threatnings of God as well believe the Law as the Gospel as well that there is an hell and everlasting fire as there is an heaven and everlasting joy as well they should believe damnation to be threatned to the wicked and evil doers as salvation to be promised to the faithful in Word and Works as well they should believe God to be true in the one as the other ' And for sinners that continue in this wicked living they ought to think that the promises of Gods mercy and the Gospel pertain not unto them being in that state but only the Law and those Scriptures which contain the wrath and indignation of God and his threatnings which should certifie them that as they do over boldly presume of Gods mercy and live dissolutely so doth God still more and more withdraw his mercy from them as he is so provoked thereby to wrath at length that he destroyeth such presumers many times suddenly for of such Saint Paul said thus When they shall say it is peace there is no danger then shall sudden destruction come upon them let us beware therefore of such naughty boldness to sin for God which hath promised his mercy to them that be truly penitent although it be at the latter end hath not promised to the presumptuous sinner either that he shall have long life or that he shall have true Repentance at the last end But for that purpose hath he made every mans death uncertain that he should not put his hope in the end and in the mean season to Gods high displeasure live ungodlily Wherefore let us follow the counsel of the Wise man let us make no sarrying to turn unto the Lord let us not put off from day to day for suddenly his wrath comes and in time of vengeance he will destroy the wicked let us therefore turn betimes and when we turn let us pray to God as Hosea teached saying Forgive all our sins receive us graciously And if we turn to him with an humble and a very penitent heart he will receive us to his favour and grace for his holy Names sake for his Promise sake for his Truth and Mercies sake promised to all faithful believers in Jesus Christ his only natural Son To whom the only Saviour of the world with the Father and the Holy Ghost be all honour glory and power world without end Amen ' 3. These are the very words of the second Homily touching falling from God in which we have many evident proofs not only that there is a falling and a frequent falling but also a total yea a final falling from the grace of God according to the Doctrine of the Church of England And hereunto I must needs say that I never met with any satisfactory and sufficient Answer how much soever some have slighted the authority of it or the strength rather of the Argument which is taken from it for Mr. Yates of Ipswitch from whose candle most of them that followed borrow all their light in his book intituled Ibis ad Caesarem writ against Montagues Appeal can finde no better answers to it or evasions from it then they four that follow viz. 1. That the Homily speaks of the visible Church and therefore is not to be construed in the same sense of all whereas the Homily speaketh of Gods chosen people his chosen Vineyard are the words and consequently not only of the mixed multitude in a visible Church He answers secondly That it speaks with limitation and distinction some 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 But this is such a pitiful shift as could not save the man from the scorn of laughter had he been dealt with in his kind the Homily speaking largely of those men which having beheld Gods face of mercy in Jesus Christ as they ought to do do afterwards neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. for which consult the place at large in the former Church He answers thirdly that the Homily speaks conditionally if they afterwards c. that is to say if afterwards they neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. and so concludes nothing positively and determinately which is a sorrier shift than that which you had before for if such conditional Propositions conclude nothing positively what will become of all those Propositions in the Scriptures by which we are assured That if a sinner do repent him of his sins and wickednesses he shall find mercy from the Lord Do they conclude nothing positively neither most miserable were the state of man if these conditional Propositions should conclude nothing to the comfort of a troubled conscience And finally he answereth thus that the Homily speaks of Gods dreadful countenance appearing in plagues sword famine and such like temporal punishments wherewith the Elect may be chastened as well as others that they may not for ever be condemned with the wicked the first part of which Allegation I confess to be true Gods judgements falling promiscuously on all sotts of people but the addition is unknown and is not to be found in the words of the Homily And secondly the Homily speaks not only of Gods temporal judgements with which the Elect be chastened as well as others that they may not for ever be condemned with the wicked but positively and determinately of taking from them his Kingdom and holy word as in the former so that they shall be no longer of his Kingdom governed no longer by his holy Spirit put from the Grace and benefit which they had c. 4. But Master Yates intends not so to leave the matter we must first see that he is as good at raising an Objection as at the making of an Answer and he objecteth out of another of the Homilies that though the godly do fall yet they walk not on purposely in sinne they stand not still to continue and tarry in sinne they sit not down like carelesse men without all fear of Gods just punishment for sinne through Gods great grace and infinite mercy they rise again and fight against sinne c. But first it may be hoped that Master Yates could not be ignorant how great a difference there is betwixt such passages as fall occasionally and on the by from the pen of a Writer discoursing on another Argument and those which do occur in such Discourses Sermons and other Tractates as purposely are made and fitted to the point in hand And secondly though it be affirmed in the said Homily that the godly man which shall adde sinne to sinne by Gods great grace and infinite mercy may arise again and fight against sinne Yet can it not be gathered thence that it is so at all times
to be superfluous because both Life and Death are rather the Acts of Gods Will then of his Prescience or fore-knowledge And then he adds as of his own that if God did but fore-see the successes of men and did not also dispose and order them by his Will then this Question should not without cause be moved Whether his fore seeing any thing availed to the necessity of them But since sayth he he doth no otherwise fore-see the things that shall come to pass then because he hath decreed that they should so come to pass it is in vain to move any Controversy about Gods fore-knowledge where it is certain that all things do happen rather by divine Ordinance and appointment ' Yet notwithstanding all these shifts he is forced to acknowledge the Decree of Adams Fall to be Horribile decretum A cruell and horrible Decree as indeed it is a cruell and horrible Decree to pre-ordain so many Millions to destruction and consequently unto sinne that he might destroy them And then what can the wicked and Impenitent do but ascribe all their sinnes to God by whose inevitable Will they are lost in Adam by whom they were particularly and personally necessitated to death and so by consequence to sin A Doctrine so injurious to God so destructive of Piety of such reproach amongst the Papists and so offensive to the Lutherans of what sort soever that they profess a greater readiness to fall back to Popery then to give way to this Predestinarian Pestilence by which name they call it to come in amongst them V. But howsoever having so great a Founder as Calvin was it came to be generally entertained in all the Churches of his Plat-form strongly opposed by Sebastian Castellino in Geneva it self but the poor man so despightfully handled both by him and Beza who followed him in all and went beyond him in some of his Devises that they never left pursuing him with Complaints and Clamours till they had first cast him out of the City and at the last brought him to his Grave The terrour of which example and the great name which Calvin had attained unto not only by his diligent Preaching but also by his laborious Writings in the eye of the World As it confirmed his power at home so did it make his Doctrines the more acceptable and esteemed abroad More generally diffused and more pertinaciously adhered unto in all those Churches which either had received the Genevian Discipline or whose Divines did most industriously labour to advance the same By means whereof it came to pass as one well observeth ' that of what account the Master of the Sentences was in the Church of Rome the same and more amongst the Preachers of the Reformed Churches Calvin had purchased so that they were deemed to be the most perfect Divines who were most skilful in his Writings His Books almost the very Canon by which both Doctrine and Discipline were to be judged The French Churches both under others abroad or at home in their own Country all cast according to the Mold which he had made The Church of Scotland in erecting the Fabrick of their own Reformation took the self same pattern ' Received not long after in the Palatine Churches and in those of the Netherlands In all which as his Doctrine made way to bring in the Discipline so was it no hard matter for the Discipline to support the Doctrine and crush all those who durst oppose it Only it was permitted unto Beza and his Disciples to be somewhat wilder then the rest in placing the Decree of Predestination before the Fall which Calvin himself had more rightly placed in Massa corrupta in the corrupted Mass of Man-kinde and the more moderate Calvinians as rightly presuppose for a matter necessary before there could be any place for the Election or Reprobation of particular persons But being they concurred with the rest as to the personal Election or Reprobation of particular persons the restraining of the Benefit of our Saviours Sufferings to those few particulars whom only they had honoured with the glorious name of the Elect the working on them by the irresistible powers of Grace in the Act of Conversion and bringing them infallibly by the continual assistance of the sayd Grace unto life everlasting there was hardly any notice taken of their Deviation they being scarce beheld in the condition of erring brethren though they differed from them in the main Foundation which they built upon but passing under the name of Calvinists as they thus did And though such of the Divines of the Belgick Churches as were of the old Lutheran Stock were better affected unto the Melancthonian Doctrine of Predestination then to that of Calvin yet knowing how pretious the Name and Memory of Calvin was held amongst them or being unwilling to fall foul upon one another they suffered his Opinions to prevail without opposition And so it stood till the year 1592. when Mr. William Perkins an eminent Divine of Cambridge published his Book called the Armilla Aurea c. containing such a Doctrine of Predestination as Beza had before delivered but cast into a more distinct and methodical Form With him as being a Foreiner both by Birth and Dwelling a Supralapsarian in Opinion and one who had no personal Relations amongst themselves it was thought fittest to begin to confute Calvins Doctrines in the person of Perkins as many times a Lion is sayd to be corrected by the well Cudgelling of a Dog without fear of danger And against him it was his order in delivering the Decree of Predestination that Arminius first took up the Bucklers in his Book intituled Examen Praedestinationis Perkinsoniae which gave the first occasion to those Controversies which afterwards involved the Sublapsarians also of which more hereafter VI. In the mean time let us behold the Doctrine of the Supralapsarians first broacht by Calvin maintained by almost all his Followers and at last polished and lickt over by the sayd Mr. Perkings as it was charged upon the Contra Remonstrants in the Conference at the Hague Anno 1610. in these following words Viz. ' That God as some speak by an eternal and unchangable Decree from amongst men whom he considered as not created much less as falâ— ordained certain to eternal life certain to eternal death without any regard had to their righteousness or sin to their obedience or disobedience only because it was his pleasure or so it seemed good to him to the praise of his Justice and Mercy or as others like better to declare his saving Grace Wisdom and free Authority or Jurisdiction ' many being also so ordained by his eternal and unchangable decree fit for the execution of the same by the power or force whereof it is necessary that they be saved after a necessary and unavoidable manner who are ordained to Salvation so that 't is not possible that they should perish but they who are destined to destruction who are
sins and incredulities as generally is maintained and taught in the Schools of Calvin Much I am sure may be said against it out of the passages in the Liturgie before remembred where it is said that God hath compassion upon all men and hateth nothing which he hath made but much more out of those which are to come in the second Article touching the Vniversal Reconciliation of mankinde unto God the Father by the death of Christ Take now no more than this one Collect being the last of those which are appointed for Good Friday on which we celebrate the memorial of Christ his death and passion and is this that followeth viz. ' Merciful God who hast made all men and hatest nothing that thou hast made nor wouldst the death of a sinner but rather that he should be converted andâ—â—ve have mercy upon all Jews Turks Infidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word and so fetch them home blessed Lord to thy flock that they may be saved amongst the remnant of the true Israelites and be made one fold under one Shepherd Jesus Christ our Lord. ' A Prayer as utterly inconsistent with the Calvinians Decree of Reprobation as the finding of an Hell in Heaven or any thing else which seems to be most abhorrent both from faith and piety 2. More may be said against it out of the writings of Bishop Latimer and Bishop Hooper before remembred Beginning first with Latimer he will tell us this viz. ' That if most be damned the fault is not in God but in themselves for Dus vult omnes homines salvos fieri God would that all men should be saved but they themselves procure their own damnation ' Thus also in another place That Christ onely and no man else merited Remission Justification and Eternal Felicity for as many as believe the same that Christ shed as much blood for Judas as for Peter that Peter believed it and therefore was saved that Judas could not believe it therefore was condemned the fault being in him onely and no body else More fully not more plainly the other Bishop in the said Preface to the Exposition on the Ten Commandments where it is said ' That Gain was no more excluded from the promise of Christ till he exlcuded himself than Abel Saul than David Judas than Peter Eâ—au than Jacob ' concerning which two brethren he further added ' That in the sentence of God given unto Rebecca that there was no mention at all that Esau should be disinherited of Eternal life but that he should be inferiour to his brother Jacob in this world which Prophecy saith he was fulfilled in their Posterity and not the persons themselves the very same with that which Arminius and his followers have since declared in this case ' And this being said he proceedeth to this Declaration ' That God is said by the Prophet to have hated Esau not because he was disinherited of Eternal life but in laying his mountains and his heritage waste for the Dragons of the wilderness Mal. 1. 3. that the threatning of God against Esau of he had not of wilful malice excluded himself from the promise of grace should no more have hindred his salvation than Gods threatning against Nineve that the cause of Rejection or Damnation is sin in man which will not hear neither receive the promise of the Gospel And â—â—â—ally thus That by Gods grace we might do the good and leave the evil if it were not through malice of accustomed doing of sin the which excuseth the mercy and go dâ—â—ess of God and maketh that no man shall be excused in he latter judgement how subtilly soever they now excuse the matter and put their evil doings from them and lay it uâ—on the Predestination of God and would excuse it by ignorance oâ— say he cannot be good because he is otherwise destined which in the next words he calls A Stoical 〈…〉 refuted by those words of Horace Nemo adeo fâ—rus est c. ' 3. But that which makes most against the absolute irrespective and irreversible decree of predestination whether it be life or death is the last clause of our second Article being the seventeenth of the Church as before laid down where it is said that we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture and that in all our doings that will of God is to be followed which we have expresly declared to us in holy Scriptures And in the holy Scripture it is declared to us That God gave his Son for the world or for all man-kind that Christ offered himself a Sacrifice for all the sixs of the whole world that Christ redeemed all man-kinde that Christ commanded the Gospel to be preached to all that God wills and commands all men to hear Christ and to believe in him and in him to offer grace and salvation unto all men That this is the infallible truth in which there can be no falshood otherwise the Apostles and other Ministers of the Gospel preaching the same should be false witnesses of God and should make him a liar than which nothing can be more repugnant to the Calvinian Doctrine of predestination which restrains predestination unto life in a few particulars without respect had to their faith in Christ or Christs suffering death for them which few particulars so predestinate to eternal life shall as they tell us by an irrestible Grace be brought to God and by the infallible conduct of the holy Spirit persevere from falling away from grace and favour Nothing more contrary to the like absolute decree of Reprobation by which the infinitely greatest part of all Mankinde is either doomed remidilesly to the torments of Hell when they were but in the estate of Creability as the Supralapsarians have informed us and unavoidably necessated unto sin that they might infallibly be damn'd or otherwise as miserably leaving them under such a condition according to the Doctrine of the Sublapsarians which renders them uncapable of avoiding the wrath to come and consequently subjected them to a damnation no less certain then if they were created to no other purpose which makes it seem the greater wonder that Doctor Vsher afterwards Lord Primate of Ireland in drawing up the article of predestination for the Church of Ireland anno 1615. should take in so much as he doth of the Lambeth articles and yet subjone this very clause at the foot thereof which can no more concorporate with it then any of the most Het rogeneus mettals can unite into one piece of refined Gold which clause as it remaineth in the articles of the Church of England how well it was applyed by King James and others in the conference at Hampton Court we shall see hereafter 4. In the mean time we must behold another argument which fights more strongly against the Apostles decree of Reprobation then any of
the stronger then to any clear and evident Authority which they can pretend to from that Father or any other ancient Writers of unquestioned credit which said I hope it will be granted without much difficulty that such a doctrine of predestination as neither directly nor indirectly makes God to be the Author of sin nor attributes so much to the will of man in depraved nature as to exclude the influences of Gods heavenly Grace is more to be embraced then any other which dasheth against either of the said extremes And that being granted or supposed I shall first lay down the Judgment of the differing parties in the Article of Predestination and the Points depending thereupon and afterwards declare to which of the sayd differing Parties the Doctrine of the Church of England seemeth most inclinable CHAP. II. Of the Debates amongst the Divines in the Councel of Trent touching Predestinations and Original Sin I. The Articles drawn from the Writings of the Zuinglians touching Predestination and Reprobâ—ation II. The Doctrine of Predestination according to the Dominican way III. As also the old Franciscans with Reasons for their own and against the other IV. The Historians Judgment interposed between the Parties V. The middle way of Catarinus to compose the differences VI. The newness of St. Augustines Opinion and the dislike thereof by the most Learned men in the Ages following VII The perplexities amongst the Theologues touching the absoluteness of the Decrees VIII The Judgment of the sayd Divines touching the possibility of falling from Grace IX The Debates about the nature and transmitting of Original Sin X. The Doctrine of the Councel in it I. IN such condition stood Affairs in reference to the doctrines of Predestination Grace Free-will c. at the first sitting down of the Councel of Trent in which those Points became the subject of many sad and serious Debates amongst the Prelates and Divines then and there Assembled which being so necessary to the understanding of the Questions which we have before us I shall not think my time ill spent in laying down the summe and abstract of the same as I find it digested to my hand by Padre Paulo the diligent and laborious Author of the Tridentine Historie only I shall invert his method by giving precedency to the Disputes concerning Predestination before the Debates and Agitations which hapned in canvasing the Articles touching the Freedome of mans Will though those about Free-will do first occur in the course and method of that Councel It being determined by the Councel as that Author hath it to draw some Articles from the Writings of the Protestants concerning the Doctrine of Predestination It appeared that in the Books of Luther in the Augustan Confession and in the Apologies and Colloquies there was nothing found that deserved censure But much they found among the Writings of the Zuinglians out of which they drew these following Articles Viz. 1. For Predestination and Reprobation that man doth nothing but all is in the will of God 2. The Predestinated cannot be condemned nor the Reprobate saved 3. The Elect and Predestinated only are truly justified 4. The Justified are bound by Faith to believe they are in the number of the Predestinated 5. The Justified cannot fall from Grace 6. Those that are called and are not in the number of the Predestinated do never receive Grace 7. The Justified is bound to believe by Faith that he ought to persevere in Justice until the end 8. The Justified is bound to believe for certain that in case he fall from Grace he shall receive it again II. In the examining the first of these Articles the Opinions were divers The most esteemed Divines amongst them thought it to be Catholick the contrary Heretical because the good School Writers S. Thomas Scotus and the rest do so think that is that God before the Creation out of the Mass of man-kind hath elected by his only and meer mercy some for Glory for whom he hath prepared effectually the means to obtain it which is called to predestinate That their number is certain and determined neither can there any be added The others not Predestinated cannot complain for that God hath prepared for them sufficient assistance for this though indeed none but the Elect shall be saved For the most principal reason they alledged that S. Paul to the Romans having made Jacob a pattern of the Predestinated and Esau of the Reprobate he produceth the Decree of God pronounced before they were born not for their Works but for his own good pleasure To this they joyned the example of the same Apostle That as the Potter of the same Lump of Clay maketh one Vessel to honour another to dishonour so God of the same Mass of men chooseth and leaveth whom he listeth for proof whereof S. Paul bringeth the place where God faith to Moses I will shew mercy on whom I will shew mercy and I will shew pity on whom I will shew pity And the same Apostle concludeth It is not of him that willeth or of him that runneth but of God who sheweth mercy adding after that God sheweth mercy on whom he will and hardneth whom he will They sayd further That for this cause the Councel of the Divine Predestination and Reprobation is called by the same Apostle The height and depth of wisdom unsearchable and incomprehensible They added places of the other Epistles where he sayth We have nothing but what we have received from God that we are not able of our selves so much as to think well and where in giving the cause why some have revolted from the Faith and some stand firm he sayd it was because the Foundation of God standeth sure and hath this seal the Lord knoweth who are his They added divers passages of the Gospel of S. John and infinite Authorities of S. Augustine because the Saint wrote nothing in his old Age but in favour of this Doctrine III. But some others though of less esteem opposed this opinion calling it hard cruel inhumane horrible impious and that it shewed partiality in God if without any motive cause he elected one and rejected another and unjust if he damned men for his own will and not for their faults and had created so great a multitude to condemn it They sayd it destroyed Free-will because the Elect cannot finally do evil nor the Reprobate good that it casteth men into a gulph of desperation doubting that they be Reprobates That it giveth occasion to the wicked of bad thoughts not caring for Pennance but thinking if they be elected they shall not perish if Reprobates it is in vain to do well because it will not help them They confessed that not only works are not the cause of Gods election because that is before them and eternal but that neither Works foreseen can move God to Predestinate who is willing for his infinite mercy that all should be saved to this end prepareth sufficient assistance for all which every man
That no Humane Laws or Constitutions do oblige a Christian 11. And finally That God never gave grace nor knowledge to a great person or rich man and that they in no wise fâ—llow the same What Anabaptists Brownists Ranters Quakers may not as well pretend that our first Reformers were of their Religion as the Calvinists can if Wicklifs Doctrine be the rule of our Reformation Which because possibly it may obtain the less belief if they were found only in the works of Harpsfield and Waldensis before remembred the Reader may look for them in the catalogue of those Mala Dogmâ—ta complained of by the Prolocutor in the Convocation An. 1536. to have been publikely preached printed and professed by some of Wicklifs Followers for which consult the Church History lib. 4. fol. 208. and there he shall be sure to finde them 6. It is alledged in the next place that the Calvinistical Doctrines in these points may be found in the writings of John Frith William Tyndall and Dr. Barns collected into one volume and printed by Jâ—ha Day 1563. of which the first suffered death for his conscience An. 1533. the second An. 1536. and the third An. 1540. called therefore by Mr. Fox in a Preface of his before the Book the Ring-leaders of the Church of England And thereupon it is inferred that the Calvinian Doctrine of Predestination must be the same with that which was embraced and countenanced by the first Reformers But first admitting that they speak as much in Honour of Calvins Doctrine as can be possibly desired yet being of different judgements in the points disputed and not so Orthodox in all others as might make them any way considerable in the Reformation it is not to be thought that either their writings or opinions should be looked on by us for our direction in this case Barns was directly a Dominican in point of Doctrine Frith soared so high upon the wing and quite out-flew the mark that Tyndal thought it not unfit to call him down and lure him back unto his pearch and as for Tyndal he declares himself with such care and caution excepting one of his flyings out against Freewil that nothing to their purpose can be gathered from him Secondly I do not look on Mr. Fox as a competent Judge in matters which concern the Church of England the Articles of whose Confession he refused to subscribe he being thereunto required by Archbishop Paâ—ker and therefore Tyndal Frith and Barns not to be hearkned to the more for his commendation Thirdly if the testimony of Frith and Tyndall be of any force for defence of the Calvinists the Anti-Sabbatarians may more justly make use of it in defence of themselves against the new Sabbath speculations of Dr. Bond and his adherents embraced more passionately of late then any Article of Religion here by Law established Of which the first declares the Lords day to be no other than an Ecclesiastical Institution or Church Ordinance the last that it is still changeable from one day to another if the Church so please For which consult the Hist of Sab. l. 2. c. 8. Let Frith and Tyndal be admitted as sufficient witnesses when they speak against the new Sabbath Doctrines or not admitted when they speak in behalf of Calvins and then I am sure his followers will lose more on the one side thâ—n they gained on the other and will prove one of the crossest bargains to them which they ever made And then it is in the fourth place to be observed that the greatest treasury of learning which those and the Famerlines could boast of was lockt up in the Cloisters of the Begging Friers of which the Franciscans were accounted the most nimble Disputants the Dominicans the most diligent and painful Preachers the Augustinians for the most part siding with the one and the Carmilites or White Friers joyning with the other so that admitting Frith and Tindal to maintain the same Doctrine in these points which afterwards was held forth by Calvin yet possibly they maintained them not as any points of Protestant Doctrine in opposition to the errours of the Church of Rome which had not then declared it self on either side but as the received opinions of the Dominican Friers in opposition to the Franciscans The Doctrine of which Dominican Friers by reason of their diligent preaching had met with more plausible entertainment not onely amongst the inferiour sort of people but also amongst many others of parts and learning 7. And as for Barns the far most learned of the three he had been once Prior of the Augustinian Friers in Cambridge whose Doctrines he had sucked in at his first coming thither and therefore might retain them to the very last without relation to the Zuinglian or Calvinian Tenents or any differences then on foot between the Protestant Doctors and the Church of Rome Besides being of the same Order which Luther had quitted the might the more willingly encline to Luthers first opinion touching servitude of the will mans inability in cooperating with the grace of God and being forcibly drawn in his own conversion velut inanimatum quiddam like a stock or stone in which he was tenaciously followed by the rigid Lutherans though he had afterwards changed his judgement touching that particular So that beholding Dr. Barns either as one that followed Luther in his first opinions or travelled the Dominican way in the present points as an Augustinian it is no marvel if we finde somewhat in his writings agreeable to the palate of the Calvinists and rigid Lutherans From whence it is that laying down the Doctrine of Predestination he discourseth thus viz. ' But yet sayest thou that he giveth to the one mercy and the other none I answer 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 because his is good take that which is thine and go thy way for if he will shew his wrath and make his power known over the vessels of wrath ordained to damnation and to declare the riches of his glory unto the vessels of mercy which he hath prepared and elected unto glory what hast thou therewith to do But here will subtil blindeness say God saw before that Jacob should do good and therefore did he chuse him he saw also that Esau should do evil therefore did he condemn him Alas for blindness what will you judge of that which God foresaw how know we that God saw that and if he saw it how know we that it was the cause of Jacobs Election These children being unborn they had done neitheir good nor bad and yet one of them is chosen and the other is refused S. Paul knoweth no other cause but the will of God and will you needs discuss another He saith not I will have mercy on him that I see shall do good but I will shew mercy to whom I will He saith not I will
him are of the same Book and so are chosen to everlasting life for onely those are ordained that believe ' Nor stays that godly Bishop here but proceeds after some intervening passages towards this Conclusion ' Here is now taught you saith he how to try your Election namely in Christ For Christ is the Accompting Book and Register of God and even in the same Book that is Christ are witten all the names of the Elect therefore we cannot finde our Election in our selves neither yet the high Council of God for inscrutabilia suâ—t judicia Altissimi Where then shall I finde my Election in the Compting Book of God which is Christ c. ' Agreeable whereunto we finde Bishop Hooper speaking thus ' The cause of our Election is the mercy of God in Christ howbeit he that will be partaker of this Election must receive the promise in Christ by faith for therefore we be elected because afterwards we are made the members of Christ So we judge of Election by the event or success that hapneth in the life of man those onely to be elected ' that by faith apprehend the mercy promised in Christ To the same purpose also but not so clearly and perspicuously speaks the Book of Homilies where we finde it thus viz. ' That of our selves as in our selves we finde nothing whereby we may be delivered from this miserable captivity in which we were cast through the envy of the Devil by breaking Gods Commandment in our first Parent Adam It is the Lord with whom is plenteous Redemption he is the God which of his own mercy saveth us c. not for our own deserts merits or good deeds c. but of his meer mercy freely and for whose sake truly for Christ Jesus sake the pure and undesiled Lamb of God c. for whose sake God is fully pacified satisfied and set at one with man Such is the Doctrine of the Church in the matter of Predestination unto life according to the judgement of these learned men and godly Martyrs who were of such Authority in the Reformation ' 8. Proceed we next to one of an inferiour Order the testimony of John Bradford Martyr a man in very high esteem with Martin Bucer made one of the Prebends of S. Pauls Church by Bishop Ridley and one who glorified God in the midst of the flames with as great courage as his Patron of whom we finde a Letter extant in the Acts and Monuments directed to his friends N. S. and R. â— being at that time not thorowly instructed in the Doctrine of Gods Election The words of which Letter are as followeth ' I wish to you my good Brethren the same grace of God in Christ which I wish and pray the Father of mercies to give me for his holy names sake amen Your Letter though I have not read my self because I would not alienate my minde from conceived things to write to others yet I have heard the sum 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 Christian to wade in I believe That man made after the image of God did fall from that pleased estate to the condemnation of him and all his posterity I believe that Christ for man being then fallen did oppose himself to the judgement of God as a Mediator paying the ransome and price of Redemption for Adam and his whole posterity that refuse it not finally I believe that all that believe I speak of such as be of years of discretion are partakers of Christ and all his merits I believe that faith and belief in Christ is the work and gift of God given to no other then to those which be his children that is to those whom God the Father before the beginning of the world hath Predestinated in Christ unto Eternal life Thus do I wade in Predestination in such sort as God hath patefied and opened it Though to God it be the first yet to us it is the last opened and therefore I begin with Creation from whence I come to Redemption so to Justification so to Election On this sort I am sure that warily and wisely a man may walk it easily by the light of Gods Spirit in and by his Word seeing this faith is not to be given to all men 2 Thess 3. but to such as are born of God Predestinated before the world was made after the purpose and good will of God c. ' Which judgement of this holy man comes up so close to that of the former Martyrs and is so plainly cross to that of the Calvinistical party that Mr. Fox was fain to make soom Scholia's on it to reconcile a gloss like that of Orleance which corrupts the Text and therefore to have no place here however it may be disposed of at another time But besides the Epistle above mentioned there is extant a Discourse of the said godly Martyr entituled The sum of the Doctrine of Predestination and Reprobation in which is affirmed That our own wilfulness sin and contemning of Christ are the cause of Reprobation as is confessed by the Author of the Anti-Arminianism p. 103. though afterwards he puts such a gloss upon it as he doth also on the like passages in Bishop Hooper as makes the sin of man to be the cause onely of the execution and not of the decree of Reprobation 9. But it is said That any one that reads the Common-Prayer Book with an unprejudiced minde cannot chuse but observe divers passages that make for a Personal Eternal Election So it is said of late and till of late never so said by any that ever I heard of the whose frame and fabrick of the Publique Liturgie being directly opposite to this new conceit For in the general Confession we beseech the Lord to spare them that confess their faults and restore them that be penitent according to his promises declared unto mankinde in Christ Jesus our Lord In the Te Deum it is said that Christ our Saviour having overcome the sharpness of death did open the Kingdâ—m of heaven to all believers In the Prayer for the first day of Lent That God hateth nothing which he hath made but doth forgive the sins of all them that be penitent In the Prayer at the end of the Commination That God hath compassion of all men that he hateth nothing which he hath made that he would not the death of a sinner but rather that he should turn from sin and repent In the Absolution before the Communion That God of his great mercy hath promised forgiveness of sins to all them which with hearty repentance and truâ— faith turn unto him Can any one which comes with an unprejudiced minde to the Common-Prayer Book observe any thing that savoureth of a Personal Election in all these passages or can he hope to finde them in any other Look then upon the last Exhortation
aforementioned ' That our Saviour Christ according to the will of his Eternal Father when the time thereof was fully accomplished taking our nature upon him came into this World from the high Throne of his Father to declare unto miserable sinners the Goodness c. To shew that the time of Grace and Mercy was come to give light to them that were in darkness and in the shadow of death and to preach and give Pardon and full Remission of sin to all his Elected And to perform the same he made a Sacrifice and Oblation of his body upon the Cross which was a full Redemption Satisfaction and Propitiation for the sins of the whole world ' More briefly Bishop Latimer thus ' The Evangelist saith When Jesus was born c. What is Jesus Jesus is an Hebrew word which signifieth in our English Tongue a Saviour and Redeemer of all Mankinde born into the World This Title and Name To save appertaineth properly and principally unto him for he saved us else had we been lost for ever ' Bishop Hoâ—per in more words to the same effect ' That as the sins of Adam without Priviledge or Exemption extended and appertained unto all and every of Adams Posterity so did this Promise of Grace generally appertain as well to every and singular of Adams Posterity as to Adam as it is more plainly expressed where God promiseth to bless in the seed of Abraham all the people of the world ' 8. Next for the point of Universel Vocation and the extent of the Promises touching life Eternal Besides what was observed before from the Publique Liturgie we finde some Testimonies and Authorities also in the Book of Homilies In one whereof it is declared That God received the learned and unlearned and casteth away none but is indifferent unto all And in another place more largely that the imperfection or natural sickness taken in Adam excludeth not that person from the promise of God in Christ except we transgress the limits and bounds of this Original sin by our own folly and malice If we have Christ then have we with him and by him all good things whatsoever we can in our hearts wish or desire as victory over death sin hell c. The truth hereof is more clearly evidenced in the writings of the godly Martyrs so often mentioned as first of Bishop Latimer who discourseth thus ' We learn saith he by this sentence that multi sunt vocati that many are called c. that the preaching of the Gospel is universal that it appertaineth to all mankinde that it is written in omnem terram exivit soâ—us eorum through the whole world their sound is heard Now seeing that the Gospel is universal it appeareth that he would have all mankinde be saved that the fault is not in him if they be damned for it is written thus Deus vult omnes homines salvos fieri God would have all mankinde saved his Salvation is sufficient to save all mankinde Thus also in another place That the promises of Christ our Saviour are general they appertain to all mankinde He made a general Proclamation saying Qui credit in me habet vitam aeternam whosoever believeth me hath eternal life ' And not long after in the same Sermon ' That we must â— consider wisely what he saith with his own mouth Venite ad me omnes c. Mark here he saith mark here he saith Come all ye wherefore should any body despaiâ— or shut out himself from the promises of Christ which be general and appertain to the whole world ' The like saith Bishop Hooper also telling us ' There was no diversity in Christ of Jew or Gentile that it was never forbid but that all sorts of people and every progeny of the world to be made partakers of the Jews Religion ' And then again in the example of the Ninivites ' Thou hast saith he good Christian Reader the mercy of God and general promise of salvation performed in Christ for whose sake onely God and man were set at one ' 9. The less assistance we had from Bishop Hooper in the former points the more we shall receive in this touching the causes why this great benefit is not made effectual unto all alike Concerning which he lets us know ' That to the obtaining the first end of his justice he allureth as many as be not utterly wicked and may be helped partly with threatnings and partly with promises and so provoketh them unto amendment or life c. and would have all men to be saved therefore provoketh now by fair means now by foul that the sinner should satisfie his just and righteous pleasure not that the promises of God appertain to such as will not repent or his threatnings unto him that doth repent but these means he useth to save his creature this way useth he to nurture us until such time as the Holy Spirit worketh such a perfection in us that we will obey him though there were neither pain nor joy mentioned at all ' And in another place more briefly ' That if either out of a contempt or hate of Gods Word we fall into sin and transform our selves into the image of the Devil then we exclude our selves by this means from the promises and merits of Christ ' Bishop Latimer to the same point also ' His Salvation is sufficient to satisfie for all the world as concerning it self but as concerning us he saveth no more than such as put their trust in him and as many as believe in him shall be saved the other shall be cast out as Infidels into everlasting damnation not for lack of salvation but for infidelity and lack of faith which is the onely cause of their damnation ' One word more out of Bishop Hooper to conclude thiâ— point which in fine is this 'To the Objection saith he touching that S. Peter speaketh of such as shall perish for their false doctrine c. this the Scripture answereth that the promise of grace appertaineth to every sort of men in the world and comprehendeth them all howbeit within certain limits and bounds the which if men neglect to pass over they exclude themselves from the promise of Christ ' CHAP. XI Of the Heavenly influences of Gods grace in the Conversion of a sinner and mans co-operation with those heavenly influences 1. I The Doctrine of Deserving Grace ex congruo maintained in the Roman Schools before the Council of Trent rejected by our ancient Martyrs and the Book of Articles 2. The judgement of Dr. Barns and Mr. Tyndall touching the necessary workings of Gods grace on the will of man not different from that of the Church of England 3. Universal grace maintained by Bishop Hooper and proved by some passages in the Liturgie and Book of Homilies 4. The offer of Universal grace made ineffectual to some for want of faith and to others for want of repentance according
enter into life keep the Commandments Which undoubtedly should be said in vaine unlesse there were some faculty or power left in man whereby he may by the help and grace of God if he will receive it when it is offered him understand his Commandments and freely consent unto and obey them which thing of the Catholick Fathers is called Free-will which if we will describe we may call it conveniently in all men A certain power of the Will joyned with Reason wherby a reasonable creature without constraint in things of Reason discerneth and willeth good and evil but it willeth not the good which is acceptable to God except it be holpen with Grace but that which is ill it willeth of it self And therefore other men define Free-will in this wise Free-will is a power and Reason of Will by which good is chosen by the assistance of Grace as evil is chosen without the assistance of the same Howbeit the state and condition of Free-will was otherwise in our first Parents before they sinned than it was either in them or their Posterity after they had sinned For our first Parents Adam and Eve untill they wounded and overthrew themselves by sinne had so in possession the said power of Free-will by the most liberal gift and grace of God their Maker that not only they might eschew all manner of sinne but also 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 similitude of God having power of Free-will as Chrysostome saith to obey or disobey so that by obedience they might live and by disobedience they should worthily deserve to die For the wise man affirmeth of them that the state of them was of this sort in the beginning saying thus God in the beginning did create man and left him in the hands of his own counsel he gave unto him his precepts and commandments saying If thou wilt keep these Commandments they shall preserve thee He hath set before thee fire and water put forth thine hands to whither thou wilt before man is life and death good and evil what him listeth that shall he have From this most happy estate our first Parents falling by disobedience most grievously hurted themselves and their posterity for besides many other evils that came by that transgression the high power of mans Reason and Freedome of will were wounded and corrupted and all men thereby brought into such blindnesse and infirmity that they cannot eschew sin except they be made free and illuminated by an especial grace that is say by a supernatural help and working of the holy Ghost which although the goodnesse of God offers to all men yet they only enjoy it which by their Free-will do accept and embrace the same Nor they also that be holpen by the said grace can accomplish and performe things that be for their wealth but with much labour and endeavour So great is in our nature the corruption of the first sinne and the heavy burden bearing us down to evil For truly albeit the light of Reason doth abide yet is it much darkned and with much difficulty doth discerne things that be inferiour and pertain to this present life but to understand and perceive things that be spiritual and pertain to that everlasting life it is of it self unable And so likewise there remains a certain freedome of the will in those things which do pertain unto the desires and works of this present life yet to performe spiritual and heavenly things Free-will of it self is unsufficient and therefore the power of mans Free-will being thus wounded and decayed hath need of a Physitian to heal it and one help to repaire it that it may receive light and strength whereby it may be so and have power to do those godly and spiritual things which before the fall of Adam it was able and might have done To this blindnesse and infirmity of mans nature proceeding of Original sinne the Prophet David hath regard when he desired his eyes to be lightened of Almighty God that he might consider the marvellous things that be in his Law And also the Prophet Jeremy saying Heal me O Lord and I shall be made whole Augustine also plainly declareth the same saying We conclude that Free-will is in man after his fall which thing who so denieth is not a Catholick man but in spiritual desires and works to please God it is so weak and feeble that it cannot either begin or performe them unlesse by the Grace and help of God it be prevented and holpen And hereby it appeareth that mans strength and Will in all things which be helpful to the soul and shall please God hath need of the graces of the holy Ghost by which such things be inspired to men and strength and constancy given to performe them if we do not wilfully refuse the said Grace offered to them And likewise as many things be in the Scripture which do shew Free-will to be in man so there be now fewer places in Scripture which declare the Grace of God to be so necessary that if by it Free-will be not prevented and holpen it neither can do nor will any thing good and godly of which sort be these Scriptures following Without me you can do nothing no man cometh to me except it be given him of my Father We be not sufficient of our selves as of our selves to think any good thing According unto which Scriptures and such other like it followeth That Free-will before it may will or think any godly thing must be holpen with the grace of Christ and by his Spirit be prevented and inspired that it may be able thereunto And being so made able may from thenceforth work together with grace and by the same sustained holpen and maintained may doth accomplish good works and avoid sinne and persevere also and encrease in grace It is true of the grace of God only that first we are inspired and moved to any good thing but to resist temptations and to persist in goodnesse and go forward it is both of the Grace of God and our Free-will and endeavour And finally after we have persevered unto the end to be crowned with glory therefore is the gift and mercy of God who of his bountiful goodnesse hath ordained that reward to be given after this life according to such good works as be done in this life by his Grace Therefore men ought with much diligence and gratitude of minde to consider and regard the inspiration wholsome motions of the holy Ghost and to embrace the Grace of God which is offered to them in Christ and moveth them â—o work good things And furthermore to go about by all means to shew themselves such as unto whom the Grace of God is not given in vaine And when they do settle that notwithstanding their diligence yet through their infirmity they be not able to do that they desire then
and so they live as if carnal liberty were the true liberty of the Gospel But God forbid good people that ever we should desire such liberty for although God suffer sometimes the wicked to have their pleasure in this world yet the end of ungodly living is at length endless destruction the murmuring Israelites had that they longed for they had Quails enough yea till they were weary of them but what was the end thereof their sweet meat had sowre sawâ—e even whil'st the meat was in their mouths the plague of God alighted upon them and suddenly they dyed So if we live ungodly and God suffereth us to follow our own wills to have our own delights and pleasures and correcteth us not with some plague it is no doubt but he is almost utterly displeased with us and although it be long ere he strike yet many times when he striketh such persons he striketh them once for ever so that when he doth not strike us when he ceaseth to afflict us to punish or beat us and suffereth us to run headlong into all ungodliness and pleasures of this world that we delight in without punishment or adversity it is a dreadful token that he loveth us no longer that he careth no longer for us but hath given us over to our selves ' As long as a man doth prune his Vines doth dig at the root and lay fresh earth to them he hath a mind to them he perceiveth some token of fruitfulness that may be recovered in them but when he will bestow no more such cost and labour about them it is a sign that he thinks they will never be good And the father as long as he loveth his childe he looketh angerly he correcteth him when he doth amiss but when that serveth not and upon that he ceaseth from correction of him and suffereth him to do what he list himself it is a sign he intendeth to disinherit him and cast him away for ever so surely nothing should pierce our hearts so sore and put us into such horrible fear as when we know in our conscience that we have grievously offended God and do so continue that yet he striketh not but quietly suffereth us in the naughtiness that we here delight in then especially it is time to cry and to cry again as David did Cast me not away from they face and take not thy holy Spirit from me hide not thy face from me lest I be like unto them that go down into hell 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 so doth so should they more and more stir us to cry unto God with all our heart that we may not be brought into the state which doubtless is so sorrowful so miserable and so dreadful as no tongue can sufficiently express nor any heart can think for what deadly grief can a man suppose it is to be under the wrath of God to be forsaken of him to have his holy Spirit the Author of all goodness to be taken from him to be brought to so vile a condition that he shall be left meet for no better purpose than to be for ever condemned to hell for not only such places of David do shew that upon the turning of Gods face from any persons they shall be left bare from all goodness and far from hope of remedy but also the place rehearsed last before of Isaiah doth mean the same which sheweth that God at length doth so â—o sake his unfruitful Vineyard that he will not only suffer it to bring forth weeds bryars and thorns but also further to punish the unfruitfulness of it he saith he will not cut it he will not delve it and he will command the clouds that they shall not rain upon it whereby is signified the teaching of the holy Word which Saint Paul after a like manner expressed by planting and watering Meaning that he will take that away from them so that they shall be no longer of his Kingdom they shall be no longer governed by his holy Spirit they shall be put from the grace and benefits they had and ever might have enjoyed through Christ they shall be deprived of the heavenly light and life which they had in Christ whilst they abode in him they shall be as they were once as men without God in this world or rather in a worse taking ' ' And to be short they shall be given into the power of the Divel which beareth the rule of all men which be cast away from God as he did in Saul and Judas and generally in all such as work after their own wills the children of mistrust and unbeilef let us beware therefore good Christian people lest that we rejecting or casting away Gods Word by which we obtain and retain true faith in God be not at length cast so far off that we become as the children of unbelief which be of two sorts far divers yea almost clean contrary and yet both be very far from returning to God the one sort only weighing their sinful and detestable living with the right judgement and straitness of Gods righteousness be so without content and be so comfortless as they all must needs be from whom the Spirit of counsel and comfort is gone that they will not be perswaded in their hearts but that either God cannot or else that he will not take them again to his favour and mercy the other hearing the loving and large promises of Gods mercy and so not conceiving a right faith thereof make those promises larger than ever God did Trusting that although they continue in their sinful and detestable living never so long yet that God at the end of their life will shew his mercy upon them and that then they will return And that both these two sorts of men be in a damnable estate and yet nevertheless God who willeth not the death of the wicked hath shewed means whereby both the same if they take heed in season may escape The first as they defend Gods rightful justice in punishing sinners whereby they should be dismayed and should despair indeed as touching any hopes that may be in themselves so if they would constantly and stedfastly believe that Gods mercy is the remedy prepared against such despair and distrust not only for them but generally for all that be sorry and truly repentant and will therewithall stick to Gods mercy they may be sure they shall obtain mercy and enter into the Port or Haven of safeguard into the which whosoever do come be they before time never so wicked they shall be out of danger of everlasting damnation as godly Ezekiel saith What time soever a sinner doth return and take earnest of true Repentance I will forgive all his wickedness ' ' The other as they be ready to believe Gods promises so they should be as ready to believe the
she cannot be understood by the â—ight of Sense or Nature is justly placed amongst the number of those things which are to be believed and is therefore called the Catholick that is the universal Assembly of the faithful because it is not tyed to any certain place God who rules and governs all things can do all things No man is of so great power that he can so much as withstand him but he gives whatsoever he shall decree according to his own pleasure and those things which are given to us by him he is able to take them away ' 4. ' After the Lord God had made the Heaven and Earth he determined to have for himself a most beautiful Kingdom and holy Common-wealth The Apostles and Ancient Fathers that writ in Greek called it Ecclesia in English a Congregation or Assembly into the which he hath admitted an infinite number of men that should be subject to one King as their Soveraign and only Head him we call Christ which is as much as to say Anointed or to the furnishing of this Common-wealth belong all they as many as do truely fear honour and call upon God daily applying their minds to holy and godly living and and all those that putting all their hope and trust in him do assuredly look for bliâ—s of everlasting life But as many as are in this Faith stedfast were fore-chosen predestinate and appointed to everlasting life before the world was made witness whereof they have within their hearts the merit of Christ the Authour earnest and unfallable pledge of their Faith which Faith only is able to perceive the mysteries of God only brings peace unto the heart only taketh hold on the Righteousness which is in Christ Jesus Master ' Doth then the Spirit alone and Faith sleep we never so securely or stand we never so wrestless or slothfull work all things for us as without any help of our own to convey us to heaven Scholar ' Just Master as you have taught me to make a difference between the Cause and the Effect The first principal and most proper cause of our Justification and Salvation is the goodness and love of God whereby he chose us for his before he made the world After that God granteth us to be called by preaching of the Gospel of Jesus Christ when the Spirit of the Lord is poured upon us by whose guiding and governance we be led to settle our trust in God and hope for the performance of his promise With this choice is joyned as companion the mortifying of the Old man that is of our affections and Iusts from the same Spirit also cometh our Sanctification the love of God and of our neighbour justice and uprightness of life Finally to say all in summe whatever is in us or may be done of us honest pure true and good that altogether springeth out of this most pleasant Rock from this most plentiful Fountain the goodness love choice and unchangeable purpose of God he is the cause the rest are the fruits and effects Yet are also the choice and Spirit of God and Christ himself causes conioyned and coupled each with other which may be reckoned amongst the principal causes of salvation As oft therefore as we use to say that we are made righteous and saved by Faith only it is meant thereby that faith or rather trust alone doth lay hard upon understand and perceive our righteous making to be given us of God freely that is to say by no deserts of our own but by the free grace of the Almighty Father Moreover Faith doth ingender in us love of our neighbour and such works as God is pleased withall For if it be a lively and true Faith quickned by the Holy Ghost she is the Mother of all good saying and doing by this short tale it is evident by what means we attain to be righteous For not by the worthiness of our deservings were we heretofore chosen or long ago saved but by the only mercy of God and pure grace of Christ our Lord whereby we were in him made to do those good works that God had appointed for us to walk in And although good works cannot deserve to make us righteous before God yet do they so cleave unto Faith that neither Faith can be found without them nor good works be any where found without Faith immortality and blessed life God hath provided for his chosen before the foundations of the world were laid ' 3. These are the passages which Mr. Prin hath gathered out of Poynets Catechism to prove that Calvinism is the true genuine and Original Doctrine of the reformed Church of England in the Points disputed for my part I can see no possible inconvenience which can follow on it in yeilding so far to his desires as to admit the passages before recited to be fully consonant to the true genuine sense and proper meaning of all but more especially of our 9. 10. 13. 16. and 17. Articles then newly composed so that whatsoever is positively and clearly affirmed in this Catechisme of any of the Points now controverted may be safely implied as the undoubted Doctrine of our Church and Articles For who can find if he looks upon them with a single and impartial eye that all or any of the passages before treated can be made use of for the countenancing of such a personal and eternal election without relation unto sin as is supposed by the Supra-Lapsarians or without reference to Christs death and sufferings as is defended by the Sublapsarians in the Schools of Calvin what ground can a man find here for the Horribile Decretum that cruel and most unmerciful decree of preordaining the far greatest part of all mankind to everlasting damnation and consequently unto sin that they might be damned What passage find we in all these either in opposition to the Doctrine of Vniversal Redemption though that be afore said to be here condemned or in maintenance of the irresistible 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 conversion as to the work of his own being begotten to the life of nature or to the raising of his dead body to life of glory And finally what assurance is here that the man once justified shall not fal into deadly sin or not continue in the same multiplying one sin upon another till he hath made up the measure of his iniquities and yet all this while remain in the favour of God and be as sure and certain of his own salvation by the like unresistible working of the holy Spirit as if he had never wandred from the ways of Righteousness He must see further into a Milstone then all men living who can conclude from all or any of these passages that the Zuinglian and Calvinian Doctrines the Anti Arminian Doctrines as that Author calls them are manifestly approved and undeniably confirmed by
to the doctrine of the Old and New Testament and had from thence been gathered by the Catholick or Orthodox Fathers and ancient Bishops of the Church To which rule if they held themselvs as they ought to do no countenance could be given to Calvines Doctrines or Fox his judgment in these points maintained by one of the Catholick Fathers and ancient Bishops of the Church but St. Augustine only who though he were a godly man and a learned Prelate yet was he but one Bishop not Bishops in the plural number but one father and not all the fathers and therefore his opinion not to be maintained against all the rest CHAP. XX. Of the great Innovation made by Perkins in the publick Doctrine the stirs arising thence in Cambridge and Mr. Barrets carriage in them 1 OF Mr. Perkins and his Doctrine of Predestination with his recital of the four opinions which were then maintained about the same 2. The sum and substance of his Doctrine according to the Supralapsarian or Supra-creatarian way 3. The several censures past upon it both by Papists and Protestants by none more sharply then by Dr. Rob. Abbots after Bishop of Sarum 4. Of Dr. Baroe the Lady Margarets Professor in the University and his Doctrine touching the divine Decrees upon occasion of Gods denounced Judgement against the Ninivites 5. His constant opposition to the Predestinarians and the great increase of his Adherents 6. The Articles collected out of Barrets Sermon derogatory to the Doctrine and persons of the chief Calvinians 7. Barret convented for the same and the proceedings had against him at his first conventing 8. A form of Recantation delivered to him but not the same which doth occur in the Anti-Arminianism to be found in the Records of the University 9. Several arguments to prove that Barret never published the Recantation imposed upon him 10. The rest of Barrets story related in his own letter to Dr. Goad being then Vice-Chancelour 11. The sentencing of Barret to a Recantation no argument that his Doctrine was repugnant to the Church of England and that the body of the same University differed from the heads in that particular 1. THis great Breach being thus made by Fox in his Acts and Monuments was afterwards open'd wider by William Perkins an eminent Devine of Cambridge of great esteem amongst the Puritans for his zeal and piety but more for his dislike of the Rites and Ceremonies here by Law established of no less fame among those of the Calvinian party both at home and abroad for a Treatise of Predestination published in the year 1592. entituled Armilla Aurea or the Golden Chain containing the order of the causes of salvation and damnation according to Gods word First written by the Author in Latin for the use of Students and in the same year translated into English at his Request by one Robert Hill who afterwards was Dr. of Divinity and Rector of St. Bartholomews Church near the royal Exchange In the preface unto which Discourse the Author telleth us ' that there was at that day four several Opinions of the order of Gods Predestination The first was of the old and new Pelagians who placed the cause of Gods Predestination in man in that they hold that God did ordain men to life or death according as he did foresee that they would by their natural free-will either reject or receive Grace offered The second of them who of some are termed Lutherans which taught that God foreseeing that all mankind being shut under unbelief would therefore reject Grace offered did hereupon purpose to chuse some to salvation of his meer mercy without any respect of their faith or good works and the rest to reject being moved to do this because he did eternally fore-see that they would reject his Grace offered them in the Gospel The third of Semi-palagian Papists which ascribe Gods Predestination partly to mercy and partly to mens foreseen Preparations and meritorious works The fourth of such as teach that the cause of the execution of Gods Predestination is his mercy in Christ in them which are saved and in them which perish the fall and corruption of man yet so as that the Decree and eternal Counsel of God concerning them both hath not any cause besides his Will and pleasure ' In which Preface whither he hath stated the opinions of the parties right may be discerned by that which hath been said in the former Chapters and whither the last of these opinions ascribe so much to Gods Mercy in Christ in them that are saved and to mans natural Corruption in them that perish will best be seen by taking a brief view of the opinion it self The Author taking on him to oppugn the three first as erroneous and only to maintain the last as being a truth which will bear weight in the ballance of the Sanctuary as in his Preface he assures us 2. ' Now in this book Predestination is defined to be the Decree of God by the which he hath ordained all men to a certain and everlasting Estate that is either to salvation or condemnation to his own Glory He tells us secondly that the means for putting this decree in execution were the creation and the fall 3. That mans fall was neither by chance or by Gods not knowing it or by his bare permission or against his Will but rather miraculously not without the Will of God but yet without all approbation of it ' Which passage being somewhat obscure may be explained by another some leaves before In which the Question being asked Whether all things and actions were subject unto Gods Decree He answereth ' Yes surely and therefore the Lord according to his good pleasure hath most certainly decreed every both thing and action whether past present or to come together with their circumstances of place time means and end ' And then the Question being prest to this particular What even the wickedness of the wicked The answer is affirmative ' Yes he hath most justly decreed the wicked works of the wicked For if it had not pleased him they had never been at all And albeit they of their own natures are and remain wicked yet in respect of Gods decree they are to be accounted good ' Which Doctrine though it be no other then that which had before been taught by Beza yet being published more copiously insisted on and put into a more methodical way it became wondrous acceptable amongst those of the Calvinian party both at home and abroad as before was said Insomuch that it was printed several times after the Latin edition with the general approbation of the French and Belgick Churches and no less then 15. times within the space of twenty years in the English tongue At the end of which term in the year 1612. the English book was turned by the Translator into Questions and Answers but without any alteration of the words of the Author as he informs us in the last page
Stage to more able Actors To whom I recommend the care of that weighty businesse not doubting but that my endeavours in the Churches service will finde acceptance with all equal and indifferent men And for the rest who are so far ingaged in the adverse party that possibly they may hate to be reformed in the Psalmists language I neither fear their censures nor court their favours but leave them to enjoy the happinesse of these open times in quibus non modo libertas sed etiam loquendi libido impunita est as my Author hath it And thus good Reader I bid thee once again farewel in the Lord to whose unspeakable mercies in Christ Jesus thou art most heartily recommended by Lacies Court in Abindon Dec. 29. 1659. Thine alwayes to be commanded in the Churches service P. H. An Advertisement touching the ERRATA THe ill printing of that part of the Certamen Epistolore which was most controversial hath exposed me to some disadvantage in the eyes of those who are willing to interpret every mistaking of the presse 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 passe without such faults as workmen will commit somtimes do they what they can But they are neither great nor many and such as are may be corrected in this manner The Errata of the first Part. Pa. 3 line 5 for Loppinus read Coppinus p 9 l 34 for works r. words p 30 l 22 for sub r. supra p 39 l 17 Macurius r. Maccorius p 46 l 26 r. Belconquall 29 for quarrel r. parallel p 48 c. for Arustondon r. Amsterdam p 49 l 20 for drown r. divorce p 57 r. Themistius p 60 l 14 c. for Grotius r. Crotius p 62 for Synod called r. Synodical p 70 l ulâ— adde that without the grace of God preventing we may will the things c. The Errata of the second Part. 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 Therancenâ—s r. Theramenes p 50 l 9 for Apostles r. positive p 51 l 9 for greater Catechisme r. Gloria in excelsis p 74 l 12 for Butler r. Barlow The Errata of the third Part. P. 2 l 23 for how r. two p 6 l 6 del who p 14 and c. for Powel r. Nowel p. 25 l 5 for from charity r. from shewing p 28 l 11 for Powel r. Poynets p 41 l 2 for discended from r. discended from a brother of Robert King c. p 70 l 30 ad should be tendred to him p 101 l 11 for makes r. many p 103 l 11 for Lichfield r. Chichester p 105 l 5 r. looked and del himself â—ompilo i. e. Surâ—â—piâ— quia quae fares auseruat â—a prâ—ssim colligunt quod est compiâ—are a Hist Eccl. Euseb l. 5. c. 14. 19. b Calv. Advers Liberti c. â—â— d Prateol Elench Haere in Quintinâ— e Bellâ—â— d Prateol in Elench Haeâ— in Manich. e August de Haeres cap. 25. f Ibid. cap. 15. 70. g Homer Illiad h August de Gen. ad lit lib. 2. c. 27. i Calv. instâ—â— lib. 3. c. 23 sect 7 k V. Synod Rom l Fulgent ad Monimum m August Tom. 2. Epist â—06 n Praâ—eol Elencâ— Haeret. in Pelag. o August l. â— contr Epist Pelagi cap. 2. p Lindan in Dial. 21. Eccles polit lib. 11. p 96. Hist of the Councel fol. 175. I de n fol. 181. Hist of Councel p 108. c. Ibid. p. 2â—â— Conciâ— Trid. Ses â— c. 1. Ibid. c. 2. b Hist of the Councel f. 212. Sess 6. c. 2 3. Session 6. Can. 2. 3. Sâ—ss 6. c. 5. Ca. 4. Sess 6. Can. 13. Can. 14. Can. 15. Hist of the Councel of Tâ— p 210. * Ibid. f. 20â— August Confes cap. 2. Appel Evang. cap. 4. Aug. Confes c. 3. Id. cap. de Mâ—ssa Ibid. cap. 18. Idem cap. 18. Idem cap. 11. a Institut l. 3. c. 23. Sect. 7. Calvin Institut lib. 3. cap. 23. sect 6. Idem ib sect 7. Hooker in â—â—cle â—ol Prâ—f p 9. Arcan Dog Ant. Roâ— p 15. Ibid. 17. 6. Arcan Dogn Contr. Remon p. 23. Ibid. p. 29. Ibid. p. 33. Ibid p. 41. Ibid. 47. Gods love to Mankind p 45. Ibid p. 53. Tertul. l. 2. contr Marcion c. 22. Gods love to Mankind p. 62. Ibid. p. 64. Ibid. p. 65 p. 67. Ibid. p. 68. Ibid p 76. Ibid. p. 91. Suet. de vit Tyb c. 69. p. 180. Hâ—isti lib. de Minor Hist c. 27. p. 39. or in Gâ—ds love to mankâ—nd p. 97. In his Letters p. 72. Belcanquals Letters p. 10 Hist of the Contr. p. 215. * Pref. A. 9. Exam. Cers p. 63. B. * Gods Love to mankinde p. 89. Arcan Deg. Cert Remons p. 95. Boyerman Anroâ— Grotii Pietat * Declar. against Vorstius Justif of the Fathers c. p. Justis of the Fathers c. p. 34. * Obs Observed p. 46. * P. 37. â—â—â—ser between Ridley and Latimer Manil. de Sphe lib. * Hist Artic. Lambeth p. 6 7. * Cabuba p. 116. * Conâ— Dom. p. 167 Answer to a certain Leâ—t p. 38 Ibid. p. 38. Hom. of the Nativity fol. 167. Hom. of the Nativity p. 168. Ibid. Idem * Disc of Freewil p. 278. * Id. ib. * Ib. p. 281. * Prolog in Epist to the Romans p. 42. Ibid. 15â— Lib. 3. Hist. Moor p. 306 Acts and Mon. fol. 987. Prologue before the Epist unto the Rom. p. 48. Acts and Mon. fol. 1008. Acts and Mon. fol. 1181. Epis Didic Institut of a Christian. Necessary prayer Let. of Mr. Bucer to the Church of England Acts and Mon. fol. 1366. Artic. 17. Artic. 2. Artic. 31. Artic. 9. Artic. 13. Artic. 10. Artic. 16. Id. Ib. Acts and Mon. fol. 1282. Chur. Hist lib. 9. fol. 72. Conser Declar. before the Art 1628. Our Divines commonly called Calvinists Yates in Ap. Caesar cap. 5. p. 38. Ambros in Epist 1 4. Chrys in Ep. 14. Hierom. in Epist 64. L. 5 p. 372. Serm. 3. Sunday after Epiphany part 3. fol. 198 Hom. of the misery of man f. 8. Serm. on Septu fol. 213. Hoop in Prefac before the ten Commandm Id. Ibid. Id. Ibid. Id. Ibid. Id. Ibid. Lat. in Serm. on Septuages p. 3. fol. 214. Hom. of the misery of man fol. 11. Fox Acts and Moâ— fol. 1505. Justifi Fathers Latimer in his 4 Sermon third Sunday after Epiphaniâ— 4 Serm. in Lincoln Exposit of the Command cap. of ignor Article of Ireland Numb 12. 14. 17. Cap. 10. Hic in â—â—stip father Hom. Salvation p. 13. Serm. 1 Sund. after Epiph. Pref. to the ten Commandm Hom. of Holy Scrip. p. 5. Hom. against fear of death p. 62. Serm. Septuag 1 Sâ—â—m Lincol. Hook Pref. to Commo Pref. to his Exposition Ibid. Serm. 1. Sund. after Epiph. His works p. 321. Acts and Mon. fol. 1009. Collection of his works by I. D. fol.