</HI> 5. The error of the <HI>Maniches</HI> touching the <HI>&s;ervitude</HI> of the <HI>will,</HI> revived by <HI>Luther,</HI> and continued by the <HI>Rigid Lutherans.</HI> 6. As tho&s;e of <HI>Barde&s;anes</HI> and <HI>Pri&s;cilian</HI> by
<PB REF="8">
that of <HI>Calvin,</HI> touching the <HI>Ab&s;olute Decree;</HI> the Dangers which lye hidden under that <HI>Decree:</HI> and the incompetible|ne&s;&s;e thereof with Chri&s;ts coming to Judgement. 7. The large expre&s;&s;ions of the Ancient Fathers, touching the <HI>Free|dome</HI> of the <HI>will,</HI> abu&s;ed by <HI>Pelagius</HI> and his Followers. 8. The Here&s;ie of <HI>Pelagius</HI> in what it did con&s;i&s;t, e&s;pecially as to this particular, and the dangers of it. 9. The <HI>Pelagian</HI> Here&s;ies condemned and recanted, the temper of St. <HI>Au|gu&s;tine</HI> touching the Freedome of the will in &s;pirituall mat|ters. 10. <HI>Pelagiani&s;me</HI> fal&s;ly charged on the moderate <HI>Lu|therans:</HI> How far all parties do agree about the Freedome of the Will, and in what they differ.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II. Of the Debates among the Divines in the Coun|cel of <HI>Trent,</HI> touching <HI>Prede&s;tination</HI> and Originall Sin.</HEAD>
<P>1. THE Articles drawn from the Writings of the <HI>Zuin|glians</HI> touching Prede&s;tination and Reprobation. 2. The Doctrine of Prede&s;tination according to the <HI>Domini|can</HI> way. 3. As al&s;o that of the <HI>Franci&s;cans,</HI> with rea&s;ons for their own, and again&s;t the other. 4. The Hi&s;torians Judgement interpo&s;ed between the parties. 5. The <HI>middle way</HI> of <HI>Catarinus,</HI> to compo&s;e the differences. 6. The new|ne&s;&s;e of St. <HI>Augu&s;tines</HI> Opinion, and the di&s;like thereof by the mo&s;t learned men in the Ages following. 7. The Per|plexities among&s;t the Theologues touching the Ab&s;olutene&s;s of the Decrees. 8. The Judgement of the &s;aid Divines, touching the po&s;&s;ibility of <HI>Falling from Grace.</HI> 9. The De|bates about the Nature and tran&s;mitting of Originall &s;in. 10. The Doctrine of the Councell in it.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB REF="8">
<HEAD>CHAP. III. The like Debates about <HI>Free-will,</HI> with the Con|clu&s;ions of the Councell in the Five Controverted Poynts.</HEAD>
<P>1. THE Articles again&s;t the Freedome of the Will ex|tracted out of <HI>Luthers</HI> Writings. 2. The exclama|tions of the Divines again&s;t <HI>Luthers</HI> Doctrine in that Poynt, and the ab&s;urdities thereof. 3. The &s;everall judgements of <HI>Marinarus, Catarinus</HI> and <HI>Andreas Vega.</HI> 4. The different Judgement of the <HI>Dominicans</HI> and the <HI>Franci&s;cans,</HI> whether it lay in mans power to believe, or not to believe, and whether the freedome of the Will were lo&s;t in <HI>Adam.</HI> 5. As al&s;o of the poynt of the co-operation of Mans Will with the Grace of God. 6. The Opinion of <HI>Fryer Catanca</HI> in the poynt of irre&s;i&s;tability. 7. Faintly maintained by <HI>Soto</HI> a <HI>Dominican</HI> Fryer, and more cordially approved by others, but in fine re|jected. 8. The great care taken by the Legates, in having the Articles &s;o framed as to plea&s;e all parties. 9 The Doctrin of the Councell in the Five Controverted Points. 10. A Tran&s;ition from the Councell of <HI>Trent</HI> to the <HI>Prote&s;tant</HI> and Reformed Churches.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IV. The Judgement of the <HI>Lutherans</HI> and <HI>Calvinians</HI> in the &s;aid Five Poynts, with &s;ome Objections made again&s;t the Conclu&s;ions of the Synod of <HI>Dort.</HI></HEAD>
<P>1. NO difference in the Five Poynts betwixt the <HI>Luthe|rans</HI> and the Church of <HI>Rome,</HI> as is acknowledged by
<PB REF="9">
the <HI>Papi&s;ts</HI> them&s;elves. 2. The Judgement of the <HI>Lutheran</HI> Churches in the &s;aid Five Poynts, delivered in the famous Confe&s;&s;ion of <HI>Au&s;berge.</HI> 3. The di&s;tribution of the Quarrell betwixt the <HI>Franci&s;cans, Melancthonians,</HI> and <HI>Arminians,</HI> on the one &s;ide, the <HI>Dominicans, Rigid Lutherans,</HI> and <HI>Sublap|&s;arian Calvini&s;ts</HI> on the other; the <HI>middle way</HI> of <HI>Catarinus</HI> parallelled by that of <HI>Bi&s;hop Overall.</HI> 4. The Doctrine of Prede&s;tination, as laid down by <HI>Calvin;</HI> of what ill con|&s;equence in it &s;elf, and how odious to the <HI>Lutheran</HI> Doctors. 5. Oppo&s;ed by <HI>Seba&s;tian Ca&s;tellio</HI> in <HI>Geneva</HI> it &s;elf, but pro|pagated in mo&s;t Churches of <HI>Calvins</HI> Platform; afterwards poli&s;hed by <HI>Perking</HI> a Divine of <HI>England,</HI> and in him cen&s;u|red and confuted by <HI>Jacob Van Harmin</HI> a <HI>Belgick</HI> Writer. 6. A brief view of the Doctrine of the <HI>Supralap&s;arians,</HI> and the odious con&s;equences of it. 7. The judgement of the <HI>Sublap&s;arians</HI> in the &s;aid Five points, collected and pre&s;ented at the Conference at the <HI>Hague, An.</HI> 1610. 8. The Doctrin of the Synodi&s;ts in the &s;aid Five points. 9. Affirmed to be repugnant to the Holy Scripture, as al&s;o to the purity, ju&s;tice and &s;incerity of Almighty God. 10. As al&s;o &s;ubver&s;ive of the Mini&s;try, and all acts of Piety, illu&s;trated by the example of <HI>Tyberius Cae&s;ar,</HI> and the <HI>Lant-grave</HI> of <HI>Thurin.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. The Doctrine of the <HI>Remon&s;trants,</HI> and the &s;tory of them, untill their finall condemnation in the Synod of <HI>Dort.</HI></HEAD>
<P>1. THe Doctrine of the <HI>Remon&s;trants</HI> ancienter then <HI>Cal|vini&s;me,</HI> in the <HI>Belgick</HI> Churches, and who they were that &s;tood up for it before <HI>Arminius.</HI> 2. The fir&s;t underta|kings of <HI>Arminius,</HI> his preferment to the Divinity Chair of <HI>Leyden,</HI> his commendations and death. 3. The occa&s;ion of the names of <HI>Remon&s;trants</HI> and <HI>Contra-Remon&s;trants,</HI> the Con|trover&s;ie reduced to Five points, and tho&s;e di&s;puted at the
<PB REF="9">
<HI>Hague,</HI> in a publick Conference. 4. The &s;aid five Points, according to their &s;everall heads, fir&s;t tendred at the <HI>Hague,</HI> and after at the Synod of <HI>Dort.</HI> 5. The <HI>Remon&s;trants</HI> per&s;e|cuted by their Oppo&s;ites, put them&s;elves under the protecti|on of <HI>Barnevelt,</HI> and by his means obtain a Toleration of their Doctrines, <HI>Barnevelt</HI> &s;eized and put to death by the Prince of <HI>Orange.</HI> 6. The calling of the <HI>Synod</HI> of <HI>Dort,</HI> the parallel betwixt it and the Councell of <HI>Trent;</HI> both in the conduct of the bu&s;ine&s;&s;e again&s;t their Adver&s;aries, and the dif|ference among&s;t them&s;elves. 7. The breaking out of the differences in the Synod into open quarrells, between <HI>Mar|tinius</HI> one of the Divines of <HI>Breeme,</HI> and &s;ome of the Divines of <HI>Holland,</HI> and on what occa&s;ions. 8. A copy of the Letter from Dr. <HI>Belcanquall</HI> to Sir <HI>Dudly Carleton</HI> his Maje&s;ties Re|&s;ident at the <HI>Hague,</HI> touching the violent pro&s;ecution of tho&s;e quarrells by the <HI>Dutch</HI> Divines. 9. A further pro&s;ecution of the Parallel between the Councell and the Synod; in reference to the Artifices u&s;ed in drawing up the Canons and Decrees of either, and the doubtfull meaning of them both. 10. The quarrelling parties joyn together again&s;t the <HI>Remon&s;trants,</HI> de|nying them any place in the Synod, and finally di&s;mi&s;s them in a furious Oration made by <HI>Boyerman,</HI> without any hearing. 11. The Synodi&s;ts indulgent to the damnable Doctrines of <HI>Macorius,</HI> and as unmercifull in the bani&s;hment and extermi|nation of the poor <HI>Remon&s;trants.</HI> 12. Scandalou&s;ly defamed to make them odious; and tho&s;e of their per&s;wa&s;ions in other places ejected, per&s;ecuted and di&s;graced.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. Objections made again&s;t the Doctrine of the <HI>Remon|&s;trants,</HI> the An&s;wers unto all, and the retorting of &s;ome of them on the Oppo&s;ite Party.</HEAD>
<P>1. AN Introduction to the &s;aid Objections. 2. The fir&s;t Objection, touching their being enemies to the grace of God, di&s;proved in generall by comparing the Doctrine
<PB REF="10">
with that of St. <HI>Augu&s;tine,</HI> though &s;omewhat more favourable to Free-will then that of <HI>Luther.</HI> 3. A more particular An|&s;wer in relation to &s;ome hard expre&s;&s;ions which were u&s;ed of them by K. <HI>James.</HI> 4. The &s;econd charging it as introductive of Popery, begun in <HI>Holland,</HI> and pre&s;&s;ed more importunate|ly in <HI>England,</HI> an&s;wered both by Rea&s;on and Experience to the contrary of it. 5. The third charge, of filling men with &s;pirituall p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ide, fir&s;t an&s;wered in Relation to the te&s;timony from which it was taken, and then retorted on tho&s;e who ob|ject the &s;ame. 6. The fourth Charge, making the <HI>Remon&s;trants</HI> a furious and &s;editious People, begun in <HI>Holland,</HI> pro&s;ecuted in <HI>England,</HI> and an&s;wered by the mo&s;t Religious Bi&s;hop <HI>Ridley.</HI> 7. What moved K. <HI>James</HI> to think &s;o ill of the <HI>Remon&s;trants,</HI> as to exa&s;perate the <HI>States</HI> again&s;t them. 8. The <HI>Remon&s;trants</HI> neither &s;o trouble&s;ome nor &s;o chargeable to the States <HI>them|&s;elves,</HI> as they were made by the Objector; the indirect pro|ceedings of the Prince of <HI>Orange</HI> in the death of <HI>Bannevelt,</HI> and the inju&s;tice of the Argument in charging the practi&s;es of his Children again&s;t the Prince of <HI>Orange,</HI> upon all the party. 9. Nothing in the <HI>Arminian</HI> Doctrine that may incline a man to factious and &s;editious cour&s;es, as is affirmed and proved to be in that of <HI>Calvin.</HI> 10. The Recrimination further proved by a pa&s;&s;age in the Conference of the Lord Trea&s;urer <HI>Burleigh</HI> with Queen <HI>Eliz&punc;</HI> in a letter of &s;ome of the Bi&s;hops to the Duke of <HI>Buckingham,</HI> and in that of Dr. <HI>Brooks</HI> to the late Archbi&s;hop. 11&punc; More fully pro&s;ecuted and exemplified by <HI>Campneys</HI> an old <HI>Engli&s;h</HI> Prote&s;tant. 12. A Tran&s;ition to the Doctrine of the Church of <HI>England.</HI></P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. VII. An Introduction to the Doctrine of the Church of <HI>Eng|land</HI> in the Points di&s;puted, with the removall of &s;ome Rubs which are laid in the way.</HEAD>
<P>1. THe Doctrine of the Homilies, concerning the en|dowments of man at his fir&s;t Creation. 2. His mi&s;e|rable
<PB REF="10">
Fall. 3. And the promi&s;ed hopes of his re&s;titution in the Lord Chri&s;t Je&s;us. 4. A general Declaration of the judg|ment of the Church of <HI>England,</HI> in the points di&s;puted, exem|plified in the &s;tory of <HI>Agillmond</HI> and <HI>Lami&s;&s;us</HI> Kings of <HI>Lom|bardy.</HI> 5. The contrary judgment of <HI>Wickleff</HI> objected, an|&s;wered, and applyed to all modern Here&s;ies. 6. The gene|ral an&s;wer of the like Argument pretended to be drawn from the writings of <HI>Frith, Tyndall</HI> and <HI>Barns;</HI> but more particu|larly. 7. The judgment of Dr. <HI>Barns</HI> in the pre&s;ent Points, and the grounds on which he builded the &s;ame. 8. Small comfort to be found from the works of <HI>Tyndall</HI> in favour of the <HI>Calvinian</HI> Doctrin. 9. The <HI>high flyings</HI> of <HI>John Frith</HI> and others in the Doctrine of <HI>Prede&s;tination,</HI> reproved by <HI>Tyndall.</HI> 10. A parallel between &s;ome of our fir&s;t Martyrs and the blind man re&s;tored to his <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ight in the 8. of St. <HI>Mark.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII. Of the Preparatives to the Reformation, and the Doctrin of the Church in the pre&s;ent Points.</HEAD>
<P>1. THe danger of a&s;cribing too much to our ancient Martyrs, exemplified in the parity of Mini&s;ters, and popular Elections unto Benefices allowed by Mr. <HI>John Lambert.</HI> 2. Nothing a&s;cribed to <HI>Calvins</HI> judgment by our fir&s;t Refor|mers, but much to the <HI>Augu&s;tan</HI> Confe&s;&s;ion, the writings of <HI>Melancthon;</HI> and 3. unto the Authority of <HI>Era&s;mus,</HI> His pa|raphra&s;es being commended to the u&s;e of the Church by King <HI>Edward&punc;</HI> 6. and the Rea&s;ons why. 4. The Bi&s;hops book in order to the Reformation, called <HI>The In&s;titution of a Chri&s;tian man,</HI> commended by King <HI>Henry</HI> 8. 1537. corrected afterwards by the Kings own hand, examined and allowed by <HI>Cranmer,</HI> ap|proved by Parliament, and finally publi&s;hed by the name of <HI>A nece&s;&s;ary Doctrin,</HI> &amp;c. Anno 1543. 5. The Doctrine of the &s;aid two books in the Points di&s;puted, agreeable unto that which after was e&s;tabli&s;hed by King <HI>Edward</HI> 6. 6. Of the two Liturgies made in that Kings time, and the makers of
<PB REF="11">
them; the te&s;timony given to the fir&s;t, and the alterations made in the &s;econd. 7. The fir&s;t book of Homilies by whom made, approved by <HI>Bucer,</HI> and of the Arguments that may be drawn from the method of it, in the points di&s;puted. 8. The qua|lity and condition of tho&s;e men who principally concurred to the book of Articles, with the harmony or concent in judg|ment between Archbi&s;hop <HI>Cranmer,</HI> Bi&s;hop <HI>Ridly,</HI> and Bi&s;hop <HI>Hooper,</HI> &amp;c. 9. The Doctrin delivered in the book of Articles touching the Five Controverted points. 10. An an&s;wer to the objections again&s;t the&s;e Articles, for the &s;uppo|&s;ed want of Authority in the making of them. 11. An ob|jection again&s;t King <HI>Edwards</HI> Catechi&s;m, mi&s;taken for an ob|jection again&s;t the Articles; refelled as to that late Schi&s;me by <HI>John Philpot</HI> Martyr, and of the delegating of their powers by the Convocation to a choice Committee. 12. The Ar|ticles not drawn up in comprehen&s;ive or ambiguous termes to plea&s;e all parties, but to be under&s;tood in the Re&s;trictive letter and Grammatical &s;en&s;e, and the Rea&s;ons why.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IX. Of the Doctrin of Prede&s;tination, delivered in the Arti|cles, the Homilies, the publick Liturgie, and the wri|tings of &s;ome of the Reformers.</HEAD>
<P>1. THe Articles differently under&s;tood by the <HI>Calvinian</HI> par|ty, and the true <HI>Engli&s;h</HI> Prote&s;tants, with the be&s;t way to finde out the true &s;en&s;e thereof. 2. The definition of Pre|de&s;tination, and the mo&s;t con&s;iderable points contained in it. 3. The meaning of tho&s;e words in the Difinition, viz. <HI>Whom he hath ch<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;en in Chri&s;t,</HI> according to the expo&s;ition of St. <HI>Am|bro&s;e,</HI> St. <HI>Chry&s;o&s;tom,</HI> and St. <HI>Jerom</HI> as al&s;o of Archbi&s;hop <HI>Cranmer,</HI> Bi&s;hop <HI>Latimer,</HI> and the book of Homilies. 4. The ab&s;olute decree condemned by Bi&s;hop <HI>Latimer,</HI> as a means to licentiou&s;ne&s;s and carnall living. 5. For which, and ma|king God to be the Author of &s;in, condemned as much by Bi&s;hop <HI>Hooper.</HI> 6. Our election to be found in Chri&s;t not to
<PB REF="11">
be &s;ought for in Gods &s;ecret Councels, according to the judgment of Bi&s;hop <HI>Latimer.</HI> 7. The way to finde out our Election delivered by the &s;ame godly Bi&s;hop, and by Bi&s;hop <HI>Hooper,</HI> with &s;omewhat to the &s;ame purpo&s;e al&s;o from the book of Homilies. 8. The Doctrin of <HI>Prede&s;tination</HI> delivered by the holy Martyr <HI>John Bradford,</HI> with <HI>Fox</HI> his glo&s;&s;e upon the &s;ame to corrupt the text. 9. No countenance to be found for any ab&s;olute, per&s;onal, and irre&s;pective Decree of Pre|de&s;tination in the publick Liturgy. 10. An an&s;wer to &s;uch pa&s;&s;ages out of the &s;aid Liturgy as &s;eem to favour that opini|on, as al&s;o touching the number of Gods elect.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X. The Doctrine of the Church concerning Reprobation, and Univer&s;al Redemption.</HEAD>
<P>1. THE ab&s;olute Decree of Reprobation not to be found in the Articles of this Church, but again&s;t it in &s;ome pa&s;|&s;ages of the publick Liturgy. 2. The cau&s;e of Reprobation to be found in a mans &s;elf, and not in Gods Decrees, according to the judgement of Bi&s;hop <HI>Latimer,</HI> and Bi&s;hop <HI>Hooker.</HI> 3. The Ab&s;olute Decree of Election and Reprobation how contrary to the la&s;t Clau&s;e in the 17. Article. 4. The incon&s;i&s;tency of the ab&s;olute Decree of Reprobation with the Doctrine of Uni|ver&s;al Redemption by the death of Chri&s;t. 5. The Uni|ver&s;al Redemption of mankinde by the death of Chri&s;t, deli|vered in many places of the publick Liturgy, and affirmed al&s;o in one of the Homilies, and the Book of Articles. 6. A further proof of it from the mi&s;&s;ion of the Apo&s;tles, and the prayer u&s;ed in the Ordination of Prie&s;ts. 7. The &s;ame con|firmed by the writings of Archbi&s;hop <HI>Cranmer,</HI> and the two other Bi&s;hops before remembred. 8. A generality of the Promi&s;es, and an univer&s;ality of Vocation maintained by the &s;aid two godly Bi&s;hops. 9. The Rea&s;ons why this benefit is not made effectual unto all &s;orts of men, to be found in them&s;elves.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB REF="12">
<HEAD>CHAP. XI. Of the Heavenly influences of Gods Grace in the con|ver&s;ion of a &s;inner, and Man's cooperation with tho&s;e Heavenly influences.</HEAD>
<P>1. THE Doctrin of De&s;erving Grace <HI>ex congruo,</HI> maintained in the <HI>Roman</HI> Schools before the Councel of <HI>Trent,</HI> re|jected by our antient Martyrs, and the book of Articles. 2. The judgement of Dr. <HI>Barnes</HI> and Mr. <HI>Tyndall</HI> touching the nece&s;&s;ary workings of Gods Grace on the Will of man, not different from the Church of <HI>England.</HI> 3. Univer&s;al Grace maintained by Bi&s;hop <HI>Hooper,</HI> and proved by &s;ome pa&s;&s;ages in the Liturgy and book of Homilies. 4. The offer of Univer|&s;all Grace made ineffectual to &s;ome for want of Faith, and to others for want of Repentance, according to the judge|ment of Bi&s;hop <HI>Hooper.</HI> 5. The nece&s;&s;ity of Grace preven|ting, and the free cooperation of mans will being &s;o preven|ted, maintained in the Articles, in the Homilies, and the pub|lick Liturgy. 6. The nece&s;&s;ity of this Cooperation on the part of man defended and applyed to the exerci&s;e of a godly life, by Bi&s;hop <HI>Hooper.</HI> 7. The Doctrin of Irre&s;i&s;tability fir&s;t broached by <HI>Calvin,</HI> and pertinaciou&s;ly maintained by mo&s;t of his Followers, and by <HI>Gomarus</HI> among&s;t others. 8. Gain|&s;aid by Bi&s;hop <HI>Hooper</HI> and Bi&s;hop <HI>Latimer.</HI> 9. And their gain|&s;aying ju&s;tified by the truth Article of King <HI>Edwards</HI> book; and 10. the book of Homilies.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CHAP. XII. The Doctrin of <HI>Free-will</HI> agreed upon by the Clergie in their Convocation, <HI>Anno 1543.</HI></HEAD>
<P>1. OF the Convocation in the year 1543. in order to the Reformation of Religion in points of Doctrin.
<PB REF="12">
2. The Article of <HI>Free-will,</HI> in all the powers and workings of it, agreed on by the Prelates and Clergy of the Con|vocation, agreable to the pre&s;ent Doctrine of the Church of <HI>England.</HI> 3. An an&s;wer to the fir&s;t objection concerning the Popi&s;hne&s;&s;e of the Bi&s;hops and Clergy in that Con|vocation. 4. The Article of <HI>Free-will</HI> approved by King <HI>Henry</HI> the 8. and Archbi&s;hop <HI>Cranmer.</HI> 5. An an&s;wer to the la&s;t objection concerning the Conformity of that Arti|cle to the pre&s;ent e&s;tabli&s;hed Doctrine in the Church of <HI>Rome.</HI></P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CHAP. XIII. The Doctrin of the Church of <HI>England</HI> concerning the certainty or uncertainty of <HI>Per&s;everance.</HI></HEAD>
<P>1. THe certainty of Grace debated in the Councel of <HI>Trent,</HI> and maintained in the affirmative by the <HI>Dominicans,</HI> and &s;ome others. 2. The contrary affirmed by <HI>Catarinus,</HI> and his adherents. 3. The doubtful Re&s;olution of the Coun|cell in it. 4. The <HI>Calvini&s;ts</HI> not content with certainty of Grace <HI>quoad &s;tatum prae&s;entem,</HI> pre&s;ume upon it al&s;o <HI>quoad &s;tatum futurum.</HI> 5. The bounds and limits wherewith the Judgment in this point ought rationally to be circum&s;cri|bed. 6. The Doctrin of the Church of <HI>England</HI> in the pre|&s;ent Article. 7. Ju&s;tified by the te&s;timony of Bi&s;hop <HI>La|timer,</HI> Bi&s;hop <HI>Hooper,</HI> and Mr. <HI>Tyndall.</HI> 8. And proved by &s;everal Arguments from the publick Liturgy. 9. The Homily commends a probable &s;tedfa&s;t hope; but 10. allowes no certainty of Grace, and Per&s;everance in any ordinary way to the &s;ons of men.</P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB REF="13">
<HEAD>CHAP. XIV. The <HI>Plain Song</HI> of the &s;econd <HI>Homily</HI> touching the <HI>fal|ling from God,</HI> and the <HI>De&s;cants</HI> made upon it.</HEAD>
<P>1. MOre from &s;ome other Homilies touching the po&s;&s;ibi|lity of <HI>falling</HI> from the Grace received. 2. The &s;e|cond Homily or Sermon touching Falling from God laid down <HI>Verbatim.</HI> 3. The &s;orry &s;hifts of Mr. <HI>Yates</HI> to illude the true meaning of that Homily, plainly di&s;covered and confuted. 4. An an&s;wer to his objection touching the pa&s;&s;ages cited from the former Homily in Mr. <HI>Mountague's Appeal.</HI> 5. The judgement of Mr. <HI>L. Ridley</HI> Archdeacon of <HI>Canterbury,</HI> in the points of <HI>Election</HI> and <HI>Redemption.</HI> 6. As al&s;o touching the Rea&s;ons why the Word was not preached unto the <HI>Gentiles,</HI> till the coming of Chri&s;t; the influences of Grace, the Co|working of man, and the po&s;&s;ibility of Falling from the faith of Chri&s;t.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. XV. Of the <HI>Author</HI> and <HI>Authority</HI> of K. <HI>Edwards</HI> Catechi&s;m; As al&s;o of the judgement of <HI>Martin Bucer,</HI> and <HI>Peter Martyr</HI> in the Points di&s;puted.</HEAD>
<P>1. THe Catechi&s;m publi&s;hed by the Authority of K. <HI>Edward</HI> 6, 1553. affirmed to have been writ by Bi&s;hop <HI>Poynet,</HI> and countenanced by the re&s;t of the Bi&s;hops and Clergy. 2. Several pa&s;&s;ages collected out of that Catechi&s;m to prove that the <HI>Calvinian</HI> Doctrins were the true genuine and ancient Doctrins of the Church of <HI>England.</HI> 3. With a di&s;covery of the weakne&s;s and impertinency of the Allegation. 4. What may mo&s;t probably be conceived to have been the judgement of Bi&s;hop <HI>Poynet</HI> in mo&s;t of the Controverted points. 5. An an|&s;wer to another objection derived from <HI>M. Bucer</HI> and <HI>P. Martyr,</HI> and the influence which their Auditors and Di&s;ciples are &s;uppo|&s;ed to have had in the Reformation. 6. That <HI>Bucer</HI> was a man
<PB REF="13">
of moderate Coun&s;els, approving the fir&s;t Liturgie of K. <HI>Ed|ward</HI> 6. a&s;&s;enting to the Papi&s;ts at the Dyet of <HI>Ratisbone,</HI> in the po&s;&s;ibility of Falling from Grace; and that probably P. <HI>Mar|tyr</HI> had not &s;o far e&s;pou&s;ed the <HI>Calvinian</HI> quarrels, when he lived in <HI>Oxon,</HI> as after his return to <HI>Zurick,</HI> and <HI>Calvins</HI> neigh|bourhood. 7. The judgement of <HI>Era&s;mus,</HI> according as it is delivered in his Paraphra&s;es on the Four Evangeli&s;ts, propo&s;ed fir&s;t in the generall view; 8. And after more particularly in every one of the poynts di&s;puted.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAP. XVI. Of the fir&s;t breakings out of the <HI>Prede&s;tinarians,</HI> and their Proceedings in the &s;ame.</HEAD>
<P>1. THe <HI>Prede&s;tinarians</HI> at the fir&s;t called by the name of <HI>Go&s;pellers. 2. Campneys</HI> a profe&s;&s;ed enemy to the <HI>Prede&s;tinarians,</HI> but neither <HI>Papi&s;t</HI> nor <HI>Pelagian.</HI> 3. The com|mon practi&s;es of the <HI>Calvini&s;ts</HI> to defame their Adver&s;aries, the name of <HI>Free-will-men</HI> to whom given and why. 4. The Doctrine of <HI>John Knox</HI> in re&s;training all mens actions whether good or evill to the determinate will and Councell of God. 5. The like affirmed by the Author of the <HI>Table of Prede&s;tina|tion,</HI> in which and the <HI>Genevian</HI> Notes, we finde Chri&s;t exclu|ded from being the foundation of mans Election, and made to be an inferiour cau&s;e of &s;alvation only. 6. God made to be the Author of &s;in, by the Author of a Pamphlet, entituled, <HI>Again&s;t a Privy Papi&s;t,</HI> and his &s;ecret Councells called in for the proof thereof, both by him and <HI>Knox,</HI> with the mi&s;chiefs which en&s;ued upon it. 7. The Doctrine of <HI>Robert Crawley,</HI> imputing all mens &s;ins to Prede&s;tination, his &s;illy defences for the &s;ame, made good by a di&s;tinction of <HI>John Verons,</HI> and the weakne&s;&s;e of that Di&s;tinction &s;hewed by <HI>Campneys.</HI> 8. The Errors of the former Authors oppo&s;ed by <HI>Campneys,</HI> his book in An&s;wer to tho&s;e Errors, together with his Orthodoxie in the point of <HI>&V;niver&s;all Redemption,</HI> and what he builds upon the &s;ame. 9. His &s;olid Arguments again&s;t the imputing of all actions either good or evill, to Prede&s;tination, ju&s;tified by a &s;aying of <HI>Pro&s;per</HI> of <HI>Aquitain.</HI> 10. The virulent pro&s;ecutions of <HI>Veron</HI> and <HI>Crowley,</HI> according to the Genius of the Sect of <HI>Calvin.</HI></P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB REF="14">
<HEAD>CHAP. XVII. Of the Di&s;putes among&s;t the <HI>Confe&s;&s;ors</HI> in Pri&s;on, in Queen <HI>Maries</HI> dayes, and the re|&s;etling of the Church on her former Principles under Queen <HI>Eliz.</HI></HEAD>
<P>1. THe Doctrine of Prede&s;tination di&s;puted among&s;t the <HI>Confe&s;&s;ors</HI> in Pri&s;on in Queen <HI>Maries</HI> dayes. 2. The Examination of <HI>John Carele&s;&s;e</HI> before Dr. <HI>Martin.</HI> 3. Con&s;i|derations on &s;ome pa&s;&s;ages in the &s;aid Conference. 4. A re|view made of the publick Liturgy, by the command of Queen <HI>Eliz.</HI> and the Paraphra&s;es of <HI>Era&s;mus</HI> commended to the rea|ding both of Prie&s;ts and People. 5. The &s;econd Book of Ho|milies how provided for, and of the liberty taken by the <HI>Go&s;|pellers</HI> and <HI>Zuinglian</HI> Sectaries, before the reviving and confirm|ing of the Book of Articles by the Queens Authority. 6. Of the reviving and authority of the Book of Articles, <HI>An.</HI> 1562. and what may be thence inferred. 7. An An&s;wer to the Ar|gument drawn from omitting the ninth Article of King <HI>Ed|wards</HI> Book, the nece&s;&s;ity of giving &s;ome content to the <HI>Zuin|glian Go&s;pellers,</HI> and the difficulties wherewith they were indu|ced to &s;ub&s;cribe the Book, at the fir&s;t pa&s;&s;ing of the &s;ame. 8. The Argument taken from &s;ome pa&s;&s;ages in the <HI>Engli&s;h</HI> Ca|techi&s;me, &s;et forth by Mr. <HI>Alexander Nowell,</HI> and the &s;trength thereof. 9. Con&s;iderations made on the &s;aid Catechi&s;me, and the re&s;t of that Authors making, and what his being Prolocu|tor in the Convocation might adde to any of them in point of <HI>Orthodoxy.</HI> 10. Nothing to be collected out of the fir&s;t pa&s;&s;age in Mr. <HI>Nowels</HI> Catechi&s;me, in favour of the <HI>Calvinian</HI> Doctrine of Prede&s;tination and the points depending thereupon, and le&s;s then nothing in the &s;econd if it be under&s;tood according to the Authors meaning, and the determination of the Church.</P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CHAP. XVIII. A Declaration of the Doctrine in the Points di&s;puted un|der the new E&s;tabli&s;hment made by Queen <HI>Eliz.</HI></HEAD>
<P>1. THe Doctrine of the &s;econd Book of Homilies, con|cerning the wilfull Fall of <HI>Adam,</HI> the mi&s;erable e&s;tate of man, the re&s;titution of lo&s;t man in Je&s;us Chri&s;t, and the uni|ver&s;all Redemption of all Mankinde by his Death and Pa&s;&s;ion.
<PB REF="14">
2. The Doctrin of the &s;aid &s;econd Book, concerning Univer&s;al Grace, the po&s;&s;ibility of a <HI>totall</HI> and <HI>finall Falling,</HI> and the co|operation of mans will with the grace of God. 3. The judg|ment of Reverend Bi&s;hop <HI>Jewell</HI> touching the univer&s;al Re|demption of Mankinde by the Death of Chri&s;t; Prede&s;tination grounded upon faith in Chri&s;t, and reached out unto all them that believe in him, by Mr. <HI>Alexander Nowell.</HI> 4. Dr. <HI>Har&s;net</HI> in his Sermon at <HI>Pauls Cro&s;&s;e,</HI> 1584. &s;heweth, that the ab&s;olute decree of Reprobation, t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rneth the truth of God into a lye, and makes him to be the Author of &s;in. 5. That it deprives man of the naturall freedome of his will, makes God him&s;elf to be double-minded, to have two contrary wills, and to delight in mocking his poor creature Man. 6. And finally that it makes God more cruel and unmercifull then the greate&s;t Tyrant, con|trary to the truth of Scripture, and the con&s;tant Doctrin of the Fathers. 7. The re&s;t of the &s;aid Sermon reduced unto certain Heads, directly contrary to the <HI>Calvinian</HI> Doctrines, in the points di&s;puted. 8. Certain con&s;iderations on the Sermon a|fore&s;aid, with reference to the &s;ubject of it, as al&s;o to the time, place and per&s;on, in and before which it was fir&s;t preached. 9. An an&s;wer to &s;ome Objections concerning a pretended Re|cantation affirmed to have been made by the &s;aid Mr. <HI>Har&s;net.</HI> 10. That in the judgment of the right learned Dr. <HI>King,</HI> after Bi&s;hop of <HI>Reading,</HI> the alteration of Gods denounced Judge|ments in &s;ome certain ca&s;es, infers no alteration in his Coun|cels; the difference between the changing of the will, and to will a change. 11. That there is &s;omething in Gods decrees re|vealed to us, &amp; &s;omething concealed to him&s;elf; the difference between the inferiour and &s;uperiour cau&s;es, and of the conditio|nality of Gods Threats and Promi&s;es. 12. The accommodating of the former part of this di&s;cour&s;e to the ca&s;e of the <HI>Ninivite</HI> 13. And not the ca&s;e of the <HI>Ninivites</HI> to the ca&s;e di&s;puted.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<HEAD>CHAP. XIX. Of the fir&s;t great breach which was made in the Doctrine of the Church, by whom made, and what was done to|ward the making of it up again.</HEAD>
<P>1. GReat Alteration made in the face of the Church from the return of &s;uch Divines as had withdrawn them&s;elves
<PB REF="15">
beyond Sea in the time of Queen <HI>Mary;</HI> with the nece&s;&s;ity of imploying them in the publick &s;ervice, if otherwi&s;e of known zeal a gain&s;t the <HI>Papi&s;ts.</HI> 2. Severall examples of that kinde in the places of greate&s;t Power and Tru&s;t in the Church of <HI>England,</HI> particularly of Mr. <HI>Fox</HI> the <HI>Martyrologi&s;t,</HI> and the occa&s;ion which he took of publi&s;hing his opinion in the point of Prede&s;tination; 3. His Notes on one of the Letters of Mr. <HI>John Bradford</HI> martyr, touching the matters of Election therein contained, and his perverting of the Text on which he writeth. 4. The difference between the Comment and the Text, and be|tween the Author of the Comment and Bi&s;hop <HI>Hooper.</HI> 5. Ex|ceptions again&s;t &s;ome pa&s;&s;ages, and ob&s;ervations upon others in the &s;aid Notes of Mr. <HI>Fox.</HI> 6. The great breach made here|by in the Churches Doctrin, made greater by the countenance which was given to the <HI>Acts and Monuments,</HI> by the Convoca|tion, 1571. 7. No argument to be drawn from hence, touching the approbation of his Doctrine by the Convocation, no more then for the approbation of his Marginal Notes, and &s;ome par|ticular pa&s;&s;ages in it, di&s;gracefull to the Rites of the Church, &amp; Attire of the Bi&s;hops. 8. A Counter-ballance made in that Convocation again&s;t <HI>Fox</HI> his Doctrines and all other Nove|li&s;mes of that kinde.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<HEAD>CHAP. XX. Of the great Innovation made by <HI>Perkins</HI> in the Publick Doctrine, the &s;tirs ari&s;ing thence in <HI>Cambridge,</HI> and Mr. <HI>Barrets</HI> carriage in them.</HEAD>
<P>1. OF Mr. <HI>Perkins</HI> and his Doctrine of Prede&s;tination, with his recitall of the 4 Opinions which were then main|tained about the &s;ame. 2. The &s;um and &s;ub&s;tance of his Do|ctrin, according to the <HI>Supralap&s;arian,</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>Supracreatarian</HI> way. 3. The &s;everall cen&s;ures pa&s;t upon it both by <HI>Papi&s;ts</HI> and <HI>Prote|&s;tants,</HI> by none more &s;harply then by Dr. <HI>Robert Abbots,</HI> after Bi&s;hop of <HI>Sarum.</HI> 4. Of Dr. <HI>Baroe</HI> the Lady <HI>Margarets</HI> Pro|fe&s;&s;or in that Univer&s;ity, his Doctrine touching the Divine de|crees, upon occa&s;ion of Gods denounced Judgment again&s;t the <HI>Ninivites.</HI> 5. His con&s;tant oppo&s;ition to the Prede&s;tinarians, and the great encrea&s;e of his Adherents. 6. The Articles col|lected
<PB REF="15">
out of <HI>Barrets</HI> Sermon derogatory to the Doctrin an<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> per&s;ons of the chief <HI>Calvinians. 7. Barret</HI> convented for the &s;ame, and the proceedings had again&s;t him at his fir&s;t Conven|tion. 8. A form of Recantation delivered to him, but not the &s;ame which doth occur in the <HI>Anti-Arminiani&s;me,</HI> nor to be found in the Records of that Univer&s;ity. 9. Severall arguments to prove that <HI>Barret</HI> never publi&s;hed the Recantation impo&s;ed upon him. 10. The re&s;t of <HI>Barrets</HI> &s;tory related in his own Let|ter to Dr. <HI>Goade</HI> being then Vice-chancellor. 11. The &s;enten|cing of <HI>Barret</HI> to a Recantation, no argument that his Doctrin was repugnant to the Church of <HI>England,</HI> and that the body of the &s;ame Uuiver&s;ity differed from the Heads in that particular.</P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<HEAD>CHAP. XXI. Of the proceedings again&s;t <HI>Baroe,</HI> the Articles of <HI>Lam|beth,</HI> and the generall calm which was in <HI>Oxon,</HI> touch|ing the&s;e Di&s;putes.</HEAD>
<P>1. THe differences between <HI>Baroe</HI> and Dr. <HI>Whitakers,</HI> the Addre&s;s of <HI>Whitakers</HI> and others to Archbi&s;hop <HI>Whit|gift,</HI> which drew on the Articles of <HI>Lambeth.</HI> 2. The Articles ag<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eed on at <HI>Lambeth,</HI> pre&s;ented both in <HI>Engli&s;h</HI> and <HI>Latine.</HI> 3. The Articles of no Authority in them&s;elves, Archbi&s;hop <HI>Whitgift</HI> que&s;tioned for them, together with the Queens com|mand to have them utterly &s;uppre&s;s'd. 4. That <HI>Baroe</HI> neither was deprived of his Profe&s;&s;or&s;hip, nor compelled to leave it, the <HI>Anti-Calvinian</HI> party being &s;trong enough to have kept him in if he had de&s;ired it. 5. A copy of the Letter from the Heads in <HI>Cambridge</HI> to the Lord Trea&s;urer <HI>Burleigh,</HI> occa&s;ioned as they &s;aid by <HI>Barret</HI> and <HI>Baroe.</HI> 6. Dr. <HI>Overald</HI> encounters with the <HI>Calvini&s;ts</HI> in the point of falling from Grace received; his own private judgment in the point, neither for <HI>totall,</HI> or for <HI>finall,</HI> and the concurrence of &s;ome other learned men in the &s;ame opinion 7. The generall calm which was at <HI>Oxon</HI> at that time, touching the&s;e Di&s;putes, and the rea&s;ons of it. 8. An an|&s;wer to the objection out of the writings of Judicious <HI>Hooker,</HI> as to the <HI>totall</HI> and <HI>finall</HI> falling. 9. The di&s;affection of Dr. <HI>Buckridge</HI> and Dr. <HI>Hou&s;on</HI> to <HI>Calvins</HI> Doctrins; an An&s;wer to the objection, touching the paucity of tho&s;e who oppo&s;e the
<PB REF="16">
&s;ame. 10. Po&s;&s;e&s;&s;ion of a truth maintained but by one or two, pre&s;erves it &s;acred and inviolable from unfortunate times; the ca&s;e of <HI>Liberius</HI> Pope of <HI>Rome,,</HI> and that the te&s;timonies of this kinde are rather to be valued by weight then tale.</P>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<HEAD>CHAP. XXII. Of the Conference at <HI>Hampton-Court,</HI> and the &s;everall encouragements given to the <HI>Anti-Calvinians</HI> in the time of K. <HI>James.</HI></HEAD>
<P>1. THe occa&s;ion of the Conference at <HI>Hampton-Court,</HI> and the chief per&s;ons there a&s;&s;embled. 2. The 9 Articles of <HI>Lambeth</HI> rejected by K. <HI>James.</HI> 3. Tho&s;e of the Church being left in their former condition. 4. The <HI>Calvinian</HI> Doctrine of Pre|de&s;tination decried by Bi&s;hop <HI>Bancroft,</HI> di&s;liked by King <HI>James,</HI> and the rea&s;ons of it. 5. Bi&s;hop <HI>Bancroft</HI> and his Chaplain both abu&s;ed: the in&s;erting of the <HI>Lambeth</HI> Articles into the Con|fe&s;&s;ion of <HI>Ireland,</HI> no argument for K. <HI>James</HI> his approbation of them, by whom they were in&s;erted, and for what cau&s;e allowed of in the &s;aid Confe&s;&s;ion. 6. A pious fraud of the <HI>Calvinians</HI> in clapping their Prede&s;tinarian Doctrines at the end of the Old Te&s;tament, <HI>An.</HI> 1607. di&s;covered, cen&s;ured and rejected, with the rea&s;ons for it. 7. The great encouragement given by King <HI>James</HI> to the <HI>Anti-Calvinians,</HI> and the increa&s;e of that Party both in power &amp; number, by the &s;tirrs in <HI>Holland.</HI> 8. The offence taken by K. <HI>James</HI> at <HI>Conradus Vor&s;tius,</HI> animateth the <HI>Oxford Calvini&s;ts</HI> to &s;u&s;pend Dr. <HI>Hou&s;on,</HI> and to preach publickly again&s;t Dr. <HI>Laud.</HI> 9. The like proceedings at <HI>Cambridge,</HI> again&s;t Mr. <HI>Sym&s;on,</HI> fir&s;t pro&s;ecuted by K. <HI>James,</HI> and on what account, that the King was more incen&s;ed again&s;t the party of <HI>Arminius,</HI> then again&s;t their per&s;wa&s;ions. 10. In&s;tructions publi&s;hed by K. <HI>James</HI> in order to the dimini&s;hing of <HI>Calvins</HI> authority, the defence of Univer&s;al Redemption, and the &s;uppre&s;sing of his Doctrins in the other points, &amp; why the la&s;t proved &s;o unu&s;efull in the ca&s;e of <HI>Gabriel Bridges.</HI> 11. The publi&s;hing of <HI>Mountagues</HI> An&s;wer to the <HI>Gagger,</HI> the information made again&s;t it; the Author and his Doctrins taken by K. <HI>James</HI> into his protection, and his <HI>Appeal</HI> licen&s;ed by that Kings appointment. 12. The Conclu&s;ion of the whole di&s;cour&s;e, and the &s;ubmi&s;&s;ion of it to the Church of <HI>Eng|land.</HI></P>
</DIV2>
</DIV1>
</FRONT>
<GROUP>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="17" MS="y">
<P>Hi&s;toria Quinqu- Articularis: <HI>OR,</HI> A DECLARATION OF The Judgement of the <HI>We&s;tern</HI> Churches, And more particularly Of the Church of <HI>ENGLAND,</HI> IN The Five Controverted Points, Reproched in the&s;e La&s;t times by the Name of ARMINIANISM.</P>
<P><HI>PART.</HI> I. CONTAINING The Debates and Determinations in the &s;aid <HI>Five Points,</HI> among&s;t the Learned <HI>Romani&s;ts</HI> in the Councel of <HI>Trent;</HI> as al&s;o of the <HI>Lutheran</HI> Churches, the <HI>Supralap&s;arian,</HI> and <HI>Sublap&s;arian Calvini&s;ts,</HI> and the <HI>Arminians</HI> or <HI>Remon&s;trants.</HI></P>
<P><HI>LONDON,</HI> Printed by <HI>E. C.</HI> for <HI>Thomas John&s;on</HI> at the <HI>Key</HI> in St. <HI>Pauls Church-yard,</HI> 1660.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="text">
<PB REF="18">
<PB N="1" REF="18">
<HEAD>Hi&s;toria Quinqu- Articularis: <HI>OR, A DECLARATION</HI> Of the <HI>JUDGEMENT</HI> of the <HI>We&s;tern-Churches;</HI> And more particularly of the <HI>Church</HI> of <HI>ENGLAND;</HI> In the five Controverted Points, <HI>&amp;c.</HI></HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. 1. The &s;everal Here&s;ies of tho&s;e who make God to be the <HI>Author of Sin,</HI> or attribute too much to the Natural freedom of Man's Will in the Works of <HI>Piety.</HI></HEAD>
<ARGUMENT>
<P><HI>I.</HI> GOD affirmed by <HI>Florinus</HI> to be the Author of &s;in, the blasphemy encountred by <HI>Irenaeus,</HI> and the foul Con&s;equents thereof. <HI>II.</HI> Revived in the la&s;t Ages by the <HI>Libertines,</HI> &s;ayd by the Papists to proceed fram the Schools of <HI>Calvin,</HI> and by the <HI>Calvini&s;ts</HI> to proceed from the Schools of <HI>Rome. III.</HI> Di&s;gui&s;ed by the <HI>Maniches</HI> in another dre&s;s, and the nece&s;&s;ity thereby impo&s;ed on the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ils of men. <HI>IV.</HI> The like by <HI>Barde&s;anes,</HI> and the <HI>Pri&s;ciliani&s;ts,</HI> the dangerous con&s;equents thereof exempli|fied out of <HI>Homer,</HI> and the words of S. <HI>Augu&s;tine. V.</HI> The error of the <HI>Maniches,</HI> touching the &s;ervitude of the Will revived by <HI>Luther,</HI> and continned by the rigid <HI>Lutherans. VI.</HI> As tho&s;e of <HI>Barde&s;anes</HI> and <HI>Pri&s;cilian,</HI> by that of <HI>Calvin,</HI> touch|ing the <HI>Ab&s;olute Decree,</HI> the dangers which lye hidden under the Decree, and the incompetiblene&s;s thereof with Chri&s;ts coming to Judgment. <HI>VII.</HI> The large expre&s;&s;ions of the Ancient Fathers touching the freedom of the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ill, abu&s;ed by <HI>Pe|lagius</HI> and his followers. <HI>VIII.</HI> The Here&s;ie of <HI>Pelagius,</HI> in what it did con&s;i&s;t, especially as to this particular, and the dangers of it. <HI>IX.</HI> The <HI>Pelagian</HI> Here&s;ie con|demned and recalled: the temper of <HI>S. Augu&s;tine</HI> touching the freedom of the Will in spirituall matters. <HI>X. Pelagiani&s;m</HI> fal&s;ly charged on the <HI>Moderate Luthe|rans:</HI> How far all parties do agree about the freedom of the Will, and in what they differ.</P>
</ARGUMENT>
<P>1. _OF all the Here&s;ies which exerci&s;ed the Church in the times, foregoing, there never was any more de&s;tru|ctive of humane Society, more contrary to the rule of Faith and Manners, or more repugnant to the Divine Ju&s;tice and Goodne&s;s of Almighty God, then that
<PB N="2" REF="19" MS="y">
which makes God to be the Author of &s;in. A bla&s;pemy fir&s;t broacht in terms expre&s;s by <HI>Florinus, Bla&s;tus,</HI> and &s;ome other of the City of <HI>Rome,</HI> about the year 180. encountred pre&s;ently by that godly Bi&s;hop and Martyr S. <HI>Irenaeus,</HI> who publi&s;hed a Di&s;cour&s;e again&s;t them, bearing this In&s;cription <NOTE N="a" PLACE="marg"><HI>Hi&s;t. Eccl. Eu&s;eb. l. 5. c.</HI> 14. &amp; 19.</NOTE> <GAP DESC="foreign">, Viz. <HI>That God was not the Author of &s;in.</HI> And he gave this In&s;cription to it (as the Story telleth us) becau&s;e <HI>Florinus</HI> not content with tho&s;e Vulgar Here&s;ies, which had been taken up before, would needs break out into bla&s;phemous Phren&s;ies again&s;t God him&s;elf, in making him the <HI>Author of all tho&s;e &s;ins,</HI> which lewd men commit. Which Do|ctrine were it once admitted, not only the fir&s;t &s;in of <HI>Adam,</HI> but all the &s;ins that have been hitherto&punc; perpetrated by his whole Po&s;terity, mu&s;t be charged on God, and he alone mu&s;t be accountable for all Murthers, Robberies, Rapes, Adulteries, In&s;urrections, Trea&s;ons, Bla&s;phemies, Here&s;ies, Per&s;ecutions, or any other Abominations, which have been acted in the world, &s;ince the fir&s;t Creation. For certainly there can be no rea&s;on, why every man may not &s;ay, on the committing of any &s;in, what&s;oever it be, as did <HI>Lyconides in Plautus,</HI> when he de<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">owred old <HI>Eudio's</HI> Daughter, <HI>Deus mihi impul&s;or fuit, is me ad illam illexit;</HI> it was God alone who tempted and provo|ked them to tho&s;e wicked Actions.</P>
<P>II. What Arguments the good Father u&s;ed to cry down this Bla&s;phemy (for a Here&s;ie is a name too milde for &s;o lewd a Doctrine) I cannot gather from my Author, but &s;uch they were, &s;o operative and effectuall in &s;topping the current of the mi&s;chief; that either <HI>Florinus</HI> and the re&s;t had no followers at all (as mo&s;t Hereticks had) or &s;uch as never at|tained to the height of their Ma&s;ters Impudence. And &s;o that damnable Doctrine (the doctrine of Devils, I may call it) &s;eems to be &s;trangled in the birth, or to be buried in the &s;ame grave with the Authors of it, never revived in more then thirteen hundred years after the death of <HI>Irenaeus,</HI> when it was again &s;tarted by the <HI>Libertines,</HI> a late b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ood of <HI>Sectaries,</HI> whom each of the two oppo&s;ite parties are a&s;hamed to own. This taught as did <HI>Florinus,</HI> in the Primitive times, <NOTE N="b" PLACE="marg"><HI>Calv.</HI> Ad|ver&s;. Liberti. c. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">,</NOTE> <HI>Quicquid e|go, &amp; tu facimus, Deus efficit; nam in nobis e&s;t,</HI> That what&s;oe|ver
<PB N="3" REF="19">
thing they did, was Gods working in them; and therefore God to be intituled to tho&s;e wicked Actions which them|&s;elves committed. The time of their fir&s;t breakings out af|firmed to be about the year 1529. The <HI>Founders</HI> of this Sect <HI>Loppinus,</HI> and <HI>Quintinus, Flemmings</HI> both; and this <HI>Prateolus</HI> affirms for certain to be the Progeny of <HI>Calvin,</HI> and other lea|ding men of the Prote&s;tant Churches, They came (&s;aith he) <HI>E&s;chola no&s;trae tempe&s;tatis Evangelicorum.</HI> <NOTE N="d" PLACE="marg"><HI>Prateol.</HI> E|lench. Haere. in <HI>Quintin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI></NOTE> <HI>Bellarmine</HI> &s;ome|what more remi&s;ly, <HI>Omnino probabile e&s;t, eos ex Calvinianis pro|mana&s;&s;e,</HI> <NOTE N="e" PLACE="marg">Bell<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> and makes it only probable, that it might be &s;o, but not rightly neither: The <HI>Libertines</HI> breaking out, as before was &s;aid, <HI>Ann.</HI> 1527. when <HI>Calvin</HI> was of little credit, and the name of <HI>Calvini&s;ts,</HI> or <HI>Calvinians</HI> not &s;o much as heard of. And on the other &s;ide, <HI>Paraeus</HI> Profe&s;&s;or of Divinity in the U|niver&s;ity of <HI>Hidelberg,</HI> writing &s;ome <HI>Animadver&s;ions</HI> on the Cardinals Works, a&s;&s;ures us that they were both Papi&s;ts, ac|quaints us with the place of their Nativity, and the proceed|ings had again&s;t them. Nor was <HI>Calvin</HI> wanting for his part, to purge him&s;elf from &s;uch an odious imputation, not only by confuting their Opinions in a &s;et Di&s;cour&s;e, but making one <HI>Franci&s;cus Porquius,</HI> a <HI>Franci&s;can</HI> Fryer, to be a chief &s;tickler in the Cau&s;e. Again&s;t which I know nothing that can be &s;aid but that the doctrine of the <HI>Libertines</HI> in this particular, doth hold more corre&s;pondence with <HI>Calvins</HI> Principles, then any of the received Po&s;itions of the Fryers of S. <HI>Francis.</HI> But whe|ther it were &s;o or not, I &s;hall make this Inference, That the Doctrine mu&s;t needs be mo&s;t impious, which both &s;ides dete|&s;ted, which the <HI>Papi&s;ts</HI> laboured &s;o indu&s;triou&s;ly to Father on the Schools of <HI>Calvin,</HI> and the <HI>Calvinians</HI> no le&s;s pa&s;&s;ionatly to charge on &s;ome of our great Ma&s;ters in the Church of <HI>Rome.</HI></P>
<P>III. But &s;o it is, that though the Impiety was too gro&s;s to appear bare fac'd, yet there have been too many both in the Elder and the&s;e later times, who entertaining in their hearts the &s;ame dread<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ul madne&s;s, did recommend it to the world un|der a di&s;gui&s;e, though they agreed not at all in that Ma&s;que or Vizard, which was put upon it. Of this &s;ort <HI>Manes</HI> was the fir&s;t, by birth of <HI>Per&s;ia,</HI> &amp; Founder of the damnable Sect of the
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<HI>Manichaeans, An.</HI> 273. or thereabouts. This Wretch con&s;ide|ring how un&s;uccesfully <HI>Florinus</HI> had &s;ped before, in making God (who is all, and only good) to be the Author of &s;in: did fir&s;t excogitate two Gods, the one good, and the other evil, both of like eternity; a&s;cribing all pious Actions to the one, all Sins and Vices to the other: Which ground &s;o laid, he utter|ly deprived the will of man of that natural liberty, of which it is by God inve&s;ted; and therefore that in man there was no ability of re&s;i&s;ting &s;in, or not &s;ubmitting unto any of tho&s;e wicked Actions which his lu&s;ts and pa&s;&s;ions offered to him. <NOTE N="d" PLACE="marg"><HI>Prateol.</HI> in Elench. Hae<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. in <HI>Manich.</HI></NOTE> <HI>Contendebant, item, peccatum non e&s;&s;e a libero arbitrio, &s;ed a</HI> Dae|mone, <HI>&amp; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">apropter non po&s;&s;e per liberum arbitrium impediri,</HI> as my Author hath it. Nor did they only leave mans will in a di&s;ability of hindering or re&s;i&s;ting the incur&s;ions of &s;in, but they left it al&s;o under an incapability of acting any thing in or|der to the works of Righteou&s;ne&s;s, though God might graci|ou&s;ly vouch&s;afe his a&s;&s;i&s;ting grace, making no difference in this ca&s;e, betwixt a living man and a &s;tock or <HI>Statua,</HI> for &s;o it fol|lows in my Author. <HI>Sed &amp; nullam pror&s;us voluntati tribuebant Actionem, nec quidem adjuvante &s;piritu &s;ancto: qua&s;i nihil inter|e&s;&s;et inter &s;tatuam &amp; voluntatem.</HI> In both directly contrary to that divine coun&s;el of S. <HI>James,</HI> where he advi&s;eth us to <HI>lay apart all filthine&s;s, and &s;uperfluity of naughtine&s;s, and to receive with meekne&s;s the ingrafted word, which is able to &s;ave your &s;ouls.</HI> Cap. 1. ver. 21. That of S. <HI>Peter</HI> exhorting, or requiring rather, <HI>That we work out our &s;alvation with fear and trembling.</HI> And fi|nally that golden Aphori&s;m of S. <HI>Augu&s;tine; &s;i non &s;it liberum arbitrium quomodo, Deus judicabit mundum?</HI> With what ju&s;tice &s;aith the Father, can God judge or condemn the world, if the &s;ins of men proceed not from their own free will, but from &s;ome over-ruling power which inforc'd them to it?</P>
<P>IV. Others there were who harbouring in their hearts the &s;aid lewd opinions, and yet not daring to a&s;cribe all their &s;ins and wickedne&s;&s;es unto God him&s;elf, imputed the whole blame thereof to the Stars and De&s;tinies, the powerful influence of the one, and the irre&s;i&s;table <HI>Decrees</HI> of the other, nece&s;&s;itating men to tho&s;e wicked actions which they &s;o frequently com|mit. Thus we are told of <HI>Barde&s;anes, Quod fato conver&s;ationes</HI>
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<HI>hominum a&s;criberet,</HI> <NOTE N="e" PLACE="marg">Augu&s;t. de Haere&s;. cap. 25.</NOTE> That he a&s;cribed all things to the pow|er of Fate. And thus it is affirmed of <HI>Pri&s;cilianus, Fatalibus A&s;tris homines alligatos,</HI> That men were thralled unto the Stars, <NOTE N="f" PLACE="marg"><HI>Ibid. cap.</HI> 15. &amp; 70.</NOTE> which la&s;t S. <HI>Augu&s;tine</HI> doth report of one <HI>Colar|bus,</HI> &s;ave that he gave this power and influence to the <HI>Planets</HI> only; but the&s;e if pondered as they ought, differed but little, if at all from the impiety of <HI>Florinus</HI> before remembred, only it was expre&s;&s;ed in a better language, and &s;eemed to &s;avour more of the Philo&s;opher then the other did. For if the Lord had pa&s;&s;ed &s;uch an <HI>irre&s;i&s;tible Law of Fate,</HI> that &s;uch and &s;uch &s;hould be guilty of &s;uch &s;oul Tran&s;gre&s;sions as they commonly com|mitted, it was all one as if he was proclaimed for the Author of them: and then why might not every man take unto him|&s;elf the excu&s;e and plea of <HI>Agamemnon,</HI> <GAP DESC="foreign">. <NOTE N="g" PLACE="marg">Homer Illi|ad.</NOTE> It was not I that did it, but the Gods and De&s;tiny. Or if the Lord had given &s;o irre&s;i&s;table a power to the Stars of Heaven, as to enforce men to be wickedly and lewdly given; what differs this from making God the Author of tho&s;e vitious actions, to which by them we are inforced? And then why might not every man ca&s;t his &s;in on God, and &s;ay, as did &s;ome good fellows in S. <HI>Augu&s;tines</HI> time. <NOTE N="h" PLACE="marg">Augu&s;t de Gen. ad lit. lib. 2. c. 27.</NOTE> <HI>Accu|&s;andum potius e&s;&s;e Autorem &s;yderum, quam commi&s;&s;orem &s;cele|rum.</HI> That he who made the Stars was in the fault; not the men that did it.</P>
<P>5. But this ab&s;urdity being as much cryed down by <HI>Augu|&s;tine</HI> and other learned Writers of tho&s;e elder times, as the im|piety of <HI>Florinus</HI> had been before; were either utterly extin|gui&s;ht, or lay concealed for many hundred years together. A|mong&s;t the Philo&s;ophical <HI>Heterodoxies</HI> of the <HI>Roman</HI> Schools, that of the <HI>Maniches</HI> fir&s;t revived by <HI>Martin Luther,</HI> who in meer oppo&s;ition to <HI>Era&s;mus,</HI> who had then newly writ a book <HI>De Arbitrio libero,</HI> publi&s;hed a Di&s;cour&s;e, intituled, <HI>De Arbitrio &s;ervo.</HI> In which Di&s;cour&s;e he doth not only &s;ay, That the freedom a&s;cribed unto the Will, is an empty nothing, <HI>Titulus, &amp; nomen, &s;ine re,</HI> A name of no &s;uch thing in nature; but holds expre&s;ly, that man is drawn no otherwi&s;e by the grace of God, then <HI>Velut inanimale quiddam,</HI> No otherwi&s;e then as a &s;en&s;e|le&s;s &s;tock or &s;tone (the <HI>Statua</HI> of the ancient <HI>Maniches</HI>)
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in the great work of his conver&s;ion, to a &s;tate of Righteou&s;ne&s;s. And though <HI>Luther</HI> afterwards conformed his Judgment in this Point, unto that of <HI>Melancthon,</HI> as appeareth by the <HI>Augu&s;tan</HI> Confe&s;&s;ion, in drawing up whereof he is acknowledged to have had a principal hand; yet was he followed in this fir&s;t Error, as in almo&s;t all the re&s;t of his extremitys, by the rigid <HI>Lutherans,</HI> headed by <HI>Flaccus Illyricus,</HI> and his A&s;&s;ociats in the City of <HI>Magdeberg,</HI> at his fir&s;t &s;eparation from the <HI>Me|lancthonian</HI> Divines, who remained at <HI>Wittenberg,</HI> and had em|braced more moderate and &s;ober coun&s;els: of which more hereafter.</P>
<P>6. But <HI>Luther</HI> &s;hall not go alone, and not take <HI>Calvin</HI> along with him, how much &s;oever they might differ in &s;ome other Points: <HI>Luther</HI> revived the Error of the <HI>Maniches,</HI> in denying all freedom to the will, e&s;pecially in matters which relate to eternal life; and <HI>Calvin</HI> will revive the Errors of <HI>Barde&s;anes,</HI> and <HI>Pri&s;cillian,</HI> in charging all mens wicked actions on the Stars, and De&s;tiny, not po&s;itively and <HI>in terminis,</HI> I mu&s;t needs &s;ay that, but &s;o that he comes clo&s;e up to them, to <HI>Tantamo<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&punc;</HI> a&s;cribing that to the inevitable decrees of Almighty God, which <HI>Barde&s;anes</HI> attributed to the powers of Fate: <HI>Pri&s;cillian, Clolarbus</HI> to the influences of the Stars and Planets: For if God before all Eternity (as they plainly &s;ay) did purpo&s;e and decree the Fall of our Father <HI>Adam, &V;t &s;ua defectione periret A|dam:</HI> In the words of <HI>Calvin</HI> <NOTE N="i" PLACE="marg">Calv. <HI>in&s;t<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. lib. 3. c. 23 &s;ect.</HI> 7</NOTE> There was in <HI>Adam</HI> a nece&s;|&s;ity of committing &s;in, becau&s;e the Lord had &s;o decreed it. If without con&s;ideration of the &s;in of man, he hath by his <HI>deter|minate &s;entence</HI> ordained &s;o many millions of men to <HI>everla&s;ting damnation,</HI> and that too <HI>nece&s;&s;ario,</HI> and <HI>inevitabiliter,</HI> <NOTE N="k" PLACE="marg"><HI>V.</HI> Synod. Rom&punc;</NOTE> as they plea&s;e to phra&s;e it, he mu&s;t needs pre-ordain them to &s;in al&s;o: there being (as them&s;elves confe&s;s) no way unto the end but by the means. The odious Inferences which are rai|&s;ed out of the&s;e opinions, I forbear to pre&s;s, and &s;hall add only at the pre&s;ent, That if we grant this Doctrine to be true and Orthodox, we may do well to put an <HI>Index expurgatorius</HI> upon the Creed, and quite expunge the Article of Chri&s;ts coming to Judgment. For how could God condemn his Creature to unquenchable Flames? or put &s;o ill an Office upon Chri&s;t our
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Saviour, as to condemn them by his mouth, in ca&s;e the &s;ins by them committed were not theirs, but his; or puni&s;h them for that him&s;elf works in them, unto which rather he decreed them before all Eternity. Nothing more true then that ex|cellent &s;aying of <HI>Fulgentius,</HI> <NOTE N="l" PLACE="marg">Fulgent. ad Monimum.</NOTE> <HI>Deus non e&s;t eorum ultor, quo|rum e&s;t Autor.</HI> That God doth never puni&s;h his own actings in us.</P>
<P>7. Such were the men, and &s;uch the means, by which the blame of &s;in was transferred from man, and charged on the ac|count of God, either expre&s;ly and in terms, or in the way of nece&s;&s;ary con&s;equence and undeniable Illation, by which lo&s;t man was totally deprived of all abilities for re&s;i&s;ting Satan, or otherwi&s;e concurring with Gods grace in his own conver&s;ion. Nor wanted there &s;ome others in tho&s;e elder times, who did a&s;cribe &s;o much to mans will, and the powers of Nature, as to make Gods Grace unprofitable, or at lea&s;t unnece&s;&s;ary in either of the Acts afore&s;aid. The Fathers generally which li|ved before the &s;tarting of the <HI>Pelagian</HI> Here&s;ies, declared them|&s;elves &s;o largely, if not lavi&s;hly al&s;o, in the pre&s;ent Point, that the greate&s;t Patrons of <HI>Free will</HI> in the Church of <HI>Rome,</HI> were fain &s;ometimes to qualifie their expre&s;sions, and put a milder &s;en&s;e upon them, then the words import. For being to deal with the fatal nece&s;sity of the <HI>Pagans</HI> on the one&s;ide, and the Impiety of <HI>Ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iches</HI> on the other &s;ide; they gave them&s;elves &s;uch liberty in advancing the powers of Nature, as might be&s;t &s;erve to the refelling of either Adver&s;ary; not dreaming then that any Here&s;ie could ari&s;e in oppo&s;ition to the free Grace of God, to the advancing of <HI>free will</HI> above all degrees of power and po&s;sibility. But on the contrary <HI>Pela|gius,</HI> a <HI>Britain</HI> born, either mi&s;guided by the lavi&s;hne&s;s of their expre&s;sions, or otherwi&s;e willing to get a Name unto him&s;elf by &s;ome new Invention, a&s;cribed &s;o much unto the freedom of the will in all Acts of Piety, <HI>&V;t&punc; gratiam Dei nece&s;&s;ariam n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n putaret,</HI> as <HI>Vincentius Strynen&s;is</HI> telleth us of him.</P>
<P>VIII. This man a&s;&s;ociated with <HI>Caele&s;tinus,</HI> and <GAP DESC="illegible" RESP="apex" EXTENT="1 span">s two of his Companions, whom he had either drawn into the &s;ame opinion with him, or found them ready of them&s;elves to pro|mote the work, began to &s;pread abroad their Errors about the
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year 405. Among&s;t the which tho&s;e that e&s;pecially concern this purpo&s;e are the&s;e two that follow, <NOTE N="m" PLACE="marg">Augu&s;t. Tom. 2. Epi&s;t. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">06.</NOTE> Viz. 1. <HI>Non e&s;&s;e libe|rum Arbitrium, &s;i Dei indiget auxilio, quoniam in propria volunta|te habet unu&s;qui&s;&abque; facere aliquid, vel non facere. 2. Victoriam no|&s;tram non ex Dei adjutorio e&s;&s;e; &s;ed ex Libero Arbitrio&punc;</HI> That is to &s;ay, 1. That there is no freedom of the will, if it &s;tand in any need of Gods a&s;&s;i&s;tance, becau&s;e every man hath it in the power of his own will, either to do a thing, or not to do it, as to him &s;eems be&s;t. And 2. That our Victory over &s;in and Satan comes not of any help which we have from God, but our own free will. Add unto this, that which mu&s;t follow of nece&s;|&s;ity from the former Principles. <HI>Orationes quas facit Eccle&s;ia pro infidelibus, &amp; aliis peccatoribus ut convertantur, &s;ive pro fidelibus ut per&s;everent, fru&s;tra fieri.</HI> That is to &s;ay, That the Servi|ces of the Church, which are made either for the conver&s;ion of the wicked, or the per&s;everance of the Ju&s;t, are but labour lo&s;t; becau&s;e (&s;ay they) our own free will is able of it &s;elf to attain tho&s;e ends, and therefore it is to no purpo&s;e to ask tho&s;e things at the hands of God, which we may compa&s;s of our &s;elves: <NOTE N="n" PLACE="marg">Pra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eol. Elenc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Haeret. in Pelag.</NOTE> <HI>Quod ad illa omnia &s;ufficicere dicant no&s;tri Arbitrii libe|ram pote&s;tatem, &amp; ita non opus e&s;&s;e a Deo petere quae nos ip&s;i con&s;e|qui po&s;&s;umus,</HI> as my Author hath it; who&s;e words I have layd down at large, that we may &s;ee how much the world was car|ried to the other extreme, how much the truth was lo&s;t on both &s;ides, and yet how ea&s;ie to be found by tho&s;e who went a middle way in the &s;earch thereof.</P>
<P>IX. For looking on the&s;e la&s;t opinions as they &s;tand in them|&s;elves, we may affirm of them in general, as <HI>Augu&s;tine</HI> doth particularly of the <HI>Stoical Fates; Nil aliud agere ni&s;i ut nullus omnino aut rogetur aut colater Deus.</HI> They &s;eem to aim at no|thing more then the utter abolition of the Wor&s;hip and Ser|vice of God. But the&s;e <HI>Pelagian</HI> Here&s;ies did not hold out long, being &s;olemnly condemned in the 2 <HI>Affrican</HI> Councels of <HI>Carthage,</HI> and <HI>Milevis,</HI> confuted by S. <HI>Augu&s;tine</HI> with great care and diligence: and finally retracted by <HI>Pelagius</HI> him&s;elf in the Synod of <HI>Pale&s;tine.</HI> So that the Here&s;ie being &s;uppre&s;&s;ed, the Catholick Doctrine in that Point became more &s;etled and confirmed by the oppo&s;ition&punc; &s;uch freedom being left to the
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will of man, as was &s;ub&s;ervient unto grace, co-operating in &s;ome mea&s;ure with tho&s;e heavenly influences: And &s;o much is confe&s;&s;ed by S. <HI>Augu&s;tine</HI> him&s;elf, where he asks this que&s;tion, <HI>Quis no&s;trum dicit, quod primi hominis peccato perierit Arbitrium</HI><NOTE PLACE="marg">(o) Augu&s;t. l. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. contr. Epi&s;t&punc; Pe|lagi. cap. 2.</NOTE> <HI>de humano genere? Doth any man</HI> (&s;aith he) <HI>affirm that free will is peri&s;hed utterly from man by the fall of</HI> Adam? And thereunto he makes this an&s;wer: <HI>Libertas quidem periit per peccatum; &s;ed illa quae in Paradi&s;o fuit habendi plenam cum immortalitate ju&s;ti|tiam.</HI> That is to &s;ay, <HI>Freedom is peri&s;hed by &s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, but it is that freedom only which we had in Paradi&s;e, of having perfect righteou&s;|ne&s;s with immortality.</HI> For otherwi&s;e it appears to be his Opi|nion that man was not meerly pa&s;&s;ive in all the Acts of Grace which conduced to Glory, according to the memorable &s;aying of his (&s;o common in the Mouths of all men) <HI>Qui creavit te &s;ine te, non &s;alvabit te &s;ine te:</HI> That he who fir&s;t made us without our help, will not vouch&s;afe to &s;ave us at the la&s;t without our concurrence. If any har&s;her expre&s;sions have e&s;capt his Pen, (as commonly it hapneth in the heats of a di&s;putation) they are to be qualified by this la&s;t Rule, and by that before; in which it was affirmed, That God could not with ju&s;tice judge and con|demn the World, if all mens &s;ins proceeded not from their own free will, but from &s;ome over-ruling providence which en|forc'd them to it.</P>
<P>10. After this time we meet with no &s;uch Enemys to the Grace of God, no &s;uch Advancers of mans free will and the power of Nature, as might intitle any man to the Crime of <HI>Pelagiani&s;m.</HI> It cannot be denied but that <HI>Illyricus</HI> and &s;ome other of the rigid <HI>Lutherans</HI> upbraided <HI>Melancthon</HI> and all the Divines in a manner, both of <HI>Lip&s;ique</HI> and <HI>Wittenberge,</HI> with teaching that a man by the powers of Nature may yeild obedi|ence to the Word, embrace the Promi&s;es, and make no oppo|&s;ition to the workings of the Holy Gho&s;t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> as hath been noted by <NOTE N="p" PLACE="marg">Lindan in&punc; Dial. 21.</NOTE> <HI>Lyndanus.</HI> But then it mu&s;t be granted, that when their works came to be weighed in the <HI>Scale of the Sanctuary,</HI> it will be found that they &s;peak only of &s;uch a <HI>Synergie&punc;</HI> or co|operation, as makes men differ from a <HI>&s;en&s;le&s;s &s;tock,</HI> or <HI>livele&s;s &s;tatua,</HI> in reference to the great work of his own conver&s;ion. And thereupon we may re&s;olve that at the la&s;t the Church in
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general concentred upon the&s;e Propo&s;itions:</P>
<P>1. Man in the &s;tate of corruption hath freedom of will in A|ctions natural and civil.</P>
<P>2. That con&s;idered in the &s;ame e&s;tate he hath free will in matters moral. And,</P>
<P>3. That man hath free will in Actions of piety, and &s;uch as belong unto his &s;alvation; that is to &s;ay, Being fir&s;t prevented by Gods Grace, and having afterwards the a&s;si&s;tance and &s;up|port thereof: which Propo&s;itions being ea&s;ie and intelligible as they &s;tand by them&s;elves, but are made more difficult and ob&s;cure, even to learned men, by interweaving them with ma|ny intricate di&s;putes, touching the corre&s;pondence of free will, with Pre&s;cience, Providence, and Prede&s;tination: di&s;putes &s;o intricate and perplexed, that <HI>Armachan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s</HI> (as great a Clerk as almo&s;t any in his time) travelled no le&s;s then twenty years in the &s;earch of one of them alone, and yet could not find it. And yet I cannot &s;ay, that the con&s;ent in tho&s;e three Propo&s;i|tions before remembred, in which the Church hath generally concentred: &s;ince the death of S. <HI>Augu&s;tine</HI> hath met with no di&s;&s;enting Judgment in the&s;e later times. Some men re&s;train|ing all our Actions to &s;o &s;trict a Rule, as to make the will of man determined and tyed up in all particulars, even to the ta|king up of a Ru&s;h, or Straw, as in another ca&s;e it was taught by <HI>Cartwright</HI> the great Bel-weather of the Flock in Queen <HI>Eliza|beths</HI><NOTE PLACE="marg">Eccle&s;. polit. lib. 11. p 96.</NOTE> time, &s;ufficiently derided, or rather gravely reprehended for it by judicious <HI>Hooker.</HI> And if we meet with any thing which looks that way in the writings of &s;ome <HI>Dominican</HI> Friers, who &s;tifly &s;tand to all the rigours of <HI>S. Augu&s;tine</HI> in the contro|ver&s;ies of Prede&s;tination, Grace, free Will, <HI>&amp;c.</HI> again&s;t the <HI>Je|&s;uits,</HI> and <HI>Franci&s;cans:</HI> it is to be imputed rather to the errour of their Education, a &s;tifne&s;s in maintaining their old Opinions, or finally to that Animo&s;ity, which commonly the weaker par|ty carrieth again&s;t the &s;tronger, then to any clear and evident Authority, which they can pretend to from that Father, or any other ancient Writers of unque&s;tioned credit; which &s;aid, I hope it will be granted without much difficulty, that &s;uch a doctrine of prede&s;tination, as neither directly nor indirectly makes God to be the Author of &s;in, nor attributes &s;o much
<PB N="11" REF="23">
to the will of man, in depraved nature, as to exclude the in|fluences of Gods heavenly Grace; is more to be embraced then any other, which da&s;heth again&s;t either of the &s;aid ex|tremes: And that being granted or &s;uppo&s;ed, I &s;hall fir&s;t lay down the Judgment of the differing parties, in the Article of Prede&s;tination, and the Points depending thereupon; and af|terwards declare to which of the &s;ayd differing Parties, the Doctrine of the Church of <HI>England</HI> &s;eemeth mo&s;t inclinable.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<PB N="12" REF="24">
<HEAD>CHAP. II. Of the Debates among&s;t the Divines in the Councel of <HI>Trent,</HI> touching <HI>Pre|de&s;tinations,</HI> and <HI>Original Sin.</HI></HEAD>
<ARGUMENT>
<P><HI>I.</HI> The Articles drawn from the Writings of the <HI>Zuinglians,</HI> touching <HI>Prede&s;tination</HI> and <HI>Reprob<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ation. II.</HI> The Do|ctrine of <HI>Prede&s;tination</HI> according to the <HI>Dominican way. III.</HI> As al&s;o the old <HI>Franci&s;cans,</HI> with Rea&s;ons for their own, and again&s;t the other. <HI>IV.</HI> The Hi&s;torians Judgment interpo&s;ed between the Parties. <HI>V.</HI> The <HI>middle way</HI> of <HI>Ca|tarinus</HI> to compo&s;e the differences. <HI>VI.</HI> The newne&s;s of St. <HI>Augu&s;tines</HI> Opinion, and the di&s;like thereof by the mo&s;t Lear|ned men in the Ages following. <HI>VII.</HI> The perplexities a|mong&s;t the Theologues, touching the ab&s;olutene&s;s of the De|crees. <HI>VIII.</HI> The Judgment of the &s;ayd Divines, touching the po&s;&s;ibility of falling from Grace. <HI>IX.</HI> The Debates about the nature and tran&s;mitting of Original Sin. <HI>X.</HI> The Do|ctrine of the Councel in it.</P>
</ARGUMENT>
<P>I. IN &s;uch condition &s;tood Affairs in reference to the doctrines of Prede&s;tination, Grace, Free-will, <HI>&amp;c.</HI> at the fir&s;t &s;itting down of the Councel of <HI>Trent,</HI> in which tho&s;e Points became the &s;ubject of many &s;ad and &s;erious Debates among&s;t the Pre|lates and Divines, then and there A&s;&s;embled, which being &s;o nece&s;&s;ary to the under&s;tanding of the Que&s;tions which we have before us: I &s;hall not think my time ill &s;pent in laying down the &s;umme and ab&s;tract of the &s;ame, as I find it dige&s;ted to my hand by <HI>Padre Paulo,</HI> the diligent and laborious Author of the <HI>Tridentine Hi&s;torie;</HI> only I &s;hall invert his method, by giving precedency to the Di&s;putes concerning Prede&s;tination, before the Debates and Agitations, which hapned in canva&s;ing the Articles touching the Freedome of mans Will, though tho&s;e
<PB N="13" REF="24">
about Free-will do fir&s;t occur in the cour&s;e and method of that Councel: It being determined by the Councel, as that Au|thor hath it, to draw &s;ome Articles from the Writings of the Prote&s;tants, concerning the Doctrine of Prede&s;tination: It appeared that in the Books of <HI>Luther,</HI> in the <HI>Augu&s;tan</HI> Confe&s;|&s;ion, and in the <HI>Apologies</HI> and <HI>Colloquies,</HI> there was nothing found that de&s;erved cen&s;ure; But much they found among the Writings of the <HI>Zuinglians,</HI> out of which they drew the&s;e fol|lowing Articles; <HI>Viz.</HI></P>
<P>1. For Prede&s;tination and Reprobation; that man doth nothing, but all is in the will of God.</P>
<P>2. The Prede&s;tinated cannot be condemned, nor the Repro|bate &s;aved.</P>
<P>3. The Elect and Prede&s;tinated only are truly ju&s;tified.</P>
<P>4. The Ju&s;tified are bound by Faith to believe, they are in the number of the Prede&s;tinated.</P>
<P>5. The Ju&s;tified cannot fall from Grace.</P>
<P>6. Tho&s;e that are called, and are not in the number of the Prede&s;tinated, do never receive Grace.</P>
<P>7. The Ju&s;tified is bound to believe by Faith, that he ought to per&s;evere in Ju&s;tice until the end.</P>
<P>8. The Ju&s;tified is bound to believe for certain, that in ca&s;e he fall from Grace, he &s;hall receive it again.</P>
<P>II. In the examining the fir&s;t of the&s;e Articles, the Opinions were divers. The mo&s;t e&s;teemed Divines among&s;t them thought it to be Catholick, the contrary Heretical; becau&s;e the good School Writers (<HI>S. Thomas, Scotus,</HI> and the re&s;t) do &s;o think, that is, that God before the Creation, out of the Ma&s;s of man-kind, hath elected by his only and meer mercy, &s;ome for Glory, for whom he hath prepared effectually the means to obtain it, which is called, to prede&s;tinate. That their number is certain and determined, neither can there any be ad|ded. The others not Prede&s;tinated cannot complain, for that God hath prepared for them &s;ufficient a&s;si&s;tance for this, though indeed none but the Elect &s;hall be &s;aved. For the mo&s;t principal rea&s;on they alledged, that <HI>S. Paul</HI> to the <HI>Romans</HI> ha|ving made <HI>Jacob</HI> a pattern of the Prede&s;tinated, and <HI>E&s;au</HI> of the Reprobate, he produceth the Decree of God pronounced be|fore
<PB N="14" REF="25">
they were born, not for their Works, but for his own good plea&s;ure. To this they joyned the example of the &s;ame Apo&s;tle: That as the Potter of the &s;ame Lump of Clay, ma|keth one Ve&s;&s;el to honour, another to di&s;honour; &s;o God of the &s;ame Ma&s;s of men, choo&s;eth and leaveth whom he li&s;teth: for proof whereof <HI>S. Paul</HI> bringeth the place where God faith to <HI>Mo&s;es, I will &s;hew mercy, on whom I will &s;hew mercy, and I will &s;hew pity, on whom I will &s;hew pity.</HI> And the &s;ame Apo&s;tle con|cludeth; <HI>It is not of him that willeth, or of him that runneth, but of God who &s;heweth mercy;</HI> adding after, that God <HI>&s;heweth mercy, on whom he will, and hardneth whom he will.</HI> They &s;ayd further, That for this cau&s;e, the Councel of the Divine Prede&s;tination and Reprobation is called by the &s;ame Apo&s;tle, The height and depth of wi&s;dom, un&s;earchable and incomprehen&s;ible. They added places of the other Epi&s;tles, where he &s;ayth, <HI>We have nothing but what we have received from God,</HI> that <HI>we are not able of our &s;elves, &s;o much as to think well:</HI> and where, in giving the cau&s;e, why &s;ome have revolted from the Faith, and &s;ome &s;tand firm, he &s;ayd, it was becau&s;e <HI>the Foundation of God &s;tandeth &s;ure, and hath this &s;eal;</HI> the <HI>Lord knoweth who are his.</HI> They added divers pa&s;&s;ages of the Go&s;pel of <HI>S. John,</HI> and infinite Authorities of <HI>S. Augu&s;tine,</HI> becau&s;e the Saint wrote nothing in his old Age but in favour of this Doctrine.</P>
<P>III. But &s;ome others though of le&s;s e&s;teem, oppo&s;ed this o|pinion, calling it hard, cruel, inhumane, horrible, impious, and that it &s;hewed partiality in God, if, without any motive cau&s;e, he elected one, and rejected another; and unju&s;t if he damned men for his own will, and not for their faults, and had created &s;o great a multitude to condemn it. They &s;ayd, it de&s;troyed Free-will, becau&s;e the Elect cannot finally do evil, nor the Re|probate good: that it ca&s;teth men into a gulph of de&s;peration, doubting that they be Reprobates; That it giveth occa&s;ion to the wicked of bad thoughts, not caring for Pennance, but thinking if they be elected, they &s;hall not peri&s;h; if Repro|bates, it is in vain to do well, becau&s;e it will not help them. They confe&s;&s;ed, that not only works, are not the cau&s;e of Gods election, becau&s;e that is before them, and eternal; but that neither Works fore&s;een, can move God to Prede&s;tinate, who is
<PB N="15" REF="25">
willing for his infinite mercy, that all &s;hould be &s;aved, to this end prepareth &s;ufficient a&s;&s;i&s;tance for all, which every man having Free-will receiveth or refu&s;eth, as plea&s;eth him: and God in his eternity fore&s;eeth tho&s;e who will receive his help, and u&s;e it to good, and tho&s;e who will refu&s;e; and rejecteth the&s;e, electeth and prede&s;tinateth tho&s;e: They added, That otherwi&s;e there was no cau&s;e why God in the Scriptures &s;hould complain of &s;inners; nor why he &s;hould exhort all to repen|tance and conver&s;ion, if they have not &s;ufficient means to get them: that the &s;ufficient a&s;&s;i&s;tance invented by the others, is in&s;ufficient, becau&s;e, in their opinion, it never had nor &s;hall have any effect.</P>
<P>IV. The fir&s;t Opinion as it is my&s;tical and hidden, keeping the minde humble, and relying on God, without any confi|dence in it &s;elf, knowing the deformity of &s;in, and the excel|lency of Divine Grace; &s;o this &s;econd was plau&s;ible and popu|lar, cheri&s;hing humane pre&s;umption, and making a great &s;hew; and it plea&s;ed more the preaching Fryers, then the under&s;tand|ing Divines. And the Council thought it probable, as con&s;o|nant to politick Rea&s;on: It was maintained by the Bi&s;hop of <HI>Bitonto,</HI> and the Bi&s;hop of <HI>Salpi</HI> &s;hewed him&s;elf very partial. The Defenders of this, u&s;ing humane Rea&s;ons, prevailed again&s;t the others, but coming to the te&s;timonies of Scripture, they were manife&s;tly overcome.</P>
<P>V. <HI>Calarinus,</HI> holding the &s;ame Opinion, to re&s;olve the pla|ces of Scripture, which troubled them all, invented a <HI>middle way;</HI> That God of his goodne&s;s had elected &s;ome few, whom he will &s;ave ab&s;olutely, to whom he hath prepared mo&s;t po|tent, effectual, and infallible means; the re&s;t he de&s;ireth for his part they &s;hould be &s;aved; and to that end hath promi&s;ed &s;ufficient means for all, leaving it to their choice to accept them and be &s;aved, or refu&s;e them and be damned. Among&s;t the&s;e there are &s;ome who receive them and are &s;aved, though they be not of the number of the Elect; of which kinde there are very many. Other refu&s;ing to co-operate with God, who wi&s;heth their &s;alvation, are damned. The cau&s;e why the fir&s;t are prede&s;tinated, is only the will of God: why the others are &s;aved, is the acceptation, good u&s;e, and co-operation with the
<PB N="16" REF="26">
Divine a&s;&s;i&s;tance, fore&s;een by God: why the la&s;t are reproba|ted, is the fore&s;eeing of their perver&s;e will, in refu&s;ing, or abu|&s;ing it. That <HI>S. John, S. Paul,</HI> and all the places of Scripture alledged by the other part, where all is given to God, and which do &s;hew infallibility, are under&s;tood only of the fir&s;t, who are particularly priviledged; and in other for whom the com|mon way is left, the admonitions, exhortations, and general a&s;si&s;tances are verified, unto which he that will give ear and fol|low them, is &s;aved, &amp; he that wil not, peri&s;heth by his own fault. Of the&s;e few who are priviledged above the common condi|tion, the number is determinate and certain with God, but not of tho&s;e who are &s;aved by the common way, depend on hu|mane liberty, but only in regard of the fore-knowledge of the works of every one. <HI>Catarinus</HI> &s;ayd, He wondred at the &s;tupi|dity of tho&s;e, who &s;ay, the number is certain and determined, and yet they add that others may be &s;aved; which is as much as to &s;ay, that the number is certain, and yet it may be enlarged: and likewi&s;e of tho&s;e who &s;ay; That the Reprobates have &s;uffi|cient a&s;si&s;tance for &s;alvation, though it be nece&s;&s;ary for him that is &s;aved to have a greater, which is to &s;ay, a &s;ufficient, un&s;uf|ficient.</P>
<P>VI. He added, that <HI>S. Augu&s;tines</HI> Opinion was not heard of before his time, and him&s;elf confe&s;&s;eth it cannot be found in the works of any, who wrote before him, neither did him|&s;elf alwaies think it true, but a&s;cribed the cau&s;e of Gods will to merits; &s;aying, God taketh compa&s;sion on, and hardneth whom he li&s;teth. But that will of God cannot be unju&s;t, be|cau&s;e it is cau&s;ed by mo&s;t &s;ecret merits; and that there is di|ver&s;ity of &s;inners: &s;ome who though they be ju&s;tified, de&s;erve ju&s;tification. But after the heat of Di&s;putation again&s;t the <HI>Pelagians</HI> tran&s;ported him to think, and &s;peak the contrary; yet when his opinion was heard, all the Catholicks were &s;can|dalized, as <HI>S. Pro&s;per</HI> wrote to him, and <HI>Genadius</HI> of <HI>Mar|&s;elles,</HI> fifty years after in his judgment which he maketh of the famous Writers, &s;ayd, That it hapned to him according to the words of <HI>Solomon; That in much &s;peaking one cannot avoid &s;in:</HI> and that by his fault exagitated by his Enemies, the que&s;tion was not then ri&s;en, which might afterwards bring forth here&s;ie,
<PB N="17" REF="26">
whereby the good Father did intimate his fear of that which now appeareth; that is, that by that oppo&s;ition &s;ome Sect and Divi&s;ion might ari&s;e.</P>
<P>VII. The cen&s;ure of the &s;econd Article was divers, accord|ing to the three related Opinions. <HI>Catarinus</HI> thought the fir&s;t part true, in regard of the efficacy of the Divine Will, to|wards tho&s;e who were particularly favoured: But the &s;econd fal&s;e, concerning the &s;ufficiency of Gods A&s;&s;i&s;tance unto all, and mans liberty in co-operating. Others a&s;cribing the cau&s;e of Prede&s;tination in all to humane con&s;ent, condemned the whole Article in both parts. But tho&s;e that adhered unto <HI>S. Augu&s;tine,</HI> and the common opinion of the <HI>Theologans,</HI> did di&s;tingui&s;h it, and &s;ayd, it was true in a compound &s;en&s;e, but damnable in a divided: a &s;ubtilty which confounded the minds of the Prelates, and his own, though he did exemplifie it by &s;ay|ing, he that moveth cannot &s;tand &s;till, it is true in a compound &s;en&s;e, but is under&s;tood, while he moveth: but in a divided &s;en&s;e it is fal&s;e, that is, in another time. Yet it was not wel under&s;tood becau&s;e applying it to his purpo&s;e; It cannot be &s;ayd, that a man prede&s;tinated, can be damned, in a time when he is not prede&s;tinated, &s;eeing he is alwaies &s;o: and generally the divided &s;en&s;e hath no place, where the accident is in&s;eparable from the &s;ubject. Therfore others thought to declare it better, &s;aying, that God governeth and moveth every thing, according to its pro|per nature, which in contingent things is free, &amp; &s;uch, as that the act may con&s;i&s;t together with the power to the oppo&s;ite; &s;o that wth the act of prede&s;tination, the power to reprobation &amp; dam|nation doth &s;tand. But this was wor&s;e under&s;tood then the fir&s;t.</P>
<P>VIII. The other Articles were cen&s;ured with admirable concord. Concerning the third and &s;ixth, they &s;ayd, it hath alwaies been an opinion in the Church, that many receive di|vine Grace, and keep it for a time, who afterwards do lo&s;e it, and in time are damned. Then was alledged the example of <HI>Saul, Solomon,</HI> and <HI>Judas,</HI> one of the Twelve: a ca&s;e more evi|dent then all, by the&s;e words of Chri&s;t to the Father; <HI>I have kept in thy name all that thou ha&s;t given me, of which not one hath peri&s;hed, but the &s;on of Perdition.</HI> To the&s;e they added <HI>Nicholas</HI> one of the &s;even Deacons, and others, fir&s;t commended in the Scriptures, and then blamed: and for a conclu&s;ion of all, the Fall of <HI>Luther.</HI></P>
<P><PB N="18" REF="27">Again&s;t the &s;ixth, they particularly con&s;idered, that Voca|tion would become impious deri&s;ion; when tho&s;e that are cal|led, and nothing is wanting on their &s;ide, are not admitted: that the Sacraments would not be effectual for them; all which things are ab&s;urd. But for cen&s;ure, fir&s;t, the Authority of the Prophet was brought directly contrary in terms, where God &s;ayth, That if the <HI>Ju&s;t &s;hall abandon ju&s;tice, and commit ini|quity I will not remember his works.</HI> The Example of <HI>David</HI> was added, who committed Murther and Adultry, of <HI>Mag|dalen,</HI> and <HI>S. Peter,</HI> who denied Chri&s;t: They de<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ided the folly of the <HI>Zuinglians,</HI> for &s;aying, the Ju&s;t cannot fall from Grace, and yet &s;inneth in every work. The two la&s;t were uniformly condemned of temerity, with exception of tho&s;e unto whom God hath given a &s;pecial Revelation, as to <HI>Mo&s;es</HI> and the Di&s;ciples, to whom it was revealed, that they were written in the Book of Heaven.</P>
<P>IX. Now becau&s;e the Doctrine of Prede&s;tination doth na|turally<NOTE PLACE="marg">Hi&s;t. of the Councel, fol. 175.</NOTE> pre&s;uppo&s;e a Cur&s;e from which man was to be deliver|ed: it will not be ami&s;s to lay down the Judgment of that Councel in the Article of Original &s;in (which rendred man obnoxious to the dreadful cur&s;e) together with the preparatory Debates, among&s;t the Scool-men and Divines, which were there A&s;&s;embled; touching the nature and tran&s;mitting of it from <HI>Adam</HI> unto his Po&s;terity, and from one man to ano|ther. Concerning which it was declared by <HI>Catarinus,</HI> That as God made a <HI>Covenant</HI> with <HI>Abraham,</HI> and all his Po&s;terity, when he made <HI>him Father of the faithful:</HI> So when he gave O|riginal Righteou&s;ne&s;s to <HI>Adam,</HI> and all man-kinde, he made him &s;eal an Obligation in the name of all to keep it for him|&s;elf and them, ob&s;erving the Commandment: which becau&s;e he trangre&s;&s;ed, he lo&s;t it, as well for others as him&s;elf, and incur|red the puni&s;hent al&s;o for them; the which as they are derived in every one, and to him as the cau&s;e to others, by vertue of the Covenant: &s;o that the actual &s;in of <HI>Adam</HI> is <HI>actual</HI> &s;in in him, and imputed to others in <HI>Original;</HI> for proof whereof he grounded him&s;elf upon this e&s;pecially, that a true and proper &s;in mu&s;t needs be a voluntary Act, and nothing can be volun|tary, but that tran&s;gre&s;&s;ion of <HI>Adam</HI> imputed unto all. And
<PB N="19" REF="27">
<HI>Paul</HI> &s;aying, that all have &s;inned in <HI>Adam,</HI> it mu&s;t be under|&s;tood that they have all committed the &s;ame &s;in with him; he alledged for example, that <HI>S. Paul</HI> to the <HI>Hebrews</HI> affirmeth that <HI>Levi</HI> payd Tythe to <HI>Melchi&s;edeck</HI> when he payd in his great Grandfather <HI>Abraham:</HI> by which rea&s;on it mu&s;t be &s;ayd, that the Po&s;terity violated the Commandments of God when <HI>Adam</HI> did it: and that they were &s;inners in him, as in him they received Righteou&s;ne&s;s.</P>
<P>X. Which Application as it was more intelligible to the Prelates A&s;&s;embled together in the Councel, then any of the <HI>Crabbed Intricacies,</HI> and perplexities of the re&s;t of the Scool|men, irreconcilable in a manner among&s;t them&s;elves: &s;o did<NOTE PLACE="marg">Ide n fol. 181.</NOTE> it quicken them to the di&s;patch of their <HI>Canons,</HI> or <HI>Anathama|ti&s;ms</HI> (while they had the Notions in their heads) again&s;t all &s;uch as had taught otherwi&s;e of <HI>Original &s;in,</HI> then was allowed of and maintained in the Church of <HI>Rome,</HI> but more particu|lary again&s;t him, 1. That confe&s;&s;eth not, that <HI>Adam</HI> by tran&s;gre&s;|&s;ing hath lo&s;t Sanctity and Ju&s;tice, incurred the wrath of God, Death, and Thraldom to the Devil, and is infected in Soul and Body. 2. Again&s;t him that averreth that <HI>Adam</HI> by &s;inning hath hurt him&s;elf only, or hath derived into his Po&s;terity, the death only of the Body, and not &s;in, the death of the Soul. 3. Again&s;t him that affirmeth the &s;in, which is one in the be|ginning, and proper to every one (committed by Genera|tion, not imitation) can be aboli&s;hed, by any other remedy then the death of Chri&s;t) is applied as well to Children, as to tho&s;e of riper years, by the Sacrament of Bapti&s;m mini&s;tred in the form and rite of the Church.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="20" REF="28">
<HEAD>CHAP. III. The like Debates about <HI>Free-will,</HI> with the Conclu&s;ions of the Councel; in the Five Controverted <HI>Points.</HI></HEAD>
<ARGUMENT>
<P><HI>I.</HI> The Articles again&s;t the Freedom of the Will, extracted out of <HI>Luther</HI>'s Writings. <HI>II.</HI> The exclamation of the Divines again&s;t <HI>Luther</HI>'s Doctrine in the Point, and the ab&s;urdities thereof. <HI>III.</HI> The &s;everal Judgments of <HI>Marinarus, Ca|tarinus,</HI> and <HI>Andreas Vega. IV.</HI> The different Judgment of the <HI>Dominicans,</HI> and <HI>Franci&s;cans,</HI> whether it lay in mans power to believe, or not to believe; and whether the Freedom of the Will were lo&s;t in <HI>Adam. V.</HI> As al&s;o of the Point of the co-operation of mans Will with the Grace of God. <HI>VI.</HI> The opinion of Fryer <HI>Catanca,</HI> in the point of irre&s;i&s;tibility. <HI>VII.</HI> Faintly maintained by <HI>Soto</HI> a <HI>Dominican</HI> Fryer, and more cordially approved by others, but in time rejected. <HI>VIII.</HI> The great care taken by the <HI>Legates</HI> in having the Articles &s;o framed, as to plea&s;e all parties. <HI>IX.</HI> The Do|ctrine of the Councel in the <HI>V.</HI> controverted Points. <HI>X.</HI> A Tran&s;ition from the Councel of <HI>Trent,</HI> to the Prote&s;tant and Reformed Churches.</P>
</ARGUMENT>
<P>I. THe&s;e Differences and Debates concerning Prede|&s;tination, the po&s;&s;ibility of Falling away from the Faith of Chri&s;t, and the nature of Original &s;in: being thus pa&s;&s;ed over; I &s;hall look back on tho&s;e Debates which were had a|mong&s;t the Fathers and Divines in the Councel of <HI>Trent,</HI> a|bout the Nature of Free-will, and the power thereof. In or|der whereunto the&s;e Articles were collected out of the Wri|tings of the <HI>Lutherans,</HI> to be di&s;cu&s;&s;ed and cen&s;ured, as they
<PB N="21" REF="28">
found cau&s;e for it. Now the Articles were the&s;e that follow, <HI>Viz.</HI></P>
<P>1. God is the total cau&s;e of our works Good: and Evil, and the Adultry of <HI>David,</HI> the cruelty of <HI>Manlius,</HI> and the Trea|&s;on of <HI>Judas,</HI> are the works of God as well as the Vocation of <HI>Saul.</HI></P>
<P>2. No man hath power to think well or ill, but all cometh from ab&s;olute nece&s;&s;ity, and in us is no Free-will, and to affirm it is a meer Fiction.</P>
<P>3. Free-will &s;ince the &s;in of <HI>Adam</HI> is lo&s;t, and a thing only titular, and when one doth what is in his power he &s;inneth mortally: yea, it is a thing fained, and a Title without reality.</P>
<P>4. Free-will is only in doing ill, and hath no power to do good.</P>
<P>5. Free-will moved by God, doth by no means co-operate, and followeth as an In&s;trument without life, or an unrea&s;on|able Creature.</P>
<P>6. That God correcteth tho&s;e only whom he will, though they will not &s;purn again&s;t it.</P>
<P>II. Upon the fir&s;t Article they &s;pake rather in a Tragical manner, then Theological; that the <HI>Lutheran</HI> Doctrine was a frantick wi&s;dom: that mans Will as they make it is prodigi|ous; that tho&s;e words, a thing of Title only, a Title without reality, are mon&s;truous: that the Opinion is impious and bla&s;phemous again&s;t God; that the Church hath condemned it again&s;t the <HI>Maniches, Pri&s;cilliani&s;ts,</HI> and la&s;tly again&s;t <HI>A|ballardus,</HI> and <HI>Wickliff:</HI> and that it was a folly again&s;t com|mon &s;en&s;e, every one proving in him&s;elf his own Liberty; that it de&s;erveth not confutation, but as <HI>Ari&s;totle</HI> &s;ayth, Cha|&s;ti&s;ement and Experimental proofe, that <HI>Luther</HI>'s Scholars perceived the folly, and to moderate the Ab&s;urdity, &s;ayd af|ter, that a man had liberty in External, Political, and Oeco|nomical Actions, and in matters of Civil Ju&s;tice, that, which every one but a Fool knoweth, to proceed from Councels and Election, but denied Liberty in matter of Divine Ju&s;tice only.</P>
<P><PB N="22" REF="29">III. <HI>Marinarus</HI> &s;ayd, That as it is fooli&s;h to &s;ay, no hu|mane Action is in our power, &s;o it is no le&s;s ab&s;urd to &s;ay, that every one is: every one finding by Experience, that he hath not his Affections in his power: that this is the &s;en&s;e of the Schools, w^c^h &s;ay, that we are not free in the fir&s;t motions; w^c^h freedom becau&s;e the Saints have, it is certain, that &s;ome free|dom is in them which is not in us. <HI>Catarinus</HI> according to his opinion, &s;ayd, That without Gods &s;pecial a&s;&s;i&s;tance, a man cannot do a moral good; &s;ayd, there was no liberty in this, and therefore that the Fourth Article was not &s;o ea&s;ily to be condemned. <HI>Vega</HI> after he had &s;poken with &s;uch Ambiguity, that he under&s;tood not him&s;elf, concluded that between the Divines and the Prote&s;tants, there was no difference in Opi|nion. For they concluding now that there is liberty in Philo|&s;ophical Ju&s;tice, and not in Supernatural, in External works of the Law, not in external and &s;piritual; that is to &s;ay, preci&s;ely with the Church, that one cannot do &s;piritual works belong|ing to Religion, without the a&s;&s;i&s;tance of God. And though he &s;ayd, all endeavour was to be u&s;ed for compo&s;ition; yet he was not gratefully heard: it &s;eeming in &s;ome &s;ort a preju|dice, that any of the Differences might be reconciled; and they were wont to &s;ay, that this is a point of the <HI>Colloquies,</HI> a word abhorred, as if by that, the Laity had u&s;urped the Au|thority which is proper to Councels.</P>
<P>IV. A great Di&s;putation aro&s;e upon them, Whether it be in mans power to believe, or not to believe? The <HI>Franci&s;cans</HI> following <HI>Sotus,</HI> did deny it; &s;aying, That as Knowledge doth nece&s;&s;arily follow Demon&s;trations, &s;o Faith doth ari&s;e nece&s;&s;arily from per&s;wa&s;ions; and that it is in the under&s;tand|ing, which is a natural Agent, and is naturally moved by the Object. They alledged Experience, that no man can be|lieve what he will, but what &s;eemeth true, adding, that no man would feel any di&s;plea&s;ure, if he could believe he had it not. The <HI>Dominicans</HI> &s;ayd, that nothing is more in the pow|er of the Will, then to believe, and by the determination and re&s;olution of the Will only, one may believe the number of the Stars is even.</P>
<P><PB N="23" REF="29">Upon the Third Article, Whether Free-will be lo&s;t by &s;in, very many Authoritys of <HI>S. Augu&s;tine</HI> being alledged, which<NOTE PLACE="marg"><HI>Hi&s;t. of Councel p&punc;</HI> 108. &amp;c.</NOTE> expre&s;ly &s;ay it&punc; <HI>Soto</HI> did invent, becau&s;e he knew no other means to avoid them, that true Liberty is equivocal; for ei|ther it is derived from the Noun <HI>Libertas,</HI> Freedom, or from the Verb <HI>Liberare,</HI> to &s;et Free: that in the fir&s;t &s;en&s;e it is op|po&s;ed to nece&s;&s;ity, in the &s;econd to &s;ervitude; and that when <HI>S. Augu&s;tine</HI> &s;ayd, That Free-will was lo&s;t, he would infer nothing el&s;e, but that it is made &s;lave to Sin and Satan. This difference could not be under&s;tood&punc; becau&s;e a &s;ervant is not free, for that he cannot do his own Will, but is compelled to follow his Ma&s;ters: and by this opinion <HI>Luther</HI> could not be blamed for entituling a Book of <HI>SERVILWIL;</HI> many thought the Fourth Article ab&s;urd, &s;aying, That Liberty is under&s;tood to be a power to both the contraries: therefore that it could not be &s;ayd, to be a Liberty to Evil, if it were not al&s;o to Good: But they were made to acknowledge their Error, when they were told that the Saints and ble&s;&s;ed&punc; Angels in Heaven, are free to do good, and therefore that <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> was no inconveni|ence that &s;ome &s;hould be free only to do Evil.</P>
<P>V. In the examining the fifth and &s;ixth Articles of the con|&s;ent which Free-will giveth to Divine In&s;piration, or preven|ting Grace, the <HI>Franci&s;cans</HI> and <HI>Dominicans</HI> were of divers Opinions: The <HI>Franci&s;cans</HI> contended that the Will being able to prepare it &s;elf, hath Liberty much more to accept or refu&s;e the divine Prevention when God giveth a&s;&s;i&s;tance, be|fore it u&s;eth the &s;trength of Nature. The <HI>Dominicans</HI> denied that the Works preceding the Vocation, are truly preparatory, and ever gave the fir&s;t place to God. Notwith&s;tanding there was a contention between the <HI>Dominicans</HI> them&s;elves. For <HI>Soto</HI> defended, that although a man cannot obtain Grace, without the &s;pecial preventing a&s;&s;i&s;tance of God, yet the Will may ever &s;ome way re&s;i&s;t and refu&s;e it; and when it doth receive it, it is becau&s;e it giveth a&s;&s;ent, and doth will &s;o: and if our a&s;&s;ent were not required, there would be no cau&s;e why all &s;hould not be converted. For according to the <HI>Apocalyps, God &s;tandeth always at the Gate and knocketh:</HI> and it is
<PB N="24" REF="30">
a Saying of the Fathers, now made common, <HI>That God giveth Grace to every one that will have it;</HI> and the Scripture doth al|waies require this con&s;ent in us, and to &s;ay otherwi&s;e were to take away the Liberty of the Will, and to &s;ay, that God u&s;eth violence.</P>
<P>VI. Fryer <HI>Aloi&s;ius Catanca</HI> &s;ayd to the contrary, That God worketh two &s;orts of preventing Grace in the Minde, ac|cording to the Doctrine of <HI>S. Thomas,</HI> the one &s;ufficient, the other effectual: To the fir&s;t, the Will may con&s;ent or re&s;i&s;t, but not to the &s;econd, becau&s;e it implyeth contradiction, to &s;ay, that Efficacy can be re&s;i&s;ted; for proof he alledged places of <HI>S. John,</HI> and very clear Expo&s;itions of <HI>S. Augu&s;tine:</HI> He an&s;wereth that it ari&s;eth hence, that all are not converted, be|cau&s;e all are not effectually prevented. That the fear of over|throwing Free-will, is removed by <HI>S. Thomas,</HI> the things are violently moved by a contrary Cau&s;e, but never by their own: and God being the cau&s;e of the Will; to &s;ay it is moved by God, is to &s;ay, it is moved by it &s;elf. And he condemned, yea, mocked the <HI>Lutherans</HI> manner of &s;peech; that the Will followeth as a dead and unrea&s;onable Creature: for being rea&s;onable by Nature, moved by its own Cau&s;e, which is God, it is moved as rea&s;onable, and followeth a rea&s;onable. And likewi&s;e that God con&s;enteth, though men will not, and &s;purn at him: For it is a contradiction that the Effect &s;hould &s;purn again&s;t the Cau&s;e. That it may happen that God may effectually convert one, that before hath &s;purned, before &s;uffi|cient Prevention, but afterwards cannot becau&s;e a gentlene&s;s in the Will moved, mu&s;t needs follow the Efficacy of the Divine Motion.</P>
<P>VII. <HI>Soto</HI> &s;ayd, That every Divine In&s;piration was onely &s;ufficient, and that, that whereunto Free-will hath a&s;&s;ented, ob|taineth efficiency by that con&s;ent, without which it is unef|fectual; not by the defect of it &s;elf, but of the man. The O|pinion he defended very fearfully, becau&s;e it was oppo&s;ed, that the di&s;tinction of the Reprobate from the Elect, would proceed from man, contrary to the perpetual Catholick &s;en&s;e; that the Ve&s;&s;els of Mercy are di&s;tingui&s;hed by Grace, from the
<PB N="25" REF="30">
Ve&s;&s;els of Wrath. That Gods Election would be for Works fore&s;een, and not for his good Plea&s;ure. That the Doctrine of the Fathers in the <HI>Affrican,</HI> and <HI>French</HI> Councels again&s;t the <HI>Pelagians,</HI> hath publi&s;hed, that God maketh them to will, which is to &s;ay, that he maketh them con&s;ent; therefore gi|ving con&s;ent to us, it ought to be attributed to the Divine Power; or el&s;e he that is &s;aved would be no more obliged to God, then he that is damned, if God &s;hould u&s;e them both alike.</P>
<P>But notwith&s;tanding all the&s;e Rea&s;ons, the contrary Opi|nion had the general Applau&s;e, though many confe&s;&s;ed that the Rea&s;ons of <HI>Catanca</HI> were not re&s;olved: and were di&s;plea|&s;ed that <HI>Soto</HI> did not &s;peak freely, but &s;ayd, that the Will con|&s;enteth in a certain manner; &s;o that it may in a certain man|ner re&s;i&s;t: as though there were a certain manner of mean, between this Affirmation and Negation. The free &s;peech of <HI>Catanca,</HI> and the other <HI>Dominicans</HI> did trouble them al&s;o, who knew not how to di&s;tingui&s;h the Opinion, which attributeth Ju&s;tification by con&s;ent from the <HI>Pelagian;</HI> and therefore they coun&s;elled to take heed of leaping beyond the Mark, by too great a de&s;ire to condemn <HI>Luther:</HI> that Objection being e|&s;teemed above all, that by this means the Divine Election or Prede&s;tination would be for Works fore&s;een, which no Di|vine did admit.</P>
<P>VIII. The Ground thus layd, we &s;hall proceed unto a De|claration of the Judgment of the Church of <HI>Rome,</HI> in the five Articles di&s;puted afterwards with &s;uch heat, betwixt the <HI>Re|mon&s;trants,</HI> and the <HI>contra Remon&s;trants</HI> in the <HI>Belgick</HI> Church, &s;o far forth as it may be gathered from the Decrees &amp; Canons of the Councel of <HI>Trent,</HI> and &s;uch preparatory Di&s;cour&s;es as &s;moothed the way to the Conclu&s;ions which were made there|in. In order whereunto, it was advi&s;ed by <HI>Marcus Viguerius,</HI> Bi&s;hop of <HI>Sinigagli,</HI> to &s;eparate the Catholick Doctrine from the contrary, and to make two Decrees; in the one to make a continued Declaration and Confirmation of the Doctrine of the Churches, and in the other to condemn and <HI>Anathe|matize</HI><NOTE PLACE="marg">Ibid. p. 2<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> the contrary. But in the drawing up of the Decrees,
<PB N="26" REF="31">
there appeared a greater difficulty, then they were aware of, in conquering wherof the Cardinal of <HI>Sancta Cruz</HI> (one of the Pre&s;idents of the Councel) took incredible pains, avoiding as much as was po&s;&s;ible to in&s;ert any thing controverted a|mong&s;t the School-men; and &s;o handling tho&s;e that could not be omitted, as that every one might be contented. And to this end he ob&s;erved in every Congregation, what was di&s;|liked by any, and took it away, or corrected it as he was ad|vi&s;ed; and he &s;pake not only in the Congregations, but with every one in particular, was informed of all the doubts, and required their Opinions. He diver&s;ified the matter with di|vers Orders, changed &s;ometimes one part, &s;ometimes ano|ther, until he had reduced them unto the Order in which they now are, which generally plea&s;ed, and was approved by all. Nor did the Decrees thus drawn and &s;etled, give le&s;s content at <HI>Rome</HI> then they did at <HI>Trent,</HI> for being tran&s;mitted to the Pope, and by him committed to the <HI>Fryers,</HI> and other learned men of the Court, to be con&s;ulted of among&s;t them, they found an univer&s;al approbation, becau&s;e every one might under&s;tand them in his own &s;en&s;e: And being &s;o approved of were &s;ent back to <HI>Trent,</HI> and there &s;olemnly pa&s;&s;ed in a full Congrega|tion, on the thirteenth of <HI>January,</HI> 1647. according to the ac|count of the Church of <HI>Rome.</HI> And yet it is to be ob&s;erved, that though the Decrees were &s;o drawn up, as to plea&s;e all parties, e&s;pecially as to the giving of no di&s;ta&s;t to the <HI>Domini|can</HI> Fryers and their Adherenrs; yet it is ea&s;ie to be &s;een, that they incline more favourably to the <HI>Franci&s;cans,</HI> who&s;e cau&s;e the <HI>Je&s;uits</HI> have &s;ince wedded, and &s;peak more literally and Grammatically to the &s;ence of that party, then they do to the others: which &s;ayd, I &s;hall pre&s;ent the Doctrine of the Coun|cel of <HI>Trent,</HI> as to the&s;e controverted Points in this Order following.</P>
<DIV3 N="1" TYPE="article">
<HEAD>1. Of Divine Prede&s;tination.</HEAD>
<P>IX. All man-kind having lo&s;t its primitive integrity by the &s;in of <HI>Adam,</HI> they became thereby the Sons of wrath, and &s;o<NOTE PLACE="marg"><HI>Conci<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Trid. Se&s;&punc;</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. c. 1.</NOTE>
<PB N="27" REF="31">
much captivated under the command of <HI>Satan;</HI> that neither the <HI>Gentiles</HI> by the power of Nature; nor the <HI>Jews</HI> by the Let|ter of the Law of <HI>Mo&s;es</HI> were able to free them&s;elves from that grievous Servitude. In which re&s;pect it plea&s;ed Al|mighty<NOTE PLACE="marg">Ibid. c. 2.</NOTE> God the Father of all Mercies to promi&s;e fir&s;t, and afterwards actually to &s;end his only begotten Son <HI>Je&s;us Chri&s;t</HI> into the world, not only to redeem the <HI>Jews</HI> who were under the Law, but that the Gentiles al&s;o might embrace the Righ|teou&s;ne&s;s which is by Faith, and altogether might receive the Adoption of Sons. <NOTE N="b" PLACE="marg">Hi&s;t. of the Councel f. 212.</NOTE> To which end he prepared &s;ufficient a&s;&s;i&s;tance for all, which every man having free-will might re|ceive, or refu&s;e, as it plea&s;ed him&s;elf; and fore&s;eeing from before all Eternity who would receive his help, and u&s;e it to Good: and on the other &s;ide, who would refu&s;e to make u&s;e thereof; he prede&s;tinated and elected tho&s;e of the fir&s;t &s;ort to Eternall Life, and rejected the others.</P>
</DIV3>
<DIV3 N="2" TYPE="article">
<HEAD>2. Of the Merit and Effect of the Death of Chri&s;t.</HEAD>
<P>Him God propo&s;ed to be a propitiation for our &s;ins by his<NOTE PLACE="marg">Se&s;&s;. 6. c. 2, 3.</NOTE> Death and Pa&s;&s;ion, and not for our &s;ins only, but for the &s;ins of all the World. But &s;o that though Chri&s;t died for all men, yet all do not receive the benefit of his death and &s;ufferings, but only they to whom the merit of his Pa&s;&s;ion is communi|cated in their new birth or regeneration, by which the grace whereby they are ju&s;tified, or made ju&s;t, is conferred upon them.</P>
</DIV3>
<DIV3 N="3" TYPE="article">
<HEAD>3. Of mans Conver&s;ion unto God.</HEAD>
<P>The Grace of God is not given to man by <HI>Je&s;us Chri&s;t,</HI> to no other end, but that thereby he might the more ea&s;ily divert<NOTE PLACE="marg">Se&s;&s;ion 6. Can. 2. 3.</NOTE> him&s;elf in the waies of Godline&s;s, and con&s;equently merit and obtain eternal life, which otherwi&s;e he might do without any &s;uch Grace, by his own free-will, though with more diffi|culty and trouble. And therefore if any man &s;hall &s;ay, that without the preventing In&s;piration of the Holy Gho&s;t, and
<PB N="28" REF="32">
his heavenly Influences, a man is able to even hope, love, or repent, as he ought to do, that &s;o he may be ju&s;tified in the &s;ight of God: let him be <HI>Anathema.</HI></P>
</DIV3>
<DIV3 N="4" TYPE="article">
<HEAD>4. Of the manner of Conver&s;ion.</HEAD>
<P>The Freedom of the Will is not &s;o utterly lo&s;t in man,<NOTE PLACE="marg">S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;. 6. c. 5.</NOTE> though it be dimini&s;hed and impaired, as to be accounted no|thing but an empty name, or the name of no &s;uch thing exi|&s;ting in nature: in that the Will of man moved and &s;tirred up by the grace of God, retains a power of co-operating with the heavenly Grace, by which he doth prepare and di&s;po&s;e<NOTE PLACE="marg">Ca. 4.</NOTE> him&s;elf for the obtaining of that Ju&s;tification, which is given unto him. And therefore if any one &s;hall &s;ay that a man can|not re&s;i&s;t this grace though he would, or that he is meerly pa&s;|&s;ive, not acting any thing, but as a &s;tock or &s;en&s;ele&s;s &s;tone, in his own Conver&s;ion, let him be al&s;o held accur&s;t. And &s;o are they who have pre&s;umed to affirm and teach, that it is not in the power of man to do evil, but as well bad as good works are done not only by Gods permi&s;&s;ion, but by his proper working: &s;o that as well the Trea&s;on of <HI>Judas,</HI> as the Calling of <HI>Paul,</HI> is to be reckoned for the work of Almighty God.</P>
</DIV3>
<DIV3 N="5" TYPE="article">
<HEAD>5. Of the certainty or uncertainty of Per&s;everance.</HEAD>
<P>No man is &s;o far to pre&s;ume on the &s;ecret My&s;tery of Prede|&s;tination,<NOTE PLACE="marg">Se&s;&s; 6. Can. 13.</NOTE> as to account him&s;elf for certain to be within the number of the Elect; as if he were a&s;&s;ured of this, that being ju&s;tified, he could neither &s;in no more, nor were &s;ure of repen|tance if he did. And therefore no man is to flatter him&s;elf with any &s;uch certainty of per&s;everance, though all men ought to place a con&s;tant and firm hope (for the obtaining of the &s;ame) in the help of God. They which by &s;in have faln away from the grace received; may recover their lo&s;t<NOTE PLACE="marg">Can. 14.</NOTE> Ju&s;tification, if being &s;tirred up from above, they endeavour the recovery of it by &s;incere repentance, or by the Sacrament<NOTE PLACE="marg">Can. 15.</NOTE> of Pennance, as the words there are; And finally the grace of
<PB N="29" REF="32">
Ju&s;tification (or the grace by which a man is ju&s;tified) is not only lo&s;t by infidelity, by which the Faith it &s;elf doth &s;uffer Shipwrack, but even by every mortal &s;in, though Faith be not lo&s;t al&s;o at the &s;ame time with it.</P>
<P>X. Such is the Doctrine of this Councel in the Points di&s;|puted, extracted faithfully out of the Canons and Decrees thereof: one only clau&s;e being added to the Article of Pre|de&s;tination, agreeable to the Opinion in the Conferences and Debates about it, which prevailed mo&s;t upon the Prelates and all others who were intere&s;&s;ed and intru&s;ted in drawing up the Products and Conclu&s;ions of it: which how far it agreeth or di&s;agreeth with, or from that which is maintained by the op|po&s;ite Parties in the Reformed and Prote&s;tant Churches, we are next to &s;ee.</P>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<PB N="30" REF="33">
<HEAD>CHAP. IV. The Judgment of the <HI>Lutherans</HI> and <HI>Cal|vinians</HI> in the&s;e Five Points, with &s;ome Objections made again&s;t the Conclu&s;ions of the Councel of <HI>Dort.</HI></HEAD>
<ARGUMENT>
<P><HI>I.</HI> No Difference in Five Points betwixt the <HI>Lutherans</HI> and the Church of <HI>Rome,</HI> as is acknowledged by the Papi&s;ts them&s;elves. <HI>II.</HI> The Judgment of the <HI>Lutheran</HI> Churches in the &s;ayd 5 Points, delivered in the famous Confe&s;&s;ion of <HI>Au|&s;perge. III.</HI> The di&s;tribution of the Quarrel betwixt the <HI>Franci&s;cans, Melancthonians,</HI> and <HI>Arminians,</HI> on the one &s;ide, the <HI>Dominicans,</HI> Rigid <HI>Lutherans, and Sublap&s;arian Calvini&s;ts</HI> on the other; the <HI>middle way</HI> of <HI>Catarinus</HI> par|alleled by that of Bi&s;hop <HI>Overal. IV.</HI> The Doctrine of Prede&s;tination as layd down by <HI>Calvin,</HI> of what ill Con&s;e|quence in it &s;elf, and how odious to the <HI>Lutheran</HI> Doctors. <HI>V.</HI> Oppo&s;ed by <HI>Seba&s;tian Ca&s;tellio</HI> in <HI>Geneva</HI> it &s;elf, but pro|pagated in mo&s;t Churches of <HI>Calvins</HI> Plat-form, and after|wards poli&s;hed by <HI>Perkins,</HI> a Divine of <HI>England,</HI> and in him cen&s;ured and confuted by <HI>Jacob Van Harmine,</HI> a <HI>Belgick</HI> Writer. <HI>VI.</HI> A brief view of the Doctrine of the <HI>Sublap&s;a|rians,</HI> and the odious Con&s;equences of it. <HI>VII.</HI> The Judg|ment of the <HI>Sublap&s;arians&punc;</HI> in the &s;ayd Five Points, collected and pre&s;ented at the Conference at the <HI>Hague, Ann. 1610. VIII.</HI> The Doctrine of the <HI>Synodi&s;ts</HI> in the &s;ayd Points. <HI>IX.</HI> Affirmed to be repugnant to the holy Scripture, as al&s;o to the Purity, Mercy, Ju&s;tice, and Sincerity of Almighty God. <HI>X.</HI> And the &s;ubver&s;ion of the Mini&s;try, and all Acts of Piety, illu&s;trated by the example of <HI>Tiberius Cae&s;ar,</HI> and the <HI>Lantgrave</HI> of <HI>Thurin.</HI></P>
</ARGUMENT>
<P>I. SUCH being the Doctrines of this Councel in the Points di&s;puted; we need not take much pains in look|ing
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after the Judgment of the <HI>Lutheran</HI> Churches, which comes &s;o neer to that of the Church of <HI>Rome,</HI> as to be reckoned<NOTE PLACE="marg"><HI>Hi&s;t. of the Councel of</HI> T<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <HI>p</HI> 210.</NOTE> for the &s;ame. For in the Hi&s;tory of the Councel, it is &s;ayd expre&s;ly, as before is noted, that in the Books of <HI>Luther,</HI> in the <HI>Augu&s;tan</HI> Confe&s;&s;ion, and in <HI>Apologies</HI> and <HI>Colloquies,</HI> there was nothing found (as to the Doctrine of Prede&s;tination) which de&s;erved to be cen&s;ured. And therefore they were fain to have recour&s;e unto the Writings of the <HI>Zuinglian</HI> Party, (among which, <HI>Calvin</HI> and his followers were to be accoun|ted) to find out matter to proceed upon in their Fulminations: And in particular it is &s;ayd by <HI>Andreas Vega,</HI> one of the &s;tiffe&s;t and mo&s;t learned men among&s;t the whole pack of the <HI>Fran|ci&s;cans,</HI> when the Points about <HI>Free-will</HI> <NOTE N="*" PLACE="marg">Ibid. f. 20<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> were in agitation, that <HI>between them&s;elves and the Prote&s;tants there was no difference of opinion,</HI> as to that particular. How neer they came to one another in the other Points, may ea&s;ily be found in the Debates and Conferences before layd down, compared with the Judgment of the <HI>Lutheran</HI> Doctors, not only in their pri|vate Writings, but their publick <HI>Colloquies.</HI> But then we are to under&s;tand, that this Agreement of the <HI>Lutheran</HI> Doctors expre&s;&s;ed in their private Writings and their publick <HI>Colloquies,</HI> and e&s;pecially the &s;olemn Confe&s;&s;ion at <HI>Au&s;perge,</HI> relates to that interpretation of the Decrees and Canons of the <HI>Triden|tine</HI> Councel, which is made by the <HI>Je&s;uits</HI> and <HI>Franci&s;cans,</HI> and not unto the Glo&s;s or Expo&s;ition which is made thereof by the Preaching and <HI>Dominican</HI> Fryers.</P>
<P>II. But not to leave &s;o great a matter to a Logical Inference, I &s;hall lay down the Doctrine of the <HI>Lutheran</HI> Churches in the &s;ayd Five Points, extracted faithfully out of the <HI>Augu&s;tan Confe&s;&s;ion,</HI> with the Addition of one Clau&s;e only to the fir&s;t Article (the Makers of the Confe&s;&s;ion declining purpo&s;ely the point of Prede&s;tination) out of the Writings of <HI>Melan|cthon,</HI> and other learned men of the &s;ame per&s;wa&s;ion. Now the Doctrine of the &s;ayd Churches &s;o delivered is this that fol|loweth, <HI>Viz.</HI></P>
<DIV3 N="1" TYPE="article">
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<HEAD>1. Of Divine Prede&s;tination.</HEAD>
<P>After the mi&s;erable fall of <HI>Adam,</HI> all men which were to<NOTE PLACE="marg">Augu&s;t. Confe&s;. cap. 2.</NOTE> be begotten, according to the common cour&s;e of Nature, were involved in the guilt of Original &s;in, by which they are obnoxious to the wrath of God, and everla&s;ting damnation: In which E&s;tate they had remained, but that God, beholding all man-kinde in this wretched condition, was plea&s;ed to make a general conditional Decree of Prede&s;tination, under<NOTE PLACE="marg">Appel. Evang. cap. 4.</NOTE> the condition of Faith and Per&s;everance; And a &s;pecial ab&s;o|lute Decree of electing tho&s;e to life, who he fore-&s;aw would believe, and per&s;evere under the means and aides of Grace, Faith and Per&s;everance: and a &s;pecial ab&s;olute Decree of con|demning them whom he fore-&s;aw to abide impenitent in their &s;ins.</P>
</DIV3>
<DIV3 N="2" TYPE="article">
<HEAD>2. Of the Merit and Efficacy of Chri&s;ts Death.</HEAD>
<P>The Son of God, who is the Word, a&s;&s;umed our humane<NOTE PLACE="marg">Aug. Confe&s;. c. 3.</NOTE> Nature in the Womb of the Virgin, and being very God and very Man, he truly Suffered, was Crucified, Dead, and Buried, to reconcile his Father to us, and to be the Sacrifice not only for Original &s;in, but al&s;o for all the Actual &s;ins of men.</P>
<P>A great part of S. <HI>Pauls</HI> Epi&s;tle to the <HI>Hebrews</HI> is &s;pent in the<NOTE PLACE="marg">Id. cap. de M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;a.</NOTE> proving of this Point, that only the Sacrifice or Oblation made by Chri&s;t, procured for others Reconciliation and Re|mi&s;&s;ion of &s;ins, inculcating that the Livitical Sacrifices were year by year to be reiterated, and renewed, becau&s;e they could not take away &s;ins, but that &s;atisfaction once for all was made by the Sacrifice of Chri&s;t for the &s;ins of all men.</P>
</DIV3>
<DIV3 N="3" TYPE="article">
<HEAD>3. Of Mans Will in the &s;tate of depraved Nature.</HEAD>
<P>The Will of man retains a freedom in Actions of Civil Ju|&s;tice, and making Election of &s;uch things as are under the &s;ame<NOTE PLACE="marg">Ibid. cap. 18.</NOTE> preten&s;ion of natural Rea&s;on, but hath no power without the &s;peciall A&s;&s;i&s;tance of the Holy Gho&s;t to attain unto &s;piritual
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Righteou&s;ne&s;s, according to the &s;aying of the Apo&s;tle; <HI>That the natural man perceiveth not the things which are of the &s;pirit of God.</HI> And that of Chri&s;t our Saviour, <HI>without me you can do nothing.</HI> And therefore the <HI>Pelagians</HI> are to be condemned, who teach that man is able by the meer &s;trength of Nature, not only to love God above all things, but al&s;o to fulfil the Law, according to the &s;ub&s;tance of the Acts thereof.</P>
</DIV3>
<DIV3 N="4" TYPE="article">
<HEAD>4. Of Conver&s;ion, and the manner of it.</HEAD>
<P>The Righteou&s;ne&s;s which is effected in us by the oppera|tion<NOTE PLACE="marg">Idem cap. 18.</NOTE> and a&s;si&s;tance of the Holy Gho&s;t, which we receive by yeilding our a&s;&s;ent to the word of God: according to that of <HI>S. Augu&s;tine,</HI> in the third Book of his <HI>Hypogno&s;ticks,</HI> in which he grants a freedom of the Will to all which have the u&s;e of Rea&s;on, not that they are thereby able either to begin or go through with any thing in the things of God, without Gods a&s;si&s;tance, but only in the Affairs of this pre&s;ent life whether good or evil.</P>
</DIV3>
<DIV3 N="5" TYPE="article">
<HEAD>5. Of falling after Grace received.</HEAD>
<P>Remi&s;sion of &s;ins is not to be denied in &s;uch who after Bap|ti&s;m<NOTE PLACE="marg">Idem cap. 11.</NOTE> fall into &s;ins, at what time &s;oever they were converted; and the Church is bound to confer the benefit of Ab&s;olution upon all &s;uch as return unto it by Repentance. And therefore as we condemn the <HI>Novatian Hereticks,</HI> refu&s;ing the benefit of ab|&s;olution unto tho&s;e, who having after Bapti&s;m la&s;hed into &s;in, gave publick Signs of their Repentance: &s;o we condemn the <HI>Anabapti&s;ts,</HI> who teach, that a man once ju&s;tified can by no means lo&s;e the Holy Gho&s;t, as al&s;o tho&s;e who think that men may have &s;o great a mea&s;ure of perfection in this pre&s;ent life, that they cannot fall again into &s;in.</P>
<P>Such is the Doctrine of the <HI>Lutheran</HI> Churches agreed on in the famous <HI>Augu&s;tan Confe&s;&s;ion,</HI> &s;o called, becau&s;e pre&s;ented and avowed at the Diet of <HI>Au&s;purge. (Augu&s;ta vindelicorum</HI> the Latines call it) 1530. confirm'd after many &s;truglings on the one &s;ide, and oppo&s;itions on the other, by <HI>Charles</HI> the fifth,
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in a general A&s;&s;embly of the E&s;tates of the Empire holden at <HI>Pa&s;&s;aw, Ann.</HI> 1552. and afterwards more fully in another Dyet held at <HI>Au&s;purge, Ann.</HI> 1555. A Confe&s;sion generally enter|tained not only in the whole Kingdoms of <HI>Denmark, Nor|way,</HI> and <HI>Sweden,</HI> but al&s;o in the Dukedom of <HI>Pru&s;&s;ia,</HI> and &s;ome parts of <HI>Poland,</HI> and all the Prote&s;tant Churches of the High <HI>Germany:</HI> neither the rigid <HI>Lutherans,</HI> nor the <HI>Calvinians</HI> them|&s;elves, being otherwi&s;e tolerated in the Empire, than as they &s;hrowd them&s;elves under the Patronage, and &s;helter of this Confe&s;sion. For be&s;ides the fir&s;t breach betwixt <HI>Luther</HI> and <HI>Zuinglius,</HI> which hapned at the beginning of the Reforma|tion, there afterwards grew a &s;ub-divi&s;ion, betwixt the <HI>Luthe|rans</HI> them&s;elves, occa&s;ioned by <HI>Flacius Illyricus,</HI> and his A&s;&s;o|ciates; who having &s;eparated them&s;elves from <HI>Melancthon</HI> and the re&s;t of the Divines of <HI>Wittenberge,</HI> and made them|&s;elves the Head of the rigid <HI>Lutherans,</HI> did gladly entertain tho&s;e Doctrines, in which they were &s;ure to finde as good A&s;&s;i&s;tance, as the <HI>Dominicans</HI> and their party could afford unto them. The wi&s;dom and &s;ucce&s;s of which Councel be|ing ob&s;erved by tho&s;e of the <HI>Zuinglian</HI> or <HI>Calvinian</HI> Faction, they gladly put in for a &s;hare, being not meanly well appro|ved, that though their Doctrines were condemned by the Councel of <HI>Trent,</HI> yet they found Countenance (e&s;pecially in the <HI>Sublap&s;arian</HI> way) not only from the whole Sect of the <HI>Dominicans,</HI> but the rigid <HI>Lutherans:</HI> And that the Scales might be kept even between the Parties, there &s;tarted ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> another Faction among&s;t the <HI>Calvini&s;ts</HI> them&s;elves, who &s;ym|bolized with the <HI>Melancthonians,</HI> or moderate <HI>Lutherans,</HI> as they did with the <HI>Je&s;uit</HI> and <HI>Franci&s;can Fryers.</HI> For the A|betting of which their Quarrel, this la&s;t &s;ide calling to their Ayde all the Ancient Fathers, both Greek and Latine, who lived before the time of <HI>S. Augu&s;tine,</HI> the others relying wholly on his &s;ingle Judgment, not alwayes con&s;tant to him|&s;elf, nor very well &s;econded by <HI>Pro&s;per,</HI> no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> any other of great Note in the times &s;ucceeding. Finally that <HI>Catarinus</HI> may not go alone in his <HI>middleway,</HI> I will follow him with one of his own Order (for he was afterwards made Bi&s;hop of <HI>Mi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ori</HI> in <HI>Italy</HI>) that is to &s;ay, the right learned Doctor
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<HI>Overall,</HI> publick Profe&s;&s;or of Divinity in <HI>Cambridge,</HI> Dean of <HI>S. Pauls,</HI> and &s;ucce&s;&s;ively Bi&s;hop of <HI>Lichfield,</HI> and <HI>Nor|wich,</HI> who&s;e Judgment in a middle way, and though not the &s;ame that <HI>Catarinus</HI> went, the Reader may finde in Mr. <HI>Play|ferts</HI> notable Piece, intituled, <HI>Apello Evangelium:</HI> to which I refer him at the pre&s;ent, as being not within the compa&s;s of my pre&s;ent De&s;ign, which carries me to &s;uch Di&s;putes as have been rai&s;ed between the <HI>Calvinians</HI> and their Oppo&s;ites in the&s;e parts of the world, &s;ince the conclu&s;ion and determi|nation of the Councel of <HI>Trent.</HI></P>
<P>IV. And for the better carrying on of my De&s;ign, I mu&s;t go back again to <HI>Calvin,</HI> whom I left under a &s;u&s;pition, of making God to be the <HI>Author of &s;in;</HI> from which though ma|ny have took much pains (none more then indu&s;trious Doctor <HI>Feild</HI>) to ab&s;olve and free him; yet by his Doctrine of Pre|de&s;tination, he hath layd &s;uch grounds as have involved his Followers in the &s;ame guilt al&s;o. For not content to travel a known and beaten way, he mu&s;t needs finde out a way by him&s;elf, which neither the <HI>Dominicans</HI> nor any other of the Followers of <HI>S. Augu&s;tine</HI>'s Rigors had found out before, in making God to lay on <HI>Adam</HI> an unavoidable nece&s;&s;ity of fal|ling into &s;in and mi&s;ery, that &s;o he might have opportunity to manife&s;t his Mercy in the electing of &s;ome few of his Po&s;te|rity, and his Ju&s;tice in the ab&s;olute rejecting of all the re&s;t. In which as he can finde no Countenance from any of the An|cient Writers, &s;o he pretendeth not to any ground for it in the holy Scriptures. For whereas &s;ome objected on Gods be|half, <HI>De certis verbis non extare,</HI> That the Decree of <HI>Adams</HI> Fall, and con&s;equently the involving of his whole Po&s;terity in &s;in and mi&s;ery, had no foundation in the expre&s;s words of Holy Writ, <NOTE N="a" PLACE="marg">In&s;titut. l. 3. c. 23. Sect. 7.</NOTE> he makes no other An&s;wer to it then a <HI>qua&s;i vero,</HI> as if (&s;aith he) <HI>God made and created man,</HI> the mo&s;t ex|act Piece of his Heavenly Workman&s;hip, <HI>without determining of his end.</HI> And on this Point he was &s;o re&s;olutely bent, that nothing but an ab&s;olute Decree for <HI>Adams</HI> Fall, &s;econded by the like, for the involving of all his Race in the &s;ame Perdi|tion, would either &s;erve his turn, or pre&s;erve his Credit. For
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whereas others had objected on Gods behalf, that no &s;uch un|avoidable nece&s;&s;ity was layd upon man-kinde by the will of God; but rather that he was Created by God unto &s;uch a pe|ri&s;hing e&s;tate, becau&s;e he fore&s;aw to what his own perver&s;ne&s;s at the la&s;t would bring him: He an&s;wereth that this Objection proves nothing at all, or at lea&s;t nothing to the purpo&s;e, which &s;ayd, he tels us further out of <HI>Valla,</HI> though otherwi&s;e not much ver&s;ed (as he there affirmeth) in the holy Scri|ptures,<NOTE PLACE="marg">Calvin. In&s;titut. lib. 3. cap. 23. &s;ect. 6.</NOTE> <Q REND="inline margQuotes">'That this Que&s;tion &s;eems to be &s;uperfluous, becau&s;e both Life and Death are rather the Acts of Gods Will, then of his Pre&s;cience, or fore-knowledge. And then he adds as of his own, that if God did but fore-&s;ee the &s;ucce&s;&s;es of men, and did not al&s;o di&s;po&s;e and order them by his Will, then this Que&s;tion &s;hould not without cau&s;e be moved, <HI>Whether his fore &s;eeing any thing, availed to the nece&s;&s;ity of them.</HI> But &s;ince (&s;ayth he) he doth no otherwi&s;e fore-&s;ee the things that &s;hall come to pa&s;s, then becau&s;e he hath decreed that they &s;hould<NOTE PLACE="marg">Idem ib &s;ect 7.</NOTE> &s;o come to pa&s;s: it is in vain to move any Controver&s;y about Gods fore-knowledge, where it is certain that all things do happen rather by divine Ordinance and appointment.'</Q> Yet notwith&s;tanding all the&s;e &s;hifts, he is forced to acknow|ledge the Decree of <HI>Adams</HI> Fall to be <HI>Horribile decretum,</HI> A cruell and horrible Decree, as indeed it is a cruell and horrible Decree to pre-ordain &s;o many Millions to de&s;truction, and con&s;equently unto &s;inne, that he might de&s;troy them. And then what can the wicked and Im|penitent do, but a&s;cribe all their &s;innes to God, by who&s;e <HI>inevitable Will</HI> they are lo&s;t in <HI>Adam,</HI> by whom they were particularly and per&s;onally nece&s;&s;itated to death, and &s;o by con&s;equence to &s;in. A Doctrine &s;o injurious to God, &s;o de|&s;tructive of Piety, of &s;uch reproach among&s;t the Papi&s;ts, and &s;o offen&s;ive to the <HI>Lutherans,</HI> of what &s;ort &s;oever, that they profe&s;s a greater readine&s;s to fall back to Popery, then to give way to this <HI>Prede&s;tinarian</HI> Pe&s;tilence (by which name they call it) to come in among&s;t them.</P>
<P>V. But how&s;oever having &s;o great a Founder as <HI>Calvin</HI> was, it came to be generally entertained in all the Churches of his Plat-form, &s;trongly oppo&s;ed by <HI>Seba&s;tian Ca&s;tellino</HI> in <HI>Geneva</HI>
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it &s;elf; but the poor man &s;o de&s;pightfully handled both by him and <HI>Beza</HI> (who followed him in all, and went beyond him in &s;ome of his Devi&s;es) that they never left pur&s;uing him with Complaints and Clamours, till they had fir&s;t ca&s;t him out of the City, and at the la&s;t brought him to his Grave. The terrour of which example, and the great name which <HI>Calvin</HI> had attained unto not only by his diligent Preaching, but al&s;o by his laborious Writings in the eye of the World: As it confirmed his power at home, &s;o did it make his Doctrines the more acceptable and e&s;teemed abroad. More generally diffu&s;ed, and more pertinaciou&s;ly adhered unto in all tho&s;e Churches, which either had received the <HI>Genevian</HI> Di&s;cipline, or who&s;e Divines did mo&s;t indu&s;triou&s;ly labour to advance the &s;ame. By means whereof it came to pa&s;s (as one well ob&s;er|veth) <Q REND="inline margQuotes">'that of what account the <HI>Ma&s;ter of the Sentences</HI> was<NOTE PLACE="marg">Hooker in <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">cle. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ol. Pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">f. p 9.</NOTE> in the Church of <HI>Rome;</HI> the &s;ame and more among&s;t the Preachers of the Reformed Churches <HI>Calvin</HI> had purcha&s;ed; &s;o that they were deemed to be the mo&s;t perfect Divines, who were mo&s;t skilful in his Writings. His Books almo&s;t the very Canon by which both Doctrine and Di&s;cipline were to be judged: The <HI>French</HI> Churches both under others abroad or at home in their own Country, all ca&s;t according to the Mold which he had made. The Church of <HI>Scotland</HI> in ere|cting the Fabrick of their own Reformation, took the &s;elf &s;ame pattern.'</Q> Received not long after in the <HI>Palatine</HI> Churches, and in tho&s;e of the <HI>Netherlands:</HI> In all which as his <HI>Doctrine</HI> made way to bring in the <HI>Di&s;cipline;</HI> &s;o was it no hard matter for the Di&s;cipline to &s;upport the Doctrine, and cru&s;h all tho&s;e who dur&s;t oppo&s;e it. Only it was permitted unto <HI>Beza</HI> and his Di&s;ciples, to be &s;omewhat wilder then the re&s;t, in placing the Decree of Prede&s;tination before the Fall, which <HI>Calvin</HI> him&s;elf had more rightly placed in <HI>Ma&s;&s;a cor|rupta,</HI> in the corrupted Ma&s;s of Man-kinde: and the more moderate <HI>Calvinians</HI> as rightly pre&s;uppo&s;e for a matter ne|ce&s;&s;ary, before there could be any place for the Election or Reprobation of particular per&s;ons. But being they concurred with the re&s;t, as to the per&s;onal Election or Reprobation of particular per&s;ons; the re&s;training of the Benefit of our Saviours
<PB N="38" REF="37">
Sufferings to tho&s;e few particulars (whom only they had honoured with the glorious name of the <HI>Elect</HI>) the working on them by the irre&s;i&s;tible powers of Grace in the Act of Con|ver&s;ion, and bringing them infallibly by the continual a&s;si|&s;tance of the &s;ayd Grace unto life everla&s;ting: there was hardly any notice taken of their Deviation, they being &s;carce beheld in the condition of erring brethren, though they differed from them in the main Foundation which they built upon; but pa&s;sing under the name of <HI>Calvini&s;ts,</HI> as they thus did. And though &s;uch of the Divines of the <HI>Belgick</HI> Churches as were of the old <HI>Lutheran</HI> Stock, were better affected unto the <HI>Melan|cthonian</HI> Doctrine of Prede&s;tination, then to that of <HI>Calvin;</HI> yet knowing how pretious the Name and Memory of <HI>Calvin</HI> was held among&s;t them: or being unwilling to fall foul upon one another, they &s;uffered his Opinions to prevail without oppo&s;ition. And &s;o it &s;tood till the year 1592. when Mr. <HI>William Perkins</HI> an eminent Divine of <HI>Cambridge</HI> publi&s;hed his Book called the <HI>Armilla Aurea, &amp;c.</HI> containing &s;uch a Do|ctrine of Prede&s;tination as <HI>Beza</HI> had before delivered, but ca&s;t into a more di&s;tinct and methodical Form. With him as be|ing a Foreiner both by Birth and Dwelling, a <HI>Supralap&s;arian</HI> in Opinion, and one who had no per&s;onal Relations among&s;t them&s;elves, it was thought fitte&s;t to begin to confute <HI>Calvins</HI> Doctrines in the per&s;on of <HI>Perkins;</HI> as many times a Lion is &s;ayd to be corrected by the well Cudgelling of a Dog, with|out fear of danger. And again&s;t him it was, his order in de|livering the Decree of Prede&s;tination, that <HI>Arminius</HI> fir&s;t took up the Bucklers in his Book, intituled, <HI>Examen Praede&s;ti|nationis Perkin&s;oniae,</HI> which gave the fir&s;t occa&s;ion to tho&s;e Controver&s;ies which afterwards involved the <HI>Sublap&s;arians</HI> al|&s;o, of which more hereafter.</P>
<P>VI. In the mean time, let us behold the Doctrine of the <HI>Supralap&s;arians,</HI> fir&s;t broacht by <HI>Calvin,</HI> maintained by almo&s;t all his Followers, and at la&s;t poli&s;hed and lickt over by the &s;ayd Mr. <HI>Perkings,</HI> as it was charged upon the <HI>Contra Remon|&s;trants</HI> in the Conference at the <HI>Hague, Anno</HI> 1610. in the&s;e following words, <HI>Viz.</HI> <Q REND="inline margQuotes">'That God (as &s;ome &s;peak) by an<NOTE PLACE="marg">Arcan. Dog. Ant. Ro<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. p 15.</NOTE> eternal and unchangable Decree from among&s;t men, whom he
<PB N="39" REF="37">
con&s;idered as not created, much le&s;s as fal<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, ordained cer|tain to eternal life, certain to eternal death, without any regard had to their righteou&s;ne&s;s, or &s;in, to their obedience, or di&s;obedience; only becau&s;e it was his plea&s;ure (or &s;o it &s;eemed good to him) to the prai&s;e of his Ju&s;tice and Mercy, or (as others like better) to declare his &s;aving Grace, Wi&s;dom, and free Authority (or Juri&s;diction:)'</Q> many being al&s;o &s;o ordained by his eternal and unchangable decree, fit for the execution of the &s;ame, by the power or force whereof, it is nece&s;&s;ary that they be &s;aved after a ne|ce&s;&s;ary, and unavoidable manner, who are ordained to Sal|vation, &s;o that 'tis not po&s;&s;ible that they &s;hould peri&s;h, but they who are de&s;tined to de&s;truction (who are the far grea|ter number) mu&s;t be damned nece&s;&s;arily and inevitably; &s;o that 'tis not po&s;&s;ible for them to be &s;aved. Which doctrine fir&s;t makes God to be the <HI>Author of &s;in,</HI> as both <HI>Pi&s;cator</HI> and <HI>Macarius,</HI> and many other <HI>Supralap&s;arians,</HI> as well as <HI>Per|kings,</HI> have po&s;itively and expre&s;ly affirmed him to be; &amp; then concludes him for a more unmerciful Tyrant, then all that ever had been in the world, were they joyned in one: A more un|merciful Tyrant then the Roman Emperour, who wi&s;hed that all the people of <HI>Rome</HI> had but one Neck among&s;t them, that he might cut it off at a blow, he being &s;uch <HI>in voto</HI> only, God alone <HI>in opere.</HI></P>
<P>VII. But this extremity being every day found the more in|defen&s;ible, by how much it had been more narrowly &s;ifted and inquired into: the more moderate and &s;ober &s;ort of the <HI>Calvinians</HI> for&s;aking the Colours of their fir&s;t Leaders, be|took them&s;elves into the Camp of the rigid <HI>Lutherans,</HI> and rather cho&s;e to joyn with the <HI>Dominican Fryers,</HI> then to &s;tand any longer to the dictates of their Ma&s;ter <HI>Calvin.</HI> The&s;e pa&s;|&s;ing by the name of <HI>Sublap&s;arians,</HI> have given us &s;uch an or|der of Prede&s;tination as mu&s;t and doth pre&s;uppo&s;e a Fall, and findes all man-kind generally in the <HI>Ma&s;s of Perdition.</HI> The &s;ub&s;tance of who&s;e doctrine both in this and the other Articles were thus drawn up by the <HI>Remon&s;trants</HI> in the Conference at the <HI>Hague</HI> before remembred.</P>
<P><PB N="40" REF="38">1. That God Almighty, willing from eternity, with him|&s;elf to make a decree concerning the Election of &s;ome cer|tain men, but the rejection of others; con&s;idered man-kinde not only as created, but al&s;o as faln and corrupted in <HI>Adam,</HI> and <HI>Eve,</HI> our fir&s;t Parents, and thereby the de&s;erving the Cur&s;e: And that he decreed out of the fall and damnation, to deliver and &s;ave &s;ome certain ones of his Grace, to declare his Mer|cy; But to leave others (both young and old, yea truly, even certain Infants of men in Covenant, and tho&s;e Infants bapti|zed, and dying in their Infancy) by his ju&s;t Judgment in the Cur&s;e, to declare his Ju&s;tice: and that without all con&s;idera|tion of Repentance and Faith in the former, or of Impeni|tence or unbelief in the latter. For the execution of which decree, God u&s;eth al&s;o &s;uch means, whereby the Elect are nece&s;&s;arily and unavoidably &s;aved; but Reprobates nece&s;&s;ari|ly and unavoidably peri&s;h.</P>
<P>2. And therefore that Je&s;us Chri&s;t the Saviour of the World died, not for all men, but for tho&s;e only who are elected ei|ther after the former or this latter manner, he being the mean and ordained Mediator, to &s;ave tho&s;e only, and not a man be&s;ides.</P>
<P>3. Con&s;equently that the Spirit of God and of Chri&s;t doth work in tho&s;e who are elected that way, or this, with &s;uch a force of Grace that they cannot re&s;i&s;t it: and &s;o that it can|not be, but that they mu&s;t turn, believe, and thereupon nece&s;|&s;arily be &s;aved. But that this irre&s;i&s;tible grace and force be|longs only to tho&s;e &s;o elected, but not to Reprobates, to whom not only the irre&s;i&s;tible Grace is denied, but al&s;o grace nece&s;&s;ary and &s;ufficient for Conver&s;ion, for faith, and for &s;al|vation, is not afforded. To which Conver&s;ion and Faith in|deed they are called, invited, and freely &s;ollicited outwardly by the revealed Will of God, though notwith&s;tanding the inward force nece&s;&s;ary to Faith and Conver&s;ion, is not be&s;tow|ed on them, according to the &s;ecret Will of God.</P>
<P>4. But that &s;o many as have once obtained a true and ju&s;tify|ing<NOTE PLACE="marg">Ibid. 17. 6.</NOTE> Faith, by &s;uch a kinde of irre&s;i&s;tible force, can never total|ly nor finally lo&s;e it, no not although they fall into the very mo&s;t enormious &s;ins&punc; but are &s;o led and kept by the &s;ame irre|&s;i&s;tible
<PB N="41" REF="38">
force, that 'tis not po&s;&s;ible for them (o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> they can|not) either totally, or finally fall, and peri&s;h.</P>
<P>VII. And thus we have the doctrine of the <HI>Sublap&s;arian Calvini&s;ts,</HI> as it &s;tands gathered out of the Writings of parti|cular men. But becau&s;e particular men may &s;ometimes be mi&s;taken in a publick doctrine, and that the Judgment of &s;uch men, being collected by the hands of their Enemies, may be unfaithfully related; we will next look on the Conclu&s;ions of the Synod of <HI>Dort,</HI> which is to be conceived to have delivered the Genuine &s;en&s;e of all the parties, as being a Repre&s;entative of all the <HI>Calvinian</HI> Churches of <HI>Europe</HI> (except tho&s;e of <HI>France</HI>) &s;ome few Divines of <HI>England</HI> being added to them. Of the calling and proceedings of this Synod, we &s;hall have occa&s;ion to &s;peak further in the following Chapter. At this time I &s;hall only lay down the Re&s;ults thereof in the five con|troverted Points (as I finde them abbreviated by <HI>Dan. Tilenus.</HI>) according to the Heads before mentioned, in &s;umming up the doctrine of the Councel of <HI>Trent.</HI></P>
</DIV3>
<DIV3 N="1" TYPE="article">
<HEAD>Art. 1. <HI>Of Divine Prede&s;tination.</HI></HEAD>
<P>That God by an ab&s;olute decree hath Elected to &s;alvation<NOTE PLACE="marg">Arcan. Dogn. Contr. Remon. p. 23.</NOTE> a very &s;mal number of men, without any regard to their Faith or obedience what&s;oever; and &s;ecluded from &s;aving Grace all the re&s;t of man-kinde, and appointed them by the &s;ame de|cree to eternal damnation, without any regard to their Infide|lity, or Impenitency.</P>
</DIV3>
<DIV3 N="2" TYPE="article">
<HEAD>Art. 2. <HI>Of the Merit and Effect of Chri&s;ts Death.</HI></HEAD>
<P>That Je&s;us Chri&s;t hath not &s;uffered death for any other, but<NOTE PLACE="marg">Ibid. p. 29.</NOTE> for tho&s;e Elect only, having neither had any intent nor com|mandment of his Father to make &s;atisfaction for the &s;ins of the whole World.</P>
</DIV3>
<DIV3 N="3" TYPE="article">
<PB N="42" REF="39">
<HEAD>Art. 3. <HI>Of Mans Will in the &s;tate of Nature.</HI></HEAD>
<P>That by <HI>Adam</HI>'s Fall his Po&s;terity lo&s;t their Free-will, be|ing<NOTE PLACE="marg">Ibid. p. 33.</NOTE> put to an unavoidable nece&s;&s;ity to do, or not to do, what|&s;oever they do, or do not, whether it be good, or evil; be|ing thereunto Prede&s;tinated by the eternal and effectual &s;ecret decree of God.</P>
</DIV3>
<DIV3 TYPE="article">
<HEAD>Art. <HI>Of the manner of Conver&s;ion.</HI></HEAD>
<P>That God to &s;ave his Elect from the corrupt Ma&s;s, doth be|get<NOTE PLACE="marg">Ibid p. 41.</NOTE> faith in them by a power equal to that, whereby he crea|ted the World, and rai&s;ed up the dead, in&s;omuch that &s;uch unto whom he gives that Grace, cannot reject it, and the re&s;t being Reprobate cannot accept of it.</P>
</DIV3>
<DIV3 N="5" TYPE="article">
<HEAD>Art. 5. <HI>Of the certainty of Per&s;everance.</HI></HEAD>
<P>That &s;uch as have once received that Grace by Faith, can<NOTE PLACE="marg">Ibid. 47.</NOTE> never fall from it finally, or totally, notwith&s;tanding the mo&s;t enormious &s;ins they can commit.</P>
<P>IX. This is the &s;horte&s;t, and withall the mo&s;t favourable <HI>Summary,</HI> which I have hitherto met with, of the conclu&s;ions of this Synod: that which was drawn by the <HI>Remon&s;trants</HI> in their <HI>Anti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">tam,</HI> being much more large, and comprehending many things by way of Inference, which are not po&s;itively expre&s;&s;ed in the words thereof. But again&s;t this, though far more plau&s;ible then the rigorous way of the <HI>Supralap&s;arians,</HI><NOTE PLACE="marg">Gods love to Mankind, p 45.</NOTE> it is objected by tho&s;e of the contrary per&s;wa&s;ion; 1. That it is repugnant to plain Texts of Scripture, as <HI>Ezek. 33. 11. Rom. 11. 2. John. 3. 16. 2 Tim. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 4. 2 Pet. 3. 9. Gen. 4 7. 1 Chron. 28. 9. 2 Chron.</HI> 15. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Secondly&punc; That it fighteth with Gods Holine&s;s, and makes him the cau&s;e of &s;in, in the greate&s;t number of men. 1. In regard that only of his own will and plea&s;ure he hath brought men into an e&s;tate in which they cannot avoid &s;in; that is to &s;ay, by imputing to them the tran&s;gre&s;&s;ion of their Father <HI>Adam.</HI> And 2. In that he leaves them irreco|verably<NOTE PLACE="marg">Ibid p. 53.</NOTE>
<PB N="43" REF="39">
plunged and involved in it, without affording them power or ability to ri&s;e again to newne&s;s of life. In which ca&s;e that of <HI>Tertullian</HI> &s;eems to have been fitly alledged, Viz. <HI>In cujus manu e&s;t ne quid fiat, eideputatur cum jam &s;it.</HI> That<NOTE PLACE="marg">Tertul. l. 2. contr. Marcion. c. 22.</NOTE> is to &s;ay, In who&s;e power it is, that a thing be not done, to him it is imputed when it is done; as a Pilot may be &s;ayd to be the cau&s;e of the lo&s;s of that Ship, when it is broken by a violent Tempe&s;t, to the &s;aving whereof, he would not lend a<NOTE PLACE="marg">Gods love to Mankind. p. 62.</NOTE> helping hand when he might have done it. They Object third|ly, That this doctrine is incon&s;i&s;tent with the mercy of God, &s;o highly &s;ignified in the Scriptures, in making him to take &s;uch a &s;mall and &s;peedy occa&s;ion, to puni&s;h the greater part of men forever, and for one &s;in once committed, to &s;hut them<NOTE PLACE="marg">Ibid. p. 64.</NOTE> up under an invincible nece&s;&s;ity of &s;in and damnation. For proof whereof they alledge this Saying out of <HI>Pro&s;per,</HI> Viz. <HI>Qui dicit quod non omnes homines velit Deus &s;alvos fieri, &s;ed certum numerum praede&s;tinatorum: durius loquitur quam loquutum e&s;t de altitudine in&s;crutabilis gratiae Dei.</HI> That is to &s;ay<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> He which &s;ayth that God would not have all men to be &s;aved, but a certain &s;et number of prede&s;tinate per&s;ons only: he &s;peaketh more har&s;hly then he &s;hould of the light of Gods un|&s;earchable Grace. 4. It is affirmed to be incompatible with the Ju&s;tice of God, who is &s;ayd in Scripture to be <HI>Righteous in all his waies,</HI> according unto <HI>weight</HI> and <HI>mea&s;ure,</HI> that the<NOTE PLACE="marg">Ibid. p. 65 &amp; p. 67.</NOTE> far greate&s;t part of man-kinde &s;hould be left remedile&s;ly in a &s;tate of damnation, for the &s;in of their fir&s;t Father only: that under pain of damnation, he &s;hould require faith in Chri&s;t, of tho&s;e to whom he hath preci&s;ely in his ab&s;olute purpo&s;e, de|nied both a power to believe, and a Chri&s;t to believe in; or that he &s;hould puni&s;h men for the omi&s;&s;ion of an Act which is made impo&s;&s;ible for them by his own decree, by which he purpo&s;ed that they &s;hould partake with <HI>Adam</HI> in his &s;in, and be &s;tript of all the &s;upernatural power which they had in him before he fell. And fifthly, It is &s;ayd to be de&s;tructive of Gods &s;incerity, in calling them to repentance, and to the knowledge of the faith in Je&s;us Chri&s;t, that they may be &s;aved<NOTE PLACE="marg">Ibid. p. 68.</NOTE> to whom he doth not really intend the &s;alvation offered, whereby they are conceived to make God &s;o to deal with
<PB N="44" REF="40">
men, as if a Creditor &s;hould re&s;olve, upon no terms to for|give his Debtor the very lea&s;t part of his debt, and yet make<NOTE PLACE="marg">Ibid p 76.</NOTE> him offers to remit the whole upon &s;ome conditions, and binde the &s;ame with many &s;olemn Oaths in a publick Audi|tory. The like to be affirmed al&s;o in reference to Gods <HI>pa&s;|&s;ionate wi&s;hes,</HI> that tho&s;e men might repent, which repent not; as al&s;o to tho&s;e terrible threatnings which he thundreth a|gain&s;t all tho&s;e that convert not to him: all which together with the whole cour&s;e of the Mini&s;try, are by this doctrine made to be but &s;o many Acts of deep Hypocri&s;ie in Almighty God, though none of the Maintainers of it have the ingenuity to confe&s;s the &s;ame, but <HI>Pi&s;cator</HI> only, in his, <HI>Nece&s;&s;e e&s;t, ut &s;anctam aliquam &s;i mutationem &s;tatuamus in Deo,</HI> which is plain and home.</P>
<P>X. And finally it is alledged that this doctrine of the <HI>Sub|lap&s;arians,</HI> is contrary to the ends by God propo&s;ed, in the Word and Sacraments, to many of Gods excellent Gifts to the Sons of men, to all endeavours unto holine&s;s and godly living, which is &s;ayd to be much hindered by it, and tend to<NOTE PLACE="marg">Ibid. p. 91.</NOTE> tho&s;e grounds of comfort, by which a Con&s;cience in di&s;tre&s;s &s;hould be relieved. And thereupon it is concluded, that if it be a doctrine which di&s;courageth Piety; if it maketh Mini|&s;ters (by its natural importment) to be negligent in their Preaching, Praying, and other Services, which are ordained of God for the eternal good of their people: if it maketh the people carele&s;s in hearing, reading, praying, in&s;tructing their Families, examining their Con&s;ciences, fa&s;ting and mourning for their &s;ins, and all other godly Exerci&s;es; as they &s;ay it doth: it cannot be a true and a whol&s;ome doctrine, as they &s;ay 'tis not. This they illu&s;trate by a pa&s;&s;age in <HI>Suetonius,</HI> re|lating<NOTE PLACE="marg">Suet. de vit. Tyb. c. 69. p. 180.</NOTE> to <HI>Tyberius Cae&s;ar,</HI> of whom the Hi&s;torian gives this note: <HI>Circa Deos &amp; Religiones negligentior erat, quippe addictus mathematicae, per&s;ua&s;ioni&s;que plenus, omnia fato agi.</HI> That is to &s;ay, That he was the more negligent in matters of Religion, and about the Gods, becau&s;e he was &s;o much addicted to A|&s;trologers, fully per&s;waded in his own minde that all things were governed by the De&s;tinies: And they evince by the mi&s;e|&s;erable example of the Landgrave of <HI>Turinng,</HI> of whom it is
<PB N="45" REF="40">
reported by <HI>Hei&s;tibachius,</HI> that being by his Friends admo|ni&s;hed<NOTE PLACE="marg">H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;ti. lib. de Minor. Hi&s;t. c. 27. p. 39. or in G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ds love to mank<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nd. p. 97.</NOTE> of his vitious Conver&s;ation, and dangerous condition, he made them this An&s;wer, Viz. <HI>Si praede&s;tinatus &s;um, nulla peccata poterint mihi, regnum coelorum auferre; &s;i prae&s;citus, nulla opera mihi illud valebunt conferre.</HI> That is to &s;ay, If I be ele|cted, no &s;ins can po&s;&s;ibly bereave me of the Kingdom of Hea|ven, if reprobated, no good Deeds can advance me to it. An Objection not more old then common: but &s;uch I mu&s;t con|fe&s;s to which I never found a &s;atisfactory An&s;wer, from the Pen of <HI>Supralap&s;arian,</HI> or <HI>Sublap&s;arian,</HI> within the &s;mall compa&s;s of my reading.</P>
</DIV3>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<PB N="46" REF="41">
<HEAD>CHAP. V. The Doctrine of the <HI>Remon&s;trants,</HI> and the Story of them, untill their finall Condemnation in the Synod of <HI>Dort.</HI></HEAD>
<ARGUMENT>
<P><HI>I.</HI> The Doctrine of the <HI>Remon&s;trants</HI> ancienter then <HI>Calvini&s;m</HI> in the <HI>Belgick</HI> Churches, and who they were that &s;tood up for it before <HI>Arminius. II.</HI> The fir&s;t undertakings of <HI>Armi|nins,</HI> his preferment to the Divinity Chair at <HI>Leiden,</HI> his Commendations, and Death. <HI>III.</HI> The occa&s;ion of the Name <HI>Remon&s;trants,</HI> and <HI>Contra Remon&s;trants;</HI> the Con|trover&s;ie reduced to Five Points, and tho&s;e di&s;puted at the <HI>Hague,</HI> in a publick Conference. <HI>IV.</HI> The &s;ayd five Points according to their &s;everall Heads fir&s;t tendred at the <HI>Hague,</HI> and after at the Synod at <HI>Dort. V.</HI> The <HI>Remon&s;trants</HI> per|&s;ecuted by their Oppo&s;ites, put them&s;elves under the protection of <HI>Barnevelt,</HI> and by his means obtained a collection of their Doctrine. <HI>Barnevelt</HI> &s;ei&s;ed and put to death by the Prince of <HI>Orange. VI.</HI> The Calling of the Synod of <HI>Dort,</HI> the pa|rallel betwixt it and the Councel at <HI>Trent,</HI> both in the conduct of the bu&s;ine&s;s again&s;t their Adver&s;aries, and the differences among&s;t them&s;elves. <HI>VII.</HI> The breaking out of the differences in the Synod in open Quarrels, between <HI>Martinius</HI> one of the Divines of <HI>Breeme,</HI> and &s;ome of the Divines of <HI>Holland;</HI> and on what occa&s;ions. <HI>VIII.</HI> A Copy of the Letter from Dr. <HI>Belconyvel</HI> to S. <HI>Dudly Carlaton,</HI> his Maje&s;ties Re&s;ident at the <HI>Hague,</HI> working the violent pro&s;ecutions of tho&s;e Quarrels by the Dutch Divines. <HI>IX.</HI> A further pro&s;ecution of the Quarrel between the Councel and the Synod, in reference to the Articles u&s;ed in the Draught upon the Canons and Decrees of either, and the doubtfull meaning of them both. <HI>X.</HI> The quarrelling Parties joyn together again&s;t the <HI>Remon&s;trants,</HI> denying them any place in the Synod; and finally di&s;mi&s;t
<PB N="47" REF="41">
them in a furious Oration made by <HI>Boyerman,</HI> without any hearing. <HI>XI.</HI> The Synodi&s;ts indulgent to the damnable Do|ctrines of <HI>Macorius,</HI> and unmerciful in the bani&s;hment or extermination of the poor Remon&s;trants. <HI>XII.</HI> Scandalou&s;ly defamed, to make them odious, and th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e of their per&s;wa&s;ions in other places, Ejected, Per&s;ecuted, and Di&s;graced.</P>
</ARGUMENT>
<P>I. HAving thus run through all the other Opinions, touch|ing Prede&s;tination, and the Points depending there|upon: I come next to that of the <HI>Remon&s;trants</HI> (or <HI>Armi|nians,</HI> as they commonly call them) accu&s;ed of Novelty, but ancienter then <HI>Calvini&s;m,</HI> in the Churches of the <HI>Belgick</HI> Provinces, which being Originally <HI>Dutch,</HI> did fir&s;t embrace the Reformation, according to the <HI>Lutheran</HI> model, though af|terwards they &s;uffered the <HI>Calvinian</HI> Plat-form to prevail upon them. It was about the year 1530. that the Reformed Religion was admitted in the Neighbouring Country of <HI>Ea&s;t-Friezland,</HI> under <HI>Enno</HI> the Fir&s;t, upon the preaching of <HI>Har|dingbergius,</HI> a Learned and Religious man, and one of the principal Reformers of the Church of <HI>Emden,</HI> a Town of mo&s;t note in all that Earldom: from him did <HI>Clemens Martini</HI> take tho&s;e Principles, which afterwards he propagated in the <HI>Bel|gick</HI> Churches, where the &s;ame Doctrine of Prede&s;tination had been publickly maintained, in a Book called <HI>Odegus Lai|corum,</HI> or the <HI>Laymans Guide,</HI> publi&s;hed by <HI>Ana&s;ta&s;ius Vellua|nus, An.</HI> 1554. and much commended by <HI>Henricus Antonides,</HI> Divinity Reader in the Univer&s;ity of <HI>Francka:</HI> But on the o|ther &s;ide the <HI>French</HI> Mini&s;ters having &s;etled them&s;elves in tho&s;e Parts, which either were of <HI>French</HI> Language, or anci|ently belonged to the Crown of <HI>France,</HI> and having more Quick&s;ilve in them then the others had, prevailed &s;o far with <HI>William</HI> of <HI>Na&s;&s;aw,</HI> Prince of <HI>Orange,</HI> that a <HI>Confe&s;&s;ion</HI> of their framing was pre&s;ented to the Lady Regent, ratified in a forcible and tumultuous way, and afterwards by degrees ob|truded upon all the <HI>Belgick</HI> Churches: which notwith&s;tand|ing the Mini&s;ters &s;ucce&s;sively in the whole Province of <HI>&V;trecht</HI> adhered unto their former Doctrines; not looked on for &s;o doing as the le&s;s Reformed: Nor wanted there &s;ome one or
<PB N="48" REF="42">
other of eminent Note, who did from time to time oppo&s;e the Doctrine of Prede&s;tination, contained in that Confe&s;sion of the year 1567. when it took beginning. In&s;omuch that <HI>Johannes Isbra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">di,</HI> one of the Preachers of <HI>Rotradam,</HI> openly profe&s;&s;ed him&s;elf an <HI>Anticalvinian,</HI> and &s;o did <HI>Gellius Succanus</HI> al&s;o in the Country of <HI>We&s;t-Friezland,</HI> who looked no other|wi&s;e upon the&s;e of <HI>Calvin</HI>'s Judgment, then as Innovators in the Doctrine which had been fir&s;t received among&s;t them. The like we finde al&s;o of <HI>Holmanus,</HI> one of the Profe&s;&s;ors of <HI>Ley|den,</HI> of <HI>Cornelius Meinardi,</HI> and <HI>Cornelius Wiggeri,</HI> two men of principal e&s;teem, before the name of <HI>Jacob Van-Harmine,</HI> was &s;o much as talked of.</P>
<P>II. But &s;o it hapned, that though the&s;e learned men had kept on foot the ancient Doctrines, yet did they never finde &s;o generally an Entertainment in tho&s;e Provinces, as they did afterwards by the pains and diligence of this <HI>Van-Harmine: (Arminius</HI> he is called by our Latine Writers) from whom the&s;e Doctrines have obtained the name of <HI>Arminiani&s;m,</HI> cal|led &s;o upon no ju&s;ter Grounds then the great <HI>We&s;tern Continent,</HI> is called by the name of <HI>America;</HI> whereas both <HI>Chri&s;topher Collumbus</HI> had fir&s;t di&s;covered it, and the two <HI>Cabots</HI> Father and Son had made a further progre&s;s in the &s;ayd di&s;covery, before <HI>Americus Ve&s;patius</HI> ere &s;aw tho&s;e &s;hores. As for <HI>Arminius;</HI> he had been fifteen years a Preacher (or a Pa&s;tor as they rather phra&s;e it) to the great Church of <HI>Ara&s;tandam,</HI> during which times, taking a great di&s;ta&s;t at the Book publi&s;hed by Mr. <HI>Perkins,</HI> intituled, <HI>Armilla Aurea,</HI> he &s;et him&s;elf upon the canva&s;ing of it, and publi&s;hed his performance in it, by the name of <HI>Examen Praede&s;tinationis Perkin&s;oniae,</HI> as before was &s;ayd. Incouraged with his good &s;ucce&s;s in this adventure, he undertakes a Conference on the &s;ame Argument with the lear|ned <HI>Junius,</HI> the &s;umme whereof being &s;pread abroad in &s;everal Papers, was after publi&s;hed by the name of <HI>Amica Collatio. Junius</HI> being dead in the year 1603. the Curators or Over&s;eers of the Univer&s;ity made choice of this <HI>Van-harmine</HI> to &s;ucceed him in his place. But the Inhabitants of the Town would not &s;o part with him, till they were over-ruled by the Entrea|ties of &s;ome, and the power of others, A matter &s;o unplea|&s;ing
<PB N="49" REF="42">
to the <HI>rigid Calvinians,</HI> that they informed again&s;t him to the &s;tate for divers <HI>Heterodoxies,</HI> which they had noted in his Writings. But the bu&s;ine&s;s being heard at the <HI>Hague,</HI> he was acquitted by his Judge, di&s;patcht for <HI>Leyden,</HI> and there con|firmed in his place. Toward which the Te&s;timonial Letters &s;ent from the Church of <HI>Am&s;terdam,</HI> did not help a little. In which he &s;tands commended, <HI>Ob vitae inculpatae, &s;anae doctrinae &amp; morum &s;ummam integritatem.</HI> That is to &s;ay, for a man of an unblameable life, &s;ound Doctrine and fair behaviour, as may be &s;een at large, in the Oration which was made at his Funeral in the Divinity Schools of <HI>Leyden,</HI> on the 22. day of <HI>October,</HI> 1609.</P>
<P>III. Thus dyed <HI>Arminius,</HI> but the Cau&s;e did not &s;o dye with him. For during the fir&s;t time of his &s;itting in the Chair of <HI>Leyden,</HI> he drew unto him a great part of the Univer&s;ity, who by the Piety of the man, his powerful Arguments, his extreme diligence in that place, and the clear light of Rea&s;on which appeared in all his Di&s;cour&s;es, were &s;o wedded unto his Opinions, that no time nor trouble could drown them: For <HI>Arminius</HI> dying in the year 1609. as before was &s;ayd, the heats betwixt the Scholars, and tho&s;e of the contrary per|&s;wa&s;ion, were rather encrea&s;ed then abated; the more en|crea&s;ed for want of &s;uch a prudent Moderator, as had before pre&s;erved the Churches from a publick Rupture. The breach between them growing wider and wider, each &s;ide thought fit to &s;eek the Countenance of the State, and they did accord|ingly: for in the year 1610. the Followers of <HI>Arminius</HI> ad|dre&s;s their <HI>Remon&s;trance,</HI> containing the Antiquity of their Doctrines, and the &s;ub&s;tance of them) to the States of <HI>Hol|land,</HI> which was encountred pre&s;ently, by a <HI>Contra Remon|&s;tance,</HI> exhibited by tho&s;e of <HI>Calvins</HI> Party: from hence the names of <HI>Remon&s;trants,</HI> and <HI>Contra Remon&s;trants,</HI> &s;o frequent in their Books and Writings; each Party taking opportunity to di&s;per&s;e their Doctrines, the <HI>Remon&s;trants</HI> gained exceed|ingly upon their Adver&s;arys: For the whole Controver&s;ie be|ing reduced to the&s;e five Points, <HI>Viz.</HI> The Method and Order of Prede&s;tination; The Efficacy of Chri&s;ts Death, The Oppe|rations of Grace, both before and after m<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s Conver&s;ion, and
<PB N="50" REF="43">
per&s;everance in the &s;ame; the Parties were admitted to a pub|lick Conference at the <HI>Hague,</HI> in the year 1611. in which the <HI>Remon&s;trants</HI> were conceived to have had much the better of the day. Now for the five Articles above mentioned, they were the&s;e that follow;</P>
<Q><TEXT>
<BODY>
<DIV1 N="1" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<HEAD><HI>VIZ.</HI> I. De Electione ex fide praevi&s;a.</HEAD>
<P>DEus aeterno &amp; immuta|bili Decreto, in Je&s;u Chri|&s;to filio &s;uo, ante jactum mundi fundamentum &s;tatuit, ex lap&s;o &amp; peccatis obnoxio humano ge|nere, illos in Chri&s;to, propter Chri&s;tum, &amp; per Chri&s;tum &s;er|vare, qui &s;piritus &s;ancti gratia in eundem filium ejus credunt, &amp; in ea fide, fideique obedientia, per eandem gratiam, u&s;que ad finem per&s;everant.</P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<HEAD><HI>VIZ.</HI> I. Of Election out of Faith fore&s;een.</HEAD>
<P>ALmighty God by an e|ternal and unchangable <HI>Decree,</HI> ordained in <HI>Je&s;us Chri&s;t,</HI> his only Son, before the Foundations of the World were layd, to &s;ave all tho&s;e in <HI>Chri&s;t,</HI> for <HI>Chri&s;t;</HI> and through Chri&s;t, who being faln, and under the command of &s;in, by the a&s;&s;i&s;tance of the Grace of the Holy Gho&s;t, do per&s;evere in faith and obedience to the very end.</P>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<HEAD>II. De Redemptione univer&s;ali.</HEAD>
<P>Proinde Deus Chri&s;tus pro omnibus ac &s;ingulis mortuus e&s;t: atque id ita quidem, ut omnibus per mortem crucis Reconciliationem, &amp; Peccato|rum Remi&s;&s;ionem impetrarit: Ea tamen conditione, ut nemo illa peccatorum Remi&s;&s;ione fru|atur,
<PB N="51" REF="43">
praeter hominem fi|delem, <HI>Joh. 2. 16. 1 Joh. 2. 2.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<PB N="50" REF="43">
<HEAD>II. Of univer&s;al Redemp|tion.</HEAD>
<P>To which end Je&s;us Chri&s;t &s;uffered death for all men, and in every man, that by his death upon the Cro&s;s, he might ob|tain for all mankind, both the forgivene&s;s of their &s;ins, and Reconciliation with the Lord their God; with this Condi|tion notwith&s;tanding, that
<PB N="51" REF="43">
none but true believers &s;hould en|joy the benefit of the Reconcilia|tion and forgivene&s;s of &s;ins, <HI>John 2. 16. 1 John</HI> 2. 2.</P>
</DIV2>
</DIV1>
<DIV1 N="3" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<HEAD>III. De cau&s;a fi|dei.</HEAD>
<P>Homo fidem &s;alutarem a &s;eip&s;o non habet, nec vi liberi &s;ui arbitrii, quan|doquidem in statu defe|ctionis, &amp; peccati, nihil boni, quod quidem vere e&s;t bonum (quale e&s;t fides &s;a|lutaris) ex &s;e pote&s;t cogi|tare, velle, aut facere: &s;ed nece&s;&s;arium e&s;t, eum a Deo, in Chri&s;to, per &s;piri|tum ejus &s;anctum regigni, renovari, mente, affectibus, &s;eu voluntate, &amp; omni|bus facultatibus, ut ali|quid boni po&s;&s;et intelligere, cogitare, velle, &amp; perfice|re, &s;ecundum illud <HI>John 15. 5.</HI> &s;ine me pote&s;tis ni|hil.</P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<HEAD>III. Of the cau&s;e or means of attaining Faith.</HEAD>
<P>Man hath not <HI>&s;aving Faith</HI> in and of him&s;elf, nor can attain it by the power of his own Free-will, in re|gard that living in an e&s;tate of &s;in, and defection from God, he is not able of him&s;elf to think well, or do any thing which is really, or truly good; among&s;t which &s;ort <HI>&s;aving faith</HI> is to be accounted. And therfore it is nece&s;&s;ary that by God in Chri&s;t, and through the Workings of the Holy Gho&s;t he be regenera|ted and renewed in his under&s;tand|ing, will, affections, and all his other faculties; that &s;o he may be able to under&s;tand, think, will, and bring to pa&s;s any thing that is good, according to that of Saint <HI>John, 15. 5. Without me you can do no|thing.</HI></P>
</DIV2>
</DIV1>
<DIV1 N="4" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<HEAD>IV. De Conver&s;i|onis modo.</HEAD>
<P>Dei gratia e&s;t initium, progre&s;&s;us, &amp; perfectio omnis boni, atque adeo quidem, ut ip&s;e homo Re|genitus,
<PB N="52" REF="44">
ab&s;que hae prae|cedanea &s;eu Adventitia, excitante, con&s;equente, &amp; co-operante gratia, neque boni quid cagitare, velle, aut facere pote&s;t, neque etiam ulli malae tentationae re&s;i&s;tere, adeo quidem ut omnia bona opera, quae ex|cogitare po&s;&s;umus, Deigra|tiae in Chri&s;to tribuenda &s;unt. Quoad vero modum co-operationis illius gra|tiae, illa non e&s;t irre&s;i&s;tibi|lis: de multis enim dici|tur, eos &s;piritui &s;ancto Re&s;i&s;ti&s;&s;e. <HI>Actorum 7.</HI> &amp; alibi multis locis.</P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<PB N="51" REF="43">
<HEAD>IV. Of the manner of Con|ver&s;ion.</HEAD>
<P>The Grace of God is the begin|ning, promotion, and accompli&s;h|ment of every thing that is good in us; in&s;omuch that the Regene|rate
<PB N="52" REF="44">
man can neither think well, nor do any thing that is good, or re&s;i&s;t any &s;infull temptations, without this Grace preventing, co-opera|ting and a&s;&s;i&s;ting; and con&s;equent|ly all good works, which any man in his life can attain unto, are to be attributed and a&s;cribed to the grace of God. But as for the manner of the co-operation of this Grace, it is not to be thought to be irre&s;i&s;table, in regard that it is &s;ayd of many in the holy Scri|ptures, that they did re&s;i&s;t the Ho|ly Gho&s;t; as in <HI>Acts</HI> 7. and in o|ther places.</P>
</DIV2>
</DIV1>
<DIV1 N="5" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<HEAD>V. De Per&s;everan|tia incerta.</HEAD>
<P>Qui Je&s;u Chri&s;to per veram fidem &s;unt in&s;iti, ac proinde &s;piritus ejus vivificantis participes, ii abundehabent facultatum, quibus contra Satanam, peccatum, mundum, &amp; propriam &s;uam carnem pugnent &amp; victoriam ob|tineant; verum tamen per gratiae &s;piritus &s;ancti &s;ub&s;idium. Je&s;us Chri|&s;tus quidem illis &s;piritu &s;uo in omnibus tentationi|bus ade&s;t, manum porri|git,
<PB N="53" REF="44">
&amp; modo &s;int ad certa|men prompti, &amp; ejus Aux|ilium Petant, neque officio &s;uo de&s;int, eos confirmat: adeo quidem ut nulla &s;a|tanae fraude, aut vi &s;educi, vel e manibus Chri&s;ti eri|pi, po&s;&s;int, &s;ecundum illud <HI>Johannis 10. Nemo il|los e manu mea eripiet,</HI> Sed an illi ip&s;i negligentia &s;ua, principium illud quo &s;u&s;tentantur in Chri&s;to, de&s;erere non po&s;&s;int, &amp; prae|&s;entem mundum iterum amplecti, a &s;ancta doctri|na ip&s;is &s;emel tradita de|ficere, con&s;cientiae nau|fragium facere, a gratia excidere; penitus ex &s;a|cra &s;criptura e&s;&s;et expen|dendum, antequam illud cumplena animi tranquil|litate, &amp; Plerephoria di|cere po&s;&s;umus.</P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<PB N="52" REF="44">
<HEAD>V. <HI>Of the uncertainty of Per|&s;everance.</HI></HEAD>
<P>They who are grafted into Chri&s;t by a lively Faith, and are throughly made Partakers of his quickning Spirit, have a &s;ufficien|cy of &s;trength, by which (the Holy Gho&s;t contributing his A&s;&s;i|&s;tance to them) they may not only fight, but obtain the Vi|ctory, again&s;t the Devil, Sin, the World, and all infirmities of the fle&s;h. Mo&s;t true it is, that Je&s;us Chri&s;t is pre&s;ent with them by his Spirit in all their temptations, that he reacheth out his hand un|to them, and &s;hews him&s;elf rea|dy
<PB N="53" REF="44">
to &s;upport them, if for their parts they prepare them&s;elves to the en|counter, and be&s;eech his help, and are not wanting to them&s;elves in performing their duties: &s;o that they cannot be &s;educed by the cunning, or taken out of the hands of Chri&s;t by the power of Satan, ac|cording to that of S. <HI>John, No man taketh them out of my hand, &amp;c. cap.</HI> 10. But it is fir&s;t to be well weigh|ed and proved by the holy Scri|pture, whether by their own neg|ligence, they may not for&s;ake tho&s;e Principles of &s;aving Grace, by which they are &s;u&s;tained in Chri&s;t, embrace the pre&s;ent World again, Apo&s;tatize from the &s;aving doctrine once delivered to them, &s;uffer a Shipwrack of their Con&s;cience, and fall away from the Grace of God, before we can publickly teach the&s;e doctrines, with any &s;ufficient trau|quillity or a&s;&s;urance of mind.'</P>
</DIV2>
</DIV1>
</BODY>
</TEXT></Q>
<P>V. It is reported, that at the end of the Conference be|tween the Prote&s;tants and Papi&s;ts, in the fir&s;t Convocation of Q<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">een <HI>Maries</HI> Reign, the Prote&s;tants were thought to have had the better, as being more dextrous in applying and in forcing &s;ome Texts of Scripture then the others were, and that thereupon they were di&s;mi&s;&s;ed by <HI>We&s;ton</HI> the Prolocutor, with this &s;hort come off: <HI>You,</HI> &s;ayd he, <HI>have the word, and we have the Sword.</HI> His meaning was, That what the <HI>Papi&s;ts</HI> wanted in the &s;trength of Argument, they would make good by other waies, as afterwards indeed they did by Fire and Fagot. The like is &s;ayd to have been done by the <HI>Contra Re|mon&s;trants,</HI> who finding them&s;elves at this Conference to have
<PB N="54" REF="45">
had the wor&s;t, and not to have thrived much better by their Pen-comments, then in that of the Tongue, betook them|&s;elves to other cour&s;es; vexing and mole&s;ting their Oppo|&s;ites in their Cla&s;&s;es, or Con&s;i&s;tories, endeavouring to &s;ilence them from Preaching in their &s;everall Churches: or other|wi&s;e to bring them unto publick Cen&s;ure. At which Weapon the <HI>Remon&s;trants</HI> being as much too weak, as the others were at Argument and Di&s;putation; they betook them&s;elves unto the Patronage of <HI>John Van Olden Burnevelt,</HI> a man of great Power in the Councel of E&s;tate for the <HI>&V;nited Belgick</HI> Pro|vinces, by who&s;e means they obtained an Edict from the States of <HI>Holland,</HI> and <HI>We&s;t-Fri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">zland, Ann.</HI> 1613. requiring and enjoyning a mutual Toleration of Opinions, as well on the one &s;ide as the other. An Edict highly magnified by the Learned <HI>Grotius</HI> in a Book, intituled, <HI>Pietas Ordinum Hollan|diae, &amp;c.</HI> Again&s;t which &s;ome An&s;wers were &s;et out by <HI>Boger|man, Sibrandus,</HI> and &s;ome others, not without &s;ome reflecti|on on the Magi&s;trates for their Actings in it: But this indul|gence, though at the pre&s;ent it was very advantageous to the <HI>Remon&s;trants,</HI> as the ca&s;e then &s;tood, co&s;t them dear at la&s;t. For <HI>Barnevelt</HI> having &s;ome &s;u&s;pition that <HI>Morris</HI> of <HI>Na&s;&s;aw,</HI> Prince of <HI>Orange,</HI> Commander Generall of all the Forces of tho&s;e United Provinces both by Sea and Land, had a de&s;ign to make him&s;elf the ab&s;olute Ma&s;ter of tho&s;e Countries, made u&s;e of them for the uniting and encouraging of &s;uch good Pa|triots, as dur&s;t appear in maintenance of the common liberty, which Service they undertook the rather, becau&s;e they found that the Prince had pa&s;&s;ionately e&s;pou&s;ed the Quarrel of the <HI>Contra Remon&s;trants.</HI> From this time forwards the Animo|&s;ities began to encrea&s;e on either &s;ide, and the Breach to widen, not to be clo&s;ed again; but either by weakning the great power of the Prince, or the Death of <HI>Barnevelt.</HI> This la&s;t the ea&s;ier to be compa&s;&s;ed, as not being able by &s;o &s;mall a Party to contend with him, who had the ab&s;olute command of &s;o many Legions. For the Prince being apprehen&s;ive of the danger in which he &s;tood, and &s;purred on by the conti|nuall Sollicitations of the <HI>Contra Remon&s;trants,</HI> &s;uddenly put him&s;elf into the Head of his Army, with which he marcht
<PB N="55" REF="45">
from Town to Town, altered the Guards, changed the Offi|cers, and di&s;placed the Magi&s;trates, where he found any whom he thought di&s;affected to him; and having gotten <HI>Barnevelt, Grotius,</HI> and &s;ome other of the Heads of the Party into his power, he cau&s;ed them to be condemned, and <HI>Barnevelt</HI> to be put to death, contrary to the fundamental Laws of the Country, and the Rules of the Union.</P>
<P>VI. This Alteration being thus made, the <HI>Contra Remon|&s;trants</HI> thought it a high Point of Wi&s;dom to keep their Ad|ver&s;aries down, now they had them under, and to effect that by a National Councel, which they could not hope to com|pa&s;s by their own Authority: To which end, the States Ge|neral being importuned by the Prince of <HI>Orange,</HI> and his Sol|licitation &s;econded by tho&s;e of King <HI>James</HI> (to whom the power and per&s;on of the Prince were of like Importance) a National Synod was appointed to be held at <HI>Dort, Ann. 1618. Barnevelt</HI> being then &s;till living. To which be&s;ides the Com|mi&s;&s;ioners from the Churches of their &s;everal Provinces, all the <HI>Calvinian</HI> Churches in <HI>Europe</HI> (tho&s;e of <HI>France</HI> excepted) &s;ent their Delegates al&s;o; &s;ome eminent Divines being Com|mi&s;&s;ionated by King <HI>James</HI> to attend al&s;o in the Synod: for the Realm of <HI>Britain.</HI> A Synod much like that of <HI>Trent,</HI> in the Motives to it; as al&s;o in the mannaging and conduct of it. For as neither of them was A&s;&s;embled till the Sword was drawn, the terrour whereof was able to effect more then all other Arguments: &s;o neither of them was concerned to confute, but condemn their Oppo&s;ites.</P>
<P>Secondly, The Councel of <HI>Trent</HI> con&s;i&s;ted for the mo&s;t part of <HI>Italian</HI> Bi&s;hops, &s;ome others being added for fa&s;hion &s;ake; and that it might the better challenge the Name of <HI>General,</HI> as that of <HI>Dort,</HI> con&s;i&s;ted for the mo&s;t part of the Delegates of the <HI>Belgick</HI> Churches, to whom the forein Divines were found incon&s;iderable. The Differences as great at <HI>Dort,</HI> as they were at <HI>Trent,</HI> and as much care taken to adulce the di&s;con|tented Parties (who&s;e Judgments were incompatible with the ends of either) in the one as the other. The <HI>Briti&s;h</HI> Divines, together with one of tho&s;e which came from the <HI>Breme,</HI> maintained the univer&s;al Redemption of Mankinde by
<PB N="56" REF="46">
the Death of Chri&s;t. But this by no means would be granted by the re&s;t of the Synod, e&s;pecially by tho&s;e of North-<HI>Holland,</HI> for fear of yeilding any thing to the <HI>Arminians;</HI> as <HI>Soto</HI> in the Councel of <HI>Trent</HI> oppo&s;ed &s;ome moderate Opi|nions, teaching the certainty of Salvation, becau&s;e they were too much in favour with the <HI>Lutheran</HI> Doctrines. Fir&s;t, The general body of the Synod not being able to avoid the incon|veniences which the <HI>Supra-lap&s;arian</HI> way brought with it, were generally intent on the <HI>Sublap&s;arian:</HI> but on the other &s;ide, the Commi&s;&s;ioners of the Churches of <HI>South-Holland,</HI> thought it not nece&s;&s;ary to determine which were con&s;idered, man faln, or not faln, while he pa&s;&s;ed the Decrees of Election and Reprobation. But far more po&s;itive was <HI>Gomarus,</HI> one of the four Profe&s;&s;ors of <HI>Leiden,</HI> who &s;tood as &s;trongly to the ab&s;o|lute irre&s;pective and irrever&s;ible Decree, (exclu&s;ive of mans &s;in, and our Saviours Sufferings) as he could have done for the Holy Trinity. And not being able to draw the re&s;t unto his Opinion, nor willing to conform to theirs, he delivered his own Judgment in writing apart by it &s;elf, not joyning in &s;ub&s;cription with the re&s;t of his Brethren, for conformity &s;ake, as is accu&s;tomed in &s;uch ca&s;es. But <HI>Macorius</HI> one of the Pro|fe&s;&s;ors in <HI>Frankar,</HI> in <HI>We&s;t-Frizeland,</HI> went beyound them all, not only maintaining again&s;t <HI>Sibrandus Lubbertus,</HI> his fellow Collegiate in their open Synod; That God wills &s;in, That he ordains &s;in as it is &s;in: and, That by no means he would have all men to be &s;aved; but openly declaring, That if the&s;e Points were not maintained, they mu&s;t for&s;ake their chief Doctors who had &s;o great a hand in the Reformation.</P>
<P>VII. Some other differences there were among&s;t them, not reconcilable in this Synod; as namely, whether the Elect be loved out of Chri&s;t, or not: whether Chri&s;t were the cau&s;e and <HI>foundation of Election,</HI> or only the Head of the Elect; And many others of like nature. Nor were the&s;e Differences man|naged with &s;uch &s;obriety as became the gravity of the per&s;ons, and weight of the bu&s;ine&s;s, but brake out many times into &s;uch open heats and violences, as are not to be parallel'd in the like A&s;&s;emblies; the <HI>Provincial</HI> Divines banding again&s;t the Foreiners, and the Foreiners falling foul upon one ano|ther:
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for &s;o it hapned; that <HI>Martinius</HI> one of the Divines of <HI>Breme,</HI> a moderate and learned man, being de&s;ired to &s;peak his minde in the Points la&s;t mentioned, &s;ignified to the Synod, <Q REND="inline margQuotes">'That he made &s;ome &s;cruple touching the Doctrine Pa&s;&s;ant,<NOTE PLACE="marg">In his Letters, p. 72.</NOTE> about the manner of Chri&s;ts being <HI>Fundamentum electionis,</HI> and that he thought Chri&s;t not only the Effector of our Ele|ction, but al&s;o the Author and Procurer of it. <HI>Gomarus</HI> pre&s;ently as &s;oon as <HI>Martinius</HI> had &s;poken, &s;tarts up and tells the Synod, <HI>Ego hanc rem in me recipio,</HI> and therewithall ca&s;ts his Glove, and challenges <HI>Martinius</HI> with this Proverb, <HI>Ecce Rhodum, ecce Sullum,</HI> and required the Synod to grant them a Duel, adding, That he knew <HI>Martinius</HI> could &s;ay nothing in Refutation of that Doctrine.'</Q> So my dear Friend Mr. <HI>Hales</HI> of <HI>Eaton</HI> relates the &s;tory of this pa&s;&s;age in a Letter to Sir <HI>Dud|ly Carleton,</HI> bearing date <HI>Jan.</HI> 25. 1618. according to the &s;tyle of the Church of <HI>England:</HI> and where he endeth, Dr. <HI>Bel|canquall</HI> &s;hall begin relating in his Letters to the &s;ayd Amba&s;|&s;adour, the &s;tory of a greater Fray, between the &s;ayd <HI>Marti|nius,</HI> and <HI>Sibrandus Lubberius</HI> above mentioned, upon this occa&s;ion. <HI>Martinius</HI> had affirmed God to be, <HI>Cau&s;a Phy|&s;ica Conver&s;ionis;</HI> and for the truth thereof, appealed to <HI>Go|clenius</HI> a great Philo&s;opher, being then pre&s;ent in the Sy|nod, who thereupon di&s;cour&s;ed upon it out of <HI>Th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mi&s;tinus, Averores, Alexander Aphrodi&s;aeus,</HI> and many more; affirming it to be true in Philo&s;ophy, although he would not have it to pre&s;cribe in Divinity. <HI>Sibrandus Lubbert</HI> taking fire at this, falls upon them both: but the Fray parted at the pre&s;ent, by the care of <HI>Boyerman. Gomarus</HI> within few dayes after picks a new Quarrel with <HI>Martinius,</HI> and the re&s;t of the Divines of <HI>Breme,</HI> for running a more moderate cour&s;e then the re&s;t of the Synod: many other of the Provincials &s;econding <HI>Gomarus</HI> in the Quarrel, and carrying them&s;elves &s;o uncivilly in the pro&s;e|cution; that <HI>Martinius</HI> was upon the Point of returning home|wards. But this Quarrel being al&s;o taken up, the former is revived by <HI>Sibrandus</HI> in the following Se&s;&s;ion, concerning which <HI>Belcanquall</HI> writes to S^r <HI>Dudley Carleton,</HI> this en&s;uing Let|ter, which for the rarity and variety of the pa&s;&s;ages contained
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in it, and the great light which it affords to the pre&s;ent bu&s;ine&s;s: I &s;hall crave leave to add it here.</P>
<LETTER>
<HEAD>D^r. BELCANQUALLS <HI>LETTER</HI> TO Sir <HI>Dudley Carleton.</HI></HEAD>
<OPENER><SALUTE>My very good Lord,</SALUTE></OPENER>
<P><HI>VIII.</HI> SInce my la&s;t Letters to your Lord&s;hip,<NOTE PLACE="marg">Belcanquals Letters. p. 10</NOTE> there hath been no bu&s;ine&s;s of any great Note in the <HI>Synod,</HI> but that which I am &s;ure your Lord&s;hip will be very &s;orry to hear; Contention like to come to &s;ome head, if it be not prevented in time: for there hath been &s;uch a Plot layd <HI>ex com|po&s;it&ograve;,</HI> for di&s;gracing of the <HI>Bremen&s;es,</HI> as I think the Synod &s;hall receive &s;mall grace by it. D. <HI>Go|marus</HI> being he at whom the la&s;t Di&s;qui&s;ition of the third and fourth Articles ended, was entreated by the Pre&s;ident to &s;peak his minde of the &s;ayd Articles; but <HI>Sibrandus</HI> de&s;ireth the Pre&s;ident, fir&s;t, to give him leave to add &s;ome few things to that he had &s;poken the day before: Now what he added was nothing but a renewing of the &s;trife, which was between him and <HI>Martinius</HI> in the la&s;t Se&s;sion: two things <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e
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alledged; Fir&s;t, That he had been at <HI>Goclenius</HI> his Lodging, conferring with him about that Propo|&s;ition, whether God might be called <HI>Cau&s;a Phy&s;ica</HI> of humane Actions, and delivered certain Affirma|tions pronounced by <HI>Goclenius,</HI> tending to the <HI>Ne|gative;</HI> for the truth of his relation he appealed to <HI>Goclenius</HI> there pre&s;ent, who testified that it was &s;o: next <HI>Martinius</HI> had alledged a place out of <HI>Paraeus</HI> for the Affirmative in <HI>opere conver&s;i|onis. Sibrandus,</HI> read a great many places out of <HI>Paraeus</HI> tending to the contrary: and (no que&s;tion it being pleaded before) he entreateth &s;ome of the <HI>Palla|tines</HI> (naming them all &s;everally) who were <HI>Pa|raeus</HI> his Colleagues, would speak what they did know of <HI>Paraeus</HI> his minde, concerning the &s;ayd Pro|po&s;ition: <HI>Scultetus</HI> beginneth with a &s;et Speech, which he had writ lying before him; but &s;uch a Speech it was, as I, and I think all the Exteri, were exceedingly grieved it &s;hould have come from a man of &s;o much worth: the &s;umm of it was this, That he did know upon his own knowledge, that <HI>Paraeus</HI> did hold the contrary of that which had been fa&s;ly fa|thered on him in the Synod, that he could not endure to hear his deare&s;t Colleague &s;o much abu&s;ed as he had been by &s;ome men in the Synod: Moreover he could not now di&s;&s;emble, the great grief he had con|ceived
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that &s;ome in the Synod, went about to trouble &s;ound Divinity with bringing in <HI>Tricas Schola|&s;ticas,</HI> &s;uch as was to make God <HI>Cau&s;am Phy&s;i|cam Conver&s;ionis</HI> (that was for <HI>Martinius</HI>) &s;uch <HI>portenta vocabulorum,</HI> as <HI>determinare,</HI> and <HI>non determinare voluntatem:</HI> that &s;ome men dur&s;t &s;ay, that there were &s;ome doubts in the Fourth Article, which <HI>Calvin</HI> him&s;elf had not throughly &s;atisfied, nor other Learned Reformed Doctors; that it was to be feared that they intended to bring in Je&s;uits Divinity in the Reformed Churches, and to corrupt the Youth committed to their Charge, with a &s;trange kind of Divinity. This la&s;t Speech concerned D. <HI>Grotius. Scultetus</HI> delivered his minde in exceed|ing bitter and di&s;graceful words, and repeated his bittere&s;t &s;entences twice over: he having ended, <HI>Martinius</HI> with great mode&s;ty an&s;wered, fir&s;t, That he would read <HI>Paraeus</HI> his own words, which he did; next that for <HI>Sibrandus</HI> he wondred that he would now in publick bring the&s;e things up, &s;ince out of his love to Peace, that very day he had &s;ent his Colleague <HI>Grotius</HI> to <HI>Sibrandus,</HI> with a large explication in that &s;en&s;e, in which he had delivered the Propo&s;ition, with which explication <HI>Sibrandus</HI> him&s;elf had &s;ent him word he was fully &s;atisfied, and &s;o he made ac|count that that bu&s;ine&s;s had been peaceably tran&s;|acted:
<PB N="61" REF="48">
all this while <HI>Grotius</HI> &s;pake nothing; <HI>Go|marus</HI> beginneth to go on in the Di&s;qui&s;ition, but I think he delivered a Speech again&s;t the <HI>Bremen&s;es,</HI> which none but a mad man would have uttered. Fir&s;t, Whereas <HI>Martinius</HI> had &s;ayd, that he did de&s;ire the re&s;olution of this doubt, <HI>Qui Deus po&s;&s;it ab ho|mine cujus potentia e&s;t finita, fidem, quae e&s;t opus omnipotentiae, exigere:</HI> and that neither <HI>Calvin,</HI> nor any of the Divines, had yet plainly e|nough untyed the Knot: he replyed, fir&s;t, That he that &s;ayd &s;o was not <HI>Dignus qui &s;olveret Calvino Corrigiam:</HI> and that for the doubt it &s;elf, it was &s;uch a &s;illy one, that <HI>ip&s;i pueri in trivio,</HI> could <HI>ip&s;ius &s;o|lutionem decantare</HI> (at which Speech every bo|dy &s;miled.) Moreover, whereas <HI>Martinius</HI> in his An&s;wer to <HI>Scultetus,</HI> had not spoken one word a|gain&s;t him, but only this, That he was &s;orry that one who had now been 25 years a Profe&s;&s;or of Divinity &s;hould be thus u&s;ed for u&s;ing a School-term: <HI>Go|marus</HI> very wi&s;ely had a fling at the Two, and tel|leth the Synod, that &s;ince &s;ome men thought to carry it away <HI>annorum numero,</HI> he him&s;elf had been a Profe&s;&s;or not only 25, but 35 years. Next he falleth upon <HI>Grotius,</HI> and biddeth the Synod take heed of the&s;e men that brought in the <HI>Mon&s;tra &amp; Portenta vocabulorum,</HI> the Barbari&s;ms of the Schools of the
<PB N="62" REF="49">
Je&s;uits, <HI>determinare, &amp; non determinare volun|tatem,</HI> with many &s;uch speeches delivered with &s;uch &s;parklings of his eyes, and firecene&s;s of pronunciation, as every man wondred the Pre&s;ident did not cut him off, at la&s;t he cut off him&s;elf I think for want of breath; and the Pre&s;ident giveth <HI>Celeberrimo Do|ctori Gomaro,</HI> many thanks for that his Grave and accurate speech: the <HI>Exteri</HI> wondred at it; at la&s;t my Lord of <HI>Landaff,</HI> in Good faith, in a very grave &s;hort &s;peech (for which, as for one of the lea&s;t, I am per&s;waded he ever delivered, we and all the <HI>Exteri,</HI> thought he de&s;erved infinite Commendations:) he &s;pake to the Pre&s;ident to this purpo&s;e, That this Synod called <HI>Di&s;qui&s;ition,</HI> was in&s;tituted for Edification, not for any man to &s;hew <HI>Studium Contentionis;</HI> and therefore did de&s;ire him to look that the knot of Unity were not broken. In this his Lord&s;hips speech, he named no man, the la&s;t word was hardly out of my Lord&s;hips mouth, but furious <HI>Gomarus,</HI> knowing him&s;elf guilty, delivered this wi&s;e Speech; <HI>Reveren|di&s;&s;ime D. Prae&s;ul, non agendum e&s;t hic in Sy|nodo authoritate, &s;ed ratione.</HI> That it was free for him to speak in his own place, which no man mu&s;t think to abridge him of by their Authority. My Lord replyed nothing; but the Pre&s;ident told my Lord, that <HI>Celeberrimus D. Gom.</HI> had &s;ayd no|thing
<PB N="63" REF="49">
again&s;t mens Per&s;ons, but their Opinions, and therefore that he had &s;ayd nothing worthy of Re|prehen&s;ion: This gave every man ju&s;t occa&s;ion to think the Pre&s;ident was of the Plot. <HI>Martimus</HI> a|gain&s;t this Speech of <HI>Gomarus</HI> &s;ayd nothing, but that he was &s;orry that he &s;hould have this Reward for his far Journey: The Di&s;qui&s;ition went on to <HI>Thy&s;ius,</HI> who very di&s;creetly told the Synod, he was &s;orry <HI>Martinius</HI> &s;hould be &s;o exagitated for a speech, which according to <HI>Martinius</HI> his explication was true. Ju&s;t as <HI>Thy&s;ius</HI> was thus &s;peaking, <HI>Goma|rus</HI> and <HI>Sibrandus</HI> who &s;ate next him, pulled him by the Sleeve, talked to him in a confu&s;ed angry noi&s;e, in the hearing and &s;eeing of all the Synod, chiding him that he would &s;ay &s;o: afterwards <HI>Thy&s;ius</HI> with great moderation, de&s;ired <HI>Martinius</HI> to give him &s;a|tisfaction of one or two doubtful Sentences he had delivered; which <HI>Martinius,</HI> thanking him for his Courte&s;ie, fully did. The Pre&s;ident was certainly in this Plot again&s;t <HI>Martinius,</HI> for at the &s;ame time he read out of a Paper publickly, a note of all the hard Speeches <HI>Martinius</HI> had u&s;ed. All this while <HI>D. Grotius</HI> his patience was admired by all men, who being &s;o gro&s;ly abu&s;ed and di&s;graced, could get leave of his affections to hold his peace.</P>
</LETTER>
<P><PB N="64" REF="50">IX. I could pur&s;ue the&s;e Differences further both in weight and number, without any great trouble; but that I have &s;ome ther work to do, which is the pre&s;&s;ing of &s;ome other Confor|mities between this Synod and the Councel: the &s;ame Arts being u&s;ed in drawing up the Cannons and Conclu&s;ions of the one, as were ob&s;erved in the other; what Care and Artifice was u&s;ed in the Councel of <HI>Trent,</HI> &s;o to draw up the Canons and Decrees thereof, as to plea&s;e all the differing Parties, hath been already &s;hewn in the third Chapter of this Book. And in the Hi&s;tory of the Councels, we &s;hall finde this pa&s;&s;age, <HI>Viz.</HI> That immediatly after the Se&s;&s;ion, <HI>Fryer Dominicus S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">to</HI> principal of the <HI>Dominicans,</HI> wrote three Books, and did Intitle them of <HI>Nature and of Grace:</HI> for Commentary of this Do|ctrine, and in his Expo&s;itions all his Opinions are found. When this Work was publi&s;hed, <HI>Fryer Andrew Vega,</HI> the mo&s;t e&s;tee|med of the <HI>Franci&s;cans,</HI> &s;et forth fifteen great Books for Com|mentarys,<NOTE PLACE="marg">Hi&s;t. of the Contr. p. 215.</NOTE> upon the &s;ixteen Points of that Decree, and did ex|pound it all according to his own Opinion; which two Opi|nions &s;ayth my Author, do not only differ in almo&s;t all the Articles, but in many of them are expre&s;ly contrary. A per|fect parallel to which we may finde in this Synod; the Conclu&s;ions and Re&s;ults whereof, being &s;o drawn up, for gi|ving &s;atisfaction to the <HI>Sublap&s;arians,</HI> that tho&s;e of the <HI>Supra|lap&s;arian</HI> Faction might pretend &s;ome Title to them al&s;o: Concerning which, take here this pa&s;&s;age from the <HI>Arcan. Dogm.</HI> <NOTE N="*" PLACE="marg">Pref. A. 9.</NOTE> <HI>Remon&s;tr.</HI> long &s;ince publi&s;hed, where we are told of a bitter Contention, betwixt <HI>Voetius</HI> and <HI>Mare&s;ius,</HI> about the &s;en&s;e of this Synod: the one of them maintaining that the Sy|nod determined the Decree of <HI>Prede&s;tination</HI> and <HI>Reprobation,</HI> to antecede the con&s;ideration of the Fall of <HI>Adam;</HI> the other oppo&s;ing him with an Apology in behalf of the Synod, again&s;t that A&s;&s;ertion. So that though a&s;&s;embled on purpo&s;e to de|cide the&s;e Controver&s;ies, and appea&s;e the Broyls that Emer|ged, and were inflamed upon them, yet (that they might &s;eem to agree together in &s;ome thing) have they wrapt up their Decrees and Canons in &s;o many Clouds, and confounded them with &s;o many Intricacies (if a man hath recour&s;e to their Suf|frages for an Interpretation) that they are like to fall into a
<PB N="65" REF="50">
greater new Schi&s;m, before they come to a &s;etled Re&s;olution, of knowing what the meaning of that Synod is. And &s;o much of the parallel between the councel of <HI>Trent,</HI> &amp; the &s;ynod of <HI>D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rt&punc;</HI> touching the managery of all affairs both in <HI>fact,</HI> and <HI>po&s;t fact.</HI></P>
<P>X. It was to be &s;uppo&s;ed in the mid&s;t of &s;o many Differen|ces and di&s;orders, the <HI>Remon&s;trants</HI> might have found a way to have &s;aved them&s;elves, either by fomenting the Contentions, or by finding &s;ome Favours at their hands, who &s;eemed to be any thing inclinable to their Opinions: but no &s;uch favour could be gained, not &s;o much as hoped for; though <HI>Ephraim</HI> was again&s;t <HI>Mana&s;&s;es,</HI> and <HI>Mana&s;&s;es</HI> again&s;t <HI>Ephraim,</HI> yet were they both together again&s;t <HI>Judah,</HI> as the Scripture tells us. Nor did the differences between the <HI>Supralap&s;arians,</HI> and the <HI>Sublap&s;arians,</HI> or tho&s;e which were of equal moment in the other Points extend &s;o far, as to be any hindrance to the con|demning of tho&s;e poor men, to whom they were re&s;olved not to give an equal hearing before the final &s;entence of their re|condemnation: &s;o truly was it &s;ayd by &s;ome of the <HI>Remon|&s;trants</HI> them&s;elves; <HI>Adeo facile Coeunt, qui in fatalitatem ab&s;o|lutam</HI><NOTE PLACE="marg"><HI>Exam. Cer&s;.</HI> p. 63. B.</NOTE> <HI>tantum con&s;entiunt.</HI> In order whereunto, many indirect proceedings had been u&s;ed to hinder tho&s;e of the <HI>Remon&s;trant,</HI> or <HI>Arminian</HI> Party, by excommunicating &s;ome, and citing others to appear as criminal per&s;ons, from being returned Commi&s;&s;ioners from their &s;everal <HI>Cla&s;&s;es;</HI> and to refu&s;e ad|mittance to them into the Synod, upon &s;uch Returns, except they would oblige them&s;elves to de&s;ert their Party, as in the ca&s;e of tho&s;e of <HI>&V;trecht,</HI> there when the Parties whom they cited, were authorized by the re&s;t to pre&s;ent them&s;elves be|fore the Synod, and to pre&s;s for audience, offering to refer their Cau&s;e to a Di&s;putation: their offer was not rejected only, but they were commanded to forbear any further attendance, unle&s;s they would &s;ubmit them&s;elves unto two Conditions; Fir&s;t, To acknowledge the Members of the Synod (whom they beheld as Parties) to be competent Judges in that ca&s;e. And &s;econdly, To proceed in &s;uch a Method as they conceived would be de&s;tructive of their Cau&s;e: On the refu&s;al of which la&s;t, the former Point being in a manner yeilded to, in hope of &s;ome fair dealing from the forein Divines, they were di&s;|mi&s;t
<PB N="66" REF="51">
without hearing what they could &s;ay for them&s;elves, as before was noted. For <HI>Boyerman</HI> Pre&s;ident of the Synod, having &s;ome &s;u&s;pition that they would openly retort tho&s;e gro&s;s Impieties, which were contained under the ab&s;olute De|cree of Reprobation; di&s;mi&s;&s;ed them the A&s;&s;embly in a mo&s;t bitter Oration, his eyes &s;eeming to &s;parkle fire, for the very fear, or fervency of &s;pirit which was then upon him, which though I might report with &s;afety enough from the Pen of &s;ome of the <HI>Remon&s;trants,</HI> in their Books called the <HI>Synodalia Remon&s;trantium,</HI> and the <HI>Antidotum, &amp;c.</HI> yet I choo&s;e rather to relate it from a more impartial Author, even from the mouth of my dear Friend, Mr. <HI>Hales</HI> (the mo&s;t learned and ingenious <HI>John Hales</HI> of <HI>Eaton</HI>) who being then Chaplain to Sir. <HI>Dudley Carleton,</HI> King <HI>James</HI> his <HI>Re&s;ident</HI> at the <HI>Hague,</HI> was &s;uffered to be pre&s;ent at the hearing of it; &s;o that it might be &s;ayd of them, as was affirmed by <HI>Tertullian</HI> of the ancient Gentiles, when the per&s;ecuting humour was upon them: <HI>A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dire nolunt, quod auditum damnare non po&s;&s;unt;</HI> they were re&s;olved not to hear tho&s;e Arguments which they could not an&s;wer, or to give ear unto the proving of tho&s;e Points, which they could not ho|ne&s;tly condemn, if they had been proved.</P>
<P>XI. More favourable were they unto tho&s;e of the other ex|tremity, looking no otherwi&s;e on the <HI>Supralap&s;arians,</HI> then as erring Brethren; but on the <HI>Remon&s;trants,</HI> or <HI>Arminians,</HI> as their mortal Enemies. <HI>Macorius</HI> before-mentioned, is char|ged to have brought many dangerous and bla&s;phemous Para|doxes, in making God to be the Author of &s;in, and openly maintaining in the Synod it &s;elf, that God willed &s;in, that he ordained &s;in, as &s;in, and that by no means he would have all men to be &s;aved, as before is &s;ayd. He had taught al&s;o in his Writings, <NOTE N="*" PLACE="marg"><HI>Gods Love to mankinde,</HI> p. 89.</NOTE> <HI>Deum Reprobis verbum &s;uum prop<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nere non alio fine, quam ut inexcu&s;abiles reddantur:</HI> That is to &s;ay, <HI>That God doth propound his Word to Reprobates for no other end, then that they might be left without excu&s;e: That if the Go&s;pel be con&s;idered in re&s;pect of Gods intention, the proper end of it, and not the Acciden|tal, in reference to Reprobates, is their inexcu&s;ablene&s;s.</HI> More then &s;o yet, <HI>That Chri&s;t knoweth all the hearts of Reprobates who he kn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">weth neither can nor will open to him; not that he may enter in,</HI>
<PB N="67" REF="51">
<HI>but partly that he may upbraid them for their impotency, and partly that he may encrea&s;e their damnation:</HI> And finally, <HI>Deum ideo eis locutum e&s;&s;e, ut ex contemptu, &amp; odio filii unigeniti, Gravior con|demnatio e&s;&s;et. That God doth &s;peak unto them to no other end, but that by the contempt and hatred of his only &s;on, they might incur the greater condemnation.</HI> For which and many other expre&s;&s;i|ons of the like foul Nature, occurring frequently in his Wri|tings, and tho&s;e&punc; Po&s;itions which he &s;tood to in the open <HI>Sy|nod,</HI> he received no other Cen&s;ure from them, but a fair and friendly Admonition, to forbear &s;uch Forms of &s;peech, as<NOTE PLACE="marg"><HI>Arcan. Deg. Cert. Remon&s;.</HI> p. 95.</NOTE> might <HI>give offence to tender Ears, and could not be dige&s;ted by per|&s;ons ignorant and uncapable of &s;o great My&s;teries:</HI> As al&s;o that he would not &s;et light by tho&s;e di&s;tinctions of Divines who had de&s;erved well of the Church of Chri&s;t. But on the other &s;ide, the <HI>Remon&s;trants</HI> who maintained no &s;uch Impieties, who&s;e Writings neither charged God with Tyranny and Hypocri&s;ie or having any hand in the Act of &s;in, were mo&s;t reproachfully handled and thrown out of the Senate, without &s;o much as hearing, what they had to &s;ay in their own defence, though that was the lea&s;t part of the mi&s;ery intended to them: For when the Synod had concluded in the condemnation of their Doctrine, they next proceeded to the de&s;tructon of their per&s;ons, calling upon them to &s;ub&s;cribe to the Acts of the Synod; and &s;etting them a peremptory day for conforming to it: And when they &s;aw that would not do it, by their incen&s;ed importunity, they procured a Proclamation from the States-Generall, to bani&s;h them from their Native Coun|trey, with their Wives and Children, and &s;o compelling them to beg their <HI>Bread,</HI> even in De&s;olate places.</P>
<P>XII. But yet this was no end of their &s;orrows neither. He mu&s;t come under a new <HI>Cro&s;&s;e,</HI> and be calumniated for main|taining many horrid Bla&s;phemies, and gro&s;&s;e impieties, which they mo&s;t abhorred. For in the continuation of the Hi&s;tory of the <HI>Netherlands,</HI> writ by one <HI>Cro&s;&s;e,</HI> a fellow of no parts or judgement, and &s;o more apt to be abu&s;ed with a fal&s;e Re|port; It is there affirmed (whether with greater ignorance or malice, it is hard to &s;ay) That there was a Synod called at <HI>D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rt,</HI> to &s;uppre&s;&s;e the <HI>Arminians;</HI> and that the &s;aid <HI>Ar|minians</HI>
<PB N="68" REF="52">
held among&s;t other <HI>Here&s;ies,</HI> Fir&s;t, That God was the Author of &s;in; and &s;econdly, That he created the far greater part of Mankinde, only of purpo&s;e for to damn them; with &s;everall others of that kinde: VVhich every man of rea&s;on knowes, not only to be the con&s;equence and re&s;ults of <HI>Cal|vins</HI> Doctrine, but to be po&s;itively maintained and taught by &s;ome of his followers. By which and &s;uch like &s;ubtile, and malicious practi&s;es, they endeavoured to expo&s;e their Ad|ver&s;aries to the publick hatred, and make them odious with the people; till at la&s;t the&s;e poor men might have &s;aid mo&s;t ju&s;tly, as once the primitive Chri&s;tians did, under the bur|den of the like Calumnies and Imputations, <HI>Condemnati &s;u|mus quia nominamur, non quia convincimur,</HI> as <HI>Tertullian</HI> hath it, the name of an <HI>Arminian</HI> carried a Condemnation in it &s;elf without any conviction. Nor was their fury &s;atisfied in Exauctorating, Bani&s;hing, and de&s;troying tho&s;e of the adver&s;e party, who lived within the compa&s;&s;e of the <HI>Belgick</HI> Provin|ces; the genius of the Sect being active in all parts alike, in none more vi&s;ibly then the neighbouring City of <HI>Ledan,</HI> the principal &s;eat and Signory of the Dukes of <HI>Bovillon:</HI> Out of which <HI>Franci&s;cus Auratus</HI> a mo&s;t faithfull Mini&s;ter of that Church, is &s;aid to have been &s;hamefully ejected for no other rea&s;on, by tho&s;e of the <HI>Calvinian</HI> party, but becau&s;e, preach|ing on the Text of St. <HI>James 1. 13. God tempteth no man, &amp;c.</HI> he largely declared, that God was not the Author of &s;in. With what &s;everity they proceeded in <HI>England,</HI> when they had gotten the advantage of Power and Number, and with what Calumnies and Reproaches they a&s;per&s;ed all tho&s;e which were of a contrary per&s;wa&s;ion to them; the &s;eque&s;tring and ejecting of &s;o many hundreds of learned and religious men from their &s;everall Benefices, the mo&s;t odious Pamphlet cal|led, <HI>The Fir&s;t CENTURY of SCANDALO&V;S and MA|LIGNANT PRIESTS,</HI> together with many uncharitable and di&s;gracefull pa&s;&s;ages again&s;t them, in the Writings of &s;ome <HI>Presbyterian Mini&s;ters,</HI> do mo&s;t clearly evidence.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<PB N="69" REF="52">
<HEAD>CHAP. VI. Objections made again&s;t the Doctrine of the <HI>Remon|&s;trants,</HI> the An&s;wers unto all, and the retorting of &s;ome of them on the Oppo&s;ite Party.</HEAD>
<ARGUMENT>
<P><HI>I.</HI> An Introduction to the &s;aid Objections. <HI>II.</HI> The fir&s;t Objection, touching their being enemies to the Grace of God, di&s;proved in ge|nerall, by comparing the Doctrine with that of S. <HI>Augu&s;tine,</HI> though &s;omewhat more favourable to Free Will then that of <HI>Luther. III.</HI> A more particular An&s;wer, in relation to &s;ome hard Expre&s;&s;ions, which were u&s;ed of them by King <HI>James. IV.</HI> The &s;econd charging it as Introductive of Popery, begun in <HI>Holland,</HI> and pre&s;&s;ed more importunately in <HI>England,</HI> an|&s;wered both by Rea&s;on and Experience to the contrary of it. <HI>V.</HI> The third, as filling men with &s;pirituall pride, fir&s;t an|&s;wered in relation to the te&s;timony from which it was taken, and then retorted on tho&s;e who object the &s;ame. <HI>VI.</HI> The fourth Charge, making the <HI>Remon&s;trants</HI> a factious and &s;editious people, begun in <HI>Holland,</HI> pro&s;ecuted in <HI>England,</HI> and an&s;wered in the generall by the mo&s;t Religious Bi&s;hop <HI>Ridly. VII.</HI> What moved King <HI>James</HI> to think &s;o ill of the <HI>Remon&s;trants,</HI> as to exa&s;perate the States again&s;t them. <HI>VIII.</HI> The <HI>Remon&s;trants</HI> neither &s;o trouble&s;ome nor &s;o chargeable to the States them&s;elves, as they are made by the A&s;&s;ertor; the indirect proceedings of the Prince of <HI>Orange, viz.</HI> the death of <HI>Barnevelt,</HI> and the inju&s;tice of the Argument in charging the practi&s;es of his Chil|dren, and the Prince upon all the party. <HI>IX.</HI> Nothing in the <HI>Arminian</HI> Doctrine, which may incline a man to &s;editious cour|&s;es, as it is affirmed and proved to be in the <HI>Calvin. X.</HI> The Racrimination further proved by a pa&s;&s;age in the Conference of the Lord Trea&s;urer <HI>Burleigh</HI> with Queen <HI>Eliz.</HI> in a Letter of &s;ome of the Bi&s;hops to the Duke of <HI>Buckingham,</HI> and in that of Dr. <HI>Brooks</HI> to the late Archbi&s;hop. <HI>XI.</HI> More fully pro&s;ecuted, and exemplified, by <HI>Campney's</HI> an old <HI>Engli&s;h</HI> Prote&s;tant. <HI>XII.</HI> A Tran&s;ition to the Doctrine of the Chrurch of <HI>England.</HI></P>
</ARGUMENT>
<P>I. IT may be thought, that &s;ome &s;trange my&s;tery of ini|quity, lay hidden under the Mask or Vail of the Five
<PB N="70" REF="53">
Articles la&s;t mentioned, which m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">de the Synodi&s;ts &s;o furi|ou&s;ly to rage again&s;t them; to u&s;e &s;uch cruelty (for &s;everity is too milde a name to expre&s;&s;e their <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">igor) towards all tho&s;e who did maintain them. For ju&s;tifying whereof in the eye of the World, both before, and after the <HI>Synod,</HI> cour&s;e was taken to impeach their Doctrine in the&s;e points of no &s;maller crimes, then to be de&s;tructive of <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ods Grace, in|troductory of Popery, tending unto &s;piritual pride, and to Sedition or Rebellion in the Civil Government. Which Objections I &s;hall here pre&s;ent, as I have done the Argu|ments of mo&s;t importance which were Excogitated, and en|forced again&s;t the Conclu&s;ions, and Determinations of the Sy|nod in the &s;aid five poynts; and that being done, I &s;hall re|turn &s;uch An&s;wers as are made unto them.</P>
<P>II. Fir&s;t then it is objected, that this Doctrine is de&s;tructive of Gods Free Grace, reviving the old <HI>Pelagian</HI> Here&s;ies, &s;o long &s;ince condemned. This is pre&s;s'd by <HI>Boyerman,</HI> in his An|notations<NOTE PLACE="marg">Boyerman, Anro<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Grotii Pietat.</NOTE> on the book of <HI>Grotius,</HI> called <HI>Pietas Ordinum,</HI> &amp;c. where he brings in <HI>Pareus,</HI> charging them, with having pro|ceeded <HI>E Schola Caele&s;tii &amp; Pelagii,</HI> from no other School, then that of <HI>Pelagius,</HI> and <HI>Caele&s;tius,</HI> tho&s;e accur&s;ed Hereticks. <HI>Thycius</HI> another of the <HI>Contra-Remon&s;trants,</HI> but &s;omewhat more moderate then the re&s;t in this particular, conceives their Doctrine to incline rather to <HI>Semi-Pelagiani&s;me, Et aut candem e&s;&s;e, aut non multo diver&s;am,</HI> and either to be the very &s;ame, or not much different. But the authority of King <HI>James</HI><NOTE PLACE="marg">* <HI>Declar. again&s;t</HI> Vor&s;tius</NOTE> was of greate&s;t weight, who in his heats again&s;t <HI>Vor&s;tius,</HI> calls them the Enemies of Gods grace, Athei&s;ticall Sectaries, and more particularly, the <HI>Enemy</HI> of God <HI>Arminius,</HI> as the King once called him. To which Objection it is an&s;wered, that what&s;oever <HI>Pareus</HI> and the re&s;t might plea&s;e to call them, they had but little rea&s;on for it; the <HI>Remon&s;trants</HI> &s;peak|ing as honourably of the Grace of God as any other what|&s;oever. And this they prove, by comparing the fir&s;t branch of the Fourth Article, with that Golden &s;aying of St. <HI>Au|gu&s;tine,</HI> viz. <HI>Sine gratia Dei praeveniente ut velimus, &amp; &s;ub&s;e|quente ne fru&s;tra velimus, ad pietatis opera nil valemus;</HI> that is to &s;ay, that we may will the things which are good, and
<PB N="71" REF="53">
following or <HI>a&s;&s;i&s;ting,</HI> that we do not will them to no pur|po&s;e, we are not able to do any thing in the works of piety. And by comparing the &s;aid Clau&s;e with St. <HI>Augu&s;tines</HI> words, it cannot ea&s;ily be di&s;cerned, why the one party &s;hould be branded for the <HI>Enemies of the Grace of God,</HI> while the other is honoured as the chief Patron, and Defender of it. It can not be denyed, but that they a&s;cribe &s;omewhat more <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o the will of man, then &s;ome of the rigid <HI>Lutherans</HI> and <HI>Cal|vinians</HI> doe, who will have a man drawn forcibly, and <HI>irre|&s;i&s;tably&punc;</HI> with the cords of Grace, <HI>velut in animatum quiddam,</HI> like a &s;en&s;ele&s;&s;e &s;tock, without contributing any thing to his own &s;alvation. But then it mu&s;t be granted al&s;o, that they a&s;cribe no more unto it, then what may &s;tand both with the Grace and Ju&s;tice of Almighty God, according to that Di|vine &s;aying of St. <HI>Augu&s;tine,</HI> viz. <HI>Si non e&s;t gratia Dei quomo|do &s;alvat mundum? Si non e&s;t liberum arbitrium, quomodo ju|dicat mundum?</HI> Were it not for the Grace of God, no man could be &s;aved, and were there not a freedome of will in man, no man with ju&s;tice could be condemned.</P>
<P>III. And as for the Reproachfull words which King <HI>James</HI> is noted to have &s;poken of them, it hath been &s;aid (with all due reverence to the Maje&s;ty of &s;o great a <HI>Prince</HI>) that he was then tran&s;ported with prejudice or particular Intere&s;&s;e; and therefore that there lay an Appeal, (as once to <HI>Philip</HI> King of <HI>Macedon,</HI>) from the King being not then well informed, to the &s;ame King, when&s;oever he &s;hould be better informed. Touching their proceedings, it was ob|&s;erved, 1. That he had his Education in the Kirk of <HI>Scotland,</HI> where all the Heterodoxies of <HI>Calvin</HI> were received as Go&s;pel, and therefore could not &s;o &s;uddenly ca&s;t off tho&s;e opinions, which he &s;uckt in as it were with his Mothers Milk. 2. He was much governed at that time by Dr. <HI>Mountague,</HI> then Bi&s;hop of <HI>Bath</HI> and <HI>Wells,</HI> and Dean of his Maje&s;ties Chappell Royall, who having been a great Stickler in the Prede&s;tinarian Con|trover&s;ies, when he lived in <HI>Cambridge,</HI> thought it his be&s;t way, to beat down all &s;uch Opinions by Kingly Authority, which he could not over-bear by the &s;trength of Arguments. And thirdly, that K. <HI>James</HI> had then a turn to &s;erve for the
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Prince of <HI>Orange,</HI> of which more anon, which turn being &s;erved, and <HI>Mountague</HI> dying not long after, his ears lay open to &s;uch further informations as were offered to him, which drew him to a better liking both of the Men and their Opi|nions then he had formerly entertained of either of them.</P>
<P>IV. It is objected &s;econdly, that the&s;e Doctrines &s;ymbolize &s;o much with the Church of <HI>Rome,</HI> that they &s;erve only for a Bridge for <HI>Popery</HI> to pa&s;&s;e over, into any Church, into which they can obtain admittance. This Calumny fir&s;t laid upon them in a Declaration of the States Generall, again&s;t <HI>Bar|nevelt</HI> before remembred; wherein they charge him with a de&s;ign of confederating with the <HI>Spaniard,</HI> to change the Re|ligion of tho&s;e Countreys, and countenancing to that end the <HI>Arminian</HI> party, as his fitte&s;t In&s;truments; which clamor be|ing fir&s;t rai&s;ed in <HI>Holland,</HI> was afterwards much cheri&s;hed, and made u&s;e of, by the <HI>Puritan,</HI> or <HI>Calvinian</HI> party among&s;t us in <HI>England.</HI> By one of which it is alleadged, that Mr. <HI>Pym</HI><NOTE PLACE="marg"><HI>Ju&s;tif. of the Fathers, &amp;c.</HI> p.</NOTE> being to make a report to the Hou&s;e of Commons, <HI>An.</HI> 1626. touching the Books of <HI>Richard Mountague,</HI> after Bi&s;hop of <HI>Chiche&s;ter,</HI> affirmed expre&s;&s;ely, that <HI>the whole &s;cope of his Booke was to di&s;courage the well-affected in Religion, and as much as in him lay, to reconcile them unto Popery.</HI> He gives us &s;econdly, a Fragment of a &s;cattered Paper, pretended to be written to the Rector of the <HI>Je&s;uites</HI> Colledge in <HI>Bruxells;</HI> in which, the Writer lets him know, that they had &s;trongly fortified their Faction here in <HI>England,</HI> by planting <HI>the Soveraign Drug Arminiani&s;me, which he hoped would purge the Prote&s;tants from their Here&s;ie.</HI> Thirdly, he backs this Paper with a Clau&s;e in the <HI>Remon&s;trance</HI> of the Hou&s;e of Commons, 1628. where it is &s;aid <HI>that the hearts of his Maje&s;ties Subjects</HI> were perplexed in <HI>beholding the daily growth and &s;preading of the Faction of Armi|niani&s;me, that being, as his Maje&s;ty well knew,</HI> (&s;o they &s;ay at lea&s;t <HI>but a cunning way to bring in Popery.</HI> To all which, being but the &s;ame words out of divers mouths, it is an&s;wered, fir&s;t, That the points which are now debated between the <HI>Calvini|ans</HI> and the old Prote&s;tants in <HI>England;</HI> between the <HI>Remon|&s;trants,</HI> and the <HI>Contra-Remon&s;trants</HI> in the <HI>Belgick</HI> Churches; and finally between the <HI>rigid</HI> and <HI>moderate Lutherans</HI> in the
<PB N="73" REF="54">
upper <HI>Germany,</HI> have been as fiercely agitated, between the <HI>Franci&s;cans</HI> and the <HI>Dominicans</HI> in the Church of <HI>Rome:</HI> The old <HI>Engli&s;h Prote&s;tants,</HI> the <HI>Remon&s;trants,</HI> and the <HI>moderate Lu|therans,</HI> agreeing in the&s;e points with the <HI>Franci&s;cans;</HI> as the <HI>Engli&s;h Calvini&s;ts,</HI> the <HI>Contra-Remon&s;trants,</HI> and the <HI>rigid Luthe|rans</HI> do with the <HI>Dominicans:</HI> So that there is a compliance on all &s;ides with one of the &s;aid two differing parties in the Church of <HI>Rome.</HI> And therefore why a generall complyance in the&s;e poynts with the Fryers of St. <HI>Dominick,</HI> the principall &s;ticklers &amp; promoters of that <HI>Inqui&s;ition,</HI> &s;hould not be thought as ready a way to bring in <HI>Popery,</HI> as any &s;uch complyance with the Fryers of St. <HI>Francis,</HI> he mu&s;t be a very wi&s;e man indeed which can give the rea&s;on. Secondly, it is an&s;wered, that the <HI>Melanctonian</HI> or moderate <HI>Lutherans</HI> which make up infinitely the greate&s;t part of the <HI>Lutheran</HI> Churches, agree in the&s;e points with the <HI>Je&s;uites</HI> or <HI>Franci&s;can Fryers,</HI> and yet are &s;till as far from relap&s;ing to the Church of <HI>Rome,</HI> as when they made the fir&s;t &s;eparation from it. And therefore thirdly, that if <HI>Ar|miniani&s;me,</HI> as they call it, be &s;o ready a Bridge for pa&s;&s;ing over to Popery, it would be very well worth the knowing, how and by what means it &s;hould come to pa&s;&s;e, that &s;o few of the <HI>Re|mon&s;trants</HI> in the <HI>Belgick</HI> Provinces, and none of tho&s;e whom they call <HI>Arminians</HI> in the Church of <HI>England,</HI> &s;hould in &s;o long a time pa&s;s over that Bridge, notwith&s;tanding all the Provoca|tions of want and &s;corn, which were put upon the one, and have been &s;ince multiplyed upon the other.</P>
<P>V. In the next place, it is objected, that the <HI>Arminian</HI> Doctrines, naturally incline a man to the &s;in of pride, in attri|buting<NOTE PLACE="marg"><HI>Ju&s;ti&s;. of the Fathers, &amp;c.</HI> p. 34.</NOTE> &s;o much to the power of his own will, &amp; &s;o little to the Grace of God, in choo&s;ing both the means, and working out of the end of his own &s;alvation. And for the proof hereof, a pa&s;&s;age is alleadged out of the Hi&s;tory of the Councell of <HI>Trent,</HI> that the fir&s;t opinion, (that is to &s;ay, the Doctrin of Prede&s;tination, according to the opinion of the <HI>Dominican</HI> Fryers) <HI>as it is hid|den and my&s;ticall, keeping the minde humble, and relying on God, without any confidence in it &s;elf knowing the deformity of Sin, and the excellency of Divine Grace;</HI> &s;o the Second (being that maintain|ed by the <HI>Franci&s;cans) was plau&s;ible and popular, and cheri&s;hed hu|mane pre&s;umption,</HI> &amp;c. The whole pa&s;&s;age we have had before in
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the Second Chapter, Num. 4. but we &s;hall an&s;wer to no more of it then the former Clau&s;e. Concerning which, it may be &s;aid, that though Father <HI>Paul</HI> the Author of the Hi&s;tory <HI>hath filled the Chri&s;tian</HI> World with admiration, yet it is obvious to the eye of any di&s;cerning Reader, that in many places he &s;avoureth not &s;o much of the <HI>Hi&s;torian,</HI> as he doth of the Party; and that being carryed by the Intere&s;t of his Native Countrey, (which was the <HI>Signory</HI> of <HI>Venice</HI>) he &s;eldome &s;peaks favourably of the <HI>Je&s;uites,</HI> and their adherents, among&s;t which the <HI>Franci&s;cans</HI> in the&s;e poynts are to be accounted. Secondly, that either Father <HI>Paul</HI> did mi&s;take him&s;elf, or el&s;e that his Tran&s;lator hath mi&s;ta|ken his meaning, in making the Second Opinion to be more <HI>plea&s;ing to the</HI> Preaching <HI>Fryers, then the under&s;tanding Divines;</HI> the name of <HI>Preaching Fryers,</HI> being &s;o appropriated in com|mon &s;peech to tho&s;e of the <HI>Dominican</HI> Order, that it is never applyed unto any other. And Thirdly, that the Authority of Father <HI>Paul</HI> is no otherwi&s;e to be embraced in Doctrinall mat|ters, (what credit &s;oever may be given to him in point of Hi&s;to|ry) then as it is &s;econded by Rea&s;on. And certainly, if we pro|ceed by the rule of Rea&s;on, that Doctrine mu&s;t needs more <HI>che|ri&s;h humane pre&s;umption,</HI> which puffeth men up with the certain|ty of their Election, the infallibility of a&s;&s;i&s;ting and per&s;i&s;ting Grace, &amp; the impo&s;&s;ibility of falling from the attaining of that &s;alvation which they have promi&s;ed to them&s;elves; then that which leaves the&s;e poynts uncertain, which puts a man to the continuall nece&s;&s;ity of calling on God, and <HI>working</HI> out the way unto his <HI>&s;alvation with fear and trembling.</HI> He that is once po&s;|&s;e&s;&s;ed with this per&s;wa&s;ion, that all the &s;ins which he can po&s;&s;i|bly commit, were they as many as have been committed by all Mankinde, &s;ince the beginning of the World, are not able to fru&s;trate his Election, or &s;eparate him from the love and favour of Almighty God; will be too apt to &s;well with <HI>Phari&s;aicall</HI> pride, and de&s;pi&s;e all other men as <HI>Heathens</HI> and <HI>Publicans;</HI> when &s;uch poor <HI>Publicans as have their minds humble and relying <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n God,</HI> will &s;tand aloof, not daring to approach too neer the Divine Maje&s;ty, but crying out with <HI>God be mercifull unto me a &s;inner,</HI> and yet &s;hall be more ju&s;tified in the &s;ight of God then the others are&punc; For this we need produce no proof, we finde it in the &s;upercilious looks, in the haughty carriage of tho&s;e who
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are &s;o well a&s;&s;ured of their own Election; who cannot &s;o di&s;|gui&s;e them&s;elves, as not to undervalue and de&s;pi&s;e all tho&s;e who are not of the &s;ame party, and per&s;wa&s;ion with them. A race of men, who&s;e in&s;olence and pride there is no avoyding by a mode&s;t &s;ubmi&s;&s;ion, who&s;e favour there is no obtaining by good turns, and benefits. <HI>Quorum &s;uperbiam fru&s;tra per mode&s;ti|am, &amp; ob&s;equium, effugeris,</HI> as in another ca&s;e was &s;aid by a No|ble <HI>Britain.</HI></P>
<P>VI. And finally it is objected, (but the Objection rather doth concern the men, then the Doctrine) that the <HI>Arminians are a Faction, a turbulent, &s;editious Faction,</HI> &s;o found in the United Provinces, from their very fir&s;t &s;pawning; not to be &s;uffered by any <HI>Rea&s;on of State</HI> in a Common-wealth. So &s;aith the Author of the Pamphlet called the<NOTE N="*" PLACE="marg"><HI>Ob&s;. Ob&s;erved,</HI> p. 46.</NOTE> <HI>Ob&s;ervator ob&s;erved,</HI> and proves it by the wicked con&s;piracy (as he calls it) of <HI>Barnevelt,</HI> who &s;uffered mo&s;t condignly (as he he tells us) upon that account, 1619. And afterwards by the damnable and helli&s;h plot of <HI>Barnevelts</HI> Children and Allies, in their de&s;igns again&s;t the State, and the Prince of <HI>Orange.</HI> This Information &s;econded by the Author of the Book called, <HI>The Ju&s;tification</HI> <NOTE N="*" PLACE="marg">P. 37.</NOTE> <HI>of the Fathers, &amp;c.</HI> who tells us, but from whom he knowes not, that the <HI>States</HI> them|&s;elves have reported of them, <HI>that they had created them more trouble, then the King of</HI> Spain <HI>had by all his Warres.</HI> And both the&s;e backt by the Authority of K. <HI>James,</HI> who tells us of them in his Declaration again&s;t <HI>Vor&s;tius, That if they were not with &s;peed rooted out, no other i&s;&s;ue could be expected, then the Cur&s;e of God, infamy throughout all the Reformed Churches, and a perpetual rent, and di&s;traction in the whole body of the State.</HI> This is the &s;ub&s;tance of the Charge: So old and common, that it was an&s;wered long &s;ince, by Bi&s;hop <HI>Ridly</HI> in Queen <HI>Marys</HI> dayes, when the Do|ctrine of the Prote&s;tants was &s;aid to be the readie&s;t way to &s;tir up <HI>&s;edition,</HI> and trouble the quiet of the Common-wealth; wherefore to be repre&s;&s;ed in time by force of Laws. To which that godly Bi&s;hop returns this An&s;wer, <Q REND="inline margQuotes">"That Satan doth not cea&s;e to practi&s;e his old guiles and accu&s;tomed &s;ubtilties: He hath ever this Dart in a readine&s;&s;e, to whirle again&s;t his adver|&s;aries, <HI>to accu&s;e them of &s;edition,</HI> that he may bring them, if he can, in danger of the <HI>Higher Powers;</HI> for &s;o hath he by his Mi|ni&s;ters, alwayes charged the Prophets of God. <HI>Ahab</HI> &s;aid unto
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<HI>Elias, art thou he that troubleth I&s;rael.</HI> The fal&s;e Prophets com|plained al&s;o to their Princes of <HI>Jeremy;</HI> that his words were <HI>&s;editious,</HI> and not to be &s;uffered. Did not the <HI>Scribes</HI> and <HI>Pha|ri&s;es</HI> fal&s;ly accu&s;e Chri&s;t, as a <HI>&s;editious per&s;on,</HI> and one that <HI>&s;pake</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="3 letters">&s;er. between <HI>Ridley</HI> and <HI>Latimer.</HI></NOTE> <HI>again&s;t</HI> Cae&s;ar."</Q> Which &s;aid, and the like in&s;tance made in the Preachings of St. <HI>Paul,</HI> he concludes it thus, <HI>viz. But how far they were from all &s;edition, their whole Doctrine, Life and Conver&s;ation doth well declare.</HI> And this being &s;aid in reference to the Charge in generall, the An&s;wer to each part thereof is not far to &s;eek.</P>
<P>VII. And fir&s;t it hath been an&s;wered to that part of it which concerns King <HI>James,</HI> that the King was carried in this bu&s;ine&s;s, not &s;o much by the clear light of his mo&s;t excellent under&s;tan|ding, as by Rea&s;on of State; the <HI>Arminians</HI> (as they call them) were at that time united into a party, under the command of <HI>John Olden Barnevelt,</HI> and by him u&s;ed (for the rea&s;ons formerly laid down) to undermine the power of <HI>Maurice</HI> then Prince of <HI>Orange,</HI> who had made him&s;elf the Head of the <HI>Contra-Remon|&s;trants,</HI> and was to that King a mo&s;t dear Confederate. Which Divi&s;ion in the <HI>Belgick</HI> Provinces, that King con&s;idered as a matter of mo&s;t dangerous con&s;equence, and utterly de&s;tructive of that peace, unity and concord, which was to be the greate&s;t pre&s;ervation of the <HI>States &V;nited;</HI> on who&s;e tranquillity and power, he placed a great part of the peace and happine&s;s of his own Dominions. Upon which rea&s;on, he exhorrs them in the &s;aid Declaration, <HI>to take heed of &s;uch infected per&s;ons; their own Countrey-men being already divided into</HI> Factions, <HI>upon this occa&s;i|on, which was a matter</HI> (as he &s;aith) <HI>&s;o oppo&s;ite to unity (which was indeed the only prop and &s;afety of their State, next under God) as of nece&s;&s;ity it mu&s;t by little and little bring them to utter ruine, if ju&s;tly and in time they did not provide again&s;t it.</HI> So that K. <HI>James</HI> con&s;i|dering the pre&s;ent breach, as tending to the <HI>utter ruine</HI> of tho&s;e States, and more particularly of the Prince of <HI>Orange,</HI> his mo&s;t dear Allye; he thought it no &s;mall piece of <HI>King-craft,</HI> to con|tribute toward the &s;uppre&s;&s;ion of the weaker party; not only by bla&s;ting them in the &s;aid Declaration, with reproachfull names, but &s;ending &s;uch Divines to the A&s;&s;embly at <HI>Dort,</HI> as he was &s;ure would be &s;ufficiently active in their condemnation.</P>
<P>VIII. So that part of the Argument which is borrowed from the <HI>States them&s;elve<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> it mu&s;t be proved by &s;ome better evidence,
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then the bare word of Mr. <HI>Hickman,</HI> before it can de&s;erve an an&s;wer; the &s;peech being &s;o <HI>Hyperbolicall</HI> (not to call it wor&s;e) that it can hardly be accounted for a flower of Rhetorick. The greate&s;t trouble which the <HI>States them&s;elves</HI> were put to all this bu&s;ine&s;&s;e, was, for the fir&s;t eight years of it, but the hearing of Complaints, receiving of <HI>Remon&s;trances,</HI> and being pre&s;ent at a Conference between the parties. And for the la&s;t four years, (for it held no longer) their greate&s;t trouble was to finde out a way to forfeit all their old and Native Priviledges in the dea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h of <HI>Barnevelt,</HI> for maintenance whereof they had fir&s;t took up Arms again&s;t the <HI>Spaniard.</HI> In all which time, no blood at all was drawn by the Sword of War, and but the blood of 5 or 6 men only, by the Sword of Ju&s;tice, admitting <HI>Barnevelts</HI> for one: Whereas their warres with <HI>Spain</HI> had la&s;ted above thrice that time, to the &s;acking of many of their Cities, the lo&s;s of at lea&s;t 100000. of their own lives, and the expen&s;e of many mil|lions of Trea&s;ure. And as for <HI>Barnevelt,</HI> if he had committed a|ny Trea&s;on again&s;t his Countrey, by the Laws of the &s;ame Coun|trey he was to be tryed. Contrary whereunto, the Prince of <HI>Orange</HI> having got him into his power, put him over to be judg|ed by certain Delegates, commi&s;&s;ionated by the States Gene|rall, who by the Laws of the Union, can pretend unto no Au|thority over the Life and Limb of the meane&s;t &s;ubject. Finally, for the con&s;piring of <HI>Barnevelts</HI> Children, it concerns only them who&s;e de&s;ign it was. Who to revenge his death, &s;o unwor|thily and unju&s;tly contrived, and (as they thought) &s;o unde&s;er|vedly, and again&s;t their Laws, might fall upon &s;ome de&s;perate Councels, and mo&s;t unju&s;tifiable cour&s;es in pur&s;uance of it. But what makes this to the <HI>Arminian</HI> and <HI>Remon&s;trant</HI> party? Or doth evince them for a <HI>turbulent and &s;editious Faction,</HI> not to be &s;uffered by any <HI>Rea&s;on of State</HI> in a well-ordered Common|wealth. <HI>Barnevelts</HI> Kindred might be faulty, the <HI>Arminians</HI> in|nocent, or the <HI>Arminians</HI> faulty, in their practi&s;e again&s;t the life of the Prince of <HI>Orange,</HI> under and by whom they had &s;uffered &s;o many oppre&s;&s;ions; without involving tho&s;e in their Crimes and Trea&s;ons, who hold the &s;ame Opinion with them in their Neighbouring Churches.</P>
<P>IX. The rea&s;on is, becau&s;e there is nothing in the Doctrine of the <HI>Arminians,</HI> (as it relates to the Five points in difference)
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which can di&s;po&s;e the Profe&s;&s;ors of it to any &s;uch practi&s;es. And therefore if the <HI>Arminians</HI> &s;hould have proved as <HI>turbulent</HI> and <HI>&s;editious</HI> as their enemies made them, yet we were not to im|pute it to them, as they were <HI>Arminians,</HI> that is to &s;ay, as men following the <HI>Melanctonian</HI> way, of Prede&s;tination, and differ|ing in tho&s;e points from the re&s;t of the <HI>Calvini&s;ts,</HI> but as ex|a&s;perated, and provoked, and forced to ca&s;t them&s;elves upon de&s;perate cour&s;es, <HI>Quae libertatis arma dat ip&s;e dolor,</HI> in the Poets language. But &s;o &s;ome &s;ay, it is not with the Doctrine of the other party by which mens actions are &s;o ordered &amp; predeter|mined by the eternall will of God, even to the taking up of a &s;traw, as before was &s;aid, <HI>ut nec plus boni nec minus mali,</HI> that it is neither in their power, to do more good, or commit le&s;s evil then they do. And then according to that Doctrine, all Trea|&s;ons, Murders and Seditions, are to be excu&s;ed, as unavoydable in them, who commit the &s;ame, becau&s;e it is not in their pow|er not to be guilty of tho&s;e Trea&s;ons or Seditions which the fire and fury of the Sect &s;hall inflame them with. And then to what end &s;hould Princes make Laws, or &s;pend their whole endeavors in pre&s;erving the publick Peace, when notwith&s;tanding all their cares, and travails to prevent the mi&s;chief, things could no o|therwi&s;e &s;ucceed, then as they have been predetermined by the will of God. And therefore the be&s;t way would be, (<HI>Sinere res vadere quo vult</HI> (in the Latin of an old <HI>Spani&s;h Monke</HI>) to let all matters go as they will, &s;ince we cannot make them go as we would; according to that coun&s;ell of the good old Poet.</P>
<LG>
<L><HI>Solvite mortales animos, curisque levate,</HI><NOTE PLACE="marg">Manil. de Sphe. lib.</NOTE></L>
<L><HI>Totque &s;uper vacuis animum deplete querelis:</HI></L>
<L><HI>Fata regunt Orbem, certa &s;tant omnia lege.</HI></L>
<L>That is to &s;ay,</L>
<L>Di&s;charge thy &s;oul poor man of vexing fears,</L>
<L>And ea&s;e thy &s;elf of all &s;uperfluous cares.</L>
<L>The World is governed by the Fates, and all</L>
<L>Affairs, by Heaven's decree, do &s;tand or fall.</L>
</LG>
<P>X. To this effect, it is reported, that the old Lord <HI>Burleigh</HI> &s;hould di&s;cour&s;e with Queen <HI>Eliz.</HI> when he was fir&s;t acquainted with the making of the <HI>Lambeth</HI> Articles<NOTE N="*" PLACE="marg"><HI>Hi&s;t. Artic. Lambeth,</HI> p. 6, 7.</NOTE>. Not plea&s;ed where|with, he had recour&s;e unto the Queen, letting her &s;ee how much her Maje&s;ties Authority, and the Laws of the Realm
<PB N="79" REF="57">
were thereby violated, and it was no hard matter to di&s;cern what they aimed at, who had mo&s;t &s;tickled in the &s;ame. For &s;aith he, this is their opinion and Doctrine; that every Humane action, be it good or evil, it is all re&s;trained and bound up by the Law of an immutable de|cree; that upon the very wills of men al&s;o, this nece&s;&s;ity is impo&s;ed, <HI>ut aliter quam vellent homines, velle non po&s;&s;ent,</HI> that men could not will otherwi&s;e then they did will. Which Opinions, &s;aith he, Maddam, if they be true, <HI>Fru&s;tra ego aliique fideles Maje&s;tatis tuae mini&s;tri, &amp;c.</HI> then I and the re&s;t of your Maje&s;ties faithfull Mini&s;ters do &s;it in Councel to no purpo&s;e, 'tis in vain to deliberate and advi&s;e about the affairs of your Realm; <HI>Cum de his quae eveniunt nece&s;&s;ario, &s;tulta &s;it plane omnis con|&s;ultatio,</HI> &s;ince in tho&s;e things that come to pa&s;&s;e of nece&s;&s;ity, all con|&s;ultation is fooli&s;h, and ridiculous. To which purpo&s;e it was al&s;o pre&s;s'd by the Bi&s;hop of <HI>Roche&s;ter, Oxon</HI> and St. <HI>Davids,</HI> in a Letter to the Duke of <HI>Buckingham</HI> concerning <HI>Mountagues</HI> Appeal, <HI>An.</HI> 1625. <NOTE N="*" PLACE="marg"><HI>Cabuba.</HI> p. 116.</NOTE> In which it is affirmed, that they <HI>cannot conceive what u&s;e there can be of Civil Government in the Common-wealth, or of Preaching, and externall Mini&s;try in the Church; if &s;uch fatal Opinions, as &s;ome which are oppo&s;ite &amp; contrary to tho&s;e delivered by Mr.</HI> Mountague, <HI>&s;hall be publickly taught and maintained.</HI> More plainly and particularly charged by Dr. <HI>Brooks,</HI> once Ma&s;ter of <HI>Trinity Colledge</HI> in <HI>Cambridge,</HI> in a Letter <NOTE N="*" PLACE="marg"><HI>Con<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Dom.</HI> p. 167&punc;</NOTE> to the late Archbi&s;hop, bearing date <HI>Decemb.</HI> 15. 1630. in which he writes, <HI>that their Doctrines of</HI> Prede&s;tination, <HI>is the root of</HI> Puritani&s;me, <HI>and</HI> Purita|ni&s;me <HI>is the root of all Rebellions, and di&s;obedient untractablene&s;&s;e in Par|liaments, &amp;c. and of all Schi&s;me and &s;awcine&s;&s;e in the Countrey, nay in the Church it &s;elf; making many thou&s;ands of our people, and too great a part of the Gentlemen of the Land very</HI> Leightons <HI>in their hearts;</HI> which <HI>Leighton</HI> had publi&s;hed not long before, a mo&s;t pe&s;tilent and &s;editious Book again&s;t the Bi&s;hops, called <HI>Sions Plea,</HI> in which he excited the people to &s;trike the Bi&s;hops <HI>under the fifth rib,</HI> reviling the Queen by the name of a Daughter of <HI>Heth;</HI> and for the &s;ame was after cen&s;ured in the <HI>Star-Chamber,</HI> to Pillory, lo&s;s of Ears, &amp;c.</P>
<P>XI. But becau&s;e perhaps it may be &s;aid, that this is but a new de|vice, excogitated by the malice of the&s;e later times, to defame this<NOTE PLACE="marg"><HI>An&s;wer to a certain Le<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t.</HI> p. 38&punc;</NOTE> Doctrine, let us behold what <HI>Campneys</HI> hath delivered of it in the fir&s;t or &s;econd year of Queen <HI>Eliz.</HI> at the fir&s;t peeping of it out to di&s;turb this Church. Where, &s;aith he, who &s;eeth not the di&s;traction of <HI>Eng|land,</HI> to follow this Doctrine? Who &s;eeth not the confu&s;ion of all Common-wealths to depend hereupon? What Prince may &s;it &s;afely in the &s;eat of his Kingdome? What &s;ubject may live quietly po&s;&s;e&s;|&s;ing
<PB N="80" REF="58">
his own? What man &s;hall be ruled by the right of Law? If there Opinions may be perfectly placed in the hearts of the People? Which Corollary he brings in, in the end of a Di&s;cour&s;e touching the Rebellion rai&s;ed by <HI>Martin Cyrnell,</HI> and &s;econded by the Earl of <HI>Lin|colne, Martin Swarth,</HI> and others, again&s;t <HI>Hen.</HI> 7. For, building on the <HI>Calvinian</HI> Maxim, that as God doth appoint the end, &s;o he appoint|eth al&s;o the means and cau&s;es which lead unto it; he thereupon in|ferreth, that <HI>Martin Swarth,</HI> and his men; according to that Doctrine were de&s;tined by God to be &s;lain at the Battle of <HI>Stoke.</HI> In order whereunto, fir&s;t Sir <HI>Richard Simon</HI> the Prie&s;t mu&s;t be appointed and prede&s;tinate of God to powre in the pe&s;tilent poy&s;on of Privy Con|&s;piracy, and trayterous mi&s;chief of vain glory into the heart of <HI>Lam|bert</HI> (his Scholar) as a cau&s;e leading to the &s;ame end. Secondly, that he the &s;aid <HI>Lambert</HI> was appointed and prede&s;tinate of God to con|&s;ent<NOTE PLACE="marg"><HI>Ibid.</HI> p. 38.</NOTE> and agree unto the pe&s;tiferous per&s;wa&s;ion of his Ma&s;ter * S. <HI>Rich|ard,</HI> in the pride of <HI>Lucifer,</HI> to a&s;pire unto the Royall Throne, as ano|ther cau&s;e leading to the &s;ame end which God ordained. Thirdly, that the <HI>Iri&s;h</HI> men were appointed of God, to be Rebellious Traytors a|gain&s;t their Soveraign Lord the King of <HI>England,</HI> and to maintain the fal&s;e and fithy quarrell of <HI>Lambert,</HI> as another cau&s;e leading to the &s;ame end. Fourthly, that in order to the &s;aid end, the Lady <HI>Margaret</HI> (&s;i&s;ter to K. <HI>Edw.</HI> 4.) was appointed and prede&s;tinate of God to be a Traytore&s;&s;e to <HI>England,</HI> and to imploy all her wits, forces and power; to the utter de&s;truction of her naturall Countrey: And Fiftly, in par|ticular, that the &s;aid Lady <HI>Margaret</HI> was appointed of God to hi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e the &s;aid <HI>Martin Swarth</HI> and his men, to invade the Realm of <HI>England.</HI> Sixthly and finally, that the &s;aid <HI>Martin Swarth,</HI> the <HI>Earl</HI> of <HI>Lincoln,</HI> the Lord <HI>Lorell,</HI> the Lord <HI>Gerrard,</HI> and divers others, Captains of the Rebels, we<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e appointed and prede&s;tinate of God to be of &s;uch valiant courage in maintaining the fal&s;e quarrel of traytetous <HI>Lambert,</HI> that they were &s;lain, (&amp; on the other &s;ide, many a brave <HI>Engli&s;h</HI> mans blood was &s;hed) at the battell of <HI>Stoke,</HI> which was the end of this wofull Tragedy. Let them &s;ay therefore what they can or will; this meer nece&s;&s;ity which our men te<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ch, is the very &s;ame which the <HI>Stoicks</HI> did hold; which opinion becau&s;e it de&s;troyed the &s;tate of a Common|wealth, was bani&s;hed out of <HI>Rome,</HI> as St. <HI>Augu&s;tine</HI> declareth in <HI>lib. Que&s;t Vet. &amp; Nov. Te&s;tam.</HI></P>
<P>XII. And thus the different Judgements of all the other <HI>We&s;tern</HI> Churches, and the &s;everall Subdivi&s;ions of them, in the five controverted Points, being laid together, with &s;uch Di&s;cour&s;es and Di&s;putes, as have occa&s;ionally been made&punc; and rai&s;ed about them, we will next &s;hew to which of the &s;aid differing parties the Church of <HI>England</HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">ms mo&s;t inclinable, and afterwards proceed in the &s;tory of i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</P>
</DIV2>
</DIV1>
</BODY>
</TEXT>
<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<P><PB REF="59" MS="y"><HI>Hi&s;toria Quinqu- Articularis:</HI> OR, A DECLARATION OF THE Judgement OF THE WESTERN CHURCHES; And more particularly of the <HI>CH&V;RCH</HI> of <HI>ENGLAND,</HI> IN THE Five Controverted Points; Reproached in the&s;e la&s;t times by the name of <HI>Arminiani&s;m.</HI></P>
<P>PART II. <HI>Containing the Judgement of the Church of</HI> England, <HI>and the mo&s;t Eminent Divines thereof in the Reign of King</HI> Henry <HI>the eighth, and King</HI> Edward <HI>the &s;ixth.</HI></P>
<P>By <HI>Peter Heylin</HI> D. D.</P>
<P><HI>London,</HI> Printed for <HI>Tho: John&s;on,</HI> 1660.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="2" TYPE="part">
<PB REF="60">
<PB N="3" REF="60">
<HEAD>PART II. The Judgement of the Church of <HI>England</HI> in the five controverted Points.</HEAD>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. 7. An Introduction to the Doctrine of the Church of <HI>England</HI> in the points di&s;puted, with the Removal of &s;ome rubs which are laid in the way.</HEAD>
<ARGUMENT>
<P>1. THe Doctrine of the Homilies, concerning the Endow|ments of man at his fir&s;t creation. 2. His mi&s;erable fall. 3. And the promi&s;ed hopes of his Re&s;titution in the Lord Chri&s;t Je&s;us. 4. A general Declaration of the judgement of the Church of <HI>England</HI> in the points di&s;puted, exemplified in the &s;tory of <HI>Agilmond</HI> and <HI>Lami&s;tus,</HI> Kings of <HI>Lombardy.</HI> 5. The contrary iudgement of <HI>Wicklif</HI> objected, an|&s;wered, and applied to all modern Here&s;ies. 6. A general an&s;wer to the like Argument pretended to be drawn from the Writings of <HI>Frith, Tyndall</HI> and <HI>Barns.</HI> But more particu|larly, 7. The judgement of Dr. <HI>Barns</HI> in the pre&s;ent points, and the grounds on which he builded the &s;ame. 8. Small comfort to be found from the works of <HI>Tyndal,</HI> in favour
<PB N="4" REF="61">
of the <HI>Calvinian</HI> Doctrines. 9. The fal&s;ifyings of <HI>John Frith</HI> and others in the Doctrine of Prede&s;tination, reproved by <HI>Tyndal.</HI> 10. A parallel between &s;ome of our fir&s;t Martyrs, and the blinde man re&s;tored to &s;ight in the eighth of Saint <HI>Mark.</HI></P>
</ARGUMENT>
<P>1. _BEing therefore in the next place to declare the Judgement of the Church of <HI>Eng|land,</HI> I &s;hall prepare the way, by laying down her publique Doctrine touching the Fall of <HI>Adam,</HI> and the Re&s;titution of mankinde in Je&s;us Chri&s;t, that ha|ving cleared God from being the Au|thour of &s;in, and having laid a &s;ure foun|dation for the Re&s;titution of Mankinde to Gods grace and fa|vour, and con&s;equently to the hopes of Eternal life, we may proceed with more a&s;&s;urance to the re&s;t that followeth: And this we cannot better do, then by laying down the words of the Homily concerning the <HI>Nativity and Birth of our Lord and Sa|viour</HI><NOTE PLACE="marg">Hom. of the Nativity, fol. 167.</NOTE> <HI>Je&s;us Chri&s;t;</HI> where we finde it thus: <Q REND="inline margQuotes">'Among all the Creatures (&s;aith the Homily) that God made in the begin|ning of the world, mo&s;t excellent and wonderful in their kinde; there was none (as the Scripture beareth witne&s;s) to be compared almo&s;t in any point unto man; who as well in body as &s;oul, exceedeth all other no le&s;s then the Sun in bright|ne&s;s and light exceedeth every bright and little Star in the Fir|mament: He was made according to the &s;imilitude and image of God, he was endued with all kinde of heavenly gifts, he had not &s;pot of uncleanne&s;s in him, he was &s;ound and perfect in all parts, both outwardly and inwardly; his rea&s;on was un|corrupt, his under&s;tanding was pure and good, his will was o|bedient and godly; he was made altogether like unto God, in righteou&s;ne&s;s, in holine&s;s, in wi&s;dom, in truth; to be &s;hort, in all kinde of perfection.'</Q></P>
<P>2. After which, having &s;poken of mans Temporal <GAP DESC="illegible" RESP="apex" EXTENT="1 word">, relating to the delicacies of the Garden of <HI>Eden,</HI>
<PB N="5" REF="61">
and the Dominion which God gave him over all the Creatures; the Homily doth thus proceed; <HI>viz.</HI> <Q REND="inline margQuotes">'But as the common na|ture of all men is in time of pro&s;perity and wealth, to forget not onely them&s;elves, but al&s;o God; even &s;o did this fir&s;t man <HI>Adam,</HI> who having but one Commandment at Gods hand; namely, That he &s;hould not eat of the Fruit of Knowledge of Good and Evil; did notwith&s;tanding mo&s;t un|mindefully, or rather <HI>most wilfully</HI> break it, in forgetting the &s;trait charge of his Maker, and giving ear to the crafty &s;ugge&s;ti|on<NOTE PLACE="marg">Hom. of the Na|tivity, p. 168.</NOTE> of the evil Serpent the Devil; whereby it came to pa&s;s, that as before he was ble&s;&s;ed, &s;o now he was accur&s;ed; as before he was loved, &s;o now he was abhorred; as before he was mo&s;t beautiful and precious, &s;o now he was mo&s;t vile and wretched in the &s;ight of his Lord and Maker; in&s;tead of the image of God, he was now become the image of the Devil; in&s;tead of a Citizen of Heaven, he was now become the bond-&s;lave of Hell, having in him&s;elf no one part of his former purity and cleanne&s;s, but being altogether &s;potted and defiled; in&s;o|much, that now he &s;eemed to be nothing el&s;e but a lump of &s;in; and therefore by the ju&s;t judgement of God was condemned to everla&s;ting death.'</Q></P>
<P>3. This being &s;aid touching the introduction of the body<NOTE PLACE="marg">Ibid. Idem.</NOTE> of Sin the Homily doth fir&s;t proceed to the propagation and univer&s;al &s;preading of it, and afterwards to the Re&s;titution of lo&s;t man by faith in Chri&s;t: <Q REND="inline margQuotes">'This &s;o great and mi&s;erable plague (for &s;o the Homily proceedeth) if it had onely re&s;ted in <HI>Adam</HI> who fir&s;t offended, it had been &s;o much the ea&s;ier, and might the better have been born; but it fell not onely on him, but al&s;o on his po&s;terity and children for ever; &s;o that the whole brood of <HI>Adams</HI> fle&s;h &s;hould &s;u&s;tain the &s;elf &s;ame fall and pun|i&s;hment, which their forefather by his offence mo&s;t ju&s;tly had de&s;erved: S. <HI>Paul</HI> in the fifth to the <HI>Romans</HI> &s;aith, <HI>By the of|fence of</HI> onely <HI>Adam,</HI> the <HI>fault came upon all men to condemna|tion; and by one mans di&s;obedience, many were made &s;inners:</HI> By which words we are taught, that as in <HI>Adam</HI> all men univer|&s;ally &s;inned, &s;o in <HI>Adam</HI> all men univer&s;ally received the re|ward of &s;in; that is to &s;ay, became mo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l and &s;ubject unto <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> them&s;elves nothing <GAP DESC="illegible" RESP="apex" EXTENT="1 span">|tion
<PB N="6" REF="62">
both of body and &s;oul, &amp;c. Had it been any marvel, if mankinde had been utterly driven to de&s;peration, being thus fallen from life to death, from &s;alvation to de&s;truction, from Heaven to Hell! But behold the great goodne&s;s and tender mercy of God in this behalf! albeit mans wickedne&s;s and &s;in|ful behaviour was &s;uch, that it de&s;erved not in any part to be forgiven; yet to the intent he might not be clean de&s;titute of all hope and comfort in time to come, he ordained a new Co|venant, and made a &s;ure promi&s;e thereof; namely, that he would &s;end a Mediator, or <HI>Me&s;&s;ias</HI> into the world, which &s;hould make interce&s;&s;ion, and put him&s;elf as a &s;tay between both parties, to pacifie the wrath and indignation conceived a|gain&s;t &s;in, and to deliver man out of the mi&s;erable cur&s;e, and cur&s;ed mi&s;ery whereunto he was fallen head-long, by di&s;obey|ing the Will and Commandment of the onely Lord and Maker.'</Q></P>
<P>4. Which ground thus laid, we will proceed unto the Doctrine of Prede&s;tination, according to the &s;en&s;e and meaning of the Church of <HI>England;</HI> which teacheth us (according to the ge|neral current of the ancient Authors before <HI>Augustines</HI> time) that God from all Eternity intending to demon&s;trate his power and goodne&s;s, de&s;igned the Creation of the World, the making <HI>of man after his own image,</HI> and leaving him &s;o made, in a per|fect liberty to do or not to do what he was commanded, and that fore-knowing from all Eternity, the man abu&s;ing this li|berty, would plung him&s;elf and his po&s;terity into a gulf of mi&s;e|ries; he graciou&s;ly re&s;olved to provide them &s;uch a Saviour, who &s;hould redeem them from their &s;ins, to elect all tho&s;e to life e|ternal who laid hold upon him, leaving the re&s;t in the &s;ame &s;tate in which he found them for their incredulity. And this I take to be the method of <HI>Election</HI> unto life Eternal, through <HI>Je&s;us Chri&s;t</HI> our Lord, according to the Doctrine of the Church of <HI>England:</HI> For although there be neither <HI>prius</HI> nor <HI>po&s;terius</HI> in the will of God, who &s;ees all things at once together, and wil|leth at the fir&s;t &s;ight without more delay; yet to apply his acts unto our capacitie, as were the acts of God in their right <HI>pro|duction,</HI> &s;o were they primitively in his <HI>intention:</HI> But <HI>Creation</HI>
<PB N="7" REF="62">
without p<GAP DESC="illegible" RESP="apex" EXTENT="1 span"> did forego the fall; and the di&s;ea&s;e or death which en&s;ued upon it, was of nece&s;&s;ity to be, before there could be a cour&s;e taken to <HI>pre&s;cribe</HI> the <HI>care;</HI> and the <HI>pre&s;cribing</HI> of the <HI>care</HI> mu&s;t fir&s;t be fini&s;hed, before it could be offered to par|ticular per&s;ons. Of which, and of the whole Doctrine of Pre|de&s;tination, as before declared, we cannot have an happier illu|&s;tration then that of <HI>Agilmond</HI> and <HI>Lami&s;tus</HI> in the <HI>Longobardi|a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> &s;tory of <HI>Paul</HI> the Deacon: In which it is reported, That <HI>Agilmond</HI> the &s;econd King of <HI>Lombard,</HI> riding by a fi&s;h-pond, &s;aw &s;even young children &s;prawling in it, whom their unnatural mothers (as the Author thinketh) had thrown into it not long before. Amazed whereat, he put his hunting &s;pear among&s;t them, and &s;ti<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ed them gently up and down; which one of them laying hold on, was drawn to land, called <HI>Lami&s;tus,</HI> from the word <HI>Lama,</HI> which is the language of that people, and &s;ignifies a fi&s;h|pond; Trained up in that Kings Court, and finally, made his Succe&s;&s;or in the Kingdom. Granting that <HI>Agilmond</HI> being fore|warned in a vi&s;ion, that he &s;hould finde &s;uch children &s;prawling for life in the mid&s;t of that pond, might thereupon take a re&s;o|lution within him&s;elf to put his hunting <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">pear among&s;t them, and the which of them &s;oever &s;hould lay hold upon it, &s;hould be gently drawn out of the water, adopted for his &s;on, and made heir of his Kingdom; no Humane &s;tory can afford us the like parallel ca&s;e to Gods proceeding in the great work of <HI>Prede&s;ti|nation to Eternal life,</HI> according to the Doctrine of the ancient Fathers&punc; and the Church of <HI>Rome,</HI> as al&s;o of the <HI>Lutheran</HI> Churches, and tho&s;e of the Arminian party in the <HI>Belgick Pro|vinces.</HI></P>
<P>5. Now that this was the Doctrine al&s;o of the Church of <HI>England,</HI> will ea&s;ily appear upon a due &s;earch into the Monu|ments and Records thereof, as they &s;tand backed by tho&s;e learn|ed, religious men, who had a principal hand in carrying on the great work of the Reformation. Among which, tho&s;e of the <HI>Calvinian</HI> party would fain hook in <HI>Wicklif,</HI> together with <HI>Fryth, Barns</HI> and <HI>Tyndal,</HI> which can by no means be brought under that account, though &s;ome of them de&s;erved well of the Churches for the times they lived in. They that de&s;ire to hook in <HI>Wicklif,</HI>
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do fir&s;t confe&s;s that he &s;tands accu&s;ed by tho&s;e of the Church of <HI>Rome</HI> for bringing in Fatal Nece&s;&s;ity, and making God the Author of &s;in; and then conclude, that therefore it may be made a probable gue&s;s, that there was no di&s;agreement between him and <HI>Calvin:</HI> The cau&s;e of which Argument &s;tands thus, That there being an agreement in the&s;e points betwixt <HI>Wicklif</HI> and <HI>Calvin;</HI> and the Reformers of our Church embracing the Doctrines of <HI>Wicklif;</HI> therefore they mu&s;t embrace the Do|ctrines of <HI>Calvin</HI> al&s;o. But fir&s;t, it cannot be made good that our Reformers embraced the Doctrines of <HI>Wicklif,</HI> or had any eye upon the man; who though he held many points again&s;t tho&s;e of <HI>Rom,</HI> yet had his field more <HI>tares</HI> then wheat; his books more Hetrodoxies, then &s;ound Catholick Doctrine. And &s;e|condly, admitting this Argument to be of any force in the pre|&s;ent ca&s;e, it will as warrantably &s;erve for all the Sects and Here|&s;ies which now &s;warm among&s;t us, as well as for that of <HI>Calvin; Wicklif</HI> affording them the grounds of their &s;everal dotages, though po&s;&s;ibly they are not &s;o well &s;tudied in their own con|cernments: For they who con&s;ult the works of <HI>Thomas Wal|den&s;is,</HI> or the <HI>Hi&s;toria Wicklifiana,</HI> writ by <HI>Hartsfield,</HI> will tell us that <HI>Wicklif,</HI> among&s;t many other errours, maintained the&s;e that follow: 1. <HI>That the Sacrament of the Altar is nothing el&s;e but a piece of Bread. 2. That Prie&s;ts have no more Authority to mini&s;ter Sacraments then Lay-men hav<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 3. That all things ought to be common. 4. That it is as lawful to Christen a childe in a Tub of water at home, or in a Ditch by the way, as in a Font-&s;tone in the Churches. 5. That it is as lawful at all times to confe&s;s unto a Lay-man, as to a Prie&s;t. 6. That it is not nece&s;|&s;ary or profitable to have any Church or Chappel to pray in, or to do any Divine Service in. 7. That burying in Church-yards is unprofitable, and in vain. 8. That Holy Days ordained and in&s;tituted by the Church, (and taking the Lords Day in for one) are not to be ob&s;erv<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d and kept in reverenc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, ina&s;much as all days are alike. 9. That it is &s;ufficient and enough to believe, though a man do no good works at all. 10. That no Humane Laws or Con|&s;titutions do oblige a Chri&s;tian. 11. And finally, That God ne|ver gave grace nor knowledge to a great per&s;on or rich man, and that they in no wi&s;e f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">llow the &s;ame.</HI> What <HI>Anabaptists, Browni&s;ts,</HI>
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<HI>Ranters, Quakers,</HI> may not as well pretend that our fir&s;t Re|formers were of their Religion, as the <HI>Calvini&s;ts</HI> can, if <HI>Wick|lifs</HI> Doctrine be the rule of our Reformation: Which becau&s;e po&s;&s;ibly it may obtain the le&s;s belief, if they were found only in the works of <HI>Harpsfield</HI> and <HI>Walden&s;is</HI> before remembred, the Rea|der may look for them in the catalogue of tho&s;e <HI>Mala Dogm<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ta</HI> complained of by the Prolocutor in the Convocation, <HI>An.</HI> 1536. to have been <HI>publikely preached, printed</HI> and <HI>profe&s;&s;ed</HI> by &s;ome of <HI>Wicklifs Followers;</HI> for which, con&s;ult the <HI>Church Hi&s;tory, lib. 4. fol.</HI> 208. and there he &s;hall be &s;ure to finde them.</P>
<P>6. It is alledged in the next place, that the <HI>Calvini&s;tical</HI> Do|ctrines in the&s;e points, may be found in the writings of <HI>John Frith, William Tyndall,</HI> and Dr. <HI>Barns,</HI> collected into one vo|lume, and printed by <HI>J<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ha Day,</HI> 1563. of which the fir&s;t &s;uffer|ed death for his con&s;cience, <HI>An.</HI> 1533. the &s;econd, <HI>An.</HI> 1536. and the third, <HI>An.</HI> 1540. called therefore by Mr. <HI>Fox</HI> in a Pre|face of his before the Book, the Ring-leaders of the Church of <HI>England:</HI> And thereupon it is inferred, that the Calvinian Do|ctrine of Prede&s;tination mu&s;t be the &s;ame with that which was embraced and countenanced by the fir&s;t Reformers. But fir&s;t, admitting that they &s;peak as much in Honour of <HI>Calvins</HI> Doctrine as can be po&s;&s;ibly de&s;ired, yet being of different judge|ments in the points di&s;puted, and not &s;o Orthodox in all others as might make them any way con&s;iderable in the Reformation, it is not to be thought that either their writings or opinions &s;hould be looked on by us for our direction in this ca&s;e. <HI>Barns</HI> was directly a <HI>Dominican</HI> in point of Doctrine; <HI>Frith</HI> &s;oared &s;o high upon the <HI>wing,</HI> and quite out-flew the mark, that <HI>Tyndal</HI> thought it not unfit to call him down, and lure him back unto his pearch; and as for <HI>Tyndal,</HI> he declares him&s;elf with &s;uch care, and caution, excepting one of his flyings out again&s;t <HI>Freewil,</HI> that nothing to their purpo&s;e can be gathered from him. Secondly, I do not look on Mr. <HI>Fox</HI> as a competent Judge in matters which concern the Church of <HI>England,</HI> the Articles of who&s;e Confe&s;&s;ion he refu&s;ed to &s;ub&s;cribe, he being thereunto required by Archbi&s;hop <HI>Pa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ker;</HI> and therefore <HI>Tyndal, Frith</HI> and <HI>Barns</HI> not to be hearkned to the more for his commendation. Third|ly;
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if the te&s;timony of <HI>Frith</HI> and <HI>Tyndall</HI> be of any force for defence of the <HI>Calvini&s;ts,</HI> the <HI>Anti-Sabbatarians</HI> may more ju&s;tly make u&s;e of it in defence of them&s;elves, again&s;t the new Sabbath &s;peculations of Dr. <HI>Bond</HI> and his adherents, embraced more pa&s;&s;ionately of late then any Article of Religion here by Law e&s;tabli&s;hed: Of which the fir&s;t declares the Lords day to be no other than an Eccle&s;ia&s;tical In&s;titution, or Church Ordi|nance; the la&s;t, that it is &s;till changeable from one day to ano|ther, if the Church &s;o plea&s;e: For which con&s;ult the Hi&s;t. of Sab. <HI>l. 2. c.</HI> 8. Let <HI>Frith</HI> and <HI>Tyndal</HI> be admitted as &s;ufficient witne&s;&s;es when they &s;peak again&s;t the new <HI>Sabbath Doctrines,</HI> or not admitted when they &s;peak in behalf of <HI>Calvins,</HI> and then I am &s;ure his followers will lo&s;e more on the one &s;ide, th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n they gained on the other, and will prove one of the cro&s;&s;e&s;t bargains to them which they ever made. And then it is in the fourth place to be ob&s;erved, that the greate&s;t trea&s;ury of learn|ing which tho&s;e and the Famerlines could boa&s;t of, was lockt up in the Cloi&s;ters of the Begging Friers, of which the <HI>Fran|ci&s;cans</HI> were accounted the mo&s;t nimble Di&s;putants, the <HI>Do|minicans</HI> the mo&s;t diligent and painful Preachers; the <HI>Augu|&s;tinians</HI> for the mo&s;t part &s;iding with the one, and the <HI>Carmi|lites</HI> or <HI>White Friers</HI> joyning with the other; &s;o that admit|ting <HI>Frith</HI> and <HI>Tindal</HI> to maintain the &s;ame Doctrine in the&s;e points, which afterwards was held forth by <HI>Calvin,</HI> yet po&s;&s;ibly they maintained them not as any points of Prote&s;tant Doctrine, in oppo&s;ition to the errours of the Church of <HI>Rome</HI> (which had not then declared it &s;elf on either &s;ide) but as the received opi|nions of the <HI>Dominican</HI> Friers, in oppo&s;ition to the <HI>Franci&s;|cans.</HI> The Doctrine of which <HI>Dominican</HI> Friers, by rea&s;on of their diligent preaching, had met with more plau&s;ible enter|tainment, not onely among&s;t the inferiour &s;ort of people, but al&s;o among&s;t many others of parts and learning.</P>
<P>7. And as for <HI>Barns,</HI> the far mo&s;t learned of the three, he had been once Prior of the <HI>Augu&s;tinian</HI> Friers in <HI>Cambridge,</HI> who&s;e Doctrines he had &s;ucked in at his fir&s;t coming thither, and therefore might retain them to the very la&s;t, without relation to the <HI>Zuinglian</HI> or <HI>Calvinian</HI> Tenents, or any differences then
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on foot between the Prote&s;tant Doctors and the Church of <HI>Rome:</HI> Be&s;ides, being of the &s;ame Order which <HI>Luther</HI> had quitted, the might the more willingly encline to <HI>Luthers</HI> fir&s;t opinion touching &s;ervitude of the will, mans inability in co|operating with the grace of God, and being forcibly drawn in his own conver&s;ion, <HI>velut inanimatum quiddam,</HI> like a &s;tock or &s;tone, in which he was tenaciou&s;ly followed by the rigid <HI>Luthe|rans,</HI> though he had afterwards changed his judgement touching that particular: So that beholding Dr. <HI>Barns</HI> either as one that followed <HI>Luther</HI> in his fir&s;t opinions, or travelled the <HI>Domini|can</HI> way in the pre&s;ent points as an <HI>Augu&s;tinian,</HI> it is no mar|vel if we finde &s;omewhat in his writings agreeable to the palate of the <HI>Calvini&s;ts</HI> and rigid <HI>Lutherans.</HI> From whence it is that laying down the Doctrine of Prede&s;tination he <NOTE N="*" PLACE="marg">Di&s;c. of Free|wil, p. 278.</NOTE> di&s;cour&s;eth thus; <HI>viz.</HI> <Q REND="inline margQuotes">'But yet &s;aye&s;t thou, that he giveth to the one mer|cy, and the other none. I an&s;wer, what is that to thee? is not his mercy his own? is it not lawful for him to give it to whom he will? is thine eye evil becau&s;e his is good? take that which is thine, and go thy way; for if he will &s;hew his wrath, and make his power known over the <HI>ve&s;sels of wrath,</HI> ordained to damna|tion; and to declare the riches of his glory unto the <HI>ve&s;sels of mercy,</HI> which he hath prepared and elected unto <HI>glory;</HI> what ha&s;t thou therewith to do?&mdash;<NOTE N="*" PLACE="marg">Id. ib.</NOTE> But here will &s;ubtil blindene&s;s &s;ay, God &s;aw before that <HI>Jacob</HI> &s;hould do good, and therefore did he chu&s;e him; he &s;aw al&s;o that <HI>E&s;au</HI> &s;hould do evil, there|fore did he condemn him. Alas for blindne&s;s! what will you judge of that which God fore&s;aw? how know we that God &s;aw that? and if he &s;aw it, how know we that it was the cau&s;e of <HI>Jacobs Election?</HI> The&s;e children being unborn, they had done neitheir good nor bad, and yet one of them is cho&s;en, and the other is refu&s;ed: S. <HI>Paul</HI> knoweth no other cau&s;e but the will of God, and will you needs di&s;cu&s;s another. He &s;aith not, I will have mercy on him that I &s;ee &s;hall do good; but, <HI>I will &s;hew mercy to whom I will:</HI> He &s;aith not, I will have com|pa&s;&s;ion on him that &s;hall de&s;erve it <HI>de congruo;</HI> but, <HI>Of him of whom I will have compa&s;&s;ion.</HI>'</Q> Now as he followeth the <HI>Domi|nicans</HI> or rigid <HI>Lutherans,</HI> in laying down the grounds and method of Prede&s;tination; &s;o he draws more to them al&s;o, and
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the <HI>Zuinglians</HI> al&s;o, touching Gods workings on the will, then po&s;&s;ibly may be capable of a good con&s;truction. <NOTE N="*" PLACE="marg">Ib. p. 281.</NOTE> <Q REND="inline margQuotes">'God, &s;aith he, of his Infinite power, letteth nothing to be exempted from him, but all things to be &s;ubject unto his action; and nothing can be done by them, but by his principal motion: So that he worketh in all manner of things, that be either good or bad, not changing their nature, but onely moving them to work after their natures: So that good worketh good, and evil work|eth evil, and God u&s;eth them both as in&s;truments, and yet doth he nothing evil, but evil is done alone through the will of man: God working by him (but not evil) as by an in&s;tru|ment.'</Q> Which la&s;t Po&s;ition (notwith&s;tanding all the &s;ubtilty in the clo&s;e thereof) how far it is from making God to be the Author of &s;in, I leave to be determined by men of more Scho|la&s;tical and Metaphy&s;ical heads, then my &s;implicity can pre|tend to.</P>
<P>8. For <HI>Tyndal</HI> next, though I &s;hall not derogate in any thing from his great pains in tran&s;lating the Bible, nor from the glo|ry of his &s;uffering in defence of tho&s;e truths for which he dyed; yet there were &s;o many Heterodoxes in the mo&s;t of his writings, as render them no fit rule for a Reformat on, no more then tho&s;e of <HI>Wicklif</HI> before remembred; the number and particu|lars whereof, I had rather the Reader &s;hould look for in the <HI>Acts and Monuments,</HI> where they are mu&s;tered up together (about the latter end of the Reign of King <HI>Henry</HI> the eighth) then expect them here. That which occureth in him touching Prede&s;tinat on, is no more then this; 1. <Q REND="inline margQuotes">'Grace <NOTE N="*" PLACE="marg">Prolog. in E|pist. to the Ro|mans, p. 42.</NOTE> (&s;aith he) is properly Gods favour, benevolence, or kinde minde, which of his own &s;elf, without our de&s;ervings, he reacheth to us, whereby he was moved and inclined to give Chri&s;t unto us, with all other gifts of Grace.'</Q> Which having told us in his Preface to St. <HI>Pauls</HI> Epi&s;tle to the <HI>Romans;</HI> he telleth us not long after, that in the 9, 10, 11. Chapters of the Epi&s;tle, the Apo&s;tle teacheth us of Gods <HI>Predestination;</HI> <Q REND="inline margQuotes">'From whence it &s;pringeth altogether whether we &s;hall believe or not believe, be loo&s;ed from &s;in, or not be loo&s;ed: By which <HI>Prede&s;tinati|on,</HI> our Ju&s;tifying and Salvation are clear taken out of our
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hands, and put into the hands of God onely, which thing is mo&s;t nece&s;&s;ary of all; for we are &s;o weak, and &s;o uncertain,<NOTE PLACE="marg">Ibid. 15<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></NOTE> that if it &s;tood in us, there would of truth no man be &s;aved; the Devil no doubt would deceive him; but now God is &s;ure of his Prede&s;tination, neither can any man with&s;tand or let him; el&s;e why do we hope and &s;igh again&s;t &s;in?'</Q> Di&s;cour&s;ing in another place of the act the will hath on the under&s;tand|ing, he telleth us, <Q REND="inline margQuotes">'that the will of man followeth the wit; that as the wit erreth, &s;o doth the will; and as the wit is in captivity, &s;o is the will; neither is it po&s;&s;ible that the will &s;hould be free, when the wit is in bondage, &amp;c.&mdash;as I erre in my wit, &s;o I erre in my will; when I judge that to be evil which is good, then indeed do I hate that which is good; and then when I perceive that which is good to be evil, then indeed do I love the evil.'</Q> Finally, in the heats of his Di&s;putation with<NOTE PLACE="marg"><HI>Lib. 3. Hist. Moor, p.</HI> 306&punc;</NOTE> Sir <HI>Thomas Moor,</HI> who had affirmed, That men were to <HI>endea|vour them&s;elves, and captivate their under&s;tandings, if they would believe.</HI> He fir&s;t crys out, <Q REND="inline margQuotes">'How Beetle-blinde is fle&s;h|ly rea&s;on! and then &s;ubjoyns, <HI>that the will</HI> hath no operation at all in the working of faith in my &s;oul, no more then the childe hath in begetting of his father; for, &s;aith <HI>Paul,</HI> it is the gift of God, and not of us; my wit mu&s;t conclude good or bad, yet my will can leave or take; my wit mu&s;t &s;hew me a true or an apparent cau&s;e why, yet my will have any working at all.'</Q></P>
<P>9. I had almo&s;t forgot <HI>John Frith,</HI> and if I had, it had been no great lo&s;s to our rigid <HI>Calvini&s;ts;</HI> who not content to guide them&s;elves in the&s;e di&s;putes by <HI>Gods will revealed,</HI> have too au|daciou&s;ly pried into the Ark of Gods <HI>Secret Coun&s;els;</HI> of which &s;pirit I conceive this <HI>Frith</HI> to be; not that I finde him &s;uch in any of his writings extant with the other two, but that he is af|firmed for &s;uch, in a letter of <HI>Tyndalls</HI> directed to him under the borrowed name of <HI>Jacob:</HI> For in the collection of his pieces, neither the Index nor the Margent direct us unto any thing which concerns this Argument, though to the writings of the others they give a clearer &s;en&s;e (how&s;oever made then) in favour of the <HI>Calvinian</HI> party, then the books them&s;elves, or po&s;&s;ibly was
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ever meant by the men that made them: * Now <HI>Tyndals</HI> Let|ter<NOTE PLACE="marg">Acts and Mon. fol. 987.</NOTE> is as followeth; <HI>Dearly beloved</HI> Jacob, <HI>my hearts de&s;ire in our Saviours Je&s;us is, That you arm your &s;elf with patience, and be bold, &s;ober, wi&s;e and circum&s;pect; and that you keep you a low by the ground, avoiding high que&s;tions that pa&s;s the common ca|pacity; but expound the Law truly, and open the Rule of</HI> Mo&s;es, <HI>to condemn all fl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;h, and prove all men &s;inners, and all deeds under the Law (before mercy hath taken away the condemnation thereof) to be &s;in, and damnable: And then as a faithful Minister, &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t abroach the mercy of our Lord Je&s;us, and let the wounded con|&s;ciences drink of the water of life: And then &s;halt your preach|ing be with power, not as the Doctrine of Hypocrites, and the Spi|rit of God &s;hall work with you, and all con&s;ciences &s;hall bear record unto you, and feel that it is &s;o: And all doctrine that ca&s;teth a mi&s;t on the&s;e two, to &s;hadow and hide them, I mean, the Law of God, and mercy of Chri&s;t, that re&s;ist you with all your power.</HI> Of<NOTE PLACE="marg">Prologue before the Epi&s;t. unto the Rom. p. 48.</NOTE> him it is, or of &s;uch <HI>high Climers</HI> as he was, who we finde <HI>Tyn</HI>-&s;peaking in another place: <Q REND="inline margQuotes">'But here (&s;aith he) we mu&s;t &s;et a mark upon tho&s;e <HI>unquiet, bu&s;ie,</HI> and <HI>high-climing wits,</HI> how far they &s;hall go; which fir&s;t of all bring hither their high rea&s;ons and pregnant wits, and begin fir&s;t from on high to &s;earch the <HI>bottomle&s;s &s;ecrets</HI> of Gods <HI>Prede&s;tination,</HI> whether they be <HI>prede&s;tinated</HI> or no: The&s;e mu&s;t needs either ca&s;t them|&s;elves headlong down into <HI>de&s;peration,</HI> or el&s;e commit them|&s;elves to free chance carele&s;s: But follow thou the order of this Epi&s;tle, and nuzzel thy &s;elf with Chri&s;t, and learn to un|der&s;tand the Law and the Go&s;pel means, and the office of both, that thou maye&s;t in the one know thy &s;elf, and how thou ha&s;t of thy &s;elf no &s;trength but to &s;in; and in the other the grace of Chri&s;t; and then &s;ee thou fight again&s;t &s;in and the fle&s;h, as the &s;even fir&s;t Chapters teach thee.'</Q> Of the&s;e high flyings, <HI>Lawbert,</HI> another of our Martyrs, was endicted al&s;o, who as he would not plead <HI>Not guilty,</HI> &s;o he &s;tood not mute, but bound to the <HI>Endictment</HI> in this manner following; <Q REND="inline margQuotes">'Unto the Article (* &s;aith he) whether it be good or evil, cometh of<NOTE PLACE="marg">Acts and Mon. fol. 1008.</NOTE> nece&s;&s;ity, that is (as you con&s;true it) to wit, whether a man hath freewill, &s;o that he may deny joy or pain: I &s;ay (as I &s;aid at the beginning) that unto the fir&s;t part of your Riddle, I
<PB N="15" REF="66">
neither can nor will give any definitive an&s;wer, for&s;omuch as it &s;urmounteth my capacity, tru&s;ting that God will &s;end here|after others that be of better cunning then I to endire it.'</Q></P>
<P>10. If there be any thing in this which may give any comfort to our rigid <HI>Calvini&s;ts,</HI> much good do them with it; and if they meet with any in the former pa&s;&s;ages, let them look back upon the an&s;wers before laid down, and then con&s;ider with them&s;elves what they have got by the adventure, or whether <HI>Tynd<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ll, Barn<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> and <HI>Fr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th,</HI> conjunct or &s;eparate, may be con&s;idered as a rule to our fir&s;t Reformers; which having done, I would have them fi|nally ob&s;erve the pa&s;&s;age in the eighth of S. <HI>Mark,</HI> where the blinde man, whom our Saviour at <HI>B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th&s;aida</HI> re&s;tored to his &s;ight, at the fir&s;t opening of his eyes &s;aid, he &s;aw <HI>men as trees walking;</HI> that is to &s;ay, he &s;aw men walking as trees, <HI>qua&s;i di|cat Homines quos ambulantes video, non homines, &s;ed arbores mihi videntur;</HI> as we read in <HI>Maldi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nale:</HI> By which the blinde man declared (&s;aith he) <HI>&s;e quidem videre aliquid, imperfecte ta|men videre, cum inter homines &amp; arbores di&s;tingure non po&s;&s;et:</HI> I di&s;cern &s;omewhat &s;aid the poor man, but &s;o imperfectly, that I am not able to di&s;tingui&s;h between trees and men: Such an im|perfect &s;ight as this might the&s;e Martyrs have, in giving unto men no greater power of walking in the ways of Gods Com|mandments, then as if they had been &s;en&s;ele&s;s <HI>trees,</HI> or live|le&s;s <HI>&s;hadows:</HI> And &s;uch an imperfect &s;ight as this the Lord gave many times to tho&s;e whom he recovered out of the <HI>Egyptian</HI> darkne&s;s of Popi&s;h Errours, who not being able to di&s;cern all di|vine truths at the fir&s;t opening of the eyes of their under&s;tanding, were not to be a Rule or Pre&s;ident to tho&s;e that followed and lived under a brighter beam of illumination. Finally, taking all for granted as to the judgement of the&s;e men in the points di&s;puted, which the <HI>Calvinians</HI> can de&s;ire and pretend unto, and leting them enjoy the title which Mr. <HI>Fox</HI> hath given them, of be|ing <HI>called the Ring-leaders of the Church of</HI> England (which <HI>Bi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|ney, Byfield, Lambert, Garet,</HI> or any other of our ancient Martyrs may a&s;wel lay claim to) yet as they &s;uffered death before the pub|like undertaking of the Reformation under <HI>E.</HI> 6. &s;o nothing was a&s;cribed to their Authority by the fir&s;t Reformers.</P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<PB N="16" REF="67">
<HEAD>CHAP. VIII. Of the Preparatives to the Reformation, and the Doctrine of the Church in the pre&s;ent points.</HEAD>
<ARGUMENT>
<P>1. THe danger of a&s;cribing too much to our ancient Martyrs, &amp;c. exemplified in the parity of Mini&s;ters and popular elections unto Benefices, allowed by Mr. <HI>John Lambert.</HI> 2. Nothing a&s;cribed to <HI>Calvins</HI> judgement by our fir&s;t Re|formers, but much to the <HI>Augu&s;tine Confe&s;&s;ion,</HI> the writings of <HI>Melancthon.</HI> 3. And to the Authority of <HI>Era&s;mus,</HI> his <HI>Paraphra&s;es</HI> being commended to the u&s;e of the Church by King <HI>Edward</HI> the &s;ixth, and the Rea&s;ons why. 4. The Bi|&s;hops B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ok in order to a Reformation, called, <HI>The in&s;ti|tution of a Chri&s;tian man,</HI> commanded by King <HI>Henry</HI> the eigth, 1537. corrected afterwards with the Kings own hand, examined and allowed by <HI>Cranmer,</HI> approved by Parliament, and finally, publi&s;hed by the name of <HI>Nece&s;sary doctrine, &amp;c. An.</HI> 1543. 5. The Doctrine of the &s;aid two books in the points di&s;puted, agreeable unto that which after was e&s;tabli&s;h|ed by King <HI>Edward</HI> the &s;ixth. 6. Of the two Liturgies made in the time of King <HI>Edward</HI> the &s;ixth, and the manner of them; the te&s;timony given unto the fir&s;t, and the alterations in the &s;econd. 7. The fir&s;t Book of <HI>Homilies,</HI> by whom made, approved by <HI>Bucer,</HI> and of the Argument that may be gathered from the method of it in the points di&s;puted. 8. The quality and condition of tho&s;e men who principally concurred to the Book of Articles, with the Harmony or con&s;ent in Judgement between Archbi&s;hop <HI>Cramner,</HI> Bi|&s;hop <HI>Ridley,</HI> Bi&s;hop <HI>Hooper,</HI> &amp;c. 9. The Doctrine deliver|ed in the Book of Articles, touching the five controverted points. 10. An an&s;wer to the Objection again&s;t the&s;e Arti|cles, for the &s;uppo&s;ed want of Authority in the making of
<PB N="17" REF="67">
them. 11. An Objection again&s;t King <HI>Edwards</HI> Catechi&s;m, mi&s;taken for an Objection again&s;t the Articles, refelled, as that Catechi&s;m by <HI>John Philpot</HI> Martyr, and of the dele|gating of &s;ome powers by that Convocation to a choice Com|mittee. 12. The Articles not drawn up in comprehen|&s;ive or ambiguous terms to plea&s;e all parties, but to be under|&s;tood in the re&s;pective, literal and Grammatical &s;en&s;e, and the Rea&s;ons why.</P>
</ARGUMENT>
<P N="1">1. I Have the longer &s;tood upon the an&s;wering of this Ob|jection, to &s;atisfie and prevent all others of the like con|dition, in ca&s;e it &s;hould be found on a further &s;earch, that any of our godly Martyrs, or learned Writers, who ei|ther &s;uffered death before the Reign of <HI>Edw.</HI> 6. or had no ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d in the carrying on of the Reformation, embraced any opini|ons in Doctrine or Di&s;cipline contrary to the e&s;tabli&s;hed Rules of the Church of <HI>England:</HI> For otherwi&s;e, as we mu&s;t admit all <HI>Tyndalls</HI> Heterodoxies, and <HI>Friths high flying</HI> conce<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ts of Prede&s;tination, which before we touch'd at, &s;o mu&s;t we al&s;o al|low a <HI>Parity,</HI> or an Identity rather in Prie&s;ts and Bi&s;hops, becau&s;e <HI>John Lambert</HI> (another of our godly Martyrs) did conceive &s;o of it. <Q REND="inline margQuotes">'In the primitive Church (&s;aith he) there were no more Officers in the Church of God than Bi&s;hops and Dea|cons; that is to &s;ay, Mini&s;ters, as witne&s;&s;eth, be&s;ide Scripture, S. <HI>Hierom</HI> in his Commentaries on the Epi&s;tles of S. <HI>Paul;</HI> Whereas (&s;aith he) that tho&s;e whom we now call Prie&s;ts, were all one, and no other but Bi&s;hops, and the Bi&s;hops no other but Prie&s;ts, men ancient both in age and learning, &s;o neer as could be cho&s;en; nor were they in&s;tituted and cho&s;en as they be now adays, the Bi&s;hop and his Officer onely oppo&s;ing them whether they can con&s;true a Collect; but they were cho&s;en al&s;o with the con&s;ent of the people, among&s;t whom they were to have their living, as &s;heweth S. <HI>Cyprian:</HI> But alack for pity, &s;uch elections are bani&s;hed, and new fa&s;hions brought in.'</Q> By which opinion (if it might have &s;erved for a Rule to the Refor|mation) our Bi&s;hops mu&s;t have been reduced to the rank of Prie&s;ts, and the right of Pre&s;entation put into the hands of the
<PB N="18" REF="68">
people, to the De&s;truction of all the <HI>Pa<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s</HI> in the Kingdom.</P>
<P>2. If then the que&s;tion &s;hould be asked (as perhaps it may) On whom, or on who&s;e judgement, the fir&s;t Reformers mo&s;t relied in the weighty bu&s;ine&s;s? I an&s;wer negatively, fir&s;t, That they had no re&s;pect of <HI>Calvin,</HI> no more than to the judgement of <HI>Wicklif, Tyndall, Barns,</HI> or <HI>Frith,</HI> who&s;e offered a&s;&s;i&s;tance they refu&s;ed when they went about it; of which he &s;en&s;ibly complained unto &s;ome of his friends, as appears by one of his Epi&s;tles. I an&s;wer next affirmatively in the words of an Act of Parliament, 2. &amp; 3. <HI>Edw.</HI> 6. where it is &s;aid, <HI>That they had an eye in the fir&s;t place to the mo pure and &s;incere Christian Reli|gion taught in the Scriptures; and in the next place to the u&s;ages of the Primitive Church.</HI> Being &s;atisfied in both which ways, they had thirdly a more particular re&s;pect to the <HI>Lutheran</HI> Plat-forms, the Engli&s;h Confe&s;&s;ion or Book of Articles being taken in many places word for word out of that of <HI>Ausberg,</HI> and a conformity maintained with the <HI>Lutheran</HI> Churches in Rights and Ceremonies; as namely, in kneeling at the Commu|nion, the Cro&s;s in Bapti&s;m, the retaining of all the ancient Fe&s;tivals, the reading of the Epi&s;tles and Go&s;pels on Sundays and Holy-days, and generally in the whole Form of External Wor&s;hip. Fourthly, in reference to the points di&s;puted, they a&s;cribed much to the Authority of <HI>Melancthon</HI> (not unde&s;erved|ly called the <HI>Phoenix of Germany</HI>) who&s;e a&s;&s;i&s;tance they earne&s;t|ly de&s;ired, who&s;e coming over they expected, who was as graciou&s;ly invited hither by King <HI>Edw<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rd</HI> the &s;ixth (<HI>Regiis li|teris in Angliam vocari</HI>) as him&s;elf affirms in an Epi&s;tle to <HI>Ca|merarius:</HI> His coming laid a&s;ide upon the fall of the Duke of <HI>Sommer&s;et,</HI> and therefore &s;ince they could not have his com|pany, they made u&s;e of his writings, for their direction in &s;uch points of Doctrine in which they thought it nece&s;&s;ary for the Church to declare her judgement.</P>
<P>3. I ob&s;erve finally, That as they attributed much to the par|ticulars, to the Authority of <HI>Melancthon,</HI> &s;o they a&s;cribe no le&s;s therein unto that of <HI>Era&s;mus,</HI> once Reader of the <HI>Greek</HI> Tongue in <HI>Cambridge,</HI> and afterwards one of the Profe&s;&s;ors of Divini|ty
<PB N="19" REF="68">
there; who&s;e Paraphra&s;es on the four Evangeli&s;ts being tran&s;lated into Engli&s;h, were ordered to be kept in Churches for the u&s;e of the People, and that they owned the Epi&s;tles to be &s;tudied by all &s;uch as had cure of &s;ouls: Concerning which it was commanded by the injunctions of King <HI>Edward</HI> the &s;ixth, publi&s;hed by the advice of the Lord Protector <HI>Somer&s;et</HI> and the Privy Council, in the fir&s;t year of the &s;aid Kings Reign: 1. <Q REND="inline margQuotes">'That<NOTE PLACE="marg">Acts and Mon. fol. 1181.</NOTE> they &s;hould &s;ee provided in &s;ome mo&s;t convenient and open place of every Church, one Great Bible in Engli&s;h, with the Paraphra&s;e of <HI>Era&s;mus</HI> in Engli&s;h, that the people might re|verendly, without any let, read and hear the &s;ame at &s;uch time as they li&s;ted, and not to be inhibited therefrom by the Par&s;on or Curate; but rather to be the more encouraged and provoked thereunto. And 2. That every Prie&s;t under the de|gree of a Bachellour of Divinity, &s;hould have of his own, one New Te&s;tament in Engli&s;h and Latine, with the <HI>Para|phra&s;es</HI> of <HI>Era&s;mus</HI> upon the &s;ame, and &s;hould diligently read and &s;tudy thereupon, and &s;hould collect and keep in memory all &s;uch comfortable places of the Scripture, as do &s;et forth the Mercy, Benefits and Goodne&s;s of Almighty God towards all penitent and believing per&s;ons, that they might thereby comfort their flock in all danger of death, de&s;pair or trouble of Con&s;cience; and that therefore every Bi&s;hop in their In|&s;titution, &s;hould from time to time try and examine them how they have profited in their &s;tudies.'</Q> A cour&s;e and care not likely to have entred into the thoughts of the Lord Protector, or any of the Lords of the Council, if it had not been advi&s;ed by &s;ome of the Bi&s;hops, who then began to have an eye on the Reformation, which &s;oon after followed; and as unlikely to be coun&s;elled and advi&s;ed by them, had they intended to advance any other Doctrine, than what was countenanced in the writings of that learned man. Whereupon I conclude, the Doctrine in the points di&s;puted, to be the true and genuine Doctrine of the Church of <HI>England,</HI> which comes mo&s;t near to the plain &s;en&s;e of holy Scripture, the general current of the Fathers in the Primitive times, the famous <HI>Augustane</HI> Confe&s;&s;ion, the Writings of <HI>Melancthon,</HI> and the Workes of <HI>Era&s;|mus:</HI> To which Conclu&s;ion I &s;hall &s;tand, till I finde my
<PB N="20" REF="69">
&s;elf encountred by &s;ome &s;tronger Argument to remove me from it.</P>
<P>4. The ground thus laid, I &s;hall proceed unto the Reforma|tion which was built upon it, fir&s;t raking in my way &s;ome ne|ce&s;&s;ary preparations made unto it by <HI>H.</HI> 8. by whom it had been ordered in the year, 1536. That the Creed, the Lords Prayer, and the ten Commandments, &s;hould be recited publiquely by the Pari&s;h Prie&s;t in the Engli&s;h Tongue, and all the Sundays and other Holidays throughout the year: And that the people might the better under&s;tand the duties contained in them, it plea&s;ed him to a&s;&s;emble his Bi&s;hops and Clergie in the year next fol|lowing, requiring them, <Q REND="inline margQuotes">'Upon the diligent &s;earch and per|u&s;ing of Holy Scripture, to &s;et forth a plain and &s;incere Do|ctrine, concerning the whole &s;um of all tho&s;e things which appertain unto the Profe&s;&s;ion of a Chri&s;tian man.'</Q> Which work being fini&s;hed, with very great care and moderation, they publi&s;hed, by the name of an <HI>In&s;titution of a Christian man,</HI> containing the Expo&s;ition or Interpretation of the common Word, the &s;even Sacraments, the Ten Commandments, the Lords Prayer, &amp;c. and dedicated <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t to the Kings Maje&s;tie, <Q REND="inline margQuotes">'Sub|mitting to his mo&s;t Excellent Wi&s;dom and Exact Judgement, to be by him recognized, over&s;een, and corrected, if he found<NOTE PLACE="marg">Epi&s;. Didic.</NOTE> any word or &s;entence in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t ami&s;s, to be qualified, changed, or further expounded, in the plain &s;etting-forth of his mo&s;t ver|tuous de&s;ire and purpo&s;e in that behalf.'</Q> A&punc; Dedication pub|likely &s;ub&s;cribed in the name of the re&s;t, by all the Bi&s;hops then being, eight Archdeacons, and &s;eventeen Doctors of chief note in their &s;everal faculties: Among&s;t which I finde &s;even by name, who had a hand in drawing up the fir&s;t Liturgie of King <HI>Edward</HI> the &s;ixth; that is to &s;ay, <HI>Cranmer</HI> Archbi&s;hop of <HI>Can|terbury, Goodrich</HI> Bi&s;hop of <HI>Ely, Hobeach</HI> then Bi&s;hop of <HI>Roche&s;ter,</HI> and of <HI>Lincoln</HI> afterwards, <HI>Skip</HI> then Archdeacon of <HI>Dor&s;et,</HI> after Bi&s;hop of <HI>Hereford, Rober&s;on,</HI> afterwards Dean of <HI>Durham,</HI> as <HI>Maro</HI> was afterwards of <HI>S. Pauls,</HI> and <HI>Cox</HI> of <HI>We&s;tmin&s;ter:</HI> And I finde many others among&s;t them al&s;o, who had a principal hand in making the fir&s;t Book of <HI>Homilies,</HI> and pa&s;&s;ing the Articles of Religion in the Convocation of the year,
<PB N="21" REF="69">
1552. and &s;o it re&s;ted till the year, 1643. when the King making u&s;e of the &s;ubmi&s;&s;ion of the Book which was tendred to him, corrected it in many places with his own hand, as appeareth by the Book it &s;elf, remaining in the famous Library of Sir <HI>Robert Cotton:</HI> Which having done, he &s;ends it &s;o corrected&punc; to Arch|bi&s;hop <HI>Cranmer;</HI> who cau&s;ing it to be reviewed by the Bi&s;hops and Clergie in Convocation, drew up &s;ome Annotations on it: And that he did for this intent (as I heard expre&s;t in one of his Letters bearing date <HI>June</HI> 25. of this pre&s;ent year) <HI>becau&s;e the Book being to be &s;et f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rth by his Gra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">es cen&s;ure and judgement, he would have n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">thing therein that</HI> Momus <HI>him&s;elf could reprehend, referring notwith&s;tanding all his Annotations to his Maje&s;ties ex|acter judgement:</HI> Nor &s;taid it here, but being committed by the King to both Hou&s;es of Parliament, and by them very well approved of, as appears by the Statutes of this year, <HI>Cap.</HI> 1. concerning the <HI>Advancing of true Religion, and the abolition of the contrary,</HI> it was publi&s;hed again by the Kings command, under the title of <HI>Ne<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;&s;ary Doctrine and Erudition for any Chri|stian man:</HI> And it was publi&s;hed, with an Epi&s;tle of the Kings before it, directed to all his faithful and loving Subjects; where|in it is affirmed, <Q REND="inline margQuotes">'To be a true Declaration of the true know|ledge of God and his Word, with the principal Articles of Religion, whereby men may uniformly be led and taught the true under&s;tanding of that which is nece&s;&s;ary for every Chri&s;ti|an man to know, for the ordering of him&s;elf in this life, a|greeable unto the will and plea&s;ure of Almighty God.'</Q></P>
<P>5. Now from the&s;e Books, the Doctrine of Prede&s;tination<NOTE PLACE="marg">Institut. of a Christian.</NOTE> may be gathered into the&s;e particulars; which I de&s;ire the Rea|der to take notice of, that he may judge the better of the Con|formity which it hath with the e&s;tabli&s;hed Doctrine of the Church of <HI>England.</HI></P>
<P>1. That man by his own nature was born in &s;in, and in the indignation and di&s;plea&s;ure of God, and was the very childe of Wrath, condemned to everla&s;ting death, &s;ubject and thrall to the power of the Devil and &s;in; having all the principal parts or portions of his &s;oul, as Rea&s;on and under&s;tanding, and free-wil, and all other powers of his &s;oul and body, not onely &s;o
<PB N="22" REF="70">
de&s;tituted and deprived of the gifts of God wherewith they were fir&s;tendued, but al&s;o &s;o blinded, corrupted and poy&s;oned with errour, ignorance and carnal concupi&s;cence, that neither his &s;aid powers could exerci&s;e the natural function and office for which they were ordained by God at the fir&s;t Creation, nor could he by them do any thing which might be acceptable to God.</P>
<P>2. That Je&s;us Chri&s;t the onely begotten Son of God the Fa|ther, was eternally pre-ordained and appointed by the Decree of the Holy Trinity, to be our Lord; that is to &s;ay, to be the onely Redeemer and Saviour of Mankinde, and to reduce and bring the &s;ame from under the Dominion of the Devil and &s;in, unto his onely Dominion, Kingdom, Lord&s;hip and Gover|nance.</P>
<P>3. That when the time was come in the which it was before<NOTE PLACE="marg">Nece&s;&s;ary pray|er.</NOTE> ordained and appointed by the Decree of the Holy Trinity, That Mankinde &s;hould be &s;aved and redeemed, then the Son of God, the &s;econd Per&s;on in the Trinity, and very God, de&s;cend|ed from Heaven into the world, to take upon him the very ha|bit, form and nature of man, and in the &s;ame nature to &s;uffer his glorious Pa&s;&s;ion for the Redemption and Salvation of all Mankinde.</P>
<P>4. That by this Pa&s;&s;ion and Death of our Saviour Je&s;us Chri&s;t, not onely Corporal death is &s;o de&s;troyed, that it &s;hall never hurt us, but rather that it is made whole&s;ome and profitable unto us; but al&s;o, that all our &s;ins, and the &s;ins al&s;o of all them <HI>that do believe in him, and follow him,</HI> be mortified and dead; that is to &s;ay, all the guilt and offence thereof, as al&s;o the damnation and pains due for the &s;ame, is clearly extincted, aboli&s;hed and wa&s;h|ed away, &s;o that the &s;ame &s;hall never afterwards be imputed and inflicted on us.</P>
<P>5. That this Redemption and Ju&s;tification of Mankinde could not have been wrought or brought to pa&s;s by any other means in the world, but by the means of this Je&s;us Chri&s;t, Gods onely Son; and that never man could yet, nor never &s;hall be able to come unto God the Father, or to believe in him, or to attain his favour, by his own wit and rea&s;on, or by his own &s;cience and learning, or by any his own works, or by what&s;o|&s;oever
<PB N="23" REF="70">
may be named in Heaven or Earth, but by faith in the Name and Power of <HI>Je&s;us Chri&s;t,</HI> and by the gifts and graces of his Holy Spirit.</P>
<P>6. But to proceed, the way to the en&s;uing Reformation being thus laid open; The fir&s;t great work which was accompli&s;hed in pur&s;uance of it, was, the compiling of that famous Liturgie of the year, 1549. commanded by King <HI>Edward</HI> the &s;ixth; that is to &s;ay, the Lord Protector, and the re&s;t of the Privy Council, act|ing in his Name, and by his Authority, performed by Arch|bi&s;hop <HI>Cramner,</HI> and the other &s;ix before remembred, a&s;&s;i&s;ted by <HI>Thirdby</HI> Bi&s;hop of <HI>We&s;tminster, Day</HI> Bi&s;hop of <HI>Chiche&s;ter, Ridley</HI> Bi&s;hop of <HI>Rochester, Taylor</HI> (then Dean, after) Bi|&s;hop of <HI>Lincoln, Redman</HI> then Ma&s;ter of <HI>Trinity</HI> Colledge in <HI>Cambridge,</HI> and <HI>Hains</HI> Dean of <HI>Exeter,</HI> all men of great abi|lities in their &s;everal &s;tations; and finally, confirmed by the King, the Lords Spiritual and Temporal, and the Commons in Parliament a&s;&s;embled, 23 <HI>Edw.</HI> 6. In which Confirmatory act it is &s;aid expre&s;ly to have been done <HI>by the e&s;pecial aid of the Holy Gho&s;t;</HI> which te&s;timony I finde al&s;o of it in the <HI>Acts and Monuments, fol.</HI> 1184. But being di&s;liked by <HI>Calvin,</HI> who would needs be meddling in all matters which concerned Re|ligion; and di&s;liked it chiefly for no other rea&s;on (as appears in one of his Epi&s;tles to the Lord Protector) but becau&s;e it &s;a|voured too much of the ancient forms, it was brought under a review, the cau&s;e of the reviewing of it being given out to be no other, <HI>than that there had ri&s;en divers doubts in the Exerci&s;e of the &s;aid Book, for the fa&s;hion and manner of the Mini&s;tra|tion, though ri&s;en rather by the curio&s;ity of the Mini&s;ters and Mistakers, then of any other cau&s;e, 5, 6 Edw. 6. cap.</HI> 1. The review made by tho&s;e who had fir&s;t compiled it, though <HI>Hobeach</HI> and <HI>Redman</HI> might be dead before the confirmation of it by Act of Parliament, &s;ome of the New Bi&s;hops added to the former number, and being reviewed, was brought into the &s;ame form in which now it &s;tands; &s;ave, that a clau&s;e was taken out of the <HI>Letany,</HI> and a &s;entence added to the <HI>de&s;tribution</HI> of the ble&s;&s;ed Sacrament, in the fir&s;t year of Queen <HI>Elizabeth,</HI> and that &s;ome alteration was made in two or three of the Rubricks, with an
<PB N="24" REF="71">
addition of Than&s;giving in the end of the Letany; as al&s;o of a Prayer for the Queen and the Royal I&s;&s;ue in the fir&s;t of King <HI>James.</HI></P>
<P>7. At the &s;ame time, and by the &s;ame hands which gave us the Fir&s;t Liturgie of King <HI>Edward</HI> the &s;ixth, was the fir&s;t Book of Homilies compo&s;ed al&s;o; in which I have &s;ome cau&s;e to think, that Bi&s;hop <HI>Latimer</HI> was made u&s;e of among&s;t the re&s;t, as one who had &s;ub&s;cribed the fir&s;t other two Books before men|tioned, as Bi&s;hop of <HI>Worcester, anno</HI> 1537. and ever &s;ince con|tinued zealous for a Reformation, quitting in that re&s;pect &s;uch a wealthy Bi&s;hoprick, becau&s;e he neither would nor could conform his judgement to the Doctrine of the &s;ix Articles Au|thorized by Parliament: For it will ea&s;ily appear to any, who is conver&s;ant in <HI>Latimers</HI> writings, and will compare them care|fully with the Book of Homilies, that they do not onely &s;avour of the &s;ame &s;pirit in point of Doctrine, but al&s;o of the &s;ame po|pular and familiar &s;tile, which that godly Martyr followed in the cour&s;e of his preachings; for though the making of the&s;e Homilies be commonly a&s;cribed (and in particularr by Mr. <HI>Fox</HI>) to Archbi&s;hop <HI>Cranmer,</HI> yet it is to be under&s;tood no other|wi&s;e of him, then that it was chiefly done by encouragement and direction, not &s;paring his own hand to advance the work, as his great occa&s;ions did permit. That they were made at the &s;ame time with King <HI>Edwards</HI> fir&s;t Liturgie, will appear as clear|ly, fir&s;t by the <HI>Rubrick</HI> in the &s;aid Liturgie it &s;elf, in which it is directed, that <HI>after the Creed &s;hall follow the Sermon or Homily, or &s;ome portion of one of them, as they &s;hall be hereafter divided.</HI> It<NOTE PLACE="marg">Let. of Mr. <HI>Bu|cer</HI> to the Church of <HI>Eng|land.</HI></NOTE> appears &s;econdly by a Letter writ by <HI>Matrin Bucer,</HI> in&s;cribed <HI>To the holy Church of</HI> England, <HI>and the Mini&s;ters of the &s;ame,</HI> in the year 1549. in the very beginning whereof he lets them know, <HI>That their Sermons <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r Homilies were come to his hands, wherein they godlily and effectually exhort their people to the read|ing of Holy Scripture</HI> (that being the &s;cope and &s;ub&s;tance of the fir&s;t Homily, which occurs in that Book) and <HI>th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rein expounded the &s;en&s;e of the faith whereby we hold our Chri&s;tianity and Ju&s;ti|fication, whereupon all our help con&s;i&s;teth, and other mo&s;t holy principles of our Religion, with mo&s;t godly zeal.</HI> And as it is
<PB N="25" REF="71">
reported of the Earl of <HI>Gondomar,</HI> Amba&s;&s;ador to King <HI>James</HI> from the King of <HI>Stain,</HI> that having &s;een the elegan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> di&s;po&s;ition of the Rooms and Offices in <HI>Burleigh</HI>-Hou&s;e, not far from <HI>Stan&s;ord,</HI> erected by Sir <HI>William Cec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l</HI> principal Secretary of State, and Lord Trea&s;urer to Queen <HI>Elizabeth,</HI> he very plea|&s;antly affirmed, That he was able to di&s;cern the excellent judge|ment of the great State&s;man, by the neat contrivance of his hou&s;e: So we may &s;ay of tho&s;e who compo&s;ed this Book, in re|ference to the points di&s;puted, A man may ea&s;ily di&s;cern of what judgement they were in the Doctrine of Prede&s;tination, by the method which they have ob&s;erved in the cour&s;e of the&s;e Homilies: Beginning fir&s;t with a Di&s;cour&s;e of the mi&s;ery <HI>of man in the &s;tate of nature;</HI> proceeding next to that of <HI>the &s;alva|tion of mankinde by Chri&s;t our Saviour onely, from &s;in and death everla&s;ting;</HI> from thence, to a Declaration of <HI>a true, lively, and Chri&s;tian faith,</HI> and after that <HI>of good works annexed un|to faith,</HI> by which our Ju&s;tification and Salvation are to be ob|tained; and in the end de&s;cending unto the Homily bearing this in&s;cription, <HI>How dangerous a thing it is to fall from God:</HI> Which <HI>Homilies</HI> in the &s;ame form and order in which they &s;tand, were fir&s;t authorized by King <HI>Edward</HI> the &s;ixth, afterwards ta|citly approved in the Rubrick of the fir&s;t Liturgie before remem|bred, by Act of Parliament, and finally, confirmed and ratifi|ed in the Book of Articles agreed upon by the Bi&s;hops and Clergie of the Convocation, <HI>anno</HI> 1552. and legally confirmed by the &s;aid King <HI>Edward.</HI></P>
<P>8. Such were the hands, and &s;uch the helps which co-operated to the making of the two Liturgies, and this Book of Homilies; but to the making of the Articles of Religion, there was nece&s;|&s;ary the concurrence of the Bi&s;hops and Clergy a&s;&s;embled in Convocation, in due form of Law; among&s;t which there were many of tho&s;e which had &s;ub&s;cribed to the Bi&s;hops Book, <HI>anno</HI> 1537. and mo&s;t of tho&s;e who had been formerly <HI>advi&s;ed with</HI> in the <HI>reviewing</HI> of the Book, by the Commandment of King <HI>Henry</HI> the eighth, 1543. To which were added, among&s;t others, Dr. <HI>John Point</HI> Bi&s;hop of <HI>Winche&s;ter,</HI> an excellent <HI>Grecian,</HI> well &s;tudied with the ancient Fathers, and one of the able&s;t
<PB N="26" REF="72">
Mathamaticians which tho&s;e times produced; Dr. <HI>Miles Co|verdale</HI> Bi&s;hop of <HI>Exon,</HI> who had &s;pent much of his time in the <HI>Lutheran</HI> Churches, among&s;t whom he received the degree of Doctor; Mr. <HI>John Story</HI> Bi&s;hop of <HI>Roche&s;ter (Ridley</HI> being then preferred to the See of <HI>London</HI>) from thence removed to <HI>Chi|che&s;ter,</HI> and in the end by Queen <HI>Elizabeth</HI> to the Church of <HI>Hereford;</HI> Mr. <HI>Rob. Farran</HI> Bi&s;hop of St. <HI>Davids,</HI> and Mar|tyr, a man much favoured by the Lord Protector <HI>Sommer&s;et</HI> in the time of his greatne&s;s; and finally (not to de&s;cend to tho&s;e of the lower Clergie) Mr. <HI>John Hooker</HI> Bi&s;hop of <HI>Glouce&s;ter,</HI> and Martyr; of who&s;e Expo&s;ition of the Ten Commandments, and his &s;hort Paraphra&s;e on <HI>Romans</HI> 13. we &s;hall make frequent u&s;e hereafter; a man who&s;e works were well approved of by Bi|&s;hop <HI>Ridley</HI> (the mo&s;t learned and judicious of all the Prelates) who notwith&s;tanding they differed in &s;ome points of Cere|mony, profe&s;&s;eth an agreement with him in all points of Doctrine; as appears by a Letter written to him when they were both <HI>Pri&s;oners for the truth,</HI> and ready to give up their lives (as they after did) in defence thereof: Now the words of the Letter are as followeth, <HI>But now my dear Brother, fora&s;|much as I under&s;tand by your works, which I have but &s;uperficially &s;een, that we throughly agree, and wholly con&s;ent together in tho&s;e things which are the grounds and &s;ub&s;tantial points of our Religion, again&s;t the which the world now &s;o rageth in the&s;e our days: How&s;o|&s;oever</HI><NOTE PLACE="marg">Acts and Mon. fol. 1366.</NOTE> <HI>in times pa&s;t, in certain by-matters &amp; circum&s;tances of Reli|gion your wi&s;dom and my &s;implicity and ignorace have jarred, each of us following the abundance of his own &s;en&s;e and judgement: Now, I &s;ay, be you a&s;&s;ured, that even with my whole heart, God is he witne&s;s, in the bowels of Christ, I love you in truth, and for the truths &s;ake that abideth in us, and</HI> I <HI>am per&s;waded, by the grace of God, &s;hall abide in us for evermore.</HI> The like agreement there was al&s;o between <HI>Ridley</HI> and <HI>Cranmer, Cranmer</HI> a&s;cribing very much to the judgement and opinion of the learned Pre|late, as him&s;elf was not a&s;hamed to confe&s;s at his Examina|tion; for which &s;ee <HI>Fox</HI> in the <HI>Acts and Monuments,</HI> fol. 1702.</P>
<P>9. By the&s;e men, and the re&s;t of the Convocation, the Ar|ticles
<PB N="27" REF="72">
of Religion (being in number 41) were agreed upon, ratified by the Kings Authority, and publi&s;hed both in Latine and Engli&s;h, with the&s;e following Titles; <HI>viz. Articuli de quibus in Synodo Londinen&s;. A. D. 1552. ad tollendam opinio|num di&s;sentionem, &amp; con&s;en&s;um verae Religionis firmandum, inter Epi&s;copos &amp; alios eruditos viros, convenerat, Regia au|thoritate Londin. editi;</HI> that is to &s;ay, <Q REND="inline margQuotes">'<HI>Articles agreed upon,</HI> by the Bi&s;hops and other learned men a&s;&s;embled in the <HI>Synod</HI> at <HI>London, anno</HI> 1552. and publi&s;hed by the Kings authority, for the avoiding of diver&s;ities of opinions, and for the e&s;tabli&s;h|ing of con&s;ent to the loving of true Religion.'</Q> Among&s;t which Articles (countenanced in Convocation by Queen <HI>Eli|zabeth, an.</HI> 1562.) the Doctrine of the Church in the five con|troverted points is thus delivered, according to the form and order which we have ob&s;erved in the re&s;t before.</P>
<Q><TEXT>
<BODY>
<DIV1 N="1" TYPE="article">
<HEAD>1. Of Divine <HI>Prede&s;tination.</HI></HEAD>
<P>Prede&s;tination to life is the everla&s;ting purpo&s;e of God, whereby (before the foundations of the world were laid) he hath con&s;tantly ordered by his Council, &s;ecret unto us, to deliver from cur&s;e and<NOTE PLACE="marg">Artic. 17.</NOTE> damnation tho&s;e whom he hath cho&s;en in Chri&s;t out of mankinde, and to bring them by Chri&s;t to everla&s;ting &s;alvation, as ve&s;sels made to honour.</P>
<P>Furthermore, we mu&s;t receive Gods promi&s;es in &s;uch wi&s;e as they be generally &s;et forth to us in holy Scripture, and in our do|ing the will of God that is to be followed, which we have expre&s;ly declared to us in the Word of God.</P>
</DIV1>
<DIV1 N="2" TYPE="article">
<HEAD>2. Of the Redemption of the world by the faith of Chri&s;t.</HEAD>
<P>The Son, which is the Word begotten of the Father, begotten from everla&s;ting of the Father, &amp;c. and being very God, and very man,<NOTE PLACE="marg">Artic. 2.</NOTE> did truly &s;uffer, was crucified, dead and buried, to reconcile his Father to us, and be a Sacrifice not onely for Original guilt, but al&s;o for the actual &s;ins of men.</P>
<P>The Offering of Chri&s;t once made, is this perfect Re|demption,
<PB N="28" REF="73">
Propitiation and Satisfaction to all the &s;innes of the whole world, both Original and Actual.<NOTE PLACE="marg">Artic. 31.</NOTE></P>
<P>3. Of mans will in <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he &s;tate of depraved nature: Man by Ori|ginal &s;in is &s;o far gone from Original <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ighteou&s;ne&s;s, that of his own<NOTE PLACE="marg">Artic. 9.</NOTE> nature he is inclined to evil, &s;o that the fle&s;h lu&s;teth always contra|ry to the Spirit; <HI>and therefore.</HI></P>
<P>Works done before the grace of Chri&s;t, and the in&s;piration of his Spiri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, are not plea&s;ant to God, fora&s;much as they spring not of<NOTE PLACE="marg">Artic. 13.</NOTE> faith in Je&s;us Chri&s;t, neither do they make men meet to receive grace, or (as the School Authors &s;ay) de&s;erve gra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e of Con|gruity.</P>
</DIV1>
<DIV1 N="4" TYPE="article">
<HEAD>4. Of the manner of <HI>Conver&s;ion.</HI></HEAD>
<P>The condition of man after the fall of <HI>Adam</HI> is &s;uch, that he cannot turn and prepare&punc; him&s;elf by his own natural strength and good works, to faith and calling upon God; wherefore we have no<NOTE PLACE="marg">Artic. 10.</NOTE> power to do good works plea&s;ant and acceptable to God, without the grace of God by Chri&s;t preventing us, that we may have a good will, and working with us, when we have that good will.</P>
</DIV1>
<DIV1 N="5" TYPE="article">
<HEAD>5. Of the uncertainty of <HI>Per&s;everance.</HI></HEAD>
<P>The Grace of Repentance is n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t to be denyed to &s;uch as fall into &s;in after Bapti&s;m, in regard that after we have received the Holy Gho&s;t, we may depart from grace gi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">en, and fall into &s;in; and by<NOTE PLACE="marg">Artic. 16.</NOTE> the grace of God (we may) ari&s;e again and amend our lives; and therefore they are to be condemned which &s;ay they can no more &s;in as long as they live here, or deny the place of Repentance to &s;uch as truly repent.</P>
</DIV1>
</BODY>
</TEXT></Q>
<P N="10">10. Now in the&s;e Articles, as in all others of the Book, there are the&s;e two things to be ob&s;erved; 1. What Authority they carried, in re&s;pect of the making. And 2. How we are to under&s;tand them in re&s;pect of the meaning. And fir&s;t for their Authority; it was as good in all regards as the Laws could give them, being fir&s;t treated and agreed upon by the Bi&s;hops and Clergie in their Convocation, and afterwards confirmed by the Letters Patents of <HI>Edw.</HI> 6. under the Great Seal of <HI>Eng|land.</HI>
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But again&s;t this it is objected, That the Records of this Convocation are but a degree above blanks; that the Bi&s;hops and Clergie then a&s;&s;embled, had no Commi&s;&s;ion from the King to meddle in Church bu&s;ine&s;s; that the King dur&s;t not tru&s;t the Clergie of that time in &s;o great a matter, on a ju&s;t jealou&s;ie which he had of the ill affections of the major part; and there|fore the tru&s;t of this great bu&s;ine&s;s, <HI>was committed unto &s;ome few Confidents, cordial to the cau&s;e of Religion,</HI> and not unto the body of a Convocation. To which it hath been already an|&s;wered, That the Objector is here guilty of a greater crime than that of <HI>Scandalum magnatum,</HI> making King <HI>Edward</HI> the &s;ixth of pious memory, no better than an impious and lewd Impo&s;tor, in fathering tho&s;e children on the Convocation, which had not been of their begetting: For fir&s;t, the title to the Articles runneth thus at large, <HI>Art<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">culi de quibus, &amp;c.</HI> as before we had it; which title none dur&s;t adventure to &s;et before them, had they not really been the products of the Convocation. Se|condly, the King had no rea&s;on to have any &s;uch <HI>jealou&s;ie</HI> at that time of the <HI>major part</HI> of the Clergie, but that he <HI>might tru&s;t them with a power to meddle with matters of Religion;</HI> this Convocation being holden the &s;ixth year of his Reign, when <HI>Gardiner, Bonner, Day</HI> and <HI>Tun&s;tall,</HI> and others of the &s;tiffe&s;t Romani&s;ts, were put out of their places; mo&s;t of the Epi&s;co|pal Sees, and Parochial Churches being filled with men ac|cording unto his de&s;ires&punc; and generally con<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ormable to the Forms of Wor&s;hip here by Law e&s;tabli&s;hed. Thirdly, the Church of <HI>England</HI> for the fir&s;t five years of Queen <HI>Elizabeth,</HI> retained the&s;e Articles, and no other, as the publike <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">endries of the Church in point of Doctrine; which certainly &s;he had not done, had it been recommended to her by a le&s;s Authori|ty than a Convocation lawfully a&s;&s;embled and confirmed. And Fourthly, that it is true, that the Records of Convocation during this King, and the fir&s;t years of Queen <HI>Mary</HI> are very defective and imperfect, mo&s;t of them lo&s;t; among&s;t others, tho&s;e of this pre&s;ent year: And yet one may conclude as &s;trongly, that my mother dyed childele&s;s, becau&s;e my Chri&s;tening is not to be found in the Pari&s;h Regi&s;ter; as that the Convocation of this year was barren, becau&s;e the Acts and Articles of it were not entred in the Journal Book.</P>
<P><PB N="30" REF="74">11. To &s;alve this &s;ore, it is conceived by the Objector, that the Bi&s;hops and Clergie had pa&s;&s;ed over their power to &s;ome <Q REND="inline margQuotes">'&s;elect Divines appointed by the King; in which &s;en&s;e they may be &s;aid to have made the&s;e Articles them&s;elves, by their delegates, to whom they had deputed their Authority, the ca&s;e not being &s;o clear, but that it occa&s;ioned a cavil at the<NOTE PLACE="marg">Id. Ib.</NOTE> next Convocation the fir&s;t of Queen <HI>Mary,</HI> when the Papi&s;ts therein a&s;&s;embled, renounced the legality of any &s;uch for|mer tran&s;actions.'</Q> And unto this it &s;hall be an&s;wered, That no &s;uch defect of legality as was here pretended, was charged again&s;t the Book of Articles it &s;elf, but onely again&s;t a Catechi&s;m which was bound up with it, countenanced by the Kings Letters Patents prefixt before it, approved by many Bi&s;hops and learn|ed men, and generally voyced to be another of the products of this Convocation: And therefore for &s;o much as concerns this Catechi&s;m, it was replied by Mr. <HI>John Philpot</HI> Archdeacon of <HI>Winche&s;ter,</HI> who had been a member in the former, and was now a member of the Convocation in the fir&s;t of Queen <HI>Mary,</HI> That he thought they were deceived in the Title of it, in that<NOTE PLACE="marg">Acts and Mon. fol. 1282.</NOTE> it owned the Title of the la&s;t Synod of <HI>London,</HI> many which were then pre&s;ent, not being made privy to the making or pub|li&s;hing of it. He added, That the &s;aid former Convocation, had granted the Authority of making excellent Laws, unto cer|tain per&s;ons to be appointed by the Kings Maje&s;tie; &s;o as what|&s;oever Eccle&s;ia&s;tical Laws they, or the mo&s;t part of them did &s;et forth (according to a Statute in that behalf provided) might be well &s;aid to be done in the Synod of <HI>London,</HI> though &s;uch as were of the hou&s;e, had no notice thereof before the promul|gation: And thereupon he did infer, That the &s;etters forth of the <HI>Catechi&s;m</HI> did not &s;lander the Hou&s;e, as they went about to per&s;wade the world, &s;ince they had the Authority of the Synod unto them committed, to make &s;uch Spiritual Laws as they thought convenient and nece&s;&s;ary for the good of the Church. In which di&s;cour&s;e we may ob&s;erve, that there was not one word which reflects on the Book of Articles, all of it being made in reference to the Catechi&s;m before remembred; though if the Objection had been made (as indeed it was not) again&s;t the Articles them&s;elves, the defence of that learned man, and
<PB N="31" REF="74">
godly Martyr, would have &s;erved as fully for the one, as it did for the other. But what&s;oever may be &s;aid in derogation to the Authority of the Book of Articles, as it was publi&s;hed in the time of King <HI>Edward</HI> the &s;ixth, <HI>Anno Dom.</HI> 1552. certain I am, that nothing can be &s;aid unto the contrary, but that they were received, and the far greater part of them agreed upon in full Convocation, <HI>Anno,</HI> 1562, And therefore for avoiding of all di&s;putes, I am re&s;olved to take them in this la&s;t capacity, as they were ratified by Queen <HI>Elizabeth, Anno,</HI> 1563. confirm|ed by King <HI>James, Anno</HI> 1604. and finally e&s;tabli&s;hed by the late King <HI>Charls,</HI> with his Maje&s;ties Royal Declaration prefixt before them&punc; <HI>Anno</HI> 1628.</P>
<P>12. Le&s;s doubt there is concerning the intent of this Convo|cation in drawing up the Articles in &s;o loo&s;e a manner, that men of different judgements might accommodate them to their own opinions, which I finde both ob&s;erved and commended in them by the former Author; by whom we are informed, that the Ar|ticles of the Engli&s;h Prote&s;tant Church, in the infancy thereof,<NOTE PLACE="marg">Chur. Hi&s;t. lib. 9. fol. 72.</NOTE> were drawn up in general terms, fore&s;eeing that po&s;terity would grow up to fill the &s;ame; meaning, that the&s;e holy men did prudently di&s;cover, that differences in judgement would una|voidably happen in the Church, and were loth to unchurch a|ny, and drive them off from an Eccle&s;ia&s;tical communion for petty differences, which made them pen the Articles in com|prehen&s;ive words, to take in all, who differing in the branches, meet in the root of the &s;ame Religion: This hath been former|ly ob&s;erved to have been the artifice of tho&s;e who had the ma|naging of the Council of <HI>Trent,</HI> and is affirmed to have been u&s;ed by &s;uch men al&s;o as had the drawing up of the Canons at the Synod at <HI>Dort:</HI> But the Compo&s;ers of the Articles of the Church of <HI>England</HI> had not &s;o little in them of the <HI>Dove,</HI> or &s;o much of the <HI>Serpent,</HI> as to make the Articles of the Church like an upright &s;hoe, which may be worn on either foot; or like to <HI>Theranc<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nes</HI> &s;hoe, as the Adage hath it, <HI>fit for the foot of eve|ry man that was plea&s;ed to wear it;</HI> and therefore we may &s;ay of our fir&s;t Reformers, in reference to the pre&s;ent Book of Arti|cles, as was affirmed of them by Dr. <HI>Brancroft</HI> then Bi&s;hop of
<PB N="32" REF="75">
<HI>London</HI> in relation to the Rubrick in private Bapti&s;m; that is to &s;ay, that tho&s;e reverend and learned men intended not to deceive any by ambiguous terms; for which, &s;ee <HI>Conf. at Hampton Court,</HI> p. 15. And to this &s;uppo&s;ition or imagination it is al&s;o<NOTE PLACE="marg">Con&s;er.</NOTE> an&s;wered, That the fir&s;t Reformers did not &s;o compo&s;e the Ar|ticles, as to <HI>leave any liberty</HI> to di&s;&s;enting judgements, as the &s;aid Author would fain have it in &s;ome words preceding, but did not binde men to the literal and Grammatical &s;en&s;e; they had not otherwi&s;e attained to the end they aimed at, which was <HI>ad tol|lendam Opinionum Di&s;&s;entionem, &amp; con&s;en&s;um in vera Religione firmandum;</HI> that is to &s;ay, to take away diver&s;ity of opinions, and to e&s;tabli&s;h an agreement in the true Riligion. Which end could never be effected, if men were left unto the liberty of di&s;&s;enting, or might have leave to put their own &s;en&s;e upon the Articles, as they li&s;t them&s;elves: For where there is a purpo&s;e of permit|ting men to their own opinions, there is no need of definitions and determinations in a National Church, no more than is of making Laws to binde the Subjects in an un&s;ettled Common|wealth, with an intent to leave them in their former liberty, either of keeping or not keeping them, as them&s;elves be&s;t plea&s;ed. Which &s;aid, we &s;hall enquire into the meaning of the Articles, as before laid down, whether they &s;peak in favour of the <HI>Me|lancthonian</HI> or <HI>Calvinian</HI> way, &s;o far forth as the meaning of them can be gathered from the publique Liturgie and Book of Homilies, or from the Writings of tho&s;e men, who either had a hand in the making of them, or dyed in the Religion here by Law e&s;tabli&s;hed.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<PB N="33" REF="75">
<HEAD>CHAP. IX. Of the Doctrine of Prede&s;tination delivered in the Articles, the Homilies, the publique Li|turgies, and the Writings of &s;ome of the Re|formers.</HEAD>
<ARGUMENT>
<P>1. THe Articles differently under&s;tood by the <HI>Calvinian</HI> par|ty, and the true Engli&s;h Prote&s;tants, with the be&s;t way to finde out the true &s;e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e thereof. 2. The definition of Prede&s;tination, and the mo&s;t con&s;iderable points contained in it. 3. The meaning of tho&s;e words in the Definition; viz. <HI>Whom he hath cho&s;en in Chri&s;t,</HI> according to the Expo&s;i|tion of S. <HI>Ambro&s;e,</HI> S. <HI>Chry&s;o&s;tome,</HI> S. <HI>Jerome,</HI> as al&s;o of Arch|bi&s;hop <HI>Cranmer,</HI> Bi&s;hop <HI>Latimer,</HI> and the Book of <HI>Homi|lies.</HI> 4. The Ab&s;olute Decree condemned by Bi&s;hop <HI>Lati|mer,</HI> as a means to Licentiou&s;ne&s;s and Carnal living. 5. For which, and making God to be the Author of &s;in, condemned as much by Bi&s;hop <HI>Hooper.</HI> 6. Our Election to be found in Chri&s;t, not &s;ought for in Gods &s;ecret Coun&s;els, according to the judgement of Bi&s;hop <HI>Latimer.</HI> 7. The way to finde out our Election, delivered by the &s;ame godly Bi&s;hop, and by Bi&s;hop <HI>Hooper,</HI> with &s;omewhat to the &s;ame purpo&s;e al&s;o from the Book of <HI>Homilies.</HI> 8. The Doctrine of Prede&s;tination, delivered by the holy Martyr <HI>John Bradford,</HI> with <HI>Fox</HI> his glo&s;s upon the &s;ame to corrupt the &s;en&s;e. 9. No counte|nance to be had for any ab&s;olute, per&s;onal and irre&s;pective decree of Prede&s;tination in the publique Liturgie. 10. An An&s;wer to &s;uch pa&s;&s;ages out of the &s;aid Liturgie, as &s;eem to favour that opinion; as al&s;o touching the number of Gods Elect.</P>
</ARGUMENT>
<P><PB N="34" REF="76">1. THus have we &s;een the Doctrine of the Church of <HI>Eng|land</HI> in the five controverted Points, according as it is delivered in the Book of Articles; but in what &s;en&s;e we ought to under&s;tand it, hath been made a Que&s;tion: Some <HI>take the Articles in the Literal and Gramina|cal &s;en&s;e,</HI> which is the faire&s;t and mo&s;t approved way of Inter|pretation; according to the &s;aying of an ancient Writer, That <HI>if the</HI> Literal <HI>&s;en&s;e of holy Scripture will &s;tand with the</HI> Analogie<NOTE PLACE="marg">Declar. before the Art. 1628.</NOTE> <HI>of faith and piety, it is to be preferred before any other:</HI> Others they are (of which his late Maje&s;tie complained) <HI>who draw the Articles a&s;ide, and put their own &s;en&s;e or comment to be the meaning of the Articles;</HI> fa&s;hioning them to their own fan|cies, as they plea&s;e them&s;elves: Each of the parties in tho&s;e curious points in which the pre&s;ent differences do mo&s;t con&s;i&s;t, conceive the Articles of the Church to &s;peak for them, exclu|&s;ive wholly of the other, but with a notable difference in the Application. The <HI>Calvini&s;ts,</HI> by which name they love to be<NOTE PLACE="marg">Our Divines commonly cal|led Calvinists. Yates in Ap. Cae&s;ar. cap. 5. p. 38.</NOTE> called, endeavour to captivate the &s;en&s;e of the Article, and bring it to the bent of their own under&s;tanding; but the true <HI>Engli&s;h Prote&s;tants</HI> (whom for di&s;tinction &s;ake we may call <HI>Con|fe&s;&s;ioni&s;ts</HI>) accommodate, though they do not captivate, their own &s;en&s;e to the &s;en&s;e of the Church, according to the <HI>plain and full meaning</HI> of the Articles in the points di&s;puted. But becau&s;e po&s;&s;ibly both parties may not be agreed on a Rule or <HI>Medium</HI> by which the proper &s;en&s;e and meaning of the Articles may be be&s;t di&s;covered, it will not be ami&s;s to follow the directions of the Civil Laws, in ca&s;es of like doubtful nature; which is briefly this, <HI>viz. Si de interpretatione Legis quaeritur, i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ri<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">is in&s;p c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">endum e&s;t, quo jure Civitas <GAP DESC="illegible" RESP="apex" EXTENT="5 letters"> in huj<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;modi ca&s;ibus u&s;a fuit:</HI> And this we &s;hall the better do, if we enquire into the Doctrine of tho&s;e Learned, Religious and Godly men, who either had a principal hand in the Reformation, or were mo&s;t conver&s;ant with them, and beloved of them in their &s;everal &s;tations, taking along with us the Authority of the Homilies and publique Liturgie, to which all parties have &s;ub&s;cribed. In order whereunto, it will fir&s;t be nece&s;&s;ary to lay down the de|finition
<PB N="35" REF="76">
of Prede&s;tination, as before we had it in the Article, to &s;um up the particular points and contents thereof, to &s;hew the &s;en&s;e of one phra&s;e in it, and then to travel more exactly in this enquiry, whether the method of Prede&s;tination, illu|&s;trated by the &s;tory of <HI>Agilmond</HI> and <HI>Amistus</HI> Kings of <HI>Lom|bardy, cap. 7. num&punc;</HI> 4. agree not more harmoniou&s;ly with the true &s;en&s;e and meaning of the Church of <HI>England,</HI> than any other what&s;oever.</P>
<P>2. Fir&s;t then, <Q REND="inline margQuotes">'Prede&s;tination unto life, is defined in the 17 Article to be the Everla&s;ting purpo&s;e of God, whereby, and before the foundations of the world were laid, he hath con&s;tant|ly decreed by his Council &s;ecret unto us, to deliver from dam|nation tho&s;e whom he hath cho&s;en in Chri&s;t out of mankinde, and to bring them by Chri&s;t unto everla&s;ting &s;alvation.'</Q> In which definition there are the&s;e things to be ob&s;erved: Fir&s;t, That Prede&s;tination doth pre&s;uppo&s;e a cur&s;e or &s;tate of damnati|on in which all mankinde was repre&s;ented to the &s;ight of God, which plainly cro&s;&s;eth the opinion of the <HI>Supra-Lap&s;arians,</HI> the <HI>Supra-Creaturians,</HI> or <HI>Creabilitarians,</HI> as &s;ome call them now. Secondly, That it is an act of his from Everla&s;ting, be|cau&s;e from Everla&s;ting he fore&s;aw into what mi&s;ery whretched man would fall, by the abu&s;e of that liberty in which fir&s;t he &s;tood. Thirdly, That he founded it, and re&s;olved for it in the Man and Mediator Chri&s;t Je&s;us, both for the purpo&s;e and per|formance; which cro&s;&s;eth as directly with the <HI>Sublap&s;arians,</HI> who place the ab&s;olute decree of Prede&s;tination to life, and of Reprobation unto death, both of body and &s;oul, before the de|cree or con&s;ideration of &s;ending his onely beloved Son Je&s;us Chri&s;t into the world, to be the common Propitiation for the &s;ins of men. Fourthly, That it was of &s;ome &s;pecial ones a|lone, <HI>Elect called fort,</HI> and <HI>re&s;erved in Chri&s;t,</HI> and not gene|rally extended unto all mankinde; a <HI>General Election,</HI> as they &s;ay, being no <HI>Election.</HI> Fifthly, That being thus elected in Chri&s;t, they &s;hall be brought by Chri&s;t (but not without their own con&s;ent and co-operation) to everla&s;ting &s;alvation. And finally, That this Council is &s;ecret unto us; for though there be revealed to us &s;ome hopeful &s;igns of our Election and Pre|de&s;tation
<PB N="36" REF="77">
de&s;tination unto life, yet the certainty thereof is a &s;ecret hid|den in God, and in this life unknown to us; <HI>For who hath known the minde of the Lord, or hath been his Coun&s;ellour?</HI> (or of his <HI>Secret Council</HI>) &s;aith the great Apo&s;tle.</P>
<P>3. Such is the definition of Prede&s;tination, and the &s;ub&s;tance of it, in which there is nothing &s;o ob&s;cure, no term &s;o intricate, as to need any e&s;pecial or di&s;tinct explication, as tho&s;e words <HI>Whom he hath cho&s;en in Chri&s;t:</HI> which being the very words of the &s;ame Apo&s;tle, <HI>Ephe&s;ians</HI> fir&s;t, <HI>cap.</HI> 4. we will fir&s;t paraphra&s;e in the words of &s;ome ancient Writers, and then illu&s;trate them by others of our holie&s;t Martyrs, who had a principal hand in the Reformation: Fir&s;t, S. <HI>Ambro&s;e,</HI> among&s;t others, <HI>&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cut elegit</HI><NOTE PLACE="marg">Ambro&s;. in E|pi&s;t. 1, 4.</NOTE> <HI>nos in ip&s;o,</HI> as he hath cho&s;en us in him, <HI>Prae&s;civit enim Deus omnes, &s;cil. qui credituri e&s;sent in Chri&s;tum:</HI> For God (&s;aith he) by his general pre&s;cience, did foreknow every man that would <HI>believe in Chri&s;t:</HI> To the &s;ame purpo&s;e &s;peaks S. <HI>Chry&s;o|&s;tome,</HI> &s;aying, <HI>Quod dicit perinde e&s;t ac <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;i dicat, Per quem nos benedixit, per eundem&punc; &amp; elegit;</HI> and a little after, <HI>Quid e&s;t in ip|&s;o elegit? per eam quae in ip&s;o habenda e&s;&s;et, fidem;</HI> For, <HI>prae&s;titit prius quam ip&s;i e&s;&s;emus, magis autem prius quam mundi hujus ja|cerentur Fundamenta:</HI> Which is as much as to &s;ay (&s;aith he) as if he had &s;aid, That we are ble&s;&s;ed in him, in whom we are cho|&s;en;<NOTE PLACE="marg">Chry&s;. in Ep. 14.</NOTE> and we are cho&s;en in him in whom <HI>we believe;</HI> which he performed before we our &s;elves had any being, or rather before the foundations of the world were laid: And to the &s;ame effect, the Commentary upon S. <HI>Pauls</HI> Epi&s;tles, a&s;cribed to S. <HI>Jerome;</HI> viz. <HI>in hoc praedestavit, ut haberent pote&s;tatem filii Dei fieri ho|mines, qui credere volui&s;sent;</HI> that is to &s;ay, in this he hath prede&s;tinated us to Eternal life, that men may be made the &s;ons<NOTE PLACE="marg">Hierom. in Epi&s;t. 64.</NOTE> of God, <HI>if they will believe.</HI> Which &s;ayings of tho&s;e ancient Writers, we &s;hall expound by others of our holy Martyrs; and fir&s;t Archbi&s;hop <HI>Cranmer,</HI> in his An&s;wer to <HI>Gardiner</HI> touching<NOTE PLACE="marg">L. 5 p. 372.</NOTE> the holy Sacrament, telleth us this; <HI>viz.</HI> <Q REND="inline margQuotes">'Chri&s;t (&s;aith he) took unto him&s;elf not onely their &s;ins that many years before were dead, <HI>and put their tru&s;t in him;</HI> but al&s;o the &s;ins of tho&s;e that until his coming again, &s;hould truly <HI>believe in his Go&s;pel:'</HI></Q> More fully Bi&s;hop <HI>Latimer,</HI> thus, <Q REND="inline margQuotes">'When (&s;aith he) we hear
<PB N="37" REF="77">
that &s;ome be cho&s;en, and &s;ome be damned, let us have good<NOTE PLACE="marg">Serm. 3. Sunday after Epiphany, part. 3. fol. 198</NOTE> hope that we be among&s;t the cho&s;en, and live after this hope; that is, uprightly and godly, then &s;hall we not be deceived; think that God hath cho&s;en <HI>tho&s;e that believe in Chri&s;t,</HI> and Chri&s;t is the Book of Life: If thou <HI>believe&s;t in him,</HI> then art thou written in the Book of Life, and &s;halt be &s;aved.'</Q> By which we may the better under&s;tand that pa&s;&s;age in the Book of Homilies, where it &s;aid, <Q REND="inline margQuotes">'That the Scripture &s;hutteth up all un|der<NOTE PLACE="marg">Hom. of the mi|&s;ery of man. f. 8.</NOTE> &s;in, that the promi&s;e by the faith of Je&s;us Chri&s;t &s;hould be given unto them that <HI>believe;</HI>'</Q> which is as much as can be com|prehended in &s;o narrow a compa&s;s.</P>
<P>4. This &s;aid, as in the way of <HI>Explication,</HI> we will next &s;ee what hath been po&s;itively delivered by our fir&s;t Reformers, con|cerning the fatality or ab&s;olutene&s;s of Gods Decrees maintain|ed by <HI>Calvin</HI> then, and his followers &s;ince: Of which thus Bi|&s;hop <HI>Latimer</HI> in his Sermon upon <HI>Septuag<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> <Q REND="inline margQuotes">'Some vain<NOTE PLACE="marg">Serm. on Septu. fol. 213.</NOTE> fellows make their reckoning thus, What need I to <HI>mortifie my body,</HI> with ab&s;taining from all &s;in and wickedne&s;s? I perceive God hath <HI>cho&s;en &s;ome,</HI> and &s;ome are <HI>rejected;</HI> now if I be in the number of the <HI>cho&s;en,</HI> I cannot be damned; but if I be ac|counted among&s;t the <HI>conde<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ned number,</HI> then I cannot be &s;aved: For Gods judgements are <HI>immutable;</HI> &s;uch fooli&s;h and wicked rea&s;ons &s;ome have, which bringeth them either to <HI>carnal li|berty,</HI> or to <HI>de&s;peration:</HI> Therefore it is as needful to beware <HI>of &s;uch rea&s;on</HI> or Expo&s;ition of the Scriptures, as it is to be|ware of the Devil him&s;elf. To the &s;ame purpo&s;e in his third Sermon after the <HI>Epiphany;</HI> viz. We read in the <HI>Acts of the Apo&s;tles,</HI> that when S. <HI>Paul</HI> had made a long Sermon at <HI>An|tioch, there believed</HI> (&s;aith the Evangili&s;t) <HI>as many as were or|dained unto everla&s;ting life:</HI> With the which &s;aying, a great number of people have been offended; and have &s;aid, We perceive that onely tho&s;e &s;hall <HI>come to believe,</HI> and &s;o to <HI>ever|la&s;ting life,</HI> which are <HI>cho&s;en</HI> of God unto it; therefore it is no matter what&s;oever we do; for if we be <HI>cho&s;en</HI> to everla&s;t|ing life, we &s;hall have it: And &s;o they have opened a door un|to them&s;elves of all wickedne&s;s and <HI>carnal liberty,</HI> again&s;t the true meaning of the Scripture: For if they mu&s;t be damned,
<PB N="38" REF="78">
the fault is not in God, but in them&s;elves; for it is written, <HI>Deus v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lt omnes homines &s;alvos fieire,</HI> God would have all men &s;hould <HI>be &s;aved:</HI> But they them&s;elves procure their own dam|nation, and de&s;pi&s;e the pa&s;&s;ion of Chri&s;t, by their own wicked and inordinate living.'</Q></P>
<P>5. <HI>Hooper</HI> is bolder yet than he, even to the cen&s;uring of tho&s;e<NOTE PLACE="marg">Hoop. in Prefac. before the ten Commandm.</NOTE> who by the fatality of the&s;e Decrees, make <HI>God to be the Author of &s;in:</HI> And fir&s;t he lets us know in general, <Q REND="inline margQuotes">'That the blinde South&s;ayers that write of things to come, were more to be e|&s;teemed of than our curious and <HI>high-climing</HI> wits; for they attribute the cau&s;e of ill to the evil A&s;pect, and &s;ini&s;ter con|junctions of the Planets.'</Q> Which &s;aid, we &s;hall hear him &s;peaking more particularly to the pre&s;ent point, in this man|ner<NOTE PLACE="marg">Id. Ibid.</NOTE> following; <HI>viz.</HI> <Q REND="inline margQuotes">'It is not a Chri&s;tian mans part to attri|bute to his own freewil, with the <HI>Pelagian,</HI> and extenuate Ori|ginal &s;in, nor to make God the Author of evil, and our dam|nation, nor yet to &s;ay, God hath written <HI>fatal</HI> Laws, with the Stoicks, and in the nece&s;&s;ity of De&s;tiny, violently pulleth one by the hair into Heaven, and thru&s;teth the other headlong into Hell.'</Q> And in another place <Q REND="inline margQuotes">'Our <HI>Go&s;pelli&s;ts,</HI> &s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th he, be<NOTE PLACE="marg">Id. Ibid.</NOTE> better learned than the Holy Gho&s;t; for they wickedly at|tribute the cau&s;e of puni&s;hment and adver&s;ity to Gods Pro|vidence, which is the cau&s;e of no ill, as he him&s;elf could do no ill; and every mi&s;chief that is done, they &s;ay, it is Gods will.'</Q> And then again&mdash;<Q REND="inline margQuotes">'How&s;oever man judgeth of Prede&s;ti|nation,<NOTE PLACE="marg">Id. Ibid.</NOTE> God is not the cau&s;e of &s;in, <HI>thou art not the God that wille&s;t &s;in;</HI> and it is &s;aid, <HI>That thy perdition, O I&s;rael, is of thy &s;elf, and thy &s;uccour onely of me.</HI>'</Q> And finally, to &s;hut up his di&s;cour&s;e hereof with &s;ome Application, he &s;hall tell us thus; <Q REND="inline margQuotes">'Being admoni&s;hed by the Scripture that we mu&s;t leave &s;in,<NOTE PLACE="marg">Id. Ibid.</NOTE> and do the works commanded of God, it will prove but a carnal opinion which we blinde our &s;elves withal, of Fatal De&s;ti|ny; and in ca&s;e there follow not in us knowledge of Chri&s;t, amendment of life, it is not a lively faith that we have, but rather a vain knowledge, and meer pre&s;umption.'</Q></P>
<P>6. Next let us look upon &s;uch pa&s;&s;ages in the writings of tho&s;e
<PB N="39" REF="78">
tho&s;e godly men, which teach us to enquire no further after our Election, than as it is to be found in our Lord and Saviour Je&s;us Chri&s;t: Of which Bi&s;hop <HI>Latimer</HI> in the fir&s;t place thus,<NOTE PLACE="marg">Lat. in Serm. on Septuage&s;. p. 3. fol. 214.</NOTE> <HI>viz.</HI> <Q REND="inline margQuotes">'If thou art de&s;irous to know whether thou art cho&s;en to everla&s;ting life, thou maye&s;t not begin with God; for God is too high, thou can&s;t not <HI>comprehend him,</HI> the judgements of God are unknown to man, therefore thou mu&s;t not begin there: But <HI>begin with Christ,</HI> and learn to know Chri&s;t, and wherefore that he came; namely, That he came to &s;ave &s;in|ners, and made him&s;elf a &s;ubject of the Law, and fulfiller of the &s;ame, to deliver us from the wrath and danger thereof, and therefore was crucified for our &s;ins, &amp;c.&mdash;Con&s;ider, I &s;ay, Chri&s;t and his coming, and then begin to try thy &s;elf whe|ther thou art in the Book of Life or not: If thou finde&s;t thy &s;elf in Chri&s;t, then thou art &s;ure of everla&s;ting life: If thou be without him, then thou art in an evil ca&s;e; for it is writ|ten, <HI>nemo venit ad patrem ni&s;i p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r me;</HI> that is, no man cometh to my Father but through me; therefore if thou knowe&s;t Chri&s;t, thou maye&s;t know further of thy Election.'</Q> And then in another place,&mdash;<Q REND="inline margQuotes">'When we are troubled within our &s;elves, whether we be elected or no, we mu&s;t ever have this Maxime or principal rule before our eyes; namely, that God beareth a good will towards us, God loveth us, God beareth a Fatherly heart towards us. But you will &s;ay, How &s;hall I know that? or how &s;hall I believe that? We may know Gods good will towards us through Chri&s;t; for &s;o &s;aith <HI>John</HI> the <HI>Evangeli&s;t, Filius qui e&s;t in &s;inu patris ip&s;e revelavit;</HI> that is, <HI>The Son who is in the bo|&s;om of the Father, he hath revealed it:</HI> Therefore we may per|ceive his good will and love towards us. He hath &s;ent the &s;ame Son into the world, which hath &s;uffered mo&s;t painful death for us; Shall I now think that God hateth me? or &s;hall I doubt of his love towards me? '</Q> And in another place, <Q REND="inline margQuotes">'Here you &s;ee how you &s;hall avoid the &s;crupulous and mo&s;t dangerous que&s;tion of the Prede&s;tination of God; for if thou wilt enquire into his Councils, and &s;earch his Con&s;i&s;tory, thy wit will deceive thee, for thou &s;halt not be able to &s;earch the Council of God: But if thou begin with Chri&s;t, and con&s;ider his coming into the world, and do&s;t believe that God hath &s;ent him for thy &s;ake to
<PB N="40" REF="79">
&s;uffer for thee, and to deliver thee from &s;in, death, the De|vil, and Hell? Then when thou art &s;o armed with the know|ledge of Chri&s;t; then (I &s;ay) this &s;imple que&s;tion cannot hurt thee, for thou art in the Book of Life, which is Chri&s;t him&s;elf&mdash;For thus it is writ, <HI>Sice Deus dilexit mundum,</HI> that God &s;o entirely loved the world, that he gave his onely begot|ten Son, to the end that all that believed in him &s;hould not peri&s;h, but have everla&s;ting life; whereby appeareth mo&s;t plainly, that Chri&s;t is the Book of Life, and that all that <HI>be|lieve in him,</HI> are of the &s;ame Book, and &s;o are cho&s;en to ever|la&s;ting life; for onely <HI>tho&s;e are ordained that believe.</HI>'</Q></P>
<P>Nor &s;tays that godly Bi&s;hop here, but proceeds (after &s;ome intervening pa&s;&s;ages) towards this Conclu&s;ion:</P>
<P><Q REND="inline margQuotes">'Here is now taught you (&s;aith he) how to try your Election; namely, in Chri&s;t: For Chri&s;t is the Accompting Book and Regi&s;ter of God, and even in the &s;ame Book, that is, Chri&s;t, are witten all the names of the Elect; therefore we cannot finde our Election in our &s;elves, neither yet the high Council of God; for <HI>in&s;crutabilia &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t judicia Alti&s;&s;imi:</HI> Where then &s;hall I finde my Election? in the Compting Book of God, which is Chri&s;t, &amp;c.'</Q> Agreeable whereunto we finde Bi&s;hop <HI>Hooper,</HI> &s;peaking thus, <Q REND="inline margQuotes">'The cau&s;e of our Election, is the mer|cy of God in Chri&s;t; howbeit, he that will be partaker of this Election, mu&s;t receive the promi&s;e in Chri&s;t by faith; for therefore we be elected, becau&s;e afterwards we are made the members of Chri&s;t&mdash;So we judge of Election by the event or &s;ucce&s;s that hapneth in the life of man; tho&s;e onely to be elected,'</Q> that by faith apprehend the mercy promi&s;ed in Chri&s;t. To the &s;ame purpo&s;e al&s;o (but not &s;o clearly and per&s;picuou&s;ly) &s;peaks the Book of Homilies; where we finde it thus, <HI>viz.</HI> <Q REND="inline margQuotes">'That<NOTE PLACE="marg">Hom. of the mi|&s;ery of man. fol. 11.</NOTE> of our &s;elves (as in our &s;elves) we finde nothing whereby we may be delivered from this mi&s;erable captivity in which we were ca&s;t (through the envy of the Devil) by breaking Gods Commandment in our fir&s;t Parent <HI>Adam:</HI> It is the Lord with whom is plenteous Redemption; he is the God which of his own mercy &s;aveth us, &amp;c. not for our own de&s;erts, me|rits, or good deeds, &amp;c. but of his meer mercy freely, and
<PB N="41" REF="79">
for who&s;e &s;ake truly, for Chri&s;t Je&s;us &s;ake, the pure and unde&s;i|led Lamb of God, &amp;c. for who&s;e &s;ake God is fully pacified, &s;a|tisfied and &s;et at one with man. Such is the Doctrine of the Church in the matter of Prede&s;tination unto life, according to the judgement of the&s;e learned men, and godly Martyrs, who were of &s;uch Authority in the Reformation.'</Q></P>
<P>8. Proceed we next to one of an inferiour Order, the te&s;ti|mony of <HI>John Bradford</HI> Martyr, a man in very high e&s;teem with <HI>Martin Bucer,</HI> made one of the Prebends of S. <HI>Pauls</HI> Church by Bi&s;hop <HI>Ridley,</HI> and one who glorified God in the mid&s;t of the flames, with as great courage as his Patron; of whom we finde a Letter extant in the <HI>Acts and Monuments</HI> di|rected to his friends <HI>N. S.</HI> and <HI>R. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. being at that time not tho|rowly</HI><NOTE PLACE="marg">Fox Acts and Mo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. fol. 1505.</NOTE> <HI>in&s;tructed in the Doctrine of Gods Election:</HI> The words of which Letter are as followeth, <Q REND="inline margQuotes">'I wi&s;h to you my good Brethren the &s;ame grace of God in Chri&s;t, which I wi&s;h and pray the Father of mercies to give me for his holy names &s;ake, <HI>amen.</HI> Your Letter, though I have not read my &s;elf, becau&s;e I would not alienate my minde from conceived things, to write to others, yet I have heard the &s;um of it, that it is of Gods Election; wherein I will briefly relate to you my faith, and how far I think it good and meet for a Chri&s;tian to wade in. I believe, That man made after the image of God, did fall from that plea&s;ed e&s;tate, to the condemnation of him and all his po|&s;terity: I believe that Chri&s;t (for man being then fallen) did oppo&s;e him&s;elf to the judgement of God, as a Mediator pay|ing the ran&s;ome and price of Redemption for <HI>Adam</HI> and his whole po&s;terity, that <HI>refu&s;e it not finally:</HI> I believe, that all that <HI>believe</HI> (I &s;peak of &s;uch as be of years of di&s;cretion) are partakers of Chri&s;t and all his merits: I believe, that faith and <HI>belief</HI> in Chri&s;t is the work and gift of God, given to no other then to tho&s;e which be his children; that is, to tho&s;e whom God the Father before the beginning of the world, hath Prede&s;tinated in Chri&s;t unto Eternal life. Thus do I wade in Prede&s;tination, in &s;uch &s;ort as God hath patefi|ed and opened it. Though to God it be the fir&s;t, yet to us it is the la&s;t opened; and therefore I begin with Creation,
<PB N="42" REF="80">
from whence I come to Redemption, &s;o to Ju&s;tification, &s;o to Election. On this &s;ort I am &s;ure that warily and wi&s;ely a man may walk it ea&s;ily by the light of Gods Spirit, in and by his Word, &s;eeing this faith is not to be given to all men, 2 <HI>The&s;&s;.</HI> 3. but to &s;uch as are born of God, Prede&s;tinated before the world was made, after the purpo&s;e and good will of God, &amp;c.'</Q> Which judgement of this holy man, comes up &s;o clo&s;e to that of the former Martyrs, and is &s;o plainly cro&s;s to that of the <HI>Calvinistical</HI> party, that Mr. <HI>Fox</HI> was fain to make &s;oom <HI>Scholia's</HI> on it, to reconcile a glo&s;s like that of <HI>Orleance,</HI> which corrupts the Text; and therefore to have no place here, however it may be di&s;po&s;ed of at another time. But be&s;ides the Epi&s;tle above mentioned, there is extant a Di&s;cour&s;e of the &s;aid god|ly Martyr, entituled, <HI>The &s;um of the Doctrine of Predestinati|on and Reprobation;</HI> in which is affirmed, <HI>That our own wilful|ne&s;s, &s;in, and contemning of Chri&s;t, are the cau&s;e of Reprobati|on,</HI> as is confe&s;&s;ed by the Author of the <HI>Anti-Arminiani&s;m, p.</HI> 103. though afterwards he puts &s;uch a glo&s;s upon it (as he doth al&s;o on the like pa&s;&s;ages in Bi&s;hop <HI>Hooper</HI>) as makes the &s;in of man to be the cau&s;e onely of the <HI>execution,</HI> and not of the decree of Reprobation.</P>
<P>9. But it is &s;aid, That any one that reads the Common-Prayer<NOTE PLACE="marg">Ju&s;tifi. Fathers.</NOTE> Book with an unprejudiced minde, cannot chu&s;e but ob&s;erve divers pa&s;&s;ages that make for a Per&s;onal, Eternal Election. So it is &s;aid of late, and till of late never &s;o &s;aid by any that ever I heard of, the who&s;e frame and fabrick of the Publique Litur|gie being directly oppo&s;ite to this new conceit. For in the ge|neral <HI>Confe&s;&s;ion,</HI> we be&s;eech the <HI>Lord to &s;pare them that confe&s;s their faults, and re&s;tore them that be penitent, according to his promi&s;es declared unto mankinde in Chri&s;t Je&s;us our Lord:</HI> In the <HI>Te Deum</HI> it is &s;aid, that Chri&s;t our Saviour <HI>having overcome the &s;harpne&s;s of death, did open the Kingd<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m of heaven to all be|lievers:</HI> In the Prayer for the fir&s;t day of <HI>Lent, That God ha|teth nothing which he hath made, but doth forgive the &s;ins of all them that be penitent:</HI> In the Prayer at the end of the Commina|tion, <HI>That God hath compa&s;&s;ion of all men, that he hateth nothing which he hath made, that he would not the death of a &s;inner, but</HI>
<PB N="43" REF="80">
<HI>rather that he &s;hould turn from &s;in and repent:</HI> In the Ab&s;olution before the <HI>Communion, That God of his great mercy hath pro|mi&s;ed forgivene&s;s of &s;ins to all them, which with hearty repentance and tru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> faith turn unto him.</HI> Can any one which comes with an <HI>unprejudiced minde</HI> to the Common-Prayer Book, ob&s;erve any thing that &s;avoureth of a <HI>Per&s;onal Election</HI> in all the&s;e pa&s;|&s;ages? or can he hope to finde them in any other? Look then upon the la&s;t Exhortation before the Communion, in which we are required above all things, <Q REND="inline margQuotes">'To give mo&s;t humble and hearty thanks to God the Father, and the Holy Gho&s;t, for the <HI>Redemption of the world,</HI> by the death and pa&s;&s;ion of our Saviour Chri&s;t, both God and man, who did humble him&s;elf even to the death upon the Cro&s;s, for us mi&s;erable &s;inners, which lay in darkne&s;s and the &s;hadow of death.'</Q> More of which nature we &s;hall finde in the &s;econd Article. Look on the Collect in the form of publique Bapti&s;m, in which we pray, <Q REND="inline margQuotes">'That who&s;oever is here dedicated unto God by our Of|fice and Mini&s;trey, may al&s;o be endued with heavenly vertues, and everla&s;tingly rewarded through Gods mercy: O ble&s;&s;ed Lord God, &amp;c.'</Q> And in the Rubrick before <HI>Confirmation;</HI> where it is &s;aid expre&s;ly, That it is certain <HI>by Gods Word, that children being baptized, have all things nece&s;sary to their &s;alva|tion, and be undoubtedly &s;aved.</HI> Look on the&s;e pa&s;&s;ages and the re&s;t, and tell me any one that can, whether the publique Liturgie of the Church of <HI>England,</HI> &s;peak any thing in favour of &s;uch a Per&s;onal and Eternal Election; that is to &s;ay, &s;uch an ab&s;olute, irre&s;pective, and irrever&s;ible Decree of Prede&s;tination (and that of &s;ome few onely) unto life Eternal, as is maintained and taught in the Schools of <HI>Calvin.</HI></P>
<P>10. Some pa&s;&s;ages I grant there are, which &s;peak of Gods people, and his cho&s;en people, and yet intend not any &s;uch <HI>Per&s;onal and Eternal Election,</HI> as the&s;e men conceit unto them|&s;elves: Of which &s;ort the&s;e, <HI>viz. To declare and pronounce to his people being penitent&mdash;O Lord &s;ave thy people, and ble&s;s thy heritage&mdash;that it would plea&s;e thee to keep and ble&s;s all thy people&mdash;and make thy cho&s;en people joyful,</HI> with many others inter&s;pers'd in &s;everal places: But then I mu&s;t affirm with all,
<PB N="44" REF="81">
that tho&s;e pa&s;&s;ages are no otherwi&s;e to be under&s;tood, than of the whole body of the Church, the Congregation of the faith|ful, called to the publique participation of the Word and Sa|craments: Which appears plainly by the Prayer for the <HI>Church Militant here on earth;</HI> where having called upon the Lord, and &s;aid, <HI>To all thy people give thy heavenly grace;</HI> we are taught pre&s;ently to adde, <HI>e&s;pecially to this Congregation here pre|&s;ent;</HI> that is to &s;ay, the members of that particular Church, which there pour forth their prayers for the Church in general. More to their purpo&s;e is that pa&s;&s;age in the Collect for the Fea&s;t of <HI>All-Saints;</HI> where it is &s;aid, <HI>That Almighty God hath knit together his Elect in one communion and fellow&s;hip in the my|&s;tical body of his Son Je&s;us Christ;</HI> though it doth &s;ignifie no more but that in&s;eparable bond of Charity, that Love and Unity, that Holy Communion and Corre&s;pondency which is between the Saints in Glory in the Church Triumphant, and tho&s;e who are &s;till exerci&s;ed under the cares and mi&s;eries of this pre&s;ent life in the Church here <HI>Militant.</HI> But it makes mo&s;t un|to their purpo&s;e (if any thing could make unto their purpo&s;e in the Common-Prayer Book) that at the burial of the dead we are taught to pray, That God <HI>would plea&s;e of his gracious good|ne&s;s &s;hortly to accompli&s;h the number of his elect, and to ha&s;ten his Kingdom:</HI> From whence, as po&s;&s;ibly &s;ome may rai&s;e this in|ference, That by the Doctrine of the Church of <HI>England, there is a predestinated and certain number of Elect, which can neither be increa&s;ed nor dimini&s;hed,</HI> according to the third of the nine Articles which were agreed upon at <HI>Lambeth:</HI> So others may perhaps conclude, That this number is made up out of &s;uch <HI>Elections,</HI> &s;uch <HI>Per&s;onal</HI> and <HI>Eternal Elections</HI> as they have fanci|ed to them&s;elves. But there is nothing in the Prayer, which can be u&s;eful to the countenancing of any &s;uch fancy, the number of the <HI>Elect,</HI> and the certainty of that number, being known onely unto God in the way of his <HI>Pre&s;cience,</HI> by which he &s;eeth all things pa&s;t, and all things to come, as if pre&s;ent with him. And therefore having pa&s;t a general Decree of Pre|de&s;tination, touching the &s;aving of all tho&s;e which believe in Chri&s;t, and knowing mo&s;t infallibly who, and how many of all Nations will believe in Chri&s;t, continue in the faith to the
<PB N="45" REF="81">
end of their lives, and con&s;equently attain &s;alvation: The number of the per&s;ons &s;o Prede&s;tinated, is as well known unto him in the univer&s;al comprehen&s;ion of his Heavenly <HI>Pre&s;ci|ence,</HI> as if they had been per&s;onally elected unto life Eter|nal, the accompli&s;hing of which number, that &s;o his King|dom may be ha&s;tned, and the ha&s;tning of his Kingdom, <HI>that we, with all the rest which are departed in the true faith of his holy Name, may have our perfect Con&s;ummation and bli&s;s both in body and &s;oul,</HI> is the &s;cope and purpo&s;e of that Pray|er: And being the &s;ole &s;cope and purpo&s;e of it, cannot im|ply &s;uch a Per&s;onal and Eternal Election as &s;ome men ima|gine, though it conclude both for a number, and for a certain number of Gods Elect.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<PB N="46" REF="82">
<HEAD>CHAP. X. The Doctrine of the Church concerning <HI>Repro|bation,</HI> and <HI>Univer&s;al Redemption.</HI></HEAD>
<ARGUMENT>
<P>1. THe ab&s;olute Decree of Reprobation not found in the Articles of this Church, but again&s;t it in &s;ome pa&s;&s;ages of the publike Liturgie. 2. The cau&s;e of Reprobation to be found in a mans &s;elf, and not in Gods Decrees, according to the judgement of Bi&s;hop <HI>Latimer,</HI> and Bi&s;hop <HI>Hooper.</HI> 3. The Ab&s;olute Decrees of <HI>Election</HI> and <HI>Reprobation,</HI> how contrary to the la&s;t clau&s;e in the &s;eventeenth Article. 4. The incon&s;i&s;tency of the Ab&s;olute Decree of Reprobation, with the Doctrine of Univer&s;al Redemption by the death of Chri&s;t. 5. The Univer&s;al Redemption of mankinde by the death of Chri&s;t, declared in many places of the publique Li|turgie, and affirmed al&s;o in one of the Homilies and the Book of Articles. 6. A further proof of it from the Mi&s;|&s;ion of the Apo&s;tles, and the Prayer u&s;ed in the Ordination of Prie&s;ts. 7. The &s;ame confirmed by the writings of Arch|bi&s;hop <HI>Cranmer,</HI> and the two other Bi&s;hops before mention|ed. 8. A Generality of the Promi&s;es, and an Univer&s;ality of <HI>Vocation,</HI> maintained by the &s;aid two godly Bi&s;hops. 9. The rea&s;ons why this benefit is not made effectual to all &s;orts of men, to be found onely in them&s;elves.</P>
</ARGUMENT>
<P N="1">1. AS the &s;peaking of Heaven doth many times beget the di&s;covery of Hell; &s;o the foregoing Di&s;co|very of Prede&s;tination to Eternal life, conducts me to the &s;peaking of a few words concerning the Doctrine of Reprobation, Rejection, Eternal Death, a point of which the Church of <HI>England</HI> is utterly &s;ilent, leaving it to
<PB N="47" REF="82">
be gathered upon Logical inferences from that which is deli|vered by her in the point of Election (for <HI>contrariorum, contra|ria e&s;t ratio,</HI> as <HI>Logicians</HI> &s;ay) though that which is &s;o gathered, ought rather to be called a <HI>Dereliction</HI> than a <HI>Reprobation:</HI> No &s;uch <HI>ab&s;olute, irrever&s;ible</HI> and <HI>irre&s;pective</HI> Decree of <HI>Reproba|tion,</HI> taught or maintained in any publique Monument or Re|cord of the Church of <HI>England,</HI> by which the far greater part of mankinde are pre-ordained, and con&s;equently pre-con|demned to the Pit of torments, without any re&s;pect had unto their &s;ins and incredulities, as generally is maintained and taught in the Schools of <HI>Calvin.</HI> Much, I am &s;ure, may be &s;aid again&s;t it out of the pa&s;&s;ages in the Liturgie before remembred; where it is &s;aid, that <HI>God hath compa&s;&s;ion upon all men, and hateth nothing which he hath made;</HI> but much more out of tho&s;e which are to come in the &s;econd Article, touching the <HI>&V;niver&s;al Reconciliation</HI> of mankinde unto God the Father, by the death of Chri&s;t. Take now no more than this one Collect, being the la&s;t of tho&s;e which are appointed for <HI>Good Friday,</HI> on which we celebrate the memorial of Chri&s;t his death and pa&s;&s;ion; and is this that followeth; <HI>viz.</HI> <Q REND="inline margQuotes">'Merciful God, who ha&s;t made all men, and hate&s;t nothing that thou ha&s;t made, nor would&s;t the death of a &s;inner, but rather that he &s;hould be converted and<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ve, have mercy upon all Jews, Turks, Infidels, and Hereticks, and take from them all ignorance, hardne&s;s of heart, and contempt of thy Word; and &s;o fetch them home ble&s;&s;ed Lord, to thy flock, that they may be &s;aved among&s;t the remnant of the true I&s;raelites, and be made one fold, un|der one Shepherd, Je&s;us Chri&s;t our Lord.'</Q> A Prayer as utter|ly incon&s;i&s;tent with the <HI>Calvinians</HI> Decree of Reprobation, as the finding of an Hell in Heaven, or any thing el&s;e which &s;eems to be mo&s;t abhorrent both from faith and piety.</P>
<P>2. More may be &s;aid again&s;t it out of the writings of Bi&s;hop<NOTE PLACE="marg">Latimer in his 4 Sermon, third Sunday after Epiphani<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. 4 Serm. in Lin|coln.</NOTE> <HI>Latimer</HI> and Bi&s;hop <HI>Hooper</HI> before remembred: Beginning fir&s;t with <HI>Latimer,</HI> he will tell us this, <HI>viz.</HI> <Q REND="inline margQuotes">'That if mo&s;t be dam|ned, the fault is not in God, but in them&s;elves; for <HI>Dus vult omnes homines &s;alvos fieri,</HI> God would that all men &s;hould be &s;aved, but they them&s;elves procure their own damnation.'</Q>
<PB N="48" REF="83">
Thus al&s;o in another place, That Chri&s;t onely, and no man el&s;e, merited Remi&s;&s;ion, Ju&s;tification, and Eternal Felicity, for as many as <HI>believe</HI> the &s;ame; that Chri&s;t &s;hed as much blood for <HI>Judas,</HI> as for <HI>Peter;</HI> that <HI>Peter believed</HI> it, and therefore was &s;aved; that <HI>Judas</HI> could not <HI>believe</HI> it, therefore was con|demned, the fault being in him onely, and no body el&s;e. More fully, not more plainly, the other Bi&s;hop in the &s;aid Preface to the Expo&s;ition on the Ten Commandments; where it is &s;aid, <Q REND="inline margQuotes">'That <HI>Gain</HI> was no more excluded from the promi&s;e of Chri&s;t, till he exlcuded him&s;elf, than <HI>Abel; Saul,</HI> than <HI>Da|vid; Judas,</HI> than <HI>Peter; E<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">au,</HI> than <HI>Jacob;</HI>'</Q> concerning which two brethren, he further added, <Q REND="inline margQuotes">'That in the &s;entence of God given unto <HI>Rebecca,</HI> that there was no mention at all, that <HI>E&s;au</HI> &s;hould be di&s;inherited of Eternal life, but that he &s;hould be inferiour to his brother <HI>Jacob</HI> in this world; which Prophecy (&s;aith he) was fulfilled in their Po&s;terity, and not the per&s;ons them&s;elves (the very &s;ame with that which <HI>Armi|nius</HI> and his followers have &s;ince declared in this ca&s;e.)'</Q> And this being &s;aid, he proceedeth to this Declaration, <Q REND="inline margQuotes">'That God is &s;aid by the Prophet to have hated <HI>E&s;au,</HI> not becau&s;e he was di&s;inherited of Eternal life, but in <HI>laying his mountains and his heritage wa&s;te for the Dragons of the wilderne&s;s,</HI> Mal. 1. 3. that the threatning of God again&s;t <HI>E&s;au</HI> (of he had not of wilful malice excluded him&s;elf from the promi&s;e of grace) &s;hould no more have hindred his &s;alvation, than Gods threatning again&s;t <HI>Nineve;</HI> that the cau&s;e of Rejection or Damnation is &s;in in man, which will not hear, neither receive the promi&s;e of the Go&s;pel. And <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">ally thus, That by Gods grace we might<NOTE PLACE="marg">Expo&s;it&punc; of the Command, cap. of ignor.</NOTE> do the good, and leave the evil, if it were not through ma|lice of accu&s;tomed doing of &s;in; the which excu&s;eth the mer|cy and go d<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e&s;s of God, and maketh that no man &s;hall be excu&s;ed in he latter judgement, how &s;ubtilly &s;oever they now excu&s;e the matter, and put their evil doings from them, and lay it u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">on the Prede&s;tination of God, and would excu&s;e it by ignorance: o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> &s;ay he cannot be good, becau&s;e he is other|wi&s;e de&s;tined; which in the next words he calls <HI>A Stoical <GAP DESC="illegible" RESP="apex" EXTENT="1 span"></HI> refuted by tho&s;e words of <HI>Horace, Nemo adeo f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rus e&s;t, &amp;c.</HI>'</Q></P>
<P><PB N="49" REF="83">3. But that which makes mo&s;t again&s;t the ab&s;olute, irre&s;pe|ctive, and irrever&s;ible decree of prede&s;tination, whether it be life or death, is the la&s;t clau&s;e of our &s;econd Article, being the &s;eventeenth of the Church, as before laid down; where it is &s;aid <HI>that we mu&s;t receive Gods promi&s;es in &s;uch wi&s;e as they be ge|nerally &s;et forth to us in holy Scripture, and that in all our doings that will of God is to be followed which we have expre&s;ly declared to us in holy Scriptures.</HI> And in the holy Scripture it is declared to us, <HI>That God gave his Son for the world,</HI> or for all man-kind, <HI>that Chri&s;t offered him&s;elf a Sacrifice for all the &s;ixs of the whole world, that Chri&s;t redeemed all man-kinde, that Chri&s;t comman|ded the Go&s;pel to be preached to all; that God wills and commands all men to hear Chri&s;t, and to believe in him; and in him to offer grace and &s;alvation unto all men:</HI> That this is the infallible truth, in which there can be no fal&s;hood; otherwi&s;e, the Apo&s;tles, and other Mini&s;ters of the Go&s;pel, preaching the &s;ame, &s;hould be fal&s;e witne&s;&s;es of God, and &s;hould make him a liar; than which nothing can be more repugnant to the <HI>Calvinian</HI> Doctrine of prede&s;tination, which re&s;trains prede&s;tination unto life in a few particulars, without re&s;pect had to their faith in Chri&s;t, or Chri&s;ts &s;uffering &amp; death for them, which few particulars &s;o prede&s;tinate to eternal life, &s;hall (as they tell us) by an irre&s;tible Grace, be brought to God, and by the infallible conduct of the holy Spirit, per&s;evere from falling away from grace and favour: Nothing more contrary to the like ab&s;olute decree of Re|probation, by which the infinitely greate&s;t part of all Man|kinde is either doomed remidile&s;ly to the torments of Hell, when they were but in the e&s;tate of <HI>Creability</HI> (as the <HI>Supra|lap&s;arians</HI> have informed us) and unavoidably nece&s;&s;ated unto &s;in, that they might infallibly be damn'd; or otherwi&s;e, as mi&s;erably leaving them under &s;uch a condition, according to the Doctrine of the <HI>Sublap&s;arians,</HI> which renders them uncapable of avoiding the wrath to come, and con&s;equently &s;ubjected them to a damnation no le&s;s certain then if they were created to no other purpo&s;e; which makes it &s;eem the greater wonder, that Doctor <HI>&V;&s;her</HI> (afterwards Lord Primate of <HI>Ireland</HI>) in draw|ing up the article of prede&s;tination for the Church of <HI>Ireland, anno.</HI> 1615. &s;hould take in &s;o much as he doth of the <HI>Lambeth</HI>
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articles, and yet &s;ubjone this very clau&s;e at the foot thereof,<NOTE PLACE="marg"><HI>Article of</HI> Ire|land, <HI>Numb.</HI> 12. 14. 17.</NOTE> which can no more concorporate with it, then any of the mo&s;t <HI>Het rogeneus</HI> mettals can unite into one piece of refined Gold; which clau&s;e, as it remaineth in the articles of the Church of <HI>England,</HI> how well it was applyed by King <HI>James,</HI> and others in the conference at <HI>Hampton Court,</HI> we &s;hall &s;ee hereaf|ter.</P>
<P>4. In the mean time we mu&s;t behold another argument, which fights more &s;trongly again&s;t the Apo&s;tles decree of Re|probation then any of the re&s;t before; that is to &s;ay, the re|conciliation of all men to <HI>Almighty God;</HI> the univer&s;al re|demption of <HI>Man-kinde</HI> by the death of <HI>Chri&s;t,</HI> expre&s;ly ju&s;t|fied and maintained by the Church of <HI>England.</HI> For though one in our late undertaking &s;eem exceeding confident, that the granting of univer&s;al <HI>redemption will draw no inconvenience with it as to the ab&s;olutene&s;s of Gods decrees, or to the in&s;uperability of converting Grace, or to the certain infallible per&s;everance</HI><NOTE PLACE="marg">Cap. 10. Hic in <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">stip father.</NOTE> <HI>of Gods elect after conver&s;ion:</HI> Yet I dare &s;ay, he will not be &s;o <HI>confident</HI> in affirming this, <HI>That if Christ did &s;o far dye for all, as to procure a &s;alvation for all, under the condition of faith and repentance,</HI> as his own words are, there can be any room for &s;uch an ab&s;olute decree of reprobation, <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> and precedent to the death of Chri&s;t, as his great ma&s;ters in the &s;chool of <HI>Calvin,</HI> have been plea&s;ed to teach him. Now for the Doctrine of this Church, in that particular, it is expre&s;t &s;o clearly in the &s;econd article of the five before laid down, that nothing needs be added either in way of explication or of confirmation; how|&s;oever, for avoiding of all doubt and Hae&s;itancy, we will fir&s;t add &s;ome farther te&s;timonies touching the Doctrine of this Church in the point of univer&s;al redemption: And &s;econdly, touching the applying of &s;o great a benefit by univer&s;al voca|tion, and finally we &s;hall &s;hew the cau&s;es, why the benefit is not effectual unto all alike.</P>
<P>5. And fir&s;t, as for the Doctrine of univer&s;al redemption, it may be further proved by tho&s;e words in the publick Care|chi&s;m, where the <HI>Childe is taught to &s;ay, that he believeth in God</HI>
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<HI>the Son, who redeemed with him all mankinde;</HI> in that clau&s;e of the publique Letany, <HI>where God the Son</HI> is called the <HI>Redeemer of the world;</HI> in the pa&s;&s;ages of the latter <HI>Exhortation</HI> be|fore the Communion, where it is &s;aid, That the Oblation of Chri&s;t once offered, was a full, perfect, and &s;ufficient Sacrifice for the &s;ins of the <HI>WHOLE WORLD;</HI> in the <HI>proper Preface</HI> appointed for the Communion on <HI>Ea&s;ter-Day,</HI> in which he is &s;aid to be the very Pa&s;chal Lamb that was offered for us, and taketh away the <HI>&s;ins of the world,</HI> repeated in the greater Cate|chi&s;m to the &s;ame effect. And finally, in the Prayer of Con&s;ervation; <HI>viz. Almighty God, our heavenly Father,</HI><NOTE PLACE="marg">Hom. Salvati|on, p. 13.</NOTE> <HI>which of thy tender mercies did&s;t give thine onely Son Je&s;us Chri&s;t to &s;uffer death upon the Cro&s;s for our Redemption, who made there by his own Oblation of him&s;elf once offered, a firm, and perfect, and &s;ufficient Sacrifice, Oblation, and Satisfaction for the &s;ins of the WHOLE WORLD.</HI> To this purpo&s;e it is &s;aid in the Book of Homilies, That the <HI>World being wrapt up in &s;in</HI> by the breaking of Gods Law, God &s;ent his onely Son our Saviour Chri&s;t into this world to fulfil the Law for us; and by &s;hedding of his mo&s;t precious blood, <HI>to make a Sacrifice and Satisfacti|on,</HI> or as it may be called, amends to his Father for our &s;ins, to a&s;&s;wage his wrath and indignation conceived again&s;t us for the &s;ame. Out of which words it may be very well concluded, That the world <HI>being wrapt up in &s;in,</HI> the <HI>Recompence</HI> and <HI>Sa|tisfaction</HI> which was made to God, mu&s;t be made to him for the <HI>&s;ins of the world,</HI> or el&s;e the plai&s;ter had not been commen&s;u|rate to the &s;ore, nor &s;o much to the magnifying of Gods won|derful mercies in the offered means of <HI>Reconcilement</HI> betwixt God and man; the Homily mu&s;t el&s;e fall &s;hort of that which is taught in the Articles: In which (be&s;ides what was before de|livered from the &s;econd and 31. <HI>concerning the Redemption of the world by the death of Chri&s;t</HI>) it is affirmed in the 15 as plain as may be, <HI>That Chri&s;t came to be a Lamb without &s;pot, who by the Sacrifice of him&s;elf once made, &s;hould take away the &s;ins of the world:</HI> Then which there can be nothing more conducible to the point in hand.</P>
<P><PB N="52" REF="85">6. And to this purpo&s;e al&s;o, when Chri&s;t our Saviour was plea&s;ed to Authorize his Holy Apo&s;tles to preach the Good Tidings of Salvation, he gave them both a Command and a Commi&s;&s;ion <HI>To go into</HI> all <HI>the</HI> world, <HI>and preach the Go|&s;pel to every Creature,</HI> Mark 16. 15. So that there was no part of the world, nor any Creature in the &s;ame, (that is to &s;ay, no Rational Creature) which &s;eems to be excluded from a po&s;&s;ibility of obtaining <HI>Salvation</HI> by the <HI>Preaching</HI> of the <HI>Gospel</HI> to them, if with a <HI>faith</HI> unfeigned they <HI>be|lieved the &s;ame.</HI> Which the Church further teacheth us in this following Prayer, appointed to be u&s;ed in the <HI>Ordering</HI> of &s;uch as are called unto the Office of the Holy <HI>Prie&s;thood;</HI> viz. <Q REND="inline margQuotes">'Almighty God and Heavenly Father, which of thine Infinite Love and Goodne&s;s toward us, ha&s;t given to us thy Only and Mo&s;t Dear Beloved Son Je&s;us Chri&s;t, to be our Redeemer and Author of Everla&s;ting Life; who after he had <HI>made perfect our Redemption by his Death,</HI> and was a&s;cended into Heaven, &s;ent forth abroad into the world, his Apo&s;tles, Prophets, Evangeli&s;ts, Doctors and Pa&s;tors, by who&s;e Labour and Mini&s;try, he gathered together a <HI>great Frock in all the Parts of the World,</HI> to &s;et forth the E|ternal Prai&s;e of his Holy Name: For the&s;e &s;o great Bene|fits of thy Eternal Goodne&s;s, and for that thou ha&s;t vouch|&s;afed to call thy Servant here pre&s;ent to the &s;ame Office and Mini&s;try of <HI>Salvation of Mankind,</HI> we render unto thee mo&s;t hearty thinks, and we wor&s;hip, &amp; prei&s;e thee; and we hum|bly be&s;eech thee, by the &s;ame, thy Son, to grant unto all, which either here, or el&s;ewhere call upon thy name, that we may &s;hew our &s;elves thankful to thee for the&s;e and all other thy benefits; and that we may daily encrea&s;e and go forward in the knowledge and faith of thee and thy Son, by the Holy Spirit: So that as well by the&s;e thy Mini|&s;ters, as by them to whom they &s;hall be appointed Mini|&s;ters, thy Holy Name may be always glorified; and thy <HI>Ble&s;sed Kingdom enlarged,</HI> through the &s;ame, thy Son, our Lord Je&s;us Chri&s;t, who liveth and reigneth with thee in the
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Unity of the &s;ame Holy Spirit, world without end, Amen.'</Q> Which Form in Ordering and Con&s;ecrating Bi&s;hops, Prie&s;ts, and Deacons (I note this onely by the way) being drawn up by tho&s;e which had the making of the fir&s;t Liturgie of King <HI>Edward</HI> the &s;ixth, and confirmed by Act of Parliament in the fifth and &s;ixth of the &s;aid King, was afterwards al&s;o ratified by Act of Parliament in the eighth year of Queen <HI>Elizabeth,</HI> and ever &s;ince hath had its place among&s;t the Publique Monuments and Records of the Church of <HI>Eng|land.</HI></P>
<P>7. To the&s;e I &s;hall onely adde one &s;ingle te&s;timony out of the Writings of each of the three godly Martyrs before remembred, the point being &s;o clearly &s;tated by &s;ome of our Divines, <HI>commonly called Calvini&s;ts</HI> (though not by the Outlandi&s;h, al&s;o) that any longer in&s;i&s;ting on it may be thought unnece&s;&s;ary: Fir&s;t then, Bi&s;hop <HI>Cranmer</HI> tells us in the Preface to his Book again&s;t <HI>Gardiner</HI> of <HI>Winche&s;ter</HI> afore|mentioned, <Q REND="inline margQuotes">'That our Saviour Chri&s;t, according to the will of his Eternal Father, when the time thereof was fully accompli&s;hed, taking our nature upon him, came in|to this World, from the high Throne of his Father, to declare unto mi&s;erable &s;inners the Goodne&s;s, &amp;c. To &s;hew that the time of Grace and Mercy was come, to give light to them that were in darkne&s;s, and in the &s;hadow of death, and to preach and give Pardon and full Remi&s;&s;ion of &s;in to all his Elected: And to perform the &s;ame, he made a Sacrifice and Oblation of his body upon the Cro&s;s, which was a full Redemption, Satisfaction and Propitiation for <HI>the &s;ins of the whole world.</HI>'</Q> More briefly Bi&s;hop <HI>Latimer</HI> thus,<NOTE PLACE="marg">Serm. 1 Sund. after Epiph.</NOTE> <Q REND="inline margQuotes">'The Evangeli&s;t &s;aith, <HI>When Je&s;us was born, &amp;c. What is Je|&s;us?</HI> Je&s;us is an Hebrew word, which &s;ignifieth in our Engli&s;h Tongue a Saviour and <HI>Redeemer of all Mankinde</HI> born into the World. This Title and Name <HI>To &s;ave,</HI> ap|pertaineth properly and principally unto him; for he &s;aved us; el&s;e had we been lo&s;t for ever.'</Q> Bi&s;hop <HI>Ho<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">per</HI> in more<NOTE PLACE="marg">Pref. to the ten Commandm.</NOTE> words to the &s;ame effect, <Q REND="inline margQuotes">'That as the &s;ins of <HI>Adam,</HI> with|out
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Priviledge or Exemption, extended and appertained un|to all and every of <HI>Adams</HI> Po&s;terity; &s;o did this Pro|mi&s;e of Grace generally appertain as well to every and &s;ingular of <HI>Adams</HI> Po&s;terity as to <HI>Adam;</HI> as it is more plainly expre&s;&s;ed, where God promi&s;eth to ble&s;s in the &s;eed of <HI>Abraham,</HI> all <HI>the people of the world.</HI>'</Q></P>
<P>8. Next for the point of <HI>Univer&s;el Vocation,</HI> and the extent of the Promi&s;es touching life Eternal: Be&s;ides what was ob|&s;erved before from the Publique Liturgie, we finde &s;ome Te&s;ti|monies and Authorities al&s;o in the Book of <HI>Homilies.</HI> In one whereof it is declared, <HI>That God received the learned and un|learned,</HI><NOTE PLACE="marg">Hom. of Holy Scrip. p. 5.</NOTE> <HI>and ca&s;teth away none, but is indifferent unto all.</HI> And in another place more largely, that the imperfection or natu|ral &s;ickne&s;s taken in <HI>Adam,</HI> excludeth not that per&s;on from the promi&s;e of God in Chri&s;t, except we tran&s;gre&s;s the limits and bounds of this Original &s;in, by our own folly and malice; <HI>If we have Chri&s;t, then have we with him, and by him all good</HI><NOTE PLACE="marg">Hom. again&s;t fear of death, p. 62.</NOTE> <HI>things what&s;oever we can in our hearts wi&s;h or de&s;ire; as, victory over death, &s;in, hell, &amp;c.</HI> The truth hereof is more clearly evi|denced in the writings of the godly Martyrs &s;o often mention|ed; as fir&s;t of Bi&s;hop <HI>Latimer,</HI> who di&s;cour&s;eth thus: <Q REND="inline margQuotes">'We learn, &s;aith he, by this &s;entence, that <HI>multi &s;unt vocati,</HI> that many are called, &amp;c. that the preaching of the Go&s;pel is uni|ver&s;al, that it appertaineth to <HI>all mankinde,</HI> that it is written <HI>in omnem terram exivit &s;o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us eorum,</HI> through the whole world<NOTE PLACE="marg">Serm. Septuag.</NOTE> their &s;ound is heard. Now &s;eeing that the Go&s;pel is univer|&s;al, it appeareth that he would have <HI>all mankinde</HI> be &s;aved; that the fault is not in him if they be damned; for it is writ|ten thus, <HI>Deus vult omnes homines &s;alvos fieri,</HI> God would have all mankinde &s;aved; his Salvation is &s;ufficient to <HI>&s;ave all mankinde.</HI> Thus al&s;o in another place, That the promi&s;es of Chri&s;t our Saviour are general, they appertain to <HI>all man|kinde:</HI> He made a general Proclamation, &s;aying, <HI>Qui credit</HI><NOTE PLACE="marg">1 S<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">m. Lincol.</NOTE> <HI>in me, habet vitam aeternam,</HI> who&s;oever <HI>believeth me,</HI> hath eternal life&mdash;'</Q>And not long after in the &s;ame Sermon, <Q REND="inline margQuotes">'That we mu&s;t<NOTE PLACE="marg">Hook. Pref. to Commo.</NOTE> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> con&s;ider wi&s;ely what he &s;aith with his own mouth, <HI>Venite ad</HI>
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<HI>me omnes, &amp;c.</HI> Mark here, he &s;aith, mark here, he &s;aith, <HI>Come all ye;</HI> wherefore &s;hould any body de&s;pai<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, or &s;hut out him|&s;elf from the promi&s;es of Chri&s;t, which be <HI>general,</HI> and ap|pertain to the <HI>whole world?</HI>'</Q> The like &s;aith Bi&s;hop <HI>Hooper</HI> al|&s;o,<NOTE PLACE="marg">Pref. to his Ex|po&s;ition.</NOTE> telling us, <Q REND="inline margQuotes">'There was no diver&s;ity in Chri&s;t of Jew or Gen|tile; that it was never forbid, but that all &s;orts of people, and every progeny of the world, to be made partakers of the Jews Religion.'</Q> And then again in the example of the <HI>Nini|vites:</HI> <Q REND="inline margQuotes">'Thou ha&s;t, &s;aith he, good Chri&s;tian Reader, the mercy of God, and general promi&s;e of &s;alvation performed in Chri&s;t, for who&s;e &s;ake onely God and man were &s;et at one.'</Q></P>
<P>9. The le&s;s a&s;&s;i&s;tance we had from Bi&s;hop <HI>Hooper</HI> in the for|mer points, the more we &s;hall receive in this, touching the cau&s;es why this great benefit is not made effectual unto all alike: Concerning which, he lets us know, <Q REND="inline margQuotes">'That to the obtaining<NOTE PLACE="marg">Ibid.</NOTE> the fir&s;t end of his ju&s;tice, he allureth as many as be not utterly wicked, and may be helped, partly with threatnings, and partly with promi&s;es, and &s;o provoketh them unto amendment or life, &amp;c. and would have <HI>all men</HI> to be &s;aved; therefore provoketh now by fair means, now by foul, that the &s;inner &s;hould &s;atisfie his ju&s;t and righteous plea&s;ure; not that the pro|mi&s;es of God appertain to &s;uch as will not repent, or his threat|nings unto him that doth repent; but the&s;e means he u&s;eth to &s;ave his creature; this way u&s;eth he to nurture us, until &s;uch time as the Holy Spirit worketh &s;uch a perfection in us, that we will obey him, though there were neither pain nor joy mentioned at all&mdash;'</Q>And in another place more briefly, <Q REND="inline margQuotes">'That if either out of a contempt or hate of Gods Word we fall in|to &s;in, and transform our &s;elves into the image of the Devil, then we <HI>exclude our &s;elves</HI> by this means from the promi&s;es and merits of Chri&s;t.'</Q> Bi&s;hop <HI>Latimer</HI> to the &s;ame point al&s;o: <Q REND="inline margQuotes">'His Salvation is &s;ufficient to &s;atisfie for <HI>all the world,</HI> as con|cerning<NOTE PLACE="marg">Serm. 1. Sund. after Epiph.</NOTE> it &s;elf; but as concerning us, he &s;aveth no more than &s;uch as <HI>put their tru&s;t</HI> in him; and as many as <HI>believe in him</HI> &s;hall be &s;aved; the other &s;hall be ca&s;t out as Infidels into ever|la&s;ting
<PB N="56" REF="87">
damnation; not for lack of &s;alvation, but for infideli|ty and lack of faith, which is the onely cau&s;e of their damnati|on.'</Q> One word more out of Bi&s;hop <HI>Hooper</HI> to conclude thi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> point; which in fine is this, <Q REND="inline margQuotes">'To the Objection (&s;aith he) touch|ing that S. <HI>Peter</HI> &s;peaketh of &s;uch as &s;hall peri&s;h for their fal&s;e doctrine, &amp;c. this the Scripture an&s;wereth, that the promi&s;e of grace appertaineth to every &s;ort of men in the world, and comprehendeth them all, howbeit within certain limits and bounds, the which if men neglect to pa&s;s over, they <HI>exclude them&s;elves</HI> from the <HI>promi&s;e</HI> of Chri&s;t.'</Q></P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<PB N="57" REF="87">
<HEAD>CHAP. XI. Of the Heavenly influences of Gods grace in the Conver&s;ion of a &s;inner, and mans co-operati|on with tho&s;e heavenly influences.</HEAD>
<ARGUMENT>
<P>1. I The Doctrine of De&s;erving Grace <HI>ex congruo,</HI> maintain|ed in the <HI>Roman</HI> Schools before the Council of <HI>Trent,</HI> re|jected by our ancient Martyrs, and the Book of Articles. 2. The judgement of Dr. <HI>Barns</HI> and Mr. <HI>Tyndall,</HI> touching the nece&s;&s;ary workings of Gods grace on the will of man, not different from that of the Church of <HI>England.</HI> 3. Uni|ver&s;al grace maintained by Bi&s;hop <HI>Hooper,</HI> and proved by &s;ome pa&s;&s;ages in the Liturgie and Book of Homilies. 4. The offer of Univer&s;al grace made ineffectual to &s;ome, for want of faith; and to others, for want of repentance, according to the judgement of Bi&s;hop <HI>Hooper.</HI> 5. The nece&s;&s;ity of <HI>Grace Preventing,</HI> and the free co-operation of mans will be|ing &s;o prevented, maintained in the Articles, in the Homi|lies, and the publique Liturgie. 6. The nece&s;&s;ity of this co-operation on the part of man, defended, and applied to the exerci&s;e of a godly life, by Bi&s;hop <HI>Hooper.</HI> 7. The Doctrine of <HI>Irre&s;istibility,</HI> fir&s;t broached by <HI>Calvin,</HI> per|tinaciou&s;ly maintained by mo&s;t of his followers, and by <HI>Go|marus</HI> among&s;t others. 8. Gain&s;aid by Bi&s;hop <HI>Hooper,</HI> and Bi&s;hop <HI>Latimer.</HI> 9. And their gain&s;ayings ju&s;tified by the tenth Article of Kings <HI>Edwards</HI> Books. And 10. The Book of Homilies.</P>
</ARGUMENT>
<P><PB N="58" REF="88">1. THis leads me unto the Di&s;putes touching the <HI>influ|ences</HI> of Grace, and the co-operation of mans will with tho&s;e heavenly <HI>influences,</HI> in which the re|ceived Doctrine of the Church of <HI>Rome</HI> &s;eems to have had &s;ome alteration to the better, &s;ince the debating and concluding of tho&s;e points in the Council of <HI>Trent;</HI> before which time the Doctrine of the <HI>Roman</HI> Schools was thought to draw too near to the lees of <HI>Pelagiani&s;m,</HI> to a&s;cribe too much to mans <HI>Freewill,</HI> or &s;o much to it, at the lea&s;t, as by the right u&s;e of the powers of nature, might merit grace <HI>ex congruo</HI> (as the Schoolmen phra&s;e it) of the hands of God. Again&s;t this it was that Dr. <HI>Barns</HI> declared, as before was &s;aid in his Di&s;cour&s;e about <HI>Freewill;</HI> and again&s;t which the Church of <HI>England</HI> then declared in the 13 Article, affirming, That &s;uch <HI>works as are done before the grace of Christ, and the in&s;piration of his Spirit,</HI><NOTE PLACE="marg">His works, p. 321.</NOTE> <HI>do not make men meet to receive grace; or</HI> (as the Schoolmen &s;ay) <HI>de&s;erve grace of Congruity.</HI> Again&s;t which <HI>Tyndall</HI> gives this note, That <HI>Freewill preventeth not Grace;</HI> which certainly he had never done, if &s;omewhat to the contrary had not been de|livered in the Church of <HI>Rome;</HI> and again&s;t which it was de|clared by <HI>John Lambert,</HI> another of our ancient Martyrs, in the&s;e following words; <HI>viz. Concerning Freewill</HI> (&s;aith he) <HI>I mean altogether as doth S.</HI> Augu&s;tine, <HI>that of our &s;elves we have no liberty nor ability to do the will of God, but are &s;ubject unto &s;ir,</HI><NOTE PLACE="marg">Acts and Mon. fol. 1009.</NOTE> <HI>and thrals of the &s;ame,</HI> conclu&s;i &s;ub peccato; <HI>or as witne&s;&s;eth S.</HI> Paul; <HI>But by the grace of God we are rid and &s;et at liberty, according to the proportion that every man hath taken of the &s;ame, &s;ome more, &s;ome le&s;s.</HI></P>
<P>2. But none more fully &s;hewed him&s;elf again&s;t this opinion then Dr. <HI>Barns</HI> before remembred; not touching onely on the by, but writing a Di&s;cour&s;e particularly again&s;t the errours of<NOTE PLACE="marg">Collection of his works by I. D. fol. 266.</NOTE> that time in this very point: <Q REND="inline margQuotes">'But here (&s;aith he) we will &s;earch what &s;trength is of man in his natural power, without the Spi|rit of God, to will or do tho&s;e things that be acceptable be|fore God, unto the fulfilling of the will of God, &amp;c.'</Q> A
<PB N="59" REF="88">
&s;earch which had been vain and needle&s;s, if nothing could be found which tended to the maintenance of acting in &s;piritual matters, by mans natural power, without the workings of the Spirit: And therefore he &s;aith very truly, <Q REND="inline margQuotes">'That man can do nothing by his <HI>Freewil,</HI> as Chri&s;t teacheth (<HI>For without me ye can do nothing, &amp;c.</HI>) where it is opened, that <HI>Freewil</HI> without Grace can do nothing (he &s;peaks not of eating and drinking, though they be works of Grace) but nothing that is fruitful, that is meritorious, that is worthy of thanks, that is acceptable before God.'</Q> To which effect we al&s;o finde the&s;e brief Remem|brances, <HI>Mans Freewil without Gods Grace, can do nothing that is good, p.</HI> 263. that all which Freewil can do without Grace, is but &s;in, &amp;c. <HI>fol,</HI> 269. In which pa&s;&s;ages of tho&s;e godly Mar|tyrs, as there is nothing in it &s;elf not Divine and Orthodox, &s;o finde we &s;omewhat in their writings, which doth as truly and Religiou&s;ly expre&s;s the workings of Gods Spirit in the heart of man, without depriving him of the ability of co-operation, which afterwards was taught and countenanced by the Church of <HI>England:</HI> Of which thus <HI>Tyndall</HI> in his <HI>Pathway;</HI> <Q REND="inline margQuotes">'When the <HI>Evangelion</HI> is prearhed (&s;aith he) the Spirit of God entreth<NOTE PLACE="marg">Collection of his works, fol. 382.</NOTE> into them whom God hath ordained and appointed to Ever|la&s;ting life, and openeth their inward eyes, and worketh &s;uch a belief in them, when the woful Con&s;ciences feel and ta&s;te how &s;weet a thing the bitter death of Chri&s;t is, and how mer|ciful and loving God is through Chri&s;ts Purcha&s;ing and Me|rits, &s;o that they begin to <HI>love again,</HI> and <HI>con&s;ent</HI> to the <HI>Law of God,</HI> how that it is good, and ought &s;o to be, and that God is righteous that made it, and <HI>de&s;ire</HI> to fulfil the Law, as a &s;ick man de&s;ireth to be whole.'</Q> According to which Doctrine, the<NOTE PLACE="marg">19 Sund. after Trin.</NOTE> Church hath taught us to pray thus; <HI>viz.</HI> <Q REND="inline margQuotes">'O God, fora&s;much as without thee we are not able to plea&s;e thee, grant that that work|ing of the Spirit may in all things direct and rule our hearts, through Chri&s;t our Lord, Amen.'</Q> More of which Prayers might be produced to the &s;ame effect, were not this enough; the point concerning the nece&s;&s;ity of Gods grace towards mans Conver&s;ion, not being in Di&s;pute between the Par|ties.</P>
<P><PB N="60" REF="89">3. Now for Gods Grace, according as it is &s;et forth in the Church of <HI>England,</HI> we &s;hall con&s;ider it in the general offer and extent, the efficacious workings of it, and the concurrence of mans will in the beginning and accompli&s;hment of his own Conver&s;ion: And fir&s;t, as to the general offer of the Grace of God, we finde Bi&s;hop <HI>Hooper</HI> thus di&s;cour&s;ing in the &s;ixth Chap|ter of his Expo&s;ition of the Ten Commandments: <Q REND="inline margQuotes">'Thus did S. <HI>Paul</HI> (&s;aith he) convince the Gentiles of &s;in, becau&s;e they knew the evil they did was condemned by the te&s;timony of their own Con&s;cience; for the Law of God to do well by, is naturally written in the heart of every man: He that will di|ligently &s;earch him&s;elf, &s;hall &s;omtime find the &s;ame; and in ca&s;e<NOTE PLACE="marg">Expo&s;i. cap. 6.</NOTE> man &s;hould behold his own mi&s;ery both in body and &s;oul, al|though there were no Law correcting, nor no Heavens over our heads to te&s;tifie the ju&s;tice and judgement of God, and the equity of an hone&s;t life, mans Con&s;cience would tell him when he doth well, and when he doth evil&mdash;'</Q> <Q REND="inline margQuotes">'Further (&s;aith he) the judgement and di&s;covery of Rea&s;on, directs not onely to live ju&s;t in this world, but al&s;o to live for ever in Eternal Fe|licity without end: And that cometh by the &s;imilitude of God which remaineth in the &s;oul &s;ince the &s;in of <HI>Adam;</HI> whereby we plainly &s;ee, that tho&s;e excu&s;es of ignorance be damnable, when man &s;ees that he could do well if he followed the judge|ment of his own Con&s;cience.'</Q> Our Articles indeed &s;ay nothing to this particular, but our Liturgie doth; and &s;omewhat is found al&s;o of it in the Book of Homilies: For what can be more clear and full than that clau&s;e in the Collect, where it is &s;aid of God Almighty, <HI>That he &s;heweth to all men being in errour, the light of his truth, to the intent they may return to the way of righteou&s;ne&s;s, &amp;c.</HI> What more comfortable to a man deprived of the outward benefit of the Word and Sacraments, than that clau&s;e in the Homily, where it is &s;aid, That if we <HI>lack a Learned man to in&s;truct and teach us, God him&s;elf from above</HI><NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">xportation <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> Holy <GAP DESC="illegible" RESP="apex" EXTENT="1 span">.</NOTE> <HI>will give light unto our mindes, and teach us tho&s;e things which are nece&s;&s;ary for us.</HI></P>
<P><PB N="61" REF="89">4. If then it be demanded, How it comes to pa&s;s that this general Overture of Grace becomes &s;o little efficacious in the hearts of men? we &s;hall finde Bi&s;hop <HI>Hooper</HI> a&s;cribing it in &s;ome men to the lack of faith; and in others, to the want of re|pentance: Touching the fir&s;t; he tells us this, <Q REND="inline margQuotes">'That S. <HI>Paul</HI> concludes, and in a manner includeth the Divine Grace and<NOTE PLACE="marg">Pre&s;. to the Ex|po&s;i. of the Law.</NOTE> Promi&s;e of God with in certain terms and limits; that onely Chri&s;t &s;hould be profitable and efficacious to tho&s;e that appre|hend and receive this abundant Grace by faith; and to &s;uch as have not the u&s;e of faith, neither Chri&s;t, nor Gods <HI>Grace</HI> to appertain.'</Q> After which he proceedeth in this manner toward the other &s;ort of men, which make not a right u&s;e of this ge|neral Grace for want of <HI>Repentance:</HI> <Q REND="inline margQuotes">'Howbeit (&s;aith he) that<NOTE PLACE="marg">Idi Ib.</NOTE> we know by the Scripture, that notwith&s;tanding this imperfecti|on of faith, many &s;hall be &s;aved; and likewi&s;e, notwith&s;tand|ing that Gods pro<GAP DESC="illegible" RESP="apex" EXTENT="1 span"> be general, <HI>unto all people of the world,</HI> yet many &s;hall be damned. The&s;e two points mu&s;t therefore diligently be di&s;cu&s;&s;ed; fir&s;t, how this faith being unperfect, is accepted of God; then, how we be excluded from the <HI>promi&s;e of grace that extendeth to all men &amp;c.</HI> To which fir&s;t it is thus an&s;wered, That S. <HI>Paul,</HI> S. <HI>John,</HI> and Chri&s;t him&s;elf, dam|neth the contemnets of God, or &s;uch as willingly continue in &s;in, and will not repent; the&s;e the Scripture excludeth from the general promi&s;e of Grace.'</Q></P>
<P>5. Here then we have the Doctrine of the Church of <HI>Eng|land</HI> delivered in the Liturgie, and the Book of <HI>Homilies,</HI> more punctually pre&s;&s;ed and applied in the words of godly Bi&s;hop <HI>Hooper&punc;</HI> concerning <HI>Univer&s;al Grace,</HI> and &s;omewhat al&s;o of the rea&s;ons of its not being efficacious in all &s;orts of men, relating to that liberty which remains in man, of clo&s;ing or contend|ing with it, as he is either ruled by rea&s;on, or el&s;e mi&s;guided by the tyranny of his lu&s;ts and pa&s;&s;ions. But before I come unto this point, we may behold the nece&s;&s;ary workings of Gods Grace, <HI>preventing</HI> man <HI>by the in&s;pirations of his holy Spirit,</HI> and the concurrence or co-operation of mans will being &s;o <HI>prevent|ed,</HI> which is the Cele&s;tial influences of the Grace of God: Of
<PB N="62" REF="90">
which the Church hath &s;poke &s;o fully in all the Authentick Mo|numents and Records thereof, that no true Engli&s;h Prote&s;tant can make que&s;tion of it: For thus &s;he tells us in the tenth Ar|ticle of her Confe&s;&s;ion; <HI>viz.</HI> That <HI>the condition of man after</HI><NOTE PLACE="marg">Artic. 10.</NOTE> <HI>the</HI> fall <HI>of</HI> Adam, <HI>is &s;uch, that he cannot turn and prepare him&s;elf by his own natural &s;trength and good works, to faith and calling upon God: Wherefore we have no power to do good works plea&s;ant and acceptable <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nto God, without the Grace of God by Chri&s;t</HI> pre|venting <HI>us, that we may have a good will, and working with us, when we have that good will.</HI> In the fir&s;t clau&s;e the Church declares her &s;elf again&s;t the old <HI>Pelagians,</HI> and &s;ome of the great School|men in the Church of <HI>Rome;</HI> and in the la&s;t, again&s;t the <HI>Ma|niches,</HI> and &s;ome of the more rigid <HI>Lutherans</HI> in the Churches Prote&s;tant, which make man in the work of his own Conver|&s;ion to be no other than a <HI>Statue,</HI> or a &s;en&s;ele&s;s &s;tock: Con|trary whereunto we are in&s;tructed in the Homily exhorting <HI>to</HI><NOTE PLACE="marg">Exhort. to the reading of the Scrip. p. 6.</NOTE> <HI>the reading of Holy Scripture,</HI> to u&s;e all po&s;&s;ible endeavours in our own Salvation. If we read once, twice, or thrice, and un|der&s;tand not, let us not cea&s;e &s;o, but &s;till continue reading, praying, asking of other men, and &s;o by &s;till knocking, at la&s;t the door &s;hall be opened (as S. <HI>Augu&s;tine</HI> hath it) which coun|&s;el had been vain and idle, if man were not inve&s;ted with a li|berty of complying with it. More plainly is the &s;ame expre&s;t in many of our Publique Prayers, as partly in the Collect for <HI>Easter-Day;</HI> in which we humbly <HI>be&s;eech</HI> Almighty God, <HI>That</HI><NOTE PLACE="marg">Collect for Ea&s;terday.</NOTE> <HI>as by his &s;pecial Grace</HI> preventing <HI>us, he doth put in our minde good de&s;ires, &s;o by his continual Fellow&s;hip, that he would bring the &s;ame to good effect.</HI> And in that on the &s;evententh Sunday after Trinity, <HI>That his Grace may always prevent and follow us and make us continually to be given to all good works.</HI> But mo&s;t<NOTE PLACE="marg">Col. after T<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">in.</NOTE> &s;ignificantly we have it in one of the Collects after the Commu|nion, that namely in which we pray to the Lord, <HI>To prevent us in all our doings by his mo&s;t gracious favour, and further us with</HI><NOTE PLACE="marg">Col. before the Communion.</NOTE> <HI>his continual help, that in all our works begun, &amp; continued in him, we may &s;o glorifie his holy Name, that finally, by his mercy, we may obtain life everla&s;ting, through Chri&s;t Je&s;us our Lord.</HI> So that upon the whole matter it needs mu&s;t follow, that as we can do nothing acceptable in the &s;ight of God, without <HI>Grace pre|venting;</HI>
<PB N="63" REF="90">
&s;o by the freedom of mans will, co-operating with the <HI>Grace preventing,</HI> and by the &s;ub&s;equent Grace of God <HI>Co|operating</HI> with the <HI>will of man,</HI> we have a power of doing &s;uch works as are agreeable to the will of our <HI>Heavenly Fa|ther.</HI></P>
<P>6. Now to this <HI>Plain Song</HI> of the Articles, the Homilies, and the Publique Liturgie, it may be thought &s;uperfluous to make a <HI>de&s;cant,</HI> or adde the light of any Commentary to &s;o clear a Text. And yet I cannot baulk &s;ome pa&s;&s;ages in Bi&s;hop <HI>Hooper,</HI> which declare his judgement in the point; where he not onely &s;peaks of mans concurrence or co-operation with the Grace of God, but lays his whole damnation on the want there|of: <Q REND="inline margQuotes">'Look not therefore (&s;aith he) on the promi&s;es of God, but al&s;o what diligence and obedience he requireth of thee, le&s;t<NOTE PLACE="marg">Preface to his Expo&s;ition, &amp;c.</NOTE> thou exclude thy &s;elf from the promi&s;e: There was promi&s;ed to all tho&s;e that went out of <HI>Egypt</HI> with <HI>Mo&s;es,</HI> the Land of <HI>Canaan;</HI> howbeit, for di&s;obedience of Gods Commandments, there were but one or two that entred.'</Q> This he affords in his Preface, and more than this in his tenth Chapter of the Ex|po&s;ition, relating to the common pretence of <HI>Ignorance:</HI> <Q REND="inline margQuotes">'For though (&s;aith he) thou can&s;t not come to &s;o far knowledge in the Scripture as others that <HI>believe,</HI> by rea&s;on thou art un|learned, or el&s;e thy vocation will not &s;uffer thee all days of thy <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">e to be a &s;tudent, yet mu&s;t thou know, and upon pain of damnation art bound to know God in Chri&s;t, and the Holy Ca|tholick Church; by the Word written, the Ten Command|ments,<NOTE PLACE="marg">Hoop. cap. dign.</NOTE> to know what works thou &s;hould&s;t do, and what to leave undone; the <HI>Pater noster,</HI> Chri&s;t his Prayer, which is an Abridgement, Epitome, or compendious Collection of all the P&s;alms and Prayers written in the whole Scripture, in the which thou praye&s;t for the remi&s;&s;ion of &s;in, as well for thy &s;elf, as for all others, de&s;ire&s;t the Grace of the Holy Gho&s;t to pre|&s;erve thee in vertue, give&s;t thanks for the goodne&s;s of God to|ward thee and all other. He that knoweth le&s;s than this, can|not be &s;aved; and he that knoweth no more than this, if he fol|low his knowledge, cannot be damned.'</Q></P>
<P><PB N="64" REF="91">7. But the main Controver&s;ie in the point of mans Conver|&s;ion, moves upon this hinge; that is to &s;ay, Whether the influ|ences of Gods Grace be &s;o &s;trong and powerful, that withal they are ab&s;olutely <HI>irre&s;istible,</HI> &s;o that it is not po&s;&s;ible for the will of man not to con&s;ent unto the &s;ame. <HI>Calvin</HI> fir&s;t harped up|on this <HI>&s;tring,</HI> and all his followers &s;ince have danced to the tune thereof, <HI>Illud toties &agrave; Chry&s;o&s;tomo repetitum repudiari ne|ce&s;se</HI><NOTE PLACE="marg">Calv. In&s;titut. lib. 2. cap. 3.</NOTE> <HI>e&s;t, Quem trahit, volentem trahit, quo in&s;inuat Dominum porrecta tantum manu expectare an &s;uo auxilio juvari nobis ad|lube&s;cat.</HI> The&s;e words (&s;aith he) &s;o often repeated by <HI>Chry&s;o|&s;tome;</HI> viz. <HI>That God draws none but &s;uch as are willing to go,</HI> are to be condemned, the Father intimating by tho&s;e words, that God expecteth onely with an out&s;tretched and ready arm, whe|ther we be willing or not: In which though he doth not expre&s;s clearly the good Fathers meaning, yet he plainly doth declare his own, in&s;inuating, that God draws men <HI>forcibly, and again&s;t their will</HI> to his Heavenly Kingdom. <HI>Gomarus,</HI> one of later<NOTE PLACE="marg">Declar. p. 20.</NOTE> date, and a chief &s;tickler in the&s;e Controver&s;ies, comes up more fully to the &s;en&s;e which <HI>Calvin</HI> drives at: For putting the que|&s;tion in this manner, <HI>An gratia hac datur vi irre&s;i&s;tibili, id e&s;t; efficaci operatione DEI, ita ut voluntas ejus qui regeneratur, fa|cultatem non habeat illi re&s;i&s;tendi?</HI> He an&s;wereth pre&s;ently, <HI>Cre|do &amp; profiteor ita e&s;&s;e;</HI> that is to &s;ay, his que&s;tion is, <Q REND="inline margQuotes">'Whether the Grace of God be given in an <HI>irre&s;i&s;tible manner;</HI> that is to &s;ay, with &s;uch an efficacious operation, that the will of him who is to be regenerated hath not the power to make re&s;i&s;tance?'</Q> And then the an&s;wer follows thus, <Q REND="inline margQuotes">'<HI>I believe and profe&s;s it to be &s;o.</HI>'</Q> More of which kinde might be produced from other Au|thors, but that this &s;erves &s;ufficiently to &s;et forth a Doctrine which is &s;o little countenanced by the burning and mo&s;t &s;hining lights of the Church of <HI>England.</HI></P>
<P>8. Beginning fir&s;t with Bi&s;hop <HI>Hooper,</HI> we &s;hall finde it thus:<NOTE PLACE="marg">Pref. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o his Exp.</NOTE> <Q REND="inline margQuotes">'It is not (&s;aith he) a Chri&s;tian mans part to attribute his &s;al|vation to his own <HI>Freewil,</HI> with the <HI>Pelagian,</HI> and extenuate Original &s;in, nor to make God the Author of ill and damnati|on, with the <HI>Maniche;</HI> nor yet to &s;ay, that God hath written Fatal Laws, and with <HI>nece&s;&s;ity of De&s;tiny, violently pulleth</HI> the
<PB N="65" REF="91">
one by the hair into heaven, and thru&s;teth the other headlong into hell, &amp;c. More fully in his glo&s;&s;e on the text of Saint <HI>John,</HI> viz. <HI>No man cometh to me except my Father draw him, chap.</HI> 6. 44. Many, &s;aith he, under&s;tand the&s;e words in a wrong &s;ence, as if God required no more in a rea&s;onable man than in a dead po&s;t, and mark not the words which follow, Every man that heareth, and learneth of my Father, commeth unto me, &amp;c. God <HI>draweth</HI> with his Word and the holy Gho&s;t, but mans duty is to hear and learn; that is to &s;ay, to receive the <HI>grace offered, con&s;ent</HI> to the promi&s;e, and not 
to impugne the God that calleth.'</Q> More fully, but to the &s;ame purpo&s;e al&s;o &s;peaks Bi&s;hop <HI>Latimer,</HI> <Q REND="inline margQuotes">'Gods &s;alvation, &s;aith he, is &s;ufficient to &s;ave all mankinde; But we are &s;o wicked of our &s;elves, that we <HI>refu&s;e the &s;ame;</HI> and we will not take it<NOTE PLACE="marg">Serm. on Septu. fol. 214.</NOTE> when 'tis offered unto us, and therefore he &s;aith, <HI>pauci vero electi, few are cho&s;en;</HI> that is, few have plea&s;ure and de|light in it, for the mo&s;t part are weary of it, cannot abide it; and there are &s;ome that hear it, but they will abide no dan|ger for it&mdash;And in few lines after thus, Such men are cau&s;e of their own damnation; for God would have them &s;aved, but they refu&s;e it, like <HI>Judas</HI> the traytor whom Chri&s;t would have had to be &s;aved, but he <HI>refu&s;ed</HI> his &s;alvation, he <HI>refu&s;ed</HI> to follow the Doctrine of his Ma&s;ter Chri&s;t.'</Q> The like occurs in another place of the &s;ame Sermon, where we finde <Q REND="inline margQuotes">'that &s;eeing the preaching of the Go&s;pel is <HI>univer&s;al,</HI> it appeareth that God would have <HI>all mankind</HI> &s;aved; and that the fault is not in him if they be damned; For thus it is written, <HI>Deus vult omnes homines &s;alvos fieri,</HI> God would have all men to be &s;aved, but we are &s;o wicked of our &s;elves that we refu&s;e the &s;ame, and will not take notice of it when 'tis offered.'</Q></P>
<P>9. And here for &s;trength and confirmation unto all the re&s;t, we are to know that the&s;e two godly Martyrs have delivered no other Doctrine than what is po&s;itively expre&s;&s;ed, or may be ra|tionally inferred both from the tenth Article of King <HI>Edwards</HI> Book, and the Book of Homilies. And fir&s;t for the tenth Ar|ticle of King <HI>Edwards</HI> Book, it is this that followeth, <HI>viz. Gra|tia Chri&s;ti, &s;ive Spiritus Sanctus qui per eundem datur, cor</HI>
<PB N="66" REF="92">
<HI>lapideum aufert, &amp; dat cor <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">arneum. Atque licet ex nol <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|tibus quae recta &s;unt, volentes faciat, &amp; ex vole<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tibus prava, nolentes reddat; Voluntati tamen nullam violentiam infert, &amp; n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mo hac de cau&s;a cum pe caverit, ut eam ob cau&s;um, accu|&s;ari non meretaur aut damnar.</HI> That is to &s;ay.&mdash;<Q REND="inline margQuotes">'The Grace of Chri&s;t, or the Holy Gho&s;t which is given by him, doth take from man the heart of &s;tone, and giveth him a heart of fle&s;h; And though it rendreth us willing to do tho&s;e good works which before we were unwilling to do, and unwilling to do tho&s;e evil works which before we did; yet is no violence offered by it to the will of man; &s;o that no man when he hath &s;inned can excu&s;e him&s;elf, as if he had &s;inned again&s;t his will, or upon con&s;traint; and therefore that he ought not to be accu&s;ed or condemned upon that account.'</Q> The compo&s;ition of which Article doth mo&s;t clearly &s;hew that our fir&s;t Reformers did as little countenance that Doctrine of the <HI>Irre&s;i&s;tibility</HI> of Gods grace in its workings on the will of man, which the <HI>Calvinians</HI> now <HI>contend</HI> for, as they did the Dreams and Dotages of &s;ome <HI>Zuinglian Go&s;pellers,</HI> into who&s;e writings if we look, we &s;hall ea&s;ily find that Gods divine Prede&s;tination, is by them made the cau&s;e of &s;inne, by which men are <HI>nece&s;&s;itated</HI> and <HI>compelled</HI> to tho&s;e acts of wickedne&s;&s;e which they &s;o frequently commit; By the vertue of Gods will, &s;aith one, <HI>all things are done yea even tho&s;e things which are evil and execrable. By Gods Pre|de&s;tination,</HI> &s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th another, <HI>we are compelled to do tho&s;e things for which we are damned,</HI> as will appear more fully in the &s;ixteenth Chapter, when the extravagancies of the Prede&s;tina|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ians come to be con&s;idered. And it is probable enough, that to encounter with the&s;e mon&s;trous Paradoxes of the <HI>Zuingli|an Go&s;pellers,</HI> this Article was fir&s;t compo&s;ed; in which Provi|&s;ion &s;eemes to have been made again&s;t all tho&s;e who taught that men &s;inned <HI>again&s;t their wills, or upon constraint,</HI> or that men might excu&s;e them&s;elves from the blame thereof upon that con&s;ideration. If any of the <HI>Calvinian</HI> factions can finde any thing in this Article again&s;t <HI>Arminiani&s;me,</HI> (as they call it) or in defence <HI>of the determining of the will by converting grace, or the con&s;istency of the freedome or liberty of the will,</HI> much good may it do them. But then they &s;hould think them&s;elves
<PB N="67" REF="92">
obliged to give a better rea&s;on, than I think they can, why: this Article <HI>is not to be found in the Book as now it is printed.</HI> Either this Article was not made in favour of <HI>Calvini&s;me,</HI> when it was publi&s;hed with the re&s;t in King <HI>Edwards</HI> time; or the Reformers of the Church under Queen <HI>Elizabeth</HI> were no friends to <HI>Calvini&s;me</HI> in cau&s;ing it to be left out in the &s;econd Book, <HI>Anno</HI> 1562. to which &s;ub&s;cription is required by the Lawes of the Land.</P>
<P>10. Proceed we next unto the Book of <HI>Homilies;</HI> in the one of which we find this pa&s;&s;age <Q REND="inline margQuotes">'that few of the proud, learned, wife,<NOTE PLACE="marg">Hom. of the Mi&s;. of Man. p. 10.</NOTE> perfect and holy Phari&s;ees were &s;aved by Chri&s;t, becau&s;e they ju&s;tified them&s;elves by their counterfeit holine&s;&s;e before men.&mdash;'</Q> And in another thus. <Q REND="inline margQuotes">'But the corrupt inclination of man was &s;o much given to follow his own fancies (and as<NOTE PLACE="marg">Hom. of good works. p. 33.</NOTE> you would &s;ay) to favour his own b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rd, that he wor&s;hips him|&s;elf, that all the admonitions, exhortations, benefits, and the precepts of God, could not keep him from their intent on.'</Q> More clearly and expre&s;&s;ely in another place, where after the recitation of &s;ome pious duties by God commended to the Jewes, the Homily proceeds in this manner following: <Q REND="inline margQuotes">'But the&s;e things they pa&s;&s;ed not of, they turned their backs and went their way; they &s;topped their eares that they might not hear, and they hardned their hearts as an <HI>adamant</HI> &s;tone, that<NOTE PLACE="marg">1. p. of the Ser. of falling from God, p. 53.</NOTE> they might not li&s;ten to the Law, and the words that the Lord had &s;ent <HI>through his holy Spirit:</HI> wherefore the Lord &s;hewed his great indignation upon them. It came to pa&s;&s;e (&s;aith the Prophet) even as I told them, and they would not hear, &s;o when they cryed they were not heard, but were &s;cattered into all Kingdoms, which they never knew, and their land was made de&s;olate. And to be &s;hort, all they that may not abide the Word of God, but following the per&s;wa&s;ions and <HI>&s;tubbornne&s;se</HI> of their own hearts, <HI>go backward,</HI> and not for|ward (as is &s;aid in <HI>Jeremy</HI>) they go and <HI>turne away</HI> from God.'</Q> Nor is this &s;poken only of &s;uch a <HI>temporary re&s;i&s;tance</HI> as may be overcome at la&s;t by the unconquerable power of the Spirit of God? but even of &s;uch an ob&s;tinate and perver&s;e re&s;i&s;tance, as in the end will lead the way to a final Apo&s;tacy, an unrecove|rable <HI>for&s;aking</HI> of God, and being as irrecoverably for&s;aken by
<PB N="68" REF="93">
him: Of which we &s;hall &s;peak more at large in the fifth and la&s;t Article, concerning the uncertainty of per&s;everance.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CHAP. XII. The Doctrine of Freewil agreed upon by the Cler|gie in their Convocation, <HI>An. 1543.</HI></HEAD>
<ARGUMENT>
<P>1. OF the Convocation holden in the year, 1543. in order to the Reformation of Religion in points of Doctrine. 2. The Article of Freewil in all the powers and workings of it, agreed on by the Prelates and Clergie of that Convoca|tion, agreeable to the pre&s;ent Doctrine of the Church of <HI>England.</HI> 3. An An&s;wer to the fir&s;t Objection concerning the Popi&s;hne&s;s of the Bi&s;hops and Clergie in that Convoca|tion. 4. The Article of Freewil approved by King <HI>Henry</HI> the eighth, and Archbi&s;hop <HI>Cranmer.</HI> 5. An An&s;wer to the la&s;t Objection concerning the Conformity of the Article to the pre&s;ent E&s;tabli&s;hed Doctrine in the Church of <HI>Rome.</HI></P>
</ARGUMENT>
<P N="1">1. BUt Fir&s;t, I am to take in my way another evidence, whi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h though it hath not &s;o directly the force of Law to binde us to con&s;ent unto it, and perhaps may not be con&s;idered among&s;t the Monuments and Records of the Reformation; yet it &s;peaks plainly the full &s;en&s;e of our fir&s;t Reformers. I &s;peak this of a pithy, but &s;hort Di&s;cour&s;e, touching the nature of <HI>Freewil,</HI> contained among&s;t &s;ome o|thers, in the Book publi&s;hed by the Authority of King <HI>Henry</HI> the eighth, in the year, 1543. entituled, <HI>A nece&s;&s;ary Doctrine and Erudition for all Chri&s;tian men:</HI> Concerning which, as we have &s;poke at large already in <HI>Chap.</HI> 8. of this Work, &s;o now we mu&s;t adde &s;omething touching this particular, of which there was no notice taken in the Bi&s;hops Book: For when the Bi&s;hops Book, which had been printed in the year,
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1537. under the title of <HI>An In&s;titution for a Christian man,</HI> had for &s;ome time continued without alteration, it was brought un|der the review of the Bi&s;hops and Clergie a&s;&s;embled in their Convocation, <HI>anno</HI> 1543. and having been reviewed in all the parts and members of it, a particular Treati&s;e touching the nature of <HI>Freewil,</HI> which in tho&s;e times had exerci&s;ed the great|e&s;t wits: Of which I finde this <HI>Memorandum</HI> in the Acts of the Convocation; that is to &s;ay, That on <HI>Monday,</HI> being the la&s;t of <HI>April, Lecto &amp; publice expo&s;uo Articulo Liberi Ar|burii</HI><NOTE PLACE="marg">Art. of Confe&s;. 1543. April. uit</NOTE> <HI>in vulgari, &amp;c.</HI> The Article of <HI>Fre<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">wil</HI> being read, and publiquely expounded in the Engli&s;h Tongue, the mo&s;t Reve|rend Archbi&s;hops delivered it into the hands of the Prolocu|tor, to the end that he &s;hould publi&s;h it before the Clerks of the lower Hou&s;e of Convocation, as is accu&s;tomed in &s;uch ca&s;es, <HI>Quo lecto, &amp; per eos approbato;</HI> which being read and approved by them, it was returned with the re&s;idue to the upper Hou&s;e of Convocation, with this Approbation, <HI>Quod pro Catholicis &amp; Religio&s;is acceperunt, n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">c non gratias in gentes patribus egerunt, qu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d tan<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s labores, &s;udores, &amp; vigilias Religionis &amp; Reipub|licae cau&s;a, &amp; unitatis gratia &s;ubicra<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t;</HI> that is to &s;ay, that they embraced them all for &s;ound and Orthodox, rendring un|to the Fathers there mo&s;t humble thanks for the great care and pains which they had undertaken for the good of the Church and Commonwealth, and the pre&s;erving of peace and unity among&s;t the people. Which pa&s;&s;age I have at large laid down, to &s;hew by who&s;e hands, and by what Authority, as well the Book it &s;elf, which we have &s;poken of before, as this particular Treati&s;e in it, was at fir&s;t fa&s;hioned and &s;et forth. And that being &s;aid, I &s;hall fir&s;t pre&s;ent the Treati&s;e or Di&s;cour&s;e it &s;elf, and after An&s;wer &s;uch Objections as either prejudice or partia|lity may devi&s;e again&s;t it. Now the Article followeth <HI>in hac verba.</HI></P>
<Q><TEXT>
<BODY>
<DIV1 TYPE="article">
<PB N="70" REF="94">
<HEAD>The Article of <HI>Freewil.</HI></HEAD>
<P N="2">2. <HI>THe Commandments and threatnings of Almighty God in Scripture, whereby man is call<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d upon, and put in remem|brance what God would have him to do, mo&s;t evidently do ex|pre&s;se and declare, that man hath</HI> Free-will <HI>al&s;o now after</HI><NOTE PLACE="marg">Rom. 12. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Tim. 4. 1 John. 2. Matth. 19.</NOTE> <HI>the fall of our fir&s;t father</HI> Adam, <HI>as plainly appeareth in the&s;e places following.</HI> Be not overcome of evil, neglect not the grace that is in thee; Love not the world, &amp;c. If thou wilt enter into life, keep the Commandments. <HI>Which undoubtedly &s;hould be &s;aid in vaine, unle&s;se there were &s;ome faculty or pow|er left in man, whereby he may by the help and grace of God (if he will receive it, when it is offered him) under&s;tand his Commandments, and freely con&s;ent unto and obey them: which thing of the Catholick Fathers is called</HI> Free-will, <HI>which if we will de&s;cribe, we may call it conveniently in all men,</HI> A certain power of the Will joyned with Rea&s;on, wherby a rea&s;onable crea|ture, without con&s;traint in things of Rea&s;on, di&s;cerneth and wil|leth good and evil; but it willeth not the good which is accep|table to God, except it be holpen with Grace; but that which is ill it willeth of it &s;elf. <HI>And therefore other men define</HI> Free-will <HI>in this wi&s;e; Free-will</HI> is a power and Rea&s;on of Will by which good is cho&s;en by the a&s;&s;i&s;tance of Grace, as evil is cho|&s;en without the a&s;&s;i&s;tance of the &s;ame.</P>
<P><HI>Howbeit the &s;tate and condition of</HI> Free-will <HI>was otherwi&s;e in our fir&s;t Parents, before they &s;inned, than it was either in them or their Po&s;terity after they had &s;inned. For our fir&s;t Parents,</HI> Adam <HI>and</HI> Eve, <HI>untill they wounded and overthrew them&s;elves by &s;inne, had &s;o in po&s;se&s;&s;ion the &s;aid power of</HI> Free-will <HI>by the mo&s;t liberal gift and grace of God their Maker, that not only they might e&s;chew all manner of &s;inne, but al&s;o know God and love him, and fulfill all things appertaining to their felicity and welfare; For they were made righteous, and to the image and &s;imilitude of God, having power of</HI> Free-will (<HI>as</HI> Chry&s;o&s;tome &s;aith) <HI>to obey or di&s;obey; &s;o that by obe|dience</HI><NOTE PLACE="marg">Eccle&s;. 16.</NOTE> <HI>they might live, and by di&s;obedience they &s;hould wor|thily de&s;erve to die. For the wi&s;e man affirmeth of them that</HI>
<PB N="71" REF="94">
<HI>the &s;tate of them was of this &s;ort in the beginning, &s;aying thus,</HI> God in the beginning did create man, and left him in the hands of his own coun&s;el, he gave unto him his precepts and com|mandments, &s;aying, If thou wilt keep the&s;e Commandments, they &s;hall pre&s;erve thee; He hath &s;et before thee fire and wa|ter, put forth thine hands to whither thou wilt; before man is life and death, good and evil; what him li&s;teth, that &s;hall he have. <HI>From this mo&s;t happy e&s;tate our fir&s;t Parents falling by di&s;obedience, mo&s;t grievou&s;ly hurted them&s;elves and their po|&s;terity; for be&s;ides many other evils that came by that tran&s;|gre&s;&s;ion, the high power of mans Rea&s;on and Freedome of will were wounded and corrupted, and all men thereby brought into &s;uch blindne&s;&s;e and infirmity, that they cannot e&s;chew &s;in, except they be made free and illuminated by an e&s;pecial grace, that is &s;ay, by a &s;upernatural help and working of the holy Ghost, which although the goodne&s;&s;e of God offers to all men, yet they only enjoy it, which by their</HI> Free-will <HI>do accept and embrace the &s;ame.</HI></P>
<P><HI>Nor they al&s;o that be holpen by the &s;aid grace can ac|compli&s;h and performe things that be for their wealth, but with much labour and endeavour: So great is in our nature the corruption of the fir&s;t &s;inne, and the heavy burden bearing us down to evil. For truly albeit the light of Rea&s;on doth abide, yet is it much darkned, and with much difficulty doth di&s;cerne: things that be inferiour, and pertain to this pre&s;ent life; but to under&s;tand and perceive things that be spiritual, and pertain to that everla&s;ting life, it is of it &s;elf unable. And &s;o likewi&s;e there remains a certain freedome of the will in tho&s;e things which do pertain unto the de&s;ires and works of this pre&s;ent life; yet to performe spiritual and heavenly things,</HI> Free-will <HI>of it &s;elf is un&s;ufficient; and therefore the power of mans</HI> Free-will <HI>being thus wounded and decayed, hath need of a Phy&s;i|tian to heal it; and one help to repaire it, that it may receive light and strength, whereby it may be &s;o, and have power to do tho&s;e godly and spiritual things which before the fall of</HI> Adam <HI>it was able and might have done.</HI></P>
<P><HI>To this blindne&s;&s;e and infirmity of mans nature, proceeding of Original &s;inne the Prophet</HI> David <HI>hath regard, when he</HI>
<PB N="72" REF="95">
<HI>de&s;ired his eyes to be lightened of Almighty God,</HI> that he might con&s;ider the marvellous things that be in his Law. <HI>And al&s;o</HI><NOTE PLACE="marg">P&s;al. 115.</NOTE> <HI>the Prophet</HI> Jeremy <HI>&s;aying,</HI> Heal me O Lord, and I &s;hall be made whole. <HI>Augu&s;tine al&s;o plainly declareth the &s;ame, &s;aying,</HI><NOTE PLACE="marg">Jer. 16.</NOTE> We conclude that <HI>Free-will</HI> is in man after his fall, which thing who &s;o denieth, is not a Catholick man; but in &s;piritual de&s;ires and works to plea&s;e God, it is &s;o weak and feeble, that it cannot either begin or performe them, unle&s;&s;e by the <HI>Grace</HI> and help of God it be prevented and holpen. And <HI>hereby it appeareth that mans &s;trength and Will in all things which be helpful to the &s;oul, and &s;hall plea&s;e God, hath need of the graces of the holy Gho&s;t, by which &s;uch things be inspired to men, and &s;trength and con&s;tancy given to performe them, if we do not wilfully refu&s;e the &s;aid Grace offered to them.</HI></P>
<P><HI>And likewi&s;e as many things be in the Scripture which do &s;hew</HI> Free-will <HI>to be in man; &s;o there be now fewer places in Scripture which declare the Grace of God to be &s;o nece&s;&s;ary, that if by it</HI> Free-will <HI>be not prevented and holpen, it neither can do, nor will any thing good and godly, of which &s;ort be the&s;e Scriptures following,</HI> Without me you can do nothing: no man<NOTE PLACE="marg">John 15. Jon. 6. 1 Cor. 3.</NOTE> cometh to me except it be given him of my Father. We be not &s;ufficient of our &s;elves as of our &s;elves to think any good thing. <HI>According unto which Scriptures and &s;uch other like it fol|loweth, That</HI> Free-will, <HI>before it may will or think any godly thing, mu&s;t be holpen with the grace of Chri&s;t, and by his Spirit be prevented and in&s;pired that it may be able thereunto. And being &s;o made able, may from thenceforth work toge|ther with grace; and by the &s;ame &s;u&s;tained, holpen and main|tained, may, doth accompli&s;h good works, and avoid &s;inne, and per&s;evere al&s;o, and encrea&s;e in grace; It is true of the grace of God only that fir&s;t we are in&s;pired and moved to any good thing: but to re&s;i&s;t temptations, and to per&s;i&s;t in goodne&s;se and go forward, it is both of the Grace of God and our</HI> Free-will <HI>and endeavour. And finally after we have per&s;evered unto the end, to be crowned with glory therefore, is the gift and mer|cy of God, who of his bountiful goodne&s;se hath ordained that reward to be given after this life according to &s;uch good works as be done in this life by his Grace.</HI></P>
<P><PB N="73" REF="95"><HI>Therefore men ought with much diligence and gratitude of minde to con&s;ider and regard the inspiration,</HI> whol&s;ome moti|ons of the holy Gho&s;t, and to embrace the Grace of God which is offered to them in Chri&s;t, <HI>and moveth them <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o work good things. And furthermore to go about by all means to &s;hew them&s;elves &s;uch, as unto whom the Grace of God is not given in vaine. And when they do &s;ettle, that notwith&s;tanding their diligence, yet through their infirmity they be not able to do that they de&s;ire, then they ought earne&s;tly and with a fer|vent devotion and &s;tedfa&s;t faith to aske of him, which gave the beginning, that he would vouch&s;afe to performe it: which thing God will undoubtedly grant, according to his promi&s;e, to &s;uch as per&s;evere in calling upon him. For he is naturally good, and willeth all men to be &s;aved, and careth for them, and pro|videth all things by which they may be &s;aved, except BY THEIR OWN MALICE they will be evil, and &s;o by the righteous judgement of God, peri&s;h and be lo&s;t. For truly men be to them&s;elves the AUTHOR OF SIN and DAMNATION. God is neither the AUTHOR of SIN, nor the CAUSE OF DAMNATION. And yet doth he mo&s;t righteou&s;ly damne tho&s;e men, that do with vices corrupt their nature, which he made good, and do abu&s;e the &s;ame to evil de&s;ires, again&s;t his mo&s;t holy will; wherefore men be to be warned, that they do not impute to God their vice, or their damnation; but to them|&s;elves, who by</HI> Free-will <HI>have abu&s;ed the grace and benefits of God. All men be al&s;o to be moni&s;hed, and chiefly Preach|ers, that in this high matter they looking on both &s;ides, &s;o at|temper and moderate them&s;elves, that neither they &s;o preach the Grace of God, as to take away thereby</HI> Free-will; <HI>Nor on the other &s;ide &s;o extol</HI> Free-will, <HI>that injury be done to the grace of God.</HI></P>
</DIV1>
</BODY>
</TEXT></Q>
<P>3. Such was the judgment of the Bi&s;hops and Clergy a&s;&s;embled in Convocation, <HI>An.</HI> 1543. touching the nature of <HI>Free-will,</HI> and the co-operations of it with the grace of God; In which I can &s;ee nothing not agreeable to the pre&s;ent e&s;tabli&s;ht Doctrine of the Church of <HI>England.</HI> And if it be objected, as perhaps it may, that this Convocation was held in times of Popery, and
<PB N="74" REF="96">
managed by a Popi&s;h Clergy; it may be an&s;wered that the Bi|&s;hops and Clergy then a&s;&s;embled were &s;uch as had a principal hand in the Reformation, and generally &s;ub&s;cribed unto the Articles of Religion, agreed upon, and publi&s;hed in King <HI>Ed|wards</HI> time, <HI>Anno</HI> 1552. At which time fifteen of the Bi&s;hops which had been pre&s;ent at the Convocation, <HI>Anno</HI> 1543. were not only living, but pre&s;ent, and con&s;enting to the Articles in King <HI>Edwards</HI> time, that is to &s;ay, <HI>Cranmer</HI> Arch-bi&s;hop of <HI>Can|terbury; Parfew,</HI> Bi&s;hop of Saint <HI>A&s;aph; Buchely,</HI> Bi&s;hop of <HI>Bangor; Bu&s;h,</HI> Bi&s;hop of <HI>Bri&s;tol; Samp&s;on,</HI> Bi&s;hop of <HI>Litch|field; Butler,</HI> Bi&s;hop of Saint <HI>David; Goodrich,</HI> Bi&s;hop of <HI>Elie; Ship,</HI> Bi&s;hop of <HI>Hereford; Folgate,</HI> Bi&s;hop of <HI>Landaff,</HI> and afterwards Arch-bi&s;hop of <HI>York; King,</HI> Bi&s;hop of <HI>Oxon; Cham|bers,</HI> Bi&s;hop of <HI>Peterborough; Cepon,</HI> Bi&s;hop of <HI>Sarum; Thi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|bly,</HI> then Bi&s;hop of <HI>We&s;tmin&s;ter; Aldrich,</HI> then Bi&s;hop of <HI>Caerlile;</HI> and <HI>Bird,</HI> Bi&s;hop of <HI>Che&s;ter:</HI> By which proportion, we may conclude that a farre greater number of the Deans and Arch-deacons, who have a per&s;onal right of voting in all Con|vocations, and coming to the number of eighty and thereabouts, mu&s;t be living and con&s;enting al&s;o to the Reformation, as being younger men than the Bi&s;hops were; not to &s;ay any thing of the Clerks or Procurates of Cathedral Churches, and tho&s;e of the Dioce&s;an Clergy, as being variable and changeable from time to time, though po&s;&s;ibly a great part of them might be pre&s;ent and con&s;enting al&s;o, 1552. Nor &s;tood this Book nor the Article of <HI>Free-will</HI> therein contained, upon the order and authority only of this Convocation, but had as good countenance and encouragement to walk abroad as could be &s;uperadded to it by an Act of Parliament, as appears plainly by the Kings Preface to that Book, and the Act it &s;elf, to which for brevity &s;ake I refer the Reader.</P>
<P>4. But if it be replyed, that there is no relying on the Acts of Parliament which were generally &s;wayed, changed, and o|ver-ruled by the power and pa&s;&s;ions of the King; and that the Act of Parliament which approved this Book, was repealed in the fir&s;t year of King <HI>Edward</HI> the &s;ixth, as indeed it was: we might refer the Reader to a pa&s;&s;age in the Kings Epi&s;tle, before
<PB N="75" REF="96">
remembred, in which the doctrine of <HI>Free-will</HI> is affirmed to have been purged of all Popi&s;h errors; concerning which take here the words of the Epi&s;tle, <HI>viz. And fora&s;much as the heads and &s;en&s;es of our people have been imbu&s;ied, and in the&s;e days</HI><NOTE PLACE="marg">Epist. Ded.</NOTE> <HI>travelled with the under&s;tanding of</HI> Free-will, Ju&s;tification, &amp;c. <HI>We have by the advice of our Clergy for the purgation of</HI> Erroneous Doctrine, <HI>declared and &s;et forth openly, plainly, and without ambiguity of speech, the meere and certaine truth of them: &s;o as we verily trust, that to know God, and how to live after his plea&s;ure to the attaining of everla&s;ting life in the erd, this Book containeth a perfect and &s;ufficient</HI> Doctrine, <HI>grounded and e&s;tabli&s;hed in holy Scriptures.</HI> And if it be re|joyned, as perhaps it may, that King <HI>Henry</HI> u&s;ed to &s;hift opinion in matters which concerned Religion, according unto intere&s;t and rea&s;on of State; it mu&s;t be an&s;wered that the whole Book, and every Tract therein contained, was carefully corre|cted by Arch-bi&s;hop <HI>Cranmer,</HI> the mo&s;t ble&s;&s;ed in&s;trument un|der God, of the Reformation, before it was committed to the Prolocutor and the re&s;t of the Celrgy. For proof whereof I am to put the Reader in minde of a Letter of the &s;aid Arch|bi&s;hop, relating to the eighth Chapter of this Book; in which he &s;ignified to an honourable friend of his, that he had taken the more paines in it, <HI>becau&s;e the Book being to be &s;et forth by his Graces</HI> (that is to &s;ay the Kings) <HI>cen&s;ure and judgement, he could have nothing in it that</HI> Momus <HI>him&s;elf</HI> could repre|hend, as before was &s;aid: And this I hope will be &s;ufficient to free this Treati&s;e of <HI>Free-will</HI> from the crime of Popery.</P>
<P>5. But finally, if notwith&s;tanding all the&s;e Rea&s;ons, it &s;hall be &s;till pre&s;&s;ed by tho&s;e of the <HI>Calvinian</HI> party, that the Do|ctrine of <HI>Free-will,</HI> which is there delivered, is in all points the &s;ame with that which was concluded and agreed on in the Council of <HI>Trent,</HI> as appears <HI>Cap. de fructibus ju&s;tificationis, &amp; merito bonorum operum Can.</HI> 34. and therefore not to be ac|counted any part of the Prote&s;tant Doctrine; which was de|fended and maintained by the Church of <HI>England,</HI> according to the fir&s;t Rules of her Reformation: the an&s;wers will be many, and every an&s;wer not without its weight and moment. For
<PB N="76" REF="97">
fir&s;t, it was not the intent of the fir&s;t Reformers to depart far|ther from the Rites and Doctrines of the Church of <HI>Rome,</HI> than that Church had departed from the &s;implicity both of Doctrine and Ceremonies, which had been publickly maintained and u&s;ed in the Primitive times, as appears plainly by the whole cour&s;e of their proceedings, &s;o&punc; much commended by King <HI>James</HI> in the Conference at <HI>Hampton</HI> Court. Secondly, this Doctrine mu&s;t be granted al&s;o to be the &s;ame with that of the <HI>Melan|cthonian</HI> Divines or moderate <HI>Lutherans&punc;,</HI> as was confe&s;&s;ed by <HI>Andreas Vega,</HI> one of the chief &s;ticklers in the Council of <HI>Trent,</HI> who on the agitating of the Point, did confe&s;&s;e ingenu|ou&s;ly, that there was no difference betwixt the <HI>Lutherans</HI> and the Church touching that particular. And then it mu&s;t be con|fe&s;&s;ed al&s;o, that it was the Doctrine of Saint <HI>Augustine,</HI> accor|ding to that Divine &s;aying of his, <HI>Sine gratia De<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> praeveniente <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t velimus, &amp; &s;ub&s;equente ne fru&s;tra velimus, ad pietatis opera nil valemus,</HI> which is the &s;ame of that of the tenth Article of the Church of <HI>England,</HI> where it is &s;aid, <HI>That without the grace of God preventing us, that we may have a good will, and work|ing with us when we have that good will, we can do nothing that is acceptable to him in the wayes of piety.</HI> So that if the Church of <HI>England</HI> mu&s;t be <HI>Arminian,</HI> and the <HI>Arminian</HI> mu&s;t be <HI>Papi&s;t,</HI> becau&s;e they agree together in this particular; the <HI>Melancthonian</HI> Divines among&s;t the <HI>Prote&s;tants,</HI> yea, and S. <HI>Augu|&s;tine</HI> among&s;t the Ancients him&s;elf, mu&s;t be Papi&s;ts al&s;o.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="77" REF="97">
<HEAD>CHAP. XIII. The Doctrine of the Church of <HI>England</HI> concern|ing the certainty or uncertainty of Per&s;eve|rance.</HEAD>
<ARGUMENT>
<P>1. THe <HI>certainty of Grace</HI> debated in the Council of <HI>Trent,</HI> and maintained in the Affirmative by the <HI>Dominioans,</HI> and &s;ome others. 2. The contrary affirmed by <HI>Calarinus</HI> and his adherents&punc; 3. The doubtful re&s;olution of the Council in it. 4. The <HI>Calvini&s;ts</HI> not coment <HI>with certainty of Grace quoad &s;tatum pre&s;entem,</HI> pre&s;ume upon it al&s;o <HI>quoad &s;tatum fu|turum.</HI> 5. The bounds and limits wherewith the judgement in this point ought rationally to be circum&s;cribed. 6. The Do|ctrine of the Church of <HI>England</HI> in the pre&s;ent Article. 7. Ju|&s;tified by the te&s;timonies of Bi&s;hop <HI>Latimer,</HI> Bi&s;hop <HI>Hooper,</HI> and Ma&s;ter <HI>Tyndal.</HI> 8. And proved by &s;everal arguments from the publick <HI>Liturgie.</HI> 9. The <HI>Homily</HI> commends a probable and &s;tedfa&s;t hope; but 10. Allows no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> certainty of Grace and per&s;everance (in any ordinary way) to the &s;ons of men.</P>
</ARGUMENT>
<P>1. OF all the Points which exerci&s;ed the wits and pa|tience of the Schoolmen in the Council of <HI>Trent,</HI> there was none followed with more heat between the parties, then that of the certainty of Grace, occa&s;ioned by &s;ome pa&s;&s;ages in the writings of <HI>Luther,</HI> wherein &s;uch certainty was maintained as nece&s;&s;ary unto ju&s;ti|fication, and an e&s;&s;ential part thereof. <Q REND="inline margQuotes">'In canva&s;ing of which point, the one part held that certainty of grace was pre&s;umption;<NOTE PLACE="marg">Hist. of the <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">n. of T<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">nt. fol. 205. &amp;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> the other that one might have it meritoriou&s;ly. The ground of the fir&s;t was, that Saint <HI>Thomas,</HI> Saint <HI>Bonaventure;</HI> and ge|nerally the Schoolmen thought &s;o; for which caule the major part of the <HI>Dominican<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> were of the &s;ame opinion; be&s;ides the authority of the Doctors, they alledged for rea&s;ons&punc; that
<PB N="78" REF="98">
God would not that man &s;hould be certaine, that he might not be lifted up in pride, and e&s;teeme of them&s;elves, that he might not prefer him&s;elf before others, as he that knoweth him&s;elf to be ju&s;t would do before manife&s;t &s;inners: and a Chri|&s;tian would &s;o become drow&s;ie, carele&s;&s;e, and negligent to do good. Therefore they &s;aid that uncertainty was profitable, yea and meritorious be&s;ides, becau&s;e it is a pa&s;&s;ion of the mind which doth afflict it; and being &s;upported, is turned to me|rit.'</Q> They alledged many places of the Scripture al&s;o; of <HI>Solomon, that a man knoweth not whether he be worthy of hate or love;</HI> of <HI>Wi&s;dome,</HI> which commandeth <HI>not to be with|out fear of the&s;e &s;innes pardoned;</HI> of Saint <HI>Peter, to work out our &s;alvation with fear and trembling;</HI> of Saint <HI>Paul,</HI> who &s;aid of him&s;elf, <HI>though my con&s;cience accu&s;e me not, yet I am not thereby ju&s;tified.</HI>' The&s;e Rea&s;ons and Te&s;timonies, toge|ther with many places of the Fathers were brought and am|plified, e&s;pecially by <HI>Levipandus, Vega,</HI> and <HI>Solo.</HI></P>
<P>2. <Q REND="inline margQuotes">'But <HI>Calarinus</HI> and <HI>Marinarus</HI> had other places of the &s;ame Fathets to the contrary, which &s;hewed they had &s;poken acci|dentally in this particular, as the occa&s;ions made mo&s;t for their purpo&s;e, &s;ometimes to comfort the &s;crupulous, &s;ometimes to repre&s;&s;e the audacious; yet they kept them&s;elves clo&s;e to the authority of the Scripture. They &s;aid that to as many as it is read in the Go&s;pel that Chri&s;t hath forgiven &s;ins, to all them he &s;aid, <HI>Believe that your &s;innes are forgiven,</HI> and it would be an ab&s;urdity that Chri&s;t &s;hould give an occa&s;ion of temerity and pride; or, if the contrary were profitable, or a merit, that he would deprive all men of it. That the Scripture bindeth us to give God thanks for our <HI>justification,</HI> which cannot be given except we know that we have obtained it; for to give them when we are uncertain, would be&punc; mo&s;t fooli&s;h and im|pertinent. That Saint <HI>Paul</HI> doth plainly confirme the certain|ty, when he putteth the <HI>Corinthians</HI> in mind to know that Chri&s;t <HI>is in them, except they be reprobates:</HI> And when he &s;aith, we have received from God the Spirit to know what is given us by his divine Maje&s;ty; and more clearly, that <HI>the holy Spirit doth bear witne&s;&s;e to our &s;pirit that we are the &s;ons</HI>
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<HI>God:</HI> and it is much to accu&s;e them of ra&s;hne&s;&s;e who beleeve the Holy Gho&s;t that &s;peaketh with them. For Saint <HI>Ambro&s;e</HI> &s;aith that the Holy Gho&s;t doth never &s;peak unto us, but doth make us know that it is he that &s;peaketh. After this he added the words of Chri&s;t in Saint <HI>John,</HI> that the world cannot re|ceive the Holy Gho&s;t, becau&s;e it &s;eeth him not, nor knoweth him, but that the di&s;ciples &s;hall know him, becau&s;e he &s;hall dwell in them. <HI>Calarinus</HI> did fortifie him&s;elf &s;trongly by &s;ay|ing that it was the opinion of a man in a dream, to defend that Grace is voluntarily received, when we know not whether we have it or not; as if to receive a thing willingly, it be not nece&s;&s;ary that the willing receiver &s;hould know it is given him, that he doth really receive it, and that after it is received, he doth po&s;&s;e&s;&s;e it.'</Q></P>
<P>3. <Q REND="inline margQuotes">'The force of the&s;e Rea&s;ons made them fir&s;t retire a little that cen&s;ured the opinion of Temerity, and yield that there might be a conjecture; though not an ordinary certainty; yet they acknowledged a certainty in the Martyrs, in the newly baptized, and in &s;ome by &s;pecial revelation, and from conje|cture, they were brought to call it moral Faith: And that <HI>Vego</HI> who in the beginning admitted probability only, overcome by the&s;e Rea&s;ons, and beginning to favour the certainty, for fear of conforming him&s;elf to the <HI>Lutheran</HI> opinion, &s;aid that there was &s;o much certainty as did exclude all doubt, and could not be deceived;'</Q> yet that it was not <HI>Chri&s;tian Faith, but humane and experimental.</HI> But <HI>Calarinus</HI> and his party which were all the <HI>Carmelites,</HI> not re&s;ting &s;atisfied either in the termes of an <HI>experimental faith,</HI> or a <HI>moral per&s;wa&s;ion,</HI> did pre&s;&s;e the certainty &s;o farre, that many of the Prelate<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> began to encline to that opinion, and to per&s;wade them&s;elves, that cer|tainty of Grace was founded upon &s;uch an a&s;&s;urance as might in &s;ome &s;ort be called divine; though when they came to draw up the Decree therein, they found them&s;elves involved in more perplexities than they were aware of&punc; For the Point being followed with great heat between the parties, and each of them conceiving that the truth was clearly on their &s;ide; it was found nece&s;&s;ary to ca&s;t the Decree into &s;uch a mold, as tho&s;e of the
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two contrary opinions might repo&s;e them&s;elves on it. And certainly he that looks on the ninth Chapter of the &s;ixth Se&s;&s;ion of the Council entituled <HI>Contra inanem Haereticorum fiduciam,</HI> may ea&s;ily perceive into what &s;treights they were reduced by &s;eeking to content the Leaders of the &s;everal factions. For when the Decree came to be di&s;cu&s;&s;ed, it was no hard matter to make them joyne again&s;t that confidence which was maintained by many of <HI>Luthers</HI> followers, as if a man were no otherwi&s;e ju&s;tified than by the confidence which he had in his own ju&s;ti|fication; yet when they came to expre&s;&s;e that certainty which had occa&s;ioned that intricate and perplexed di&s;pute, they were not &s;o well able to &s;tate the point, as not to &s;hew their own irre&s;olution and uncertainty in it. For in the conclu&s;ion of the Decree in which they were to declare &s;ome cau&s;e for which no man could certainly know that he hath obtained Grace at the hands of God, the Cardinal to &s;atisfie one part, added certainty of faith: and he with the <HI>Dominicans</HI> not thinking it to be enough, urged him to adde the word Catholick to it; &s;o that the &s;ence thereof might &s;eeme to be to this effect; that no man could a&s;&s;ure him&s;elf of obtaining Grace by any &s;uch certainty of Faith as may come under the notion of Catholick. But becau&s;e the Adherents of <HI>Calarius</HI> were not &s;o contented, in&s;tead of tho&s;e words of <HI>Catholick Faith</HI> (on which the <HI>De|minicans</HI><NOTE PLACE="marg">Hist. of the Coun. of Trent. fol. 215.</NOTE> in&s;i&s;ted) it was thought nece&s;&s;ary to declare that they meant it not of &s;uch a faith, <HI>cui non pote&s;t &s;ube&s;&s;e fal&s;um,</HI> which cannot be &s;ubject to fal&s;hood. And thereupon the con|clu&s;ion was drawn up in the&s;e following words, <HI>viz. Quilibet dum &s;eip&s;um, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">que propriam infirmitatem &amp; indi&s;po&s;iti|onem re&s;picit, de gratia formidare &amp; timere pote&s;t, cum nul|lus &s;cire valeat certitudine&punc; Fidei cui non potest &s;ube&s;&s;e fal|&s;um, &s;e gratiam Dei e&s;se con&s;ecutum;</HI> that is to &s;ay, that every one in regard of his own di&s;po&s;ition and infirmity may doubt with him&s;elf whether he hath received this Grace or not, be|cau&s;e he cannot know by certainty of infallible faith that he hath obtained it. A temperament which contented both &s;ides. For one party inferred that all the certainty of faith which could be had herein, might be fal&s;e or fallible, and therefore to be thought uncertaine; the others inferred with equal confidence
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and content that the certainty therein declared, could have no doubt of fal&s;hood or fallibility, for the time that it remained<NOTE PLACE="marg">Hi&s;t. o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Councel p. 215.</NOTE> in us; and that it could no otherwi&s;e become fal&s;e or fallible, than by changing from the &s;tate of grace to the &s;tate of &s;inne, as all contingent truths, by the alteration of their &s;ubjects may be made fal&s;e al&s;o.</P>
<P>4. By which la&s;t clau&s;e it doth appear that all the <HI>certainty</HI> with <HI>Catarinus</HI> and the <HI>Carmelites</HI> contended for, was no more but this, that the Regenerate and righteous man might be cer|taine of grace and his own ju&s;tification, <HI>quo ad &s;tatum prae&s;entem,</HI> but not that he could challenge or pretend to any &s;uch <HI>certainty, quo ad statum futurum,</HI> or build on a continual <HI>per&s;everance</HI> in it for the time to come. For even tho&s;e men who &s;tick|led mo&s;t in maintenance of the certainty of Grace <HI>quo ad &s;ta|tum prae&s;entem,</HI> concurred with tho&s;e who maintained the un|certainty of <HI>per&s;everance,</HI> together with the po&s;&s;ibility of fal|ling<NOTE PLACE="marg">Appill. Caea&s;. part 2. cap. 16.</NOTE> <HI>Totally</HI> and <HI>Finally</HI> from the Grace received, for which &s;ee <HI>Chap. 2. Num.</HI> 8. of this pre&s;ent Book. But the <HI>Calvini&s;ts</HI> being men of another making, pre&s;ume not only (as one &s;aith of them) to know all things that belong to their pre&s;ent ju&s;tifi|cation, as a&s;&s;uredly as they know that Chri&s;t is in heaven, but are as &s;ure of their eternal election, and of their future glo|rification, as they are of this Article of our Creed, <HI>that Chri&s;t was borne of the Virgin Mary.</HI> And that he may not be thought to have &s;poken this without good authority, we need look no farther than the fifth Article of the <HI>Contra-Romon|&s;trants</HI> which was di&s;puted at the <HI>Hague,</HI> according as it is laid down in our fourth <HI>Chap. Numb.</HI> 7. compared with the deter|mination of the Council of <HI>Dort</HI> touching the point of Per&s;e|verance; the &s;umme whereof is briefly this, <HI>viz.</HI> <Q REND="inline margQuotes">'That God will pre&s;erve in the Faith all tho&s;e who are ab&s;olutely elected from eternity, and are in time brought to faith by an almighty and irre&s;i&s;tible operation or working, &s;o that though they fall into dete&s;table wickedne&s;&s;es and villanies, and continue<NOTE PLACE="marg">A<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">n. Dry. An|ti. R<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;. p. 21.</NOTE> in them &s;ome &s;pace of time, again&s;t their con&s;cience, yet the &s;aid wicked villanies do not hinder &s;o much as a &s;traw amounts to, theit election, or &s;alvation; neither do they or can they
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by means of, or becau&s;e of the&s;e, fall from the Grace of Adop|tion, and from the &s;tate of Ju&s;tification, or lo&s;e their faith; but all their &s;innes how great &s;oever they be, both which hereto|fore they have committed, and tho&s;e which after they will or &s;hall commit, are &s;urer than a&s;&s;uredly forgiven them, yea and moreover, they them&s;elves, at la&s;t, though it be at the la&s;t ga&s;p, &s;hall be called to repentance, and brought out into po&s;|&s;e&s;&s;ion of &s;alvation.'</Q> To which determination of the Synod it &s;elf, it may be thought impertinent to &s;ubjoyne the words and &s;uffrages of particular men, though tho&s;e of <HI>Roger Donlebeck</HI> are by no means to be omitted: by whom it is affirmed, <HI>That if it were po&s;&s;ible for any one man to commit all the &s;innes o|ver again which have been acted in the world, it would nei|ther fru&s;trate his election, nor alienate him from the love and favour of God;</HI> For which and many other pa&s;&s;ages of like na|ture, too frequent in the writings of the <HI>Contra-Remon&s;trants,</HI> the Reader may con&s;ult the <HI>Appendix</HI> to the book called <HI>Pre<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Declaratio, Sententiae Remonstratium,</HI> printed at <HI>Leiden, Anno</HI> 1616. and there he may be &s;atisfied in his curio&s;ity.</P>
<P>5. But on the other &s;ide &s;uch as have looked into the my|&s;teries of Eternal life with the eye of Reverence, are neither &s;o confident in the point, nor &s;o unadvi&s;ed in their expre&s;&s;ions as <HI>Donlebeck</HI> and others of the pre&s;umptuous &s;ort of our mo|derne<NOTE PLACE="marg"><HI>Monn.</HI> again&s;t the <HI>Gagger. c. 22. p.</HI> 185.</NOTE> <HI>Calvinists,</HI> by whom we are informed, that all a&s;&s;urance is twofold, that is to &s;ay, in re&s;pect of the object known, be|lieved; and in regard of the &s;ubject believing, knowing: As man relyeth upon his Evidence, or as his Evidence to relie up|on, that all Evidence is divine or humane, from God or man; that Evidence divine, if apprehended, is ever certaine, and in|fallible, both for the nece&s;&s;ity of our object, God, in whom is nor change, nor &s;hadow of change; as al&s;o for the manner of determining the Evidence, whereby that is certaine or nece&s;&s;a|ry for effect, which is but contingent otherwi&s;e in it &s;elf; that &s;uch Evidence as is mo&s;t clear, and &s;uch a&s;&s;urance as is mo&s;t certaine in it &s;elf, may be contingent and uncertaine, as we may both u&s;e it and di&s;po&s;e it, who are here and there, off and on as our judgements vary, being irre&s;olute in our wayes, and as in|con&s;tant
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con&s;tant in our works: And thereupon it is inferred in behalf of tho&s;e who maintain the infallibility of &s;uch a&s;&s;urance, that they mean no otherwi&s;e than this; that is to &s;ay, that in regard of God, <HI>faithful and true;</HI> in re&s;pect of his promi&s;es, <HI>Yea and Amen;</HI> every child of God renewed by Grace, may (and ought infallibly) a&s;&s;ure him&s;elf of his own &s;alvation procured in Chri&s;t, who yet in regard of his own infirmity and incon|&s;tancy, cannot chu&s;e but waver in his a&s;&s;urance, and feare the wor&s;t, though he hope the be&s;t. And this, if <HI>Bellarmine</HI> &s;ay right, is Saint <HI>Augu&s;tines</HI> doctrine, out of whom he collects thus much, <HI>Ex promi&s;&s;ione Chri&s;ti pote&s;t unusqui&s;que colligere &s;e tran&s;i&s;se &agrave; morte ad vitam, &amp; in&punc; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">udicium non venire,</HI> that is to &s;ay, that every man (he means it only of the regenerate man) may collect from the promi&s;e of Chri&s;t, that he is tran&s;la|ted from death to life, and &s;hall not be brought unto the judge|ment of condemnation; the Cardinal thereupon re&s;olves, <HI>that a man may collect &s;o much by infallible a&s;&s;urance and di|vine, if he look into the<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> faithfulne&s;&s;e of him that promi&s;eth; but if he con&s;ider his own di&s;po&s;ition, we a&s;&s;igne no more but probable and conjectural a&s;surance only.</HI></P>
<P>6. Which &s;aid as to the certainty and incertainty of the a&s;|&s;urance which a man may have within him&s;elf, not only con|cerning his pre&s;ent being in the &s;tate of Grace, as his continu|ance and per&s;everance in it for time to come: we mu&s;t next look into the Doctrine of this Church in the point it &s;elf: For having formerly maintained in the tenth Article of her Con|fe&s;&s;ion that there remains a freedome of the Will in man, for laying or not laying hold upon tho&s;e means which are offered by the Grace of God for our &s;alvation; &s;he mu&s;t by con&s;equence maintaine al&s;o, that there is a freedome from the Will in &s;tan|ding unto Grace received, or departing from it. Certaine I am that it is &s;o re&s;olved in the &s;ixteenth Article for her Confe&s;&s;ion, in which it is declared, <HI>that after we have received the Holy Gho&s;t, we may depart from the Grace&punc; given, and fall into &s;in;</HI><NOTE PLACE="marg">Art. 16.</NOTE> <HI>and by the Grace of God we may ari&s;e again and amend our lives;</HI> where plainly the Church teacheth a po&s;&s;ibility of fal|ling or departing from the Grace of the Holy Gho&s;t, which is given unto us, and that our ri&s;ing again, and amending of our
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lives upon &s;uch a ri&s;ing is a matter of contingency only, and no way nece&s;&s;ary on Gods part to a&s;&s;ure us of a Doctrine &s;o re|pugnant to that of the <HI>Calvini&s;ts,</HI> that to make the Article come up to their opinion, they would faine adde <HI>neither finally nor totally</HI> (as appears by that of Doctor <HI>Reynolds</HI> at <HI>Hampton</HI> Court) to the fir&s;t clau&s;e of it; By which Addition, as they would make the la&s;t part of it to be ab&s;olutely unprofitable, and of no effect; &s;o do they wilfully oppo&s;e them&s;elves again&s;t the known maxim in the Civil Laws, which telleth us, <HI>Non e&s;se di|stinguendum, ubi lex non di&s;tinguit,</HI> that no di&s;tinctions mu&s;t be made in the explicating or expounding of any Law, which is not to be found in the Law it &s;elf. And therefore for the clear under&s;tanding of the Churches meaning, we mu&s;t have recour&s;e in this as in other Articles to the plain words of Bi&s;hop <HI>Lati|mer</HI> and Bi&s;hop <HI>Hooper,</HI> &s;o often mentioned in this Work.</P>
<P>7. And fir&s;t we finde Bi&s;hop <HI>Latimer</HI> di&s;cour&s;ing thus, <Q REND="inline margQuotes">'Let us not do, &s;aith he, as the Jewes did, which were &s;tiff-necked; they would not leave their &s;innes, they had a plea&s;ure in the &s;ame, they would follow their old Traditions, <HI>refu&s;ing</HI> the<NOTE PLACE="marg"><HI>Bi&s;hop</HI> Latimer <HI>in his 8. Serm. in</HI> Linc.</NOTE> Word of God; therefore their de&s;truction came worthily up|on them; And therefore I &s;ay let us not follow them le&s;t we receive &s;uch a reward as they had, le&s;t everla&s;ting de&s;truction come upon us; and &s;o we be ca&s;t out of the favour of God, and finally lo&s;t, world without end. And in another place&mdash;I &s;ay there be two manner of men; &s;ome there be that are not ju&s;tified, not regenerate, not yet in the &s;tate of &s;alvation,<NOTE PLACE="marg">Idem in Serm. Rom. 13. 11.</NOTE> that is to &s;ay, not Gods &s;ervants: they take the Renovation or Regeneration, they be not come yet to Chri&s;t, or if they were, <HI>be fallen again from him,</HI> and &s;o <HI>lost their ju&s;tification;</HI> as there be many of us when we <HI>fall</HI> willingly into &s;in again&s;t con&s;cience, we lo&s;e the favour of God, and <HI>finally the Holy Gho&s;t</HI>&mdash;But you will &s;ay, How &s;hall I know that I am in the Book of Life? I an&s;wer, that we may be one time in the Book, and another time come out of it again, as it ap|peareth by <HI>David,</HI> who was written in the Book of Life, but<NOTE PLACE="marg">See Ibid.</NOTE> when he &s;inned <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oully, at that time came out of the favour of God, until he repented, and was &s;orry for his faults: &s;o that we may be in the Book one time, and afterwards when we for|get
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God, and his Word, and do wickedly, we <HI>come out of the Book</HI> which is Chri&s;t. The like we finde in Bi&s;hop <HI>Hooper,</HI> fir&s;t telling us that the cau&s;es of Rejection or Damnation is &s;inne in<NOTE PLACE="marg">Pref. to the Ex|po&s;. on the X. Command.</NOTE> man, that will not hear, neither receive the promi&s;e of the Go&s;pel, or el&s;e after he hath received it, by accu&s;tomed doing of ill, <HI>falleth either unto a contempt</HI> of the Go&s;pel, or will not &s;tudy to live thereafter, or el&s;e he hateth the Go&s;pel be|cau&s;e it condemneth his ungodly life. After which he pro|ceedeth to the application&mdash;<HI>Refu&s;e</HI> not therefore the Grace offered, nor once received, <HI>bani&s;h</HI> it with ill conver&s;ation. If we fall, let us hear Almighty God that calleth us to repent, and with his Word; and return; let us not continue in &s;inne, nor heap one &s;inne upon another, le&s;t at la&s;t we come to a contempt of God and his Word.'</Q> In the beginning of his Paraphra&s;e or Expo&s;ition to the thirteenth Chapter of the <HI>Ro|mans,</HI> he &s;peaks as plainly to this purpo&s;e; which pa&s;&s;age might here de&s;erve place al&s;o, but that I am called upon by Ma&s;ter <HI>Tyn|dall,</HI> who&s;e te&s;timony I am &s;ure will be worth the having, and in<NOTE PLACE="marg">Collect of his Works by <HI>J. Day. p.</HI> 185.</NOTE> the Prologue to his Expo&s;ition on the &s;ame Epi&s;tle he in|forms us thus. <Q REND="inline margQuotes">'None of us (&s;aith he) can be received to Grace but upon a condition to keep the Law, neither yet con|tinue any longer in Grace than that promi&s;e la&s;teth. And if we break the Law, we mu&s;t &s;ue for a new pardon, and have a new light again&s;t &s;inne, hell, and de&s;peration; yet we can come to a quiet faith again, and feele that &s;inne is forgiven; neither can there be in thee a &s;table and undoubted faith, that thy &s;inne is forgiven thee, except there be al&s;o a lu&s;ty courage in thy heart, and tru&s;t that thou wilt &s;inne no more; for on <HI>this condition</HI> that thou wilt &s;inne no more, is the promi&s;e of mercie and forgivene&s;&s;e made unto thee.'</Q></P>
<P>8. But again&s;t all this it is objected that <HI>Montague</HI> him&s;elf,<NOTE PLACE="marg">Hick. <HI>in his ju&s;ti&s;. of <GAP DESC="illegible" RESP="apex" EXTENT="1 span">e Fathers, &amp;c. Pre&s;.</HI></NOTE> both in his <HI>Gag</HI> and his <HI>Appeale, confe&s;&s;eth that the Church hath left this undecided;</HI> that is to &s;ay, neither determining for fi|nally or totally, and much le&s;&s;e for both. And that he doth &s;o in the <HI>Gag,</HI> I &s;hall ea&s;ily grant, where he relateth only to the words of the Article, which &s;peaks only of a po&s;&s;ibility of <HI>falling,</HI> without relating to the mea&s;ure or duration of it. But he mu&s;t<NOTE PLACE="marg">Montag&punc; Gag. <HI>cap. 20. p.</HI> 171.</NOTE> needs be carried with a very &s;trange confidence, which can report
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&s;o of him in his book called <HI>Appello Cae&s;arem,</HI> in which he both expre&s;&s;ely &s;aith, and proveth the contrary. He &s;aith it fir&s;t in the&s;e words, after a repetition of that which he had formerly &s;aid again&s;t the <HI>Gagger.</HI> <Q REND="inline margQuotes">'I determine nothing in the que&s;tion, that is to &s;ay, <HI>nor totally nor finally,</HI> or <HI>totally not finally, or totally &amp; finally;</HI> but leave<NOTE PLACE="marg">Apell. Caea&s;. cay. 4. p. 28.</NOTE> there all to their Authors and Abettors; re&s;olving upon this, not to go beyond my bounds, the con&s;ented, re&s;olved and &s;ub&s;cri|bed <HI>Articles</HI> of the Church of <HI>England;</HI> in which, nor yet in the Book of <HI>Common Prayer,</HI> and other divine <HI>offices,</HI> is there any tye upon me to re&s;olve in this much di&s;puted que&s;tion, as the&s;e Novellers would have it (<HI>not as the&s;e Novellers would have it, there's no doubt of that,</HI>) For if there be any, it is for a po&s;&s;ibility of total falling, of which more anon.'</Q> He proves it next, by &s;e|veral Arguments extracted from the Book of Homilies and the publike Liturgy. Out of which la&s;t he ob&s;erveth three pa&s;&s;ages, the fir&s;t out of the Forme of <HI>Bapti&s;me,</HI> in which it is declared, <HI>that the baptized infant being born in original &s;in, by the Laver of Re|generation</HI><NOTE PLACE="marg">Ibid. p35.</NOTE> <HI>in Bapti&s;m, is received into the number of the children of God, and Heirs of everla&s;ting life;</HI> the &s;econd out of the pub|lick Catechi&s;m, in which the child is taught to &s;ay, that by his Bapti&s;m he was made <HI>a member of Chri&s;t, the child of God, and an inheritor of the Kingdom of heaven.</HI> The third out of the Ru|brick before <HI>Confirmation,</HI> in which it is affirmed for a truth, <HI>that it is certain by Gods word, that children being baptized, have all things nece&s;sary for their &s;alvation, and be undoubtedly &s;aved.</HI> And thereupon he doth ob&s;erve that it is to be acknowledged for a Doctrine of this Church, that children, duly baptized, are put <Q REND="inline margQuotes">'into a &s;tate of Grace and &s;alvation; and &s;econdly, that it is &s;een by common experience, that many children &s;o baptized, when they come to age, by a wicked and lewd life do fall away from God, and from the &s;tate of Grace and &s;alvation wherein he had &s;et them, to a wor&s;e &s;tate, wherein they &s;hall never be &s;aved.'</Q> From which what el&s;e can be inferred, but that the Church main|tains a <HI>total,</HI> and a <HI>final</HI> falling from the grace of God? Adde hereunto that the Church teacheth men to pray to Almighty God <HI>not to take his holy Spirit from us.</HI> And in another place, that <HI>he &s;uffer us not at our la&s;t hour for any pains of death to fall from him:</HI> which certainly &s;he had never done, were it not po&s;&s;ible
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for a man &s;o far to grieve and vex the <HI>holy Spirit</HI> of God, and &s;o far to de&s;pair of his gracious mercie, as to occa&s;ion him at the la&s;t to deprive us both of the one and the other.</P>
<P>9. Next for the Homilies, as they commend us unto Gods peo|ple <HI>a probable and &s;tedfa&s;t hope</HI> of their &s;alvation in Chri&s;t Je&s;us; &s;o they allow no &s;uch infallibility of <HI>per&s;i&s;ting in grace,</HI> as to &s;e|cure them from a total and final falling. In reference to the fir&s;t, they tell us in the &s;econd part of the Sermon again&s;t the fear of death, <Q REND="inline margQuotes">'that none of tho&s;e their cau&s;es of the fear of death (that is to &s;ay, the &s;orrow of repenting from our worldly plea&s;ures, the terrible apprehen&s;ion of the pangs of death, and the more terri|ble<NOTE PLACE="marg">Hom. p. 62.</NOTE> apprehen&s;ion of the pains of hell) do make any trouble to good men, becau&s;e they &s;tay them&s;elves by true faith, perfect charity, and <HI>&s;ure hope</HI> of the endle&s;&s;e joy and bli&s;&s;e everla&s;ting. All therefore have great cau&s;e to be full of joy, that be joyned to Chri&s;t with true faith, &s;tedfa&s;t hope, and perfect charity, and not to fear death, nor everla&s;ting damnation.'</Q> The like we finde not long after, where it &s;peaks of tho&s;e <Q REND="inline margQuotes">'when being truly penitent for their offences, depart hence in perfect charity and in <HI>&s;ure tru&s;t,</HI> that God is merciful to them, forgiving them their &s;ins, for the merits of Je&s;us Chri&s;t the only natural Son.'</Q> In the third part of which Sermon it is thus concluded; <Q REND="inline margQuotes">'He that conceiveth all the&s;e things, and beleeveth them a&s;&s;uredly as they ought to be believed, even from the bottom of his heart, being e&s;tabli&s;h|ed in God, in his true faith, having a quiet con&s;cience in Chri&s;t,<NOTE PLACE="marg">Ibid. p. 68.</NOTE> a firm hope and a&s;&s;ured tru&s;t in Gods mercy through the merits of Je&s;us Chri&s;t, to obtain this re&s;t, quie<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ne&s;s, and everla&s;ting joy, &s;hall not only be without fear of godly death when it cometh, but greatly de&s;ire in his heart (as S. <HI>Paul</HI> did) to be rid from all the&s;e occa&s;ions of evil, and live ever to Gods plea&s;ure, in perfect obedience of his Will, with Je&s;us Chri&s;t our Lord and Saviour, to who&s;e gracious pre&s;ence, &amp;c.'</Q> By all which pa&s;&s;ages it is clear and evident, that the Church teacheth us to entertain <HI>a probable and &s;tedfa&s;t hope</HI> of our &s;alvation in Chri&s;t Je&s;us; but whether it teacheth al&s;o &s;uch an infallibility of per&s;i&s;ting in grace, &s;uch a cer|tainty of per&s;everance, as to exclude all po&s;&s;ibility of a <HI>total</HI> or a <HI>final</HI> falling, we are next to &s;ee.</P>
<P>10. And &s;ee it we may without the help of Spectacles, or any of
<PB N="88" REF="103">
the Optical in&s;truments, if we go no farther than the title of two of tho&s;e <HI>Homilies,</HI> the fir&s;t wherof is thus in&s;cribed, <HI>viz. A Sermon &s;hewing how dangerous a thing it is to fall from God.</HI> And it had been ridiculous if not &s;omewhat wor&s;e, to write a Sermon <HI>de non ente,</HI> to terrifie the people with the danger of that misfortune, which they were well enough a&s;&s;ured they &s;hould never &s;uffer. Out of which <HI>Homilies</HI> the <HI>Appellant</HI> makes no u&s;e but of the&s;e words only. <Q REND="inline margQuotes">'Whereas <HI>God</HI> hath &s;hewed unto all them that <HI>truly</HI> do <HI>believe</HI> his Go&s;pel, his face of mercy in <HI>Chri&s;t Je&s;us;</HI> which doth &s;o enlighten their hearts, that they be <HI>transformed</HI> into his<NOTE PLACE="marg">Hom. p. 54.</NOTE> image, be made partakers of the heavenly light, and of his holy Spirit; be fa&s;hioned to him in all goodne&s;&s;e requi&s;ite to the child of God: &s;o if they do afterwards neglect the &s;ame, if they be un|thankful unto him, if they order not their lives according unto his Doctrine and Example, and to the &s;etting forth of his glory, he will <HI>take from them</HI> his holy Word, his kingdom whereby he &s;hould reign in them, becau&s;e they bring not forth fruit which he looked for.'</Q> Be&s;ides which there are many other pa&s;&s;ages to this effect, where it is &s;aid, that as <HI>by pride and &s;in we fall from God, &s;o &s;hall God and all goodne&s;s go from us&mdash;that &s;ometimes men go from</HI><NOTE PLACE="marg">Ibid. p. 50.</NOTE> <HI>God by lack of faith &amp; mi&s;tru&s;ting of God&mdash;and &s;omtimes by neg|lecting his commandments concerning their neighbours. And after &s;ome examples given in the&s;e &s;everal ca&s;es, it followeth that by the&s;e examples of holy Scripture we may know that as we for&s;ake God, &s;o &s;hall he for&s;ake us. And what a mi&s;erable e&s;tate doth con&s;e|quently</HI><NOTE PLACE="marg">Id. p. 54.</NOTE> <HI>and nece&s;sarily follow thereupon, a man may ea&s;ily con&s;ider by the horrible threatnings of God, &amp;c.</HI> And finally having not only laid before us the &s;aid horrible threatnings, but the re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ital al&s;o of tho&s;e gentle cour&s;es by which he doth endeavour to gain us to him, it concludeth thus, <HI>viz. that if the&s;e will not &s;erve, but &s;till we remain di&s;obedient to his Word and will, not knowing him, or loving him; <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ot fearing him, nor putting our whole tru&s;t and confidence in him: and on the other &s;ide to our neighbours, behaving our &s;elves un|charitably by di&s;dain, envy, malice, or by committing murder, rob|bery, adultery, gluttony, deceit, lying, &s;wearing, or other like dete&s;ta|ble works, and ungodly behaviour; then he threatneth us by terrible comminations, &s;wearing in great anger, that who&s;oever doth the&s;e works, &s;hall never enter into his re&s;t&punc; which is the kingdom of heaven.</HI></P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<PB N="89" REF="103">
<HEAD>CHAP. XIV. The <HI>Plain Song</HI> of the &s;econd <HI>Homily,</HI> touch|ing the falling from God, and the <HI>De&s;cants</HI> made upon it.</HEAD>
<ARGUMENT>
<P>1. MOre from &s;ome other Homilies, touching the po&s;&s;ibili|ty of <HI>falling</HI> from <HI>the grace</HI> received. 2. The &s;econd Homily or Sermon touching <HI>falling from God,</HI> laid down <HI>verbatim.</HI> 3. The &s;orry &s;hifts of Mr. <HI>Yates,</HI> to illude the true meaning of the Homily, plainly di&s;covered, and confu|ted. 4. An An&s;wer unto his Objection, touching the pa&s;|&s;age cited from the former <HI>Homily,</HI> in Mr. <HI>Mountagues Ap|peal.</HI> 5. The Judgement of Mr. <HI>Ridley,</HI> Arch-Deacon of <HI>Canterbury,</HI> in the points of Election and Redemption. 6. As al&s;o touching the rea&s;ons why the Word was not preached unto the Gentiles till the coming of Chri&s;t, the influences of grace, the co-workings of man, and the po&s;&s;ibility of falling from the truth of Chri&s;t.</P>
</ARGUMENT>
<P N="1">1. Nor doth the Church declare this only in the former Homi|ly, where the point is purpo&s;ely maintained; but in &s;ome others al&s;o <HI>obiter,</HI> and upon the by, where it di&s;cour&s;eth principal|ly<NOTE PLACE="marg">Hom. of good Works. p. 32.</NOTE> on &s;ome other &s;ubject; for in the &s;econd part of the Sermon of good Works, we &s;hall finde Saint <HI>Chry&s;o&s;tome</HI> &s;peaking thus; <HI>viz. <Q REND="inline margQuotes">"</Q></HI> The thief that was hanged when Chri&s;t &s;uffered, did be|lieve only, and the mo&s;t merciful God ju&s;t fied him. And be|cau&s;e no man &s;hall &s;ay again that he wanted time to do good works, for el&s;e he could have done them; truth it is, and I will not contend herein; but this I will &s;urely affirm, that faith only &s;aved him. If he had lived, and not regarded faith, and the works thereof, he &s;hould have <HI>lo&s;t his &s;alvation</HI> again; which words of <HI>Chry&s;o&s;tome</HI> pa&s;&s;ing for a part of the <HI>Homily,</HI> de|clare &s;ufficiently, that by the doctrine of the Church in King
<PB N="90" REF="104">
<HI>Edwards</HI> time, not only faith, but ju&s;tification once had, may be lo&s;t again.' To the &s;ame purpo&s;e in the &s;econd part of the Homily again&s;t &s;wearing it is plainly &s;aid; <Q REND="inline margQuotes">"That who&s;oever for&s;aketh the truth for love or di&s;plea&s;ure of any man, or for<NOTE PLACE="marg">Page 50.</NOTE> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ucre and profit to him&s;elf, doth <HI>for&s;ake</HI> Chri&s;t, and with <HI>Ju|das</HI> betray him.'</Q> And &s;omewhat al&s;o to this purpo&s;e may be found in the third Sermon <HI>again&s;t the peril of Idolatry;</HI> and<NOTE PLACE="marg">Page 58. Page 130.</NOTE> in the &s;econd part <HI>of that touching the time and place of prayer;</HI> though not &s;o proper at the pre&s;ent, becau&s;e not made within the compa&s;s of the fir&s;t Reformation in King <HI>Edwards</HI> reign; and keeping my &s;elf within the compa&s;s, I think it not ami&s;s to pre&s;ent unto the eye of the Reader, the &s;econd part of the Ser|mon, about falling from God, and to pre&s;ent the &s;ame <HI>verba|tim,</HI> as it &s;tands in the Book; and afterwards to clear it from all &s;uch eva&s;ions and objections which the &s;ullenne&s;s rather than the &s;ubtilty of &s;ome men have found out again&s;t it; Now the &s;aid &s;econd Sermon, (beginning with a recapitulation of that which had been taught in the fir&s;t) is this that followeth.</P>
<Q REND="margQuotes"><TEXT>
<BODY>
<DIV1 TYPE="sermon">
<HEAD>The Second Part of the Sermon <HI>of falling from God.</HI></HEAD>
<P N="2">'2. In the former part of this <HI>Homily,</HI> you have learn|ed<NOTE PLACE="marg">Hom. of falling from God. Part 1. fol. 55.</NOTE> how many manner of ways men <HI>fall from God;</HI> &s;ome by Idolatry, &s;ome for lack of faith, &s;ome by neglecting of their neighbours, &s;ome by not hearing of Gods Word, &s;ome by the plea&s;ure they take in the vanities of worldly things; yea, have al|&s;o learned in what mi&s;ery that man is which is <HI>gone from God;</HI> and how that God yet of his infinite goodne&s;s to call again man from that his mi&s;ery, u&s;eth fir&s;t gentle admonitions by his Prea|chers; after he layeth on terrible threatnings: Now if this gentle monition and threatning together do not &s;erve, then God will &s;hew his terrible countenance upon us, he will pour intole|rable plagues upon our heads, and after he will take away from us all his aid and a&s;&s;i&s;tance wherewith before he did defend us from all &s;uch manner of calamity as the Evangelical Prophet <HI>I&s;aiah,</HI> agreeing with Chri&s;t his Parable, doth teach us, &s;aying,<NOTE PLACE="marg">I&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> 5. Mat. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">1.</NOTE> That God hath made a goodly Vineyard for his beloved chil|dren; he hedged it, he walled it round about, he planted it
<PB N="91" REF="104">
with cho&s;en Vines, and made a Turret in the mid&s;t thereof, gathering al&s;o a Wine-pre&s;s, and when he looked that it would bring forth good grapes, it brought forth wilde grapes, and after it followeth; Now &s;hall I &s;hew you (&s;aith God) what I will do with my Vineyard, I will pluck down the hedges there|of that it may peri&s;h; I will break down the walls that it may be trodden under foot; I will let it lie wa&s;te, it &s;hall not be cut, it &s;hall not be digged, but bryers and thorns &s;hall over|grow it, and I will command the clouds that they &s;hall no more rain upon it.</P>
<P>'By the&s;e threatnings we are moni&s;hed and warned, that if we which are the <HI>cho&s;en &V;ineyard</HI> of God, bring not forth good grapes, that is to &s;ay, good works that may be delectable and plea&s;ant in his &s;ight, when he looketh for them, when he &s;endeth his Me&s;&s;engers to call upon us for them, but rather bring forth wilde grapes; that is to &s;ay, four works; un&s;avoury and unfruitful; then will he pluck away all defence, and &s;uffer grievous plagues of famine, battel, dearth and death to light upon us. Finally, if the&s;e &s;erve not, he will let us lie wa&s;te, he will give us over, he will turn away from us, he will dig and delve no more about us, he will let us alone, and &s;uffer us to bring forth even &s;uch fruit as we will, to bring forth brambles, bryers and thorns, all naughtine&s;s, all vice, and that &s;o abun|dantly, that they &s;hall <HI>clean over-grow, choak, &s;trangle, and utter|ly destroy us.</HI> But they that in this World live not after God, but after their own carnal liberty, perceive not this great wrath of God towards them, that he will not dig nor delve any more a|bout them, that he doth let them alone even to them&s;elves: but they take this for a great benefit of God to have all their own liberty; and &s;o they live, as if carnal liberty were the true liberty of the Go&s;pel: But God forbid (good people) that ever we &s;hould de&s;ire &s;uch liberty; for although God &s;uffer &s;ometimes the wicked to have their plea&s;ure in this world, yet the end of ungodly living is at length endle&s;s de&s;truction; the murmuring I&s;raelites had that they longed for, they had Quails enough, yea, till they were weary of them; but what was the end thereof? their &s;weet meat had &s;owre &s;aw<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e; even whil'&s;t the meat was in their mouths, the plague of God alighted up|on
<PB N="92" REF="105">
them, and &s;uddenly they dyed: So if we live ungodly, and God &s;uffereth us to follow our own wills, to have our own de|lights and plea&s;ures, and correcteth us not with &s;ome plague, it is no doubt but he is almo&s;t utterly di&s;plea&s;ed with us; and although it be long ere he &s;trike, yet many times when he &s;tri|keth &s;uch per&s;ons, he &s;triketh them once for ever; &s;o that when he doth not &s;trike us, when he cea&s;eth to afflict us, to puni&s;h or beat us, and &s;uffereth us to run headlong into all un|godline&s;s, and plea&s;ures of this world that we delight in, with|out puni&s;hment or adver&s;ity, it is a dreadful token that he loveth us no longer, that he careth no longer for us, but hath <HI>given us over to our &s;elves.</HI></P>
<P>'As long as a man doth prune his Vines, doth dig at the root, and lay fre&s;h earth to them, he hath a mind to them, he perceiveth &s;ome token of fruitfulne&s;s that may be recovered in them; but when he will be&s;tow no more &s;uch co&s;t and labour a|bout them, it is a &s;ign that he thinks they will never be good: And the father as long as he loveth his childe, he looketh an|gerly, he correcteth him when he doth ami&s;s; but when that &s;erveth not, and upon that he cea&s;eth from correction of him, and &s;uffereth him to do what he li&s;t him&s;elf, it is a &s;ign he inten|deth to di&s;inherit him, and ca&s;t him away for ever; &s;o &s;urely nothing &s;hould pierce our hearts &s;o &s;ore, and put us into &s;uch hor|rible fear, as when we know in our con&s;cience that we have grie|vou&s;ly offended God, and do &s;o continue, that yet he &s;triketh not, but quietly &s;uffereth us in the naughtine&s;s that we here de|light in, then e&s;pecially it is time to cry, and to cry again as <HI>David</HI> did, <HI>Ca&s;t me not away from they face, and take not</HI><NOTE PLACE="marg">P&s;al. 51.</NOTE> <HI>thy holy Spirit from me; hide not thy face from me, le&s;t I be like unto them that go down into hell.</HI> The which lamentable prayers of his, as they do certifie us what horrible danger they be in from whom God turneth his face, (for the time, and as long as he &s;o doth) &s;o &s;hould they more and more &s;tir us to cry unto God with all our heart, that we may not be brought into the &s;tate which doubtle&s;s is &s;o &s;orrowful, &s;o mi&s;e|rable, and &s;o dreadful as no tongue can &s;ufficiently expre&s;s, nor any heart can think; for what deadly grief can a man &s;up|po&s;e it is to be under the wrath of God, <HI>to be for&s;aken of him,</HI>
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<HI>to have his holy Spirit the Author of all goodne&s;s, to be taken from him; to be brought to &s;o vile a condition, that he &s;hall be left meet for no better purpo&s;e than to be for ever condem|ned to hell?</HI> for not only &s;uch places of <HI>David</HI> do &s;hew, that upon the <HI>turning of Gods face from any per&s;ons,</HI> they &s;hall be left bare from all goodne&s;s, and far from hope of remedy; but al&s;o the place rehear&s;ed la&s;t before of <HI>I&s;aiah,</HI> doth mean the &s;ame, which &s;heweth, <HI>that God at length doth &s;o <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o &s;ake his unfruitful &V;ineyard,</HI> that he will not only &s;uffer it to bring forth weeds, bryars and thorns, but al&s;o further to puni&s;h the unfruitfulne&s;s of it, he &s;aith he will not cut it, he will not delve it, and he will command the clouds that they &s;hall not rain upon it; whereby is &s;ignified the teaching of the holy Word, which Saint <HI>Paul</HI> after a like manner expre&s;&s;ed by planting and watering, <HI>Meaning that he will take that away from them, &s;o that they &s;hall be no longer of his Kingdom they &s;hall be no longer governed by his holy Spirit, they &s;hall be put from the grace and benefits they had and ever might have en|joyed through Chri&s;t; they &s;hall be deprived of the heavenly light and life which they had in Chri&s;t</HI> whil&s;t they abode in him; they &s;hall be (as they were once) <HI>as men without God in this world,</HI> or rather in a wor&s;e taking.'</P>
<P>'And to be &s;hort, they &s;hall <HI>be given into the power of the Divel,</HI> which beareth the rule of all men <HI>which be cast away from God,</HI> as he did in <HI>Saul</HI> and <HI>Judas,</HI> and generally in all &s;uch as work after their own wills, the children of mi&s;tru&s;t and unbeilef; let us beware therefore good Chri&s;tian people, le&s;t that we <HI>rejecting,</HI> or <HI>ca&s;ting away</HI> Gods Word (by which we ob|tain and retain true faith in God) <HI>be not at length ca&s;t &s;o far off, that we become as the children of unbelief,</HI> which be of two &s;orts far divers, yea, almo&s;t clean contrary, and yet both be very far from returning to God; the one &s;ort only weighing their &s;inful and dete&s;table living with the right judge|ment and &s;traitne&s;s of Gods righteou&s;ne&s;s, be &s;o without con|tent, and be &s;o comfortle&s;s, (as they all mu&s;t needs be from whom <HI>the Spirit of coun&s;el and comfort is gone</HI>) that they will not be per&s;waded in their hearts, but that either God cannot or el&s;e that he will not take them again to his favour and mercy; the other, hearing the loving and large promi&s;es of Gods mer|cy,
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and &s;o not conceiving a right faith thereof, make tho&s;e promi&s;es larger than ever God did, <HI>Tru&s;ting that although they continue in their &s;inful and dete&s;table living never &s;o long, yet that God at the end of their life will &s;hew his mercy upon them;</HI> and that then they will return. And that both the&s;e two &s;orts of men be in a damnable e&s;tate, and yet neverthele&s;s God (who willeth not the death of the wicked) hath &s;hewed means where|by both the &s;ame (<HI>if they take heed in &s;ea&s;on) may e&s;cape.</HI> The fir&s;t, as they defend Gods rightful ju&s;tice in puni&s;hing &s;in|ners (whereby they &s;hould be di&s;mayed, and &s;hould de&s;pair in|deed, as touching any hopes that may be in them&s;elves) &s;o if they would con&s;tantly and &s;tedfa&s;tly believe, that Gods mer|cy is the remedy prepared again&s;t &s;uch de&s;pair and di&s;tru&s;t, not only for them, but generally for all that be &s;orry, and truly repentant, and will therewithall &s;tick to Gods mercy, they may be &s;ure they &s;hall obtain mercy, and enter into the Port or Ha|ven of &s;afeguard, into the which who&s;oever do come, be they before time never &s;o wicked, they &s;hall be out of danger of everla&s;ting damnation, as godly <HI>Ezekiel</HI> &s;aith, What time &s;oever a &s;inner doth return, and take earne&s;t of true Repen|tance, <HI>I will forgive all his wickedne&s;s.</HI>'</P>
<P>'The other as they be ready to believe Gods promi&s;es, &s;o they &s;hould be as ready to believe the threatnings of God; as well believe the Law as the Go&s;pel; as well that there is an hell, and everla&s;ting fire, as there is an heaven, and ever|la&s;ting joy; as well they &s;hould believe damnation to be threat|ned to the wicked and evil doers, as &s;alvation to be promi&s;ed to<NOTE PLACE="marg">Ezek. 3.</NOTE> the faithful in Word and Works; as well they &s;hould believe God to be true in the one as the other. </P>
<P>'And for &s;inners that continue in this wicked living, they ought to think that the promi&s;es of Gods mercy and the Go|&s;pel pertain not unto them being in that &s;tate; but only the Law, and tho&s;e Scriptures which contain the wrath and indig|nation of God, and his threatnings, which &s;hould certifie them that as they do over boldly pre&s;ume of Gods mercy, and live di&s;&s;olutely; &s;o doth God &s;till more and more withdraw his mercy from them, as he is &s;o provoked thereby to wrath at length, that he <HI>de&s;troyeth &s;uch pre&s;umers</HI> many times &s;uddenly; for of
<PB N="95" REF="106">
&s;uch Saint <HI>Paul</HI> &s;aid thus, <HI>When they &s;hall &s;ay it is peace, there is no danger, then &s;hall &s;udden de&s;truction come upon them; let us beware therefore</HI> of &s;uch naughty boldne&s;s to<NOTE PLACE="marg">1 The&s;. 5.</NOTE> &s;in; for God which hath promi&s;ed his mercy to them that be truly penitent, (although it be at the latter end) hath not promi&s;ed to the pre&s;umptuous &s;inner either that he &s;hall have long life, <HI>or that he &s;hall have true Repentance at the la&s;t end.</HI> But for that purpo&s;e hath he made every mans death uncertain, that he &s;hould not put his hope in the end, and in the mean &s;ea|&s;on (to Gods high di&s;plea&s;ure) live ungodlily: Wherefore let us follow the coun&s;el of the Wi&s;e man, let us make no &s;ar|rying to turn unto the Lord, let us not put off from day to day; for &s;uddenly his wrath comes, and in time of vengeance he will de&s;troy the wicked; let us therefore turn betimes, and when we turn, let us pray to God as <HI>Ho&s;ea</HI> teached, &s;aying, <HI>Forgive all our &s;ins, receive us graciou&s;ly:</HI> And if we turn<NOTE PLACE="marg">Ho&s;ea 14.</NOTE> to him with an humble and a very penitent heart, he will receive us to his favour and grace for his holy Names &s;ake, for his Pro|mi&s;e &s;ake, for his Truth and Mercies &s;ake promi&s;ed to all faith|ful believers in Je&s;us Chri&s;t his only natural Son, To whom the only Saviour of the world, with the Father and the Holy Gho&s;t, be all honour, glory and power, world without end; <HI>Amen.</HI>'</P>
</DIV1>
</BODY>
</TEXT></Q>
<P>3. The&s;e are the very words of the &s;econd <HI>Homily,</HI> touching <HI>falling from God,</HI> in which we have many evident proofs, not only that there is a <HI>falling,</HI> and a frequent <HI>fal|ling,</HI> but al&s;o a <HI>total,</HI> yea, a <HI>final falling</HI> from the grace of God, according to the Doctrine of the Church of <HI>England.</HI> And hereunto I mu&s;t needs &s;ay, that I never met with any &s;ati&s;|factory and &s;ufficient An&s;wer, how much &s;oever &s;ome have &s;light|ed the authority of it, or the &s;trength rather of the Argument which is taken from it; for Mr. <HI>Yates</HI> of <HI>Ip&s;witch</HI> (from who&s;e candle mo&s;t of them that followed, borrow all their light) in his book intituled, <HI>Ibis ad Cae&s;arem,</HI> writ again&s;t <HI>Montagues Appeal,</HI> can finde no better an&s;wers to it, or eva&s;ions from it, then they four that follow; <HI>viz.</HI> 1. That the <HI>Homily</HI> &s;peaks<NOTE PLACE="marg">Ibis ad C<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. p. 2. c. 3. p. 139.</NOTE> of the vi&s;ible <HI>Church, and therefore is not to be construed in</HI>
<PB N="96" REF="107">
<HI>the &s;ame &s;en&s;e of all;</HI> whereas the <HI>Homily</HI> &s;peaketh of Gods <HI>cho&s;en</HI> people, (his <HI>cho&s;en Vineyard</HI> are the words) and con&s;equently not only of the mixed multitude in a vi&s;ible Church: He an&s;wers &s;econdly, <HI>That it &s;peaks with limitation and di&s;tinction; &s;ome beholding the face of Gods mercy aright, others not as they ought to do; the one of which may fall quite away, the other being transformed, can never be wholly deformed by Satan:</HI> But this is &s;uch a pitiful &s;hift, as could not &s;ave the man from the &s;corn of laughter, had he been dealt with in his kind; the <HI>Homily</HI> &s;peaking largely of tho&s;e men, which ha|ving beheld Gods <HI>face of mercy in Je&s;us Chri&s;t as they ought to do,</HI> do afterwards <HI>neglect the &s;ame,</HI> prove <HI>unthankful to him, and order</HI> not their lives according to his Example and Do|ctrine, &amp;c. for which, con&s;ult the place at large in the former Church. He an&s;wers thirdly, <HI>that the Homily speaks conditio|nally,</HI> if they afterwards, &amp;c. (that is to &s;ay, if <HI>afterwards they neglect the &s;ame, prove unthankful to him, and order not their lives according to his Example and Doctrine, &amp;c.) and &s;o concludes nothing po&s;itively and determinately;</HI> which is a &s;orrier &s;hift than that which you had before; for if &s;uch <HI>conditional</HI> Propo&s;itions <HI>conclude nothing po&s;itively,</HI> what will become of all tho&s;e Propo&s;itions in the Scriptures by which we are a&s;&s;u|red, <HI>That if a &s;inner do repent him of his &s;ins and wickedne&s;|&s;es, he &s;hall find mercy from the Lord?</HI> Do they conclude nothing po&s;itively neither? mo&s;t mi&s;erable were the &s;tate of man, if the&s;e conditional Propo&s;itions &s;hould conclude nothing to the comfort of a troubled con&s;cience. And finally, he an&s;wereth thus, that the <HI>Homily</HI> &s;peaks <HI>of Gods dreadful countenance appearing in plagues, &s;word, famine, and &s;uch like temporal puni&s;hments, wherewith the Elect may be cha&s;tened as well as others, that they may not for ever be condemned with the wicked;</HI> the fir&s;t part of which Allegation I confe&s;s to be true, Gods judgements fal|ling promi&s;cuou&s;ly on all &s;otts of people; but the addition is unknown, and is not to be found in the words of the <HI>Homi|ly.</HI> And &s;econdly, the <HI>Homily</HI> &s;peaks not only of Gods tem|poral judgements, with <HI>which the Elect be cha&s;tened as well as others, that they may not for ever be condemned with the wicked;</HI> but po&s;itively and determinately, <HI>of taking from them</HI>
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<HI>his Kingdom; and holy word,</HI> as in the former, <HI>&s;o that they &s;hall be no longer of his Kingdom, governed no longer by his holy Spirit, put from the Grace and benefit which they had, &amp;c.</HI></P>
<P>4. But Ma&s;ter <HI>Yates</HI> intends not &s;o to leave the matter, we mu&s;t fir&s;t &s;ee that he is as good at rai&s;ing an <HI>Objection,</HI> as at the making of an <HI>An&s;wer;</HI> and he objecteth out of another of the<NOTE PLACE="marg">Hom. of certain places of Scri|pture. fol. 150.</NOTE> <HI>Homilies, that though the godly do fall, yet they walk not on pur|po&s;ely in &s;inne, they stand not &s;till to continue and tarry in &s;inne, they &s;it not down like carele&s;se men, without all fear of Gods ju&s;t puni&s;hment for &s;inne; through Gods great grace and infinite mercy they ri&s;e again and fight against &s;inne, &amp;c.</HI> But fir&s;t it may be hoped that Ma&s;ter <HI>Yates</HI> could not be ignorant how great a difference there is betwixt &s;uch pa&s;&s;ages as fall oc|ca&s;ionally, and on the by, from the pen of a Writer, di&s;cour|&s;ing on another Argument, and tho&s;e which do occur in &s;uch Di&s;cour&s;es, Sermons, and other Tractates, as purpo&s;ely are made and fitted to the point in hand. And &s;econdly, though it be af|firmed in the &s;aid <HI>Homily, that the godly man which &s;hall adde &s;inne to &s;inne, by Gods great grace and infinite mercy may a|ri&s;e again and fight again&s;t &s;inne:</HI> Yet can it not be gathered thence, that it is &s;o at all times, and in all &s;uch ca&s;es; that is to &s;ay, that neither <HI>the great grace, nor his infinite mercy</HI> &s;hall be wanting at any time unto &s;uch as are fallen from God; or that man &s;hall not be wanting to him&s;elf in making a right u&s;e of it to his <HI>ri&s;ing again.</HI> And then this pa&s;&s;age in the <HI>Homily</HI> will affirme no more to this purpo&s;e, than the <NOTE N="*" PLACE="marg">Art 16.</NOTE> Article doth; where it is &s;aid, <HI>that after we have received the holy Gho&s;t, we may depart from grace given, and fall into &s;inne, and by the grace of God (we may) ari&s;e again and amend our lives.</HI></P>
<P>5. Now to the&s;e te&s;timonies from the <HI>Homilies,</HI> the publick <HI>Liturgy,</HI> and the writings of the learned men and godly Mar|tyrs before remembred, it will not be ami&s;&s;e to adde one more; that is to &s;ay, Ma&s;ter <HI>Lancelot Ridley</HI> Arch-Deacon of <HI>Cantenbu|ry,</HI> who by his name &s;eemes to have had relation to Doctor <HI>Ni|cholas Ridley</HI> Bi&s;hop of <HI>London,</HI> and by his office to Doctor <HI>Cranmer</HI> Arch-bi&s;hop of <HI>Canterbury,</HI> the two chief Agents in
<PB N="90" REF="108">
the work of the Reformation. This man had publi&s;hed &s;ome Expo&s;itions on Saint <HI>Pauls</HI> Epi&s;tles to the <HI>Ephe&s;ians</HI> and <HI>Philip|pians,</HI> as he did afterwards on that to the <HI>Collo&s;&s;ians</HI> al&s;o; which la&s;t was printed by <HI>Richard Grafton,</HI> 1548. At which time both the fir&s;t <HI>Liturgy</HI> and the fir&s;t Book of <HI>Homilies</HI> were in force and practice, and therefore was not like to containe any point of Doctrine repugnant unto either of them. And if we look upon him in his Comment upon the Epi&s;tle, we &s;hall finde him thus declare him&s;elf in the points di&s;puted; which I will lay all together, according to the method formerly ob&s;erved in &s;et|ting down the Articles or points them&s;elves. For fir&s;t in refe|rence to <HI>Election unto life eternal,</HI> he telleth us, <Q REND="inline margQuotes">'That all ful|ne&s;&s;e<NOTE PLACE="marg">Ridley <HI>in Colo&s;. c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">p.</HI> 1, 6.</NOTE> of the Father is called to dwell in Chri&s;t, that all men &s;hould know all the goodne&s;&s;e they have to come of God by Chri&s;t to them; that all that believe in Chri&s;t, &s;hould not pe|ri&s;h, but be &s;aved, and &s;hould have life everla&s;ting by Chri&s;t with the Father.'</Q> And afterwards &s;peaking on tho&s;e vertues which Saint <HI>Paul</HI> commends in the <HI>Elect,</HI> he tells us <Q REND="inline margQuotes">'that<NOTE PLACE="marg"><HI>Idem in cap.</HI> 2. P, 1.</NOTE> tho&s;e vertues do &s;hew unto us who be elected of God, and who not, as farre as man can judge of outward things; and that tho&s;e men may be concluded to be elected of God who hate all vice and &s;inne, that love vertue, and godly living, and in it do walk <HI>all their life-time</HI> by true faith and works of the &s;pirit.'</Q> 2. More plainly doth he &s;peak in the &s;econd place of <HI>Univer&s;al Redemption,</HI> telling us that <Q REND="inline margQuotes">'all men which either for their <HI>O|riginal</HI><NOTE PLACE="marg">Id. in cap. 1, 6.</NOTE> &s;inne, or for their <HI>Actual</HI> &s;inne, were <HI>out of Gods fa|vour,</HI> and had offended God, &s;hould by Chri&s;t only be reconci|led to Gods favour, and have remi&s;&s;ion of their &s;innes, and he made partakers of everla&s;ting life; that Chri&s;ts death was a full and &s;ufficient &s;atisfaction for the &s;innes of the <HI>whole world,</HI><NOTE PLACE="marg">Id. Ibid. Fr 1.</NOTE> and for all them that &s;hall be &s;anctified and &s;aved; that Chri&s;t by his death once for all hath fully and perfecty &s;atisfied for the &s;innes of <HI>all men;</HI> and finally that therefore this is an un|doubted<NOTE PLACE="marg">Id. Ibid. F. 7.</NOTE> truth, ever to be believed of all Chri&s;tians, that Chri&s;t by his Pa&s;&s;ion and and Death hath taken away <HI>all the &s;innes of the world.</HI>'</Q></P>
<P>6. In the next place he puts the que&s;tion with reference to
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the application of &s;o great a benefit, for what cau&s;es God would not have his Word preached unto the Gentiles till Chri&s;ts time; and makes this an&s;wer thereunto, Fir&s;t, <Q REND="inline margQuotes">'that it is a point not to be too curiou&s;ly &s;earched, or enquired after. Secondly, that it is enough for us to know that it was &s;o ordered by Gods Will, and for his glory. But thirdly, that it might yet be done, ei|ther becau&s;e by their &s;ins they had de&s;erved their blindne&s;&s;e and<NOTE PLACE="marg"><HI>Id. Ibid. G.</HI> 2. &amp; 3.</NOTE> damnation (as indeed they had) or that God &s;aw their hard hearts, or their &s;tiff necks, and that they <HI>would not have received it</HI> before Chri&s;ts coming, if the Go&s;pel had been preached un|to them; or finally, that God re&s;erved that my&s;tery unto the coming of our Saviour Chri&s;t, that by him all goodne&s;&s;e &s;hould be known to come to us, &amp;c.'</Q> As for the nece&s;&s;ary influences of Gods Grace, and mans co-working with the &s;ame, he telleth us briefly, <Q REND="inline margQuotes">'that no man ought to a&s;cribe the good works that he<NOTE PLACE="marg">Id. cap. 2. H. 7.</NOTE> doth to him&s;elf, or to his own might and power, but to God the Author of all goodne&s;&s;e; but then withall that it is not e|nough for men to have knowledge of Chri&s;t and his benefits, but that they mu&s;t encrea&s;e in the knowledge of God, which knowlege cometh by Gods Word. And finally as to the point<NOTE PLACE="marg">Idem cap. 4.</NOTE> of <HI>falling away,</HI> he gives us fir&s;t the example of <HI>Demas,</HI> who as long as all things were pro&s;perous with S. <HI>Paul,</HI> was a faithful mini&s;ter to him, and a <HI>faithful Di&s;ciple</HI> of Chri&s;t; but when he &s;aw <HI>Paul</HI> ca&s;t into pri&s;on, he for&s;ook <HI>Paul</HI> and his Doctrine, and followed the world; then he inferreth that many &s;uch there be in the world, &amp;c.'</Q>&mdash;of whom &s;peaketh Chri&s;t. <HI>Mat<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h. 13. <Q REND="inline margQuotes">'Many for a time do believe,</Q> but in time of tribulations they &s;hrink away.</HI> And finally he concludes with this advice, that he that &s;tandeth &s;hould look that he did not fall; and that he do not tru&s;t too much to his own might and power; for if he did, he &s;hould deceive him&s;elf, and have a fall as <HI>Demas</HI> had.' And &s;o much for the judgment and opinion of Ma&s;ter <HI>L. Ridley</HI> in the points di&s;puted, who being Arch-deacon of <HI>Canterbury,</HI> as before was &s;aid, may be pre&s;um'd to be one of tho&s;e who concurred in Convocation to the making of the Articles of K. <HI>Edwards</HI> Book, 1552. to finde the true and natural meaning of which Articles we have took this pains.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<PB N="100" REF="109">
<HEAD>CHAP. XV. Of the Author and Authority of King <HI>Edwards</HI> Chatechi&s;me, as al&s;o of the Judgement of <HI>Mar|tin Bucer,</HI> and <HI>Peter Martyr,</HI> in the Points di&s;puted.</HEAD>
<ARGUMENT>
<P>1. THE Catechi&s;me publi&s;hed by the Authority of King <HI>Edward</HI> the &s;ixth, <HI>Anno</HI> 1553. affirmed to have been writ by Bi&s;hop <HI>Poinet,</HI> and countenanced by the re&s;t of the Bi&s;hops and Clergy. 2. Several pa&s;&s;ages collected out of that Catechi&s;me, to prove that the <HI>Calvinian</HI> Doctrines were the true, genuine, and ancient Doctrines of the Church of <HI>England.</HI> 3. With a di&s;covery of the weakne&s;s and im|pertinency of the Allegation. 4. What may mo&s;t probably be conceived to have been the judgement of Bi&s;hop <HI>Poinet,</HI> in mo&s;t of the Controverted Points. 5. An An&s;wer to ano|ther Objection derived from Mr. <HI>Bucer,</HI> and <HI>Peter Martyr;</HI> and the influence with their Auditors and Di&s;ciples are &s;uppo&s;ed to have had in the Reformation. 6. That <HI>Bucer</HI> was a man of moderate Coun&s;els, approving the fir&s;t Liturgy of King <HI>Ed|ward</HI> the &s;ixth, a&s;&s;enting to the Papi&s;ts at the Dyet of <HI>Rati&s;|bone,</HI> in the po&s;&s;ibility of falling from grace; and that pro|bably <HI>Peter Martyr</HI> had not &s;o far e&s;pou&s;ed the <HI>Calvinian</HI> quarrels, when he lived in <HI>Oxon,</HI> as after his return to <HI>Zu|rick</HI> and <HI>Calvins</HI> Neighbourhood. 7. The Judgement of <HI>Era&s;mus,</HI> according as it is delivered in his Paraphra&s;es on the four Evangeli&s;ts, propo&s;ed fir&s;t in the general view, and after more particularly in every of the Points di&s;puted.</P>
</ARGUMENT>
<P><PB N="101" REF="109"><HI>SE<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ur<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> de &s;alute, de gloria corte<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">s;</HI> Having &s;hew|ed<NOTE PLACE="marg">Tavit in vita. Agric.</NOTE> the cau&s;e by &s;o many pregnant Evidences, derived from the Articles and Homilies, and back't by the con|&s;enting Te&s;timonies of learned Men and godly Martyrs; it would adde &s;omething at the lea&s;t in point of Repu|tation, if not of glory al&s;o, to gain Bi&s;hop <HI>Poinet</HI> to the &s;ide; of whom, as to his per&s;onal capacity we have &s;poke already, and mu&s;t now look back upon him in relation to a Chatechi&s;m of his &s;etting forth; Printed by <HI>Wolfe</HI> in Latine, and by <HI>Day</HI> in Engli&s;h, <HI>Anno</HI> 1553. being the next year after the Ar|ticles were agreed upon in the Convocation; a Catechi&s;me which comes commended to us with the&s;e advantages, <NOTE N="*" PLACE="marg">Prin. An|ti Armin. Page 44.</NOTE> that it was put forth by the Authority of King <HI>Edward</HI> the &s;ixth, to be taught by all Schoolma&s;ters in the Kingdome. By another of the &s;ame per&s;wa&s;ion, <Q REND="inline margQuotes">'that the King committed the peru&s;al of it to certain Bi&s;hops, and other learned men, whom he much e&s;teemed; by whom it was certified to be agreeable to the Scri|pture, and Statutes of the Realm; that thereupon he prefixt his Epi&s;tle before it, in which he commands and charges all Schoolma&s;ters what&s;oever within his Dominions, as they did reverence his Authority, and as they would avoid his Royal di&s;plea&s;ure, to teach this Catechi&s;m diligently and carefully <NOTE N="*" PLACE="marg">Anti. Armin. Page 48.</NOTE> in all and every their Schools; that &s;o the youth of the King|dome might be &s;etled in the grounds of true Religion, and fur|thered in Gods wor&s;hip.'</Q> The Church <NOTE N="*" PLACE="marg">Ch. Hi&s;t. lib. 7. &s;ol. 42 l.</NOTE> Hi&s;torian &s;eems to give it &s;ome further countenance, by making it of the &s;ame ex|traction with the Book of Articles, telling us that by the <HI>Bi&s;hops and Learned men before mentioned, <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e are to under|&s;tand the Convocation;</HI> and that it was not <HI>commanded</HI> by his Maje&s;ties Letters Patents to all Schoolma&s;ters only, but by him <HI>commended</HI> to the re&s;t of the Subjects; which co&s;t the&s;e &s;everal Authors have be&s;towed upon it&punc; out of an hope of gaining &s;ome greater matter by it, towards the countenancing and advancing of the <HI>Calvinian</HI> Doctrine, Prede&s;tination, as the true genu|ine and ancient Doctrine of this Church; certain I am, that both Mr. <HI>Prin</HI> and his <HI>Shadow</HI> &s;o declare them&s;elves; the <NOTE N="*" PLACE="marg">Anti-Arm. <GAP DESC="illegible" RESP="apex" EXTENT="1 span">.</NOTE> one affirming that all the&s;e pa&s;&s;ages are directly for them, and
<PB N="94" REF="110">
punctually oppo&s;ite to their <HI>Arminian Antagoni&s;ts;</HI> the <NOTE N="*" PLACE="marg">Hi&s;t. ut &s;upr <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</NOTE> other crying out with &s;ome admiration, <HI>How do the Ma&s;ter and Scholar plainly declare them&s;elves</HI> to be no friends to the Tenents which the Engli&s;h <HI>Arminians</HI> now concend for but notwith&s;tanding all this <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ry,</HI> I fear we &s;hall get but little <HI>wool,</HI> when we come to con&s;ider of tho&s;e pa&s;&s;ages in <HI>Poynets</HI> Catechi&s;me, which are mo&s;t relyed on, and which here fol|low, as I finde them in the <HI>Anti-arminiani&s;m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> without alte|ration of the words or &s;yllables, though with &s;ome alteration in the method of the Collection: Now the pa&s;&s;ages collected out of <HI>Poynets</HI> Catechi&s;me, are the&s;e that follow; <HI>viz.</HI></P>
<P>2. <Q REND="inline margQuotes">'The <NOTE N="a" PLACE="marg">Catech. Page 7. 8, 12,</NOTE> Image of God in <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> by original &s;in and evil cu&s;tome, was &s;o ob&s;cured in the beginning, and the natu|ral judgement &s;o corrupted, that man him&s;elf could not &s;uffi|ciently under&s;tand the difference between good and bad, be|tween ju&s;t and unju&s;t, &amp;c. <NOTE N="b" PLACE="marg">Page 9,</NOTE> As for the &s;acrificings, clean|&s;ings, wa&s;hings, and other Ceremonies of the Law, they were Shadows, Types, Images, and Figures of the t<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> and eter|nal &s;acrifice that Je&s;us Chri&s;t made upon the Cro&s;s, by who&s;e benefit alone all the &s;ins of all <HI>believers</HI> from the begin|ning of the world are pardoned, by the &s;ole mercy of God, and not by any merit of their own. <NOTE N="c" PLACE="marg">Page 13.</NOTE> A&s;&s;oon as ever <HI>Adam</HI> and <HI>Eve</HI> had eaten of the forbidden fruit, they both dyed; that is, that they were not only liable to the death of the body, but likewi&s;e lo&s;t the life of the &s;oul, which is righteou&s;ne&s;s, and forthwith the Divine Image was ob&s;cured in them; and tho&s;e lineaments of Righteou&s;ne&s;s, Holine&s;s, Truth, and Knowledge of God, exceeding comely, were di&s;ordered and almo&s;t obliterated: the terene Image only remained, coupled with unighteou&s;ne&s;s, fraud, carnal affections, and great ig|norance of Divine and heavenly things; from thence al&s;o pro|ceeded the infirmity of our fle&s;h, from thence corruption, and confu&s;ion of affections and de&s;ires; hence that plague, hence that &s;eminary and nutriment of &s;in, wherewith all mankind i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> infected, which is called Original &s;in Moreover, nature is &s;o depraved and ca&s;t down, that unle&s;s the goodne&s;s and mer|cy of Almighty God had helped us, by the medicine of grace,
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as in body we were thru&s;t down into all the mi&s;eries of death, &s;o it was nece&s;&s;ary that all men of all &s;orts &s;hould be ca&s;t into eternal torments and fire which cannot be quenched. <NOTE N="d" PLACE="marg">Fol. 18.</NOTE> Tho&s;e things which are &s;piritual are not &s;een but by the eye of the Spirit: he therefore that will &s;ee the Divinity of Chri&s;t on earth, let him open the eyes, not of the body, but of the mind, and of Faith, and he &s;hall &s;ee him pre&s;ent, whom the eye doth not &s;ee; he &s;hall &s;ee him pre&s;ent in the mid&s;t of them; Where&s;oever two or three are gathered together in his Name, he &s;hall &s;ee him pre&s;ent with us to the end of the end of the world: What have I &s;aid, he &s;hall &s;ee Chri&s;t pre|&s;ent: yea he &s;hall both &s;ee and feel him dwelling in him&s;elf no otherwi&s;e then his own &s;oul, for he doth dwell and re&s;ide in the &s;oul, and in the heart of him who doth place all his con|fidence in him.'</Q></P>
<P>3. <NOTE N="e" PLACE="marg">Fol. 23.</NOTE> <Q REND="inline margQuotes">'Above all things this cannot be concealed, that the benefits which are brought unto us by the death, the Re|&s;urrection and A&s;cention of Chri&s;t, were &s;o great and ample, that no tongue either of men and Angels can expre&s;s it, &amp;c. From the&s;e, and from other Actions of Chri&s;t, two benefits do accrew unto us. One, that what&s;oever he did, he did it all for our profit and commodity; &s;o that they are as much ours <HI>if we cleave fa&s;t to them with a firm and lively Faith,</HI> as if we our &s;elves had done them. He verily was nailed to the Cro&s;s, and we are crucified with him, and our &s;ins are puni&s;h|ed in him. He died and was buried; we likewi&s;e with our &s;ins are dead and buried; and that &s;o as that all the memo|ry of our &s;ins is utterly aboli&s;hed; he ro&s;e again, and we al&s;o are ri&s;en with him, being made partakers of his re&s;urrecti|on and life, that henceforth death might no more domineere in us: for there is the &s;ame Spirit in us that rai&s;ed Je&s;us from the dead. La&s;tly, as he a&s;cended into cele&s;tial glory, &s;o we are ex|alted together with him. <NOTE N="f" PLACE="marg">Fol. 30.</NOTE> The Holy Gho&s;t is called holy, not only for his own holine&s;s, but becau&s;e the Elect of God, and the Members of Chri&s;t are made holy by him. <NOTE N="g" PLACE="marg">Fol. 31.</NOTE> The Church is the company of them who are called to eternal life by the holy Gho&s;t, by whom &s;he is guided and governed;
<PB N="104" REF="111">
which time &s;he cannot be under&s;tood by the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ight of Sen&s;e or Nature, is ju&s;tly placed among&s;t the number of tho&s;e things which are to be believed; and is therefore called the <HI>Catholick,</HI> that is the univer&s;al A&s;&s;embly of the faithful, becau&s;e it is not tyed to any certain place. <NOTE N="h" PLACE="marg">Fol. 44, 45.</NOTE> God who rules: and go|verns all things, can do all things. No man is of &s;o great pow|er that he can &s;o much as with&s;tand him, but he gives what&s;o|ever he &s;hall decree according to his own plea&s;ure: and tho&s;e things which are given to us by him, he is able to take them away.'</Q></P>
<P>4. <NOTE N="i" PLACE="marg">Verbatim from Page 37. to 41.</NOTE> <Q REND="inline margQuotes">'After the Lord God had made the Heaven and Earth, he determined to have for him&s;elf a mo&s;t beautiful Kingdom, and holy Common-wealth. The Apo&s;tles and Ancient Fathers that writ in Greek, called it <HI>Eccle&s;ia,</HI> in Eng|li&s;h a Congregation or A&s;&s;embly, into the which he hath ad|mitted an infinite number of men, that &s;hould be &s;ubject to one King as their Soveraign and only Head; him we call Chri&s;t, which is as much as to &s;ay Anointed; or to the furni&s;hing of this Common-wealth belong all they as many as do truely fear, honour, and call upon God, daily applying their minds to holy and godly living, and and all tho&s;e that putting all their hope and tru&s;t in him, do a&s;&s;uredly look for bli<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s of everla&s;ting life. <HI>But as many as are in this Faith &s;tedfa&s;t, were fore-cho&s;en, prede&s;tinate, and appointed to everla&s;ting life before the world was made,</HI> witne&s;s whereof they have within their hearts the merit of Chri&s;t the Authour, earne&s;t and unfallable pledge of their Faith: which Faith only is able to perceive the my&s;te|ries of God, only brings peace unto the heart, only taketh hold on the Righteou&s;ne&s;s which is in Chri&s;t Je&s;us.</Q></P>
<P><HI>Ma&s;ter.</HI> 'Doth then the Spirit alone and Faith (&s;leep we never &s;o &s;ecurely, or &s;tand we never &s;o wre&s;tle&s;s or &s;lothfull) work all things for us, as without any help of our own to convey us to heaven?</P>
<P><HI>Scholar.</HI> 'Ju&s;t Ma&s;ter (as you have taught me) to make a difference between the Cau&s;e and the Effect. The fir&s;t princi|pal and mo&s;t proper cau&s;e of our Ju&s;tification and Salvation, is the goodne&s;s and love of God, whereby he cho&s;e us for his, be|fore
<PB N="105" REF="111">
he made the world, After that God granteth us to be called by preaching of the Go&s;pel of Je&s;us Chri&s;t, when the Spirit of the Lord is poured upon us; by who&s;e guiding and governance we be led to &s;ettle our tru&s;t in God, <HI>and hope for the performance of his promi&s;e.</HI> With this choice is joyned as companion, the mortifying of the Old man, that is, of our affe|ctions and Iu&s;ts, from the &s;ame Spirit al&s;o cometh our Sancti|fication, the love of God and of our neighbour, ju&s;tice and uprightne&s;s of life. Finally, to &s;ay all in &s;umme, whatever is in us, or may be done of us, hone&s;t, pure, true, and good, that altogether &s;pringeth out of this mo&s;t plea&s;ant Rock, from this mo&s;t plentiful Fountain, the goodne&s;s, love, choice, and unchangeable purpo&s;e of God; he is the cau&s;e, the re&s;t are the fruits and effects. Yet are al&s;o the choice and Spirit of God, and Chri&s;t him&s;elf, cau&s;es conioyned and coupled each with other; which may be reckoned among&s;t the principal cau&s;es of &s;alvation. As oft therefore as we u&s;e to &s;ay, that we are made righteous and &s;aved by Faith only, it is meant thereby, that faith, or rather tru&s;t alone, doth lay hard upon, under&s;tand, and perceive our righteous making to be given us of God freely; that is to &s;ay, by no de&s;erts of our own, but by the free grace of the Almighty Father. Moreover, Faith doth ingender in us love of our neighbour, and &s;uch works as God is plea&s;ed withall; For if it be a lively and true Faith quickned by the Holy Gho&s;t, &s;he is the Mother of all good &s;aying and doing; by this &s;hort tale it is evident by what means we attain to be righteous. For not by the wor|thine&s;s of our de&s;ervings were we heretofore cho&s;en, or long ago &s;aved, but by the only mercy of God, and pure grace of Chri&s;t our Lord, whereby we were in him made to do tho&s;e good works that God had appointed for us to walk in. And although good works cannot de&s;erve to make us righteous be|fore God, yet do they &s;o cleave unto Faith, that neither Faith can be found without them, nor good works be any where found without Faith; <NOTE N="k" PLACE="marg">Fol. 68.</NOTE> immortality and ble&s;&s;ed life God hath provided for his cho&s;en, before the foundations of the world were laid.'</P>
<P><PB N="106" REF="112">3. The&s;e are the pa&s;&s;ages which Mr. <HI>Prin</HI> hath gathered out of <HI>Poynets</HI> Catechi&s;m, to prove that <HI>Calvini&s;m</HI> is the true, genuine, and Original Doctrine of the reformed Church of <HI>England,</HI> in the Points di&s;puted; for my part, I can &s;ee no po&s;|&s;ible inconvenience which can follow on it, in yeilding &s;o far to his de&s;ires, as to admit the pa&s;&s;ages before recited, <HI>to be fully con|&s;onant to the true, genuine &s;en&s;e,</HI> and proper meaning of all, <HI>but more e&s;pecially of our</HI> 9. 10. 13. 16. and 17. <HI>Ar|ticles then newly compo&s;ed;</HI> &s;o that what&s;oever is <HI>po&s;itively and clearly affirmed in this Catechi&s;me of any of the Points now controverted, may be &s;afely implied as the undoubted Doctrine of our Church and Articles.</HI> For who can find, if he looks upon them with a &s;ingle and impartial eye, that all or any of the pa&s;&s;ages before treated, can be made u&s;e of for the counte|nancing of &s;uch a per&s;onal and eternal election, without rela|tion unto &s;in, as is &s;uppo&s;ed by the <HI>Supra-Lap&s;arians,</HI> or without reference to Chri&s;ts death and &s;ufferings, as is de|fended by the <HI>Sublap&s;arians</HI> in the Schools of <HI>Calvin?</HI> what ground can a man find here for the <HI>Horribile Decretum,</HI> that cruel and mo&s;t unmerciful decree of preordaining the far greate&s;t part of all mankind to everla&s;ting damnation, and con&s;equent|ly unto &s;in that they might be damned? What pa&s;&s;age find we in all the&s;e, either in oppo&s;ition to the Doctrine of <HI>&V;niver|&s;al Redemption</HI> (though that be afore &s;aid to be here <HI>condemned</HI>) or in maintenance of the irre&s;i&s;tible working of the grace of God, as takes away all freedom and cooperation from the will of man, and renders him as unable to his own conver&s;ion, as to the work of his own being begotten to the life of nature; or to the rai&s;ing of his dead body to life of glory? And finally what a&s;&s;urance is here, that the man once ju&s;tified &s;hall not fal into deadly &s;in, or not continue in the &s;ame, multi|plying one &s;in upon another till he hath made up the mea&s;ure of his iniquities? and yet all this while remain in the favour of God, and be as &s;ure and certain of his own &s;alvation by the like unre&s;i&s;tible working of the holy Spirit, as if he had ne|ver wandred from the ways of Righteou&s;ne&s;s! He mu&s;t &s;ee fur|ther into a Mil&s;tone then all men living, who can conclude from all, or any of the&s;e pa&s;&s;ages, that the <HI>Zuinglian</HI> and <HI>Calvinian</HI>
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Doctrines (the Anti-<HI>Arminian</HI> Doctrines, as that Author calls them) <HI>are manife&s;tly approved, and undeniably confirmed</HI><NOTE PLACE="marg">Antiarm.</NOTE> <HI>by them, as the only ancient, e&s;tabli&s;hed and profe&s;sed Doctrines of our Church and Articles, or that can hone&s;tly affirme (as his echo doth) that both the Ma&s;ter and the Scholar declare them&s;elves plainly in that Catechi&s;me, to be no friends to any of the Tenents which tho&s;e of the oppo&s;ite &s;ide contend for.</HI></P>
<P>4. Which &s;aid, we will endeavour to finde out Bi&s;hop<NOTE PLACE="marg">Ju&s;ti. Faith. &amp; Anti-arm. p. 102.</NOTE> <HI>Poynes</HI> judgement in the points di&s;puted (or &s;o many of them at the lea&s;t as are touched upon) as well from &s;uch fragments as are offered to us in the <HI>Anti-Arminiani&s;me,</HI> as from &s;uch pa&s;&s;ages as have been cunningly &s;lipt over, of purpo&s;e to &s;ub|duct them from the eye of the Reader. And fir&s;t the Au|thor let us know that God created man after his own <HI>Image,</HI> that is to &s;ay (<HI>in ea ab&s;oluti&s;&s;ima Justitia, &amp; perfecti&s;&s;ima &s;anctimonia, &amp;c.</HI>) in &s;uch a high degree of righteou&s;ne&s;s and per|fect holine&s;&s;e as came mo&s;t neare unto the nature of God him&s;elfe; that this Divine image was &s;o defaced by the &s;in of our fir&s;t parents <HI>Adam</HI> and <HI>Eve,</HI> that tho&s;e lineaments of righteou&s;ne&s;&s;e, holine&s;&s;e, truth, and knowledge of God were di&s;ordered, and almo&s;t obliterated; that man being in this wretched ca&s;e, it plea&s;ed God to rai&s;e him to a new hope of Re&s;titution in the &s;eed of the woman, that is to &s;ay, in <HI>Je&s;us-Chri&s;t</HI> his only Son, conceived of the holy Gho&s;t, and born of the pure and mo&s;t immaculate Virgin <HI>Mary;</HI> the Actions of who&s;e life do &s;o much redound to our benefit and com|modity, that <HI>if we cleave fa&s;t unto them with a true and lively faith,</HI> they &s;hall be as much ours as his; and finally, that as many as are in this faith &s;tedfa&s;t, were fore-cho&s;en, prede&s;tinate, and appointed to everla&s;ting life before the world was made. 2. In the next place he lets us know (which the Author hath among&s;t his fragments) that the &s;acrificings, clean&s;ings, wa&s;hings, and other Ceremonies of the Law were &s;hadows, types, images, and figures of the true and eternal &s;acrifice of Je&s;us Chri&s;t made upon the Cro&s;&s;e; by who&s;e benefit alone all the &s;ins of <HI>all believers</HI> from the beginning of the world, are pardoned by the &s;ole mercy of God, and
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not by any de&s;erts of their own. But then he lets us know withal (which that Author doth not) that he did truly die, and was truly buried, <HI>ut <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ratum humano gener<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Patrem &s;ua|vi&s;&s;imo &s;acrificio placaret&punc;</HI> that by &s;o &s;weet a &s;acrifice he might reconcile his angry and offended father unto <HI>all man|kinde.</HI> 3. In the third place, by asking this que&s;tion, <HI>viz.</HI> whether the Spirit alone and faith, &s;leep we never &s;o &s;ecurely, or &s;tand we never &s;o worthle&s;&s;e or &s;lothful, work all things for us, as without any help of our own to carry us to heaven? He plainly &s;heweth fir&s;t that &s;ome men there were who did &s;o conceive it, but that they were to be condemned for con|ceiving &s;o of it. And, &s;econdly, that all men were to lend a helping hand toward their &s;alvation, not only by laying hold on Chri&s;t with the hand of faith, but in being fruitful of good works, without which, faith is neither to be reckoned true and lively&punc; or animated by the holy Gho&s;t. 4. He telleth us finally, that the Church is the company of them that are cal|led to eternal life by the holy Gho&s;t, by whom &s;he is guided and governed. And yet it cannot but be feared, that many of tho&s;e who are called to eternal life by the holy Gho&s;t, and chearfully for a time obey the calling, and live continually within the pale of the Church, which is guided by the mo&s;t ble&s;&s;ed &s;pirit, do fall away from God and the grace received, and thereby bring them&s;elues into a &s;tate of damnation from which they never do recover by &s;incere repentance.</P>
<P>5. As little comfort can be drawn from that Argument, by which they hope to make the Articles in the&s;e points to &s;peak no otherwi&s;e then according to the &s;en&s;e of <HI>Martin Bucer,</HI> and <HI>Peter Martyr,</HI> by who&s;e Di&s;ciples and <HI>Auditors they are alledged to have been compo&s;ed, or at the lea&s;t by &s;uch as hold con&s;ent with them in Doctrine;</HI> but unto this it hath been an&s;wered, that our fir&s;t reformers were two old Arch-Bi&s;hops, Deans, and Arch-Deacons, mo&s;t of them to be put to School again to either of them. Secondly, the fir&s;t Liturgy of King <HI>Edward</HI> the &s;ixth, which was the key to the whole work, was fini&s;hed, confirmed, and put in execu|tion before either of them were brought over; Di&s;patcht &s;oon
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after their arrival to their &s;everal chaires; <HI>Martyr</HI> to the <HI>Divini|ty Lecture</HI> in <HI>Oxon,</HI> and <HI>Bucer</HI> unto that of <HI>Cambridge</HI> where<NOTE PLACE="marg">Godw. Annal. in Edw. 6.</NOTE> he lived not long. And dying &s;o quickly as he did, (<HI>Luctu Academiae,</HI> as my Author hath it) though he had many <HI>Auditors</HI> there, yet could he not gain many Di&s;ciples in &s;o &s;hort a time. Third|ly, that though <HI>Peter Martyr</HI> lived to &s;ee the Death of King <HI>Edward,</HI> and con&s;equently the end of the Convocation, <HI>An.</HI> 1552. in which the Articles of Religion were fir&s;t compo&s;ed and agreed on; yet there was little u&s;e made of him in advi&s;ing, and much le&s;&s;e in dire|cting any thing which concerned that bu&s;ine&s;s; for being a &s;tranger, and but one, and &s;uch an one who had no Authority in Church or State, he could not be con&s;idered as a Ma&s;ter-builder, though &s;ome u&s;e might be made of him as a labourer to advance the work. And, fourthly, as to their con&s;ent in point of doctrine, it mu&s;t be granted in &s;uch things, and in &s;uch things only in which they joyn together a|gain&s;t the Papi&s;ts, not in &s;uch points wherein tho&s;e learned men a|greed not between them&s;elves, and therefore could be no foundati|on of con&s;ent in others.</P>
<P>6. For they who have con&s;ulted the Lives and Writings of the&s;e learned men, have generally ob&s;erved that <HI>Bucer</HI> having &s;pent the mo&s;t part of his time in the <HI>Lutheran</HI> Churches, was more agreeable to the doctrines which were there maintained; as <HI>Martyr</HI> who was mo&s;t conver&s;ant among&s;t the <HI>Suitzers,</HI> &s;hewed him&s;elf more incli|nable to the <HI>Zuinglian</HI> or <HI>Calvinian</HI> Tenents. And it is generally ob|&s;erved al&s;o that <HI>Bucer</HI> was a man of moderate coun&s;el, and for that received a check from <HI>Calvin,</HI> at his fir&s;t coming hither, putting him in remembrance of his old fault (for a fault he thought it) <HI>M<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dici con&s;iliis Autorem e&s;se vel approbatorem,</HI> of being an Author or an ap|prover of &s;uch moderate cour&s;es as the hot and fiery temper of the <HI>Calvini&s;ts</HI> could by no means like. And governing him&s;elf with &s;uch moderation, he well approved of the fir&s;t Liturgie, tran&s;lated into Latine by <HI>Alexander Ale&s;ius</HI> a learned <HI>Scot,</HI> that he might be the better able to under&s;tand the compo&s;ure of it, and pa&s;&s;e his judg|ment on the &s;ame accordingly. And yet it cannot be denied, but that there are many pa&s;&s;ages in the fir&s;t Liturgie which tend directly to the maintenance of univer&s;al Redemption by the death of Chri&s;t, of the co-operation of mans will with the grace of God, and finally of the po&s;&s;ibility of falling from that grace, and other the benefits and fruits thereof before received. In which la&s;t point it is affirmed
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that he among&s;t &s;ome others of the Prote&s;tant Doctors, a&s;&s;ented to the Doctrine of the Church of <HI>Rome</HI> at the Dyet at <HI>Ratisbone.</HI> And it is more then probable that <HI>Peter Martyr</HI> was not <HI>Peter Martyr,</HI> I mean that he was not the &s;ame man as the <HI>Zuinglian</HI> and <HI>Calvinian</HI> Doctrine is, and his e&s;pou&s;ing the &s;ame being here as he was after his departure, when he had &s;pent &s;ome further time a|mong&s;t the <HI>Suitzers,</HI> and was thereby grown a nearer neighbour unto <HI>Calvin</HI> then he was in <HI>England.</HI> For whereas his Book of <HI>Com|mon-places,</HI> and his Commentary to St. <HI>Pauls</HI> Epi&s;tle to the <HI>Romans,</HI> are mo&s;t in&s;i&s;ted on for the proof of his <HI>Calvini&s;me;</HI> it appeares<NOTE PLACE="marg"><HI>Anti arm. p.</HI> 79, 83, 94, 102, 103, 108, &amp;c.</NOTE> plainly by his Epi&s;tle to Sir <HI>Anthony Coke,</HI> that the la&s;t was not pub|li&s;hed till the year 1558. which was more then five yeares after his leaving of this Kingdom. And as for his Book of <HI>Common Places,</HI> although it was printed fir&s;t at <HI>London,</HI> yet it received afterwards two impre&s;&s;ions more, the one at <HI>Zurick,</HI> and the other at <HI>Ba&s;il,</HI> be|fore the la&s;t Edition of it by <HI>Ma&s;sonius</HI> after his decea&s;e, <HI>An.</HI> 1576. By which Edition being that which is in <HI>Oxon</HI> Library, and probably remaining only in the hands of Students, or in the private Libraries of Colledges, it will be hard, if not impo&s;&s;ible, to judge of his opinion in the&s;e points, when he lived in <HI>England.</HI></P>
<P>7. And now I am fallen among&s;t the&s;e &s;trangers, it will not be a|mi&s;s to con&s;ult the Paraphra&s;es of <HI>Era&s;mus</HI> in the Engli&s;h tongue, which certainly had never been commended to the reading both of<NOTE PLACE="marg">Vide Chap. 8. Sect. 3. &amp; Chap. 17. Sect. 4.</NOTE> Prie&s;t &amp; People, as well by the injunctions of Queen <HI>Eliz.</HI> as K. <HI>Edw.</HI> 6. if they had contained in them any other Doctrine then what is con&s;onant to the Articles, the Homilies, and the publick Liturgie of this Church. Now in his Paraphra&s;e on the third chap. of St. <HI>Joh.</HI> v. 16. we &s;hall find it thus. <HI>Who (&s;aith he) would have believed the charity of God to have been &s;o great</HI> towards the world, <HI>being rebelli us aegain&s;t</HI><NOTE PLACE="marg">Paraph. Era&s;m. fol. 4<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">4.</NOTE> <HI>him, and guilty of &s;o many great faults: that not only he did net revenge the ungracious acts that had been committed therein, but al&s;o &s;ent down his only Son from heaven unto earth, and delivered him to &s;uffer death, yea, even the mo&s;t &s;hameful death of the Cro&s;se, to the intent that</HI> what man &s;oever would believe in him, <HI>were he Jew, Grecian, or never &s;o barbarous, &s;hould not peri&s;h, but</HI> obtain eternal life through the &s;aith of the Go&s;pel. <HI>For albeit that in time to come the Father &s;hould judge the univer&s;al world by his &s;on at his la&s;t coming; yet at this time which is appointed for mercy, God hath not &s;ent his Son to condemn the world for the wicked deeds thereof, but</HI> by his death to give free &s;alvation to
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the world through faith. <HI>And lea&s;t any body</HI> peri&s;hing wilfully <HI>&s;hould have whereby to exerci&s;e his own malice, there is given to all folks an ea|&s;ie entry to &s;alvation. For &s;atisfaction o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> the faults committed before, is not required. Neither yet ob&s;eration of the Law, nor circumci&s;ion; only</HI> he that believeth in him <HI>&s;hall not be condemned, for as much as he hath embraced that thing, by which eternal &s;alvation is given to all folk, be they never &s;o much bu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">dened with &s;ins, &s;o that the &s;ame per&s;on after he hath profe&s;&s;ed the Go&s;pel, do ab&s;tain from the evil deeds of his former life,</HI> and labour <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o go forward <HI>to perfect holine&s;s, according to the do|ctrine of him who&s;e name he hath profe&s;&s;ed. But who&s;oever condemning &s;o great charity of God towards him, and</HI> putting from him&s;elf <HI>the &s;al|vation that was freely offered, doth not believe the Go&s;pel, he hath no need to be judged of any body, for as much as he doth openly condemn him&s;elf;</HI> and rejecting the thing whereby he might obtain everla&s;ting life, ma|keth him&s;elf <HI>guilty of eternal pain.</HI></P>
<P>8. By which pa&s;&s;ages and the re&s;t that follow on this Text of Scri|pture, we may have a plain view of the judgement of this learned man in the points di&s;puted, as to the <HI>de&s;ignation of eternal life</HI> to all that do <HI>believe</HI> in Chri&s;t, the <HI>univer&s;ality</HI> of <HI>Redemption</HI> by his <HI>death</HI> and <HI>pa&s;&s;ion,</HI> the <HI>general offer</HI> of the <HI>benefit</HI> and effect thereof to all <HI>&s;orts of people;</HI> the <HI>freedom</HI> of <HI>mans will</HI> in <HI>co-operating</HI> with the grace of God, or in <HI>rejecting</HI> and <HI>refu&s;ing</HI> it when it is &s;o offered, and relap&s;ing from the &s;ame when it is &s;o offered, and relap&s;ing from the &s;ame when it is received. All which we finde in many other pa&s;&s;ages of tho&s;e <HI>Paraphra&s;es,</HI> as occa&s;ion is pre&s;ented to him. But more particularly it appears, fir&s;t, that he groundeth our election to <HI>eternal life,</HI> on the <HI>eternal</HI> and <HI>divine pre&s;cience</HI> of Almighty God; telling us in his Ex|plication of the 25. ch. of St. <HI>Matthews</HI> Go&s;pel, <HI>that the inheritance</HI><NOTE PLACE="marg">Ibid. fol. 96.</NOTE> <HI>of the heavenly Kingdom was prepared by the</HI> providence <HI>and determi|nation of God the</HI> fore-knower <HI>of all things before the world was made.</HI> Secondly, of <HI>univer&s;al Redemption,</HI> in his glo&s;&s;e on the 1. <HI>chap.</HI> of St. <HI>John,</HI> he telleth us thus; <HI>This Lamb</HI> (&s;aith he) <HI>is &s;o far from being &s;ubject to any kind of &s;in, that he alone is able to take away</HI> all the &s;ins<NOTE PLACE="marg">Ibid. fol. 414.</NOTE> of the whole world. <HI>He is &s;o well beloved of God, that he only may turn his wrath into mercy; He is al&s;o &s;o gentle, and &s;o de&s;irous of</HI> mans &s;al|vation, <HI>that he is ready to &s;uffer pains for</HI> the &s;ins of all men, <HI>and to take upon him our evils, becau&s;e he would be&s;tow upon us his good things.</HI> Thirdly, of the manner of the working of Gods grace, he &s;peaks as plainly in his Explication of the 6. <HI>chap.</HI> of the &s;ame Evangeli&s;t;
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where he telleth us, that <HI>of a truth who&s;oever cometh unto Chri&s;t, &s;hall obtain eternal life; that by faith mu&s;t men come to him, and that faith cometh not at all aventures, but is had by the in&s;piration of God the Fa|ther,</HI><NOTE PLACE="marg">Ibid. fol. 443.</NOTE> <HI>who like as he draweth to him mens mindes by his Son, in &s;uch wi&s;e that through the operation of both joyntly together, men come to them both: the Father not giving this &s;o great gift, but to them that be</HI> wil|ling <HI>and</HI> de&s;irous <HI>to have it; &s;o that who with a</HI> ready will <HI>and</HI> godly diligence, de&s;erves to be drawn <HI>of the father, he &s;hall obtaine everla&s;t|ing life by the Son.</HI> No <HI>violent drawing</HI> in the&s;e words, but &s;uch as may be capable of <HI>re&s;i&s;tance</HI> on the part of man, as appears by his de|&s;cant on that plain &s;ong of our Saviour in <HI>Mat.</HI> 23. in which he makes him &s;peaking in this manner unto tho&s;e of <HI>Hieru&s;alem,</HI> viz. <HI>Nothing is let pa&s;&s;e on my behalf, whereby thou mighte&s;t be &s;aved: but contrari|wi&s;e</HI><NOTE PLACE="marg">Ibid. fol. 90.</NOTE> <HI>thou hast done what thou can&s;t to bring de&s;truction upon thy &s;elf, and to</HI> exclude &s;alvation <HI>from thee. But to whom</HI> Free-will <HI>is once given, he cannot be &s;aved against his will. Your will ought to be agreeable to my Will.</HI> But behold as mi&s;erable calamity, &amp;c. More plainly thus in the like de&s;cant on the &s;ame words in St. <HI>Lukes</HI> Go&s;pel, <HI>viz. How many a time and oft have I a&s;&s;ayed to gather thy children together, and to joyn them to my &s;elf, none otherwi&s;e then the hen gathereth her chic|kens under her wings, that they may not mi&s;carry! But</HI> thy &s;tubborne&s;s hath gone beyond my goodne&s;s, <HI>and as though thou had&s;t even vow'd and devoted thy &s;elf to utter ruine, &s;o do&s;t thou</HI> refu&s;e <HI>all things where|by thou migh<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;t be recovered and made whole.</HI> And finally, as to the po&s;&s;ibility of <HI>falling from the faith of Chri&s;t,</HI> he thus declares him&s;elf in the Expo&s;ition of our Saviours Parable, touching the &s;ower and the &s;eed, <HI>viz. There is another &s;ort of men which greedily hear the word of</HI><NOTE PLACE="marg">Ibid. fol. 58.</NOTE> <HI>the Go&s;pel, and &s;et it deep enough in their mind, and keep it long; but their minds being entangled and choaked with trouble&s;ome cares of this world, and e&s;pecially of riches (as it were with certain thick thorns) they cannot freely follow that he <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">veth;</HI> becau&s;e they will not &s;uffer the&s;e thornes which cleave together, and be entangled one with an|other among them&s;elves, to be cut away, the fruit of the &s;eed which is &s;owen doth utterly peri&s;h. Which being &s;o, either we mu&s;t con|clude the doctrine of this Church in the Book of Articles to be the &s;ame with that which is contained in the Paraphra&s;es of this learn|ed man, or el&s;e condemn the godly Bi&s;hops of this Church, and the religious Princes above mentioned of a great imprudence in recommending them to the diligent and careful reading both of <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">ie&s;t and People.</P>
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<P><PB REF="116" MS="y"><HI>HISTORIA Q&V;INQ&V;- ARTIC&V;LARIS.</HI> OR A DECLARATION Of the Judgement of the <HI>WESTERN CH&V;RCHES,</HI> And more particularly of the CHURCH of <HI>ENGLAND</HI> In the five <HI>Controverted</HI> Points, Reproached in the&s;e la&s;t Times by the name of Arminiani&s;me.</P>
<P>PART III. CONTAINING The fir&s;t Breakings out of the <HI>Prede&s;ti|narians,</HI> in the Church of <HI>England,</HI> and the Pur&s;uance of tho&s;e Quarrels, from the Reign of King <HI>EDWARD</HI> the &s;ixth, to the death of King <HI>JAMES.</HI></P>
<P>By <HI>P. HEYLIN,</HI> D. D.</P>
<P><HI>LONDON,</HI> Printed for <HI>T. John&s;on</HI> at the &s;ign of the <HI>Key</HI> in <HI>Pauls</HI> Church-yard, 1660.</P>
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<HEAD>PART III.</HEAD>
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<HEAD>CHAP. XVI. Of the fir&s;t Breakings out of the <HI>Prede&s;tinarians,</HI> and their Proceedings in the &s;ame.</HEAD>
<ARGUMENT>
<P>1. THE <HI>Prede&s;tinarians</HI> called at fir&s;t by the name of <HI>Go&s;pellers. 2. Campneys</HI> a pro|fe&s;&s;ed enemy to the <HI>Prede&s;tinarians,</HI> but neither <HI>Papi&s;t</HI> nor <HI>Pelagtan.</HI> 3. The common practi&s;es of the <HI>Calvini&s;ts</HI> to de|fame their Adver&s;aries, the name of <HI>Free will men,</HI> to whom given, why. 4. The Doctrine of <HI>John Knox.</HI> in re&s;training all mens actions either good or evil, to the determinate Will and Coun&s;el of God 5. The like affirmed by the Author of the Table of <HI>Pre|de&s;tination;</HI> in whom, and the <HI>Genevian</HI> Notes, we find Chri&s;t to be excluded from being the foundation of mans Election, and made to be an inferiour cau&s;e of &s;alvation only. 6. God made to be the Author of &s;in, by the Author of a Pamphlet, entituled again&s;t <HI>a Privy Papi&s;t,</HI> and his &s;ecret Coun&s;els called in for the proof thereof, both by him and <HI>Knox,</HI> with the mi&s;chiefs which en&s;ued upon it. 7. The Doctrine of <HI>Ro|bert Crowly,</HI> imputing all mens &s;ins to <HI>Prede&s;tination,</HI> his &s;illy defences for the &s;ame, made good by a di&s;tinction of <HI>John Verons,</HI> and the weakne&s;s of that di&s;tinction &s;hewed by <HI>Campneys.</HI> 8. The Errours of the former Authors oppo&s;ed by <HI>Campneys,</HI> his book in an&s;wer to tho&s;e Errours, together with his Orthodoxie in the point of univer&s;al Redemption, and what he builds upon the &s;ame. 9. His &s;olid Arguments
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again&s;t the imputing of all actions either good or evil to Prede&s;tination; ju&s;tified by a &s;aying of <HI>Pro&s;per</HI> of <HI>Aquitaine.</HI> 10. The virulent pro&s;ecutions of <HI>Veron</HI> and <HI>Crowly,</HI> accord|ing to the Genius of the &s;ect of <HI>Calvin.</HI></P>
</ARGUMENT>
<P>_THus we have &s;een the Doctrine of the Church of <HI>England</HI> in the five <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nntroverted points, according to the Principles &amp; per&s;wa&s;ions of the fir&s;t Reformers. And to &s;ay truth, it was but time that they &s;hould come to &s;ome con|lu&s;ion in the points di&s;puted: there being &s;ome men who in the beginning of the Reign of King <HI>Edward</HI> the &s;ixth, bu&s;ily &s;tickled in the maintenance of <HI>Calvins</HI> Doctrines. And thinking them&s;elves to be more Evangelical then the re&s;t of their brethren; they either took unto them&s;elves (or had given by others) the name of Go&s;pellers. Of this they were informed by the reverent Prelate, and right godly Martyr, Bi&s;hop <HI>Hooper,</HI> in the Preface to his Expo&s;ition of the ten Commandments: <HI>Our Go&s;pellors</HI> (&s;aith he) <HI>be better learned then the holy Gho&s;t, for they wickedly attribute the cau&s;e of Puni&s;hments and Adver&s;ity to Gods Providence, which is the cau&s;e of no ill, as he him&s;elf can do no ill: and over every mi&s;chief that is done, they &s;ay it is Gods Will.</HI> In which we have the men and their Doctrine, how the name of <HI>Go&s;|pellers,</HI> and the rea&s;on why that name was a&s;cribed unto them. It is ob&s;erved by the judicious Author of the Book, called, <HI>Euro|pae Speculum,</HI> that <HI>Calvin</HI> was the fir&s;t of the&s;e latter times, who &s;earcht into the Coun&s;els (the eternal Coun&s;els) of Al|mighty God. And as it &s;eems he found there &s;ome other <HI>Go&s;pel</HI> then that which had been written by the four Evange|li&s;ts: from whence his followers in the&s;e Doctrines had the name of <HI>Go&s;pellers:</HI> for by that name I find them frequently cal|led by <HI>Campneys</HI> al&s;o in an Epi&s;tolary Di&s;cour&s;e, where he clears him&s;elf from the crimes of <HI>Popery</HI> and <HI>Pelagiani&s;m,</HI> which &s;ome of the&s;e new <HI>Go&s;pellers</HI> had charged upon him; which had I found in none but him, it might have been a&s;cribed to heat or pa&s;&s;ion in the agitation of the&s;e quarrels: but finding it given to them al&s;o by Bi&s;hod <HI>Hooper</HI> (a temperate and mode&s;t man) I mu&s;t needs look upon it as the name of the
<PB N="3" REF="118">
Sect, by which they were di&s;tingui&s;hed from other men.</P>
<P>2. And now I am fallen upon this <HI>Campneys;</HI> it will not be unnece&s;&s;ary to &s;ay &s;omething of him in regard of the great part he is to act on the &s;tage of this bu&s;ine&s;s. Prote&s;tant he was of the fir&s;t edition cordially affected to the Doctrine of the Church of <HI>England</HI> in the pre&s;ent points, but of a &s;harp and eager &s;pirit. And being not well weaned from &s;ome points of <HI>Popery</HI> in the fir&s;t dawning of the day, of our Reformation, he gave occa&s;ion unto &s;ome of tho&s;e whom he had exa&s;perated to inform again&s;t him, that they pro&s;ecuted the complaint &s;o far, that he was forced to bear a faggot at St. <HI>Pauls</HI> Cro&s;s (as the cu&s;tome was in all &s;uch ca&s;es) <HI>Miles Coverdale,</HI> then or not long after Bi&s;hop of <HI>Exon,</HI> preaching a Sermon at the &s;ame. But what&s;oever he was then in other Doctrinals, he hath &s;ufficiently purged him&s;elf from the crimes of <HI>Popery</HI> and <HI>Pelagiani&s;m,</HI> where|with he had been charged by tho&s;e of the adver&s;e party. For whereas one <HI>William Samuel</HI> had either preached or written<NOTE PLACE="marg">An&s;wer to a certain letter. p. 3.</NOTE> in <HI>Queen Maries</HI> time, <HI>That a man might de&s;erve God,</HI> &amp;c. Campneys <HI>beholds it for a doctrine &s;o bla&s;phemous and abomina|ble, that neither Papi&s;ts nor</HI> Pelagians, <HI>nor any other Heretick old or new hath ever written or maintained a more filthy and execrable &s;aying. For it is the &s;tat and manife&s;t denying both of God the Father, and of his Son Chri&s;t Je&s;us: neither doth it require any confutation to him that doth but confe&s;s that there is a God. And as for my &s;elf,</HI> &s;aith he, <HI>I do not love my life &s;o dearly, as I hate this vile &s;aying deadly.</HI> He gives not long after to the Popi&s;h <HI>Pelagians</HI> the name of a <HI>filthy</HI> and <HI>dete&s;table Sect.</HI> p. 5. mu&s;tereth up all the errours of <HI>Pelagius,</HI> which had been publickly recanted in the Synode of <HI>Pale&s;tine,</HI> and falling upon that which teacheth, <HI>That the grace of God is given according unto our de&s;erving;</HI> he declares it to be vile and abominable, contrary to the manife&s;t mind and words of the Apo&s;tle, <HI>p.</HI> 12. Finally, Not to trouble my &s;elf with more particulars, encount<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ing with another of the <HI>Pelagian</HI> Here&s;ies, he pa&s;&s;ionately cries out, <HI>O bla&s;phemy intollerable! O filthy puddle, and &s;ink most execrable! full of &s;tinking Er|rours, full of damnable pre&s;umption, like to the pride of Luci|fer,</HI> mo&s;t abominable, <HI>p.</HI> 15.!</P>
<P><PB N="4" REF="119">3. This is enough to free this man from being either a <HI>Pa|pist</HI> or <HI>Pelagian</HI> Heretick, as his enemies made him. And for the other reproach which they laid upon him, of being an <HI>Enemy to Gods prede&s;tination,</HI> I conceive it will not be regarded as a matter of moment, con&s;idering the Di&s;putes be|tween them, and the u&s;ual acts of the <HI>Calvinians</HI> to defame their Adver&s;aries. We &s;hewed before, how <HI>Bogerman, Paraeus,</HI> and the re&s;t of the <HI>Calvinian</HI> Sect, reproacht the <HI>Remon|&s;trants</HI> with <HI>Pelagiani&s;m</HI> in their publick writings, though as free from it as them&s;elves. We &s;hewed before, how <HI>Cro&s;s</HI> in the continuation of his <HI>Belgick</HI> Hi&s;tory impo&s;eth on them for &s;ome of their dete&s;table opinions, that they made God to be the Author of &s;in, and that he had created the infi|nitely greate&s;t part of mankind to no other end, but to burn them in hell fire for ever: which horrid Bla&s;phemies they both abominated and confuted to their be&s;t abilities. The like unworthy practi&s;es, were u&s;ed by <HI>Calvin</HI> and <HI>Beza,</HI> again&s;t <HI>Seba&s;tian Ca&s;tel.</HI> a man of no le&s;s learning, but of far more mode&s;ty and moderation then either of them; whom they never left per&s;ecuting and reviling, till they had fir&s;t ca&s;t him out of <HI>Geneva,</HI> and afterwards brought him to his grave. And this they did unto a man both of parts and piety upon no other pretence or provocation whatever, but becau&s;e he maintained another way of prede&s;tination then that which they had taught their followers for Gods Truth and Go&s;pel. And therefore it can be no wonder if the new <HI>Go&s;pellers</HI> in <HI>England,</HI> per&s;ued the &s;ame cour&s;es again&s;t all tho&s;e who oppo&s;ed their fancies. For being governed by this &s;pirit, they taxed their oppo&s;ites &s;ometimes for being <HI>Haters of Gods Prede&s;tination,</HI> as before is &s;aid, <HI>though intire</HI><NOTE PLACE="marg">An&s;wer to a certain letter. p. 16.</NOTE> <HI>Lovers of the &s;ame,</HI> reviled them by the names of <HI>Popi&s;h Pe|lagians, and Ju&s;tifiers of them&s;elves, imputing to tho&s;e men the whole ma&s;s of Pelagiani&s;m, who from their very hearts and &s;ouls abhor'd all their wicked Opinions, and have been many years willing to be&s;tow their lives again&s;t all their abominable Errours.</HI> And &s;ometimes finally they call them <HI>Free-will men</HI> in contempt and &s;corn; de&s;igning by that name not the <HI>Papi&s;t</HI> only, but &s;uch of their own mothers Children al&s;o, as taught that
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<HI>Cain was not predestinate to &s;lay his brother&punc;</HI> and that God hath not prede&s;tinate any man to the committing of murder,<NOTE PLACE="marg">Id. <HI>p.</HI> 56.</NOTE> or any &s;uch like wicked abominations.</P>
<P>4. Which being &s;aid, and the credit of the man &s;et right, we may the better know what we are to tru&s;t to in taking up &s;ome few following pa&s;&s;ages upon his Authority. Among&s;t which I &s;hall fir&s;t begin with that of <HI>Knox,</HI> that great Incen|diary of the Nation and Kirk of <HI>Scotland,</HI> who in a book of his publi&s;hed in the end of King <HI>Edwards,</HI> or the beginning of Queen <HI>Marie</HI>'s Raign, again&s;t an Adver&s;ary of Gods Pre|de&s;tination, as the Title telleth us. Fir&s;t builds the Doctrine of Prede&s;tination unto Gods ab&s;olute Will, without relati|on to mans &s;in or our Saviours &s;uffering: and then a&s;cribes unto the predeterminate Coun&s;el and Will of God all hu|mane actions what&s;oever.</P>
<P>In Reference to the fir&s;t he was of their opinion plainly, who building upon the example of <HI>E&s;au,</HI> exclude all that is in man either original &s;in or actual, from the cau&s;e of Gods hate, which they lay on his own plea&s;ure only: which <HI>Knox</HI> endeavoureth to make good by this following Argument, <HI>p.</HI> 141. That if <HI>E&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> was hated for his evil <HI>de&s;erving,</HI> then mu&s;t needs follow, that <HI>Jacob was loved for his well de|&s;erving, the Argument following,</HI> as he &s;aith, <HI>by the Rule of</HI><NOTE PLACE="marg">P. 48.</NOTE> <HI>Contraries.</HI> What &s;uper&s;tructure he hath rai&s;ed upon this Foundation? A&s;&s;uredly no better nor no wor&s;e then this, <HI>That the wicked are not only left by Gods &s;uffering, but com|pelled to &s;in by his power,</HI> P. 317. More copiou&s;ly, but not more plainly, in another place, <HI>fol.</HI> 158. where it is affirmed, that what&s;oever the Ethnicks and Ignorants did attribute un|to fortune, we Chri&s;tians do a&s;&s;ign to the Providence of God, that we &s;hould judge nothing of Fortune, but that<NOTE PLACE="marg">Id. <HI>p.</HI> 22.</NOTE> all cometh by the determination of his Coun&s;el&punc; and finally that it di&s;plea&s;eth him when we e&s;teem any thing to pro|ceed from any other: &s;o that, (&s;aith he) we not only be|hold and know him to be the principal cau&s;e of all things, but al&s;o the <HI>Author</HI> appointing all things to the one part, or to the other by his Coun&s;el. In which la&s;t, if he make not God the Author of <HI>&s;in</HI> (as I think he doth) we &s;hall very &s;hortly find another that will.</P>
<P><PB N="6" REF="120">5. So able a Leader as <HI>John Knox</HI> could not want follow|ers<NOTE PLACE="marg">Id. <HI>p.</HI> 36.</NOTE> of all Nations to attend upon him: in the Catalogue or li&s;t whereof, we mu&s;t fir&s;t look upon the Author of a Treati&s;e written in <HI>French,</HI> and publi&s;hed afterwards in Engli&s;h, en|tituled, <HI>A brief Declaration of the Table of Prede&s;tination:</HI> in which it is affirmed expre&s;ly, <HI>That &s;eeing God who hath appointed the end, it is nece&s;&s;ary al&s;o that he &s;hould appoint the cau&s;es leading to the &s;ame end:</HI> as if he &s;hould have &s;aid (&s;aith <HI>Campneys</HI>) that as God hath appointed &s;ome man to be hanged, &s;o he hath appointed him al&s;o to &s;teal, as a cau&s;e lead|ing to the &s;ame end, to which by God he is appointed. The &s;ame <HI>French Engli&s;h Author</HI> lets us know in another place,<NOTE PLACE="marg">P. 15.</NOTE> <HI>That by vertue of Gods Will all things were made; yea even tho&s;e things which are evil and execrable:</HI> which execrable &s;aying he endeavoureth to palliate with this di&s;tinction, <HI>That tho&s;e evil execrable things which are wrought by the vertue of Gods Will, are not evil and execrable, in that they are wrought by his divine Coun&s;el:</HI> but for as much as they proceed from the Prince of the air. And as for the foundation of Election to eternal<NOTE PLACE="marg">P. 63.</NOTE> life, he laies it not on the free Mercy of God in Chri&s;t, which he affirms to be no other, but an inferiour cau&s;e thereof; but teacheth us to a&s;cend unto an higher cau&s;e, that is to &s;ay, to the eternal purpo&s;e and prede&s;tination of God, which he determined only in him&s;elf. Conform to which we find in the <HI>Genevian</HI> Bibles this marginal Note, among&s;t many others of like nature, <HI>viz. As the only Will and purpo&s;e of God is the chief cau&s;e of Election and Re|probation;</HI> &s;o his free mercy in Chri&s;t is an inferiour cau&s;e of &s;alvation, <HI>&amp;c.</HI> Rom. 9.</P>
<P>6. In the next place comes out a Pamphlet, entituled <HI>again&s;t a privy Papi&s;t;</HI> the Author whereof takes upon him to prove this point, <HI>That all evil &s;pringeth out of Gods Ordinance,</HI> or that Gods Prede&s;tination was the cau&s;e of <HI>Adams</HI> fall, and of all wickedne&s;s. Now this man goes to work like a <HI>Logician,</HI> and frames his Sylogi&s;m in this manner, <HI>viz.</HI></P>
<P><HI>That what&s;oever was in</HI> Adam, <HI>was in him by Gods Will and</HI><NOTE PLACE="marg">Major.</NOTE> <HI>Ordinance.</HI></P>
<P><HI>But &s;in was in</HI> Adam.<NOTE PLACE="marg">Minot.</NOTE></P>
<P><PB N="7" REF="120">Ergo. <HI>&s;in was in him, by Gods will and ordinance,</HI></P>
<P>Of which Sylogi&s;me <HI>Campneys</HI> very well ob&s;erveth, that if the <HI>Major</HI> of it be under&s;tood of <HI>Adam</HI> after his fall, as by the <HI>minor</HI> it mu&s;t be) then may it be affirmed al&s;o of any other, that what&s;oever execrable wickedne&s;s is in him, the &s;ame is in him by Gods will and ordinance. But then be|cau&s;e it might be asked, that &s;eeing it is the decree, ordi|nance<NOTE PLACE="marg">Ibi. p. 43.</NOTE> and will of God that man &s;hould not &s;in; How they &s;hould creep into that <HI>&s;ecret councell,</HI> where God ordained, de|creed and willed the contrary? The leader will come in to help his followers in the pre&s;ent plunge, for in his trayterous and &s;editious Libel, <HI>Again&s;t the Regiment of Women</HI> (which he calls, <HI>The first bla&s;t of the Trumpet</HI>) he knows not how to &s;hift off the obedience due by Gods word to lawful Queens in their &s;everall Kingdoms, but by flying to &s;ome &s;peciall Revelation from his <HI>&s;ecret will</HI> not publikely communicated to the &s;ons of men: And this he &s;peakes not faintly, but with zeale and confidence, telling us how a&s;&s;ured him, <HI>that God hath reveal|ed it to &s;ome in our age, (that is to &s;ay, him&s;elfe and his Di&s;ciples in the holy Presbytery) that it is more then a Mon|&s;ter in nature, that a Woman &s;hould Rule and have Empire again&s;t man.</HI> And what could they doe le&s;s, upon this a&s;&s;urance, upon &s;o plaine a Revelation of Gods &s;ecret will, then take up arms again&s;t their Queen, depo&s;e her from her throne, expell her out of her native Kingdom, and finally pro&s;ecute her to the very death. The Ladder which <HI>Constantine</HI> the great commended to <HI>A&s;&s;e&s;ius</HI> a <HI>Novatian</HI> Bi&s;hop for his &s;afer clim|ing up to heaven, was never more made u&s;e of then by <HI>Knox</HI> and <HI>Calvin,</HI> for mounting them to the &s;ight of Gods <HI>&s;ecret Councell,</HI> which St. <HI>Paul</HI> calls <GAP DESC="foreign">, or things un&s;peak|ble, &s;uch as are neither po&s;&s;ible nor lawfull for a man to utter.</P>
<P>7. But of all <HI>Knoxe</HI>'s followers, none followed &s;o clo&s;e upon his heels as <HI>Ro. Crowly</HI> a fugitive for Religion in <HI>Q. Maries</HI> daies and the Author of a Booke called a <HI>Confutation of 13. Articles,</HI><NOTE PLACE="marg">Ibid. p. 18.</NOTE> &amp;c. In which he layes the &s;in of <HI>Adam</HI> (and con&s;equently all mens &s;ins from that time to this) upon the Ab&s;olute Decree of Prede&s;tination, for &s;eeing (&s;aith he) that <HI>Adam</HI> was &s;o per|fect
<PB N="8" REF="121">
<Q REND="inline margQuotes">"a creature that there was in him no lu&s;t to &s;in; and yet withall &s;o weak of him&s;elfe, that he was not able to with|&s;tand the a&s;&s;ault of the &s;ubtile Serpent; no remedy, the only cau&s;e of his fall mu&s;t needs be the Prede&s;tination of God."</Q> In other places of this book he makes it to be a common &s;aying of the <HI>free-will men</HI> (as in contempt and &s;corn he calls them) that <HI>Cain</HI> was not <HI>prede&s;tinate to &s;lay is brother;</HI><NOTE PLACE="marg">Ibi. p. 2. 4.</NOTE> which makes it plaine, that he was otherwi&s;e per&s;waded in his own opinion: <HI>That the mo&s;t wicked per&s;ons that have been, whereof God appointed to be even as wicked as they were, that if God doe prede&s;tinate a man to doe things ra&s;hly and without any</HI><NOTE PLACE="marg">Ibi. p. 2. 6.</NOTE> <HI>deliberation, he &s;hall not deliberate at all; but run headlong upon it, be it good or evill: That we are compelled by Gods prede&s;tina|tion,</HI><NOTE PLACE="marg">Ibi. 2. 7.</NOTE> <HI>to doe tho&s;e things for which we are damned:</HI> And final|ly, finding this Doctrine to be charged with making God more<NOTE PLACE="marg">Ibi. 46.</NOTE> cruell and unmercifull, then the greate&s;t Tyrant, and pre&s;&s;ed therewith by &s;ome of the contrary per&s;wa&s;ion, he returns his an&s;wer in this wi&s;e, If God (&s;aith he) were an inferiour to any &s;uperior <Q REND="inline margQuotes">"power, to the which he ought to render an account of his doing, or if any of us were not his creatures, but of a|nother creation be&s;ides his workman&s;hip, then might we charge him with Tyranny, becau&s;e he condemneth us, and appointed us to be puni&s;hed for the things we doe by com|pul&s;ion, through the nece&s;&s;ity of his Prede&s;tination."</Q> For a <HI>Catholicon,</HI> or generall Antidote, to which dangerous Do|ctrines, a new di&s;tinction was devi&s;ed, by which in all abo|minations God was expre&s;ly &s;aid, <HI>to be the Author of the fact or</HI><NOTE PLACE="marg">Ibid. p. 4. 47</NOTE> <HI>deed, but not of the crime;</HI> which &s;ubtilty appeareth among&s;t many others in <HI>a brief Treati&s;e of Election, and Reprobation,</HI> publi&s;hed by one <HI>Iohn Veron</HI> in the Engli&s;h tongue about the beginning of the raigne of Queen <HI>Elizabeth;</HI> Which &s;ubtilty,<NOTE PLACE="marg">Ibi. p. 32.</NOTE> <HI>Campneys</HI> not unfitly calls, <HI>a marvellous &s;ophi&s;tication, a &s;trang Paradox, and a cautelous Riddle,</HI> and he &s;eems to have good rea&s;on for it. For by this Doctrine (as he noteth) it mu&s;t follow, that God is the Author of the very fact and deed of Adultery, Theft, Murder, &amp;c. but not the Author of the &s;in; Sin having as they &s;ay no po&s;itive entity, but being a meer no|thing as it were, and therefore not to be a&s;cribed to Almighty
<PB N="9" REF="121">
God: And thereupon he doth inferre, that when a malefa|ctor is hanged, for any of the facts before &s;aid, he is hanged for <HI>nothing,</HI> becau&s;e the fact or deed is a&s;cribed to God&punc; and the &s;in only charged on him; which &s;in being <HI>nothing</HI> in it &s;elf, it mu&s;t be <HI>nothing</HI> that the <HI>malefactor</HI> is condemned, or hang|ed for.</P>
<P>8. By all the Books it doth appear, what method of Prede|&s;tination the&s;e new <HI>Go&s;pellers</HI> drive at, how clo&s;e they fol|lowed at the Heels of their ma&s;ter <HI>Calvin</HI> in ca&s;e they did not go beyond him. Certaine it is that they all &s;peak more plainly then their Ma&s;ter doth; as to the makeing of God to be the the Author of &s;in; though none of them &s;peake any things el&s;e, then what may logically be inferred from his ground and principles. And by this book it appeareth al&s;o, how contra|ry the&s;e Doctrins are, to the e&s;tabli&s;ht by the fir&s;t Reformers in the Church of <HI>England;</HI> how contrary the whole method of Prede&s;tination out of which they flow, is to that delivered in the Articles, the Homilies, and the publick Liturgie, and witne&s;&s;ed too, by &s;o many learned men and godly martyrs, Which manife&s;t deviation from the rules of the Church, as it gave ju&s;t offence to all moderate and &s;ober men, &s;o among&s;t others unto <HI>Campneys</HI> before remembred; who could not but expre&s;s his di&s;like thereof, and for &s;o doing was tradu|ced for a <HI>Pelagian and a Papi&s;t,</HI> or a <HI>Popi&s;h Pelagian.</HI> For which being charged, by way of Letter, he was nece&s;&s;itated to re|turne an An&s;wer to it which he publi&s;hed in the &s;econd or third year of Queen <HI>Elizabeth.</HI> In which An&s;wer he not on|ly cleares him&s;elfe from favoring the <HI>Pelagian</HI> errors in the Doctrin of Freewill, Ju&s;tification by works, &amp;c. but &s;olidly and learnedly refuteth the opinions of certaine Engli&s;h Writers and Preachers; whom he accu&s;eth for teaching of fal&s;e and &s;candalous Doctrin, under the name of <HI>Prede&s;tination;</HI> for his preparation whereunto he &s;tates the point of univer&s;all re|demption<NOTE PLACE="marg">Ibi. p. 10. Rom. 5.</NOTE> by the death <Q REND="inline margQuotes">"of Chri&s;t, out of the parrallel which St. <HI>Paule</HI> hath made between Chri&s;t and <HI>Adam;</HI> that by the compari&s;on of condemnation in <HI>Adam,</HI> and redempti|on in Chri&s;t, it might more plainly be perceived, that <HI>Chri&s;t</HI> was not inferiour to <HI>Adam,</HI> nor <HI>Grace to &s;in;</HI> And that
<PB N="10" REF="122">
as all the generation of man is condemned in <HI>Adam,</HI> &s;o is all the generation of man redeemed in Chri&s;t: and as general a Saviour is <HI>Chri&s;t</HI> by <HI>Redemption,</HI> as <HI>Adam</HI> is a con|demner by <HI>tran&s;gre&s;&s;ion.</HI>"</Q> Which ground &s;o laid, he &s;hows how incon&s;i&s;tent their opinions are to the truth of Scripture, who found the Doctrine of Election and Repro|bation on Gods ab&s;olute plea&s;ure; by which infinitely the greate&s;t part of all mankind is precedaniou&s;ly excluded from having any part or intere&s;s in this redemption, reproba|ted to eternall death, both in body and &s;oule: as the exam|ples of his vengeance, and con&s;equently preordained unto &s;in, as the means unto it, that &s;o his vengeance might ap|pear with the face of Ju&s;tice. Which preordaining unto &s;in, as it doth nece&s;&s;arily infer the laying of a nece&s;&s;ity upon all mens actions, whether good or bad, according to that pre|determinate Coun&s;el and Will of God; &s;o the&s;e good men, the Authors of the books before remembered, doe expre&s;ly grant it, acknowldgeing that God doth not only move men to &s;in, but compell them to it, by the inevitable rules of <HI>Prede&s;tination.</HI></P>
<P>9. But again&s;t this it is thus di&s;cour&s;ed by the &s;aid <HI>Camp|neys:</HI><NOTE PLACE="marg">Ibi. p. 51.</NOTE> that if Gods prede&s;tination be the only <Q REND="inline margQuotes">"cau&s;e of <HI>A|dams</HI> fall, and filthy &s;in: And con&s;equently the only cau&s;e and worker of all evill; yea even with compul&s;ion and force (as they &s;hamefully and plainly affirm) then will no man deny, but that (on the other &s;ide) Gods prede&s;tinati|on worketh as violently in all things that are good: &s;o then if Gods prede&s;tination work all, without all excep|tion, both in evil and good; then all other things what&s;oever they be although they all appear to work and do &s;ome things; yet do they indeed utterly nothing. So that the Devill doth nothing, Man doth nothing, Laws do nothing, Doctrine doth nothing, Prayer doth nothing: but Gods prede&s;tination doth all together, and is the efficient cau&s;e, yea and the only cau&s;e of all things. He further proves, that according unto<NOTE PLACE="marg"><HI>Agu&s;t Retract.</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. c. 9. &amp; 16.</NOTE> this po&s;ition, they hold the errour both of the <HI>Stoicks,</HI> as al|&s;o of the Manicheans; that is to &s;ay, (as St. <HI>Augustine</HI> decla|eth)<NOTE PLACE="marg">Ibi. p. 26.</NOTE> that evill hath his original of Gods Ordinance, and
<PB N="11" REF="122">
not of mans free-will; for if Murtherers, Adulterers, Thieves, Traitors, and Rebels, be of God prede&s;tinate and appointed to be wicked, (even as they are) cannot chu&s;e but of meer nece&s;&s;ity by the Ordinance of God, commic all &s;uch wickedne&s;s even as they doe: then what is our life but a meer de&s;tiny? All our doing God ordinances; and all our immaginations, branches of Gods <HI>Prede&s;tination?"</HI></Q> And then we mu&s;t have thieves by <HI>Prede&s;tination,</HI> who rema|&s;ters, and Adulterers by <HI>Predestination,</HI> Murderers, and Traitors by <HI>Prede&s;tination,</HI> and indeed, what not: if all mens actions are nece&s;&s;itated by the will of God, and &s;o nece&s;&s;itated that they can neither doe le&s;s evill, nor more good then they doe, though they &s;hould never &s;o much endeavour it, as &s;ome of our <HI>Calvinians</HI> teach us, which opinion, as <HI>Campneys</HI> hath ob|&s;erved,<NOTE PLACE="marg">Ibi. p. 45.</NOTE> is condemned by <HI>Pro&s;per</HI> of <HI>Acquitaine</HI> in his defence of St. <HI>Augu&s;tine,</HI> in the&s;e following words; <Q REND="inline margQuotes">"<HI>Prede&s;tinationem</HI><NOTE PLACE="marg">Pro&s;p. 1. Re&s;p. ad Object. <HI>Gal. 6.</HI></NOTE> <HI>dei, &s;ive ad malum, &s;ive ad bonum,</HI> &amp;c. That the prede&s;tina|tion of God (&s;aith he) doth worke in all men either into good or into evill, is mo&s;t fooli&s;hly &s;aid. As though a cer|taine nece&s;&s;ity, &s;hould drive men unto both: &s;eeing in good things the evill is not to be under&s;tood without grace, and in evill things the evil is to be under&s;tood without grace."</Q> And &s;o much touching <HI>Campneys,</HI> and his performance in the points again&s;t the <HI>Go&s;pellers,</HI> &s;ome pa&s;&s;ages haveing be|fore been borrowed from him, concerning <HI>Lambert, Gynnell,</HI> and his Adherents. For which &s;ee, Chap. 6. <HI>Numb.</HI> 11.</P>
<P>10. No &s;ooner was this booke come out, but it gave a very &s;trong alarum to tho&s;e of the <HI>Calvinian</HI> party within this Realm; which had been very much encrea&s;ed by the retiring of &s;o many of our learned men to the <HI>Zuinglian</HI> and <HI>Genevian</HI> Churches in Queen <HI>Maryes</HI> dayes, among&s;t which none more eagar, (becau&s;e more concerned) then <HI>Veron, Crowly</HI> above mentioned. The fir&s;t of the&s;e, being Reader of the Divinity Lecture in the Church of St. <HI>Pauls,</HI> and one of the Cha|plains to the Queen, publi&s;hed his An&s;wer &s;hortly after, called, <HI>An Apology or Defence of the</HI> Doctrine of prede&s;tination and dedicated to the Queen: in which An&s;wer he gives his Adver|&s;ary
<PB N="12" REF="123">
no better titles, then the <HI>blind Guide of the free-will men</HI> p. 37. <HI>A very Pelagian, and con&s;equently a Rank Papist,</HI> p 40. <HI>Suffering the Devill, by &s;uch &s;ectaries as</HI> Campneys <HI>to &s;ow his lyes abroade,</HI> &amp;c. and 41. <HI>The Stander-bearer of the free-will men;</HI> His booke he calls <HI>a venemous and Railing booke, upbraids him with his bearing of a fagot in</HI> K. <HI>Edwards</HI> dayes; and cha|lenging <HI>him, that if he be able to maintaine his own Doctrine, and oppo&s;e that</HI> in the an&s;wer to it, <HI>let him come forth and play the man.</HI> Nor was it long before another An&s;wer came out by the name of <HI>Crowly,</HI> called an <HI>Apologie or defence, of the Engli&s;h Writers and Preachers, with</HI> Cerberus <HI>the three headed dog Hell, Chargeth with fal&s;e Doctrine, under the name of Predesti|nation,</HI> printed at <HI>London</HI> in the yeare 1566. And by the ti|tle of this Book, as we may &s;ee with what a &s;trange <HI>Genius</HI> the <HI>Go&s;pellers or Calvinians</HI> were po&s;&s;e&s;&s;ed from the fir&s;t beginning, we may well conjecture at the Gentle u&s;age, which the poore man was like to finde in the whole di&s;cour&s;e. But if it be ob|jected in favour of the&s;e two books, (that they were publi&s;hed by Authority and according to order; when that of <HI>Camp|neys,</HI> &s;eems to have been publi&s;hed by &s;tealth without the Name of Author or of Printer, as is affirmed in <HI>Verons</HI> booke before remembred; It may be &s;ince an&s;wered, that the Do|ctrine of the Church was then un&s;etled, the Articles of K. <HI>Ed|wards</HI> time being generally conceived to be out of force, and no new e&s;tabli&s;hed in their place, when <HI>Veron</HI> fir&s;t entered on the cau&s;e. And &s;econdly it may be an&s;wered, that though <HI>Crowlyes Apologie</HI> came not out till the yeare 1566. when the new articles were agreed upon, yet his treati&s;e called a <HI>con|futation of 13. Articles,</HI> which gave occa&s;ion to the Quarrel, had been written many years before. And he conceived him&s;elfe obliged to defend his Doctrine, &amp; get as good countenance to it as he could within a time, e&s;pecially intent on &s;uppre&s;&s;ing Po|pery, might be no hard matter for him to doe. And as to that part of the objections which Relates to <HI>Campneys,</HI> and his &s;uppre&s;&s;ing of his Name&punc; I look upon it as a high part of wi&s;dom in him, in regard of the Great &s;way which the <HI>Calvinians</HI> had at their fir&s;t coming over, the prejudice conceived again&s;t him for his &s;lipps and &s;ufferings in the raigne
<PB N="13" REF="123">
of K. <HI>Edward,</HI> and the Authority of the men again&s;t whom he writ. <HI>Veron</HI> a Chaplaine to the Queen, <HI>Crowly</HI> of Great e&s;teem in <HI>London</HI> for his diligent preaching, and <HI>Knox</HI> the great Directer of the Kirke of <HI>Scotland.</HI></P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CHAP. XVII. Of the Di&s;putes amongst the Confe&s;&s;ors in Pri&s;on in Queen <HI>Maries</HI> dayes, and the Re&s;etling of the Church on her former principles under Queen <HI>Elizabeth.</HI></HEAD>
<ARGUMENT>
<P>1. THe Doctrine of Prede&s;tination di&s;puted among&s;t the Confe&s;&s;ors in Pri&s;on in Queen <HI>Maries</HI> dayes. 2. The Examination of <HI>John Carele&s;e</HI> before Dr. <HI>Martin,</HI> in refe|rence to the &s;aid Di&s;putes. 3. Con&s;iderations on &s;ome pa&s;&s;ages in the conference betwixt Dr. <HI>Martin</HI> and the &s;aid <HI>John Carele&s;&s;e.</HI> 4. Review made of the publick Li|turgie by the command of Queen <HI>Elizabeth,</HI> and the Pa|raphra&s;es of <HI>Era&s;mus</HI> commended to the reading both of Prie&s;t and People. 5. The &s;econd book of Homilies how provided for, and of the liberty taken by the Go&s;pellers, and <HI>Zuinglian</HI> Sectaries, before the reviewing and con|firming of the Book of Articles, by the Queens Au|thority. 6. Of the reviewing and authority of the Book of Articles, <HI>Anno</HI> 1562. and what may be from thence in|ferred. 7. An an&s;wer from the Agreement drawn from omitting the ninth Article of King <HI>Edwards</HI> Book, the ne|ce&s;&s;ity of giving &s;ome content to the <HI>Zuinglian Go&s;pellers,</HI>
<PB N="14" REF="124">
and the difficulty wherewith they were induced to &s;ub|&s;cribe the Book, at the fir&s;t pa&s;&s;ing of the &s;ame. 8. The Argument taken from &s;ome pa&s;&s;ages in the Engli&s;h Ca|techi&s;me, &s;et forth by Mr. <HI>Alexander Powell,</HI> and the &s;trength thereof. 9. Several con&s;iderations on the &s;aid Cate|chi&s;me, and the re&s;t of the Authours making; and what his being Prolocutor in the convocation might adde to any of them in point of Orthodoxie. 10. Nothing to be collected out of the fir&s;t pa&s;&s;age in Mr. <HI>Powells</HI> Catechi&s;m, in favour of the <HI>Calvinian</HI> doctrine of Prede&s;tination, and the points depending thereupon, and le&s;&s;e then nothing in the &s;econd, if it be under&s;tood according to the Au|thours meaning; and the determination of the Church.</P>
</ARGUMENT>
<P>1. _MOre calmly, and with le&s;&s;e deviation from the Doctrine of the Church of <HI>England,</HI> were the &s;ame points, di&s;puted in Queen <HI>Maries</HI> dayes, among&s;t the Confe&s;&s;ors in Pri&s;on, which coming to the knowledge of the Queen and her Councel, a Com|mi&s;&s;ion was granted to one Dr. <HI>Martin</HI> (a bu&s;ie man in all &s;uch matters as appears by the &s;tory) to make enquiry, among&s;t many other things, into this particular; and he according to the power given by the commi&s;&s;ion, convents before her one <HI>John Carele&s;e,</HI> borne at <HI>Coventry,</HI> of no bet|ter quality then a weaver, yet one that was grown very able to expre&s;&s;e him&s;elf, when the matter came to examination: by which examination it appears, that as <HI>Carele&s;e</HI> &s;omewhat differed in the Doctrine of Prede&s;tination, and the point de|pending thereupon from the Church a&s;&s;embled, according as it was e&s;tabli&s;hed in King <HI>Edwards</HI> time; &s;o <HI>Trew,</HI> another of the Pri&s;oners (but of what quality or condition, I am yet to &s;eek) &s;eemes more inclinable to that opinion&punc; if <HI>Carele&s;e</HI> un|der&s;tood them rightly, which was defended all that time by the Popi&s;h Clergie. And that the Reader may perceive the better how the difference &s;tood; I &s;hall lay down &s;o much of the conference, between Dr. <HI>Martin</HI> and the Pri|&s;oner, as concernes this bu&s;ine&s;&s;e, leaving the Reader to ad|mire
<PB N="15" REF="124">
at Gods infinite goodne&s;&s;e, giving poor unlettered men &s;uch a mea&s;ure of Chri&s;tian courage, as might enable them to &s;peak both &s;toutly and di&s;creetly in their greate&s;t trou|bles. Now the &s;aid conference was as followeth.</P>
<P>2. The Examination of <HI>John Carele&s;e</HI> before Doctor <HI>Martin.</HI><NOTE PLACE="marg">Martin. Act. &amp; Mon. fol. 1742.</NOTE></P>
<P><HI>Carele&s;e,</HI> I could wi&s;h that thou woulde&s;t play the wi&s;e mans part, thou art a hand&s;ome man, and 'tis pity but that thou &s;houlde&s;t do well, and &s;ave that God hath bought.</P>
<P>I thank your good Ma&s;ter&s;hip mo&s;t heartily, and I put<NOTE PLACE="marg">Carele&s;e.</NOTE> you out of doubt, that I am <HI>mo&s;t &s;ure and certaine</HI> of my &s;alvation by Je&s;us Chri&s;t: &s;o that my &s;oule is &s;afe al|ready, what paines &s;oever my body &s;uffer here for a lit|tle time.</P>
<P>Yea, marry you &s;ay truth, for thou art &s;o prede&s;ti|nate<NOTE PLACE="marg">Martin.</NOTE> to life that thou can&s;t not peri&s;h in what&s;oever opinion thou do&s;t die.</P>
<P>That God hath prede&s;tinate me to eternal life in Je&s;us<NOTE PLACE="marg">Carele&s;e.</NOTE> Chri&s;t, I am <HI>most certain; and</HI> even &s;o I am <HI>&s;ure</HI> that his ho|ly Spirit (wherewith I am &s;ealed) will &s;o pre&s;erve me from all here&s;ies and evill opinions, that I &s;hall die in none at all.</P>
<P>Go to, let me hear your faith in Prede&s;tination, for that &s;hall<NOTE PLACE="marg">Martin.</NOTE> be written al&s;o.</P>
<P>Your Ma&s;ter&s;hip &s;hall pardon me herein, for you &s;aid your<NOTE PLACE="marg">Carele&s;e.</NOTE> &s;elf ere while, that you had no Commi&s;&s;ion to examine my con&s;cience.</P>
<P>I tell thee I have a Commi&s;&s;ion, yea, and a Commandment<NOTE PLACE="marg">Martin.</NOTE> from the Councel to examine thee of &s;uch things as be in controver&s;ie between thee and thy fellows in the <HI>Kings Bench,</HI> whereof Prede&s;tination is a part as thy fellow hath confe&s;&s;ed, and thy &s;elf do&s;t not deny it.</P>
<P>I do not deny it, but he that fir&s;t told you that matter might<NOTE PLACE="marg">Carele&s;e.</NOTE> have found him&s;elf much better occupied.</P>
<P>Why? I tell thee truth, I may now examine thee of any<NOTE PLACE="marg">Martin.</NOTE> thing that I li&s;t.</P>
<P><PB N="16" REF="125">Then let your Scribe &s;et his pen to the paper, and you<NOTE PLACE="marg">Carele&s;e.</NOTE> &s;hall have it roundly, as the truth is; I believe that Almighty God, our mo&s;t deare loving Father, of his great mercy, and infinite goodne&s;s (through Je&s;us Chri&s;t) did elect and appoint in him before the foundation of the Earth was laid, a Church or Congregation, which he doth continually guide and go|verne by his Grace and holy Spirit, &s;o that not one of them all ever finally peri&s;h. When this was written, Mr. Doctor took it in his hand, &s;aying.</P>
<P>Why? who will deny this?<NOTE PLACE="marg">Martin. Carele&s;e.</NOTE></P>
<P>If your Ma&s;ter&s;hip do allow it, and other learned men, when they &s;hall &s;ee it, I have my hearts de&s;ire.</P>
<P>Did you hold no otherwi&s;e then is there written?<NOTE PLACE="marg">Martin. Carele&s;e. Martin.</NOTE></P>
<P>No verily, no nere did.</P>
<P>Write that he &s;aith otherwi&s;e he holdeth not (&s;o that was written) It was told me al&s;o, that thou do&s;t affirme that Chri&s;t did not die effectually for all men.</P>
<P>What&s;oever hath been told you, is not much material, for<NOTE PLACE="marg">Carele&s;e.</NOTE> indeed I do believe that Chri&s;t did effectually die for all tho&s;e, that do effectually repent and believe, and for none other; &s;o that was written.</P>
<P>Now Sir, what is <HI>Trews</HI> faith of Prede&s;tination? he be|lieveth,<NOTE PLACE="marg">Martin.</NOTE> that all men be prede&s;tinate, and that none &s;hall be damned, doth he not?</P>
<P>No for&s;ooth, that he doth not.<NOTE PLACE="marg">Carele&s;e. Martin. Carele&s;e.</NOTE></P>
<P>How then?</P>
<P>I think he doth believe as your Ma&s;ter&s;hip, and the re&s;t of the Clergy&punc; do believe of Prede&s;tination, that we be elect in re&s;pect of our good works, and &s;o long elected as we do them, and no longer.</P>
<P>Yet thou cannot deny, but that you are at a jar among&s;t<NOTE PLACE="marg">Martin.</NOTE> your &s;elves in the <HI>Kings Bench,</HI> and it is &s;o throughout all your Congregation, for you will not be a Church.</P>
<P>No, Ma&s;ter Doctor, that is not &s;o, there is a thou&s;and<NOTE PLACE="marg">Carele&s;e.</NOTE> times more variety of opinions among&s;t your Doctors, which you call, of the Catholick Church; yea, and that in the Sacrament, for the which there is &s;o much blood &s;hed now adayes. I meane, of your later Do|ctors,
<PB N="17" REF="125">
and new Writers; as for the old they agree wholly with us.</P>
<P>3. Now in this conference or examination there are di|vers things to be con&s;idered; For, fir&s;t, I con&s;ider <HI>Carele&s;e</HI> as a man unlettered, and not &s;o thoroughly grounded in the con&s;titution of the Church of <HI>England,</HI> as not to entertaine &s;ome thoughts to which the doctrine of this Church could afford no countenance. Among&s;t which I reckon that &s;trong confidence which he had of his own &s;alvation, and of the final per&s;everance of all tho&s;e who are the cho&s;en members of the Church of Chri&s;t, 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 &s;hined forth unto the people. Secondly, I con&s;ider him as one &s;o far in&s;tructed in the knowledge of Prede&s;tination, as to lay the foundation of it on <HI>Gods great mercy,</HI> and <HI>infinite goodne&s;&s;e</HI> in Chri&s;t Je&s;us; which plainly cro&s;&s;eth with the new <HI>Go&s;pellers</HI> of tho&s;e times, who found the &s;ame upon his ab&s;olute will and plea&s;ure, without relation to Chri&s;ts &s;ufferings for us, or our faith in him. Thirdly, I con&s;ider that the Doctrine of <HI>&V;niver&s;al Redemption,</HI> by the death of Chri&s;t, and the effectuality thereof to the &s;ons of men, was then &s;o generally received and taught in the Reformed Church of <HI>England,</HI> as not to be known to Artificers, Trade&s;men, and Mechanicks; and that they were &s;o well in&s;tructed in the nicities of it, as to believe that though Chri&s;t died <HI>effectually</HI> for all, yet the benefit thereof &s;hould be <HI>effectually</HI> applied to none, but tho&s;e who do <HI>effectually</HI> repent. Fourthly, I con&s;ider that if the Popi&s;h Clergy of tho&s;e times did believe no otherwi&s;e of Prede&s;tination, then that men be elected in re&s;pect of good works, and &s;o long elected as they do them, and no longer, as <HI>Carele&s;e</HI> hath reported of them; the Doctrine of the Church hath been &s;omewhat altered &s;ince tho&s;e times; there being now no &s;uch Doctrine taught in the Schooles of <HI>Rome,</HI> as that a man continues no longer in the &s;tate of E|lection, then while&s;t he is exerci&s;ed in good works. And
<PB N="18" REF="126">
finally, I con&s;ider the unfortunate e&s;tate of tho&s;e, who living under no certaine rule of Doctrine or Di&s;cipline, lie open to the practices of cunning and malicious men; by whom they are many times drawn a&s;ide from the true Religion. For witne&s;&s;es whereof, we have <HI>Trew</HI> and <HI>Carele&s;e,</HI> above menti|oned; the one being wrought on by the <HI>Papi&s;ts,</HI> the other endangered by the <HI>Go&s;pellers</HI> or <HI>Zuinglian</HI> Sectaries; For that <HI>Carele&s;e</HI> had been tampered with by the Go&s;pellers, or <HI>Zuinglian</HI> Sectaries, doth&punc; appear mo&s;t clearly, fir&s;t by the confidence which he had of his own &s;alvation, and of the final per&s;everance of all others al&s;o, which are the cho&s;en members of the Church of Chri&s;t; and &s;econdly, but more e&s;pecially, for giving the &s;cornful title of a <HI>Free-will</HI> man to one of his fellow pri&s;oners, who was it &s;eemes of different per&s;wa&s;ion from him. For which con&s;ult his letter to <HI>Henry Adlington,</HI> in the <HI>Act. &amp; Mon.</HI> Fol. 1749. which happened unto him as to many others; When that Doctrine of the Church wanted the countenance of Law, and the Doctors of the Church here &s;cattered and di&s;per&s;ed abroad, not being able to a&s;&s;i&s;t them. In which condition the affaires of the holy Church remained, till the beginning of the Reigne of Queen <HI>Elizabeth,</HI> and for &s;ome yeares after.</P>
<P>4. But no &s;ooner had that gracious Lady attained the Crown, when &s;he took order for the reviewing of the pub|lick Liturgie, formerly Authorized by Act of Parliament in the fifth and &s;ixth years of King. <HI>Edward</HI> the &s;ixth. The men appointed for which work, were Dr. <HI>Parker,</HI> after Arch-Bi&s;hop of <HI>Canterbury;</HI> Dr. <HI>Grindall,</HI> after Bi&s;hop of <HI>London;</HI> Dr. <HI>Pilkington,</HI> after Bi&s;hop of <HI>Durham;</HI> Dr. <HI>Cox,</HI> after Bi&s;hop of <HI>Elie;</HI> Dr. <HI>May,</HI> Deane of <HI>Pauls;</HI> Dr. <HI>Bill,</HI> Provo&s;t of <HI>Eaton,</HI> after Deane of <HI>We&s;tmini&s;ter;</HI> Mr. <HI>White|head,</HI> (&s;ometimes Chaplaine to Queen <HI>Anne Bullen</HI>) de&s;igned to be the fir&s;t Arch-Bi&s;hop of this new plantation; and fi|nally, Sir <HI>Thomas Smyth,</HI> a man of great e&s;teeme with King <HI>Edward</HI> the &s;ixth, and the Queen now Reigning. By the&s;e men were the Liturgie reviewed, approved, and pa&s;&s;ed,
<PB N="19" REF="126">
without any &s;en&s;ible alteration in any of the Rubricks, Pray|ers and Contents thereof; but only the giving of &s;ome contentment to the Papi&s;ts and all moderate Prote&s;tants in two particulars; the fir&s;t whereof was the taking away of a clau&s;e in the Letany, in which the people had been taught to pray to Almighty God to deliver them <HI>from the tyran|ny</HI> of the Bi&s;hop of <HI>Rome, and all his dete&s;table enormities.</HI> The &s;econd was, the adding of the &s;entences in the di&s;tribu|tion of the Sacrament, <HI>viz. The Body of our Lord Je&s;us which was given for them, pre&s;erve thy body and &s;oul to ever|la&s;ting life. The Blood of our Lord Je&s;us Chri&s;t which was &s;hed for thee, &amp;c.</HI> which &s;entences exclu&s;ive of the now fol|lowing words of participation, as they were onely in the fir&s;t, &s;o were they totally left out of the &s;econd Liturgie of King <HI>Edward</HI> the &s;ixth. Other alterations I finde none mentioned in the Act of Parliament, 1. <HI>Eliz. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> 2. but the appointing of certain <HI>Le&s;&s;ons for every Sunday in the year;</HI> which made no change at all in the publick Doctrine, before contained in that Book; and that the people might be the better trained up in the &s;ame Religion, which had been taught and preacht unto them in the time of King <HI>Edward</HI> the &s;ixth. She gave com|mand by her Injunctions, publi&s;hed in the fir&s;t year of her Reign <HI>An.</HI> 1559. that the <HI>Paraphra&s;es</HI> of <HI>Era&s;mus</HI> &s;hould be diligently &s;tudied both by Prie&s;t and people. And to that end it was required (as formerly in the Injunctions of the &s;aid<NOTE PLACE="marg">Injunct. 6.</NOTE> King <HI>Edward</HI>) 1. That the <HI>Paraphra&s;es</HI> of the &s;aid <HI>Era&s;mus,</HI> and on the Go&s;pel in the Engli&s;h tongue, &s;hould be provided at the joynt charges of the Par&s;on and Pari&s;honers, and be|ing &s;o provided &s;hould be &s;et up in &s;ome convenient place of every Church, &s;o as the Pari&s;hioners may mo&s;t commo|diou&s;ly re&s;ort unto the &s;ame, and read the &s;ame out of the time of common &s;ervice. And, &s;econdly, that every Par|&s;on, Vicar, Curate, and Stipendary Prie&s;t, &s;hall provide, and<NOTE PLACE="marg">Injunct. 16.</NOTE> have of his own within the time therein limited, the New Te&s;tament in Latine and Engli&s;h, with the Paraphra&s;es on the &s;ame; conferring the one with the other. And the Bi&s;hops by them&s;elves and other Ordinaries, and their Officers in Synods and Vi&s;itations, &s;hall examine the &s;aid Eccle&s;ia&s;tical
<PB N="20" REF="127">
Prie&s;ts how they have profited in the &s;tudy of holy Scrip|ture. Evident Arguments that there was no intent of &s;etling any other Doctrine in the Church of <HI>England,</HI> then &s;uch as was agreeable to the Judgement of that Learned man.</P>
<P>5. The next care was for making and perfecting tho&s;e Ho|milies, of which we finde mention at the end of King <HI>Ed|wards</HI> Book, <HI>for the nece&s;&s;ary edifying of Chri&s;tian people, and the increa&s;e of godly living;</HI> both Books &s;ufficiently pro|vided for (be&s;ides the confirmation of that fir&s;t Article of the year, 1552.) in the Rubrick of the &s;econd Liturgie, where it is &s;aid, <HI>that after the Creed, if there be no Sermon, &s;hall follow one of the Homilies already &s;et forth, or to be &s;et forth by common authority;</HI> which Rubrick being revi&s;ed with the re&s;t of the Liturgie, put the &s;aid books of Homilies (as well the &s;econd as fir&s;t part of them) into the &s;ervice of the Church, and thereby made them no &s;mall part of the publick doctrine; But who they were which laboured in this &s;econd Book, whither they were the &s;ame that drew up the fir&s;t, or tho&s;e who in <HI>Queen Elizab.</HI> time reviewed the Liturgie; or whether they were made by the one, and reviewed by the other, I have no where found, though I have taken no &s;mall paines in the &s;earch thereof. But tho&s;e few doctrinals which were contained in the Book of Common Prayer, or deducible from it, not being much took notice of; and the <HI>Homilies</HI> not confirm'd by that <HI>common Authority,</HI> which was required in the Rubrick, the <HI>Zuinglians</HI> or Go&s;pellers took the opportunity to di&s;per&s;e their doctrines, before the <HI>door of utterance</HI> &s;hould be &s;hut again&s;t them, or any publick cour&s;e be taken to &s;uppre&s;s their practices. And this they did with &s;o much diligence and cunning, that they encrea|&s;ed exceedingly both in power and numbers; of which more hereafter. Notice whereof being took of tho&s;e which were of mo&s;t Authority in the Government of the Church, it was thought nece&s;&s;ary for the preventing of the mi&s;chief which might thence in&s;ue, that the Articles of Religion, publi&s;h|ed in King <HI>Edwards</HI> time, 1552. &s;hould be brought under
<PB N="21" REF="127">
a <HI>Review,</HI> accommodated to the u&s;e of the Church, and made to be the &s;tanding Rule, by which all per&s;ons were to regulate and confirm their Doctrines.</P>
<P>6. And to this end a Convocation was a&s;&s;embled on the 13. of <HI>January, An.</HI> 1562. which continued t<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> the 14. day of <HI>April;</HI> the main bu&s;ine&s;s which was acted in it, being the canva&s;ing and debating of the Articles of King <HI>Edwards</HI> Book, and pa&s;&s;ing them in the forme and manner in which now they &s;tand; which bu&s;ine&s;s as they took fir&s;t into con&s;i|deration on the 19. of <HI>January,</HI> and diligently pro&s;ecuted from day to day, by the Bi&s;hops and Clergie in their &s;everal hou&s;es, they came to an agreement on the 29. of the &s;ame moneth, on which the &s;aid Articles were publickly recited, generally approved, and &s;ub&s;cribed by the greate&s;t part of the Clergy which were then a&s;&s;embled. And being &s;o &s;ub|&s;cribed, pre&s;ented to the Queen, and ratified by her Royal Authority, were forthwith publi&s;hed to the &s;ame end for which they were made, that is to &s;ay, <HI>For the avoiding of di|ver&s;ities of opinions, and for the &s;tabli&s;hing of con&s;ent touching true Religion,</HI> as in the title is declared. In the compo&s;ing of which Book, though a clau&s;e was added to the twentieth Article, and another taken from the third; though &s;ome Articles of King <HI>Edwards</HI> were totally omitted, and &s;ome new made (as that among&s;t the re&s;t for confirmation of the &s;econd Book of Homilies) which were not in the Book be|fore; yet the the five Articles touching the Doctrine of the Church in the points di&s;puted, as they &s;tand in the eight Chapter of this Book, were left in that &s;ame &s;tate in which they found them. And being left in the &s;ame &s;tate in which they found them, were to be taken in the &s;ame &s;en&s;e, in which they had been under&s;tood at the fir&s;t making of them, according to &s;uch illu&s;trations as occur in the Book of Com|mon Prayer, &s;uch Explanations as are found in the Book of <HI>Homilies,</HI> and the judgement of tho&s;e learned men and godly Martyrs, which had a principal hand in the Reforma|tion, &s;o that the Articles being the &s;ame as to the&s;e particu|lars, the paraphra&s;es of <HI>Era&s;mus</HI> &s;tate the &s;ame; the publick
<PB N="22" REF="128">
Liturgie, and the fir&s;t Book of <HI>Homilies,</HI> in all points the &s;ame; and the &s;econd book of Homilies, agreeing exactly with the fir&s;t in the pre&s;ent controver&s;ies, as appears by the three fir&s;t Sections of the &s;eventh Chapter of this Book, and that which follows in the next; there is no que&s;tion to be made, but that the doctrine was the &s;ame in the &s;aid five points, which had been publickly allowed of in the time of King <HI>Edward.</HI></P>
<P>7. But again&s;t this it may be &s;aid, that one of the mate|rial Articles of King <HI>Edwards</HI> book (in reference to the points di&s;puted) was totally left out of this, and therefore that there was &s;ome alteration of the Churches judgement, as to the &s;en&s;e and meaning of the pre&s;ent Articles, which Article being the tenth in number, as it &s;tands in that Book, is there delivered in the&s;e words, <HI>viz. Gratia Chri&s;ti &s;eu &s;piritus &s;anctus, qui per eundem datur, &amp;c.</HI> <Q REND="inline margQuotes">'The grace of Chri&s;t, or the holy Gho&s;t which is given by him, doth take from man the heart of &s;tone, and giveth him a heart of fle&s;h: And though by the influences thereof, it rendreth us willing to do tho&s;e good works which before we were unwilling to do, and unwilling to do tho&s;e evil works which before we did; <HI>voluntati tamen nullam violentiam infert;</HI> yet is no violence offered by it to the will of man: nor can any man when he hath &s;inned excu&s;e him&s;elf, <HI>qua&s;i nolens aut coactus peccaverit,</HI> as if he had &s;inned again&s;t his will, or upon con&s;traint, and therefore that he ought not to be accu&s;ed or condemned upon that account.'</Q> For an&s;wer whereunto it may fir&s;t be &s;aid, that the Compo&s;ers of that Book, thought it not fit to clog it with any unnece&s;&s;ary points in which the peace and &s;afty of the Church &s;eemeth not much concerned; and therefore as they left out the pre&s;ent Article, &s;o they omitted the &s;ixteenth touching the bla&s;phemy again&s;t the Holy Gho&s;t, together with the foure la&s;t of King <HI>Edwards</HI> Book, touching the General re&s;ur|rection, the &s;tare of mens &s;ouls after death, the Doctrine of the Millinaries, and of a general &s;alvation to be given to the wicked al&s;o, after they had endured the paines of hell
<PB N="23" REF="128">
for a certain time. Secondly, they con&s;idered, that the doctrine of mans free Co-operation with the grace of God, had been &s;uf|ficiently expre&s;&s;ed and provided for by the tenth Article of this Book, and the ninth of which illu&s;trated by divers pa&s;&s;a|ges in the publick Liturgie, accommodated and applied to the mo&s;t encrea&s;e of piety in the Book of <HI>Homilies:</HI> therefore that there was no great need to contend about it, or to retain it in the Book. And &s;omewhat al&s;o mu&s;t be done (the point being &s;o &s;ecured and provided for, as before was &s;aid) to content (the <HI>Zuinglians,</HI> or <HI>Calvinians,</HI> by which la&s;t name they were afterwards more generally called) who were grown &s;trong and numerous in mo&s;t parts of the Realme: In&s;o|much that many of them did not refu&s;e to &s;ub&s;cribe the Book, and were complained of for that cau&s;e by the Prolocutor to the Hou&s;e of Bi&s;hops; de&s;iring that an order might be pre|&s;ently made to cau&s;e them to &s;ub&s;cribe their names to the &s;aid Article, either in their own hou&s;e, or before their Lord&s;hips: which order being made on the fift of <HI>February,</HI> the Prolocutor &s;ignified to the Arch-Bi&s;hop and Bi&s;hops in the name of the lower Hou&s;e of Convocation; that &s;ome of the Refu&s;ers had &s;ub&s;cribed, and that others &s;till per&s;i&s;ted in their former ob&s;tinacy. And thereupon the Bi&s;hops ordered the &s;ame day (the tenth of <HI>February) quod nomina eorum qui hactenus non &s;ub&s;crip&s;erant, pre&s;ententur coram iis in proxi|ma &s;e&s;&s;ione;</HI> that is to &s;ay, that the names of &s;uch who &s;till refu&s;ed to &s;ub&s;cribe, &s;hould be pre&s;ented to their Lord&s;hips at the next Se&s;&s;ion; which put an end to the Di&s;pute, for after this I heare no more of their refu&s;als; the &s;ub&s;cription of the book being univer&s;al, as appears by this memorial in the jornal of that Convocation, <HI>viz. univer&s;us clerus eo&s;dem etiam unanimiter &amp; recepit &amp; profe&s;&s;us e&s;t, ut ex manuum &s;uarum &s;ub&s;criptionibus patet;</HI> that is to &s;ay, that all the Clergy did unanimou&s;ly approve the &s;aid Articles, and te|&s;tified their con&s;ent therein, as by the &s;ub&s;cription of their hands doth and may appear; &s;o difficult a thing it was from the fir&s;t beginning to bring that violent and head &s;trong facti|on unto any conformity.</P>
<P><PB N="24" REF="129">8. In the next place it is objected that Mr. <HI>Alexander</HI><NOTE PLACE="marg">Ju&s;tif. of the Fath pref.</NOTE> <HI>Powell</HI> Dean of Saint <HI>Pauls,</HI> who was Prolocutor in this Convocation, maintaineth in his Catechi&s;me a Doctrine con|trary to that which the <HI>Arminians,</HI> as &s;ome call them, do now contend for; and that it is not to be thought, that he, and others engaged with them in the &s;ame convocation, were either <HI>&s;o ignorant, as not to understand what they put into the Articles</HI> or &s;o <HI>infatuated</HI> by God, to put in things quite contrary to their own judgements, which being &s;uppo&s;ed or took for granted, we are directed to his Catechi&s;me written in the <HI>En|gli&s;h</HI> tongue, and dedicated from the two Arch-Bi&s;hops from which the Objector hath ab&s;tracted the&s;e two pa&s;&s;ages fol|lowing, <HI>viz.</HI> <Q REND="inline margQuotes">'To the Church do all they properly belong, as many as do truly fear, honour, and call upon God, alto|gether applying their mindes to live holily and godly, and with putting all their tru&s;t in God, do mo&s;t a&s;&s;uredly look for the ble&s;&s;edne&s;s of eternal life. They that be &s;tedfa&s;t, &s;table and con&s;tant in this faith, were cho&s;en and appointed, and (as we terme it) prede&s;tinate to this &s;o great felicity, <HI>p.</HI> 44. The Church is the body of the Chri&s;tian Common|wealth, <HI>i. e.</HI> the univer&s;al number and fellow&s;hip of the faithful, whom God through Chri&s;t hath before all beginning of time, appointed to everla&s;ting life.'</Q> Such are the pa&s;&s;a|ges in this Catechi&s;m, from which the Objector hath conclu|ded, that Mr. <HI>Powell</HI> had no <HI>communion</HI> with <HI>Arminians</HI> (as &s;ome plea&s;e to call them.) And to &s;ay truth, he could have no communion with the <HI>Arminians</HI> (as &s;ome plea&s;e to call them) though he had de&s;ired it; <HI>Arminius</HI> being not born, or but newly borne, when Mr. <HI>Powell</HI> wrote that Catechi&s;m; and Mr. <HI>Powell</HI> had been dead &s;ome years before the name of an <HI>Arminian</HI> had been heard in <HI>England.</HI></P>
<P>9. But unto this it hath been an&s;wered, that looking upon Mr. <HI>Powell,</HI> in his publick capacity, as he was Prolocutor to that Convocation, it cannot be denied, but that he was as like to under&s;tand the conduct of all affaires therein, as any other what&s;oever; And yet it cannot rationally be in|ferred from thence, that therefore nothing was concluded
<PB N="25" REF="129">
in that convocation, which might be contrary to his own judgement for a private per&s;on, admitting that he was in|clined to <HI>Calvin</HI> in the points di&s;puted, as he was not nei|ther. For had he been of his opinion, the &s;pirit of that Sects is &s;uch as could not be re&s;trained from charity it &s;elfe dogmatical, and in termes expre&s;s; and not occa&s;ionally on|ly, and on the by (as in the Catechi&s;me now before us) and that too in full general termes that no particular conclu&s;ion<NOTE PLACE="marg">Ju&s;tif. of the Fath. pref.</NOTE> can be gathered from them. It hath been an&s;wered again thus, that the Articles in the five points, being the &s;ame with tho&s;e in King <HI>Edwards</HI> Book, and &s;o confe&s;&s;ed by the Objector; and no new &s;en&s;e being put upon them by the la&s;t e&s;tabli&s;hment, they mu&s;t be under&s;tood no otherwi&s;e then according to the judgement of tho&s;e learned men and godly Martyrs, before remembred, who had before concurred un|to the making of them, from which if Mr. <HI>Powells</HI> &s;en&s;e &s;hould differ in the lea&s;t degree, it is to be lookt upon as his own, not the &s;en&s;e of the Church. And, thirdly, it hath been ob&s;erved that the Catechi&s;me to which we are refer|red for the former pa&s;&s;ages, is not the &s;ame with that, which is authorized to be taught in the Grammer Schools in Greek and Latine, nor the &s;ame which was publi&s;hed with the con&s;ent of the Author in the Engli&s;h tongue, <HI>An.</HI> 1572. but a Catechi&s;me of a larger &s;ize, yet of le&s;&s;e authority, out of which the other was extracted; &s;uch points as were &s;uper|fluous, and not well expre&s;&s;ed, not being reduced into the &s;ame. And &s;omewhat certainly there was in it, which ren|dred it uncapable of any further Editions, and not thought fit to be tran&s;lated into Latine, though &s;uch a tran&s;lation of it was propounded to the Arch-Bi&s;hops, Bi&s;hops in the E|pi&s;tle Dedicatory, to the &s;horter Engli&s;h. And though to let us know what Catechi&s;me it is he <HI>meanes,</HI> he &s;eemes to di&s;tingui&s;h it from the other, by being dedicated to the two Arch-Bi&s;hops: Yet that doth rather betray the Objectors ignorance then advance his cau&s;e, the Authours one Latine Edition, and the Engli&s;h of it being Dedicated to the two Arch-Bi&s;hops as well as that.</P>
<P><PB N="26" REF="130">10. But &s;ince he hath appealed to the larger Catechi&s;me, to the larger Catechi&s;me let him go, In which he cannot &s;o much as finde one &s;ingle que&s;tion touching the Doctrine of <HI>Prede&s;tination,</HI> or the points depending thereupon: and therefore is nece&s;&s;itated to have recour&s;e unto the Articles of the Catholick Church, the members and ingredients of it, from whence he doth extract the two former pa&s;&s;ages. And then again, we are to note, that the fir&s;t of the two pa&s;&s;ages not being to be found in the Latine Edition, nor the En|gli&s;h tran&s;lation of the &s;ame, is taken almo&s;t word for word out of <HI>Powells</HI> Catechi&s;me, therefore to be under&s;tood in no other &s;en&s;e then before it was, when it was peru&s;ed and approved by the Bi&s;hops and other learned men of King <HI>Ed|wards</HI> time. And, thirdly, there is nothing in all that pa&s;|&s;age, which ju&s;tifieth the ab&s;olute and irre&s;pective decree of the <HI>Predestinarians,</HI> or the re&s;training of the benefit of our Saviours &s;ufferings to a few particulars, nothing of Gods invincible working on the hearts of his cho&s;en ones&punc; or the impo&s;&s;ibility of mans co-operating any further in his re&s;ur|rection from the death of &s;in to the life of lighteou&s;ne&s;s, then in that of his body from the grave to the life of glory; no|thing that teacheth any &s;uch certainly, or infallibly of per|&s;evering in the faith and favour of God: as all the &s;innes of the world are not able to deprive them of it, but that they &s;hal, mu&s;t nece&s;&s;arily be brought again into the place and &s;tation from which they had fallen. And as for the la&s;t of the &s;aid two pa&s;&s;ages being the very &s;ame with that in the Authours Latine, and the Engli&s;h tran&s;lation of the &s;ame, there is no|thing in it, which either a true Engli&s;h <HI>Prote&s;tant,</HI> or a Bel|gick <HI>Remon&s;trant</HI> may not ea&s;ily grant, and yet pre&s;erve him&s;elf from falling into <HI>Calvini&s;me</HI> in any of the points di&s;puted. For granting <HI>that the Church is the univer&s;al num|ber and fellow&s;hip of all the faithful whom God through Chri&s;t hath before all beginning of time appointed to everla&s;ting life;</HI> Yet mu&s;t it &s;o be under&s;tood&punc; that either they were appointed to eternal life upon the &s;uppo&s;ition of their faith and repen|tance, which may extend to the including of all tho&s;e who are called to the external participation of the Word and Sa|craments:
<PB N="27" REF="130">
or el&s;e that it is meant &s;pecially of &s;uch as are appointed from all eternity to life everla&s;ting, without ex|cluding any from the Dignity of being members of the Church, who have received the outward call, and openly joyne with them in all publick duties, and thereby pa&s;s in common e&s;timate among&s;t the <HI>faithful</HI> believers; And then this definition will afford no comfort to our moderne <HI>Calvini&s;ts,</HI> or create any inconvenience unto tho&s;e whom they call <HI>Arminians.</HI></P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<PB N="28" REF="131">
<HEAD>CHAP. XVIII. A Declaration of the Doctrine in the Points di&s;puted under the new e&s;tabli&s;hment made by Queen <HI>Elizabeth.</HI></HEAD>
<ARGUMENT>
<P>1. THe Doctrine of the &s;econd Book of Homilies con|cerning the wilful fall of <HI>Adam,</HI> the mi&s;erable e|&s;tate of man, the re&s;titution of lo&s;t man in Je&s;us Chri&s;t, and the univer&s;al redemption of all man-kinde by his death and pa&s;&s;ion. 2. The doctrine of the &s;aid &s;econd Book concerning univer&s;al grace, the po&s;&s;ibility of a to|tal and final falling, and the co-operation of mans will with the grace of God. 3. The judgement of Reverend Bi|&s;hop <HI>Jewell,</HI> touching the univer&s;al redemption of man|kinde by the death of Chri&s;t; Prede&s;tination grounded up|on faith in Chri&s;t, and reached out unto all them that believe in him, by Mr. <HI>Alexander Powell.</HI> 4. Dr. <HI>Har&s;net</HI> in his Sermon at St. <HI>Pauls</HI> cro&s;&s;e, <HI>Anno</HI> 1584. &s;heweth that the ab&s;olute decree of Reprobation turneth the truth of God into a lie, and makes him to be the Authour of &s;inne. 5. That it deprives man of the natural freedome of his will, makes God him&s;elf to be double minded, to have two contrary wills, and to delight in mocking his poor creature, man. 6. And finally, that it makes God more cruel and unmerciful then the greate&s;t Tyrant, con|trary to the truth of Scripture, and the con&s;tant Doctrine of the Fathers. 7. The re&s;t of the &s;aid Sermon reduced
<PB N="29" REF="131">
unto certaine other heads, directly contrary to the <HI>Calvinian</HI> Doctrines in the points di&s;puted. 8. Certain con&s;iderations on the Sermon afore&s;aid, with reference to the &s;ubject of it, as al&s;o to the time, place and per&s;ons in and before which it was fir&s;t preached. An An&s;wer to &s;ome Objections concerning a pretended Recantation fal&s;ly affirmed to have been made by the &s;aid Mr. <HI>Har&s;net.</HI> 10. That in the judgement of the Right learned Dr. <HI>King,</HI> after Bi&s;hop of <HI>London,</HI> the alteration of Gods denounced judgements in &s;ome certaine ca&s;es infers no alteration in his councels; the difference between the changing of the will, and to will a change. 11. That there is &s;omething in Gods decrees revealed to us, and &s;omething conceal|ed unto him&s;elf, the difference between the inferiour and &s;uperiour cau&s;es, and of the conditionalty of Gods threats and promi&s;es. 12. The accomodating of the former part of this di&s;cour&s;e to the ca&s;e of the <HI>Ninevites.</HI> 13. And not the ca&s;e of the <HI>Ninevites</HI> to the ca&s;e di&s;puted.</P>
</ARGUMENT>
<P>1. _THe&s;e Ob&s;tacles being thus removed, I &s;hall proceed unto a Declaration of the Churches Doctrine under this new e&s;tabli&s;hment made by Queen <HI>Eliz.</HI> And, fir&s;t, all Argu|ments derived from the publick Li|turgie, and the fir&s;t book of Homi|lies being &s;till in force; we will next &s;ee what is delivered in the Homilies of the &s;econd part, e&s;tabli&s;ht by a &s;pecial Article, and thereby made a part of the doctrine here by law e&s;tabli&s;hed: And, fir&s;t, as touching the doctrine of Prede&s;tination, it is declared in the <HI>Homily of the Nativity,</HI> <Q REND="inline margQuotes">'That as in <HI>Adam</HI> all men univer&s;ally &s;inned; &s;o in <HI>Adam</HI> all men received the reward of &s;inne, that is to &s;ay, became mortal and &s;ubject unto death, ha|ving in them&s;elves nothing but everla&s;ting condemnation, both of body and &s;oul; that man being in this wretched ca&s;e it plea&s;ed God to make a new Covenant with him, namely,
<PB N="30" REF="132">
that he would &s;end a Mediatour or <HI>Me&s;&s;ias</HI> into the world which &s;hould make interce&s;&s;ion, and put him&s;elf as a &s;tay between both parties to pacifie wrath and indignation con|ceived again&s;t &s;in, and to deliver man out of the mi&s;erable cur&s;e, and cur&s;ed mi&s;ery, whereunto he was fallen head|long, by di&s;obeying the Will and Commandment of the onely Lord and Maker. Nor, &s;econdly, was this deliver|ance and redemption partial, intended onely for a few, but general and univer&s;al for all man-kinde; the &s;aid Ho|mily telling us not long after, that all this was done to the end the promi&s;e and covenant of God made unto <HI>Abra|ham</HI><NOTE PLACE="marg">Hom. p. 172.</NOTE> and his po&s;terity concerning the <HI>Redemption of the world,</HI> might be credited and believed&mdash;<HI>to deliver man-kinde</HI> from the bitter cur&s;e of the Law, and make perfect &s;atisfaction by his death <HI>for the &s;innes of all people.</HI>'</Q>&mdash;For the accompli&s;hment whereof, <Q REND="inline margQuotes">'It was expedi|ent, &s;aith the Homily, that our Mediatour &s;hould be &s;uch an one as might take upon him the &s;ins of mankinde, and &s;u&s;tain the due puni&s;hment thereof, <HI>viz.</HI> death&mdash;<HI>'</HI></Q> to the intent he might more fully and perfectly make &s;atisfaction for man-kinde: which is as plaine as words can make it, and yet not more plaine then that which followeth in the Ho|mily of the worthy receiving of the Sacrament, <HI>Fol.</HI> 200.</P>
<P>2. Nor doth the Homily &s;peak le&s;&s;e plainly in another<NOTE PLACE="marg">Hom. 1. part again&s;t the perill.</NOTE> place concerning univer&s;al Grace, then it doth &s;peak to this in reference to univer&s;al redemption, as appears evidently by the fir&s;t part of the Sermon again&s;t the perill of Idolatry, in which it is declared in the way of paraphra&s;e on &s;ome pa&s;|&s;ages in the 40. Chapter of the Prophet <HI>I&s;aiah,</HI> <Q REND="inline margQuotes">'that it had been preached to men from the beginning, and how by the creation of the world, and the greatne&s;s of the work, they might under&s;tand the Maje&s;ty of God, the Creator and Maker of all things to be greater then it &s;hould be ex|pre&s;&s;ed in any image or bodily &s;imilitude.'</Q> And there|fore by the light of the &s;ame in&s;truction (had they not &s;hut their eyes again&s;t it) they might have come unto a further
<PB N="31" REF="132">
knowledge of the will of God; and by degrees to the per|formance of all moral duties required of them before Chri&s;t coming in the fle&s;h. And in the third part of the &s;ame Sermon there are &s;ome pa&s;&s;ages which do as plainly &s;peak of falling from God, the final alienation of the &s;oul of a man once righteous, from his love and favour. Where it is &s;aid, <Q REND="inline margQuotes">'how much better it were that the arts of painting, and we had never been found, then one of them who&s;e &s;ouls are &s;o precious in the &s;ight of God, &s;hould by occa&s;ion of image or picture, peri&s;h and be lo&s;t.'</Q> And what can here be under&s;tood, by <HI>the &s;ouls which are &s;o precious in the &s;ight of God,</HI> but the &s;ouls of the elect, of ju&s;tified and righteous per|&s;ons, the &s;ouls of wicked men being vile and odious in his &s;ight, hated by God, as <HI>E&s;au</HI> was, before all eternity, as the <HI>Calvinians</HI> do informe us. And what el&s;e can we under|&s;tand by <HI>being peri&s;hed and lost,</HI> but a <HI>total</HI> or <HI>final</HI> alienati|on of tho&s;e <HI>precious &s;ouls,</HI> from his grace and favour: more<NOTE PLACE="marg"><HI>Hom.</HI> of the Re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">urrection, p. 139.</NOTE> plainly &s;peaks the <HI>Homily of the Re&s;urrection,</HI> in which the Church repre&s;ents unto us, what &s;hame it &s;hould be for us, <Q REND="inline margQuotes">'being thus clearly and freely wa&s;hed from our &s;inne to <HI>returne to the filthine&s;&s;e</HI> thereof again? What a folly it would be for us, being thus endued with righteou&s;ne&s;&s;e to <HI>loo&s;e it again?</HI> What a madne&s;&s;e it would be to <HI>to loo&s;e the in|heritance</HI> we be now &s;et in, for the vile and tran&s;itory plea|&s;ure of &s;innes. And what an unkindne&s;&s;e it would be, where our Saviour Chri&s;t of his mercy is come unto us, to dwell with us as our gue&s;t, to <HI>drive him from us,</HI> and to <HI>bani&s;h him violently</HI> out of our &s;ouls: And in&s;tead of him in whom is all grace and vertue <HI>to receive</HI> the ungracious &s;pirit of the devil, the founder of all naughtine&s;&s;e and mi&s;chiefe;'</Q> then which there can be nothing more direct and po&s;itive to the point in hand. And as for the co-operation of mans will with the grace of God either in accepting or re&s;i&s;ting it, when once offered to him, be&s;ides what may be gathered from the former pa&s;&s;ages; it is to be pre&s;umed as a thing pa&s;t que&s;tion in the very nature of that book, for what el&s;e are tho&s;e Homilies but &s;o many proofs and arguments to e|vince that point. For to what purpo&s;e were they made, but
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to &s;tir up the mindes of all men to the works of piety: And what hopes could the Authors of them give unto them&s;elves of effecting that which they endeavoured, had they not pre|&s;uppo&s;ed and taught that there was &s;uch a freedome in the will of man, &s;uch an a&s;&s;i&s;tance of Gods grace, as might en|able them to performe the&s;e works of piety, as in all and e|very one of the &s;aid Homilies are commended to them. More for the proof of which points, might be gathered from the &s;aid &s;econd Book of <HI>Homilies,</HI> e&s;tabli&s;hed by the Arti|cles of Queen <HI>Elizabeth's</HI> time, as before is &s;aid, were not the&s;e &s;ufficient.</P>
<P>3. Proceed we therefore from the Homilies, and the pub|lick monuments of the Church to the judgement of particu|lar per&s;ons, men of renown and eminent in their &s;everal places, among&s;t which we finde incomparable <HI>Jewell,</HI> then Bi&s;hop of <HI>Sallsbury,</HI> thus clearly &s;peaking in behalf of univer&s;al redemption, <HI>viz. Certo animis no&s;tris per&s;uademus, &amp;c.</HI> <Q REND="inline margQuotes">'We do a&s;&s;uredly per&s;wade our mindes (&s;aith he) that Chri&s;t is the obtainer of forgivene&s;&s;e for our &s;ins; and that by his<NOTE PLACE="marg">Bi&s;hop <HI>Jewells</HI> Defen. Apolog. c. 19. Devi&s;. 1.</NOTE> blood all our &s;pots of &s;ins be wa&s;hed cleane: that he hath pacified and &s;et at one all things by the blood of his cro&s;&s;e: that he by the &s;ame one onely &s;acrifice which he once offered upon the cro&s;&s;e, hath brought to effect, and fulfilled all things? and that for the cau&s;e he &s;aid, <HI>it is fi|ni&s;hed.</HI> By which word (&s;aith he) be plainly &s;ignified,, <HI>per&s;olutum <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">am e&s;&s;e pretium, pro peccato humani generis,,</HI> that the price or ran&s;ome was now fully paid for the &s;in of man-kinde.'</Q> Now as Bi&s;hop <HI>ewell</HI> was a principal mem|ber of the Hou&s;e of Bi&s;hops, &s;o Mr. <HI>Powell</HI> was the Prolocu|to<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> for the Hou&s;e of the Clergy, in which the Articles were debated and agreed upon. In which re&s;pect his favour is much &s;ought by tho&s;e of the <HI>Calvinian</HI> party, as before was &s;hown. But finding no comfort for them in his larger Ca|techi&s;me, let us &s;ee what may be found in his Latine Cate|chi&s;me, authorized to be taught in Schools, and publi&s;hed by his con&s;ent in the Engli&s;h tongue, <HI>Anno</HI> 157<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. And fir&s;t he &s;heweth, that as God is &s;aid to be our Father for
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&s;ome other rea&s;ons, &s;o mo&s;t &s;pecially for this; <HI>quod nos di|vine per &s;piritum &s;anctum generavit, &amp; per fidem in verum</HI><NOTE PLACE="marg">Ca<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">c. Edition 1654. p. 19.</NOTE> <HI>&s;uum, a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">que naturalem filium Ie&s;um Chri&s;tum nos el git, &s;ibique Filios, &amp; regni <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">oelestis, atque &s;empiternae vitae heredes per eundem inj<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ituit;</HI> that is to &s;ay, becau&s;e he hath divinely regenerated us (or begotten us again) by the Ho|ly Gho&s;t, and hath <HI>elected</HI> us <HI>by faith</HI> in his true and natural &s;on Chri&s;t Je&s;us, and through the &s;ame Chri&s;t <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ath adopt|ed us to be his children and heires of his heavenly Kingdom and of life everla&s;ting. And if election come by our faith <HI>in Chri&s;t,</HI> as he &s;aith it doth, neither a <HI>Supra-bap&s;arian,</HI> nor <HI>a Sub-<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ap<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">arian,</HI> can finde any comfort from this man, in favour of that ab&s;olute and irre&s;pective decree of Prede&s;ti|nation, which they would gladly father on him in his lar|ger Catechi&s;me. And then as for the method of prede&s;ti|nation, he thus &s;ets it forth, <HI>viz. <Q REND="inline margQuotes">'Deus</Q></HI> Adamum <HI>illis hono|ris in&s;ignibus ornavit, ut ea cum &s;ibi tum &s;uis, id e&s;t, toti</HI><NOTE PLACE="marg">Ib. <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> <HI>humano generi, aut &s;ervaret, aut amitteret, &amp;c.</HI> God (&s;aith he) indued <HI>Adam</HI> with tho&s;e ornaments (that is to &s;ay, tho&s;e ornaments of grace and nature, which before we &s;peak of) that he might have them or loo&s;e them for him&s;elf and his, that is to &s;ay, for all <HI>man-kinde.</HI> And it could not other|wi&s;e be, but that as of an evil tree, evil fruits do &s;pring: &s;o that <HI>Adam</HI> being corrupted with &s;inne, all the i&s;&s;ue that came of him, mu&s;t al&s;o be corrupted with that original &s;in; For delivery from the which there remained no remedy in our &s;elves, and therefore God was plea&s;ed to promi&s;e that the &s;eed of the woman, which is Je&s;us Chri&s;t, &s;hould break the head of the Serpent, that is, of the Devi, who deceived our fir&s;t parents, and &s;o &s;hould deliver them and their po&s;terity that <HI>believed the &s;ame.</HI> Where fir&s;t we have mans fall. Secondly, Gods mercy in his re&s;titution. Third|ly, this re&s;titution to be made by Je&s;us Chri&s;t; and, fourth|ly, to be made <HI>to all,</HI> which <HI>believe</HI> the &s;ame.'</P>
<P>4. Proceed we next to a Sermon preached at St. <HI>Pauls</HI> cro&s;&s;e, <HI>Octob.</HI> 27. 1584. by <HI>Samuel H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">et</HI> then fellow of <HI>P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mbrooke</HI> Hall in <HI>Cambridge</HI> and afterwards Ma&s;ter of the
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&s;ame, preferred from thence to the See of <HI>Chiche&s;ter,</HI> from thence tran&s;lated unto <HI>Norwitch,</HI> and finally to the Archie|pi&s;copal See of <HI>York.</HI> For the Text or &s;ubject of his Sermon, he made choice of tho&s;e words in the Prophet <HI>Ezekiel,</HI> viz. <HI>As I live (&s;aith the Lord) I delight not in the death of the wicked,</HI> chap. 33. v. 11. In his di&s;cour&s;e upon which text, he fir&s;t di&s;chargeth God from laying any nece&s;&s;ity of &s;inning on the &s;ons of men, and then delighting in their puni&s;hment becau&s;e they have &s;inned: he thus breaks out again&s;t the ab&s;olute decree of reprobation, which by that time had been made a part of the <HI>Zuinglian</HI> Go&s;pel, and generally &s;pread abroad both from Pre&s;&s;e and Pulpit. <Q REND="inline margQuotes">'There is a conceit in<NOTE PLACE="marg">Mr. <HI>Harnets</HI> Sermon at <HI>Pauls</HI> Cro&s;s bound up at the end of Dr. <HI>Stewards</HI> three Sermons, print ed 1658. p. 133 <HI>&amp;c.</HI></NOTE> the world (&s;aith he) &s;peaks little better of our gracious God then this, and that is, <HI>that God &s;hould de&s;ign many thou|&s;ands of &s;ouls to hell before they were, not in eye to their faults, but to his own ab&s;olute will and power, and to get him glo|ry in their damnation.</HI> This opinion is grown high and mon&s;trous, and like a <HI>Goliah,</HI> and men do &s;hake and tremble at it; yet never a man reacheth to <HI>Davids</HI> &s;ting to ca&s;t it down. In the name of the <HI>Lord of Ho&s;ts</HI> we will encounter it, for it hath <HI>reviled</HI> not the Ho&s;t of the living God, but the Lord of Ho&s;ts.</Q></P>
<P>'Fir&s;t, that it is directly in oppo&s;ition to this Text of holy Scripture, and &s;o turnes the truth of God into a lye. For whereas God in this Text doth lay and &s;weare, that he doth not delight in the death of man; this opinion &s;aith, that not one or two, but millions of men &s;hould frie in Hell; and that he made them for no other purpo&s;e then to be the children of death and hell, and that for no other cau&s;e but his meer plea&s;ures &s;ake; and &s;o &s;ay, that God doth not onely &s;ay, but will &s;weat to a lye. For the oath &s;hould have runne thus, <HI>as I live (&s;aith the Lord) I do delight in the death of man.</HI></P>
<P>'Secondly, it doth (not by con&s;equence but) directly make God the Authour of &s;in. For, if God without eye to &s;in did de&s;igne men to hell, then did he &s;ay and &s;et down that he &s;hould &s;inne: for without &s;inne he cannot come to hell:
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And indeed doth not this opinion &s;ay, that the Almighty God in the eye of his Councel, did not only &s;ee, but &s;ay that <HI>Adam</HI> &s;hould fall, and &s;o order and decree, and &s;et down his fall, that it was no more po&s;&s;ible for him not to fall, then it was po&s;&s;ible for him not to eat? And of that when God doth order, &s;et down and decree, (I tru&s;t) he is the Author, unle&s;s they will &s;ay, that when the Right honoura|ble Lord Keeper doth &s;ay in open Court, <HI>we order,</HI> he means not to be the <HI>Author</HI> of that his Order.</P>
<P>'Which &s;aid, he tells us Thirdly, that it takes away from <HI>A|dam</HI> (in his &s;tate of innocency) all freedom of Will and<NOTE PLACE="marg">Ibid. p. 135.</NOTE> Liberty not to &s;in. For had he had freedom to have al|tered Gods de&s;ignment, <HI>Adams</HI> liberty had been above the de&s;ignment of God. And here I remember a little witty &s;olution is <HI>made,</HI> that is, if we re&s;pect <HI>Adams</HI> Will, he had power to &s;in, but if God Decrees, he could not &s;in. This is a &s;illy &s;olution; And indeed it is as much as if you &s;hould take a &s;ound, &s;trong man that hath power to walk, and to lye &s;till, and bind him hand and foot, (as they do in <HI>Bedlam</HI>) and lay him down, and then bid him ri&s;e up and walk, or el&s;e you will &s;tir him up with a whip; and he tell you, that there be chains upon him, &s;o that he is not able to &s;tir; and you tell him again, that, that is no excu&s;e, for if he look upon his health, his &s;trength, his legs, he hath power to walk, or to &s;tand &s;till; but if upon his Chains, indeed in that re&s;pect he is not able to walk. I tru&s;t he that &s;hould whip that man for not walking, were well worthy to be whipt him&s;elf: Fourthly, As God do abhor a heart, and a heart, and his &s;oul dete&s;teth al&s;o a double minded man: &s;o him&s;elf cannot have a mind and a mind; a face like <HI>Ja|nus,</HI> to look two wayes. Yet this opinion maketh in God two Wills, the one flat oppo&s;ite to the other: An <HI>Hidden Will</HI> by which he appointed and willed that <HI>Adam</HI> &s;hould &s;in; and an <HI>open</HI> Will by which he forbad him to &s;in. His open Will &s;aid to <HI>Adam</HI> in <HI>Paradi&s;e, Adam</HI> thou &s;hall not eat of the Tree of good and evil: His <HI>Hidden Will</HI> &s;aid, <HI>Thou &s;halt eat;</HI> nay, now I my &s;elf cannot keep thee from <HI>eating,</HI> for my Decree from Eternity is pa&s;&s;ed, Thou &s;halt <HI>eat,</HI> that
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thou may drown all thy po&s;terity into &s;in, and that I may drench them as I have de&s;igned, in the bottomle&s;s pit of Hell. Fifthly, Among&s;t all the Abominations of Queen <HI>Jez<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bel,</HI> that was the greate&s;t (1 <HI>King.</HI> 21.) when as hunt|ing after the life of innocent <HI>Naboth,</HI> &s;he &s;et him up among&s;t the Princes of the Land, that &s;o he might have the greater fall. God planted man in Paradi&s;e, (as in a plea&s;ant Vineyard) and mounted him to the world as on a &s;tage, and honoured him with all the Soveraignty, over all the Crea|tures; he put all things in &s;ubjection under his feet, &s;o that he could not pa&s;s a decree from all Eternity again&s;t him, to throw him down head-long into hell: for God is not a <HI>Je|zabel, Tollere in altum,</HI> to lift up a man, <HI>ut lap&s;u graviore ruat,</HI> that he may make the greater noi&s;e with his fall.'</P>
<P>6. But he goes on, <Q REND="inline margQuotes">'and having illu&s;trated this cruel Moc|kery by &s;ome further in&s;tances, he telleth us, that the Po|et<NOTE PLACE="marg">Ib. p 140.</NOTE> had a device of their old <HI>Saturn,</HI> that he eat up his Chil|dren a&s;&s;oone as they were born, for fear lea&s;t &s;ome of them &s;hould di&s;po&s;&s;e&s;s him of Heaven. <HI>Pharoah</HI> King of <HI>Egypt,</HI> had almo&s;t the &s;ame plea, for he made away all the young <HI>Hebrew</HI> Males lea&s;t they &s;hould multiply too fa&s;t: <HI>Herod</HI> for fear out Saviour Chri&s;t &s;hould &s;upplant him in his King|dom, cau&s;ed all the young Children to be &s;lain: tho&s;e had all &s;ome colour for their barbarous cruelty. But if any of tho&s;e had made a Law, de&s;igning young Children to tor|ments before they had been born; and for no other cau&s;e and purpo&s;e, but his own ab&s;olute will; the heavens in cour&s;e would have called for revenge. It is the Law of Nations, <HI>that no man innocent &s;hall be condemned;</HI> of rea&s;on not to hate, where we are not hurt; of nature to like and love her own brood, <GAP DESC="foreign">, (&s;aith the holy Gho&s;t) we are Gods Kindred, he cannot hate us when we are innocent, when we are nothing, when we are not. Now touching Gods Glory (which is to us all as dear as our life) this opinion hath told us, a very inglorious and &s;hamefull <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">le&punc; for it &s;aith, the Al|mighty God would have many &s;oul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> go to <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ell; and that they may come t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> they mu&s;t &s;in, that &s;o <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e may have <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&s;t
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cau&s;e to condemn them. Who doth not &s;mile at the <HI>Gre|cians</HI> Conceit, that gave their God a glorious title for kil|ling of flyes? Gods Glory in puni&s;hing ari&s;eth from his Ju&s;tice in revenging of &s;in: and for that it tells us, as I &s;aid, a very &s;ad and unplea&s;ant tale; for who could dige&s;t it to hear a Prince &s;ay after this manner? I will beget me a &s;on, that I may kill him, that I may &s;o get me a name, I will beget him without both his feet, and when he is grown up, having no feet, I will command him to walk upon pain of death: and when he breaketh my Commandment, I will put him to death. O beloved, the&s;e glorious fancies, imaginations and &s;hews, are far from the nature of our gra|cious, mercifull and glorious God, who hath proclaimed him&s;elf in his Titles Royal, <HI>Jehovah, the Lord, the Lord &s;trong and mighty, and terrible, &s;low to anger, and of great Goodne&s;s:</HI> And therefore let this conceit be far from <HI>Jacob,</HI> and let it not come near the Tents of <HI>Jo&s;eph.</HI> How much holyer and heavenlyer conceit had the holy Fathers of the Ju&s;tice of God? <HI>Non est ante punitor Deus, quam peccator homo,</HI> God put not on the per&s;on of a <HI>Revenger,</HI> before man put on the per&s;on of an Offender, &s;aith St. <HI>Ambro&s;e. Neminem coronat antequam vincit; neminem punit antequam peccat;</HI> he crowns none before he overcomes, and he pu|ni&s;heth no man before his offence. <HI>Et qui facit mi&s;eros ut mi&s;ereatur, crudelem habet mi&s;erecordiam,</HI> he that puts man into mi&s;eries that he may pity him, hath no kind, but a cruell pity.'</Q></P>
<P>7. The ab&s;olute de<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ree of Reprobation being thus di&s;charg|ed, he &s;hews in the next place, that as God de&s;ireth not the death of man without relation to his &s;in, &s;o he de&s;ireth<NOTE PLACE="marg">Ibid. 148.</NOTE> not the death of the <HI>&s;infull man,</HI> or of the <HI>wicked &s;infull man,</HI> but rather that they &s;hould turn from their wickedne&s;s, and live. <Q REND="inline margQuotes">And he ob&s;erves it is &s;aid unto the Coats in Saint <HI>Mathews</HI> Go&s;pel, <HI>Ite melidicti in ignem paratum;</HI> he doth not &s;ay, <HI>Maledicti patris,</HI> Go ye cur&s;ed of the Father; (as it is <HI>Benedicti patris,</HI> when he &s;peaks of the &s;heep) God intituling him&s;elf to the ble&s;&s;ing only; and that the fire is
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prepared, but for whom? <HI>Non vobis, &s;ed Diabolo &amp; An|gelis ejus,</HI> not for you, but for the Devil and his Angels. So that God delighteth to prepare neither death nor hell for damned men. The la&s;t branch of his di&s;cour&s;e he re&s;olves into &s;ix con&s;equences, as links depending on his chain; 1. Gods ab&s;olute Will is not the cau&s;e of Reprobation, but <HI>&s;in.</HI> 2. No man is of an ab&s;olute nece&s;&s;ity the child of Hell, &s;o as by Gods grace he may not avoid it. 3. God &s;imply willeth and wi&s;heth every living &s;oul to be &s;aved, and to come to the kingdom of Heaven. 4. God &s;ent his &s;on to &s;ave every &s;oul, and to bring it to the king|dom of heaven. 5. God offereth Grace effectually to &s;ave every one, and to direct him to the Kingdom of heaven. 6. The neglect and contempt of this Grace, is the cau&s;e why every one doth not come to Heaven, and not any privative Decree, Councel and Determination of God.'</Q> The &s;tating and canva&s;ing of which points, &s;o plainly, curtly to the Doctrines of the old <HI>Zuinglian Go&s;pellers,</HI> and the modern <HI>Calvinians;</HI> as they take up the re&s;t of the Ser|mon, &s;o to the Sermon I refer the Reader for his further &s;a|tisfaction in them. I note this only in the clo&s;e, that there is none of the five <HI>Arminian</HI> Articles (as they commonly call them) which is not contained in terms expre&s;s, or may not ea&s;ily be found by way of Deduction in one or more of the &s;ix con&s;equences before recited.</P>
<P>8. Now in this Sermon there are &s;undry things to be con&s;i|&s;idered, as namely, fir&s;t, That the <HI>Zuinglian</HI> or <HI>Calvinian</HI> Go&s;pel in the&s;e points, was grown &s;o &s;trong, that the Preacher calls it their <HI>Goliah;</HI> &s;o huge and mon&s;trous, that many quaked and trembled at it, but none, that is to &s;ay, but few or none, <HI>vel d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o, vel n<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mo,</HI> in the words of <HI>Per&s;ius,</HI> dur&s;t take up <HI>Davids</HI> &s;ling to throw it down. Secondly, That in canva&s;ing the ab&s;olute Decree of Reprobation, the Preacher &s;pared none of tho&s;e odious aggravations which have been charged upon the Doctrines of the modern <HI>Calvinists</HI> by the Remon&s;trants, and their party in the&s;e latter times. Thirdly, That the Sermon was preached at St. <HI>Pauls</HI> Cro&s;s,
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the greate&s;t Auditory of the Kingdom, con&s;i&s;ting not only of the Lord Major, the Aldermen, and the re&s;t of the chief men in the City, but in tho&s;e times of &s;uch Bi&s;hops, and other learned men as lived occa&s;ionally in <HI>London,</HI> and the City of <HI>We&s;tmin&s;ter,</HI> as al&s;o of the Judges and mo&s;t learned Lawyers, &s;ome of the Lords of the Coun&s;el being for the mo&s;t part pre&s;ent al&s;o. Fourthly, That for all this we cannot find, that any offence was taken at it, or any Re|cantation enjoyned upon it, either by the high Commi&s;&s;ion, or Bi&s;hop of <HI>London,</HI> or any other having authority in the Church of <HI>England,</HI> nor any complaint made of it to the Queen, or the Coun&s;el-Table, as certainly there would have been, if the matter of the Sermon had been con|trary to the Rules of the Church, and the appointments of the &s;ame. And finally we may ob&s;erve, that though he was made Arch-Bi&s;hop of <HI>Yorke</HI> in the Reign of King <HI>Charls,</HI> 1628. when the times are thought to have been inclinable, to tho&s;e of the <HI>Arminian</HI> Doctrines; yet he was made Ma|&s;ter of <HI>Pembrook</HI> hall, Bi&s;hop of <HI>Chiche&s;ter,</HI> and from thence tran&s;lated unto <HI>Norwitch,</HI> in the time of King <HI>James.</HI> And thereupon we may conclude, that King <HI>James</HI> neither thought this Doctrine to be again&s;t the Articles of Religion, here by Law e&s;tabli&s;hed, nor was &s;o great an enemy to them, or the men that held them, as &s;ome of our <HI>Calvinians</HI> have lately made him.</P>
<P>9. But again&s;t this it is objected by Mr&punc; <HI>Prin</HI> in his book<NOTE PLACE="marg">Prepe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">uity, &amp;c. 304.</NOTE> of <HI>Perpetuity,</HI> &amp;c. printed at <HI>London</HI> in the year 1627. 1. That the &s;aid Mr. <HI>Har&s;net</HI> was convented for this Sermon, and forced to recant it as heretical. 2. That upon this Sermon, and the controver&s;ies that aro&s;e upon it in <HI>Cam|bridge</HI> between <HI>Baroe</HI> and <HI>Whitacres,</HI> not only the Articles of <HI>Lambeth</HI> were compo&s;ed (of which more hereafter) but Mr. <HI>Wotton</HI> was appointed by the Univer&s;ity to confute the &s;ame. 3. That the &s;aid Sermon was &s;o far from be|ing publi&s;hed or printed, that it was injoyned by Authority to be recanted. For An&s;wer whereunto, it would fir&s;t be known, where the &s;aid Sermon was recanted, and by who&s;e
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Authority. Not in or by the Univer&s;ity of <HI>Cambridge,</HI> where Mr. <HI>Har&s;net</HI> lived both then, and a long time after; for the Sermon was preached at St. <HI>Pauls</HI> Cro&s;s, and &s;o the Univer&s;ity could take no cogni&s;ance of it, nor proceed again&s;t him for the &s;ame. And if the Recantation was made at St. <HI>Pauls Cro&s;s,</HI> where the &s;uppo&s;ed offence was given, if would be known by who&s;e Authority it was en|joyned. Not by the Bi&s;hop of <HI>London,</HI> in who&s;e Dioce&s;s the Sermon was preached: for his Authority did not reach &s;o far as <HI>Cambridge,</HI> whither the Preacher had retired after he had performed the &s;ervice he was called unto: And if it were injoyned by the High Commi&s;&s;ion, and performed accordingly, there is no que&s;tion to be made, but that we &s;hould have heard of in the <HI>Anti-Arminiani&s;m,</HI> where there are no le&s;s then eight leves &s;pent in relating the &s;tory of a like Recantation pretended to be made by one Mr. <HI>Barret</HI> on the tenth of <HI>May,</HI> 1595. and where it is affirmed, that the &s;aid Mr. <HI>Har&s;net</HI> held and maintained the &s;ame errors for which <HI>Barret</HI> was to make his Recantation. But as it will be proved hereafter that no &s;uch Recantation was made by <HI>Barret;</HI> &s;o we have rea&s;on to believe that no &s;uch Re|cantation was impo&s;ed on <HI>Har&s;net.</HI> Nor, &s;econdly; Can it be made good, that the Controver&s;ies between Doctor <HI>Whitacres</HI> and Dr. <HI>Baroe</HI> were fir&s;t occa&s;ioned by this Ser|mon, or that Mr. <HI>Wotton</HI> was appointed by the Univer&s;ity to confute the &s;ame. For it appears by a letter written from the heads of that Univer&s;ity to their Chancellour, the Lord Trea&s;urer <HI>Burleigh,</HI> dated March 18. 1595. that <HI>Baroe</HI> had maintained the &s;ame Doctrines, and his Le|ctures and Determinations above 14. years before, by their own account, for which &s;ee <HI>Chap. 21. Num.</HI> 80. which mu&s;t be three years at the lea&s;t before the preaching of that Sermon by Mr. <HI>Har&s;net.</HI> And though it is probable enough that Mr. <HI>Wotton</HI> might give him&s;elf the trouble of confuting the Sermon, yet it is more then probable that he was not re|quired &s;o to do by that Univer&s;ity. For if it had been &s;o appointed by the Univer&s;ity, he would have been reward|ed for it by the &s;ame power and authority which had &s;o ap|pointed,
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when he appeared a Candidate for the Profe&s;&s;or|&s;hip on the death of <HI>Whitacres,</HI> but could not find a party of &s;ufficient power to carry it for him, of which &s;ee al&s;o <HI>Chap. 21. numb.</HI> 4. And thirdly, as for the not printing of the Sermon, it is ea&s;ily an&s;wered; the Genius of the time not carrying men &s;o generally to the printing of Sermons as it hath done &s;ince. But it was printed at the la&s;t, though long fir&s;t: And being printed at the la&s;t, hath met with|none &s;o forward in the Confutation, as Mr. <HI>Wotton</HI> is af|firmed to be, when at fir&s;t it was preached. And there|fore notwith&s;tanding the&s;e three &s;urmi&s;es which the Author of the <HI>P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rpetuity,</HI> &amp;c. hath pre&s;ented to us, it may be &s;aid for certain, as before it was, that Mr. <HI>Har&s;net</HI> was never called in Que&s;tion for that Sermon of his, by any having Authority to convent him for it, and much le&s;s, that he ever made any &s;uch Recantation, as by the &s;aid Author is &s;ugge&s;ted.</P>
<P>10. In the next place we will behold a pa&s;&s;age in one of the Lectures upon <HI>Jonah</HI> delivered at <HI>York, Anno</HI> 1594. by the right learned Dr. <HI>John King</HI> (di&s;cended from <HI>Ro|bert King,</HI> the fir&s;t <HI>Bi&s;hop</HI> of <HI>Oxon</HI>) afterwards made Dean of <HI>Chri&s;t Church,</HI> and from thence preferred, by the power and favour of Arch-Bi&s;hop <HI>Bancroft</HI> to the See of <HI>London;</HI> A Prelate of too known a zeal to the Church of <HI>England</HI> to be accu&s;ed of <HI>Popery,</HI> or any other Heterodoxies in Re|ligion of what &s;ort &s;oever, who in his Lecture on the&s;e words, <HI>Yet forty dayes, and</HI> Nineveh <HI>&s;hall be overthrown,</HI> cap. 3. ver&s;e 4. di&s;cour&s;eth on them in this manner.</P>
<P>The only matter of Que&s;tion herein, is how it may &s;tand<NOTE PLACE="marg">Bi&s;hop <HI>King's</HI> L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ctur<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> upon <HI>Jo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc; L<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ct.</HI> 33. p. 450.</NOTE> with the con&s;tancy and truth of eternal God to pronounce a Judgement again&s;t a place which taketh not affect within one hundred years: For either he was ignorant of his own time, which we cannot imagine of an omni&s;cient God, or his mind was altered, which is unprobable to &s;u&s;pect. <HI>For <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> the &s;trength of I&s;rael a man that he &s;hould lye, or as the</HI><NOTE PLACE="marg">Nu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">b. 23. Heb. 13. Rev. 1.</NOTE> <HI>&s;on of man that he &s;hould repeat? Is he not ye&s;terday, and to day, and the &s;ame for ever?</HI> that was, that is, and that which
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is to come? <HI>I</HI> mean not only in &s;ub&s;tance, but in Will and Intention; <HI>Doth he u&s;e lightne&s;s?</HI> Are the words that he &s;peaketh <HI>yea and nay?</HI> Doth he both affirm and deny too? Are not all his Promi&s;es, are not all his Threat|nings,<NOTE PLACE="marg">2 Cer. 1.</NOTE> are not all his Mercies, are not all his Judge|ments, are not all his words, are not all the tittles and jots of his words, <HI>yea and amen?</HI> &s;o firmly ratified, that they cannot be broken: Doubtle&s;s it &s;hall &s;tand immuta|ble, <HI>When the heaven and the earth &s;hall be changed, and wax old like a garment, Ego Deus &amp; non mutor, I am</HI><NOTE PLACE="marg">Mal, 3.</NOTE> <HI>God that am not changed.</HI> The School in this re&s;pect hath a wi&s;e di&s;tinction, It is one thing to change the Will,<NOTE PLACE="marg"><HI>Alind mutare voluntatem, aliud velle mu|tationem,</HI> A. quin. 1. qu. 19. art. 7.</NOTE> and another to will a change, or to be willed that a change &s;hould be. God will have the Law and Ceremony at one time; Go&s;pel without Ceremony at another, this was his Will from Everla&s;ting, con&s;tant and unmovable, that in their &s;everal cour&s;es both &s;hould be. Though there be a change in the matter and Subject, there is not a change in him that di&s;po&s;eth it. Our Will is in winter to u&s;e the fire, in &s;ummer a cold and an open air; the thing is chang|ed according to the &s;ea&s;on; but our Will whereby we all decreed and determined in our &s;elves &s;o to do, remain the &s;ame.</P>
<P>11. Sometimes the Decrees and purpo&s;es of God con|&s;i&s;t of two parts, the one whereof God revealeth at the fir&s;t, and the other he concealeth a while, and keepeth in his own knowledge; as in the Action enjoyned to <HI>A|braham,</HI> the purpo&s;e of God was two fold; 1. To try his Obedience. 2. To &s;ave the Child. A man may im|pute it incon&s;tancy to bid and unbid: but that the Will of the Lord was not plenarily under&s;tood in the fir&s;t part.<NOTE PLACE="marg"><HI>Mutat &s;enten|tenti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m non mutat con&s;i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ium</HI> lib. 10. mor. cap. 23.</NOTE> This is it which <HI>Gregory</HI> expre&s;&s;eth in apt terms, God chan<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eth his intent pronounced &s;ometimes, but never his Coun&s;el intended. Sometimes things are decreed and &s;poken of according to inferiour cau&s;e, which by the highe&s;t and over-ruling cau&s;e are otherwi&s;e di&s;po&s;ed of. One might have &s;aid, and &s;aid truly, both wayes, <HI>Lazarus</HI> &s;hall
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ri&s;e again, and <HI>Lazarus</HI> &s;hall not ri&s;e again: if we e&s;teem it by the power and finger of God it &s;hall be; but if we leave it to nature, and to the arme of fle&s;h it &s;hall never be. The Prophet <HI>E&s;ay</HI> told <HI>Hezekias</HI> the King, <HI>put thy hou&s;e in order</HI><NOTE PLACE="marg">E&s;a. 38</NOTE> <HI>for thou &s;hall die:</HI> con&s;idering the weakne&s;&s;e of his body, and the extremity of his di&s;ea&s;e, he had rea&s;on to warrant the &s;ame; but if he told him contrariwi&s;e, according to that which came to pa&s;s, thou &s;halt not die, looking to the might and mercy of God who received the prayers of the King, he had &s;aid as truly. But the be&s;t definition is, that in mo&s;t of the&s;e threatnings there is a condition annexed unto them, either expre&s;t or under&s;tood, which is as the hinges to the<NOTE PLACE="marg">Jer 18</NOTE> Doore, and turneth forward and backward the whole mat|ter. In <HI>Jeremy</HI> it is expre&s;t, I <HI>will &s;peak &s;uddenly again&s;t a Nation or a Kingdome, to pluck it up, to root it out, and to de|&s;troy it; But if this Nation, again&s;t whom I have pronounced,</HI><NOTE PLACE="marg">Ier 18</NOTE> <HI>turn from their wickedne&s;&s;e, I will repent of the plague which I thought to bring upon them.</HI> So likewi&s;e for his mercy, <HI>I will &s;peak &s;uddenly concerning, a Nation, and concerning a Kingdome, to build it, and to plant it; but if ye do evil in my &s;ight, and heare not my voice, I will repent of the good I thought to do for them.</HI> Gen. 20. it is expre&s;t, where God telleth <HI>Abimeleck,</HI> with-holding <HI>Abrahams</HI> wife, <HI>Thou art a dead man, becau&s;e of the woman which thou ha&s;t taken:</HI> the event fell out otherwi&s;e, and <HI>Abimileck</HI> purged him&s;elf with God, <HI>With an upright minde, and innocent hands have I done this.</HI> There is no que&s;tion but God inclo&s;ed a con|dition within his &s;peech, <HI>Thou art a dead man,</HI> if thou re|&s;tore not the woman without touching her body, and di&s;|honouring her husband.</P>
<P>12. Thus we may an&s;wer the &s;cruple by all the&s;e wayes. 1. <HI>Yet fourty dayes and</HI> Nineveh <HI>&s;hall be overthrown,</HI> and yet fourty and fourty dayes, and <HI>Nineveh&punc;</HI> &s;hall not be over|thrown. Why? Becau&s;e <HI>Nineveh</HI> is changed, and the un|changable will of God ever was, that if <HI>Niniveh</HI> &s;hewed a change, it &s;hould be &s;pared. 2. There were two parts of Gods purpo&s;e, the one di&s;clo&s;ed, touching the &s;ubver&s;ion of
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<HI>Nineveh,</HI> the other of her conver&s;ion, kept within the heart of God. Whereupon he changed the &s;entence pronounced, but not the councel whereunto the &s;entence was referred. 3. If you con&s;ider <HI>Niniveh</HI> in the inferiour cau&s;e, that is in the de&s;ervings of <HI>Niniveh,</HI> it &s;hall fall to the ground; but if you take it in the &s;uperiour cau&s;e, in the goodne&s;&s;e and cle|mency of Almighty God, <HI>Niniveh</HI> &s;hall e&s;cape. La&s;tly, the judgement was pronounced with a condition re&s;erved in the minde of the judge, <HI>Niniveh</HI> &s;hall be overthrown if it re|pent not. Now he that &s;peaketh with condition, may change his minde without &s;u&s;pition of lightne&s;s. As <HI>Paul</HI> peomi&s;ed the <HI>Corinthians</HI> to come to them in his way towards <HI>Mace|donia,</HI> and did it not; For he ever more added in his &s;oul<NOTE PLACE="marg">2 Cor. 1.</NOTE> that condition which no man mu&s;t exclude, <HI>if it &s;tand with the plea&s;ure of God, and he hinder me not. Philip</HI> threatned the <HI>Lacidemonians,</HI> that if he invaded their countrey, he would utterly extingui&s;h them; They wrote him no other an&s;wer but this, <HI>If,</HI> meaning it was a condition well put in, becau&s;e he was never like to come among&s;t them,
<Q>Si ni&s;i non e&s;&s;et, perfectum quidlibet e&s;&s;et.</Q>
If it were not for conditions and exceptions, every thing would be perfect, but nothing more unperfect then <HI>Niniveh,</HI> if this &s;ecret condition of the goodne&s;s of God at the &s;econd hand had not been.</P>
<P>13. So far this Reverend Prelate hath di&s;cour&s;ed of the nature of Gods decrees, and accommodated his di&s;cour&s;e thereof to the ca&s;e of the <HI>Ninevites.</HI> Let us next &s;ee how far the principal particulars of the &s;aid di&s;cour&s;e, and the ca&s;e of the <HI>Ninivites</HI> it &s;elf may be accommodated to the Divine decree of Prede&s;tination; concerning which the &s;aid Reverend Prelate was not plea&s;ed to declare his judg|ment, either as being impertinent to the ca&s;e which he had in hand, <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> out of an unwillingne&s;&s;e to engage him&s;elf in tho&s;e di&s;putes which might not &s;uddenly be ended. All that he did herein was to take care for laying down &s;uch grounds in
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tho&s;e learned Lectures, by which his judgment might be gue&s;&s;ed at, though not declared. As Dr. <HI>Peter Baroe</HI> (of whom more hereafter) declared his judgement touching the Di|vine Decrees in the &s;aid ca&s;e of the <HI>Ninevites,</HI> before he fell particularly on the Doctrine of <HI>Prede&s;tination,</HI> as he after did. And fir&s;t, As for accomodating the ca&s;e of the <HI>Ninevites</HI> to the matter which is now before us, we cannot better do it then in the words of <HI>Bi&s;hop Hooper,</HI> &s;o often mentioned; who having told us that <HI>E&s;au</HI> was no more excluded from the promi&s;e of grace, then <HI>Jacob</HI> was, proceedeth thus, <HI>viz.</HI><NOTE PLACE="marg">Pre&s;. to his Expo&s;. on the ten Com|mandments.</NOTE> <Q REND="inline margQuotes">'By the Scripture (&s;aith he) it &s;eemeth that the &s;entence of God was given to &s;ave the one, and damne the other, before the one loved God, or the other hated him. How|beit the&s;e threatnings of God again&s;t <HI>E&s;au</HI> (if he had not of his wilful malice excluded him&s;elf from the promi&s;e of grace) &s;hould no more have hindred his &s;alvation, then Gods threatnings again&s;t <HI>Nineveh,</HI> (which notwith&s;tanding that God &s;aid &s;hould be de&s;troyed within fourty dayes, &s;tood a great time after, and did pennance. <HI>E&s;au</HI> was circumci&s;ed, and pre&s;ented unto the Church of God by his Father <HI>I&s;aaac</HI> in all external Ceremonies as well as <HI>Jacob.</HI>'</Q> And that his life and conver&s;ation was not as agreeable un|to ju&s;tice and equity as <HI>Jacobs</HI> was, the &s;entence of God unto <HI>Rebecca</HI> was not in the fault; but his own malice. Out of which words we may ob&s;erve, fir&s;t, that the &s;entence of God concerning <HI>E&s;au,</HI> was not the cau&s;e that his conver|&s;ation was &s;o little agreeable to ju&s;tice and equity; no more then the judgement denounced again&s;t the <HI>Ninivites,</HI> could have been the cau&s;e of their impenitency, if they had conti|nued in their &s;innes and wickedne&s;&s;es without repentance; contrary to the Doctrine of the <HI>Go&s;pellers</HI> in Queen <HI>Maries</HI> dayes, imputing all mens &s;ins to prede&s;tination. Second|ly, that Gods threatnings again&s;t <HI>E&s;au</HI> (&s;uppo&s;ing them to be tanta-mount to a reprobation) could no more have hin|dred his &s;alvation; then the like threatning again&s;t the <HI>Nine|vites,</HI> could have &s;ealed to them the a&s;&s;urance of their pre|&s;ent di&s;truction; if he had heartily repented of his &s;innes&punc; as the <HI>Ninevites</HI> did. And therefore, thirdly, as well the decree
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of God concerning <HI>E&s;au,</HI> as that which is &s;et out again&s;t the <HI>Ninevites,</HI> are no otherwi&s;e to be under&s;tood, then under the condition tacitly annexed unto them, that is to &s;ay, that the <HI>Ninevites</HI> &s;hould be de&s;troyed within fourty dayes, if they did not repent them of their &s;innes; and that <HI>E&s;au</HI> &s;hould be reprobated to eternal death, if he gave him&s;elf o|ver to the lu&s;ts of a &s;en&s;ual appetite: Which if it be confe&s;|&s;ed for true, as I think it mu&s;t, then, fourthly, the promi&s;es made by God to <HI>Jacob,</HI> and to all &s;uch as are beloved of God, as <HI>Jacob</HI> was, and con&s;equently their election unto life eternal, are likewi&s;e to be under&s;tood with the like con|dition; that is to &s;ay, if they <HI>repent them of their &s;innes, and do unfainedly believe his holy Go&s;pell.</HI> The like may be af|firmed al&s;o in all the other particulars touching Gods de|crees, with reference to the Doctrine of prede&s;tination, which are ob&s;erved or accomodated by that learned Pre|late in the ca&s;e of the <HI>Ninevites,</HI> had I &s;ufficient time and place to in&s;i&s;t upon them.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
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<HEAD>CHAP. XIX. Of the fir&s;t great breach which was made in the Doctrine of the Church; by whom it was made, and what was done towards the making of it up.</HEAD>
<ARGUMENT>
<P>1. GReat alterations made in the face of the Church, from the return of &s;uch Divines as had withdrawn them&s;elves beyond Sea in the time of Queen <HI>Mary;</HI> with the nece&s;&s;ity of imploying them in the publick &s;ervice, if otherwi&s;e of known zeale again&s;t the Papi&s;ts. 2. Se|veral examples of that kinde in the places of greate&s;t pow|er and tru&s;t in the Church of <HI>England;</HI> particularly of Mr. <HI>Fox</HI> the Martyrologi&s;t, and the occa&s;ion which he took of publi&s;hing his opinion in the point of prede&s;ti|nation. 3. His notes on one of the Letters of <HI>John Brad|ford</HI> Martyr, touching the matter of Election therein con|tained. 4. The difference between the Comment and the Text, and between the authour of the Comment, and Bi&s;hop <HI>Hooper.</HI> 5. Exceptions again&s;t &s;ome pa&s;&s;ages, and ob&s;ervations upon others, in the &s;aid Notes of Mr. <HI>Fox.</HI> 6. The great breach made hereby in the Churches Doctrine, made greater by the countenance which was gi|ven to the Book of <HI>Acts and Monuments,</HI> by the Convo|cation, <HI>An.</HI> 1571. 7. No argument to be drawn from hence touching the approbation of his doctrine by that Convocation, no more then for the Approbation of his
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Marginal Notes, and &s;ome particular pa&s;&s;ages in it, di&s;|graceful to the Rites of the Church, attire of the Bi|&s;hops. 8. A counterballance made in the Convoca|tion again&s;t <HI>Fox</HI> his Doctrine, and all other <HI>Noveli&s;mes</HI> of that kinde.</P>
</ARGUMENT>
<P>1. _IT was not long that Queen <HI>Mary</HI> &s;ate upon the Throne, and yet as &s;hort time as it was, it gave not only a &s;trong inter|ruption for the pre&s;ent to the proceed|ings of the Church, but an occa&s;ion al&s;o of great di&s;cord, and di&s;&s;ention in it for the time to come. For many of our Divines, who had fled beyond the Sea to avoid the hurry of her Reign, though otherwi&s;e men of good abilities in mo&s;t parts of Learning, returned &s;o altered in their principals, as to points of Doctrine, &s;o di&s;affected to the Govern|ment, formes of wor&s;hip here by Law e&s;tabli&s;hed, that they &s;eem'd not to be the &s;ame men at their coming home, as they had been at their going hence: yet &s;uch was the nece&s;&s;ity which the Church was under, of filling up the vacant places and preferments, which had been made void either by the voluntary di&s;ce&s;&s;ion, or po&s;itive deprivation of the Popi&s;h Clergie, that they were faine to take in all of any condition, which were able to do the publick &s;er|vice, without relation to their private opinions in doctrine or di&s;cipline, nothing &s;o much regarded in the choice of men for Bi&s;hopricks, Deanries, Dignities in Cathedral Churches, the riche&s;t B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nefices in the Countrey, and places of mo&s;t command and tru&s;t in the Univer&s;ities, as their known <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eal again&s;t the Papi&s;ts, together with &s;uch a &s;uffi|ciency of learning as might enable them for writing and preaching again&s;t the Popes &s;upremacy, the carnal pre|&s;ence of Chri&s;t in the ble&s;&s;ed Sacrament, the &s;uper&s;tition&punc; of the Ma&s;&s;e, the halfe communion, the cel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bratin&punc; of Di|vine &s;ervice in a tongue not known unto the people, the inforced &s;ingle life of Prie&s;ts, the wor&s;hiping of Images,
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and other the like points of <HI>Popery,</HI> which had given mo&s;t offence, and were the principal cau&s;es of that &s;epara|tion.</P>
<P>2. On this account we finde Mr. <HI>Pilkington</HI> preferred to the See of <HI>Durham,</HI> and <HI>Whittingham</HI> to the rich Deanry of the Church; of which the one proved a great favourer of the <HI>Non-conformi&s;ts,</HI> as is confe&s;&s;ed by one who challen|geth a relation to his blood and family; the other a&s;&s;ociated him&s;elf with <HI>Goodman,</HI> as after <HI>Goodman</HI> did with <HI>Knox,</HI> for planting <HI>Puritani&s;me</HI> and &s;edition in the Kirk of <HI>Scot|land.</HI> On this account Dr. <HI>Lawrence Humphrey</HI> a profe&s;|&s;ed <HI>Calvinian,</HI> in point of doctrine, and a <HI>Non-conformi&s;t,</HI> (but qualified with the title of a <HI>moderate</HI> one) is made the Queens profe&s;&s;or for Divinity in the Univer&s;ity of <HI>Oxon; Thomas Cartwright,</HI> that great Incendiary of this Church, preferred to be the Lady <HI>Margarets</HI> profe&s;&s;or in the Univer|&s;ity of <HI>Cambridge; Samp&s;on</HI> made Dean of <HI>Chri&s;t-church</HI> and<NOTE PLACE="marg"><HI>Go<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">w.</HI> in C<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|ta<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. Epi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>Oxon</HI></NOTE> pre&s;ently <HI>proptor Puritaxi&s;mum Exauctoratus,</HI> turned out again for <HI>Puritani&s;me,</HI> as my Authour hath it: <HI>Hardiman</HI> made one of the fir&s;t Prebends of <HI>Westmin&s;ter</HI> of the Queens foundation, and not long after deprived of it by the high Commi&s;&s;ioners for breaking down the Altar there, and de|facing the ancient uten&s;ils and ornaments which belonged to the Church. And finally upon this account, as <HI>Whitehead,</HI> who had been Chaplaine to Queen <HI>Anne Bulline,</HI> refu&s;ed the Arch-Bi&s;hoprick of <HI>Canterbury,</HI> before it was offered un|to <HI>Parker</HI> and <HI>Cov<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rdale</HI> to be re&s;tored to the See of <HI>Exon,</HI> which he had chearfully accepted in the time of King <HI>Ed|ward;</HI> &s;o Mr. <HI>John Fox</HI> of great e&s;teem for his painful and laborious work of <HI>Acts and Monuments&punc;</HI> (commonly called the Book of <HI>Martyrs</HI>) would not accept of any preferment in the Church, but a Prebends place in <HI>Salisbury</HI> which tide him not to any re&s;idence in the &s;ame. And this he did e&s;pecially (as it after proved) to avoid &s;ub&s;cription, &s;hewing a greater willingne&s;&s;e to leaue his place, then to &s;ub&s;cribe unto the Articles of Religion then by Law e&s;tabli&s;hed, when he was legally required to do it by Arch-Bi&s;hop <HI>Parker.</HI> Of
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this man there remains a &s;hort Di&s;cour&s;e in his <HI>Acts and Monuments</HI> of <HI>Prede&s;tination,</HI> occa&s;ioned by a letter of Mr. <HI>Bradfords</HI> before remembred, who&s;e Orthodox doctrine in that point he feared might create &s;ome danger unto that of <HI>Calvin,</HI> which then began to finde a more general enter|tainment, then could be rationally expected in &s;o &s;hort a time; And therefore as a counter-ballance he annexeth this di&s;cour&s;e of his own with this following title, <HI>viz.</HI></P>
<Q><TEXT>
<BODY>
<DIV1 TYPE="note">
<HEAD>Notes on the &s;ame Epi&s;tle, and the matter of Election thereunto appertaining.</HEAD>
<P>'3. As touching the Doctrine of <HI>Election</HI> (whereof this letter of Mr. <HI>Bradford,</HI> and many other of his Letters more<NOTE PLACE="marg"><HI>Fox</HI> in Acts &amp; Mon. fol. 1505</NOTE> do much intreat) three things mu&s;t be con&s;idered. 1. What Gods <HI>Election</HI> is, and what the cau&s;e thereof. 2. How Gods <HI>Election</HI> proceedeth in working our &s;alvation. 3. To whom Gods election pertaineth, and how a man may be certaine thereof.&mdash;Between <HI>Predestination</HI> and <HI>Election</HI> this difference there is, <HI>Prede&s;tination</HI> is as well to the <HI>Reprobate</HI> as to the <HI>Elect, Election</HI> pertaineth onely to them that be &s;aved. <HI>Prede&s;tination</HI> in that it re&s;pecteth the <HI>reprobate,</HI> is called <HI>reprobation;</HI> in that it re&s;pected the &s;aved, is called <HI>Election,</HI> and is thus defined. <HI>Prede&s;tination</HI> is the eternall de|creement of God, purpo&s;ed before in him&s;elf, what &s;hall befal all men either to &s;alvation or damnation; <HI>Election</HI> is the free mercy and grace of God, in his own will through faith in Chri&s;t his Sonne, choo&s;ing and preferring to life &s;uch as plea&s;eth him. In this <HI>definition</HI> of <HI>Election</HI> fir&s;t goeth before (the mercy and grace of God) as the cau&s;es thereof, where|by are excluded all works of the Law, and merits of de&s;erving, whither they go before faith, or come after; &s;o was <HI>Jacob</HI> cho&s;en, and <HI>E&s;au</HI> refu&s;ed before either of them began to work, &amp;c. Secondly, in that the mercy of God in this <HI>De|finition</HI> is &s;aid to be (free) thereby is to be noted the pro|ceeding and working of God not to be bound to any ordi|nary place, or to any &s;ucce&s;&s;ion of choice, nor to &s;tate and dignity of per&s;on, nor to worthine&s;&s;e of blood, &amp;c. but
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all goeth by the meere will of his own purpo&s;e, as it is writ|ten <HI>&s;piritus, ubi, vult &s;pirat, &amp;c.</HI> And thus was the out|ward race and &s;tock of <HI>Abraham</HI> after fle&s;h refu&s;ed (which &s;eemed to have the preheminence) and another &s;eed after the Spirit, rai&s;ed by <HI>Abraham</HI> of the &s;tones, that is of the Gentiles. So was the outward Temple of <HI>Jeru&s;alem,</HI> and chaire of <HI>Mo&s;es,</HI> which &s;eem'd to be of price for&s;a|ken, and Gods chaire advanced in other Nations. So was tall <HI>Saul</HI> refu&s;ed, and little <HI>David</HI> accepted: the rich, the proud, and the wi&s;e of this world rejected, and the word of &s;alvation daily opened to the poore, and mi&s;erable Ab|jects, the high mountaines ca&s;t under, and the low val|leys exalted, &amp;c.</P>
<P>And in the next place it is added (<HI>in his own will</HI>) by this falleth down the free will, and purpo&s;e of man, with all his actions, councels, and &s;trength of nature: according as it is written, <HI>non e&s;t volentis, neque currentis, &s;ed mi&s;eren|tis Dei, &amp;c.</HI> It is not him that willeth, nor in him that runneth, but in God that &s;heweth mercy. So we &s;ee how <HI>I&s;rael</HI> ran long, and yet got nothing. The Gentile runneth, began to &s;et out late, and yet got the game: So they which came at the fir&s;t which did labour more, and yet they that came la&s;t were rewarded with the fir&s;t, <HI>Mat.</HI> 20. The work|ing will of the Phari&s;ee &s;eemed better, but yet the Lords Will was rather to ju&s;tifie the Publican, <HI>Luk.</HI> 18. The elder &s;on had a better will to tarry by his father, and &s;o did indeed; and yet the fat calf was given to the younger &s;on that ran away, <HI>Luk.</HI> 15. whereby we have to under&s;tand, how the mat|ter <HI>goeth not by the will of man, but by the will of God as it plea&s;eth him to accept,</HI> according as it is written, <HI>non ex vo|luntate carnis, neque ex voluntate viri: &s;ed ex Deo nati &s;unt, &amp;c.</HI> Which are born not of the will of the fle&s;h, nor yet of the will of man, but of God. Furthermore, as all then goeth by the will of God only, and not by the will of man: So againe, here is to be noted, that the will of God never goeth without faith in Chri&s;t Je&s;us his Son.</P>
<P>And therefore, fourthly, is this cl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&s;e added in the defini|tion, <HI>through faith in Chri&s;t his Sonne,</HI> which faith in
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Chri&s;t to us-ward maketh altogether. For, fir&s;t, it certifieth us of Gods <HI>Election,</HI> as this Epi&s;tle of Mr. <HI>Bradford</HI> doth well expre&s;&s;e: For who&s;oever will be certain of his <HI>Election</HI> in God, let him fir&s;t begin with faith in Chri&s;t, which if he finde in him to &s;tand firme, he may be &s;ure, and nothing doubt, but that he is one of the number of Gods Elect. Se|condly, the &s;aid faith, and nothing el&s;e, is the only condi|tion and meanes whereupon Gods mercy, grace, <HI>Election,</HI> vocation, and all Gods promi&s;es to &s;alvation do &s;tay ac|cordingly: the word of St. <HI>Paul, &s;i perman&s;eritis in fide,</HI> and if ye abide in the faith, <HI>Col.</HI> 1. 3. This faith is the mediate and next cau&s;e of our ju&s;tification &s;imply without any con|dition annexed: For as the mercy of God; his grace, <HI>Ele|ction,</HI> vocation, and other precedent cau&s;es, do &s;ave and ju&s;tifie us upon condition, if we believe in Chri&s;t: &s;o this faith onely in Chri&s;t without condition, is the next and im|mediate cau&s;e, which by Gods promi&s;e worketh our ju&s;ti|fication: according as it is written, <HI>crede in dominum Je|&s;um, &amp; &s;alvus eris, tu, &amp; domus tua.</HI> Believe in the Lord Je&s;us, and thou &s;halt be &s;aved, thou and thy whole hou&s;e. And thus much touching the <HI>Definition</HI> of <HI>Election,</HI> with the cau&s;es thereof declared, which you &s;ee now to be no me|rits or works of man, whither they go before, or come after faith. For like as all they that be borne of <HI>Adam,</HI> do ta&s;te of his Malediction, though they ta&s;ted not of the Apple: &s;o all they that be born of Chri&s;t (which is by faith) take part of the obedience of Chri&s;t, although they never did that obe|dience them&s;elves, which was in him, <HI>Rom.</HI> 5.</P>
<P>Now to the &s;econd con&s;ideration: Let us &s;ee likewi&s;e, how and in what order this <HI>Election</HI> of God proceedeth in choo&s;ing and electing them which he ordaineth to &s;alva|tion, which order is this. In them that be cho&s;en to life, fir&s;t, Gods mercy and free grace bringeth forth <HI>Election: Election worketh Vocation,</HI> or Gods holy calling: which <HI>Vo|cation,</HI> though hearing bringeth knowledge, and <HI>faith</HI> in Chri&s;t: <HI>Faith</HI> through <HI>promi&s;e,</HI> obtaineth <HI>justification; jucti|fication</HI> through <HI>hope,</HI> waiteth for <HI>glorification; Election</HI> is
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before time, <HI>vocation</HI> and <HI>faith</HI> cometh in time; <HI>ju&s;tifica|tion</HI> and <HI>glorification</HI> is without end. <HI>Election</HI> depending upon Gods <HI>free grace</HI> and <HI>will,</HI> excludeth all mans <HI>will,</HI> blinde fortune, chance, and all peradventures. <HI>Vocation &s;tanding upon Gods Election,</HI> excludeth all mans wi&s;dome, cunning; learning; intention, power and pre&s;umption. <HI>Faith in Chri&s;t,</HI> proceeding by the gift of the holy Gho&s;t, and freely ju&s;tifying man by Gods promi&s;e, excludet<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> all other merits of men, all condition of de&s;erving, and all works of the Law, both Gods Law, and mans Law, with all other outward means what&s;oever. <HI>Ju&s;tification</HI> coming freely by <HI>faith,</HI> &s;tandeth &s;ure by <HI>promi&s;e,</HI> without doubt, fear, or wa|vering in this life. <HI>Glorification</HI> appertaining only to the life to come, by <HI>hope</HI> is looked for. <HI>Grace</HI> and <HI>Mercy</HI> pre|venteth, <HI>Election</HI> ordaineth; <HI>Vocation</HI> prepareth, and recei|veth the <HI>Word,</HI> whereby cometh <HI>faith; Faith</HI> ju&s;tifieth; <HI>Ju&s;tification</HI> bringeth glory&punc; <HI>Election</HI> is the immediate and next cau&s;e of <HI>Vocation; Vocation</HI> (which is the working of Gods Spirit by the Word) is the immediate and next cau&s;e of <HI>faith; Faith</HI> is the immediate and next cau&s;e of <HI>ju&s;tification.</HI></P>
<P>And this order and connexion of cau&s;es is diligently to be ob&s;erved becau&s;e of the <HI>Papi&s;ts,</HI> which have mi&s;erably confounded and inverted this doctrine; thus teaching, that Almighty God, &s;o far as he fore&s;eeth mans merits before to come, &s;o doth he di&s;pen&s;e his <HI>Election. Dominus prout <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nju&s;que merita fore previdet, ita di&s;pen&s;at electionis gratiam, futuris tamen concedere.</HI> That is, that the Lord recompen&s;eth the grace of <HI>Election,</HI> not to any merits proceeding; but yet granteth the &s;ame to the merits that follow after; and not rather have our holine&s;&s;e by Gods Election going be|fore. But we following the Scripture, &s;ay otherwi&s;e, that the cau&s;e onely of Gods <HI>Election,</HI> is his own free mercy, and the cau&s;e onely of our ju&s;tification is our faith in Chri&s;t, and nothing el&s;e. As for example; fir&s;t, concerning <HI>Election,</HI> if the que&s;tion be asked, why was <HI>A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">raham</HI> cho&s;en, and not <HI>Na<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">&punc;</HI> why was <HI>Jacob</HI> cho&s;en, and not <HI>E&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u&punc;</HI> why was <HI>Mo&s;es</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 word">&punc; and <HI>Phar<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"></HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters">dened? why <HI>D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vid</HI>
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accepted, and <HI>Saul</HI> refu&s;ed? why, few be cho&s;en, and the mo&s;t for&s;aken? It cannot be an&s;wered otherwi&s;e but thus, becau&s;e &s;o was the good will of God. In like manner touch|ing <HI>vocation,</HI> and al&s;o faith, if the que&s;tion be asked, why this vocation and gift of faith was given to <HI>Cornelius</HI> the Gentile, and not to <HI>Tertullus</HI> the Jew? why to the poore, the babes, and the little ones of the world (of whom Chri&s;t &s;peaketh, <HI>I thank the Father which ha&s;t hid the&s;e from the wi&s;e, &amp;c. Mat.</HI> 11.) why to the unwi&s;e, the &s;imple ab|jects and out-ca&s;ts of the world? (of whom &s;peaketh Saint <HI>Paul,</HI> 1 Cor. 1 <HI>You &s;ee your calling my brethren, why not ma|ny of you, &amp;c.</HI> Why to the &s;inners and not to the ju&s;t? why the beggars by the high-wayes were called, and the bidden gue&s;ts excluded? We can a&s;cribe no other cau&s;e, but to Gods purpo&s;e and <HI>Election,</HI> and &s;ay with Chri&s;t our Savi|our, <HI>quia Pater &s;ic complacitum e&s;t ante te; ye Father for that it &s;eemed good in thy &s;ight,</HI> Luk. 10.</P>
<P>And &s;o it is for <HI>ju&s;tification</HI> likewi&s;e, if the que&s;tion be asked why the Publican was ju&s;tified and not the Phari&s;ee, <HI>Luk.</HI> 18. Why <HI>Mary</HI> the &s;inner, and not <HI>Simon</HI> the invi|ter? <HI>Luke</HI> 11. Why Harlots and Publicans go before the Scribes and Phari&s;ees in the Kingdome? <HI>Mat.</HI> 21. why the &s;onne of the Free-woman was received? and the bond|womans Son being his elder, rejected, <HI>Gen.</HI> 21. why <HI>I&s;rael,</HI> which &s;o long &s;ought for righteou&s;ne&s;&s;e found it not? and the Gentiles which &s;ought it not found it? <HI>Rom.</HI> 9. We have no other cau&s;e hereof to render, but to &s;ay with Saint <HI>Paul,</HI> becau&s;e they &s;ought for it by <HI>works of the Law,</HI> and not by <HI>faith;</HI> which faith as it cometh not by mans will (as the Papi&s;ts fal&s;ely pretendeth) but onely by the electi|on and free gift of God; &s;o it is onely the immediate cau&s;e whereto the promi&s;e of our &s;alvation is annexed, accord|ing as we read. <HI>And therefore of faith is the inheritance given, as after grace, that the promi&s;e might &s;tand &s;ure to every &s;ide,</HI> Rom. 4. and in the &s;ame Chapter. <HI>Faith believing in him that ju&s;tifieth the wicked is imputed to righteou&s;ne&s;&s;e.</HI> And this concerning the cau&s;es of our &s;alvation, you, you &s;ee how faith in Chri&s;t immediately and without condition doth ju&s;tifie
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us, being &s;olicited with Gods mercy and <HI>election,</HI> that where|&s;oever <HI>election</HI> goeth before, faith in Chri&s;t mu&s;t needs follow after. And again, who&s;oever believeth in Chri&s;t Je&s;us, through the vocation of God, he mu&s;t needs be par|taker of Gods <HI>election:</HI> whereupon re&s;ulteth the third note or con&s;ideration, which is to con&s;ider, whither a man in this life may be certaine of his <HI>election.</HI> To an&s;wer to which que&s;tion this fir&s;t is to be under&s;tood, that although our e|lection and vocation &s;imply indeed, be known to God onely in him&s;elfe, a <HI>priore:</HI> yet notwith&s;tanding it may be known to every particular faithful man, a <HI>Po&s;teriore</HI> that is by means, which means is faith in Chri&s;t Je&s;us crucified. For as much as by faith in Chri&s;t a man is ju&s;tified, and thereby made the childe of &s;alvation: rea&s;on mu&s;t needs lead the &s;ame to be then the childe of <HI>election,</HI> cho&s;en of God to everla&s;ting life. For how can a man be &s;aved, but by con&s;equence it followeth that he mu&s;t al&s;o be elected.</P>
<P>And therefore of election it is truly &s;aid: <HI>de electione judi|candum e&s;t a po&s;teriore,</HI> that is to &s;ay, we mu&s;t judge of <HI>e|lection</HI> by that which cometh after, that is, by our faith and belief in Chri&s;t: which faith, although in time it followeth after election, yet this the proper immediate cau&s;e a&s;|&s;igned by the Scripture, which not onely ju&s;tifieth us, but al&s;o certifieth us of this election of God; whereunto likewi&s;e well agreeth this pre&s;ent Letter of Mr. <HI>Bradford,</HI> where|in he &s;aith: <HI>Election,</HI> albeit in God it be the fir&s;t, yet to us it is the la&s;t opened. And therefore beginning fir&s;t (&s;aith he) with <HI>Creation,</HI> I come from thence to <HI>Redemption,</HI> and <HI>ju&s;tification</HI> by <HI>faith:</HI> &s;o to <HI>election,</HI> not that <HI>faith</HI> is the cau&s;e efficient of election, being rather the effect thereof, but is to us the cau&s;e certificatory, or the cau&s;e of our <HI>certi|fication</HI> whereby we are brought to the feeling and know|ledge of our election in Chri&s;t. For albeit the <HI>election</HI> fir&s;t be certain in the knowledge of God, yet in our knowledge <HI>faith</HI> only that we have in Chri&s;t, is the thing that giveth to us our certificate and comfort of this <HI>election.</HI> Wherefore, who&s;oever de&s;ireth to be a&s;&s;ured that he is one of the E|lect number of God, let him not climbe up to heaven to know, but let him de&s;cend into him&s;elf, and there &s;earch
<PB N="56" REF="145">
his faith in Chri&s;t the Son of God, which if he find in him not feigned, by the working of Gods Spirit accordingly: there|upon let him &s;tay, and &s;o wrap him&s;elf wholly both body and foul under <HI>Gods general promi&s;e, and cumber</HI> his head with no further &s;peculations: knowing this, that who&s;oever believeth in him <HI>&s;hall not peri&s;h, John 3. &s;hall not be confounded,</HI> Rom. 9. <HI>&s;hall not &s;ee death,</HI> John 8. <HI>&s;hall not enter into judgement,</HI> John 5. <HI>&s;hall have everla&s;ting life,</HI> John 3. 7. <HI>&s;hall be &s;aved,</HI> Mat. 28. Acts 16. <HI>&s;hall have remi&s;&s;ion of all his &s;ins,</HI> Act. 10. <HI>&s;hall be justified,</HI> Rom. 3. Cal. 2. <HI>&s;hall have floods flowing out of him of the water of life,</HI> Joh. 7. <HI>&s;hall never die,</HI> John 11. <HI>&s;hall be rai&s;ed at the la&s;t day,</HI> John 6. <HI>&s;hall finde re&s;t in his &s;oul, and be refre&s;hed,</HI> Mat. 11, <HI>&amp;c.</HI></P>
</DIV1>
</BODY>
</TEXT></Q>
<P>4. Such is the judgement and opinion of our <HI>Martyro|logi&s;t,</HI> in the great point of <HI>Prede&s;tination</HI> unto life; the re|&s;idue thereof touching ju&s;tification, being here purpo&s;ely cut off with an &amp;c. as nothing pertinent to the bu&s;ine&s;&s;e which we have in hand. But between the Comment and the Text there is a great deal of difference, the Comment laying the foundation of Election on the Will of God accord|ing to the <HI>Zuinglian</HI> or <HI>Calvinian</HI> way; but the Text laying it wholly upon <HI>faith in Chri&s;t (whom God the Father hath Prede&s;tinate in Chri&s;t unto eternal life)</HI> according to the doctrine of the Church of <HI>England.</HI> The Text fir&s;t pre&s;uppo&s;eth an e&s;tate of &s;in and mi&s;ery into which man was fallen, a ran&s;om paid <HI>by Chri&s;t</HI> for man and his <HI>whole Po&s;terity,</HI> a freedome left in man thus ran&s;omed, either to take, or <HI>finally to refu&s;e</HI> the benefit of &s;o great mercy: and then fixing or appropria|ting the benefit of &s;o great a mercy (<HI>as Chri&s;t and all his me|rits</HI> do amount to) upon &s;uch only as <HI>believe.</HI> But the Com|ment takes no notice of the fall of man, grounding both Re|probation and Election on Gods <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">b&s;olute plea&s;ure, without relation to mans &s;in or our Saviours &s;ufferings, or any <HI>ac|ceptation</HI> or <HI>refu&s;al</HI> of his mercies in them. As great a dif|ference there is between the Authour of the Comment, and Bi&s;hop <HI>Hooper,</HI> as between the Comment and the Text: Bi&s;hop <HI>Hooper</HI> telling us, <HI>cap. 10. num.</HI> 2. that <HI>Saul</HI> was no
<PB N="57" REF="145">
more <HI>excluded from the promi&s;e of Chri&s;t,</HI> then <HI>David; E&s;au</HI> then <HI>Jacob; Judas</HI> then <HI>Peter, &amp;c.</HI> if they had not excluded them&s;elves: quite contrary to that of our pre&s;ent Authour, who having asked the que&s;tion, why <HI>Jacob</HI> was cho&s;en, and not <HI>E&s;au;</HI> why <HI>David</HI> accepted, and <HI>Saul</HI> re|fu&s;ed, &amp;c. makes an&s;wer, <HI>that it cannot otherwi&s;e be an&s;wered, then that &s;o was the good Will of God.</HI></P>
<P>5. And this being, &s;aid I would faine know upon what authority the Authour hath placed <HI>Nachor</HI> among&s;t the repro|bates, in the &s;ame Ranck with <HI>E&s;au, Pharaoh</HI> and <HI>Saul;</HI> all which he hath marked out to reprobation; the Scripture laying no &s;uch cen&s;ure on <HI>Nachor,</HI> or his Po&s;terity as the Authour doth; Or el&s;e the Authour mu&s;t know more of the e&s;tate of <HI>Nachor</HI> then <HI>Abraham</HI> his brother did; who certainly would never have cho&s;en a wife for his &s;onne <HI>I&s;aac</HI> out of <HI>Na|chors</HI> line, if he had looked upon them as reprobated and ac|cur&s;ed of God. I ob&s;erve, Secondly, that plainly God is made <HI>an accepter of per&s;ons</HI> by the Authours doctrine. For, fir&s;t, he telleth us <HI>that the elder &s;on had a better will to tarry by his father, and &s;o did indeed, but the fatted Calf was gi|ven to the younger &s;on that ran away;</HI> and thereupon he doth infer, <HI>that the matter goeth not by the will of man,</HI> but by the Will of God, as it plea&s;eth him to <HI>accept.</HI> I ob&s;erve, Thirdly, that <HI>Vocation,</HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> the Authours judgement, <HI>&s;tandeth upon Gods Election,</HI> as the work thereof; whereas <HI>Vocation</HI> is more general, and is extended unto tho&s;e al&s;o whom they call the <HI>Reprobate,</HI> and therefore <HI>&s;tandeth</HI> not <HI>on Election,</HI> as the Au|thour hath it. For <HI>many <GAP DESC="illegible" RESP="apex" EXTENT="1 word"> called,</HI> though out of tho&s;e <HI>many</HI> which are <HI>called,</HI> but a <HI>few are cho&s;en.</HI> Fourthly, I ob|&s;erve, that notwith&s;tanding the Authour builds the doctrine of <HI>Election</HI> <GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> Gods ab&s;olute <HI>will and plea&s;ure,</HI> yet he is faine to have recour&s;e to &s;ome certaine condition, telling us, that though the <HI>mercy of God, his Grace, Election, Vocation, and other pre<GAP DESC="illegible" RESP="apex" EXTENT="3 letters">ent Cau&s;es do ju&s;tifie us;</HI> yet this is upon <HI>condition of believing in Chri&s;t.</HI> And finally, it is to be ob&s;erved al&s;o, that after all his paines taken in defending &s;uch a per&s;onal and eternal Election, as the <HI>Calvinians</HI> now contend for;
<PB N="58" REF="146">
he advi&s;eth us <HI>to wrap up our &s;elves wholly, both body and &s;oul under Gods general promi&s;e, and not to cumber our heads with any further &s;peculations, knowing that who&s;oever believeth in him &s;hall not peri&s;h, &amp;c.</HI></P>
<P>6. And &s;o I take my leave of our <HI>Martyrologi&s;t,</HI> the publi&s;hing of who&s;e di&s;cour&s;e I look on as the fir&s;t great bat|tery which was made on the Bulwarks of this Church, in point of Doctrine by any member of her own, after the &s;etling of the Articles by the Queens Authority, <HI>Anno</HI> 1562. the brables rai&s;ed by <HI>Crowley</HI> in his Book again&s;t <HI>Campneys,</HI> though it came out after the &s;aid Articles were confirmed and publi&s;hed, being but as haile-&s;hot in compari&s;on of this great piece of Ordnance. Not that the Arguments were &s;o &s;trong as to make any great breach in the publick Doctrine, had it been publi&s;hed in a time-le&s;&s;e capable of innovations, or rather if the great e&s;teeme which any had of that man, and the univer&s;al reception which his Book found with all &s;orts of people, had not gained more authority unto his di&s;|cour&s;e, then the merit or &s;olidne&s;&s;e of it could de&s;erve. The inconveniences whereof, as al&s;o the many marginal Notes and other pa&s;&s;ages, vi&s;ibly tending to faction and &s;edition in mo&s;t parts of that Book, were either not ob&s;erved at fir&s;t, or winked at in regard of the great animo&s;ities, which were ingendred by it in all &s;orts of people, as well again&s;t the per&s;ons of the Papi&s;t, as again&s;t the doctrine; In&s;omuch that in the Convocation of the year, 1571. there pa&s;&s;ed &s;ome Canons, requiring that not onely the Deanes of all Cathedrals &s;hould take a &s;pecial care, that the &s;aid Book &s;hould be &s;o conveniently placed in their &s;everal Churches, that people of all conditions might re&s;ort unto it; but al&s;o, that all and every Arch-Bi&s;hop, Bi&s;hops, Deans, Re&s;identiaries, and Arch-Dea|cons &s;hould choo&s;e the &s;ame to be <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">laced in &s;ome convenient publick room of their &s;everal hou&s;es, not only for the enter|tainment and in&s;truction of their menial &s;ervants, but of &s;uch &s;trangers al&s;o as occa&s;ionally repaired unto them.</P>
<P><PB N="59" REF="146">7. If it be her eupon inferred that <HI>Fox</HI> his doctrine was ap|proved by that Convocation, and therefore that it is agreeable to the true intent and meaning of the Articles of the Church of <HI>England;</HI> be&s;ides what hath been &s;aid already by Anticipa|tion, it may as logically be inferred, that the Convocation approved all his Marginal Notes; all the factious and &s;editi|ous pa&s;&s;ages; and more particularly the &s;corn which he puts upon the Epi&s;copal habit and other Ceremonies of the Church. Touching which la&s;t (for the other are too many to be here recited) let us behold how he de&s;cribes the difference which hapned between <HI>Hooper,</HI> Bi&s;hop of <HI>Gloce&s;ter</HI> on the one &s;ide, <HI>Cranmer</HI> and <HI>Ridley</HI> on the other, about the ordinary habit and attire then u&s;ed by the Bi&s;hops of this Church, we &s;hall finde it thus, <HI>viz.</HI> <Q REND="inline margQuotes">'For notwith&s;tanding the godly reformati|on<NOTE PLACE="marg">Acts &amp; Mon. fo. 1366, 1367</NOTE> of Religion that was begun in the Church of <HI>England,</HI> be&s;ides other ceremonies that were more ambitious then profitable, or tended to edification; they u&s;ed to wear &s;uch garments and apparel, as the Romi&s;h Bi&s;hops were wont to do. Fir&s;t a <HI>Chimere,</HI> and under that a white <HI>Rocket,</HI> then a <HI>Mathematical</HI> cap with four Angles, dividing the whole world into four parts. The&s;e trifles being more for &s;uper|&s;tition then otherwi&s;e, as he could never abide, &s;o in no wi&s;e could he be per&s;waded to weare them. But in conclu&s;ion, this Theological conte&s;tation came to this end, that the Bi&s;hops having the upper hand, Mr. <HI>Hooper</HI> was faine to agree to this condition, that &s;ometimes he &s;hould in his Sermon &s;hew him&s;elf apparalled as the Bi&s;hops were. Wherefore ap|pointed to preach before the the King, as a new player in a &s;trange apparel he cometh forth on the &s;tage; His upper garment was a long skarlet <HI>Chimere</HI> down to the foot, and under that a white linnen Rocket, that covered all his &s;houl|ders; upon his head he had a Geometrical, that is a &s;quare cap, albeit that his head was round. What ca&s;e of &s;hame the &s;trangene&s;&s;e hereof was that day to the good preacher, every man may ea&s;ily judge. But this private contumely and re|proach, in re&s;pect of the publick profit of the Church, which he onely &s;ought, he bare and &s;uffered patiently.'</Q></P>
<P><PB N="60" REF="147">8. Here have we the Epi&s;copal habit affirmed to be a <HI>con|tumelie</HI> and <HI>reproach</HI> to that godly man, &s;lighted contemptu|ou&s;ly by the name of <HI>trifles,</HI> and condemned in the Marginal Note for a <HI>Popi&s;h attire;</HI> the other ceremonies of the Church being cen&s;ured as more <HI>ambitious, then profitable,</HI> and <HI>tending more to &s;uper&s;tition, then to edification;</HI> which as no man of &s;en&s;e or rea&s;on can believe to be approved and allowed of by that Convocation; &s;o neither is it to be believed that they allowed of his opinion in the pre&s;ent point. For a counter|ballance whereunto there was another Canon pa&s;&s;ed in this Convocation, by which all preachers were enjoyned to take &s;pecial care, <HI>ne quid unquam doceant, pro concione; quod a populo religio&s;e, teneri, &amp; credi velint, ni&s;i quod con&s;ent ane|um &s;it doctrinae veteris aut novi te&s;tamenti quodque ex illa ip&s;a doctrina Catholici Patres &amp; veteres Epi&s;copi Collegeri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t,</HI> that is to &s;ay, that they &s;hould maintain no other doctrine in their publick Sermons to be believed of the people, but that which was agreeable to the doctrine of the Old and New Te&s;tament, and had from thence been gathered by the Catholick (or Or|thodox) Fathers, and ancient Bi&s;hops of the Church. To which rule if they held them&s;elvs as they ought to do, no coun|tenance could be given to <HI>Calvines</HI> Doctrines, or <HI>Fox</HI> his judg|ment in the&s;e points maintained by one of the Catholick Fathers, and ancient Bi&s;hops of the Church, but St. <HI>Augu&s;tine</HI> only, who though he were a godly man and a learned Prelate; yet was he but one Bi&s;hop, not Bi&s;hops in the plural number, but one father, and not all the fathers, and therefore his opi|nion not to be maintained again&s;t all the re&s;t.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="61" REF="147">
<HEAD>CHAP. XX. Of the great Innovation made by <HI>Perkins</HI> in the publick Doctrine, the &s;tirs ari&s;ing thence in <HI>Cambridge,</HI> and Mr. <HI>Barrets</HI> carriage in them.</HEAD>
<ARGUMENT>
<P>1 OF Mr. <HI>Perkins</HI> and his Doctrine of Prede&s;tination, with his recital of the four opinions, which were then maintained about the &s;ame. 2. The &s;um and &s;ub&s;tance of his Doctrine according to the <HI>Supra|lap&s;arian,</HI> or <HI>Supra-creatarian</HI> way. 3. The &s;everal cen|&s;ures pa&s;t upon it, both by Papi&s;ts and Prote&s;tants, by none more &s;harply then by Dr. <HI>Rob. Abbots,</HI> after Bi|&s;hop of <HI>Sarum.</HI> 4. Of Dr. <HI>Baroe,</HI> the Lady <HI>Marga|rets</HI> Profe&s;&s;or in the Univer&s;ity, and his Doctrine touch|ing the divine Decrees, upon occa&s;ion of Gods denounc|ed Judgement again&s;t the <HI>Ninivites.</HI> 5. His con&s;tant op|po&s;ition to the <HI>Predestinarians,</HI> and the great increa&s;e of his Adherents. 6. The Articles collected out of <HI>Barrets</HI> Sermon, derogatory to the Doctrine and per|&s;ons of the chief <HI>Calvinians. 7. Barret</HI> convented for the &s;ame, and the proceedings had again&s;t him at his fir&s;t conventing. 8. A form of Recantation deli|vered to him, but not the &s;ame which doth occur in the <HI>Anti-Arminiani&s;m</HI> to be found in the Records of the Univer&s;ity. 9. Several arguments to prove that <HI>Barret</HI> never publi&s;hed the Recantation impo&s;ed
<PB N="62" REF="148">
upon him. 10. The re&s;t of <HI>Barrets</HI> &s;tory related in his own letter to Dr. <HI>Goad,</HI> being then Vice-Chan|celour. 11. The &s;entencing of <HI>Barret</HI> to a Recan|tation, no argument that his Doctrine was repug|nant to the Church of <HI>England,</HI> and that the body of the &s;ame Univer&s;ity differed from the heads in that particular.</P>
</ARGUMENT>
<P>1. _THis great Breach being thus made by <HI>Fox</HI> in his Acts and Monuments; was afterwards open'd wider by <HI>William Per|kins,</HI> an eminent Devine of <HI>Cam|bridge,</HI> of great e&s;teem among&s;t the <HI>Puritans</HI> for his zeal and piety, but more for his di&s;like of the Rites and Ce|remonies here by Law e&s;tabli&s;hed; of no le&s;s fame among tho&s;e of the <HI>Calvinian</HI> party both at home and a|broad for a Treati&s;e of Prede&s;tination, publi&s;hed in the year 1592. entituled, <HI>Armilla Aurea,</HI> or <HI>the Golden Chain, con|taining the order of the cau&s;es of &s;alvation and damnation ac|cording to Gods word.</HI> Fir&s;t written by the Author in Latin for the u&s;e of Students, and in the &s;ame year tran&s;lated into Engli&s;h at his Reque&s;t by one <HI>Robert Hill,</HI> who after|wards was Dr. of Divinity, and Rector of St. <HI>Bartholomews</HI> Church near the royal <HI>Exchange.</HI> In the preface unto which Di&s;cour&s;e, the Author telleth us, <Q REND="inline margQuotes">'that there was at that day four &s;everal Opinions of the order of Gods Prede&s;tination. The fir&s;t was of the old and new <HI>Pelagians,</HI> who placed the cau&s;e of Gods <HI>Prede&s;tination</HI> in man, in that they hold, that God did ordain men to life or death, according as he did fore&s;ee, that they would by their natural free-will, either reject or receive Grace offered. The &s;econd of them, who (of &s;ome) are termed, <HI>Lutherans,</HI> which taught, that God fore&s;ee|ing that all mankind being &s;hut under unbelief, would there|fore reject Grace offered, did hereupon purpo&s;e to chu&s;e &s;ome to &s;alvation of his meer mercy, without any re&s;pect of their faith or good works, and the re&s;t to reject, being moved
<PB N="63" REF="148">
to do this, becau&s;e he did eternally fore-&s;ee, that they would reject his Grace offered them in the Go&s;pel. The third of <HI>Semi-palagian Papists,</HI> which a&s;cribe Gods <HI>Prede&s;tination</HI> partly to mercy, and partly to mens fore|&s;een Preparations and meritorious works. The fourth, of &s;uch as teach, that the cau&s;e of the execution of Gods <HI>Prede&s;tination,</HI> is his mercy in Chri&s;t in them which are &s;aved; and in them which peri&s;h, the fall and corruption of man; yet &s;o as that the Decree and eternal Coun&s;el of God concerning them both, hath not any cau&s;e be&s;ides his Will and plea&s;ure.'</Q> In which Preface whither he hath &s;tated the opinions of the parties right, may be di&s;cerned by that which hath been &s;aid in the former Chapters: and whither the la&s;t of the&s;e opinions a&s;cribe &s;o much to <HI>Gods Mercy</HI> in Chri&s;t in them that are &s;aved, and to mans natu|ral <HI>Corruption</HI> in them that peri&s;h, will be&s;t be &s;een by taking a brief view of the opinion it &s;elf. The Author taking on him <HI>to oppugn the three fir&s;t as erroneous,</HI> and only to maintain the la&s;t as being a truth, which will bear weight in the ballance of the Sanctuary, as in his Preface he a&s;&s;ures us.</P>
<P>2. <Q REND="inline margQuotes">'Now in this book Prede&s;tination is defined, to be the Decree of God, by the which he hath ordained all men to<NOTE PLACE="marg">Golden chain&punc;</NOTE> a certain and everla&s;ting E&s;tate: that is, either to &s;alvati|on or condemnation to his own Glory. He tells us &s;econdly, that the means for putting this decree in execution, were the creation and the fall. 3. That mans fall was neither by<NOTE PLACE="marg">Ibid. p. 52.</NOTE> chance, or by Gods not knowing it, or by his bare per|mi&s;&s;ion, or again&s;t his Will; but rather miraculou&s;ly, not without the Will of God, but yet without all approbation of it.'</Q> Which pa&s;&s;age being &s;omewhat ob&s;cure, may be explained by another, &s;ome leaves before. In which the Que&s;tion being asked, <HI>Whether all things and actions were &s;ubject unto Gods Decree?</HI> He an&s;wereth, <Q REND="inline margQuotes">'Yes &s;urely, and therefore the Lord according to his good plea&s;ure hath mo&s;t certainly decreed every both thing and action, whether pa&s;t, pre&s;ent, or to come, together with their circum&s;tances of place, time, means, and end:'</Q> And then the Que&s;tion
<PB N="64" REF="149">
being pre&s;t to this particular, <HI>What even the wickedne&s;s of the wicked?</HI> The an&s;wer is affirmative, <Q REND="inline margQuotes">'Yes, he hath mo&s;t ju&s;tly decreed the wicked works of the wicked. For if it had<NOTE PLACE="marg">Ib. 29.</NOTE> not plea&s;ed him, they had never been at all: And albeit they of their own natures are, and remain wicked, yet in re&s;pect of Gods decree they are to be accounted good.'</Q> Which Doctrine, though it be no other then that which had before been taught by <HI>Beza,</HI> yet being publi&s;hed, more copiou&s;ly in|&s;i&s;ted on, and put into a more methodical way, it became wondrous acceptable among&s;t tho&s;e of the <HI>Calvinian</HI> party both at home and abroad, as before was &s;aid. In&s;omuch that it was printed &s;everal times after the Latin edition, with the general approbation of the <HI>French</HI> and <HI>Belgick</HI> Churches, and no le&s;s then 15. times, within the &s;pace of twenty years in the Engli&s;h tongue. At the end of which term in the year 1612. the Engli&s;h book was turned by the Tran&s;lator into Que&s;tions and An&s;wers, but without any alteration of the words of the Author, as he informs us in the la&s;t page of his Preface, after which it might have &s;undry other impre&s;&s;ions; that which I follow, being of the year 1621. And though the <HI>Supra-lap&s;arians</HI> or rigid <HI>Calvini&s;ts</HI> (or <HI>Supra-creata|rians</HI> rather, as a late judicious Writer calls them) differ ex|ceedingly in the&s;e points, from many of their more mode|rate brethren, di&s;tingui&s;hed from them by the name of <HI>Sub-lap&s;arians;</HI> yet in all points touching the &s;pecifying of their &s;everal &s;uppo&s;ed Decrees, they agree well enough to|gether, and therefore wink at one another, as before was noted.</P>
<P>3. Notwith&s;tanding the e&s;teem wherewith both &s;orts of <HI>Calvini&s;ts</HI> entertained the book, it found not the like wel|come in all places, nor from all mens hands. Among&s;t other<NOTE PLACE="marg">Ib. Epi&s;t. Dedi.</NOTE> Par&s;ons the <HI>Je&s;uite</HI> gives this cen&s;ure of him, <HI>viz. That by the deep humour of fancy he hath publi&s;hed and writ many books with &s;trange Titles, which neither he nor his Reader do under|&s;tand, as namely about the</HI> Concatenation <HI>of laying together of the cau&s;es of mans</HI> Prede&s;tination <HI>and</HI> Reprobation, <HI>&amp;c. Ja|cob van Harmine,</HI> (afterwards better known by the name of
<PB N="65" REF="149">
<HI>Arminius</HI>) being then Preacher of the Church of <HI>Am&s;ter|dam,</HI> not only cen&s;ured in brief as <HI>Par&s;ons</HI> did, but wrote a full di&s;cour&s;e again&s;t it, entituled, <HI>Examen Predestinationis Perkin&s;anae,</HI> which gave the fir&s;t occa&s;ion to the&s;e con|trover&s;ies (many appearing in defence of <HI>Perkins</HI> and his Opinions) which afterwards involved the <HI>Sub-lap&s;arians</HI> in the &s;elf &s;ame Quarrel. Among&s;t our &s;elves it was objected, <Q REND="inline margQuotes">'That his Doctrine, referring all to an ab&s;olute decree, ham|&s;tring'd<NOTE PLACE="marg">Ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. in Holy State p. 90.</NOTE> all indu&s;try, and cut off the &s;inews of mens en|deavours towards &s;alvation, for a&s;cribing all to the <HI>wind</HI> of Gods Spirit (which <HI>bloweth</HI> where it li&s;teth) he leaveth nothing to the <HI>cares</HI> of mens diligence, either to help or hinder to the attaining of happine&s;s, but rather opens a<NOTE PLACE="marg">Ab&s;olv. contr. <HI>Tomp&s;oni</HI> Dia|trib.</NOTE> wide door to licentious &s;ecurity.'</Q> But none of all our Engli&s;h was &s;o &s;harp in their cen&s;ures of him, as Dr. <HI>Rob|bert Abbot,</HI> then Dr. of the Chair in <HI>Oxon.</HI> and not long after Bi&s;hop of <HI>Sarum,</HI> who in his book again&s;t <HI>Tomp&s;on</HI> (though others inclined too much to <HI>Calvins</HI> Doctrines) gives this Judgement of Mr. <HI>Perkin&s;ius,</HI> viz. <HI>Alioqui eruditus, &amp; pius in di&s;criptione Divinae</HI> Praede&s;tinationis, <HI>quam ille con|tra no&s;tram, contra veteris Eccle&s;iae, fidem citra lap&s;um</HI> Ada|mi <HI>ab&s;olute</HI> decretum <HI>con&s;tituit, erravit, errorem non levem, cujus adortis quibu&s;dam viris inita jamdudum &amp; &s;u&s;cepta de|fen&s;io, turbas eccle&s;iis non nece&s;&s;arias dedit, quas etiamnum non &s;ine &s;candalo &amp; periculo haerere videmus, dum viam qui&s;que quam ingre&s;&s;us e&s;t &s;ibi ante tenendum jndicat, quam ductam &s;a|crarum literarum authoritate lineam veritatis, tanquam filum Ariadnaeum &s;ibi ducem faciat,</HI> that is to &s;ay, Perkins, <HI>though otherwi&s;e a godly and learned man in his de&s;cription of</HI> Divine Prede&s;tination, <HI>which contrary not only to the Do|ctrine of the primitive times, but al&s;o unto that of the Church of</HI> England, <HI>he builds upon an</HI> ab&s;olute decree <HI>of Almighty God, without referrence to the</HI> Fall <HI>of</HI> Adam, <HI>ran him&s;elf in|to no &s;mall error: The defence whereof being undertaken by &s;ome learned men, hath given the Church &s;ome more then nece&s;&s;ary troubles, which still continued not without manife&s;t</HI> &s;candal <HI>and</HI> Danger <HI>to it; whil&s;t every one doth rather chu&s;e to follow his own Way therein, then &s;uffer him&s;elf to be guided in the</HI>
<PB N="66" REF="150">
<HI>Labyrinth by the line of truth</HI> (as by the <HI>clew of</HI> Ariadne) <HI>drawn from the undeniable Authority of holy Scriptures.</HI> And &s;o I leave the man with this ob&s;ervation, that he who in his writings had made the infinitly greate&s;t part of all man|kind uncapable of Gods grace and mercy, by an ab&s;olute and irre&s;pective decree of Reprobation; who in expound|ing the Commandments, when he was Catechi&s;t of Chri&s;ts <HI>Colledge</HI> in <HI>Cambridge,</HI> did lay the Law &s;o home in the<NOTE PLACE="marg">Holy State, p. 90.</NOTE> ears of his Auditors, that it made their hearts fall down, and yea their hair to &s;tand almo&s;t upright; and in his preach|ing u&s;e to pronounce the word <HI>Damned,</HI> with &s;o &s;trong an Empha&s;is, that it left an eccho in the ears of his hearers a long time after; this man &s;carce lived out half his dayes, being no more then fourty four years of age from the time of his death, at the pangs conducing unto which, he was noted to &s;peak nothing &s;o articulately, as <HI>Mercy, Mercy;</HI> which I hope God did graciou&s;ly vouch&s;afe to grant him in that wofull Agony.</P>
<P>4. But to proceed, this Doctrine finding many follow|ers, and <HI>Whitacres</HI> him&s;elf then Dr. of the Chair in <HI>Cam|bridge</HI> concurring in opinion with him, it might have quick|ly over-&s;pread the whole Univer&s;ity, had it not been in part prevented, and in part &s;uppre&s;&s;ed by the care and diligence of Dr. <HI>Baroe,</HI> and his Adherents, who being a <HI>French</HI> man born, of eminent piety and learning, and not inclimable at all unto <HI>Calvins</HI> Doctrines, had been made the Lady <HI>Mar|garets</HI> Profe&s;&s;or for the Univer&s;ity &s;omewhat before the year 1574. For in that year he publi&s;hed his Lectures on the Prophet. <HI>Jonah.</HI> In one of which being the 29th in num|ber,<NOTE PLACE="marg"><HI>Baroe</HI> Praelect. 29. p. 216.</NOTE> he di&s;cour&s;eth on the&s;e words of the Prophet, <HI>viz.</HI> Yet forty dayes and <HI>Nineveh</HI> &s;hall be de&s;troyed, <HI>cap. 3. ver.</HI> 4. where we find it thus, <HI>Haec denunciatio non est qua&s;i Procla|matio decreti divini ab&s;oluti, &s;ed quaedam ratio praep<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nendae di|vinae voluntatis, qua Deus corum animos flectere voluit: quare haec oratio, et &s;i</HI> &s;implex &amp; ab&s;oluta <HI>v<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eatur, tacitam tamen habet con|ditionem, (ni&s;i re&s;cipi&s;cant) namque hanc in e&s;&s;e</HI> conditionem <HI>eventus comprobavit;</HI> The denouncing of this Judgement
<PB N="67" REF="150">
(&s;aith that learned man) is not to be beheld as the publication of one of Gods <HI>ab&s;olute Decrees,</HI> but only as a form ob&s;er|ved in making Gods Will known unto them, by which he ment to put them to it, and rou&s;e their &s;pirits to Repen|tance. Therefore (&s;aith he) although the Denunciation of the following Judgement &s;eem to be &s;imply po&s;itive and <HI>ab&s;o|lute,</HI> yet hath it notwith&s;tanding this <HI>Condition</HI> (that is to &s;ay, unle&s;s they do repent) included in it; for that &s;uch a <HI>condition</HI> was included in it, the event doth &s;hew; which &s;aid, he leads us on to the denouncing of the like Judgement on the hou&s;e of <HI>Abimileck,</HI> which he had before in Dr. <HI>King chap. 18. num.</HI> 11. who herein either followed <HI>Baroe,</HI> or at the lea&s;t concurred in opinion with him. And in the next place he proceeds a little further then the ca&s;e of the <HI>Nini|vites,</HI><NOTE PLACE="marg"><HI>Baroe</HI> Praelect. 30. p. 217.</NOTE> touching upon the point of Election unto life eternal, by the mo&s;t proper &s;uper&s;tructure could be laid upon &s;uch a foundation, <HI>Dei voluntas non erat ut perirent, &s;i re&s;cipi&s;cerent,</HI> non vult <HI>enim</HI> mortem peccatoris, &s;ed ut convertatur: <HI>Et rur&s;us Dei erat voluntas, ut perirent, ni&s;i re&s;cipi&s;cerent. Haec enim duo unum &s;unt; ut Dei voluntas e&s;t ut vitam habeamus</HI> &s;i credamus: <HI>Et Dei voluntas non e&s;t ut vitam habeamus,</HI> ni&s;i cre|damus; <HI>aut &s;i credentes,</HI> per&s;everemus, <HI>non autem &s;i</HI> aliquan|diu credentes <HI>non per&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">veremus,</HI> that is to &s;ay, It was not the Will of God that they &s;hould peri&s;h, if they did repent, <HI>(For God de&s;ireth not the death of a &s;inner, but rather that he be converted and live)</HI> and yet it was his will that they &s;hould pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;h if they did not repent: for the&s;e two are one, as for example: It is the Will of God, &s;aith he, that we &s;hould have eternal life, if we <HI>believe,</HI> and con&s;tantly per&s;evere in the faith of Chri&s;t. And it is not the will of God that we &s;hould have eternal life, if we do not <HI>believe,</HI> or <HI>believing</HI> only for a time, do not per&s;evere therein to the end of our lives; which point he further proves by the condition of the me&s;&s;age &s;ent from God to <HI>Hezekiah</HI> by the Prophet, <HI>I&s;aiah, 2 King.</HI> 20. 1. as before was &s;aid in Dr. <HI>King:</HI> For which, together with the re&s;t of his di&s;cour&s;e upon that occa&s;ion, concerning the con&s;i&s;tency of the&s;e alterations with the im|mutability or unchangablene&s;s of Almighty God; I &s;hall refere the Reader to the book it &s;elf.</P>
<P><PB N="68" REF="151">5. So far that learned man had declared him&s;elf upon oc|ca&s;ion of that Text, and the ca&s;e of the <HI>Ni<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">evites</HI> before the year 1574. being ten years before the preaching of <HI>H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r&s;|nets</HI> Sermon at St. <HI>Pauls</HI> Cro&s;s, and more then twenty years before the <GAP DESC="illegible" RESP="apex" EXTENT="2 letters">irs at <HI>Cambridge</HI> betwixt him and <HI>Whitacres.</HI> In all which time, or at le&s;t the greate&s;t part thereof, he in|clined rather unto the <HI>Melancthonian</HI> way, (according to the Judgement of the Church of <HI>England</HI>) in laying down the Doctrine of Prede&s;tination then to that of <HI>Calvin.</HI> For fifteen years it is confe&s;t in a letter &s;ent by &s;ome of the heads of <HI>Cambridge</HI> to <HI>William</HI> Lord <HI>Burleigh,</HI> then Chancellour<NOTE PLACE="marg">Anti-arminian. p. 256.</NOTE> of the Univer&s;ity, bearing date <HI>March</HI> the 8. 1595. <HI>That he had taught in his Lectures, preached in Sermons, determined in the Schools, and printed in &s;everal books, a contrary Doctrine unto that;</HI> which was maintained by Dr. <HI>Whitacres,</HI> and had been taught and received in the Univer&s;ity ever &s;ince the be|ginning of her Maje&s;ties Reign: which la&s;t, though it be <HI>gratis dictum,</HI> without proof or evidence, yet it is probable enough that it might be &s;o; <HI>Cartwright</HI> that unextingui&s;hed Fire-brand being Profe&s;&s;or in that place before him, and no greater care taken in the fir&s;t choice of the other before re|cited to have had the place, then to &s;upply it with a man of known aver&s;ne&s;s from all points of Popery. And it &s;eems al&s;o by that letter, that <HI>Baroe</HI> had not &s;own his &s;eed in a barren &s;oil, but in &s;uch as brought forth fruit enough, and yielded a greater increa&s;e of Followers, then the <HI>Calvinians</HI> could have wi&s;hed. For in one place the letter tells us, that be&s;ides Mr. <HI>Barret</HI> (of whom we &s;hall &s;peak more anon) <HI>There were divers others who there attempted publickly to teach new and &s;trange opinions in Religion,</HI> as the Sub&s;cribers of it call them. And in another place it tels us of Dr. <HI>Baroe,</HI> that he had many <HI>Di&s;ciples and Adherents,</HI> whom he <HI>enbold|ned</HI> by his example to <HI>maintain fal&s;e Doctrine.</HI> And by this check it may be &s;aid of <HI>Peter Baroe</HI> in reference to that Vni|ver&s;ity, indangered to be overgrown with outlandi&s;h Do|ctrines, as the Hi&s;torian doth of <HI>Cajus Marius,</HI> with refer|rence to the &s;tate of <HI>Rome</HI> in fear of being over-run by the Tribes of the <HI>Cymbri,</HI> which were then breaking in upon it,
<PB N="69" REF="151">
<HI>Actum e&s;&s;et de Repub. ni&s;i</HI> Marius <HI>i&s;ti &s;eculo contigi&s;&s;et,</HI> the Common-wealth had then been utterly overthrown, if <HI>Marius</HI> had not been then living.</P>
<P>6. Now as for <HI>Barret</HI> before mentioned, he &s;tands accu&s;ed &s;o far forth as we can di&s;cern by the Recantation, which &s;ome report him to have made for preaching many &s;trange and er|roneous<NOTE PLACE="marg"><HI>Anti-armini.</HI> p. 56.</NOTE> Doctrines, that is to &s;ay; 1. <Q REND="inline margQuotes">'That No man in this tran&s;itory life is &s;o &s;trongly underpropped at le&s;t by the cer|tainty of faith; that is to &s;ay, (as afterwards he explained him&s;elf) by Revelation, that he ought to be a&s;&s;ured of his own &s;alvation. 2. That the faith of <HI>Peter</HI> could not f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">il, but that the faith of other men might fail, our Lord not praying for the faith of every particular man. 3. That the certainty of per&s;everance for the time to come is a pre&s;umptuous and proud &s;ecurity, fora&s;much as it is in its own nature contingent, and that it was not only a pre&s;um|ptuous but a wicked Doctrine. 4. There was no di&s;tincti|on in the faith, but in the per&s;ons believing. 5. That the forgivene&s;s of &s;ins is an Article of the Faith, but not the forgivene&s;s of the &s;ins particularly of this man o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> that; and therefore that no true Believer, either can or ought be|lieve for certain that his &s;ins are forgiven him. 6. That he maintained again&s;t <HI>Calvin, Peter Martyr,</HI> and the re&s;t, (concerning tho&s;e that are not &s;aved) that &s;in is the true proper and fir&s;t cau&s;e of Reprobation. 7. That he had taxed <HI>Calvin</HI> for lifting up him&s;elf above the high and Al|mighty God: And 8ly, That he had uttered many bitter wo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ds again&s;t <HI>Peter Martyr Theodore Beza, J<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rom, Zanchius,</HI> and <HI>Francis Junius,</HI> &amp;c. calling them by the odious names of <HI>Calvini&s;ts,</HI> and branding them with a mo&s;t grievous mark of Reproach, they being the <HI>lights</HI> and <HI>Ornaments</HI> of our Church, as is &s;ugge&s;ted in the Articles which were exhibited again&s;t him.'</Q></P>
<P>7. For having in&s;i&s;ted, or at le&s;t touched upon the&s;e points in a Sermon preached at St. <HI>Marys</HI> on the 29. day of <HI>April, Ann.</HI> 1595. all the <HI>Calvinian</HI> heads of that Vniver&s;ity being
<PB N="70" REF="152">
lbid together by <HI>Whitaores,</HI> and inflamed by <HI>Perkins,</HI> took fire immediately. And in this Text he was convented on the fifth of <HI>May</HI> next following at nine of the clock in the morn|ing, before Dr. <HI>Some,</HI> then Deputy Vice-Chancellour to Dr. <HI>Duport,</HI> Dr. <HI>Goad,</HI> Dr. <HI><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">yndal,</HI> Dr. <HI>Whitacres,</HI> Dr. <HI>Barwell,</HI> Dr. <HI>Jegon,</HI> Dr. <HI>Pre&s;ton,</HI> Mr. <HI>Chatterton,</HI> and Mr. <HI>Claton</HI> in the pre&s;ence of <HI>Thomas Smith</HI> publick Notary; by whom he was appointed to attend again in the afternoon. At which time the Articles above mentioned were read unto him, which we alleadged to be erroneous and fal&s;e, <HI>Et repugnantes e&s;&s;e reli|gioni, in regno Angliae &amp; legitima Authoritate receptae ac sta|bilitae,</HI> that is to &s;ay, contrary to the Religion received and e&s;tabli&s;hed by publick Authority in the Realm of <HI>England.</HI> To which Articles being required to give an An&s;wer, he con|fe&s;t that he had publi&s;hed in his Sermon all the&s;e po&s;itions, which in the &s;aid Articles are contained, <HI>&s;ed quod contenta in i<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">dem Religioni Eccle&s;iae</HI> Anglicanae, <HI>ut prefertur, omnino non repugnant,</HI> but denyed them to be any way repugnant to the Doctrine of the Church of <HI>England.</HI> Whereupon the Vice-Chancellour and the forenamed heads entring into mature deliberation, and diligently weighing and examining the&s;e po|&s;itions, becau&s;e it did manife&s;tly appear, that the &s;aid po&s;i|tions were fal&s;e, erroneous, and likewi&s;e repugnant to the <Q REND="inline margQuotes">'Religion received and e&s;tabli&s;hed in the Church of <HI>England,</HI> adjudged and declared, that the &s;aid <HI>Barret</HI> had incurred the Penalty of the 45. Statute of the Vniver&s;ity <HI>de concionibu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">:</HI>'</Q> And by vertue and tenour of that Statute they decreed and ad|judged the &s;aid <HI>Barret</HI> to make a publick recantation, in &s;uch words and forme, as by the Vice-Chancellour, and the &s;aid heads, or any three or two of them, or el&s;e upon his refu&s;al to recant in that manner, to be perpetually expelled both from his Colled<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e and the Vniver&s;ity: binding him likewi&s;e in an <HI>A&s;&s;ump&s;it</HI> of 40 li. to appear per&s;onally upon two dayes warning before the Vice-chancellor or his Deputy, at what time and place they &s;hould require.</P>
<P>8. It appears afterwards by the Regi&s;ter of the Vniver&s;ity, that <HI>Barret</HI> being re&s;ummoned to appear before him, though
<PB N="71" REF="152">
none but <HI>Goad, Tyndal, Barwell</HI> and <HI>Pre&s;ton,</HI> were pre&s;ent at that time with the Vice-Chancellor or his Deputy (for I know not which) a Recantation ready drawn was delivered to him, which he was commanded to publi&s;h &s;olemnly in St. <HI>Maries</HI> Church on <HI>Satterday,</HI> the 10. of <HI>May</HI> then next en&s;uing. And it is confidently affirmed by the Author of the <HI>Arminiani&s;m,</HI> and his Ecco too, that the &s;aid Recantation<NOTE PLACE="marg">Anti-armini<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">. p. 61.</NOTE> was publickly made by the &s;aid <HI>Barret</HI> at the time and place therein appointed. And hereof the fir&s;t Author &s;eems to be &s;o confident, that he doth not only tell us, that this Recanta|tion was made accordingly, but that it was not made with that <HI>Humility and Remor&s;e which was expected;</HI> it being &s;aid, that after the reading thereof, he concluded thus, <HI>Haec dixi;</HI> inti|mating thereby, that he con&s;ented not in his heart to that which he had delivered by his tongue. This is the total of the bu&s;ine&s;s concerning <HI>Barret</HI> in the <HI>Anti-Arminiani&s;m,</HI> in which there is &s;omewhat to be doubted, and &s;omewhat more to be denyed. And fir&s;t it is to be doubted, whether any &s;uch Recantation, con&s;i&s;ting of &s;o many Articles, and every Article having his abjuration or Recantation &s;ubjoin|ed unto it, was ever enjoyned to be made: for though the Author of the book affirmeth in one place, that the whole Recantation, in the &s;ame manner and form <GAP DESC="illegible" RESP="apex" EXTENT="1 span"> there we find it, was exemplified, and &s;ent unto him under the hand of the Regi&s;ter of the Vniver&s;ity, <HI>pag.</HI> 62. yet he confe&s;&s;eth within few lines after, that no &s;uch matter could be found, when the heads of hou&s;es were required by an Order from the hou&s;e of Commons in the la&s;t Se&s;&s;ion of Parliament, <HI>Anno</HI> 1628. to make certificate to them of all &s;uch Recantations as were re|corded in their Vniver&s;itie Regi&s;ter, and of this Recantati|on in particular. And though it be hereupon inferred, that this Recantation was embezilled and razed out of the Re|cords of the Vniver&s;ity by &s;ome of the <HI>Arminian</HI> party, the better to &s;uppre&s;s the memory of &s;o great a foil; yet it may rather be believed, that many fal&s;e Copys of it were di&s;|per&s;ed abroad by tho&s;e of the <HI>Calvinian</HI> faction, to make the man more odious, and his opinions more offen&s;ive then might &s;tand with truth.</P>
<P><PB N="72" REF="153">9. The truth is that a Recantation was enjoyned, and de|livered to him, though not the &s;ame, nor in the &s;ame form and manner as before laid down; <HI>Barret</HI> confe&s;&s;ing in his letters, of which more anon, that a Recantation was im|po&s;ed on him and expected from him: But then it is to be denyed as a thing mo&s;t fal&s;e, that he never publi&s;hed the Recantation, what&s;oever it was, which the heads enjoyned and required at his la&s;t convention. For, Fir&s;t, It is acknow|ledged in the Authors own Tran&s;cript of the Acts, that though he did confe&s;s the propo&s;itions wherewith he was charged to be contained in his Sermon; yet he would ne|ver grant them to be contrary to the Doctrine of the Church o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>England,</HI> and therefore was not likely to retract the &s;ame. Secondly, It is plain by <HI>Barrets</HI> &s;aid letters, the one to Dr. <HI>Goad</HI> Ma&s;ter of <HI>Kings,</HI> the other to Mr. <HI>Chadderton</HI> Ma&s;ter of. <HI>Emanuel</HI> Colledge, that neither flattery, nor threatnings, nor the fear of loo&s;ing his &s;ub&s;i&s;tence in the Vniver&s;ity, &s;hould ever work him to the publi&s;hing of the Recantation re|quired of him. And thirdly, It appears by the letters from the heads above mentioned to the Lord Trea&s;urer <HI>Burleigh,</HI> that <HI>Barret</HI> had not made the Recantation on the 8th. of <HI>March,</HI> which was full ten moneths after the time appointed for the publi&s;hing of it. And on the&s;e terms this bu&s;ine&s;s &s;heweth the Author his Errour, to affirm with all confidence, (for if the one doth, the other mu&s;t) that <HI>Bar|ret</HI> made this Recantation in St. <HI>Maries</HI> Church on the tenth of <HI>May, Anno 1595. Barret</HI> declaring in his letter to Dr. <HI>Goad,</HI> about nine moneths after, that he would never make it; And the heads &s;ignified to the Lord Trea&s;urer <HI>Bur|leigh,</HI> on the eight of <HI>March,</HI> being ten moneths after, that at that time he had not made. And who &s;hould believe in the pre&s;ent ca&s;e, <HI>Barret</HI> that &s;aith he would never do it, and the heads, who &s;ay, he had not done it on the eight of March: or that they &s;ay upon the credit of a fal&s;e and malitious Cop|py (purpo&s;ely &s;pread abroad by the <HI>Puritan</HI> faction to de|fame the man) that he had publi&s;hed it on the 10. of <HI>May,</HI> ten moneths before. I find al&s;o in the Title to this Recan|tation, as it &s;tands in the <HI>Anti-arminiani&s;m</HI> (p 46) that
<PB N="73" REF="153">
Mr. <HI>Har&s;net</HI> of <HI>Pembrook</HI> Hall, is there affirmed to have main|tained the &s;uppo&s;ed Errours, for which <HI>Barret</HI> was condemned to a Recantation: and 'tis &s;trange that <HI>Har&s;net</HI> &s;hould &s;tand charged in the Title of another mans &s;entence, for holding and maintaining any &s;uch points as had been <HI>raked out of the dunghill of Popery and Pelagiani&s;m,</HI> as was there affirmed; for which he either was to be que&s;tioned in his own per&s;on, or not to have been condemned, to the Title of a &s;entence pa&s;|&s;ed on another man. Which circum&s;tance as it di&s;credits the Title, &s;o the Title doth as much di&s;credit the reality of the Recantation, <HI>adeo mendaciorum natura e&s;t, ut cohaerere non po&s;|&s;int,</HI> &s;aith <HI>Lactantius</HI> truly. The re&s;t of <HI>Barrets</HI> &s;tory &s;hall be told by him&s;elf, according as I find it in a letter of his to Dr. <HI>Goad</HI> then being Vice-Chancellour, written about nine moneths after the time of his fir&s;t conventing: as the letter doth appear, which is this that followeth.</P>
<LETTER>
<HEAD>A Copy of Mr. <HI>Barret</HI>'s Letter to Dr. <HI>Goade.</HI></HEAD>
<P>10. MY Duty remembred to your Wor&s;hip, <HI>&amp;c.</HI> Sir, according to your appointment, I have con|ferred with Mr. <HI>Overald</HI> and Mr. <HI>Chadderton.</HI> Mr. <HI>Overald</HI> after once conference, refu&s;ed to talke off the&s;e points any more, &s;aying it need|ed not: For Mr. <HI>Chadderton</HI> he is a learned man, and one whom I do much reverenced, yet he hath not &s;atisfied me in this point. For I required proof but of the&s;e two things
<PB N="74" REF="154">
at his hands, <HI>viz.</HI> That <HI>Una &s;ides</HI> did <HI>differre &s;pecie ab alia;</HI> and that it was <HI>aliud donum ab alio,</HI> but he did neither. But for the fir&s;t whereas he &s;hould have proved it did <HI>differre &s;pecie,</HI> he proved it did <HI>differre numero,</HI> and that but out of the Mr. of the <HI>Sentences,</HI> who&s;e Authority notwith&s;tanding I do not impugn. And for the other, that it &s;hould be <HI>Aliud donum,</HI> he proveth out of <HI>St. Augu&s;tine,</HI> that <HI>fides demonum</HI> is not <HI>alia a fide Chri&s;tianorum,</HI> which no man ever denyed: for <HI>fides Demonum</HI> is not <HI>Donum</HI> at all, &s;o that it commeth not in Que&s;tion, &s;o that I being here un&s;atisfied of one party, meaning Mr. <HI>Chadderion,</HI> and rather confirmed of the other party; I do hold my po&s;itions as before. And for the Re|tractation I purpo&s;e not to perform it: Yet that the peace of the Vniver&s;ity, and the Church may be pre&s;erved, I do &s;o|lemnly promi&s;e to keep my opinion to my &s;elf: &s;o that in this regard my humble &s;uit unto your Wor&s;hip (and hearty prayer to God) is this, that you would &s;uffer me to continue in the Vniver&s;ity without mole&s;tation, though I live but in di&s;grace among&s;t you, yet I regard it, &s;o I may be quiet. For my intent is to live privately at my book, untill &s;uch times as by continual conference with tho&s;e that are of contrary Judge|ment, I may learn the truth of your A&s;&s;ertions; which when I have learned, I promi&s;e before God and your Wor&s;hip not to conceal. But if you and the re&s;t of your A&s;&s;i&s;tants (whom I reverence) do purpo&s;e to proceed in di&s;quieting and tra|ducing me as you have done by the &s;pace of three quarters of this year, &amp; &s;o in the end mean to drive me out of the Univer|&s;ity, I mu&s;t take it patiently, becau&s;e I know not how to re|dre&s;s it; but let God be judge between you and me. The&s;e things I leave to your wor&s;hips favourable con&s;ideration; for this I mu&s;t needs &s;ay, (and peradventure it may tend to your credit, when I &s;hall report it) that above the re&s;t hitherto I have found you mo&s;t courteous and mo&s;t ju&s;t. I leave your wor&s;hip to Gods Direction and holy tuition, expecting a gra|cious an&s;wrr,</P>
<CLOSER><SIGNED>Your dayly Beads man,
WILLIAM BARRET.</SIGNED></CLOSER>
</LETTER>
<P><PB N="75" REF="154">
11. But here perhaps it may be &s;aid, that though <HI>Barret</HI> might be as ob&s;tinate in refu&s;ing to publi&s;h the Recantation, as this letter makes him; yet it appears by the whole cour&s;e of tho&s;e proceedings, that his Doctrines were condemned by the heads of the Vniver&s;ity, as being contrary to that which was received and e&s;tabli&s;hed in the Church of <HI>England.</HI> And that it was &s;o in the Judgement of tho&s;e men, who either concurred in his cen&s;ure, or &s;ub&s;cribed the letter to the Lord Trea&s;urer <HI>Burleigh</HI> above mentioned, in a thing pa&s;t que&s;tion. But this can be no Argument, that <HI>Barrets</HI> Doctrines were repugnant to the Church of <HI>England,</HI> becau&s;e the&s;e heads either in favour of Dr. <HI>Whitacres,</HI> or in re&s;pect to Mr. <HI>Perkins,</HI> were plea&s;ed to think no otherwi&s;e of them: for if it be, we may conclude by the &s;ame Argument, that the Church of <HI>Rome</HI> was in the right, even in the darke&s;t times of ignorance and &s;uper&s;tition, becau&s;e all tho&s;e who publickly oppo&s;ed her Doctrines, were &s;olemnly enjoyned by the then pre|vailing party to a Recantation; and which is more, it may be al&s;o thence concluded that the Doctrine maintained by <HI>A|thana&s;ius</HI> touching Chri&s;ts Divinity, was contrary to that which had been taught by the Apo&s;tles, and men of Apo&s;tolical &s;pirits, becau&s;e it was condemned for &s;uch, by &s;ome <HI>Arri|an</HI> Bi&s;hops in the Councel (or rather Conventicle of <HI>Tyre</HI> which was held again&s;t him.</P>
<P>2. It cannot be made apparent that either Dr. <HI>Duport,</HI> the Vice-Chancellor who was mo&s;t concerned, or Dr. <HI>Baroe,</HI> the Lady <HI>Margarets</HI> Profe&s;&s;our for divinity there had any hand in &s;entencing this Recantation. Not Dr. <HI>Baroe,</HI> becau&s;e by concurring to this &s;entence he was to have condemned him|&s;elf: Nor Dr, <HI>Duport,</HI> for I find his place to be &s;upplyed, and the whole action govern'd by Dr. <HI>Some</HI> (which &s;hews him to be ab&s;ent at that time from the Vniver<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ity) according to the &s;tile&punc; whereof, the Title of <HI>Procancellarius</HI> is given to <HI>Dr. So<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e</HI> in the Acts of the Court, as appears by the extract of them in the <HI>Anti-Arminiani&s;m,</HI> p. 64. compared with p. 63.</P>
<P>But thirdly, admitting that the head<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> were generally thus enclined, yet probably the whole body of the Vniver&s;ity might not be of the &s;ame opinion with them: tho<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e heads
<PB N="76" REF="155">
not daring to affirm otherwi&s;e of <HI>Barrets</HI> Doctrine in their letter to the Lord Trea&s;urer <HI>Burleigh,</HI> then that it <HI>gave ju&s;t offence to many.</HI> And if it gave <HI>offence</HI> unto many only, it may be thought that it gave no offence to the Major part, or much le&s;s to all; for if it had, the Writers of the letter would not have been &s;o &s;paring in their expre&s;&s;ions, as to li|mit the <HI>offence</HI> to <HI>many,</HI> if they could have &s;aid it of the mo&s;t. But of this we &s;hall &s;peak more in the following Chapter, when we &s;hall come to feel the pul&s;e of the Vniver&s;ity in the great competition between <HI>Wotton</HI> and <HI>Oveald</HI> after <HI>Whitacres</HI> death. Of which opinion <HI>Har&s;net</HI> was, we have &s;een before. And we have &s;een before that <HI>Baroe</HI> had many Di&s;ciples and Adherents which &s;tood fa&s;t unto him. And thereupon we may conclude, that when <HI>Dr. Baroe</HI> had for 14 or 15. years maintained the&s;e&punc; opinions in the Schools (as before was &s;hewed) which are now novelized by the name of <HI>Arminiani&s;m;</HI> and &s;uch an able man as <HI>Har&s;net</HI> had preached them without any Controul, when the greate&s;t audience of the Kingdom did &s;tand to him in it. There mu&s;t be many more <HI>Barrets</HI> who concurred with the &s;ame opinions with them in the Vniver&s;ity, though their names through the envy of the times are not come unto us.</P>
</DIV2>
<DIV2 N="21" TYPE="chapter">
<PB N="77" REF="155">
<HEAD>CHAP. XXI. Of the proceedings again&s;t <HI>Baroe,</HI> the Articles of <HI>Lambeth,</HI> and the general calme which was in <HI>Oxon,</HI> touching the&s;e Di&s;putes.</HEAD>
<ARGUMENT>
<P>1. THe differences between <HI>Baroe</HI> and Dr. <HI>Whitacres,</HI> the addre&s;&s;e of <HI>Whitakers</HI> &amp; others to Arch-bi&s;hop <HI>Wh<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t|gift,</HI> which drew on the Articles on <HI>Lambeth.</HI> 2. The Articles agreed on at <HI>Lambeth,</HI> pre&s;ented both in Engli&s;h and La|tine. 3. The Articles of no authorty in them&s;elves, Arch|bi&s;hop <HI>Whitgift</HI> que&s;tioned for them, together with the Queens command to have them utterly &s;uppre&s;t. 4. That <HI>Baroe</HI> neither was deprived of his Profe&s;&s;or&s;hip, nor com|pelled to leave it, the <HI>Anti-Calvinian</HI> party being &s;trong enough to have kept him in if he had de&s;ired it. 5. A Copy of the Letter from the Heads in <HI>Cambridge</HI> to the Lord Trea&s;urer <HI>Burleigh,</HI> occa&s;ioned as they &s;aid by <HI>Barret</HI> and <HI>Baroe.</HI> 6. Dr. <HI>Overalds</HI> encounters with the <HI>Calvi|ni&s;ts</HI> in the point of falling from the grace received; his own private judgement in the point, neither for <HI>total,</HI> nor for <HI>finall,</HI> and the concurrence of &s;ome other learned men in the &s;ame opinion. 7. The general calme which was at <HI>Oxon</HI> at that time touching the&s;e di&s;putes, and the Rea&s;ons of it. 8. An an&s;wer to that Objection out of the writings of judicious <HI>Hooker,</HI> of the total and finall falling. 9. The di&s;affections of Dr <HI>Bukeridge,</HI> and Dr. <HI>Hou&s;on</HI> to <HI>Calvines</HI> doctrines: an An&s;wer to the Objection touching the pau|city of tho&s;e who oppo&s;ed the &s;ame. 10. Po&s;&s;e&s;&s;ion of a truth maintained but by one or two, pre&s;erves it
<PB N="78" REF="156">
&s;acred and inviolable for more fortunate times; the ca&s;e of <HI>Liberius</HI> Pope of <HI>Rome;</HI> and that the te&s;timonies of this kinde are rather to be valued by weight then tale.</P>
</ARGUMENT>
<P>1. _FRom <HI>barret</HI> pa&s;s we on to <HI>Baroe,</HI> betwixt whom and Dr. <HI>Whitacres</HI> there had been &s;ome cla&s;hings, touching Prede&s;tination and Reprobation, the certainty of &s;alva|tion, and the po&s;&s;ibility of falling from the grace received. And the heats grew &s;o high at la&s;t that the <HI>Calvinians</HI> thought it nece&s;&s;ary in point of prudence to effect that by power and favour, which they were not able to obtaine by force of argument. To which end they fir&s;t addre&s;&s;ed them&s;elves to the Lord Trea&s;urer <HI>Burleigh</HI> then being there Chancellor, acquainting him by Dr. <HI>Some,</HI> then Deputy Vice-Chancellor, with the di&s;turb|ances made by <HI>Barret,</HI> thereby preparing him to hearken to &s;uch further motions, as &s;hould be made unto him in pur&s;uit of that quarrel. Bat finding little comfort there, they re|&s;olved to &s;teere their cour&s;e by another compa&s;s. And ha|ving prepo&s;&s;e&s;t the mo&s;t Reverend Arch-bi&s;hop <HI>Whitgift,</HI> with the turbulent carriage of tho&s;e men, the affronts given to Dr. <HI>Whitacres,</HI> whom (for his learned and laborious Writings again&s;t Cardinal <HI>Bellarmine</HI>) he mo&s;t highly favour|ed, and the great inconveniences like to grow by that publick di&s;cord; they gave them&s;elves good hopes of compo&s;ing tho&s;e differences, not by the way of an accomodation, but an ab&s;olute conque&s;t; and to this end they di&s;patcht to him certain of their number in the name of the re&s;t, &s;uch as were intere&s;&s;ed in the quarrel (Dr. <HI>Whitacres</HI> him&s;elf for one, and therefore like to &s;tickle hard for the obtaining their ends; the Articles to which they had reduced the whole &s;tate of the bu&s;ine&s;s being brought to them ready drawn, and nothing wanting to them but the face of Authority, wherewith, as with <HI>Medu&s;a's</HI> head to confound their e|nemies, and turne their adver&s;aries into &s;tones. And that
<PB N="79" REF="156">
they might be &s;ent back with the face of authority, the mo&s;t Reverend Arch-bi&s;hop <HI>Whitgift,</HI> calling unto him Dr. <HI>Flecher,</HI> Bi&s;hop of <HI>Bristol,</HI> then newly elected unto <HI>Lon|don,</HI> and Dr. <HI>Richard Vauhan</HI> Lord Elect of <HI>Bangor,</HI> together with Dr. <HI>Tyndal</HI> Deane of <HI>Elie,</HI> Dr. <HI>Whitacres</HI> and the re&s;t of the Divines which came from <HI>Cambridge,</HI> propo&s;ed the &s;aid Articles to their con&s;ideration at his hou&s;e in <HI>Lam|beth,</HI> on the tenth of <HI>Novemb.</HI> An. 1595. by whom the&s;e Articles were agreed on in the&s;e following words.</P>
<Q><TEXT>
<BODY>
<DIV1 N="1" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>1. <HI>Deus ab eterno praede&s;tinavit quo&s;dam ad vitam: quo&s;|dam reprobavit ad mortem.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>1. God from eternity hath prede&s;tinate certaine men unto life, certaine men he hath reprobate.</P>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>2. <HI>Cau&s;a movens aut efficiens prede&s;tination<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s ad vitam non est praevi&s;io fidei, aut per|&s;everantiae, aut bonorum o|perum, aut ullius rei qui in&s;it, in per&s;onis Praede&s;tina|tis, &s;ed &s;ola voluntas bene|placiti Dei.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>2. The moving or efficient cau&s;e of prede&s;tination un|to life, is not the fore&s;ight of faith, or of per&s;everance, or of good works, or of any thing that is in the per&s;on prede&s;tinated, but only the good will and plea&s;ure of God.</P>
</DIV2>
</DIV1>
<DIV1 N="3" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>3. <HI>Praede&s;tinatorum praefinitus &amp; certus e&s;t numerus, qui nec angeri, nec minui po|te&s;t.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>3. There is predetermined a certaine number of the Pre|de&s;tinate, which can neither be augmented or dimini&s;hed.</P>
</DIV2>
</DIV1>
<DIV1 N="4" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>4. <HI>Qui non &s;unt Praede&s;tinati ad&s;alutem, nece&s;&s;ario, pro|pter peccata &s;ua damnabun|tur.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>4. Tho&s;e who are not pre|de&s;tinated to &s;alvation, &s;hall be nece&s;&s;arily damned for their &s;ins.</P>
</DIV2>
</DIV1>
<DIV1 N="5" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>5. <HI>Vera, viva &amp; ju&s;tificans fi|des, &amp; piritus Dei ju&s;tifi|cantis, non extinguitur, non excidit, non evane&s;cit in E|lectis, aut finaliter, aut to|taliter.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>5. A true living and ju&s;tify|ing faith, and the Spirit of God ju&s;tifying is not extingui&s;hed, falleth not away, it vani&s;heth not a|way in the Elect, either to|tally or finally.</P>
</DIV2>
</DIV1>
<DIV1 N="6" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P><PB N="80" REF="157">6. <HI>Homo vere fidelis, id e&s;t, fide ju&s;tificante praeditus, certus e&s;t pleriphoria Fides de Remi&s;&s;ione peccatorum &s;uo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">um, &amp; &s;alute &s;empiterna &s;ua per Chri&s;tum.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>6. A man truly faithful, that is, &s;uch an one who is en|dued with a ju&s;tifying faith, is certaine with the full a&s;|&s;urance of faith, of the re|mi&s;&s;ion of his &s;innes, and of his everla&s;ting &s;alvation by Chri&s;t.</P>
</DIV2>
</DIV1>
<DIV1 N="7" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>7. <HI>Gratia &s;alutaris, non tri|buitur, non incommunicatur, non conceditur univer&s;is ho|minibus, qua &s;ervari po&s;&s;int &s;i velint.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>7. Saving grace is not given, is not granted, is not com|municated to all men, by which they may be &s;aved if they will.</P>
</DIV2>
</DIV1>
<DIV1 N="8" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>8. <HI>Nemo pote&s;t venire ad Chri|&s;tum, ni&s;i datum ei fu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rit, &amp; ni&s;i pater eum t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">axerit, &amp; omnes homines non tra|huntur a patre, ut veniant ad filium.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>8. No man can come unto Chri&s;t, unle&s;&s;e it be given unto him, and unle&s;&s;e the father &s;hal draw him, and all men are not drawn by the Father, that they may come to the Son.</P>
</DIV2>
</DIV1>
<DIV1 N="9" TYPE="article">
<DIV2 LANG="lat" TYPE="version">
<P>9. <HI>Non e&s;t po&s;itum in arbitrio, aut pote&s;tate uniu&s;cuju&s;que hominis &s;ervari.</HI></P>
</DIV2>
<DIV2 LANG="eng" TYPE="version">
<P>9. It is not in the will or pow|er of every one to be &s;aved.</P>
</DIV2>
</DIV1>
</BODY>
</TEXT></Q>
<P>3. Now in the&s;e Articles there are the&s;e two things to be con&s;idered, fir&s;t the Authority by which they were made, and &s;econdly the effect produced by them, in order to the end propo&s;ed; And fir&s;t as touching the authority by which they were made, it was &s;o far from being legal and &s;ufficient, that it was plainly none at all. For what autho|rity could there be in &s;o thin a meeting con&s;i&s;ting only of the Arch-bi&s;hop him&s;elf, two other Bi&s;hops (of which but one had actually received con&s;ecration) one Deane and half a dozen Doctors and other Mini&s;ters, neither impowred&punc; to any &s;uch thing by the re&s;t 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 pre|&s;cribing to the judgement of particular per&s;ons, then as if
<PB N="81" REF="157">
one Earl, the elde&s;t &s;on of two or three others, meeting with half a dozen Gentlemen in <HI>We&s;tmin&s;ter</HI> Hall, can be affirmed to be in a capacity of making orders which mu&s;t be looked on by the Subject, as Acts of Parliament. A Declaration they might make of their own opinions, or of that which they they thought fitte&s;t to be holden in the pre|&s;ent ca&s;e, but neither Articles nor Canons to direct the Church: for being but opinions &s;till, and the opinions of private and particular per&s;ons, they were not to be looked upon as publick Doctrines. And &s;o much was con|fe&s;&s;ed by the Arch-Bi&s;hop him&s;elf, when he was called in que&s;tion for it before the Queen&punc; who being made acquainted with all that pa&s;&s;ed by the Lord Trea&s;urer <HI>Burleigh,</HI> who neither liked the Tenents, nor the manner of proceeding in them, was mo&s;t pa&s;&s;ionately offended that any &s;uch Innova|tion &s;hould be made in the publick Doctrine of this Church; and once re&s;olved to have them all attainted of a <HI>Premunire.</HI> But afterwards upon the interpo&s;ition of &s;ome friends, and the reverend e&s;teem &s;he had of the excellent Prelate, the Lord Arch-Bi&s;hop (whom &s;he commonly called her <HI>Black Husband</HI>) &s;he was willing to admit him to his defence: and he accordingly declared in all humble manner, that he &amp; his a&s;&s;ociates had not made any Articles, Canons or decrees with an intent, that they &s;hould &s;erve hereafter for a &s;tand|ing Rule to direct the Church, but only had re&s;olved on &s;ome propo&s;itions to be &s;ent to <HI>Cambridge,</HI> for the appea&s;|ing of &s;ome unhappy differences in the Vniver&s;ity; with which An&s;wer her Maje&s;ty being &s;omewhat pacified, com|manded notwith&s;tanding that he &s;hould &s;peedily recall and &s;uppre&s;s tho&s;e Aricles which was performed with &s;uch care and diligence, that a Copy of them was not to be found for a long time after. And though we may take up this rela|tion upon the credit of hi&s;tory of the <HI>Lambeth</HI> Articles printed in Latin, 1651. or on the credit of Bi&s;hop <HI>Moun|tague,</HI><NOTE PLACE="marg">Appeal. p. 71.</NOTE> who affirms the &s;ame in his appeal, <HI>Anno</HI> 1525. yet &s;ince the Authority of both hath been called in que&s;tion,<NOTE PLACE="marg">Re&s;p. Nec. p. 146.</NOTE> we will take our warrant for this Narrative from &s;ome other hands. And fir&s;t we have it in a book called <HI>Nece&s;&s;ario</HI>
<PB N="82" REF="158">
<HI>Re&s;pon&s;io</HI> publi&s;hed by the <HI>Remon&s;trants, Anno</HI> 1618. who po&s;&s;ibly might have the whole &s;tory of it from the mouth of <HI>Baroe,</HI> or &s;ome other who lived at that time in <HI>Cambridge,</HI> and might be well acquainted with the former pa&s;&s;ages.<NOTE PLACE="marg">Cabula p. 117.</NOTE> And &s;econdly, We find the &s;ame to be affirmed by the Bi|&s;hops of <HI>Roche&s;ter, Oxon,</HI> and St. <HI>Davids</HI> in a letter to the Duke of <HI>Buchingham,</HI> Augu&s;t 2. 1625. In which they &s;ignifie unto him, that the &s;aid Articles being agreed upon, and ready to be publi&s;hed, it plea&s;ed Queen <HI>Elizabeth</HI> of fa|mous memory, upon notice given how little they agreed with the practi&s;e of piety and obedience to all Government, to cau&s;e them to be &s;uppre&s;&s;ed, and that they had &s;o continu|ed ever &s;ince, till then of late &s;ome of them had received countenance at the Synod of <HI>Dort.</HI></P>
<P>4. Next touching the effect produced by them in order to the end &s;o propo&s;ed, &s;o far they were from appea&s;ing the pre&s;ent Controver&s;ies, and &s;uppre&s;&s;ing <HI>Baroe,</HI> and his party, that his Di&s;ciples and Adherents became more united, and the breach wider then before. And though <HI>Dr. Baroe</HI> not long after, de&s;erted both his place in the Vniver&s;ity, yet neither was he deprived of his Profe&s;&s;or&s;hip, as &s;ome &s;ay, nor forced to leave it on a fear of being deprived, as is &s;aid by others: For that Profe&s;&s;or&s;hip being cho&s;en from two years to two years, according to the Statutes of the Lady <HI>Margaret,</HI> he kept the place till the expiring of his term, and then gave off without &s;o much as &s;hewing him&s;elf a &s;uiter for it: Which had he done, it may be probable enough, that he had carried it from any other Canditate or Competi|tor of what rank &s;oever. The <HI>Anti-Calvinian</HI> party being grown &s;o &s;trong, as not to be ea&s;ily overborn in a publick bu&s;ine&s;s by the oppo&s;ite faction. And this appears plainly by that which followed on the death of Dr. <HI>Whitacres,</HI> who died within few dayes after his return from <HI>Lambeth,</HI> with the nine Articles &s;o much talkt of. Two Candidates appeared for the Profe&s;&s;or&s;hip after his decea&s;e, <HI>Wotton</HI> of <HI>Kings</HI> Col|ledge a profe&s;&s;ed <HI>Calvinian,</HI> and one of tho&s;e who wrote again&s;t <HI>Mountagues</HI> Appeal, <HI>Anno</HI> 1626. Competitor
<PB N="83" REF="158">
with <HI>Overald</HI> of Trinity Colledge almo&s;t as far from the <HI>Calvinian</HI> Doctrine in the main Plat-form of Prede&s;tination, as <HI>Baroe, Har&s;net</HI> or <HI>Barret</HI> are conceived to be. But when it came to the Vere of the Univer&s;ity, the place was car|ried for <HI>Overald&punc;</HI> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y the Major part: which as it plainly &s;hews, that <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hough the Doctrines of <HI>Calvin</HI> were &s;o hotly &s;tickled here by mo&s;t of the Heads, yet the greater part of the learned body entertained them not; &s;o doth it make it al|&s;o to be very improbable, that <HI>Baroe</HI> &s;hould be put out of his place by tho&s;e who had took in <HI>Overald,</HI> or not confirm|ed therein, if he had de&s;ired. And therefore we may ra|ther think, as before is &s;aid, that <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">he relinqui&s;hed the place of his own accord&punc; in which he found his Doctrine cro&s;&s;ed by the <HI>Lambeth</HI> Articles, and afterwards his peace di&s;tracted by &s;everal Informations brought again&s;t him, by the adver&s;e faction; and thereupon a letter of Complaint pre&s;ented to the Lord Trea&s;urer <HI>Burleigh,</HI> &s;ub&s;cribed by mo&s;t of tho&s;e who before had pro&s;ecuted <HI>Barret</HI> to his Re|cantation. Which letter giving very great light to the pre&s;ent bu&s;ine&s;s, as well concerning <HI>Barret</HI> as <HI>Baroe&punc;</HI> though prin|cipally aiming at the la&s;t, I think worthy of my paines, and the Readers patience: and therefore &s;hall &s;ub&s;cribe it as hereafter followeth.</P>
<LETTER>
<PB N="84" REF="159">
<HEAD>A Copy of the Letter &s;ent from &s;ome of the <HI>Heads</HI> in <HI>Cambridge,</HI> to the Lord <HI>Bur|leigh,</HI> Lord <HI>High Trea&s;urer</HI> of <HI>England,</HI> and <HI>Chancellour</HI> of the Vniver&s;ity.</HEAD>
<P>_RIght Honourable, out bounden Duty re|membred; we are right &s;orry to have &s;uch occa&s;ion to trouble your Lord|&s;hip; but the peace of this Univer&s;ity and Church (which is dear unto us) being brought into perill, by the late re|viving of new opinions and trouble&s;om controver&s;ies among&s;t us, hath urged us (in regard of the places we here &s;u&s;tain) not only to be carefull for the &s;uppre&s;&s;ing the &s;ame to our power but al&s;o to give your Lord&s;hip further information hereof as our Honourable Head and carefull Chancellour.</P>
<P>About a year pa&s;t (among&s;t divers others who here at|tempted publicity to teach new and &s;trange opinions in Re|ligion) one Mr. <HI>Barret</HI> more boldly then the re&s;t, did preach divers Popi&s;h errors in St. <HI>Maries</HI> to the ju&s;t offence of many, which he was enjoyned to retract, but hath refu&s;ed &s;o to do in &s;uch &s;ort as hath been pre&s;cribed: with who&s;e fact and opinions, your Lord was made acquainted by Dr. <HI>Some</HI> the Deputy Vice-Chancellour. Hereby offence and divi&s;ion growing as after by <HI>Dr. Baroes</HI> publick Lectures and determinations in the Schools, contrary, (as his Auditors
<PB N="85" REF="159">
have informed) to Dr. <HI>Whitacres&punc;</HI> and the &s;ound received truth ever &s;ince her Maje&s;ties Re<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&punc; we &s;ent up to <HI>Lon|don</HI> by common con&s;ent in <HI>November</HI> la&s;t, Dr. <HI>Tyndal,</HI> and Dr. <HI>Whitacres</HI> (men e&s;pecially cho&s;en for that purpo&s;e) for conference with my Lord of <HI>Canterbury,</HI> and other prin|cipal Divines there&punc; that the controver&s;ies being examined, and the truth by thei<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> con&s;ents confirmed, the contrary er|rours and contentions thereabouts might the rather cea&s;e. By who&s;e good travel with &s;ound con&s;ent in truth, &s;uch advice and care was taken by certain propo&s;itions (contain|ing certain &s;ub&s;tantial points of Religion, taught and recei|ved in this Vniver&s;ity and Church, during the time ofher Maje&s;ties Reign, and con&s;ented unto, and publi&s;hed by the be&s;t approved Divines both at home and abroad) for the main|taining of the &s;ame truth and peace of the Church, as thereby we enjoyed here great and comfortable quiet, untill Dr. <HI>Baroe</HI> (in January la&s;t in his Sermon <HI>Ad Cl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rum</HI> in St. <HI>Maries,</HI> contrary to re&s;traint, and Commandment from the Vice-Chancellour and the Heads) by renewin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> again the&s;e opini|ons, di&s;turbed our peace, whereby his Adherents and Di|&s;ciples were and are too much imboldned to maintain fal&s;e Doctrine to the corrupting and di&s;turbing of this Vniver&s;ity, and the Church, if it be not in time effectually prevented. For remedy whereof we have with joint con&s;ent and care (upon complaint of divers Batchelors in Divinity) proceed|ed in the examination of the cau&s;e, according to our Sta|tutes, and u&s;ual manner of proceeding in &s;uch cau&s;es, whereby it appeareth by &s;ufficient Te&s;timonies, that Dr. <HI>Baroe</HI> hath offended in &s;uch things as his Articles had charged him withal&punc;</P>
<P>There is al&s;o &s;ince the former, another Complaint pre|ferred again&s;t him by certain Batchelors in Divinity, that he hath not only in the Sermon, but al&s;o for the &s;pace of this 14. or 15. years taught in his Lectures, preached in his Sermons, determined in the Schools, and printed in &s;everal books, divers points of Doctrine not only contrary to him&s;elf, but al&s;o contrary to that which hath been taught and received ever &s;ince her Maje&s;ties Reign; and agree|able
<PB N="86" REF="160">
to the errors of Popery, which we know your Lord|&s;hip hath alwayes di&s;liked and hated: &s;o that we (who for the &s;pace of many years pa&s;t have yielded him &s;undry be|nefits and favours here, in the Vniver&s;ity, being a &s;tranger, and forborn him when he hath often heretofore (bu&s;ie and curious <HI>in aliena Republica</HI>) broached new and &s;trange que&s;tions in Religion) now unle&s;s we &s;hould be carele&s;s of maintaining the truth of Religion e&s;tabli&s;hed, and of our duties in our places cannot (being re&s;olved and confirmed in the truth of the long profe&s;&s;ed and received Doctrine) but continue to u&s;e all good means, and &s;eek at your Lord|&s;hips hands &s;ome effectual Remedy hereof, le&s;t by permit|ing pa&s;&s;age to the&s;e errors, the whole body of Popery &s;hould by little and little break in upon us, to the over|throw of our Religion, and con&s;equently the with-drawing of many here and el&s;e where from true obedience to her Maje&s;tie.</P>
<P>May it therefore plea&s;e your Lord&s;hip to have an honourable con&s;ideration of the premi&s;es, &amp; (for the better maintaining of Peace, and the truth of Religion &s;o long received in this Vniver&s;ity and Church) to vouch&s;afe your Lord&s;hips good aid and advice both to the comfort of us, (wholly con|&s;enting and agreeing in Judgement) and all others of the Vniver&s;ity truely affected, and to the &s;uppre&s;&s;ion in time, not only of the&s;e errors, but even of gro&s;s Popery, like, by &s;uch means, in time ea&s;ily to creep in among&s;t us (as we find by late experience it hath dangerou&s;ly begun) Thus craving pardon for troubling your Lord&s;hip, and commend|ing the &s;ame in prai&s;e to Almighty God, we humbly take our leave,</P>
<CLOSER><DATELINE>From <HI>Cambridge</HI> <DATE><HI>March</HI> 8. 1595</DATE></DATELINE>
Your Lord&s;hips humble and bounden to be commanded,
<SIGNED>Roger Goad, <HI>Procan.</HI> R. Some, Tho. Leg, John Jegon,
Thomas Nevil, Thomas Pre&s;ton, Hump. Tyndal,, James Mountague, Edm. Barwel, Laur. Cutterton.</SIGNED></CLOSER>
</LETTER>
<P><PB N="87" REF="160">6. Such was the condition of Affairs at <HI>Cambridge</HI> at the expiring of the year, 1595. the genuine Doctrine of the Church, beginning then to break thorow the clouds of <HI>Calvini&s;m,</HI> wherewith it was before ob&s;cured, and to &s;hine forth again in its former lu&s;tre. To the advancement of which work, as the long continuance of <HI>Baroe</HI> in the Vni|ver&s;ity, for the &s;pace of 20. years and upwards, the di&s;creet Activity of Dr. <HI>Har&s;net,</HI> Fellow and Ma&s;ter of <HI>Pembrook</HI> Colledge for the term of 40. years and more, gave a good encouragement; &s;o the invincible con&s;tancy of Mr. <HI>Barret,</HI> and the &s;lender oppo&s;ition made by <HI>Overald,</HI> con|tributed to the confirmation and increa&s;e thereof. For &s;carce had <HI>Overald</HI> warmed his Chair, when he found him|&s;elf under a nece&s;&s;ity of encountring &s;ome of the Remain|der of <HI>Baroes</HI> Adver&s;aries, though he followed not the blow &s;o far as <HI>Baroe</HI> did; for &s;ome there were of the old Prede&s;tination Leven, who publickly had taught (as he re|lated it in the conference at <HI>Hampton</HI> Coutt) <Q REND="inline margQuotes">'all &s;uch per|&s;ons, as were once truly ju&s;tified, though after they fell into never &s;o grievous &s;ins, yet remained &s;till ju&s;t (or in the &s;tate of Ju&s;tification) before they actually repented of tho&s;e &s;ins; yea, though they never repented of them through forgetfulne&s;s, or &s;udden death, yet they &s;hould be ju&s;tified and &s;aved without Repentance. Again&s;t which <HI>Overald</HI> maintained, that who&s;oever (although before<NOTE PLACE="marg">Conf. at <HI>Ham. C.</HI> p. 42.</NOTE> ju&s;tified) did commit any grievous &s;in, as Adultery, Murder, Trea&s;on, or the like, did become <HI>ip&s;o facto,</HI> &s;ubject to Gods wrath, and guilty of damnation (or were in the &s;tate of damnation, <HI>quo ad pre&s;entem &s;tatum</HI>) untill they repented:'</Q> And &s;o far he had followed <HI>Baroe,</HI> but he went no further, holding (as he continued his own &s;tory) that &s;uch per&s;ons as were called and ju&s;tified according to the purpo&s;e of Gods Election, did neither fall totally from all the graces of God (though how a ju&s;tified man may bring him&s;elf into a pre|&s;ent &s;tate of <HI>wrath</HI> and <HI>damnation,</HI> without a total <HI>falling from all the graces of God, is beyond my Rea&s;on</HI>) and that they were in time renewed by the Spirit of God unto a lively faith and repentance, and thereby ju&s;tified from tho&s;e &s;ins
<PB N="70" REF="161">
(with the guilt and wrath annexed unto them) into which they had fallen: nor can it be denied, but that &s;ome other learned men of tho&s;e times were of the &s;ame opinion al&s;o. Among&s;t which I finde Dr. <HI>John Bridges</HI> dean of <HI>Sarum,</HI><NOTE PLACE="marg"><HI>Anti-Armini.</HI> pag. 202.</NOTE> and afterwards Lord Bi&s;hop of <HI>Oxon,</HI> to be reckoned for one, and Mr. <HI>Richard Hooker</HI> (of whom more anon) to be ac|counted for another. But being but the compo&s;itions of pri|vate men, they are not to be heard again&s;t the expre&s;s words of the two <HI>Homilies</HI> touching <HI>Falling from God,</HI> in ca&s;e the point had not been po&s;itively determined in the &s;ixteenth Ar|ticle. But &s;o it hapned, notwith&s;tanding that <HI>Overald</HI> not concurring with the <HI>Calvini&s;ts</HI> concerning the e&s;tate of &s;uch ju&s;tified per&s;ons as afterwards fell into grievous &s;ins; there grew &s;ome diffidences and di&s;tru&s;t between them, which after|wards widned them&s;elves into greater differences. In &s;o much that di&s;&s;enting from them al&s;o touching the ab&s;olute decree of Reprobation, and the re&s;training of the benefit of Chri&s;ts death and Gods grace unto a few particulars, and that too in Gods primitive purpo&s;e and intent, concerning the &s;alvation and damnation of mankind; tho&s;e of the <HI>Anti-Calvinian</HI> party went on &s;ecurely, with little or no oppo&s;ition and le&s;&s;e di&s;turbance.</P>
<P>7. At <HI>Oxford</HI> all things in the mean time were calm and quiet, no publick oppo&s;ition &s;hewing it &s;elf in the Schooles or Pulpits. The rea&s;ons of that which might be, fir&s;t that the Stu|dents of that vniver&s;ity did more incline unto the canva&s;ing of &s;uch points as were in difference betwixt us &amp; the Church of <HI>Rome,</HI> then unto tho&s;e which were di&s;puted again&s;t the <HI>Cal|vini&s;ts</HI> in the&s;e points of Doctrine; for witne&s;&s;e where|of, we may call in the works of <HI>Sanders Stapleton, Allyns, Par&s;ons, Campian,</HI> and many others of that &s;ide; as tho&s;e of Bi&s;hop <HI>Jewel,</HI> Bi&s;hop <HI>Bil&s;on,</HI> Dr. <HI>Humpherys,</HI> Mr. <HI>No|vell,</HI> Dr. <HI>Sparks,</HI> Dr. <HI>Reynolds,</HI> and many other, which &s;tood firme to the Church of <HI>England.</HI> And &s;econdly though Dr.<NOTE PLACE="marg">Church Hi&s;t. l. 9.</NOTE> <HI>Humpheryes,</HI> the Queens Profe&s;&s;or for divinity was not without cau&s;e reckoned for a <HI>non-Conformi&s;t,</HI> yet had he the reputation of a <HI>moderate</HI> man, (<HI>a moderate non-Confor|mi&s;t,</HI>
<PB N="71" REF="161">
as my Author calls him) and therefore might permit that Liberty of opinion unto other men which was indulged unto him&s;elf; neither did Dr. <HI>Holland</HI> who &s;ucceeded him, give any &s;uch countenance to the propogating of <HI>Calvins</HI> doctrines, as to make them the &s;ubject of his lectures and di&s;putations. In &s;o much that Mr. Prinne, with all his dili|gence, can finde but &s;even men w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o publickly maintained any point of <HI>Calvini&s;me</HI> in the Schooles of <HI>Oxon.</HI> from the year 1596. to the year 1616. and yet to make that number al&s;o he is fain to take in Dr. <HI>George Abbot,</HI> and Dr. <HI>Benfield,</HI> on no other account, but for maintaining, <HI>deum non e&s;&s;e au|thorem peccati,</HI> that God is not the Author of &s;in, which any Papi&s;t, <HI>Lutheran,</HI> or <HI>Arminian,</HI> might have maintained as well as they.</P>
<P>8. And yet it cannot be denyed, but that by errour of the&s;e times, the reputation which <HI>Calvin</HI> had attained to in both univer&s;ities, and the extreame diligence of his followers for the better carrying on of their own de&s;ignes, their was a generall tendency unto his opinions in the pre&s;ent con|trover&s;ies; &s;o that it is no marvell, if many men of good affection to that Church in goverment and formes of wor&s;hip, might unawares be &s;ea&s;oned with his Principles in point of Doctrine: his book of <HI>In&s;titutes</HI> being for the mo&s;t<NOTE PLACE="marg">Ju&s;tit fathers in the Pref.</NOTE> part the foundation on which the young Divines of tho&s;e times did build their &s;tudies; and having built their &s;tudies on a wrong foundation, did publickly maintaine &s;ome point or other of his Doctrines, which gave lea&s;t offence, and ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of which no dangerous con&s;equence could be drawne (as they thought and hoped) to the di&s;honor of God, the di&s;grace of Religion, the &s;candall of the Church, or &s;ubver&s;ion of godline&s;s: among&s;t which if <HI>Judicious</HI> Mr. <HI>Hooker</HI> be named for one, (as for one I finde him to be named) yet is he nam|ed only for maintaining one of the five points, that namely of the not total, or final falling away of Gods Elect, as Dr. <HI>Ove|rald,</HI> al&s;o did in the Schools of <HI>Cambridge&punc;</HI> though neither of them can be challenged for maintaining any other point of <HI>Calvins</HI> Doctrine, touching the ab&s;olute decree of Re|probation,
<PB N="90" REF="162">
Election unto life, without Reference to faith in Chri&s;t, the unre&s;i&s;table workings of Grace, the want of freedom in the will to concur therewith, and the determin|ing of all mens actions unto good or evill without leaving any power in men to do the contrary. And therefore, &s;econdly, Mr. <HI>Hookers</HI> di&s;cour&s;e of <HI>Ju&s;tification,</HI> as it now comes into our hands, might either be altered in &s;ome points after his di&s;|cea&s;e, by him that had the publi&s;hing of it; or might be written by him as an e&s;&s;ay of his younger years, before he had confuted the booke of <HI>Homilies</HI> and peru&s;ed every clau&s;e in the pub|lick Liturgie (as he after did) or had &s;o carefully examined e|very text of Scripture, upon which he lays the weight of his judgment in it, as might encourage him to have it printed when he was alive.</P>
<P>9. Of any men who publickly oppo&s;ed the <HI>Calvinian</HI> te|nents in this Unive&s;ity till after the beginning of King <HI>James</HI> his raigne. I mu&s;t confe&s;&s;e that I have hitherto found no good a&s;&s;urance; though &s;ome their were who &s;pared not to declare their di&s;like thereof, and &s;ecretly traind up their &s;cholars in other principles. An argument whereof may be that when Dr. <HI>Baroe</HI> dyed in <HI>London</HI> (which was about three or four yeares (after he had left his place in <HI>Cambridge</HI>) his fu|nerall was attended by mo&s;t of the Divines then living in and about the City; Dr. <HI>Bancroft</HI> then Bi&s;hop of <HI>London</HI> giving order in it, which plainly &s;howes that there were many of both Univer&s;ities which openly favoured <HI>Baroes</HI> do|ctrines, and did as openly di&s;like tho&s;e of the <HI>Calvinians,</HI> though we finde but few pre&s;ented to us by their names. Among&s;t which few, I fir&s;t reckon Dr. <HI>John Buckridge</HI> Pre&s;i|dent of St. <HI>Johns</HI> Colledge, and Tutor to Archbi&s;hop <HI>Laud,</HI> who carried his <HI>Anti-Calvinian</HI> doctrins with him to the See of <HI>Roche&s;ter,</HI> and publickly maintained them at a conference in <HI>York</HI> hou&s;e, An. 1626. And &s;econdly, Dr. <HI>John Hou&s;on</HI> one of the Cannons of Chri&s;t Church and Vice-Chancellor of the Univer&s;ity. <HI>An.</HI> 1602. &s;o known an enemy to <HI>Calvin</HI> his opi|nions, that he incurred a &s;u&s;pen&s;ion by Dr. <HI>Robert Abbots</HI> then Vice-Chancellor. And afterwards being Bi&s;hop of <HI>Ox|on,</HI>
<PB N="91" REF="162">
&s;ub&s;cribed the letter, among&s;t others to the Duke of <HI>Buckingham</HI> in favour of <HI>Mountague,</HI> and his Book called <HI>Apello Ce&s;arem,</HI> as before was &s;aid. And though we finde but the&s;e two named for <HI>Anti-Calvini&s;t</HI> in the five controver|ted points, yet might there be many hou&s;es perhaps &s;ome hundreds who held the &s;ame opinions with them, though they di&s;covered not them&s;elves, or break out in any open op|po&s;ition<NOTE PLACE="marg">1 King. 19&punc; 18. 1 K<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ng. 19. 13.</NOTE> as they did at <HI>Cambridge:</HI> God had 7000. &s;ervants in the Realm of <HI>I&s;rael,</HI> who had not bowed the knee to <HI>Baal,</HI> though we find the name of none but the Prophet <HI>E|liah,</HI> the re&s;idue keeping them&s;elves &s;o clo&s;e for fear of danger that the Prophet him&s;elf complained to God, that <HI>he alone was left to &s;erve him.</HI> A parallel ca&s;e to which may be that the Chri&s;tians during the power and prevalency of the <HI>Arian Hereticks,</HI> St. <HI>Jerome</HI> giving us the names of no more them three, who had &s;tood up &s;toutly in defence of the <HI>Nicene</HI> councell, and the points of Doctrine there e&s;ta|bli&s;hed, <HI>viz.</HI> 1. St. <HI>Athana&s;ius</HI> Patriark of <HI>Alexan|dria</HI> in <HI>Egypt,</HI> St. <HI>Hillarie</HI> Bi&s;hop of <HI>Poictious</HI> in <HI>France:</HI> and St. <HI>Eu&s;ebius</HI> Bi&s;hop of <HI>Vevelli</HI> in <HI>Italy,</HI> of which thus the Father, <HI>Siquidem Arianis victis triumphatorem Athana&s;ium &s;uum Egyptus excepit;</HI> Hillarium <HI>e prelio revertentem</HI> galliarum <HI>ec|cle&s;iia complexa e&s;t, ad reditum</HI> Eu&s;ebii <HI>&s;ui lugubres ve&s;tes</HI> Italia <HI>mutavit,</HI> that is to &s;ay, upon the overthrow of the <HI>Arians E|gypt</HI> received her <HI>Athana&s;ius,</HI> now returned in triumph; the Church of <HI>France</HI> embraced her <HI>Hillary</HI> coming home with victory from the battle; and on the returne of <HI>Eu&s;ebius, I|taly</HI> changed her mourning garments. By which it is mo&s;t clear even to vulgar eys that not the&s;e Bi&s;hops only did de|fend the truth, but that it was pre&s;erved by many others as well of the Clergy as of the people in their &s;everal Countreys; who otherwi&s;e never had received them with &s;uch joy and triumph, if a great part of them had not been of the &s;ame opinions, though no more of them occur by name in the records of that age.</P>
<P>10. But then againe, If none but the three Bi&s;hops had
<PB N="74" REF="163">
&s;tood unto the truth in the points di&s;puted at that time between the Orthodox Chri&s;tians and the <HI>Arian Hereticks,</HI> yet had that been &s;ufficient to pre&s;erve the Church from falling univer&s;ally from the faith of Chri&s;t, or deviating from the truth in tho&s;e<NOTE PLACE="marg">Deut. 17. 6. Mar. 18. 19.</NOTE> particulars; the <HI>word of truth</HI> being e&s;tabli&s;hed (as &s;ay both Law and Go&s;pel) if there be only two or three witne&s;&s;es to atte&s;t unto it; two or three members of the Church may keep po&s;&s;e&s;&s;ion of a truth in all the re&s;t, and thereby &s;ave the whole from errour; even as a King invaded by a foraign ene|my, doth keep po&s;&s;e&s;&s;ion of his Realme by &s;ome principall forrte&s;&s;e, the &s;tanding out whereof may in time regaine all the re&s;t, which I returne for an&s;wer to another objection touching the paucity of tho&s;e Authors whom we have produ|ced in Maintenance of the <HI>Anti-Calvinian</HI> or old Engli&s;h do|ctrines, &s;ince the re&s;etling of the Church under Queen <HI>Eli|zabeth;</HI> for though they be but few in number, and make but a very thin appearance; <HI>Apparent rari nautes in gurgite va&s;to,</HI> in the Poets language, yet &s;erve they for a good a&s;|&s;urance that the Church &s;till kept po&s;&s;e&s;&s;ion of her primi|tive truths, not utterly lo&s;t though much endangered by &s;uch contrary Doctrines as had of late been thru&s;t upon her, there was a time when few or none of the Orthodox Bi&s;hops dur&s;t openly appear in favour of St. <HI>Athana&s;ius,</HI> but only<NOTE PLACE="marg"><HI>Theod</HI> Hi&s;t. Eccle&s;. lib. 2. cap. 15.</NOTE> <HI>Liberius</HI> Pope of <HI>Rome,</HI> who thereupon is thus upbraided by <HI>Con&s;tantius</HI> the <HI>Arian</HI> Emperour, <HI>Quota pars tu es orbis terrarum, qui &s;olus &amp;c.</HI> How great a part (&s;aith he) art thou of the whole world, that thou alone &s;hould&s;t &s;hew thy &s;elf in defence of that wicked man, and thereby overthrow the peace of the Univer&s;e. To which <HI>Liberius</HI> made this an&s;wer, <HI>non diminuitur &s;olitudine mea, verbum dei, nam &amp; olim tres &s;olum inventi fuere qui edicto re&s;i&s;terint,</HI> that is to &s;ay, the word of God is not made the weaker by my &s;ole appearing in defence thereof no<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> more then when there were but three, (he meanes the three <HI>Hebrew Children</HI> in the book of <HI>Daniel</HI>) with dur&s;t make open oppo&s;ition to the Kings Edict. <HI>Libe|rius</HI> thought him&s;elf &s;ufficient to keep po&s;&s;e&s;&s;ion of a truth in the Church of Chri&s;t, till God &s;hould plea&s;e to rai&s;e up more Champions in all places to defend the &s;ame, not thinking it
<PB N="75" REF="163">
nece&s;&s;ary to returne any other an&s;wer, or to produce the <HI>names</HI> of anyothers of his time who turned <HI>Athana&s;ius</HI> as much as he which brings into my mind a pa&s;&s;age in the conference be|twixt Dr. <HI>Ban, Featly</HI> and <HI>Sweat</HI> the <HI>Je&s;uite,</HI> in which the <HI>Je&s;uite</HI> much in&s;i&s;ted on that thred bare que&s;tion, viz. <HI>where was your Church before Luther?</HI> which when the the Doctor went to &s;hew out of Scriptures and Fathers, &s;ome of the Papi&s;ts &s;tanding by, cryed out for names, tho&s;e which &s;tood further of ingeminating nothing but Names Names, whereupon the Dr. <HI>Merily</HI> asked them, <HI>if nothing would content them but a Buttery book.</HI> And &s;uch an An&s;wer I mu&s;t make in the pre&s;ent ca&s;e to &s;uch as take up te&s;timony by tale, not weight, and think no truth is fairly proved, except it come attended with <HI>a cloud of witne&s;&s;es.</HI> But what we want in number now, he &s;hall find hereafter, when we &s;hall come to take a view of King <HI>James</HI> his Reign to which now we ha&s;ten.</P>
</DIV2>
<DIV2 N="22" TYPE="chapter">
<PB N="94" REF="164">
<HEAD>CHAP. XXII. Of the Conferrence at <HI>Hampton</HI> Court, and the &s;everal encouragements given to the <HI>Anti-Calvinians</HI> in the time of KING <HI>James.</HI></HEAD>
<ARGUMENT>
<P>1. THE occa&s;ion of the conference at <HI>Hampton</HI> Court, and the chief per&s;ons there a&s;&s;embled. 2. The nine Articles of <HI>Lambeth</HI> rejected by King <HI>James.</HI> 3. Tho&s;e of the Church being left in their former condition. 4. The <HI>Calvinian</HI> Doctrine of Prede&s;tination decryed by Bi&s;hop <HI>Bancroft,</HI> and di&s;liked by King <HI>James;</HI> and the rea&s;ons of it. 5. Bi&s;hop <HI>Bancroft</HI> and his Chaplain both abu&s;ed; The in&s;erting the <HI>Lambeth</HI> Articles into the con|fe&s;&s;ion of <HI>Ireland,</HI> no argument of King <HI>James,</HI> his ap|probation of them, by whom they were in&s;erted, and for what cau&s;e allowed of in the &s;aid Confe&s;&s;ion. 6. <HI>A</HI> pious fraud of the <HI>Calvinians</HI> in clapping their prede&s;ti|narian Doctrines at the end of the old Te&s;tament, <HI>An.</HI> 1607. di&s;covered, cen&s;ured and rejected, with the rea&s;ons for it. 7. The great Incouragement given by King <HI>James</HI> to the <HI>Anti-calvinians,</HI> and the increa&s;ing of that party both in power and number by the &s;tirs in <HI>Holland.</HI> 8. The offence taken by King <HI>James</HI> at <HI>Conradus Vor&s;tius,</HI> animateth the <HI>Oxon. Calvini&s;ts</HI> to &s;u&s;pend Dr. <HI>Hou&s;on,</HI> and to preach publickly again&s;t Dr. <HI>Laud.</HI> 9. The like proceedings at <HI>Cambridge</HI> again&s;t Mr. <HI>Simp&s;on,</HI> fir&s;t pro|&s;ecuted
<PB N="95" REF="164">
by King <HI>James,</HI> and on what account, that the King was more incen&s;ed again&s;t the party of <HI>Arminius,</HI> then again&s;t their per&s;wa&s;ions. 10. In&s;tructi|ons publi&s;hed by King <HI>James</HI> in order to the dimini&s;hing of <HI>Calvins</HI> authority, the defence of univer&s;al Redempti|on, and the &s;uppre&s;&s;ing of his Doctrines in the other points, and why the la&s;t proved &s;o unu&s;efull in the ca&s;e of <HI>Gabriel Bridges.</HI> 11. The publi&s;hing of <HI>Mountagues</HI> an|&s;wer to the <HI>Gagger,</HI> the information made again&s;t it: the Author and his Doctrine taken by King <HI>James</HI> into his protection, and his appeal licen&s;ed by the Kings ap|pointment. 12. The conclu&s;ion of the whole di&s;cour&s;e and the &s;ubmi&s;&s;ion of it to the Church of <HI>England.</HI></P>
</ARGUMENT>
<P>1. _NOW we come unto the Reign of King <HI>James</HI> of happy memory, who&s;e breeding in the Kirk of <HI>Scotland</HI> had given &s;ome hopes of &s;eeing better days to the En|gli&s;h <HI>Puritans</HI> then tho&s;e which they enjoyed under Queen <HI>Eli|zabeth.</HI> Vpon which hopes they pre&s;ented him at his fir&s;t coming to the Crown with a &s;upplication, no le&s;s tedious then it was impertinent, given out to be &s;ub&s;cribed with a thou&s;and hands, though it wanted many of that number, and aiming at an altera|tion in many points, both of Doctrine and Di&s;cipline: But they &s;oon found them&s;elves deceived. For fir&s;t the King commanded by publick proclamation, that the di|vine &s;ervice of the Church, &s;hould be diligently offici|ated and frequented as in former times, under pain of &s;uffering the &s;evere&s;t penalties by the Laws provided in that ca&s;e. And that being done, in&s;tead of giving &s;uch a favourable an&s;wer to their &s;upplication, as they had flat|tered them&s;elves withall, he commended the an&s;wering
<PB N="96" REF="165">
of it to the Vice-Chancellour, Heads, and other learned men of the Vniver&s;ity of <HI>Oxon.</HI> from whom there was no|thing to be looked for toward their contentment. But be|ing, thirdly, a ju&s;t Prince, and willing to give &s;atisfacti|on to the ju&s;t de&s;ires of &s;uch as did apply them&s;elves unto him; as al&s;o to inform him&s;elf in all &s;uch particulars, as were in difference betwixt the Petitioners and the Pre|lates: he appointed a &s;olemn Conference to be held be|fore him at <HI>Hampton</HI> Court on <HI>Thur&s;day</HI> the 12. of <HI>Ja|nuary, Anno</HI> 1603. being within le&s;s then ten moneths after his entrance on the Kingdom. To which confe|rence were called by &s;everal letters on the Churches part, the mo&s;t Reverend and right renowned Fathers in God, Dr. <HI>John Whitgift</HI> Arch-Bi&s;hop of <HI>Canterbuy,</HI> Dr. <HI>Richard Bancroft</HI> Bi&s;hop of <HI>London,</HI> Dr. <HI>Tobie Mathews</HI> Bi&s;hop of <HI>Durham,</HI> Dr. <HI>Thomas Bil&s;on</HI> Bi&s;hop of <HI>Win|che&s;ter,</HI> Dr. <HI>Gerva&s;e Babbinton</HI> Bi&s;hop of <HI>Worcester,</HI> Dr. <HI>Anthony Ru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d</HI> Bi&s;hop of <HI>Davids,</HI> Dr. <HI>Anthony Wal&s;on</HI> Bi&s;hop of <HI>Cheche&s;ter,</HI> Dr, <HI>Henry Robbin&s;on</HI> Bi&s;hop of <HI>Car|lile,</HI> and Dr. <HI>Thomas D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ve</HI> Bi&s;hop of <HI>Peterborough,</HI> as al&s;o Dr. <HI>James Mountague</HI> Dean of the Chappel, <HI>Dr. Thomas Ravis</HI> Dean of <HI>Chri&s;t Church, Dr. John Bridges</HI> Dean of <HI>Sarum, Dr. Lancelot Andrews</HI> Dean of <HI>We&s;tmin&s;ter, Dr. John Overald</HI> Dean of Saint <HI>Pauls,</HI> Doctor <HI>William Barlow</HI> Dean of <HI>Che&s;ter,</HI> Doctor <HI>Giles Tomp&s;on</HI> Dean of <HI>Wind&s;or,</HI> together with <HI>Dr. John King</HI> Arch-Deacon of <HI>Nottingham,</HI> and <HI>Dr. Richard Field</HI> after Dean of <HI>Glo|ce&s;ter;</HI> all of them habited and attired according to their &s;everal ranks and &s;tations in the Church of <HI>England.</HI> And on the other &s;ide, there appeared for the Plantiffe or Pe|titioner <HI>Dr. Reynolds, Dr. Spark,</HI> Mr. <HI>Knewstubs,</HI> and Mr. <HI>Chatterton;</HI> the two fir&s;t being of <HI>Oxon.</HI> and the other of <HI>Cambridge,</HI> apparelled in their <HI>Turky</HI> Gowns to<NOTE PLACE="marg">Con. at H. C. p. 27.</NOTE> &s;hew (as Bi&s;hop <HI>Bancroft</HI> tartly noted) they de&s;ired ra|ther to conform them&s;elves in outward Ceremonies with the Turks, then they did with the <HI>Papi&s;ts.</HI></P>
<P><PB N="97" REF="165">2. The fir&s;t day of the Conference being &s;pent be|twixt the King and the Bi&s;hops: the &s;econd which was the 16. of the &s;ame moneth, was given to the Plantiffes to pre&s;ent their grievances, and to remon&s;trate their<NOTE PLACE="marg">Con. at H. C&punc; p. 24.</NOTE> de&s;ires; among&s;t which it was named&punc; by <HI>Dr. Reynolds,</HI> (as the mouth of the re&s;t) <HI>That the nine A&s;&s;ertions Or|thodoxal</HI> as he termed them) concluded upon <HI>at Lam|beth</HI> might be in&s;erted into the book of Articles, which when King <HI>James</HI> &s;eemed not to under&s;tand, as having never heard before of tho&s;e nine <HI>A&s;&s;ertions.</HI> <Q REND="inline margQuotes">'He was informed that by rea&s;on of &s;ome Controver&s;ies ari&s;ing in <HI>Cambridge</HI> about certain points of Divinity, my Lords<NOTE PLACE="marg">Pag. 40, &amp;c.</NOTE> Grace a&s;&s;embled &s;ome Divines of e&s;pecial note to &s;et down their opinions, which they drew into nine A&s;&s;er|tions, and &s;ent &s;o them to the Vniver&s;ity for the appea&s;|ing of tho&s;e Quarrels; and thereupon his Maje&s;ty re|&s;olved thus, that when &s;uch que&s;tions ari&s;e among&s;t Scholars, the quiete&s;t proceeding, were to determine them in the Vniver&s;ity, and not to &s;tuff the book with all <HI>Conclu&s;ions Theological.</HI>'</Q> Out of which pa&s;&s;age I ob|&s;erved, Fir&s;t, that the Attribute of <HI>Orthodoxal</HI> is a&s;crib|ed to the &s;aid nine A&s;&s;ertions by none but <HI>Dr. Reynolds,</HI> who termed them &s;o, and not by <HI>Dr. Barlow</HI> then Dean of <HI>Che&s;ter</HI> who related the conference, and had been pre&s;ent at the making of the &s;aid A&s;&s;ertions, being at that time one of the dome&s;tick Chaplains of Arch-Bi&s;hop <HI>Whitgift.</HI> And &s;econdly, That they were not made to be a &s;tanding Rule to the Church of <HI>England,</HI> but only for the pre&s;ent pacifying of &s;ome differences which aro&s;e in <HI>Cambridge,</HI> as is here acknowledged. I ob&s;erve thirdly, that King <HI>James</HI> did utterly eject the motion, as to the in&s;erting of the &s;aid nine <HI>A&s;&s;ertions</HI> among&s;t the Articles of the Church, leaving them to be canva&s;ed and di&s;puted in the Schools, as more proper for them. And fourthly, That being left to be di&s;puted in the Schools, they might beheld in the <HI>Affirmative,</HI> or in the <HI>Negative,</HI> as be&s;t plea&s;ed the Re&s;pondent.</P>
<P><PB N="98" REF="166">3. It was al&s;o moved by <HI>Dr. Reynolds,</HI> That the book of Articles of Religion concluded 1562. might be ex|plained<NOTE PLACE="marg">Ib, p. 24.</NOTE> in places ob&s;cure, and enlarged where &s;ome things were defective. And in particular he de&s;ired,<NOTE PLACE="marg">Pag. 25</NOTE> that an explanation might be made of the 23d. Article for mini&s;tring in the Congregation, of the 25. touching<NOTE PLACE="marg">Pag. 37</NOTE> Confirmation, and of the 37th. concerning the <HI>Authority</HI><NOTE PLACE="marg">Pag. 38</NOTE> of the Pope of <HI>Rome,</HI> as al&s;o that the&s;e words, <HI>viz. That the intention of the Mini&s;ter is not of the E&s;&s;ence of the</HI><NOTE PLACE="marg">Pag. 24</NOTE> <HI>Sacrament,</HI> might be added in &s;ome fit place to the book of Articles. But that which <HI>Dr. Reynolds</HI> did mo&s;t in&s;i&s;t upon, was the 16. Article, where it is &s;aid, <HI>That after we have received the Holy Gho&s;t, we may depart from Grace.</HI> The meaning whereof, though he acknowledged to be &s;ound, yet he de&s;ired, that becau&s;e they may &s;eem to be contrary to the Doctrine of Election and Prede&s;tination in the 17th. Article, tho&s;e words may &s;eem to be ex|plained with this or the like addition, <HI>viz. That neither total|ly nor finally.</HI> Which motion or propo&s;al concerning <HI>Dr. Overald</HI> more then any other, he took occa&s;ion thereup|on to acquaint his Maje&s;ty with that which had happened to him at <HI>Cambridge,</HI> concerning the E&s;tate of a ju&s;tifi|ed man, fallen into any grievous &s;in, as Murder, Trea&s;on, Adultery, and the like, as hath been &s;hewn at large in the former Chapter. But the re&s;ult of all was this, that after a full debate and con&s;ideration concerning eve|ry one of the &s;aid Articles, and the doubts moved about the &s;ame, there was no cau&s;e &s;ound for altering any thing in any of them, and as little for the 16th. as for any other. For though the &s;aid <HI>Dr. Overald</HI> had declared it<NOTE PLACE="marg">P<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g. 41.</NOTE> for his own opinion, that he who was called and ju&s;tified, according to the purpo&s;e of Gods Election, being brought into a &s;tate of wrath and damnation, did neither fall <HI>to|tally</HI> from all the graces of God, nor <HI>finally</HI> from the po&s;&s;ibility of being renewed again by Gods holy Spirit, as before is &s;aid, and that King <HI>James</HI> him&s;elf had left it to be con&s;idered, whether the word <HI>Often</HI> might not be ad|ded to the 16. Article, as thus, <HI>viz.</HI> We may <HI>often</HI> depart
<PB N="99" REF="166">
from Grace, <HI>&amp;c.</HI> yet being left to the con&s;ideration of the Prelates as were all the re&s;t, the &s;aid Article re|mained without any alteration, as before they found it, and as it &s;till continueth to this very day.</P>
<P>4. But here is to be ob&s;erved, <Q REND="inline margQuotes">'that upon the fir&s;t mo|tion concerning falling from Grace; the Bi&s;hop of <HI>Lon|don</HI><NOTE PLACE="marg">Con. p. 19</NOTE> took occa&s;ion to &s;ignifie to his Maje&s;ty, how very ma|ny in the&s;e dayes neglecting holine&s;s of life pre&s;umed too much of per&s;i&s;ting in Grace, laying all their Religion upon Prede&s;tination, If I &s;hall be &s;aved, I &s;hall be &s;aved, which he termed a <HI>de&s;perate Doctrine,</HI> &s;hewing it to be contrary to good divinity, and the true Doctrine of Prede&s;tination, wherein we &s;hould rather rea&s;on <HI>A|&s;cendendo</HI> then <HI>Di&s;cendendo;</HI> thus, I live in obedience to God, in love with my neighbour, I follow my oc|ca&s;ion, <HI>&amp;c.</HI> Therefore I tru&s;t God hath elected me, and prede&s;tinated me to &s;alvation; not thus which is the u&s;ual cour&s;e of argument, God hath prede&s;tinate and cho&s;en me to life, therefore though I &s;in never &s;o grievou&s;ly, yet I &s;hall not be damned, for whom he once loveth, he loveth to the end. Whereupon he &s;hewed his Maje&s;ty out of the next Article, what was the Doctrine of the Church of <HI>England</HI> touching prede&s;tination in the very la&s;t Paragraph, <HI>&s;cilicet, We mu&s;t receive Gods promi&s;es in &s;uch wi&s;e as the&s;e be generally &s;et forth to us in holy Scri|ture, and in all our doings the Will of God to be followed which we have delivered to us in holy Scripture.</HI> Which part of the Article his Maje&s;ty very well approved, and after he had, (according to his manner) very &s;in|gularly di&s;cour&s;ed on that place of <HI>Paul, Work out your own &s;alvation with fear and trembling:</HI> he left it to be con&s;idered, wither any thing were not to be added for the clearing of the Doctors doubt, by putting in the word <HI>often,</HI> or the like: as thus, <HI>We may often depart from Grace,</HI> but in the mean time wi&s;hed that the Doctrine of Prede&s;tination might be very tenderly handled, and with great di&s;cretion, le&s;t on the one &s;ide Gods omnipotency
<PB N="100" REF="167">
might be called in que&s;tion, by impeaching the Do|ctrine of his eternal Prede&s;tination, or on the other a de&s;perate Re&s;umption might be arreared by inferring<NOTE PLACE="marg">Ib p. 43</NOTE> the nece&s;&s;ary certainty of &s;tanding and per&s;i&s;ting in grace. After which, upon occa&s;ion of Dr. <HI>Overals</HI> di&s;cour&s;e concerning his affairs at <HI>Cambridge,</HI> his Maje&s;ty entred into a longer di&s;cour&s;e of Prede&s;tination and Reproation then before, and of the nece&s;&s;ary conjoyning Repentance and holine&s;s of life with true faith; concluding that it was Hypocry&s;ie, and not true ju&s;tifying faith which was &s;e|vered from them. For although Prede&s;tination and Election depend not upon any Qualities, Actions, or works of men, which be mutable, but upon Gods eter|nal and immutable decree and purpo&s;e; yet &s;uch is the ne|ce&s;&s;ity of Repentance after known &s;ins committed, as that without it there could not be either Reconciliation with God, or remi&s;&s;ion of tho&s;e &s;ins.'</Q></P>
<P>5. But here methinks I hear it &s;aid, <Q REND="inline margQuotes">'that though the King being then unaquainted with the <HI>Lambeth</HI> Articles, thought not meet to put them among&s;t the Articles of this Church yet he liked it well enough in his Clergy of <HI>Ireland,</HI><NOTE PLACE="marg">Ju&s;t&punc; of the Fa|thers, &amp;c. in pref.</NOTE> that they took them into their confe&s;&s;ion, and Bi|&s;hop <HI>Bancroft</HI> had agreed to them before the con|ference, and that when he was Arch-Bi&s;hop, his Cha|plain with his good liking and approbation publi&s;hed the Expo&s;ition or <HI>Analy&s;is</HI> of our Articles, in which he gives the <HI>Calvini&s;t</HI> as fair quarter as can be wi&s;hed.'</Q> But fir&s;t (beginning with the la&s;t) &s;o much of the objection as concerns Bi&s;hop <HI>Bancroft</HI> is extreamly fal&s;e, not agreeing to the <HI>Lambeth</HI> Articles, nor being Bi&s;hop of <HI>London</HI> when tho&s;e Articles, were agree unto as is mi&s;takeingly af|firmed; and that Analy&s;is or Explication of our Engli&s;h Articles related to in the objection being publi&s;hed in the year 1585. which was ten years before the making of the <HI>Lambeth</HI> Articles, and eighteen years before <HI>Bancroft</HI> had been made Arch-Bi&s;hop. And &s;econdly, It is not very true, that King <HI>James</HI> liked, (that is to &s;ay, was well plea&s;|ed with) the putting of tho&s;e Articles into the confe&s;&s;ion of
<PB N="101" REF="167">
the Church of <HI>Ireland,</HI> though the &s;aid Confe&s;&s;ion was &s;ub&s;cribed in his name by the Lord Deputy <HI>Chiche&s;ter,</HI> is plainly enough not without his con&s;ent: for many other things were in the Confe&s;&s;ion to which the Lord Depu|ty &s;ub&s;cribed, and the King con&s;ented as affairs then &s;tood, which afterwards he declared no great liking to, either of the Tenor or effect thereof. For the truth is, that the drawing up of that confe&s;&s;ion being committed principal|ly to the care of Dr. <HI>U&s;her,</HI> and afterwards Lord Primate of <HI>Ireland,</HI> a profe&s;&s;ed <HI>Calvinian,</HI> he did not only thru&s;t in|to it all the <HI>Lambeth</HI> Articles, but al&s;o makes others of his own opinions: as namely, That the Pope was Anti-Chri&s;t, or that <HI>man of &s;in,</HI> that the power of &s;acerdotal Ab&s;olution is no more then <HI>declatory,</HI> as al&s;o touching the morality of the Lords day Sabboth, and the total &s;pending of it in religious Exerci&s;es: Which la&s;t how contrary it is to King <HI>Jame</HI>'s Judgement, how little cau&s;e he had to like it, or rather how much rea&s;on he had to di&s;like it, his Declaration about <HI>Lawfull &s;ports,</HI> which he publi&s;hed within three years after, doth expre&s;s &s;ufficiently; &s;o that the King might give con&s;ent to the confirming of the&s;e Ar|ticles among&s;t the re&s;t, though he liked as little of the one as he did of the other: And he might do it on the&s;e Rea&s;ons. For fir&s;t, The <HI>Iri&s;h</HI> Nation at that time were mo&s;t tenaciou&s;ly addicted to the errors and corruptions of the Church of <HI>Rome,</HI> and therefore mu&s;t be <HI>bended</HI> to the other extream before they could be &s;treight, and Or|thodox in the&s;e ponits of Doctrine. Secondly, it was an u&s;ual practi&s;e with the King in the whole cour&s;e of his go|vernment, to ballance one extream by the other, coun|tenancing the <HI>Papi&s;ts</HI> again&s;t the <HI>Puritan,</HI> and the <HI>Puri|tan</HI> &s;ometimes again&s;t the <HI>Papi&s;t,</HI> that betwixt both the true Religion and Profe&s;&s;ors of it might be kept in &s;afety.</P>
<P>6. With greater Artifice but le&s;s Authority have &s;ome of our <HI>Calvinians</HI> framed unto them&s;elves another Argu|ment, derived from certain Que&s;tions and an&s;wers printed at the end of the Bible, publi&s;hed by <HI>Rob. Barker</HI> his Maje&s;ties own Printer in the year 1607&punc; from whence it
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is inferred by the Author of the <HI>Anti-Arminiani&s;m,</HI> and from him by others, that the &s;aid Que&s;tions and An&s;wers do contain a <HI>punctual Declaration</HI> of the received Doctrine of this Church in the points di&s;puted. But the wor&s;t is,<NOTE PLACE="marg">Anti-armin. p. 54.</NOTE> they &s;ignifie nothing to the purpo&s;e for which they were produced. For I would fain know by what Authority tho&s;e Que&s;tions and An&s;wers were added to the end of the Bible? If by Authority, and that &s;uch Authority can be produced, the Argument will be of force which it takes from them, and then no que&s;tion but the &s;ame Authority by which they were placed there at fir&s;t, would have pre&s;erved them in that place for a longer time then during the &s;ale of that Edition: The not retaining them in &s;uch Editions as have followed &s;ince the &s;ale of that, &s;hews plainly that they were of no authority in them&s;elves, nor intended by the Church for a rule to others: and being of no older &s;tand|ing then the year 1607. (for ought appears by Mr. <HI>Prin,</HI> who fir&s;t made the objections) they mu&s;t needs &s;eem as de&s;titute of antiquity as they are of authority, &s;o that upon the whole matter the author of the book hath fur|ni&s;hed tho&s;e of different Judgement with a very &s;trong argument, that they were foy&s;ted in by the fraud and pra|cti&s;e of &s;ome of the Emi&s;&s;aries of the <HI>Puritan</HI> Faction: who hoped in time to have them pa&s;s as currant a|mong&s;t the people as any part of Canonical Scripture. Such <HI>Piae fraudes</HI> as the&s;e are, we &s;hould have too many, were they once allowed of: Some prayers were al&s;o added to the end of the Bible in &s;ome Editi|ons, and others at the end of the publick Liturgy. Which being neglected at the fir&s;t, and afterwards beheld as the authorized prayers of the Church, were by command left out of tho&s;e books and Bibles as being the compo&s;itions of private men, not the publick acts of the Church, and over &s;ince added as before.</P>
<P>7. But to return unto King <HI>James,</HI> we find not &s;o much countenance given to the <HI>Calvinians</HI> by the fraud of his Printer, as their oppo&s;ites received by his grace and fa|vour by which they were inve&s;ted in the chief prefer|ments
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of the Chutch of <HI>England,</HI> conferred a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> openly and freely upon the <HI>Anti-Calvinians,</HI> as tho&s;e who had been bred up in the other per&s;wa&s;ions, <HI>Tro&s;&s;e, Tyriu&s;que mihi nullo di&s;crimine habentur,</HI> as we know who &s;aid. For pre&s;ently up|on the end of the conference he prefers Bi&s;hop <HI>Bancroft</HI> to the Chair of <HI>Canterbury,</HI> and not long after Dr. <HI>Barlow</HI> to the See of <HI>Roche&s;ter.</HI> On who&s;e tran&s;lation unto <HI>Lincoln,</HI> Dr. <HI>Richard Neil</HI> then Dean of <HI>We&s;tmin&s;ter</HI> &s;ucceeds at <HI>Roche&s;ter,</HI> and leaves Dr. <HI>Buckridge</HI> there for his &s;ucce&s;&s;our at his Re|moval unto <HI>Lichfiel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in the year 1609. Dr. <HI>Samuel Har&s;net</HI> is advanced to the See of <HI>Lichfield,</HI> and about ten years after unto that of <HI>Norwich.</HI> In the beginning of the year 1614. Dr. <HI>Overald</HI> &s;ucceeds <HI>Neil</HI> (then tran&s;lated to <HI>Lincoln</HI>) in the See of <HI>Coventry</HI> and <HI>Lichfiel<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> Dr. <HI>George Mountein</HI> &s;ucceeded the &s;aid <HI>Neil</HI> (then tran&s;lated to <HI>Durham</HI>) in the Church of <HI>Lincoln.</HI> In the year 1619. Dr. <HI>John Hou&s;on</HI> one of the Canons of <HI>Chri&s;t Church,</HI> a profe&s;&s;ed <HI>Anti-calvini&s;t</HI> is made Bi&s;hop of <HI>Oxon.</HI> And in the year 1621. Dr. <HI>Va|lentine Cary</HI> Succe&s;&s;or unto <HI>Overal<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"></HI> in the Deanry of Saint <HI>Paul,</HI> is made Bi&s;hop of <HI>Exon,</HI> and on the &s;ame day Dr. <HI>William Laud</HI> who had been Pupil unto <HI>Buckridge</HI> as before &s;aid, is con&s;ecrated Bi&s;hop of St. <HI>Davids.</HI> By which encou|ragements the <HI>Anti-Calvinians</HI> o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> old Engli&s;h Prote&s;tants took heart again, and more openly declared them&s;elves then they had done formerly; the &s;everal Bi&s;hops above named finding &s;o gracious a Patron of the learned King, are as being them&s;elves as bountifull Patrons (re&s;pect being had to the performants in their nomination) to their friends and follow|ers. By means whereof, though they found many a Rub in the way, and were &s;ometimes brought under cen&s;ure by the adver&s;e party; yet in the end they &s;urmounted all diffi|culties, and came at la&s;t to be altogether as con&s;iderable both for power and number, as the Calvini&s;ts were. Towards which encrea&s;e the differences betwixt the <HI>Remon&s;trants</HI> and the <HI>Contra-Remon&s;trants</HI> in the <HI>Belgick</HI> Provinces did not help a little, who publi&s;hing there di&s;cour&s;es one again&s;t the other, &s;harpened the Appetite of many Students in both Vniver|&s;ities to feed more heartily on &s;uch di&s;hes as were now plentifully
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&s;et before them, then they had done in former times; which they either were not to be had, or not to be fed upon without fear of &s;urfite, without the danger of di&s;gorging what before they had eaten.</P>
<P>8. But &s;o it happened that while matters went thus farely forwards <HI>Condradus Vror&s;tius,</HI> &s;u&s;pected for a <HI>Sa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o&s;etenian,</HI> or <HI>Socinian</HI> Heretick; and one who had derogated in his wri|tings from the Purity, the <HI>Immen&s;ity,</HI> the <HI>Omni&s;cience,</HI> and im|mutability of Almighty God, was cho&s;en by the Curators of <HI>Leiden, Anno</HI> 1611. to &s;ucced <HI>Arminius</HI> in that place. Wherewith King <HI>James</HI> being made acquainted inflamed as well with a pious zeal to the honour of God, as a ju&s;t fear lea&s;t the Contagion of his Errors might cro&s;s the Seas and infect his own Subjects al&s;o, he fir&s;t follicited the States not to &s;uffer &s;uch a man to be placed among&s;t them, and after|wards to &s;end him back, when they had received him. But finding no &s;ucce&s;s in either, and having &s;ent many fruit|le&s;s me&s;&s;ages and letters to the States about it, he publi&s;hed his Declaration again&s;t the &s;aid <HI>Vor&s;tius,</HI> and therein u&s;ed many har&s;h and bitter Expre&s;&s;ions again&s;t <HI>Arminius</HI> and his follow|ers (of which &s;ee <HI>cap. 6. Num.</HI> 37. as if they had been guilty of the &s;ame impieties. This put the <HI>Calvini&s;ts</HI> again upon &s;uch a Gog that none of their Adver&s;aries in either of the Vniver&s;ities (<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of what eminent parts and name &s;oever) could e&s;cape their hands. During which heats, the reverend <HI>Dr. Hou&s;on,</HI> who had been Vice-Chancellour of the Vni|ver&s;ity ten years before was called in que&s;tion and &s;u&s;pended by <HI>Dr. Rob. Abbot,</HI> then <HI>Dr.</HI> of the Chair and Vice-Chancellour al|&s;o, <HI>Propter conciones publicas, minus orthodoxas &amp; plenas offen&s;ionis:</HI> for preaching certain Sermons le&s;s Orthodox &amp; fuller of offence then they &s;hould have been. He was &s;ufficiently known for an <HI>Anticalvinist;</HI> and had preached &s;omewhat tending to the di&s;paragement of the <HI>Genevian</HI> Annotations on the Holy Scriptures (cen&s;ured more bitterly by none then King <HI>James</HI> him&s;elf) which brought him under this di&s;plea&s;ure. And about two years after, <HI>anno</HI> 1614. the &s;aid <HI>Dr. Abbot</HI> fell violently foul on <HI>Dr. William Laud,</HI> then Pre&s;ident of St. <HI>John</HI>'s Colledge,
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whom in his Sermon at St. <HI>Peters</HI> on <HI>Ea&s;ter&punc; Sunday,</HI> he publickly expo&s;ed to contempt and &s;corn under the notion of a Papi&s;t, as <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">arrets.</HI> Doctrines had been formerly condemned at <HI>Cam|bridge</HI> by the name of Popery, for which con&s;ult the Anti-Armin. p. 66.</P>
<P>9. But there was &s;ome thing more peculiar in the ca&s;e of Mr. <HI>Edward Symp&s;on</HI> then in that of the two great Doctors before remembered; King <HI>James</HI> him&s;elfe being both the Informer and the Pro&s;ecuter again&s;t this man, as it is thus related by the<NOTE PLACE="marg">Ch. Hi&s;t. l. 6. Hi&s;t. of Camb. p. 160.</NOTE> <HI>Church Historian,</HI> viz. <Q REND="inline margQuotes">'It happened in the year 1616. that Mr. <HI>Edward Symp&s;on,</HI> (a very good Scholar) fellow of <HI>Tri|nity</HI> Colledge, preached a Sermon before King <HI>James</HI> at <HI>Roy|&s;ton,</HI> taking for his text <HI>John 3. 6. that which is born of the <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">le&s;h is &s;le&s;h:</HI> Hence he endeavoured to prove that the committing of any great &s;in doth extingui&s;h Grace and Gods Spirit for the time in the man.'</Q> He added al&s;o that St. <HI>Paul</HI> in the &s;eventh Chapter to the <HI>Romans</HI> &s;pake not of him&s;elf as an Apo&s;tle and <HI>regenerate,</HI> but <HI>&s;ub &s;ta<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">u legis:</HI> Hereat his Maje&s;ty took (and publickly expre&s;&s;ed) great di&s;ta&s;te; becau&s;e <HI>Arminius</HI> had lately been blamed for extracting the like Expo&s;ition out of the works of <HI>Fau&s;tus Socinus.</HI> Whereupon he &s;ent to the two profe&s;&s;ors in <HI>Cambridge</HI> for their Judgement herein, who proved and &s;ub&s;cribed the place <HI>ad Rom.</HI> 7. to be under&s;tood of a <HI>Regene|rate man,</HI> according to St. <HI>Augu&s;tines</HI> latter opinion in his Re|tractations; and the Preacher was injoyned a publick Recan|tation before the King, which accordingly was performed by him. In which it is fir&s;t to be ob&s;erved, that no offence was taken at the fir&s;t part of his Sermon, in which he went no further then <HI>Dr. Overal</HI> had gone before, as in our la&s;t chap. Numb. 6. Secondly, That the latter part thereof might have given as little, if his Expo&s;ition on the 13. chap. of St. <HI>Pauls</HI> Epi&s;tle to the <HI>Romans,</HI> had not been fathered on <HI>Arminius,</HI> a|gain&s;t whom the King had openly declared in his book again&s;t <HI>Vor&s;tius,</HI> &amp; likewi&s;e upon his followers in the <HI>Belgick</HI> Provinces him&s;elf as a dangerous party, which he then laboured to &s;uppre&s;s as before was noted. And therefore, thirdly, I ob&s;erve that the two Profe&s;&s;ors in <HI>Cambridge</HI> did neither more wholly or origi|nally
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of their own authority, but as they were &s;et on by the King, who could not otherwi&s;e be &s;atisfied then by &s;ome &s;uch cen|&s;ure on <HI>Arminius,</HI> and con&s;equently for his &s;ake on the Preach|er too. For that King <HI>James</HI> condemned not the <HI>Arminian</HI> Doctrines in them&s;elves, though he had taken &s;ome di&s;plea|&s;ure again&s;t their per&s;ons, as is &s;aid before, appears not only by rejecting the <HI>Lambeth</HI> Articles, and his di&s;like of the <HI>Cal|vinian</HI> Doctrine of Prede&s;tination, in the conference at <HI>Hamp|ton</HI> Court, but al&s;o by in&s;tructing his Divines commi&s;&s;ionated for the Synod of <HI>Dort,</HI> not to oppo&s;e the Article of <HI>Univer&s;al Re|demption,</HI> which they accordingly performed. Nor were the &s;aid Profe&s;&s;ors at that time &s;o forward as to move in it of them|&s;elves, as may appear by their not an&s;wering of <HI>Tomp&s;ons</HI> book, entituled <HI>de Interci&s;ione Gratiae &amp; Ju&s;tificationis,</HI> though the Au|thor of it was a member of that Vniver&s;ity: but leaving it to be confuted by Dr. <HI>Abbot,</HI> their brother in the chair at <HI>Oxon.</HI> So great an Alteration had been made in the Affections of the Vniver&s;ity &s;ince the fir&s;t &s;triking up of their heats again&s;t <HI>Baroe</HI> and <HI>Barret,</HI> which pre&s;ently began to cool on the death of <HI>Whita|cres,</HI> and &s;eemed to have been utterly quenched in the death of <HI>Perkins.</HI> The hammering of the Golden chair gave the fir&s;t blow in it.</P>
<P>10. But though the pa&s;&s;ions of the King inflame by holy in|dignation, and kept unto the height to &s;erve other mens tongues, rather then to advance his own; had u&s;ed &s;ome har&s;h expre&s;&s;ions again&s;t <HI>Arminius;</HI> yet did his pa&s;&s;ions calme, and &s;ub&s;ide at la&s;t giving him leave to look about him, and to di&s;|cerne the dangers which did &s;eeme to threaten him on the other &s;ide: con&s;idering therefore with him&s;elfe, or being informed by tale of the Bi&s;hop and Divines, as were then about him, how great an adver&s;ary was <HI>Calvinius</HI> to Monarchicall intere&s;&s;e, how contrary the Prede&s;tination doctrines were to all rules of Go|vernment, he found it neee&s;&s;ary to devi&s;e or admit &s;ome cour&s;e of the preventing of the mi&s;chiefe. To which end he i&s;&s;ued certain directions to the vice Chancellor and Heads of both Univer&s;ities bearing date, <HI>January.</HI> 18. 1619. Requiring them to take &s;peciall order among other things, that all that tooke any
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degree in the <Q REND="inline margQuotes">'Schooles &s;hould &s;ub&s;cribe to the three Articles in the thirty &s;ixt Canon; that no man in the Pulpit or<NOTE PLACE="marg">Directions to the Vice-chan|celour and heads, <HI>&amp;c.</HI> Jan. 18. 1616.</NOTE> Schooles be &s;ufferred to maintaine Dogmatically any point of doctrine that is not allowed by the Church of <HI>England,</HI> that none be &s;uffered to preach or lecture in the Towns of <HI>Oxon.</HI> or <HI>Cambridge,</HI> but &s;uch as were every way conformable to the Church both in doctrine and di&s;cipline; and finally (which mo&s;t apparently conduced to the ruine of <HI>Calvini&s;m</HI>) that young Students in divinity be directed to &s;tudy &s;uch books as be mo&s;t agreeable in doctrine and di&s;cipline to the Church of <HI>En|gland,</HI> and excited to be&s;tow their time in the Fathers, and Councels, Schoolmen, Hi&s;tories and Controver&s;ies, and not to in&s;i&s;t too long upon <HI>Compendiums</HI> and abbreviations, making them the grounds of their &s;tudy in divinity.'</Q> This &s;eemed &s;ufficient to bru&s;e the&s;e doctrines in the &s;hel, as indeed it was, had the&s;e di|rections been as carefully followed, as they were piou&s;ly pre&s;crib|ed. But little or nothing being done in pur&s;uance of them, the <HI>Prede&s;tinarian</HI> doctrines came to be the ordinary Theam of all Sermons, Lectures and Di&s;putations, partly in regard that Dr. <HI>Prideaux</HI> who had then newly &s;ucceeded Dr. <HI>Rob. Abbot</HI> in the chair at <HI>Oxon.</HI> had very pa&s;&s;ionately expo&s;ed the <HI>Calvinian</HI> Intere&s;t; and partly in regard of the Kings declared aver&s;ene&s;s from the <HI>Belgick</HI> Remon&s;trants, whom for the rea&s;ons before mentioned, he laboured to &s;uppre&s;s to his utmo&s;t power. And yet being carefull that the truth &s;hould not fair the wor&s;e for the men that taught it, he gave command to &s;uch Divines as were commi&s;&s;ionated by him to attend in the Synod of <HI>Dort, Anno</HI> 1618. not to recede from the doctrine of the Church of <HI>England</HI> in the point of univer&s;al Redemption by the death of Chri&s;t. A point &s;o incon&s;i&s;tent with that of the <HI>Ab&s;olute and irre&s;pective decree of Reprobation,</HI> and generally of the whole <HI>Machina of Prede&s;tination,</HI> and the points depending thereupon as they are commonly maintained in the Schools of <HI>Calvin,</HI> that fire and water cannot be at greater difference. But this together with the re&s;t being condemned in the Synod of <HI>Dort,</HI> and that Synod highly magnified by the Engli&s;h <HI>Calvini&s;ts,</HI> they took confidence of making tho&s;e di&s;putes the Subject of their common di&s;cour&s;es, both from the Pulpit and pre&s;s, without
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&s;tint or mea&s;ure. And thereupon it plea&s;ed his Maje&s;ty, having now no further fear of any dangers from beyond the &s;eas, to put &s;ome <HI>water into their wine,</HI> or rather a <HI>Bridle into their mouths</HI> by publi&s;hing certain orders and directions touching Preachers and preaching, bearing date on the 4. of <HI>Augu&s;t</HI> 1622. In which it was enjoyned, among&s;t other things, <Q REND="inline margQuotes">'That no Preacher of what Title &s;oever (under the degree of a Bi&s;hop or Dean at lea&s;t) do from hence forth pre&s;ume to teach in any popular<NOTE PLACE="marg">Directions of preaching and preachers.</NOTE> Auditory the deep points of Prede&s;tination, Election, Repro|bation, or of the Univer&s;ality, Efficacity, Re&s;i&s;tability, or Ir|re&s;i&s;tability of Gods Grace, but rather leave tho&s;e Theames to be handled by learned men, and that mode&s;tly and moderate|ly by u&s;e and application, rather then by way of po&s;itive Do|ctrine, as being fitter for Schools and Vniver&s;ities then for &s;im|ple Auditors.'</Q> The violating of which order by Mr. <HI>Gabriel Bridges</HI> of <HI>Corpus Chri&s;ti</HI> Colledge in <HI>Oxon.</HI> by preaching on the 19th of <HI>Ianuary</HI> then next following again&s;t the ab&s;olute decree, in maintenance of univer&s;al Grace, and the co-opera|tion of mans free will prevented by it (though in the publick Church of the Vniver&s;ity) laid him more open to the pro&s;ecu|tion of Dr. <HI>Prideaux,</HI> and to the cen&s;ure of the Vice-Chance|lor, and the re&s;t of the Heads, then any preaching on tho&s;e points, or any of them could po&s;&s;ibly have done at another time.</P>
<P>11. Much was the noi&s;e which tho&s;e of the <HI>Calvinian</HI> party were ob&s;erved to make on the publi&s;hing of this la&s;t order, as if their mouths were &s;topped thereby from preaching the mo&s;t nece&s;&s;ary Doctrines tending towards mans &s;alvation. But a far greater noi&s;e was rai&s;ed upon the coming out of <HI>Monta|gues</HI> an&s;wer to the <HI>Gagger,</HI> in which he a&s;&s;erted the Church to her primitive and genuine Doctrines, di&s;claimed all the <HI>Calvini|an</HI> Tenents, as di&s;-owned by her, and left them to be counte|nanced and maintained by tho&s;e to whom they properly be|longed. Which book being publi&s;hed at a time, when a Se&s;&s;ion of Parliament was expected in the year 1624. The opportunity was taken by Mr. <HI>Yates</HI> and Mr. <HI>Ward,</HI> two of the Lecturers or Preachers of <HI>Ip&s;wich</HI> to prepare an Information again&s;t him,
<PB N="106" REF="171">
with an intent to pro&s;ecute the &s;ame in the following Se&s;&s;ion. A Copy whereof being come into <HI>Mountagues</HI> hands, he flies for &s;helter to King <HI>James,</HI> who had a very great e&s;timation of him for his parts and learning, in which he had over-ma&s;tred, they then though much le&s;s <HI>Selden</HI> at his own <HI>Philologie.</HI> The King had already &s;erved his own turn again&s;t the <HI>Remon&s;trants</HI> by the Synod of <HI>Dort,</HI> and thereby freed the Prince of <HI>O|range</HI> his mo&s;t dear Confederate from the danger of <HI>Barnwell,</HI> and his faction. Arch-Bi&s;hop <HI>Abbot</HI> came not at him &s;ince the late deplorable misfortune which befell him at <HI>Branzil,</HI> and the death of Dr. <HI>James Mountague</HI> Bi&s;hop of <HI>Winton</HI> left him at liberty from many importunities and &s;ollicitations with which before he had been troubled; &s;o that being now ma&s;ter of him&s;elf, and governed by the light of his own mo&s;t clear and ex|ellent Judgement, he took both <HI>Montague,</HI> and his Doctrines into his Protection, gave him a full di&s;charge, or <HI>quietus e&s;t,</HI> from all tho&s;e Calumnies of <HI>Popery</HI> or <HI>Arminiani&s;m,</HI> which by the &s;aid Informers were laid upon him; incouraged him to procecd in fini&s;hing his ju&s;t Appeal, which he was in hand with; commanded Dr. <HI>Francis White,</HI> then lately preferred by him to the Deanry of <HI>Carli&s;le,</HI> and generally magnified not long be|fore for his zeal again&s;t Popery, to &s;ee it licen&s;ed for the Pre&s;s, and finally gave order unto <HI>Mountague</HI> to dedicate the book (when printed) to his Royal &s;elf. In obedience unto who&s;e Command the Dean of <HI>Carli&s;le</HI> licen&s;ed the book with this ap|probation, <HI>That there was nothing contained in the &s;amo, but what was agreeable to the publick Faith, Doctrine and Di&s;cipline e&s;tabli&s;h|ed in the Church of</HI> England. But King <HI>James</HI> dying before the book was fully fini&s;hed at the Pre&s;s, it was publi&s;hed by the name of <HI>Appello Ce&s;arem,</HI> and dedicated to King <HI>Charls,</HI> as the &s;on and Succe&s;&s;or to whom it properly belonged; the Author touching in the Epi&s;tle Dedicatory, all the former pa&s;&s;ages; but more at large then they are here di&s;cour&s;ed of in this &s;hort Summary.</P>
<P>12. And thus far have we pro&s;ecuted our di&s;cour&s;e concern|ing the five points di&s;puted between the Engli&s;h Prote&s;tants, the <HI>Belgick Remon&s;trants,</HI> the <HI>Melancthonian Lutherans,</HI> together with the <HI>Je&s;uites</HI> and <HI>Franci&s;cans</HI> on the one &s;ide, the <HI>Engli&s;h</HI>
<PB N="110" REF="172">
<HI>Calvini&s;ts,</HI> the <HI>Contra-Remon&s;trants,</HI> the <HI>Rigid Lutherans,</HI> and the <HI>Dominican Friers</HI> on the other &s;ide. In the la&s;t part whereof we may ob&s;erve, how difficult a thing it is to recover an old doctrinal Truth, when overborn and almo&s;t lo&s;t by the continu|al Prevalency of a Bu&s;ie faction. And I have carried it on no further, becau&s;e at this time Bi&s;hop <HI>Laud</HI> (to whom the rai&s;ing and promoting of the <HI>Arminian</HI> Doctrines, as they call them, is of late a&s;cribed, was hardly able to promote or pre&s;erve him|&s;elf, oppre&s;t with a heard hand by Arch-Bi&s;hop <HI>Abbot,</HI> &s;ecretly traduced unto the King for the unfortunate bu&s;ine&s;s of the Earl of <HI>Devon&s;hire,</HI> attaining with great difficulty to the poor Bi&s;hop-prick of St. <HI>Davids,</HI> after ten years &s;ervice, and yet but green in &s;avour with the Duke of <HI>Buchingham.</HI> What happened afterwards towards the countenancing of the&s;e Doctrines by the appearing of King <HI>Charls</HI> in the behalf of <HI>Mountague,</HI> the letter of the three Bi&s;hops to the Duke in defence of the man and his opinion, his que&s;tioning and im|peachment by the Hou&s;e of Commons, and his preferment by the King to the See of <HI>Chiche&s;ter,</HI> are all of them beyond the bounds which I have pre&s;cribed unto my &s;elf in this Narration. Nor &s;hall I now take notice of his Maje&s;ties Proclamation of the 14. of <HI>June, Anno 1626. For e&s;tabli&s;hing the peace and quiet of the Church of</HI> England: by which he interdicted all &s;uch preaching and printing as might create any fre&s;h Di&s;turbance to the Church of <HI>England:</HI> or for his &s;mart An&s;wer to the part of the <HI>Remonstrance</HI> of the hou&s;e of Commons, <HI>Anno</HI> 1628. which concerned the danger like to fall on this Church and Kingdom, by the grouth of <HI>Arminiani&s;m,</HI> or of the Declarati|on prefixed before the book of Articles in the &s;ame year al&s;o, for &s;ilencing the &s;aid Di&s;putes, or finally of his Maje&s;ties In&s;tru|ctions, bearing date, <HI>Decemb.</HI> 30. 1629. for cau&s;ing the Con|tents of the Declaration to be put in execution, and punctually ob&s;erved for the time to come. By means whereof, and many fair encouragements from many of our Prelates, and other great men of the Realm, the <HI>Anti-Calvini&s;t</HI> party became con|&s;iderable both for power and number.</P>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</GROUP>
<BACK>
<DIV1 TYPE="postscript to the reader">
<PB REF="172">
<HEAD>A POSTSCRIPT To the READER. Concerning &s;ome particulars in a &s;cur|rulous Pamphlet intituled A Review of the <HI>Certamen Epi&s;tolare, &amp;c.</HI></HEAD>
<P><HI>_PRim&acirc; dicta mihi &s;umm&acirc; dicenda camaen&acirc;,</HI> with thee good Reader I began, and with thee I mu&s;t end. I gave thee notice in the Preface of a &s;currilous Libel, the Author whereof had di&s;|gorged his foul &s;tomack on me, and &s;eemed to <HI>Glory</HI> in the <HI>&s;hame.</HI> But whither this Authour be a <HI>Cerberus</HI> with three heads, or a <HI>Smert|ginnuus</HI> with fire, or but a &s;ingle <HI>Shimi</HI> only (for it is differently reported) is all one to me, who am as little troubled with the noi&s;e of <HI>Billings-gate,</HI> as the
<PB REF="173">
cry of an <HI>Oy&s;ter-wife.</HI> It is my confidence that none of the <HI>dirt,</HI> which he mo&s;t &s;hamefully<NOTE PLACE="marg">p. 175.</NOTE> confe&s;&s;eth him&s;elf to have thrown in my face will be found upon it, notwith&s;tanding that <HI>nece&s;&s;e e&s;t ut aliquid haereat</HI> may be &s;ometimes true. Omitting therefore the con&s;ideration of his many Ob&s;caenities which every where are intermingled for the floures of his Rhetorick, I cannot but do my &s;elf &s;o much ju&s;tice, as to &s;atisfie the Reader in the truth of &s;ome things, which otherwi&s;e may be beleeved to my di&s;|advantage. I am content to &s;uffer under as much ob|loquie as any foule mouthed Presbyterian can &s;pit upon me; but I am not willing to be thought a &s;landerer, a profane per&s;on, or ungrateful for the &s;malle&s;t favours; all which the Authour of that &s;cur|rulous pamphlet hath impo&s;ed upon me.</P>
<P>In the fir&s;t place it is much laboured to make me guilty of ingratitude and di&s;affection to <HI>Magd. Coll.</HI> of which I had the honour to be once a member, and do retain &s;o high an e&s;timation of it, that when&s;o|ever I &s;hall write or &s;peak any thing to the reproach of that foundation, <HI>let my tongue cleave unto the roof</HI><NOTE PLACE="marg">p. 22.</NOTE> <HI>of my mouth, and my right hand forget its cunning.</HI> But I am able to di&s;tingui&s;h between the duty I owe to the Hou&s;e it &s;elfe, and that which every member of it is to challenge from me, (<HI>quid civi|tati, &amp; quid civibus debeam</HI> in the Orators <HI>Criti|ci&s;me</HI>) And therefore I would not have the Libel|ler or his partners think that his or their taking Sanctuary under the name of <HI>Magdalen</HI> Colledge &s;hall &s;o far priviledge them in their actings (ei|ther again&s;t the Church in general, or my own
<PB REF="173">
particular) but that I &s;hall as boldly venture to <HI>attacque</HI> them there; without fear of &s;acriledge, as <HI>Joab</HI> was &s;mitten by <HI>Benaiah</HI> at the hornes of the Altar.</P>
<P>But the be&s;t is that I am made to have &s;ome ground for my di&s;affection, though there be no le&s;&s;e fal&s;e|hood in the <HI>fundamentals</HI> then the <HI>&s;uper&s;tructure.</HI> And a fine tale is told of &s;ome endeavours by me u&s;ed for bringing one of my own <HI>brood</HI> into that <HI>foundation;</HI> the failing of which hopes mu&s;t of ne|ce&s;&s;ity occa&s;ion &s;uch an undervaluing of that Col|ledge<NOTE PLACE="marg">p. 22.</NOTE> as to change it from a <HI>ne&s;t of Sparrows to a ne&s;t of Cuckoes.</HI> But the truth is, that the party for whom I was a &s;uitor, was &s;o farre from being one of my own brood, as not to be within the compa&s;&s;e of my <HI>Relations;</HI> &s;o much a &s;tranger to my blood that he was no otherwi&s;e endeared un|to me, then by the extraordinary opinion which I had of his parts and indu&s;try. And therefore I commended him no further unto Doctor <HI>Goodwin,</HI> then that it was not my de&s;ire to have him cho|&s;en, if any abler Schollar &s;hould appeare for the place. And it was well for the young man that I &s;ped no better; <HI>Perii&s;set ni&s;i Perii&s;&s;et,</HI> as we knowe who &s;aid. For within le&s;&s;e then two years after he was elected into the Society of <HI>Merton</HI> Colledge (to their great honour be it &s;po|ken) upon no other commendation then his owne abilities.<NOTE PLACE="marg">p. 67.</NOTE></P>
<P>In the next place I am made a &s;landerer for &s;aying, that the <HI>new Sabbath &s;peculations of Do|ctor</HI> Bound <HI>and his adherents had beene embraced</HI>
<PB REF="174">
<HI>more pa&s;sionately of late then any one Article of Religion here by Law establi&s;hed.</HI> How &s;o? Be|cau&s;e &s;aith he (or they 'tis no matter which) it is well known that they do more <HI>pa&s;&s;ionately em|brace the great truths of Chri&s;ts Divinity, and the Divine Authority of Scripture, &amp;c. then any opi|nion about the Sabbath.</HI> What may be meant by the, &amp;c. it is hard to &s;ay, perhaps the <HI>Pre&s;|byterian Di&s;cipline,</HI> or the <HI>Calvinian</HI> Doctrines of <HI>Prede&s;tination;</HI> the two deare <HI>Helena</HI>'s of the Sects as &s;acred and inviolable in their e&s;ti|mation, as any of their new opinions about the Sabbath. But whether the <HI>great truths of Christs Divinity, the Divine Authority of Scipture,</HI> or any Article of Religion here by Law e&s;tabli&s;h|ed, be embraced by them with the like pa&s;|&s;ion as their new <HI>Saint Sabbath;</HI> may be di&s;|cerned by that impunity which is indulged by them to all Anabapti&s;ts, Famili&s;ts, Ran|ters, Quakers, and all other Sectaries. By whom the <HI>great Truths of Chri&s;ts Divinity, and the Divine Authority of holy Scripture,</HI> and al|mo&s;t all the Articles of the Chri&s;tian Faith have beene called in que&s;tion. And yet we cannot choo&s;e but know with what &s;everity they pro|ceeded when they were in power again&s;t all per&s;ons what&s;oever whom they found travelling on the <HI>Sunday,</HI> though their bu&s;ine&s;&s;e was of more concernment to them then the <HI>lifting of the Oxe or A&s;&s;e out of the ditch.</HI> With what a cur&s;ed rigour a Victualler hath beene forced to pay ten &s;hillings for &s;elling a half-penny loafe
<PB REF="174">
to a poore man in the time of Sermon; What penalty they procured to be ordained again&s;t Vintners, Taylors, Barbers, for &s;elling but a pint of Wine, or carrying home a new &s;uit of Cloathes, or trimming the man that was to wear them on their Sabbath day: And fi|nally, again&s;t all per&s;ons what&s;oever for walk|ing in the fields or &s;treetes after all the pub|lick duties of the day were ended. They may tell tell me what they will of their <HI>giving the Right hand of Fellow&s;hip</HI> to &s;ome Divines of <HI>Tran&s;marine</HI> Churches, who differ in that Do|ctrine from them. But <HI>quid verba audiam cum</HI><NOTE PLACE="marg">Ibid.</NOTE> <HI>facta videam,</HI> the bleating of the &s;heep, and the lowing of the Oxen will not out of my eares, though preferred under a pretence of making them an <HI>acceptable Sacrifice</HI> to the Lord their God.</P>
<P>But the maine endeavour of the Pamphlet is to bring me under the reproach of a Propha|nation, in u&s;ing &s;uch words unto the King in a Petition of mine pre&s;ented to him, as it could not without &s;inne be applyed unto any but to God. A greater crime then any of the other two, and as fal&s;ely charged. It is &s;ugge&s;ted in the Libell, that upon the &s;en&s;e of &s;ome indignity which was offered to me, in being di&s;turbed in my po&s;&s;e&s;&s;ion of a Lodging in <HI>Magdalen</HI> Colledge, I made complaint unto the King of the <HI>great wrong which had been done his Ma|je&s;ties creature, and the workman&s;hip of his hands,</HI> and that for this expre&s;&s;ion I was checked by the
<PB REF="175">
Marque&s;&s;e of <HI>Hertford,</HI> who was then Chan|cellor of that Univer&s;ity; for proofe where|of we are referred to &s;omewhat which was &s;aid in the Bur&s;ery of that Colledge before two of the fellows.</P>
<P>But fir&s;t I hope that all things which we &s;aid in the Bur&s;ery before any two or more of the Fellows
<Q>(&mdash;<HI>Ecce inter pocula quaerant Romalides Saturi, &amp;c.</HI>&mdash;)</Q>
mu&s;t not pa&s;&s;e for Go&s;pel, nor that all Table|talk, fit onely for the Voider, when the meale is done, is to be pre&s;erved upon Record for un|doubted Truths. Secondly, I am confident as I can be of any thing &s;o long &s;ince done, that no &s;uch expre&s;&s;ion ever pa&s;&s;ed my pen, there being no vi&s;ible nece&s;&s;ity to inforce me to it. I Conceive, Thirdly, that the Libeller cannot be &s;o much a Stranger to the A&s;&s;embly Notes, on the 1. of <HI>Gen.</HI> 6. as not to know (if he had learnt it no where el&s;e) <HI>that it is a familiar phra&s;e, in the Style of the Court, to &s;ay &s;uch an one was</HI> created <HI>Earle, Mar|que&s;&s;e, or Duke, &amp;c.</HI> upon which ground the Mem|bers of the Hou&s;e of Peeres were looked upon by our Republicans or Common wealths men (not without &s;ome contempt) as his Maje&s;ties <HI>Crea|tures, Creatures of the Prerogative,</HI> as they common|ly called them. And therefore, Fourthly, that the Marque&s;&s;e of <HI>Hertford</HI> was not likely to re|prove me for calling my &s;elfe <HI>his Maje&s;ties crea|ture, or the workman&s;hip of his hands,</HI> in reference to my temporal fortunes, and the place I held a|bout
<PB REF="175">
the King; that Noble per&s;on, acknowledging with a loyal gratitude that he received his <HI>Crea|tion</HI> to the Honourable Title of Lord Marque&s;&s;e from the hands of his Maje&s;ty; and that his <HI>being made</HI> Governour to the Princes Highne&s;&s;e was the Kings &s;ole <HI>workman&s;hip.</HI> Finally, if all expre&s;&s;ions of this nature mu&s;t be laid a&s;ide, and that we mu&s;t be taught a new <HI>Court-Dialect,</HI> becau&s;e &s;ome Divines of the <HI>A&s;&s;embly</HI> and other profe&s;&s;ed ene|mies of Monarchical Government do not like the old; we mu&s;t di&s;charge the Titles of <HI>mo&s;t High and Might,</HI> of <HI>Maje&s;ty,</HI> and <HI>&s;acred Maje&s;ty,</HI> be|cau&s;e di&s;liked by <HI>Buchanan</HI> in his mo&s;t &s;editious Book <HI>de Jure Regni.</HI> By whom &s;uch adjuncts are reputed <HI>inter Barbari&s;mos &amp; Soleci&s;mos Aulicos,</HI> and among&s;t the Barbari&s;mes and extravagancies of the Courts of Princes.</P>
<P>But for the clearer &s;atisfaction of all equal and unbya&s;&s;ed per&s;ons, I &s;hall lay down the truth, the whole truth, and nothing but the truth, as to that particular. In which the Reader is to know, that at his Maje&s;ties fir&s;t making choice of <HI>Oxon</HI> for his Winter Quarters, <HI>Anno</HI> 1642. The cour&s;e of my attendance carried me to wait upon him there as a Chaplaine in ordinary. Where I had not been above a week, when I received his Maje&s;ties command by the Clerk of the Clo&s;et for attending Mr. Secretary <HI>Nicholas</HI> on the morrow morning, and applying my &s;elf from time to time to &s;uch dire|ctions as I &s;hould receive from him in order to his Maje&s;ties &s;ervice. Which command was after|wards re-inforced upon me, when the time of my
<PB REF="176">
ordinary attendance of the Court was at an end for that yeare (as can be proved by two &s;everal intimations of it under his owne mo&s;t Royall hand) with this charge &s;uper-added to it, that I was not to depart the Town without &s;peciall leave. I found by this that my attendance at the Court was like to la&s;t as long as the Warre, and therefore that it did concerne me to ac|comodate my &s;elfe with Lodging and &s;uch other nece&s;&s;aries as might both encourage and enable me to performe tho&s;e &s;ervices which were re|quired at my hands. A Chamber in the Col|ledge being vacant within few moneths after by the ab&s;ence of one of the Fellows, and the death of the other, I gained the free con&s;ent of the ab|&s;ent party (Ma&s;ter <HI>Hobs</HI> by name, in whom the &s;ole right of it then remained) to make u&s;e of it for my &s;elfe, and my little Company.</P>
<P>Five moneths I quietly enjoyed it without in|terruption. But coming from the Court on <HI>Alhallow|day,</HI> I found &s;ome &s;ouldiers in the Roome, who told me that they came to take po&s;&s;e&s;&s;ion of it for Ma&s;ter <HI>D.</HI> who had &s;ucceeded in the Rights of the man decea&s;ed, and that they meant to keep it for him untill further order. This&punc; car|ried me back unto the Court, where I acquaint|ed Ma&s;ter Secretary with the indignity and af|front which was put upon me; de&s;iring him either to defend me from contempt and &s;corne, or that he would get me a di&s;charge from that employment which had laine &s;o long and heavy on me. By his advice a &s;hort Petition was drawn
<PB REF="176">
up to his &s;acred Maje&s;ty, briefly containing the particulars before laid downe, and humbly praying in the clo&s;e, that he would graciou&s;ly be plea&s;ed to extend unto me &s;uch a mea|&s;ure of his power and favour in the ca&s;e be|fore him, as might pre&s;erve me in a fit capa|city to proceed in tho&s;e &s;ervices, which other|wi&s;e I could not be able to performe, as I had done formerly. His Maje&s;ty thereupon gave or|der to the now Lord Bi&s;hop of <HI>Lichfield</HI> being then Pre&s;ident of the Colledge, to &s;ee me re|&s;etled for the pre&s;ent; and to Sir <HI>Arthur A&s;h|ton,</HI> who was then Governour of the Towne to take &s;ome &s;trict cour&s;e with his Souldiers, for not giving me the like di&s;turbance for the time to come; which was the lea&s;t I could expect from his Maje&s;ties goodne&s;&s;e.</P>
<P>And here I thought my troubles had beene at an end. But &s;o it happened that the Lord Marque&s;&s;e of <HI>Hertford</HI> was at the &s;ame time cho&s;en Chancellor of the Vniver&s;ity; and &s;ome of his &s;evants mu&s;t be dealt with to e&s;pou&s;e the quarrell. By who&s;e &s;oliticaton, I was re|quired to attend his Lord&s;hip whithin few dayes after, and I went accordingly. But when I came, and that his Lord&s;hip &s;aw how farre his Maje&s;ty had already apperaed in the bu&s;ine&s;&s;e, he could not but perceive withall how unfit it was for him to take any cognizance of that cau&s;e which by his Maje&s;ty had beene heard and predetermined. He thereupon pre&s;ently de|clined
<PB REF="177">
the bu&s;ine&s;&s;e, &s;eemed much offended at the trouble which was given me in it, and ha|ving di&s;mi&s;t the re&s;t of the company, retained me with him for &s;ome time; held &s;ome di&s;cour&s;e with me about the quality and e&s;tate of the Kings affaires, and finally called for Ale and Wine for my entertainment. But notwith&s;tanding tho&s;e indignities which were put upon me on the one &s;ide, and tho&s;e many advantages which I had on the other, I carried my &s;elfe fairly all along to my trouble&s;ome Landlord, gave him a civil treatment in the <HI>Chri&s;tmas</HI> Holidays, pre&s;ented him with no incon&s;iderable new-years gift, as the times then were; and promi&s;ed him that as &s;oone as otherwi&s;e I could provide my &s;elfe of convenient Lodging, I would give him the con|tentment he &s;o much de&s;ired. Nor was it long before I did make good that promi&s;e. Since which time all fair offices and friendly corre|&s;pondencies have pa&s;t between us, there being nothing (I thank God) which I can more ea&s;ily forget then the &s;en&s;e of Injuries.</P>
<Q>Hic &s;tatus, haec Rerum fuerat fortuna mearum</Q>
<Q><LG>
<L>Such was the &s;tate of the&s;e affaires,</L>
<L>And &s;uch the i&s;&s;ue of my cares.</L>
</LG></Q>
<P>And thus good Reader thou ha&s;t &s;eene tho&s;e horrible prophanations, &s;landers and ingratitudes,
<PB REF="177">
for which I &s;tand arraigned in that &s;currilous Libell, for by that name I &s;hall take leave to call that Pamphlet, which for the Ribauldry thereof was &s;topt by the Vice-Chancellor at the Pre&s;&s;e in <HI>Oxon,</HI> and being at la&s;t brought forth in the dark at <HI>London,</HI> is neither ju&s;tified by the name of the Authour, nor otherwi&s;e offered unto &s;ale then by an underhand promoting of it among&s;t tho&s;e of that Faction. But there is &s;till a race of men as anciently there was in Saint <HI>Hieroms</HI> time; <HI>qui aliorum vituperatione laudabile &s;e vide|ri cupiunt,</HI> which hope to get them&s;elves a name by defaming others. And for my part I am content they &s;hould enjoy the ignominy of that Peccant humour (which is &s;o proper to the Text) without other cen&s;ure then that which <HI>Michael</HI> the Arch-Angel pa&s;&s;ed upon the Devil, when he contended with him for the body of <HI>Mo&s;es,</HI> of whom it is written by Saint <HI>Jude,</HI> that he dur&s;t not bring a railing accu&s;ation again&s;t that Accu|&s;er <HI>of the brethren,</HI> but left him to the judge|ment of Almighty God, with <GAP DESC="foreign">; <HI>the Lord rebuke thee.</HI></P>
<P>I have but one thing more to adde, and that relates to the Integrity of Doctor <HI>Barlow,</HI> who &s;tands defamed by the Libeller and his <HI>alter i|dem</HI> for u&s;ing &s;ome unju&s;t dealing towards Doctor <HI>Reynolds,</HI> Doctor <HI>Sparks, &amp;c.</HI> in his relation of the conference at <HI>Hampton</HI> Court. For proofe whereof one Ma&s;ter <HI>Sparks</HI> (affirmed to be a man of <HI>eminent learning</HI>) mu&s;t be di&s;quieted at
<PB REF="178">
his death, (if not rather rai&s;ed up from the dead) to declare his knowledge; who &s;ignified by his friend <HI>I. M.</HI> what he once heard from <HI>H. G.</HI> an aged Mini&s;ter concerning Doctor <HI>Bar|low's</HI> &s;orrow at his death-bed for the wrong he had done to Doctor <HI>Reynolds,</HI> and the re&s;t in relating that conference with <HI>H. I.</HI> is reported to have added further, that being at a Table with Ma|&s;ter <HI>Sparks</HI> the &s;onne of Doctor <HI>Sparks,</HI> he found him very &s;en&s;ible of the abu&s;e (of which he could not &s;peak without great indignation) which had been put upon his Father and Doctor <HI>Rey|nolds,</HI> by the &s;aid Relator. But fir&s;t the man him&s;elf is dead, from whom we are to take our greate&s;t light in &s;o dark a bu&s;ine&s;&s;e. And who can tell but that this whole narration may be one of tho&s;e pious fraudes devi&s;ed by the Pam|phleter, or his <HI>Alter Idem) nec enim nunc fallere primum, Incipit a nobis</HI>&mdash;for impo&s;ing as well upon the dead as upon the living. Secondly, the principal witne&s;&s;e being dead, the credit of the &s;igment re&s;teth on two common vouchers, that is to &s;ay <HI>I. M.</HI> and <HI>H. I.</HI> as ea&s;ie to be found, and as hone&s;t folk as <HI>Nicholas Nemo,</HI> in <HI>Utopia,</HI> or Madam <HI>Charity</HI> of the <HI>Oudemeon</HI> &s;treet in <HI>Mantinea,</HI> or Doctor <HI>H. H.</HI> in the Margin of the Libel which is now before us. Thirdly, it mu&s;t needs &s;eeme exceeding &s;trange to a &s;ober Reader, that this great truth &s;hould lie conceal|ed (like a &s;park raked up in a&s;hes) five and fifty years, and then blaze out upon a &s;udden, when it was not thought of. And, Fourthly, I
<PB REF="178">
had once the happine&s;s to be exeeeding well ac|quainted with Ma&s;ter <HI>Thomas Sparks</HI> of <HI>Cando<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">er,</HI> in the County of <HI>South-Hampton,</HI> and Ma&s;ter <HI>William Sparks</HI> of <HI>Bleckly</HI> in the County of <HI>Buckingham,</HI> &s;ometime Divinity Reader in <HI>Magdalen</HI> Colledge, the onely &s;onnes of Doctor <HI>Sparks</HI> before remembred, and having had many opportunities of di&s;cour&s;ing with them about that conference, and their Fa|thers acting in the &s;ame, I never heard the lea&s;t word, from either of them of any wrong done or &s;uppo&s;ed to be done by Doctor <HI>Barlow</HI> in drawing up the &s;ub&s;tance and abridgement of it, &s;o that I doubt not but it will appear on the full debate that Doctor <HI>Barlow</HI> is more wronged in his fame by the&s;e Libellers Pamphlets, then ever Doctor <HI>Reynolds</HI> had been injured by that learned Prelate.</P>
<P>I have now done with the&s;e polemical di&s;cour|&s;es, and &s;hall not ea&s;ily ingage in a new adven|ture, unle&s;&s;e invincible nece&s;&s;ity, or &s;ome un|&s;ufferable provocation &s;hall inforce me to it. In which ca&s;e only it is po&s;&s;ible that I may be tempted to the re&s;uming of tho&s;e armes which otherwi&s;e I would willingly hang up in the Temple of <HI>Concord:</HI> that I may &s;pend the whole remainder of my time in more peacefull &s;tudies. I have al|ready done my part in vindicating the Doctrine, Government, and formes of wor&s;hip, e&s;tabli&s;hed in the Church of <HI>England.</HI> And it is time to leave the <HI>Stage</HI> to more able <HI>Actors.</HI> To whom I recommend the care of that weighty bu&s;ine&s;&s;e, not doubting but that my endeavours in the
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Churches &s;ervice will finde acceptance with all equal and indifferent men. And for the re&s;t who are &s;o far ingaged in the adver&s;e party, that po&s;&s;ibly they may <HI>hate to be reformed</HI> in the P&s;al|mi&s;ts language. I neither fear their cen&s;ures, nor court their favours; but leave them to enjoy the happine&s;&s;e of the&s;e open times, <HI>in quibus non modo libertas, &s;ed etiam</HI> loquendi <HI>libido impu|nita e&s;t,</HI> as my Author hath it. And thus good Reader I bid thee once again farewel in the Lord, to who&s;e un&s;peakable mercies in Chri&s;t Je&s;us, thou art mo&s;t heartily recommended by</P>
<CLOSER><DATELINE><HI>Lacies</HI> Court in <HI>Abindon,</HI> Dec. 29. 1659.</DATELINE>
Thine alwayes to be commanded in the Churches &s;ervice
<SIGNED>P. H.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="notice">
<HEAD>An Adverti&s;ement touching the ERRATA.</HEAD>
<P>THe ill printing of that part of the <HI>Certamen Epi&s;tolore,</HI> which was mo&s;t controver&s;ial, hath expo&s;ed me to &s;ome di&s;advantage in the eyes of tho&s;e who are willing to interpret every mi&s;taking of the pre&s;&s;e to be an error of the pen; which hath made me require the greater care for the well-doing of this, though it could not pa&s;&s;e without &s;uch faults as workmen will commit &s;omtimes, do they what they can. But they are neither great nor many, and &s;uch as are may be corrected in this manner.</P>
<DIV2 TYPE="errata">
<DIV3 N="1" TYPE="part">
<PB REF="179">
<HEAD>The Errata of the fir&s;t Part.</HEAD>
<P>Pa. 3 line 5 for <HI>Loppinus</HI> read <HI>Coppinus,</HI> p 9 l 34 for works, r. words, p 30 l 22 for <HI>&s;ub.</HI> r. <HI>&s;upra,</HI> p 39 l 17 <HI>Macurius</HI> r. <HI>Maccorius,</HI> p 46 l 26 r. <HI>Belconquall.</HI> 29 for quarrel r. parallel, p 48, &amp;c. for <HI>Aru&s;tondon</HI> r. <HI>Am&s;ter|dam,</HI> p 49 l 20 for drown r. divorce, p 57 r. <HI>Themistius,</HI> p 60 l 14, &amp;c. for <HI>Grotius</HI> r. <HI>Crotius,</HI> p 62 for Synod called r. Synodical, p 70 l <HI>ul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> adde that without the grace of God preventing, we may will the things, &amp;c.</P>
</DIV3>
<DIV3 N="2" TYPE="part">
<HEAD>The Errata of the &s;econd Part.</HEAD>
<P>P. 20 l 19 for word r. Creed, p 21 l 8 for heard r. find, p 27 l 11 for to the loreing of r. touching, p 31 l 34 for <HI>Therancen<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s</HI> r. <HI>Theramenes,</HI> p 50 l 9 for Apo&s;tles r. po&s;itive, p 51 l 9 for greater Catechi&s;me r. <HI>Gloria in ex|cel&s;is,</HI> p 74 l 12 for <HI>Butler</HI> r. <HI>Barlow.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="part">
<HEAD>The Errata of the third Part.</HEAD>
<P>P. 2 l 23 for how r. two, p 6 l 6 del. who, p 14 and c. for <HI>Powel</HI> r. <HI>Nowel</HI> p. 25 l 5 for from charity r. from &s;hewing, p 28 l 11 for <HI>Powel</HI> r. <HI>Poynets,</HI> p 41 l 2 for di&s;cended from r. di&s;cended from a brother of <HI>Robert King,</HI> &amp;c. p 70 l 30 ad &s;hould be tendred to him, p 101 l 11 for makes r. many p 103 l 11 for <HI>Lichfield</HI> r. <HI>Chiche&s;ter,</HI> p 105 l 5 r. looked, and del. him&s;elf.</P>
</DIV3>
</DIV2>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
