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
written spiritus ubi vult spirat c. And thus was the outward race and stock of Abraham after flesh refused which seemed to have the preheminence and another seed after the Spirit raised by Abraham of the stones that is of the Gentiles So was the outward Temple of Jerusalem and chaire of Moses which seem'd to be of price forsaken and Gods chaire advanced in other Nations So was tall Saul refused and little David accepted the rich the proud and the wise of this world rejected and the word of salvation daily opened to the poore and miserable Abjects the high mountaines cast under and the low valleys exalted c. And in the next place it is added in his own will by this falleth down the free will and purpose of man with all his actions councels and strength of nature according as it is written non est volentis neque currentis sed miserentis Dei c. It is not him that willeth nor in him that runneth but in God that sheweth mercy So we see how Israel ran long and yet got nothing The Gentile runneth began to set out late and yet got the game So they which came at the first which did labour more and yet they that came last were rewarded with the first Mat. 20. The working will of the Pharisee seemed better but yet the Lords Will was rather to justifie the Publican Luk. 18. The elder son had a better will to tarry by his father and so did indeed and yet the fat calf was given to the younger son that ran away Luk. 15. whereby we have to understand how the matter goeth not by the will of man but by the will of God as it pleaseth him to accept according as it is written non ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt c. Which are born not of the will of the flesh 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 Christ Jesus his Son And therefore fourthly is this clâ—use added in the definition through faith in Christ his Sonne which faith in Christ to us-ward maketh altogether For first it certifieth us of Gods Election as this Epistle of Mr. Bradford doth well expresse For whosoever will be certain of his Election in God let him first begin with faith in Christ which if he finde in him to stand firme he may be sure and nothing doubt but that he is one of the number of Gods Elect. Secondly the said faith and nothing else is the only condition and meanes whereupon Gods mercy grace Election vocation and all Gods promises to salvation do stay accordingly the word of St. Paul si permanseritis in fide and if ye abide in the faith Col. 1. 3. This faith is the mediate and next cause of our justification simply without any condition annexed For as the mercy of God his grace Election vocation and other precedent causes do save and justifie us upon condition if we believe in Christ so this faith onely in Christ without condition is the next and immediate cause which by Gods promise worketh our justification according as it is written crede in dominum Jesum salvus eris tu domus tua Believe in the Lord Jesus and thou shalt be saved thou and thy whole house And thus much touching the Definition of Election with the causes thereof declared which you see now to be no merits or works of man whither they go before or come after faith For like as all they that be borne of Adam do taste of his Malediction though they tasted not of the Apple so all they that be born of Christ which is by faith take part of the obedience of Christ although they never did that obedience themselves which was in him Rom. 5. Now to the second consideration Let us see likewise how and in what order this Election of God proceedeth in choosing and electing them which he ordaineth to salvation which order is this In them that be chosen to life first Gods mercy and free grace bringeth forth Election Election worketh Vocation or Gods holy calling which Vocation though hearing bringeth knowledge and faith in Christ Faith through promise obtaineth justification juctification through hope waiteth for glorification Election is before time vocation and faith cometh in time justification and glorification is without end Election depending upon Gods free grace and will excludeth all mans will blinde fortune chance and all peradventures Vocation standing upon Gods Election excludeth all mans wisdome cunning learning intention power and presumption Faith in Christ proceeding by the gift of the holy Ghost and freely justifying man by Gods promise excludetâ—â— all other merits of men all condition of deserving and all works of the Law both Gods Law and mans Law with all other outward means whatsoever Justification coming freely by faith standeth sure by promise without doubt fear or wavering in this life Glorification appertaining only to the life to come by hope is looked for Grace and Mercy preventeth Election ordaineth Vocation prepareth and receiveth the Word whereby cometh faith Faith justifieth Justification bringeth glory Election is the immediate and next cause of Vocation Vocation which is the working of Gods Spirit by the Word is the immediate and next cause of faith Faith is the immediate and next cause of justification And this order and connexion of causes is diligently to be observed because of the Papists which have miserably confounded and inverted this doctrine thus teaching that Almighty God so far as he foreseeth mans merits before to come so doth he dispense his Election Dominus prout â—njusque merita fore previdet ita dispensat electionis gratiam futuris tamen concedere That is that the Lord recompenseth the grace of Election not to any merits proceeding but yet granteth the same to the merits that follow after and not rather have our holinesse by Gods Election going before But we following the Scripture say otherwise that the cause onely of Gods Election is his own free mercy and the cause onely of our justification is our faith in Christ and nothing else As for example first concerning Election if the question be asked why was Aâ—raham chosen and not Naâ—hâ—â— why was Jacob chosen and not Esâ—u why was Moses 〈◊〉 and Pharâ—â—â—â—â—â—dened â—â—â—dened why Dâ—vid accepted and Saul refused why few be chosen and the most forsaken It cannot be answered otherwise but thus because so was the good will of God In like manner touching vocation and also faith if the question be asked why this vocation and gift of faith was given to Cornelius the Gentile and not to Tertullus the Jew why to the poore the babes and the little ones of the world of whom Christ speaketh I thank the Father which hast hid these from
repose themselves on it And certainly he that looks on the ninth Chapter of the sixth Session of the Council entituled Contra inanem Haereticorum fiduciam may easily perceive into what streights they were reduced by seeking to content the Leaders of the several factions For when the Decree came to be discussed it was no hard matter to make them joyne against that confidence which was maintained by many of Luthers followers as if a man were no otherwise justified than by the confidence which he had in his own justification yet when they came to expresse that certainty which had occasioned that intricate and perplexed dispute they were not so well able to state the point as not to shew their own irresolution and uncertainty in it For in the conclusion of the Decree in which they were to declare some cause for which no man could certainly know that he hath obtained Grace at the hands of God the Cardinal to satisfie one part added certainty of faith and he with the Dominicans not thinking it to be enough urged him to adde the word Catholick to it so that the sence thereof might seeme to be to this effect that no man could assure himself of obtaining Grace by any such certainty of Faith as may come under the notion of Catholick But because the Adherents of Calarius were not so contented instead of those words of Catholick Faith on which the Deminicans insisted it was thought necessary to declare that they meant it not of such a faith cui non potest subesse falsum which cannot be subject to falshood And thereupon the conclusion was drawn up in these following words viz. Quilibet dum seipsum â—uanâ—que propriam infirmitatem indispositionem respicit de gratia formidare timere potest cum nullus scire valeat certitudine Fidei cui non potest subesse falsum se gratiam Dei esse consecutum that is to say that every one in regard of his own disposition and infirmity may doubt with himself whether he hath received this Grace or not because he cannot know by certainty of infallible faith that he hath obtained it A temperament which contented both sides For one party inferred that all the certainty of faith which could be had herein might be false or fallible and therefore to be thought uncertaine the others inferred with equal confidence and content that the certainty therein declared could have no doubt of falshood or fallibility for the time that it remained in us and that it could no otherwise become false or fallible than by changing from the state of grace to the state of sinne as all contingent truths by the alteration of their subjects may be made false also 4. By which last clause it doth appear that all the certainty with Catarinus and the Carmelites contended for was no more but this that the Regenerate and righteous man might be certaine of grace and his own justification quo ad statum praesentem but not that he could challenge or pretend to any such certainty quo ad statum futurum or build on a continual perseverance in it for the time to come For even those men who stickled most in maintenance of the certainty of Grace quo ad statum praesentem concurred with those who maintained the uncertainty of perseverance together with the possibility of falling Totally and Finally from the Grace received for which see Chap. 2. Num. 8. of this present Book But the Calvinists being men of another making presume not only as one saith of them to know all things that belong to their present justification as assuredly as they know that Christ is in heaven but are as sure of their eternal election and of their future glorification as they are of this Article of our Creed that Christ was borne of the Virgin Mary And that he may not be thought to have spoken this without good authority we need look no farther than the fifth Article of the Contra-Romonstrants which was disputed at the Hague according as it is laid down in our fourth Chap. Numb 7. compared with the determination of the Council of Dort touching the point of Perseverance the summe whereof is briefly this viz. ' That God will preserve in the Faith all those who are absolutely elected from eternity and are in time brought to faith by an almighty and irresistible operation or working so that though they fall into detestable wickednesses and villanies and continue in them some space of time against their conscience yet the said wicked villanies do not hinder so much as a straw amounts to theit election or salvation neither do they or can they by means of or because of these fall from the Grace of Adoption and from the state of Justification or lose their faith but all their sinnes how great soever they be both which heretofore they have committed and those which after they will or shall commit are surer than assuredly forgiven them yea and moreover they themselves at last though it be at the last gasp shall be called to repentance and brought out into possession of salvation ' To which determination of the Synod it self it may be thought impertinent to subjoyne the words and suffrages of particular men though those of Roger Donlebeck are by no means to be omitted by whom it is affirmed That if it were possible for any one man to commit all the sinnes over again which have been acted in the world it would neither frustrate his election nor alienate him from the love and favour of God For which and many other passages of like nature too frequent in the writings of the Contra-Remonstrants the Reader may consult the Appendix to the book called Preâ— Declaratio Sententiae Remonstratium printed at Leiden Anno 1616. and there he may be satisfied in his curiosity 5. But on the other side such as have looked into the mysteries of Eternal life with the eye of Reverence are neither so confident in the point nor so unadvised in their expressions as Donlebeck and others of the presumptuous sort of our moderne Calvinists by whom we are informed that all assurance is twofold that is to say in respect of the object known believed and in regard of the subject believing knowing As man relyeth upon his Evidence or as his Evidence to relie upon that all Evidence is divine or humane from God or man that Evidence divine if apprehended is ever certaine and infallible both for the necessity of our object God in whom is nor change nor shadow of change as also for the manner of determining the Evidence whereby that is certaine or necessary for effect which is but contingent otherwise in it self that such Evidence as is most clear and such assurance as is most certaine in it self may be contingent and uncertaine as we may both use it and dispose it who are here and there off and on as our judgements vary being irresolute in our wayes and as
the wise c. Mat. 11. why to the unwise the simple abjects and out-casts of the world of whom speaketh Saint Paul 1 Cor. 1 You see your calling my brethren why not many of you c. Why to the sinners and not to the just why the beggars by the high-wayes were called and the bidden guests excluded We can ascribe no other cause but to Gods purpose and Election and say with Christ our Saviour quia Pater sic complacitum est ante te ye Father for that it seemed good in thy sight Luk. 10. And so it is for justification likewise if the question be asked why the Publican was justified and not the Pharisee Luk. 18. Why Mary the sinner and not Simon the inviter Luke 11. Why Harlots and Publicans go before the Scribes and Pharisees in the Kingdome Mat. 21. why the sonne of the Free-woman was received and the bond-womans Son being his elder rejected Gen. 21. why Israel which so long sought for righteousnesse found it not and the Gentiles which sought it not found it Rom. 9. We have no other cause hereof to render but to say with Saint Paul because they sought for it by works of the Law and not by faith which faith as it cometh not by mans will as the Papists falsely pretendeth but onely by the election and free gift of God so it is onely the immediate cause whereto the promise of our salvation is annexed according as we read And therefore of faith is the inheritance given as after grace that the promise might stand sure to every side Rom. 4. and in the same Chapter Faith believing in him that justifieth the wicked is imputed to righteousnesse And this concerning the causes of our salvation you you see how faith in Christ immediately and without condition doth justifie us being solicited with Gods mercy and election that wheresoever election goeth before faith in Christ must needs follow after And again whosoever believeth in Christ Jesus through the vocation of God he must needs be partaker of Gods election whereupon resulteth the third note or consideration which is to consider whither a man in this life may be certaine of his election To answer to which question this first is to be understood that although our election and vocation simply indeed be known to God onely in himselfe a priore yet notwithstanding it may be known to every particular faithful man a Posteriore that is by means which means is faith in Christ Jesus crucified For as much as by faith in Christ a man is justified and thereby made the childe of salvation reason must needs lead the same to be then the childe of election chosen of God to everlasting life For how can a man be saved but by consequence it followeth that he must also be elected And therefore of election it is truly said de electione judicandum est a posteriore that is to say we must judge of election by that which cometh after that is by our faith and belief in Christ which faith although in time it followeth after election yet this the proper immediate cause assigned by the Scripture which not onely justifieth us but also certifieth us of this election of God whereunto likewise well agreeth this present Letter of Mr. Bradford wherein he saith Election albeit in God it be the first yet to us it is the last opened And therefore beginning first saith he with Creation I come from thence to Redemption and justification by faith so to election not that faith is the cause efficient of election being rather the effect thereof but is to us the cause certificatory or the cause of our certification whereby we are brought to the feeling and knowledge of our election in Christ For albeit the election first be certain in the knowledge of God yet in our knowledge faith only that we have in Christ is the thing that giveth to us our certificate and comfort of this election Wherefore whosoever desireth to be assured that he is one of the Elect number of God let him not climbe up to heaven to know but let him descend into himself and there search his faith in Christ the Son of God which if he find in him not feigned by the working of Gods Spirit accordingly thereupon let him stay and so wrap himself wholly both body and foul under Gods general promise and cumber his head with no further speculations knowing this that whosoever believeth in him shall not perish John 3. shall not be confounded Rom. 9. shall not see death John 8. shall not enter into judgement John 5. shall have everlasting life John 3. 7. shall be saved Mat. 28. Acts 16. shall have remission of all his sins Act. 10. shall be justified Rom. 3. Cal. 2. shall have floods flowing out of him of the water of life Joh. 7. shall never die John 11. shall be raised at the last day John 6. shall finde rest in his soul and be refreshed Mat. 11 c. 4. Such is the judgement and opinion of our Martyrologist in the great point of Predestination unto life the residue thereof touching justification being here purposely cut off with an c. as nothing pertinent to the businesse 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 according to the Zuinglian or Calvinian way but the Text laying it wholly upon faith in Christ whom God the Father hath Predestinate in Christ unto eternal life according to the doctrine of the Church of England The Text first presupposeth an estate of sin and misery into which man was fallen a ransom paid by Christ for man and his whole Posterity a freedome left in man thus ransomed either to take or finally to refuse the benefit of so great mercy and then fixing or appropriating the benefit of so great a mercy as Christ and all his merits do amount to upon such only as believe But the Comment takes no notice of the fall of man grounding both Reprobation and Election on Gods â—bsolute pleasure without relation to mans sin or our Saviours sufferings or any acceptation or refusal of his mercies in them As great a difference there is between the Authour of the Comment and Bishop Hooper as between the Comment and the Text Bishop Hooper telling us cap. 10. num 2. that Saul was no more excluded from the promise of Christ then David Esau then Jacob Judas then Peter c. if they had not excluded themselves quite contrary to that of our present Authour who having asked the question why Jacob was chosen and not Esau why David accepted and Saul refused c. makes answer that it cannot otherwise be answered then that so was the good Will of God 5. And this being said I would faine know upon what authority the Authour hath placed Nachor amongst the reprobates in the same Ranck with Esau Pharaoh and Saul all
the rest before that is to say the reconciliation of all men to Almighty God the universal redemption of Man-kinde by the death of Christ expresly justfied and maintained by the Church of England For though one in our late undertaking seem exceeding confident that the granting of universal redemption will draw no inconvenience with it as to the absoluteness of Gods decrees or to the insuperability of converting Grace or to the certain infallible perseverance of Gods elect after conversion Yet I dare say he will not be so confident in affirming this That if Christ did so far dye for all as to procure a salvation for all under the condition of faith and repentance as his own words are there can be any room for such an absolute decree of reprobation 〈…〉 and precedent to the death of Christ as his great masters in the school of Calvin have been pleased to teach him Now for the Doctrine of this Church in that particular it is exprest so clearly in the second article of the five before laid down that nothing needs be added either in way of explication or of confirmation howsoever for avoiding of all doubt and Haesitancy we will first add some farther testimonies touching the Doctrine of this Church in the point of universal redemption And secondly touching the applying of so great a benefit by universal vocation and finally we shall shew the causes why the benefit is not effectual unto all alike 5. And first as for the Doctrine of universal redemption it may be further proved by those words in the publick Carechism where the Childe is taught to say that he believeth in God the Son who redeemed with him all mankinde in that clause of the publique Letany where God the Son is called the Redeemer of the world in the passages of the latter Exhortation before the Communion where it is said That the Oblation of Christ once offered was a full perfect and sufficient Sacrifice for the sins of the WHOLE WORLD in the proper Preface appointed for the Communion on Easter-Day in which he is said to be the very Paschal Lamb that was offered for us and taketh away the sins of the world repeated in the greater Catechism to the same effect And finally in the Prayer of Conservation viz. Almighty God our heavenly Father which of thy tender mercies didst give thine onely Son Jesus Christ to suffer death upon the Cross for our Redemption who made there by his own Oblation of himself once offered a firm and perfect and sufficient Sacrifice Oblation and Satisfaction for the sins of the WHOLE WORLD To this purpose it is said in the Book of Homilies That the World being wrapt up in sin by the breaking of Gods Law God sent his onely Son our Saviour Christ into this world to fulfil the Law for us and by shedding of his most precious blood to make a Sacrifice and Satisfaction or as it may be called amends to his Father for our sins to asswage his wrath and indignation conceived against us for the same Out of which words it may be very well concluded That the world being wrapt up in sin the Recompence and Satisfaction which was made to God must be made to him for the sins of the world or else the plaister had not been commensurate to the sore nor so much to the magnifying of Gods wonderful mercies in the offered means of Reconcilement betwixt God and man the Homily must else fall short of that which is taught in the Articles In which besides what was before delivered from the second and 31. concerning the Redemption of the world by the death of Christ it is affirmed in the 15 as plain as may be That Christ came to be a Lamb without spot who by the Sacrifice of himself once made should take away the sins of the world Then which there can be nothing more conducible to the point in hand 6. And to this purpose also when Christ our Saviour was pleased to Authorize his Holy Apostles to preach the Good Tidings of Salvation he gave them both a Command and a Commission To go into all the world and preach the Gospel to every Creature Mark 16. 15. So that there was no part of the world nor any Creature in the same that is to say no Rational Creature which seems to be excluded from a possibility of obtaining Salvation by the Preaching of the Gospel to them if with a faith unfeigned they believed the same Which the Church further teacheth us in this following Prayer appointed to be used in the Ordering of such as are called unto the Office of the Holy Priesthood viz. ' Almighty God and Heavenly Father which of thine Infinite Love and Goodness toward us hast given to us thy Only and Most Dear Beloved Son Jesus Christ to be our Redeemer and Author of Everlasting Life who after he had made perfect our Redemption by his Death and was ascended into Heaven sent forth abroad into the world his Apostles Prophets Evangelists Doctors and Pastors by whose Labour and Ministry he gathered together a great Frock in all the Parts of the World to set forth the Eternal Praise of his Holy Name For these so great Benefits of thy Eternal Goodness and for that thou hast vouchsafed to call thy Servant here present to the same Office and Ministry of Salvation of Mankind we render unto thee most hearty thinks and we worship preise thee and we humbly beseech thee by the same thy Son to grant unto all which either here or elsewhere call upon thy name that we may shew our selves thankful to thee for these and all other thy benefits and that we may daily encrease and go forward in the knowledge and faith of thee and thy Son by the Holy Spirit So that as well by these thy Ministers as by them to whom they shall be appointed Ministers thy Holy Name may be always glorified and thy Blessed Kingdom enlarged through the same thy Son our Lord Jesus Christ who liveth and reigneth with thee in the Unity of the same Holy Spirit world without end Amen ' Which Form in Ordering and Consecrating Bishops Priests and Deacons I note this onely by the way being drawn up by those which had the making of the first Liturgie of King Edward the sixth and confirmed by Act of Parliament in the fifth and sixth of the said King was afterwards also ratified by Act of Parliament in the eighth year of Queen Elizabeth and ever since hath had its place amongst the Publique Monuments and Records of the Church of England 7. To these I shall onely adde one single testimony out of the Writings of each of the three godly Martyrs before remembred the point being so clearly stated by some of our Divines commonly called Calvinists though not by the Outlandish also that any longer insisting on it may be thought unnecessary First then Bishop Cranmer tells us in the Preface to his Book against Gardiner of Winchester
therefore by the light of the same instruction had they not shut their eyes against it they might have come unto a further knowledge of the will of God and by degrees to the performance of all moral duties required of them before Christ coming in the flesh And in the third part of the same Sermon there are some passages which do as plainly speak of falling from God the final alienation of the soul of a man once righteous from his love and favour Where it is said ' how much better it were that the arts of painting and we had never been found then one of them whose souls are so precious in the sight of God should by occasion of image or picture perish and be lost ' And what can here be understood by the souls which are so precious in the sight of God but the souls of the elect of justified and righteous persons the souls of wicked men being vile and odious in his sight hated by God as Esau was before all eternity as the Calvinians do informe us And what else can we understand by being perished and lost but a total or final alienation of those precious souls from his grace and favour more plainly speaks the Homily of the Resurrection in which the Church represents unto us what shame it should be for us ' being thus clearly and freely washed from our sinne to returne to the filthinesse thereof again What a folly it would be for us being thus endued with righteousnesse to loose it again What a madnesse it would be to to loose the inheritance we be now set in for the vile and transitory pleasure of sinnes And what an unkindnesse it would be where our Saviour Christ of his mercy is come unto us to dwell with us as our guest to drive him from us and to banish him violently out of our souls And instead of him in whom is all grace and vertue to receive the ungracious spirit of the devil the founder of all naughtinesse and mischiefe ' then which there can be nothing more direct and positive to the point in hand And as for the co-operation of mans will with the grace of God either in accepting or resisting it when once offered to him besides what may be gathered from the former passages it is to be presumed as a thing past question in the very nature of that book for what else are those Homilies but so many proofs and arguments to evince that point For to what purpose were they made but to stir up the mindes of all men to the works of piety And what hopes could the Authors of them give unto themselves of effecting that which they endeavoured had they not presupposed and taught that there was such a freedome in the will of man such an assistance of Gods grace as might enable them to performe these works of piety as in all and every one of the said Homilies are commended to them More for the proof of which points might be gathered from the said second Book of Homilies established by the Articles of Queen Elizabeth's time as before is said were not these sufficient 3. Proceed we therefore from the Homilies and the publick monuments of the Church to the judgement of particular persons men of renown and eminent in their several places amongst which we finde incomparable Jewell then Bishop of Sallsbury thus clearly speaking in behalf of universal redemption viz. Certo animis nostris persuademus c. ' We do assuredly perswade our mindes saith he that Christ is the obtainer of forgivenesse for our sins and that by his blood all our spots of sins be washed cleane that he hath pacified and set at one all things by the blood of his crosse that he by the same one onely sacrifice which he once offered upon the crosse hath brought to effect and fulfilled all things and that for the cause he said it is finished By which word saith he be plainly signified persolutum â—am esse pretium pro peccato humani generis that the price or ransome was now fully paid for the sin of man-kinde ' Now as Bishop ewell was a principal member of the House of Bishops so Mr. Powell was the Prolocutoâ— for the House of the Clergy in which the Articles were debated and agreed upon In which respect his favour is much sought by those of the Calvinian party as before was shown But finding no comfort for them in his larger Catechisme let us see what may be found in his Latine Catechisme authorized to be taught in Schools and published by his consent in the English tongue Anno 157â— And first he sheweth that as God is said to be our Father for some other reasons so most specially for this quod nos divine per spiritum sanctum generavit per fidem in verum suum aâ—que naturalem filium Iesum Christum nos el git sibique Filios regni â—oelestis atque sempiternae vitae heredes per eundem injâ—ituit that is to say because he hath divinely regenerated us or begotten us again by the Holy Ghost and hath elected us by faith in his true and natural son Christ Jesus and through the same Christ â—ath adopted us to be his children and heires of his heavenly Kingdom and of life everlasting And if election come by our faith in Christ as he saith it doth neither a Supra-bapsarian nor a Sub-â—apâ—arian can finde any comfort from this man in favour of that absolute and irrespective decree of Predestination which they would gladly father on him in his larger Catechisme And then as for the method of predestination he thus sets it forth viz. ' Deus Adamum illis honoris insignibus ornavit ut ea cum sibi tum suis id est toti humano generi aut servaret aut amitteret c. God saith he indued Adam with those ornaments that is to say those ornaments of grace and nature which before we speak of that he might have them or loose them for himself and his that is to say for all man-kinde And it could not otherwise be but that as of an evil tree evil fruits do spring so that Adam being corrupted with sinne all the issue that came of him must also be corrupted with that original sin For delivery from the which there remained no remedy in our selves and therefore God was pleased to promise that the seed of the woman which is Jesus Christ should break the head of the Serpent that is of the Devi who deceived our first parents and so should deliver them and their posterity that believed the same Where first we have mans fall Secondly Gods mercy in his restitution Thirdly this restitution to be made by Jesus Christ and fourthly to be made to all which believe the same ' 4. Proceed we next to a Sermon preached at St. Pauls crosse Octob. 27. 1584. by Samuel Hâ—rsâ—et then fellow of Pâ—mbrooke Hall in Cambridge and afterwards Master of the same preferred
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
is to say It was not the Will of God that they should perish if they did repent For God desireth not the death of a sinner but rather that he be converted and live and yet it was his will that they should peâ—ish if they did not repent for these two are one as for example It is the Will of God saith he that we should have eternal life if we believe and constantly persevere in the faith of Christ And it is not the will of God that we should have eternal life if we do not believe or believing only for a time do not persevere therein to the end of our lives which point he further proves by the condition of the message sent from God to Hezekiah by the Prophet Isaiah 2 King 20. 1. as before was said in Dr. King For which together with the rest of his discourse upon that occasion concerning the consistency of these alterations with the immutability or unchangableness of Almighty God I shall refere the Reader to the book it self 5. So far that learned man had declared himself upon occasion of that Text and the case of the Niâ—evites before the year 1574. being ten years before the preaching of Hâ—rsnets Sermon at St. Pauls Cross and more then twenty years before the â—â—irs at Cambridge betwixt him and Whitacres In all which time or at lest the greatest part thereof he inclined rather unto the Melancthonian way according to the Judgement of the Church of England in laying down the Doctrine of Predestination then to that of Calvin For fifteen years it is confest in a letter sent by some of the heads of Cambridge to William Lord Burleigh then Chancellour of the University bearing date March the 8. 1595. That he had taught in his Lectures preached in Sermons determined in the Schools and printed in several books a contrary Doctrine unto that which was maintained by Dr. Whitacres and had been taught and received in the University ever since the beginning of her Majesties Reign which last though it be gratis dictum without proof or evidence yet it is probable enough that it might be so Cartwright that unextinguished Fire-brand being Professor in that place before him and no greater care taken in the first choice of the other before recited to have had the place then to supply it with a man of known aversness from all points of Popery And it seems also by that letter that Baroe had not sown his seed in a barren soil but in such as brought forth fruit enough and yielded a greater increase of Followers then the Calvinians could have wished For in one place the letter tells us that besides Mr. Barret of whom we shall speak more anon There were divers others who there attempted publickly to teach new and strange opinions in Religion as the Subscribers of it call them And in another place it tels us of Dr. Baroe that he had many Disciples and Adherents whom he enboldned by his example to maintain false Doctrine And by this check it may be said of Peter Baroe in reference to that Vniversity indangered to be overgrown with outlandish Doctrines as the Historian doth of Cajus Marius with referrence to the state of Rome in fear of being over-run by the Tribes of the Cymbri which were then breaking in upon it Actum esset de Repub. nisi Marius isti seculo contigisset the Common-wealth had then been utterly overthrown if Marius had not been then living 6. Now as for Barret before mentioned he stands accused so far forth as we can discern by the Recantation which some report him to have made for preaching many strange and erroneous Doctrines that is to say 1. ' That No man in this transitory life is so strongly underpropped at lest by the certainty of faith that is to say as afterwards he explained himself by Revelation that he ought to be assured of his own salvation 2. That the faith of Peter could not fâ—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 perseverance for the time to come is a presumptuous and proud security forasmuch as it is in its own nature contingent and that it was not only a presumptuous but a wicked Doctrine 4. There was no distinction in the faith but in the persons believing 5. That the forgiveness of sins is an Article of the Faith but not the forgiveness of the sins particularly of this man oâ— that and therefore that no true Believer either can or ought believe for certain that his sins are forgiven him 6. That he maintained against Calvin Peter Martyr and the rest concerning those that are not saved that sin is the true proper and first cause of Reprobation 7. That he had taxed Calvin for lifting up himself above the high and Almighty God And 8ly That he had uttered many bitter woâ—ds against Peter Martyr Theodore Beza Jâ—rom Zanchius and Francis Junius c. calling them by the odious names of Calvinists and branding them with a most grievous mark of Reproach they being the lights and Ornaments of our Church as is suggested in the Articles which were exhibited against him ' 7. For having insisted or at lest touched upon these points in a Sermon preached at St. Marys on the 29. day of April Ann. 1595. all the Calvinian heads of that Vniversity being lbid together by Whitaores and inflamed by Perkins took fire immediately And in this Text he was convented on the fifth of May next following at nine of the clock in the morning before Dr. Some then Deputy Vice-Chancellour to Dr. Duport Dr. Goad Dr. â—yndal Dr. Whitacres Dr. Barwell Dr. Jegon Dr. Preston Mr. Chatterton and Mr. Claton in the presence of Thomas Smith 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 false Et repugnantes esse religioni in regno Angliae legitima Authoritate receptae ac stabilitae that is to say contrary to the Religion received and established by publick Authority in the Realm of England To which Articles being required to give an Answer he confest that he had published in his Sermon all these positions which in the said Articles are contained sed quod contenta in iâ—â—dem Religioni Ecclesiae Anglicanae ut prefertur omnino non repugnant but denyed them to be any way repugnant to the Doctrine of the Church of England Whereupon the Vice-Chancellour and the forenamed heads entring into mature deliberation and diligently weighing and examining these positions because it did manifestly appear that the said positions were false erroneous and likewise repugnant to the ' Religion received and established in the Church of England adjudged and declared that the said Barret had incurred the Penalty of the 45. Statute of the Vniversity de concionibuâ— ' And by vertue and tenour of that