and the lawful Rights Ceremonies and Observations of the same by his Majesties advice and confirmation under the great Seal of England shall be by all his Graces Subjects fully believed obeyed observed and performed to all purposes and intents upon the pains and penalties therein to be comprized as if the same had been in express words and sentences plainly and fully made set forth declared and contained in the said Act 32 H. 8. c. 26. where note That the two Houses of Parliament were so far from medling in the matter which was then in hand that they did not so much as require to see the Determinations and Decrees of those Learned men whom his Majesty had then Assembled before they passed the present Act to bind the Subject fully to believe observe and perform the same but left it wholly to the judgment and discretion of the King and Clergy and trusted them besides with the ordaining and inflicting of such pains and penalties on disobedient and unconformable persons as to them seemed meet This ground-work laid the work went forwards in good order and at last being brought unto as much perfection as the said Arch-Bishops Bishops and other Learned men would give it without the co-operation and concurrence of the Royal assent it was presented once again to the Kings consideration who very carefully perused it and altered many things with his own hand as appears by the Book it self still extant in the famous Library of Sir Robert Cotton and having so altered and corrected it in some passages returned it to the Arch-Bishop of Canterbury who bestowed some further pains upon it to the end that being to come forth in the King's Name and by his Authority there might be nothing in the same which might be justly reprehended The business being in this forwardness the King declares in Parliament Anno 1544. being the 34 year of his Reign his zeal and care not only to suppress all such Books and Writings as were noysome and pestilent and tended to the seducing of his Subjects but also to ordain and establish a certain Form of pure and sincere Teaching agreable to God's Word and the true Doctrine of the Catholick and Apostolick Church whereunto men may have recourse for the decision of some such controversies as have in Times past and yet do happen to arise And for a preparatory thereunto that so it might come forth with the greater credit he caused an Act to pass in Parliament for the abolishing of all Books and Writings comprizing any matters of Christian Religion contrary to that Doctrine which since the year 1540. is or any time during the King's life shall be set forth by his Highness and for the punishment of all such and that too with most grievous pains which should preach teach maintain or defend any matter or thing contrary to the Book of Doctrine which was then in readiness 34 35 H. 8. c. 1. Which done he caused the said Book to be Imprinted in the year next following under the Title of A necessary Doctrine for all sorts of People prefixing a Preface thereto in his Royal Name to all his faithful and loving Subjects that they might know the better in those dangerous Times what to believe in point of Doctrine and how they were to carry and behave themselves in points of Practice Which Statute as it is the greatest Evidence which those Times afford to shew that both or either of the Houses of Parliament had any thing to do in matters which concerned Religion so it entitles them to no more if at all to any thing then that they did make way to a Book of Doctrine which was before digested by the Clergy only revised after and corrected by the Kings own hand and finally perused and perfected by the Metropolitan And more then so besides that being but one Swallow it can make no Summer it is acknowledged and confessed in the Act it self if Poulton understand it rightly in his Abridgment That recourse must be had to the Catholick and Apostolick Church for the decision of Controversies Which as it gives the Clergy the decisive power so it left nothing to the Houses but to assist and aid them with the Temporal Sword when the Spiritual Word could not do the deed the point thereof being blunted and the edge abated Next let us look upon the time of K. Ed. 6. and we shall find the Articles and Doctrine of the Church excepting such as were contained in the Book of Common-Prayer to be composed confirmed and setled in no other way then by the Clergy only in their Convocation the Kings Authority co-operating and concurring with them For in the Synod held in London Anno 1552. the Clergy did compose and agree upon a Book of Articles containing the chief Heads of the Christian Faith especially with reference to such Points of Controversie as were in difference between the Reformators of the Church of England and the Church of Rome and other Opponents whatsoever which after were approved and published by the Kings Authority They were in number 41. and were published by this following Title that is to say Articuli de quibus in Synodo London Anno 1552. ad tollendum opinionum dissentionem consensum verae Religionis firmandum inter Episcopos alios Eruditis viros Convenerat Regia authoritate in lucem Editi And it is worth our observation that though the Parliament was held at the very time and that the Parliament passed several Acts which concerned Church-matters as viz. An Act for Vniformity of Divine Service and for the Confirmation of the Book of Ordination 5 and 6 Edw. 6. c. 1. An Act declaring which days only shall be kept for Holy days and which for Fasting days C. 3. against striking or drawing weapon either in the Church or Church-yard C. 4. And finally another Act for the legitimating of the Marriages of Priests and Ministers C. 12. Yet neither in this Parliament nor in that which followed is there so much as the least syllable which reflecteth this way or medleth any thing at all with the book of Articles Where by the way if you behold the lawfulness of Priests Marriages as a matter Doctrinal or think we owe that point of Doctrine and the indulgence granted to the Clergy in it to the care and goodness of the Parliament you may please to know that the point had been before determined in the Convocation and stands determined by and for the Clergy in the 31 of those Articles and that the Parliament looked not on it as a point of Doctrine but as it was a matter practical conducing to the benefit and improvement of the Common-wealth Or if it did yet was the Statute built on no other ground-work than the Resolution of the Clergy the Marriage of Priests being before determined to be most lawful I use the very words of the Act it self and according to the Word of God by the Learned Clergy of this realm
Divinity as well as undertake the profession of it but afterward persuaded thereto by a Right Reverend and Learned Person Mr. Buckner he seriously applied himself to this Study and holy Profession receiving the Orders of Deacon and Priest but at distinct times in S. Aldates Church in Oxon from the Right Reverend Bishop Howson And when he was Ordained Priest he Preach'd the Ordination Sermon upon these words of our Blessed Saviour to S. Peter Luk. 22.32 And when thou art Converted strengthen thy Brethren What course and method he observed in his Theological Studies he informs us with his own Pen Theol. Vit. praef to the Reader When I began my Studies in Divinity I thought no course so proper and expedient for me as the way commended by King James which was that young Students in Divinity should be excited to study such Books as were most agreeable in Doctrine and Discipline to the Church of England and to bestow their time in the Fathers and Councils School-men Histories and Controversie and not to insist too long upon Compendiums and Abbreviators His Geography was in less than three years Reprinted And in this second Edition was enlarged and again presented by him to the Prince of Wales and by him graciously received with most affectionate commendations of the Author But it met with another kind of entertainment from King James for the Book being put into the hands of that Learned Monarch by Dr. Young then Dean of Winton who design'd nothing but the highest kindness to Mr. Heylyn thereby the King at first exprest his great value he had for the Author but unfortunatly falling on a passage wherein Mr. Heylyn gave Precedency to the French King and called France the more famous Kingdom King James became very much offended and ordered the Lord Keeper to call the Book in The Dean gave notice to Mr. Heylyn of his Majesties displeasure and advised him to repair to Court and make use of the Princes Patronage as the best lenitive to prevent the rankling of this wound But he rather chose to abide in Oxford and acquainting the Lord Danvers with the business afterward sent an Apology and Explanation of his meaning That the burden under which he suffered was rather a mistake than a crime and that mistake not his own but the Printers which was after corrected and amended In the year 1625. he took a Journey with Mr. Levet of Lincolns-Inn into France where he visited more Cities and made more observations in five weeks time for he stayed no longer than many others have done in so many years The particulars of this Journey he reduced into writing and some years after gratifi'd his Countrey with the publication of it together with some other excellent remarks made by him when he went in attendance upon the Earl of Danby to the Isle of Gernsey and Jersey Anno Dom. 1628. Had King James lived to have perused that Book Mr. Heylyn had needed no other Advocate to have restored him to his Princely favour and protection For never was the vanity and levity of the Monsieurs and deformity and sluttishness of their Madams more ingeniously exposed both in Verse and Prose than in the account that he gives of his Voyage into France On April the 18th 1627. he opposed in the Divinity-School and on Tuesday the 24th following he answered pro formâ upon these two Questions viz. An Ecclesia unquam fuerit invisibilis An Ecclesia possit errare Both which he determined in the Negative Upon occasional discourse with him he was pleased once to shew me his Supposition which I read over in his House at Lacies-Court in Abingdon but I had not then either the leisure or good luck to transcribe a Copy of it which would have been worth my pains and more worthy of the Press to the great satisfaction of others For my part I can truly say that I never read any thing with more delight for good Latin Reason and History which that Exercise was full of but since both it and many other choice Papers in his Study through the carelesness of those to whose custody they are committed I suppose are utterly lost and gone ad blattarum tinearum Epulas In stating of the first Question that caused the heats of that day he fell upon a quite different way from that of Dr. Prideaux the Professor in his Lecture De Visibilitate Ecclesiae and contrary to the common opinion of other Divines who generally prove the visibility of the Protestant Church from the poor persecuted Christians dispersed in several places as the Berengarians in Italy the Waldenses in France the Wicklifists in England and the Hussiets in Bohemia which manner of proceeding being disliked by Mr. Heylyn as that which utterly discontinued the Succession of the Hierarchy which the Church of England claims from the very Apostles and their immediate Successors He rather chose to find out a continual visible Church in Asia Ethiopia Greece Italy yea and Rome it self as also in all the Western Provinces then subject to the power of the Roman Bishop when he was the chief Patriarch which Mr. Heylyn from his great knowledge and more than ordinary abilities in History strenuously asserted and proved to which the Professor could make but weak replies as I have heard from knowing persons who were present at that Disputation because he was drawn out of his ordinany byass from Scholastical Disputation to forein Histories in which encounter Mr. Heylyn was the invincible Ajax Nec quisquam Ajacem superare possit nisi Ajax But chiefly the quarrel did arise for two words in Mr. Heylyns Hypothesis after he had proved the Church of England received no Succession of Doctrine or Government from the Berengarians Wicklifists c. who held many Heterodoxies in Religion as different from the established Doctrine of our Church as any point which was maintained at that time in the Church of Rome that the Writers of that Church Bellarmin himself hath stood up as cordially in maintenance of some fundamental points of the Christian Faith against Anti-Trinitarians Anabaptists and other Heretiques of these last Ages as any our Divines and other Learned men of the Protestant Churches which point Mr. Heylyn closed up with these words Vtinam quod ipse de Calvino sic semper errasset nobilissimus Cardinalis at which words the Reverend Doctor was so impatient in his Chair that he fell upon the Respondent in most vile terms calling him Papicola Bellarminianus Pontificius c. to draw the hatred of the University upon him according to the saying Fortiter calumniare aliquid adhaerebit grievously complaining to the younger sort of his Auditors unto whom he made his chiefest addresses of the unprofitable pains he took among them if Bellarmin whom he had laboured to confute for so many years should be honoured with the Title of Nobilissimus Notwithstanding the Respondent acquitted himself bravely before the Company ascribing no more honour to Bellarmin
than for his deserts in Learning and Integrity in that particular point before spoken of which any generous man would give to his Learned Antagonist For many Lutherans and Calvinists I may say pace tanti viri so angry at a word have not grudged much less judged it any crime to praise the Cardinals Learning Doctrinam nos in ipso commendamus saith a rigid Lutheran Joh. Andr. Quenstedt in his Dial. de pal illust Vir. S. Paul would not stick to call him who was an inveterate Enemy of the Christians Most Noble Festus And though Cardinals we know were originally but Parish-Priests by Pride and Usurpation have made themselves Compeers to Kings that which is unjustly once obtained by time groweth common and familiar that none will refuse to give such their ordinary Titles of honour although they come by indirect means and not by merit to them Bellarmin also was of no poor and base extraction but better than his fellows for which reason he was created Cardinal by Clement the VIII Hunc eligimus saith he quia est nepos optimi sanctissimi pontificis Quenstedt pag. 327. because he was the Nephew of Marcellus the II. who said That he could not see how any one can be saved who sate in the Pontifical Chair Onuph in vit Marc. Non video quomodo qui locum hunc altissimum tenent salvari possunt After these heats of Disputation were over Mr. Heylyn took a Journey to London where he waited on Archbishop Laud then Bishop of Bath and Wells who had heard of all the passages that had happened at Oxford of which Mr. Heylyn gave a more perfect account to his Lordship who was pleased to read over the Supposition at which Dr. Prideaux was so highly offended but the good Bishop of the other side commended it and encouraged Mr. Heylyn in his Studies saying That he himself had in his younger days maintained the same Positions in a Disputation in S. Johns Colledge that Mr. Heylyns Hypothesis could not be overthrown in a fair way exhorting him to continue in that moderate course and that as God had given him more than ordinary gifts so he would pray to God that he and others might employ them in such a way and manner as might make up the breaches in the Walls of Christendom He being now admitted Chaplain to his Majesty the good Bishop instructed him with Counsel and wise cautions how to behave himself in all circumstances suitably to the calling and dignity of his place telling him amongst other things That the King did not love Silk nor Sattin Chaplains which Mr. Heylyn ever observed both young and old never ruâ—fling in Silks like some of his Brotherhood but went alway in a plain grave and decent habit In November next following he Preached in his course before the King on those words Joh. 4. v. 20. Our Fathers Worshipped on this Mountain c. In which Sermon he declared himself with such smart zeal and with as quick judgment against several errors and corruptions in the Church of Rome that his Sermon was better resented by the King than his Supposition by the Kings Professor in Oxon who though a Right Learned man for his place yet so dogmatical in his own points that he would not abide to be touch'd much less contradicted by Mr. Heylyn Non aliam ob causam nisi quod Virtus in utroque summa fuit Hor. More especially being a great man at that time very popular in the University profoundly admired by the Junior Masters and some of the Seniors inclined to Puritanism his own College then observed to be the Nurse of West-Countrey-men in Puritan principles Mr. Heylyn could expect no favour nor fair dealing in the way of Disputation when it ran contrary to the Professors humour After these Academical contests growing weary of Obs and Sols in Scholastical Disputations which was ever opposite to his genius and for this purpose unwilling to be always Cloystred up within the Walls of his College where he must be tied to such Exercises besides a man of an airy and active spirit though studious and contemplative would not perpetually be devoted to a melancholy recluse life Therefore he resolved to Marry and try his fortune in the World Neque aliud probis quam ex matrimonio solatium esse saith the good Author Tacit. Hist lib. 4. Marriage is the only comfort of minds honestly given accordingly a fair Fortune was offered to him viz. A Wife with a thousand pounds Portion a Gentlewoman of a very Ancient Family and of as excellent Education Mrs. Leticia High-gate third Daughter of Thomas High-gate of Heyes Esq one of his Majesties Justices of Peace for the County of Middlesex who in his younger days whilst his Elder Brother was alive had been Provost-Marshal-General of the Army under the Earl of Essex at the action of Cales and of Margery Skipwith his Wife one of the Daughters of that Ancient Family of the Skipwiths in the County of Leicester which said Thomas Heygate the Father was second Son of that Thomas Heygate who was Field-Marshal-General of the English Forces before S. Quintins under the command of the Earl of Pembroke Anno Dom. 1557. and of Eliz. Stoner his Wife a Daughter of the Ancient Families of the Stoners in Oxfordshire To this Marriage Mr. Heylyn was induced because he could not make better choice for the excellency of her Person Wit and Friends besides a considerable Portion all concentring together for his more happy contentment and because Mr. Edward Heylyn his Elder Brother had before Married a Sister of this Lady another of the Daughters of the said Thomas Heygate His Seat was at Minster Lovel in the County of Oxford where his Son to whom Dr. Heylyn was Uncle now liveth viz. Hen. Heylyn Esq one of his Majesties Justices of the Peace for that County an ancient Colonel and excellent Commander in the Army of King Charles the First and a most accomplisht Gentleman in all respects to the honour of his Family Near which place of Minster he had the Advouson of Bradwell a very good Living in Glocestershire together with a Rent-charge of Inheritance paid him out of the Mannor of Lechlad He parted with his Title to Bradwell resolving to lay the foundation of his following Fortune by his own Industry and not to bury himself in the unimprovable way of a rural life He found out an honest Art by which he might recommend himself to the Patronage of some noble mind and that was to assert the History of St. George Patron of the most Noble Order of the Garter a business as he tells the King in his Epistle Dedicatory of so intricate and involv'd a nature that he had no guide to follow nor any path to tread but what he made unto himself And it had never come to perfection had not so able an hand as Mr. Heylyn's undertaken it whose accomplishments and industry were superior to every thing but
themselves Against this History Dr. Hackwel appeared in Print of which the King hearing sent for Mr. Heylyn commanding him to consider the Arguments of his Antagonist and withal sent him to Windsor to search the Records of the Order This occasioned a second Edition of the History wherein were answered all Dr. Hackwels Arguments and Allegations to which there was never made a reply but on the contrary in his Book about the supposed Decay of Nature a Retractation of the passages relating to S. George About this time he had a presentation given him by one Mr. Bridges to the Parsonage of Meysie-Hampton in the Diocess of Glocester unto the Bishop whereof he made his Application but found him already preingaged to further the pretended Title of Corpus Christi Coll. in Oxon. However his Lordship promised not to give Institution to any person till the title was cleared and therefore advised Mr. Heylyn to leave his presentation with him and to enter a Caveat in his Court But he who was false to God and his Mother-church could never be faithful to the engagements which he made to Man The one he deserted by turning Papist being the only Bishop of the English Hierarchy that renounced a persecuted Church to embrace the Idolatries and Errors of the Roman Communion And the other he violated by giving one Mr. Jackson who came from C.C.C. Institution so soon as ever he requested it which occasioned a tedious suit at Law after Neither was this the only disappointment he met with in the way of his Preferment For not long after Preaching at Court in his second Attendance his Majesty express'd a very high opinion of him to many noble Lords about him and in a few months after gave him a Presentation to the Rectory of Hemingford in the County of Huntingdon But this also missed of the desired effect which his Majesties bounty designed and Mr. Heylyns necessity after a long suit of Law for the other Living required For the Bishop of Lincoln unto whom he made Application with his Presentation would not allow the King to have any title to the Living so he was constrained to return back to London re infecta The Bishop was much offended that a young Divine should have so great knowledge in Law which was the beginning of all the following Differences between them for Mr. Heylyn made good the Kings Right upon the passages of the conveyances of the other party His Majesty presently understood the entertainment he met with at Bugden and sent him this gracious Message That he was sorry he had put him to so much charge and trouble but it should not be long before he would be out of his debt And he soon performed his Royal promise for within a week after he bestowed upon him a Prebendship of Westminster void by the death of Mr. Danel to the extream vexation of his Lordship who was then Dean of the same Church And that which added to the honour of this preferment was not only his being initiated the very same day into the acquaintance and friendship with the Attorney-General Mr. Noye but the gracious Message that came along with the Royal gift viz. That he bestowed that Prebendship on him to bear the charges of his last Journey but still he was in debt for the Living Being possessed of this Preferment the first honourable Visit that he received in his new Habitation was from the Learned Lord Falkland who brought along with him one Capt. Nelson that pretended to find out a way for the discovery of the Longitude of the Sea the Captain had imparted his design to many learned Mathematicians who by no means could approve of or subscribe to his demonstrations But the King refer'd him to Mr. Heylyn who told that noble Lord That his Majesty was mistaken in him his skill and knowledge lying more in the Historical than the Philosophical part of Geography yet notwithstanding he gave a full account thereof in writing according to the best of his judgment which is too long to set down here His mind being intent rather upon useful than notional Learning therefore about this time he began with great diligence to read over the Statute Laws of the Nation and to compare them with the time and circumstances that occurr'd in story which he carefully perused the better to inable himself for his Majesties Service who then had the Small-pox appearing on him but he soon recovered from that distemper Mr. Heylyn to testifie his joy turn'd Poet making a Copy of English Verses which one of his Friends presented to the King and they were so well lik'd that both their Majesties gave him the honour of their thanks But his Majesty found employment rather for the judgment than fancy of the Chaplain and therefore upon Jan. 27. 1632. sent for him to the Council Table where he received his Royal commands to read over that Book of Mr. Pryns called Histriomastix and to collect thence all such passages as were scandalous or dangerous to the King or State and to reduce them into method The Book was delivered to him and a fortnights time assigned him to perform that Task imposed But he had learned from the wisest of men that diligence in business and a quick dispatch of it would qualifie him for the service of Kings and not mean Persons And therefore he finished what was expected from him and carried it to the Secretary of State in less than four days for which he had his Majesties thanks as also new commands to revise his Papers and to write down such Logical Inferences as might naturally arise from the premises of Mr. Pryn About this time and upon this occasion he wrote a small Tract touching the punishments due by Law and in point of practice unto such offenders as Mr. Pryn. And this was observable in the tryal of that Person that nothing was urged by the Council to aggravate his faults than what was contained in Mr. Heylyns Collections For the reward of which and other good services that with wonderful prudence as well as diligence he faithfully performed His Majesty was graciously pleased to requite him by bestowing on him the Parsonage of Houghton in the Bishoprick of Durham worth near 400 l. per annum which afterward he exchanged with Dr. Marshal for the Parsonage of Alresford in Hampshire that was about the same value to which exchange he was commanded by his Majesty that he might live nearer the Court for readiness to do his Majesties Service Neither was he envied for this or his other Preferments because every one knew his merits the only cause of his promotion Into this Living he was no sooner Instituted and Inducted but he took care for the Service of God to be constantly performed by reading the Common Prayers in his Church every Morning that gave great satisfaction to the Parish being a populous Market Town and for the Communion Table where the blessed Sacrament is Consecrated he ordered that it should
that why should you think of any thing but despising this as Tully did unto Mark Antony Catilinae gladios contempsi non timebo tuos Why may you not conclude with David in the like sense and apprehensions of Gods preservation that he who saved him from the Bear and Lion would also save him from the sword of that railing Philistine and you may see that the Divine Providence is still awake over that poor remnant of the Regular and Orthodox Clergy which have not yet bowed their knees to the golden Calves of late erected by putting so unexpectedly a hook into the Nostrils of those Leviathans which threatned with an open mouth to devour them all I will not say as Clemens of Alexandria did in a case much like that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to indulge too much to apprehensions of this nature in matters which relate to Gods publick service All I shall add is briefly this that having presented you with these Considerations I shall with greediness expect the sounding of the Bell to morrow morning and in the mean time make my Prayers to Almighty God so to direct you in this business as may be most for his glory your own particular comfort and the good of this people with which expressions of my Soul I subscribe my self Your most affectionate Friend and Brother in Christ Jesus PETER HEYLYN After this good Letter Mr. Huish went on in his prayers as formerly and this little Church withstood all the batteries and fierce assaults of its Enemies who were never able to demolish it or unite it to Saint Ellens So well had the Doctor managed the business for the publick good and benefit of the Parish for as to his own particular he might have spared that pains and charge having in his house an Oratory or little Chappel which he built after his coming thither where he had constant Prayers and Sacraments for his own Family and some particular Neighbors who had a desire to hear the Service and receive the Sacrament according to the Church of England He was a strict keeper of Lent save only Sundays and an exact observer of the Holy-days And as he was a strict observer of all the Rites and Orders of our Church so he was a perfect abhorrer of Popery and Romish superstitions in so much that he would not hold a correspondency with a Papist or with one so reputed as I can instance an example of one Mr. Hood whose Family and the Doctors were very kind when he lived at Minster being near Neighbors the Gentleman afterward turning Papist and coming to Abingdon to give him a Visit the Doctor sent his man Mr. Gervis to him to bid him be gone and shut the doors against him saying that he heard he was turn'd Papist for which he hated the sight of him and so my Gentleman went away never daring to give him another Visit In the Year 1658. he put forth Respondet Petrus or his Answer to Dr. Bernards Book entituled The Judgment of the late Primate of Ireland c. at the same time Dr. Bernard who was before an Irish Dean but was now Chaplain to Oliver one of his Almoners and Preacher in Grayes Inn would have procured an Order from Olivers Privy Council not only for suppressing but the burning of that Book which caused a common report that Dr. Heylyns Book was publickly burnt but it was a mistake for the Book never saw either the Fire or any Answer At the same time the Doctor printed an Appendix to Respondet Petrus in answer to certain passages in Mr. Sandersons History of the Life and Reign of King Charles in which he layeth a scandal upon the Doctor that he was an Agent for the See of Rome The Doctor indeed in all his Writings did ever assert the Kings Prerogative and the Churches Rights for which he incurr'd the Odium of the opposire Party with whom 't is ordinary to brand such persons with the ignominious name of Papists or being Popishly affected as abhor the other extreme of Puritanism in which kind of Calumnies the Doctor hath sufficiently had his share though no man hath written more sharply against the Church of Rome as appears from most of his Books and particularly in his Theologia Veterum and his Sermons upon the Tares but though these have not been able to secure him from the malicious Tongues and Pens of ill men yet his innocence hath found very worthy Advocates Among whom I thank particularly the Reverend and Learned Dr. Stillingfleet in his Answer to T.G. who would have made use of the Puritans accusation for the Papists purpose but the worthy Doctor quickly refuted him out of the fourth Sermon of Doctor Heylyn upon the Tares where he lays at the door of the Papists the most gross Idolatry greater than which was never known among the Gentiles But against these things 't is commonly said and as commonly believed that some persons and those of most illustrious quality have been perverted from the Protestant Faith to Popery by reading some of the Doctors Books and particularly that which he writ about the History of the Reformation called Ecclesia Restaurata And Mr. Burnet in his late History upon the same subject has done all he can to confirm the world in that belief For after a short commendation of Dr. Heylyns style and method it being usual with some men slightly to praise those at first whom they design to sting and lash afterward he presumes to tell his Reader that either the Doctor was ill inform'd or very much led by his passions and he being wrought on by most violent prejudices against some that were concerned in that time delivers many things in such a manner and so strangely that one would think that he had been secretly set on to it by those of the Church of Rome though I donbt not but he was a sincere Protestant but violently carried away by some particular conceits In one thing he is not to be excused that he never vouched any Authority for what he writ which is not to be forgiven any who write of Transactions beyond their own time and deliver us things not known before This Objection having many particular Charges contained in it will require as many distinct Answers which I shall give in short And first if it be true that any have embraced the Roman Faith by means of that Book he may enclude them to be very incompetent Judges in the matters of Religion that will be prevailed upon to change it upon the perusal of one single History and especially in the Controversies between us and the Papists which do not depend upon matter of fact or an Historical Narration of what Occurrences happened in this Kingdom but upon doctrine of Faith what we are to believe and disbelieve in order to our serving God in this life and being Eternally blessed with him in the next Secondly As for his vouching no Authority for what he writ which is
under Eutychianus Baron Ann. Eccl. in An. 277. his next Successor and let them reconcile the difference that list for me Suffice it that the Heresie being risen up and being so directly contrary both to Faith and Piety the Bishops of the Church bestirred themselves both then and after for the suppressing of the same according to their wonted care of Her peace and safety Not as before in the case of Paulus Samosatenus by Synodical meetings which was the only way could be taken by them for the deposing of him from his Bishoprick which followed as a part of his condemnation but by discourse and Argument in publick Writings which might effectually suppress the Heresie although the person of the Heretick was out of distance and to say truth Epiph. advers haeres 66. n. 12. beyond their reach The Persian King had eased them of that labour who seizing on that wretched miscreant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded him to be flay'd alive and thereby put him to death as full of ignominy as of pain But for the confutation of the Heresie which survived the Author that was the business of the Bishops by whom as Epiphanius noteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Ibid. n. 21. many most admirable Disputations had been made in confutation of his Errors Particularly he instanceth in Archelaus Bishop of the Caschari a Nation of Mesopotamia Titus Bishop of Bostra Diodorus one of the Bishops of Cilicia Serapion Bishop of Thmua Eusebius the Historian Bishop of Caesarea Eusebius Emisenus Georgius and Apollinaris Bishops successively of Laodicea Athanasius Patriarch of Alexandria with many other Prelates of the Eastern Churches Not that the Bishops of the West did nothing in it though not here named by Epiphanius who being of another Language could not so well take notice of their Works and Writings For after this St. Austin Bishop of Hippo wrote so much against them and did so fully satisfie and confute them both that he might justly say with the Apostle that he laboured more abundantly than they all So careful were the Bishops of the Churches safety that never any Heretick did arise but presently they set a watch upon him and having found what Heresies or dangerous doctrines he dispersed abroad endeavoured with all speed to prevent the mischief This as they did in other cases so was their care the more remarkable by how much greater was the person whom they were to censure Which as we have before demonstrated in the case of Paulus Patriarch of the Church of Antioch so we may see the like in their proceedings against Marcellinus one of the Popes of Rome the third from Felix who though he broached no Heresie as the other did yet gave as great a scandal to the Church as he if not greater far The times were hot and fiery in the which he sat so fierce a persecution being raised against the Church by Dioclesian and his Associates in the Empire as never had been before A persecution which extended not only to the demolishing of Churches Theod. Eccl. hist l. 5. c. 28. Arnob. cont gent. l. 4. in fine Damas in vita Marcellini the Temples of Almighty God but to the extirpation of the Scriptures the Books and Oracles of the Almighty And for the bodies of his Servants some of which were living Libraries and all lively Temples even Temples of the holy Ghost it raged so terribly amongst them that within Thirty days Seventeen thousand Persons of both sexes in the several parts and Provinces of the Romam Empire were crowned with Martyrdom the Tyrants so extreamly raging Marcellinus comes at last unto his trial where being wrought upon either by flattery or fear or both he yielded unto flesh and blood and to preserve his life Id. ibid. he betrayed his Master Ad sacrificium ductus est ut thurificaret quod fecit saith Damasus in the Pontifical He was conducted to the Temple to offer incense to the Roman Idols which he did accordingly And this I urge not to the scandal and reproach of the Church of Rome Indeed 't is no Reproach unto her that one amongst so many godly Bishops most of them being Martyrs also should waver in the constancy of his resolutions and for a season yield unto those persuasions which flesh and blood and the predominant love of life did suggest unto him That which I urge it for is for the declaration of the Course which was taken against him the manner how the Church proceeded in so great a cause and in the which so great a Person was concerned For though the crime were great and scandalous tending to the destruction of the flock of Christ which being much guided by the example of so prime a Pastor might possibly have been seduced to the like Idolatry and that great numbers of them ran into the Temple and were spectators of that horrid action yet find we not that any of them did revile him in word or deed or pronounced hasty judgment on him but left the cognizance of the cause to them to whom of right it did belong Nor is it an hard matter to discern who these Judges were Lay-men they could not be Amb. Epist l. 5. Ep. 32. that 's sure Quando audisti in causa fidei Laicos de Episcopis judicasse When did you ever hear saith Ambrose speaking of the times before him that Lay-men in a point of Faith did judge of Bishops And Presbyters they were not neither they had no Authority to judge the Person of a Bishop That Bishops had Authority to censure and depose their Presbyters we have shewn already that ever any Presbyters did take upon them to judge their Bishop is no where to be found I dare boldly say it in all the practice of Antiquity For being neither munere pares Id. ibid. nor jure suniles equal in function nor alike in law they were disabled now in point of reason from such bold attempts as afterwards disabled by Imperial Edict A simple Biship might as little intermeddle in it as a simple Presbyter for Bishops severally and apart were not to judge their Metropolitan no nor one another Being of equal Order and Authority and seeing that Par in parem non habet potestatem that men of equal rank qua tales are of equal power one of them cannot be the others Judge for want of some transcendent power to pass sentence on him Which as it was of force in all other cases wherein a Bishop was concerned so most especially in this wherein the party Criminal was a Metropolitan and more than so the Primate or Patriarch of the Diocess So that all circumstances laid together there was no other way conceivable in these ancient times than to call a Council the greatest Ecclesiastical Tribunal of Christ on earth there to debate the business and upon proof of the offence to proceed to judgment This had been done before in the case of Paulus and this is
on the Sabbath day necessity inforcing them thereunto prevailed against them with a great and mighty slaughter Neither is he only one that so conceived it Peter Martyr saith as much and collects from hence Loci Coml l. 7.8 cl 2. die sabbati militaria munia obiisse eos that military matters were performed on the Sabbath day This Field was sought Anno Mundi 3135 and was eleven years after Elijabs flight Proceed we to Elisha next Of whom though nothing be recorded that concerns this business yet on occasion of his Piety and zeal to God there is a passage in the Scripture which gives light unto it 2. Kings 4. The Shunamite having received a Child at Elisha's hands and finding that it was deceased called to her husband and said send with me I pray thee one of the young Men and one of the Asses Verse 21. for I will haste to the man of God and come again And he said wherefore wilt thou go to him to day Verse 23. It is neither New-moon nor Sabbath day Had it been either of the two it seems she might have gone and sought out the Prophet and more than so she used to do it at those times else what need the question It was their custom as before we noted to travel on the Sabbhath days and the other Festivals to have some conference with the Levites if occasion were and to repair unto the Prophets at the same times also as well as any day whatever In illis diebus festivis Frequentius ibant ad prophetas ad audiendum verbum Dei as Lyra hath it on the place And this they did without regard unto that nicety of a Sabbath-days Journey which came not up till long after sure I am was not now in use Elisha at this time was retired to Carmel which from the Sbunamites City was ten miles at lest as is apparent both by Adrichomius Map of Issachar and all other Tables that I have met with And so the limitation of 2000 foot or 2000 Cubits or the six Furlongs at the most which some require to be allotted for the uttermost travel on the Sabbath is vanished suddenly into nothing Nay it is evident by the story that the Journey was not very short the Woman calling to her servant to drive on and go forwards and not to slack his riding unless she bid him Which needed not in case the Journey had not been above six Furlongs Neither New-moon nor Sabbath day It seems the times were both alike in this respect the Prophets to be sought unto and they to publish and make known the will of God as well at one time as the other In Num. 28. qu. 29. Quasi Sabbatum Calendae aequalis essent solennitatis as Tostatus hath it If so if the New-moons in this respect were as solemn as the weekly Sabbath no question but the Annual Sabbaths were as solemn also And not in this respect alone but in many others Markets prohibited in the New-moons as in the Sabbath When will the New-moon be gone that we may sell our Corn in the eighth of Amos the Sacrifices more in these than in the other of which last we have spoken already So when the Scriptures prophecy of those spiritual Feasts which should be celebrated by Gods Saints in the times to come they specifie the New-moons as particularly as they do the Sabbaths Esa 66.23 From one New-moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. See the like Prophecy in Ezech. Ch. 46. Verse 1.3 Upon which last St. Hierom tells us Quod privilegium habet dies septimus in habdomada In Ezech. 46. hoc haber privilegium mensis exordium the New-moons and the Sabbath have the like Prerogatives Nay when the Jews began to set at nought the Lord and to forget that God that brought them out of the Land of Egypt when they began to loath his Sabbaths and prophane his Festivals as they did too often the Lord expostulates the matter with them as well for one as for the other When they were weary of the New-moon Amos 8.5 and wished it gone that they might sell Corn and of the Sabbath because it went not fast enough away that they might set forth Wheat to sale the Lord objects against them both the one and the other by his Prophet Amos that they preferred their profit before his pleasure Et Dei solennitates turpis lucri gratia in sua verterent compendia In locum as Saint Hierom hath it When on the other side they did prophane his Sabbaths and the holy Festivals with excess and surfeiting carowsing Wine in Bowls Amos 6. stretching themselves upon their Couches and ointing of themselves with the chief Ointments the Lord made known unto them by his servant Isaiah how much he did dislike their courses Chap. 1.14 The New-moons and Sabbaths the calling of Assemblies I cannot away with it is iniquity even the solemn meeting It seems they had exceedingly forgot themselves when now their very Festivals were become a sin Nay God goes further yet Chap. 1.14 your New-moons and your appointed Feasts my soul hateth they are a trouble to me I am weary to bear them Your New-moons and your Feasts saith God are not mine Non enim mea sunt quae geritis they are no Feasts of mine which you so abuse Servo 12. How so Judaei enim neglectis spiritualibus negotiis quae pro animae salute agenda Deus praeceperat omnia legitima sabbati ad ocium luxuriamque contulere So said Gaudentius Brixianus They Jews saith he neglecting those spiritual Duties which God commanded on that day abused the Sabbaths rest unto ease and luxury For whereas being free from temporal cares Cwil in Amos 8. they ought to have employed that day to spiritual ufes and to have spent the same in modesty and temperance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the repetition and commemoration of Gods holy Word they on the other side did the contrary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wasting the day in gluttony and drunkenness and idle delicacies How far Sr. Augustine chargeth them with the self-same crimes we have seen before Thus did the house of Israel rebell against the Lord and prophane his Sabbaths And therefore God did threaten them by the Prophet Hosea Hos 2.11 that he would canse their mirth to cease their Feast days their New-moons and Sabbaths and their solemn Festivals that so they might be punished in the want of that which formerly they had abused And so indeed he did beginning first with those of the revolted Tribes whom he gave over to the hand of Salmanassar the Assyrian by whom they were led Captive unto parts unknown and never suffered to return Those which were planted in their places as they desired in tract of time to know the manner of the God of the Land so for the better
Learning And as for Barns the far most learned of the three he had been once Prior of the Augustinian Fryers 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 he might the more willingly encline to Luthers first opinion touching servitude of the will mans inability in co-operating 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 judgment 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 find somewhat in his Writings agreeable to the palate of the Calvinists and rigid Lutherans From whence it is Dise of Free-will p. 278. that laying down the Doctrine of Predestination he discourseth thus viz. But yet sayst 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 Id. ib. which he hath prepared and elected unto Glory what hast thou therewith to do But here will subtil blindness say God saw before that Jacob should do good and therefore did he choose him he saw also that Esau should do evil therefore did he condemn him Alas for blindness what will you judg 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 neither good nor bad and yet one of them is chosen and the other is refused St. 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 have compassion on him that shall deserve it de congruo but Of him of whom I will have compassion Now as he followeth the Dominicans or rigid Lutherans in laying down the grounds and method of Predestination so he draws more to them also and the Zuinglians also touching Gods workings on the will than possibly may be capable of a good construction Ib. p. 281. Gods saith he of his infinite power letteth nothing to be exempted from him but all things to be subject unto his action and nothing can be done by them but by his principal motion So that he worketh in all manner of things that be either good or had not changing their nature but only moving them to work after their natures So that good worketh good and evil worketh evil and God useth them both as instruments and yet doth he nothing evil but evil is done alone through the will of man God working by him but not evil as by an instrument Which last Position notwithstanding all the subtilty in the close thereof how far it is from making God to be the Author of sin I leave to be determined by men of more Sholastical and Metaphysical heads than my simplicity can pretend to For Tyndal next though I shall not derogate in any thing from his great pains in translating the Bible nor from the glory of his suffering in defence of those Truths for which he died yet there were so many Heterodoxes in the most of his Writings as render them no fit rule for a Reformation no more than those of Wicklif before remembred the number and particulars whereof I had rather the Reader should look for in the Acts and Monuments where they are mustered up together about the latter end of the Reign of King Henry the eighth than expect them here That which occurreth in him touchin Predestination is no more than this Prolog in Epist to the Romans p. 42. 1. Grace saith he is properly Gods favour benevolence or kind mind which of his own self without our deservings he reacheth to us whereby he was moved and inclined to give Christ unto us with all other gifts of Grace Which having told us in his Preface to Sr. Pauls Epistle to the Romans he telleth us not long after that in the 9 10 11. Chapters of the Epistle the Apostle teacheth us of Gods Predestination From whence it springeth altogether whether we shall believe or not believe be loosed from sin or not be loosed By which Predestination our Justifying and Salvation are clear taken out of our hands and put into the hands of God only which thing is most necessary of all for we are so weak and so uncertain that if it stood in us there would of truth no man be saved Ibid. 15. the Devil no doubt would deceive him but now God is sure of his Predestination neither can any man withstand or let him else why do we hope and sigh against sin Discoursing in another place of the act the Will hath on the Understanding he telleth us That the Will of man followeth the Wit that as the Wit erreth so doth the Will and as the Wit is in captivity so is the Will neither is it possible that the Will should be free when the Wit is in bondage c. as I err in my Wit so I err in my Will when I judg that to be evil which is good then indeed do I hate that which is good and then when I perceive that which is good to bee evil then indeed do I love the evil Finally in the heats of his Disputation with Sir Thomas Moor who had affirmed That men were to endeavour themselves and captivate their understandings if they would believe He first cryes out lib. 3. Hist Moor p. 306. How Beetle-blind is fleshly reason and then subjoyns that the Will hath no operation at all in the working of faith in my soul no more than the Child hath in begetting of his Father for saith Paul it is the gift of God and not of us my Wit must conclude good or had yet my Will can leave or take my Wit must shew me a true or an apparent cause why yet my Will have any working at all I had almost forgot John Frith and if I had it had been no great loss to our rigid Calvinists who not content to guide themselves in these Disputes by Gods Will revealed have too audaciously pried into the
fry in Hell and that he made them for no other purpose than to be the children of death and hell and that for no other cause but his meer pleasure sake and so say that God doth not only say but will swear to a lye For the Oath should have run thus As I live saith the Lord I do delight in the death of man Secondly it doth not by consequence but directly make God the Author of sin For if God without eye to sin did design men to hell then did he say and set down that he should sin for without sin he cannot come to hell And indeed doth not this Opinion say that the Almighty God in the eye of his Counsel did not only see but say that Adam should fall and so order and decree and set down his fall that it was no more possible for him not to fall than it was possible for him not to eat And of that when God doth order set down and decree I trust he is the Author unless they will say that when the Right honourable Lord Keeper doth say in open Court We order he means not to be the Author of that his Order Which said he tells us Thirdly Ibid. p. 135. that it takes away from Adam in his state of innocency all freedom of will and Liberty not to sin For had he had freedom to have altered Gods designment Adams liberty had been above the designment of God And here I remember a little witty solution is made that is if we respect Adams Will he had power to sin but if Gods Decrees he could not sin This is a filly solution And indeed it is as much as if you should take a sound strong man that hath power to walk and to lie still and bind him hand and foot as they do in Bedlam and lay him down and then bid him rise up and walk or else you will stir him up with a whip and he tell you that there be chains upon him so that he is not able to stir and you tell him again that that is no excuse for if he look upon his health his strength his legs he hath power to walk or to stand still but if upon his Chains indeed in that respect he is not able to walk I trust he that should whip that man for not walking were well worthy to be whipt himself Fourthly As God do abhor a heart and a heart and his soul detesteth also a double minded man so himself cannot have a mind and a mind a face like Janus to look two ways Yet this Opinion maketh in God two Wills the one flat opposite to the other An Hidden Will by which he appointed and willed that Adam should sin and an open Will by which he forbad him to sin His open Will said to Adam in Paradise Adam thou shalt not eat of the Tree of good and evil His Hidden Will said Thou shalt eat nay now I my self cannot keep thee from eating for my Decree from Eternity is passed Thou shalt eat that thou may drown all thy posterity into sin and that I may drench them as I have designed in the bottomless pit of Hell Fifthly Amongst all the Abominations of Queen Jezabel that was the greatest 1 Kings 21. when as hunting after the life of innocent Naboth she set him up amongst the Princes of the Land that so he might have the greater fall God planted man in Paradise as in a pleasant Vineyard and mounted him to the World as on a stage and honoured him with all the Soveraignty over all the Creatures he put all things in subjection under his feet so that he could not pass a decree from all Eternity against him to throw him down head-long into Hell for God is not a Jezabel Tollere in altum to lift up a man ut lapsu graviore ruat that he may make the greater noise with his fall But he goes on and having illustrated this cruel Mockery by some further instances he telleth us Ibid. p. 140. that the Poet had a device of their old Saturn that he eat up his Children assoon as they were born for fear least some of them should dispossess him of Heaven Pharaoh King of Egypt had almost the same plea for he made away all the young Hebrew Males lest they should multiply too fast Herod for fear our Saviour Christ should supplant him in his Kingdom caused all the young Children to be slain those had all some colour for their barbarous cruelty But if any of those had made a Law designing young Children to torments before they had been born and for no other cause and purpose but his own absolute will the Heavens in course would have called for revenge It is the Law of Nations that no man innocent shall be condemned of Reason not to hate where we are not hurt of Nature to like and love her own brood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the holy Ghost we are Gods Kindred he cannot hate us when we are innocent when we are nothing when we are not Now touching Gods Glory which is to us all as dear as our life this Opinion hath told us a very inglorious and shameful Tale for it saith the Almighty God would have many souls go to Hell and that they may come thither they must sin that so he may have just cause to condemn them Who doth not smile at the Grecians Conceit that gave their God a glorious title for killing of flies Gods Glory in punishing ariseth from his Justice in revenging of sin and for that it tells us as I said a very sad and unpleasant Tale for who could digest it to hear a Prince say after this manner I will beget met a Son that I may kill him that I may so get me a name I will beget him without both his feet and when he is grown up having no feet I will command him to walk upon pain of death and when he breaketh my Commandment I will put him to death O beloved these glorious fancies imaginations and shews are far from the nature of our gracious merciful and glorious God who hath proclaimed himself in his Titles Royal Jehovah the Lord the Lord strong and mighty and terrible slow to anger and of great goodness And therefore let this conceit be far from Jacob and let it not come near the Tents of Joseph How much holier and heavenlier conceit had the holy Fathers of the Justice of God Non est ante punitor Deus quam peccator homo God put not on the person of a Revenger before man put on the person of an Offender saith St. Ambrose Neminem coronat antequam vincit neminem punit antequam peccat he crowns none before he overcomes and he punisheth no man before his offence Et qui facit miseros ut miseratur crudelem habet miserecordiam he that puts man into miseries that he may pity him hath no kind but a cruel pity The absolute decree of Reprobation
too much to our ancient Martyrs c. exemplified in the parity of Ministers and popular elections unto Benefices allowed by Mr. John Lambert Page 547 2. Nothing ascribed to Calvins judgment by our first Reformers but much to the Augustine Confession the Writings of Melancthon Page 548 3. And to the Authority of Erasmus his Paraphrases being commended to the use of the Church by King Edward VI. and the Reasons why ibid. 4. The Bishops Book in order to a Reformation called The institution of a Christian man commanded by King Henry VIII 1537. correcied afterwards with the Kings own hand examined and allowed by Cranmer approved by Parliament and finally published by the name of Necessary Doctrine c. An. 1543. ibid. 5. The Doctrine of the said two Books in the points disputed agreeable unto that which after was established by King Edward VI. Page 549 6. Of the two Liturgies made in the time of King Edward VI. and the manner of them the testimony given unto the first and the alterations in the second Page 550 7. The first Book of Homilies by whom made approved by Bucer and of the Argument that may be gathered from the method of it in the points disputed ibid. 8. The quality and condition of those men who principally concurred to the Book of Articles with the Harmony or consent in judgment between Archbishop Cranmer Bishop Ridley Bishop Hooper c. Page 551 9. The Doctrine delivered in the Book of Articles touching the five controverted points ibid. 10. An Answer to the Objection against these Articles for the supposed want of Authority in the making of them Page 552 11. An Objection against King Edwards Catechism mistaken for an Objection against the Articles refelled as that Catechism by John Philpot Martyr and of the delegating of some powers by that Convocation to a choice Committee Page 553 12. The Articles not drawn up in comprehensible or ambiguous terms to please all parties but to be understood in the respective literal and Grammatical sense and the Reasons why ibid. CHAP. IX Of the Doctrine of Predestination delivered in the Articles the Homilies the publique Liturgies and the Writings of some of the Reformers 1. The Articles differently understood by the Calvinian party and the true English Protestants with the best way to find out the true sense thereof Page 555 2. The definition of Predestination and the most considerable points contained in it ibid. 3. The meaning of those words in the definition viz. Whom he hath chosen in Christ according to the Exposition of S. Ambrose S. Chrysostom S. Jerom as also of Archbishop Cranmer Bishop Latimer and the Book of Homilies Page 556 4. The Absolute Decree condemned by Bishop Latimer as a means to Licentiousness and Carnal living ibid. 5. For which and making God to be the Author of sin condemned as much by Bishop Hooper ibid. 6. Our Election to be found in Christ not sought for in Gods secret Councils according to the judgment of Bishop Hatimer Page 557 7. The way to find out our Election delivered by the same godly Bishop and by Bishop Hooper with somewhat to the same purpose also from the Book of Homilies ibid. 8. The Doctrine of Predestination delivered by the holy Martyr John Bradford with Fox his gloss upon the same to corrupt the sense Page 558 9. No countenance to be had for any absolute personal and irrespective decree of Predestination in the publique Liturgie ibid. 10. An Answer to such passages out of the said Liturgie as seem to favour that opinion as also touching the number of Gods Elect. CHAP. X. The Doctrine of the Church concerning Reprobation and Universal Redemption 1. The absolute Decree of Reprobation not found in the Articles of this Church but against it in some passages of the publick Liturgie Page 560 2. The cause of Reprobation to be found in a mans self and not in Gods Decrees according to the judgment of Bishop Latimer and Bishop Hooper ibid. 3. The Absolute Decrees of Election and Reprobation how contrary to the last clause in the seventeenth Article Page 561 4. The inconsistency of the Absolute Decree of Reprobation with the Doctrine of Vniversal Redemption by the death of Christ ibid. 5. The Vniversal Redemption of man-kind by the death of Christ declared in many places of the publick Liturgie and affirmed also in one of the Homilies and the Book of Articles Page 502 6. A further proof of it from the Mission of the Apostles and the Prayer used in the Ordination of Priests ibid. 7. The same confirmed by the Writings of Archbishop Cranmer and the two other Bishops before mentioned Page 563 8. A Generality of the Promises and an Vniversality of Vocation maintained by the said two godly Bishops ibid. 9. The reasons why this benefit is not made effectual to all sorts of men to be found only in themselves ibid. CHAP. XI Of the Heavenly influences of Gods grace in the Conversion of a Sinner and a mans cooperation with those Heavenly influences 1. 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 Page 564 2. The judgment of Dr. Barns and Mr. Tyndal touching the necessary workings of Gods grace on the will of man not different from that of the Church of England Page 565 3. Vniversal grace maintained by Bishop Hooper and approved by some passages in the Liturgie and Book of Homilies ibid. 4. The offer of Vniversal grace made ineffectual to some for want of faith and to others for want of repentance according to the judgment of Bishop Hooper ibid. 5. The necessity of Grace Preventing and the free co-operation of mans will being so prevented maintained in the Articles in the Homilies and the publique Liturgie Page 566 6. The necessity of this co-operation on the part of man defended and applied to the exercise of a godly life by Bishop Hooper ibid. 7. The Doctrine of Irresistibility first broached by Calvin pertinaciously maintained by most of his followers and by Gomarus amongst others Page 567 8. Gainsaid by Bishop Hooper and Bishop Latimer ibid. 9. And their gain-sayings justified by the tenth Article of King Edwards Books Page 568 And 10. The Book of Homilies ibid. CHAP. XII The Doctrine of Free-will agreed upon by the Clergy in their Convocation An. 1543. 1. Of the Convocation holden in the year 1543. in order to the Reformation of Religion in points of Doctrine Page 569 2. The Article of Free-will in all the powers and workings of it agreed on by the Prelates and Clergie of that Convocation agreeable to the present Doctrine of the Church of England ibid. 3. An Answer to the first Objection concerning the Popishness of the Bishops and Clergie in that Convocation Page 571 4. The Article of Free-will approved by King Henry VIII and Archbishop Cranmer Page 572 5. An Answer to the last Objection concerning the Conformity of