Clergy do believe of Predestination that we be elect in respect of our good works and so long elected as we do them and no longer Yet thou cannot deny but that you are at a jar amongst your selves in the Kings Bench and it is so throughout all your Congregation for you will not be a Church No Master Doctor that is not so there is a thousand times more variety of opinions amongst your Doctors which you call of the Catholick Church yea and that in the Sacrament for the which there is so much blood shed now adayes I meane of your later Doctors and new Writers as for the old they agree wholly with us 3. Now in this conference or examination there are divers things to be considered For first I consider Carelese as a man unlettered and not so thoroughly grounded in the constitution of the Church of England as not to entertaine some thoughts to which the doctrine of this Church could afford no countenance Amongst which I reckon that strong confidence which he had of his own salvation and of the final perseverance of all those who are the chosen members of the Church of Christ which was not taught him by the Church and could not be obtained in any ordinary way by the light of that doctrine which then shined forth unto the people Secondly I consider him as one so far instructed in the knowledge of Predestination as to lay the foundation of it on Gods great mercy and infinite goodnesse in Christ Jesus which plainly crosseth with the new Gospellers of those times who found the same upon his absolute will and pleasure without relation to Christs sufferings for us or our faith in him Thirdly I consider that the Doctrine of Vniversal Redemption by the death of Christ and the effectuality thereof to the sons of men was then so generally received and taught in the Reformed Church of England as not to be known to Artificers Tradesmen and Mechanicks and that they were so well instructed in the nicities of it as to believe that though Christ died effectually for all yet the benefit thereof should be effectually applied to none but those who do effectually repent Fourthly I consider that if the Popish Clergy of those times did believe no otherwise of Predestination then that men be elected in respect of good works and so long elected as they do them and no longer as Carelese hath reported of them the Doctrine of the Church hath been somewhat altered since those times there being now no such Doctrine taught in the Schooles of Rome as that a man continues no longer in the state of Election then whilest he is exercised in good works And finally I consider the unfortunate estate of those who living under no certaine rule of Doctrine or Discipline lie open to the practices of cunning and malicious men by whom they are many times drawn aside from the true Religion For witnesses whereof we have Trew and Carelese above mentioned the one being wrought on by the Papists the other endangered by the Gospellers or Zuinglian Sectaries For that Carelese had been tampered with by the Gospellers or Zuinglian Sectaries doth appear most clearly first by the confidence which he had of his own salvation and of the final perseverance of all others also which are the chosen members of the Church of Christ and secondly but more especially for giving the scornful title of a Free-will man to one of his fellow prisoners who was it seemes of different perswasion from him For which consult his letter to Henry Adlington in the Act. Mon. Fol. 1749. which happened unto him as to many others When that Doctrine of the Church wanted the countenance of Law and the Doctors of the Church here scattered and dispersed abroad not being able to assist them In which condition the affaires of the holy Church remained till the beginning of the Reigne of Queen Elizabeth and for some yeares after 4. But no sooner had that gracious Lady attained the Crown when she took order for the reviewing of the publick Liturgie formerly Authorized by Act of Parliament in the fifth and sixth years of King Edward the sixth The men appointed for which work were Dr. Parker after Arch-Bishop of Canterbury Dr. Grindall after Bishop of London Dr. Pilkington after Bishop of Durham Dr. Cox after Bishop of Elie Dr. May Deane of Pauls Dr. Bill Provost of Eaton after Deane of Westminister Mr. Whitehead sometimes Chaplaine to Queen Anne Bullen designed to be the first Arch-Bishop of this new plantation and finally Sir Thomas Smyth a man of great esteeme with King Edward the sixth and the Queen now Reigning By these men were the Liturgie reviewed approved and passed without any sensible alteration in any of the Rubricks Prayers and Contents thereof but only the giving of some contentment to the Papists and all moderate Protestants in two particulars the first whereof was the taking away of a clause in the Letany in which the people had been taught to pray to Almighty God to deliver them from the tyranny of the Bishop of Rome and all his detestable enormities The second was the adding of the sentences in the distribution of the Sacrament viz. The Body of our Lord Jesus which was given for them preserve thy body and soul to everlasting life The Blood of our Lord Jesus Christ which was shed for thee c. which sentences exclusive of the now following words of participation as they were onely in the first so were they totally left out of the second Liturgie of King Edward the sixth Other alterations I finde none mentioned in the Act of Parliament 1. Eliz. â— 2. but the appointing of certain Lessons for every Sunday in the year which made no change at all in the publick Doctrine before contained in that Book and that the people might be the better trained up in the same Religion which had been taught and preacht unto them in the time of King Edward the sixth She gave command by her Injunctions published in the first year of her Reign An. 1559. that the Paraphrases of Erasmus should be diligently studied both by Priest and people And to that end it was required as formerly in the Injunctions of the said King Edward 1. That the Paraphrases of the said Erasmus and on the Gospel in the English tongue should be provided at the joynt charges of the Parson and Parishoners and being so provided should be set up in some convenient place of every Church so as the Parishioners may most commodiously resort unto the same and read the same out of the time of common service And secondly that every Parson Vicar Curate and Stipendary Priest shall provide and have of his own within the time therein limited the New Testament in Latine and English with the Paraphrases on the same conferring the one with the other And the Bishops by themselves and other Ordinaries and their Officers in Synods and Visitations shall examine
them any place in the Synod and finally dismiss them in a furious Oration made by Boyerman without any hearing 11. The Synodists indulgent to the damnable Doctrines of Macorius and as unmercifull in the banishment and extermination of the poor Remonstrants 12. Scandalously defamed to make them odious and those of their perswasions in other places ejected persecuted and disgraced CHAP. VI. Objections made against the Doctrine of the Remonstrants the Answers unto all and the retorting of some of them on the Opposite Party 1. AN Introduction to the said Objections 2. The first Objection touching their being enemies to the grace of God disproved in generall by comparing the Doctrine with that of St. Augustine though somewhat more favourable to Free-will then that of Luther 3. A more particular Answer in relation to some hard expressions which were used of them by K. James 4. The second charging it as introductive of Popery begun in Holland and pressed more importunately in England answered both by Reason and Experience to the contrary of it 5. The third charge of filling men with spirituall pâ—ide first answered in Relation to the testimony from which it was taken and then retorted on those who object the same 6. The fourth Charge making the Remonstrants a furious and seditious People begun in Holland prosecuted in England and answered by the most Religious Bishop Ridley 7. What moved K. James to think so ill of the Remonstrants as to exasperate the States against them 8. The Remonstrants neither so troublesome nor so chargeable to the States themselves as they were made by the Objector the indirect proceedings of the Prince of Orange in the death of Bannevelt and the injustice of the Argument in charging the practises of his Children against the Prince of Orange upon all the party 9. Nothing in the Arminian Doctrine that may incline a man to factious and seditious courses as is affirmed and proved to be in that of Calvin 10. The Recrimination further proved by a passage in the Conference of the Lord Treasurer Burleigh with Queen Eliz in a letter of some of the Bishops to the Duke of Buckingham and in that of Dr. Brooks to the late Archbishop 11 More fully prosecuted and exemplified by Campneys an old English Protestant 12. A Transition to the Doctrine of the Church of England CHAP. VII An Introduction to the Doctrine of the Church of England in the Points disputed with the removall of some Rubs which are laid in the way 1. THe Doctrine of the Homilies concerning the endowments of man at his first Creation 2. His miserable Fall 3. And the promised hopes of his restitution in the Lord Christ Jesus 4. A general Declaration of the judgment of the Church of England in the points disputed exemplified in the story of Agillmond and Lamissus Kings of Lombardy 5. The contrary judgment of Wickleff objected answered and applyed to all modern Heresies 6. The general answer of the like Argument pretended to be drawn from the writings of Frith Tyndall and Barns but more particularly 7. The judgment of Dr. Barns in the present Points and the grounds on which he builded the same 8. Small comfort to be found from the works of Tyndall in favour of the Calvinian Doctrin 9. The high flyings of John Frith and others in the Doctrine of Predestination reproved by Tyndall 10. A parallel between some of our first Martyrs and the blind man restored to his â—ight in the 8. of St. Mark CHAP. VIII Of the Preparatives to the Reformation and the Doctrin of the Church in the present Points 1. THe danger of ascribing too much to our ancient Martyrs exemplified in the parity of Ministers and popular Elections unto Benefices allowed by Mr. John Lambert 2. Nothing ascribed to Calvins judgment by our first Reformers but much to the Augustan Confession the writings of Melancthon and 3. unto the Authority of Erasmus His paraphrases being commended to the use of the Church by King Edward 6. and the Reasons why 4. The Bishops book in order to the Reformation called The Institution of a Christian man commended by King Henry 8. 1537. corrected afterwards by the Kings own hand examined and allowed by Cranmer approved by Parliament and finally published by the name of A necessary Doctrin c. Anno 1543. 5. The Doctrine of the said two books in the Points disputed agreeable unto that which after was established by King Edward 6. 6. Of the two Liturgies made in that Kings time and the makers of them the testimony given to the first and the alterations made in the second 7. The first book of Homilies by whom made approved by Bucer and of the Arguments that may be drawn from the method of it in the points disputed 8. The quality and condition of those men who principally concurred to the book of Articles with the harmony or concent in judgment between Archbishop Cranmer Bishop Ridly and Bishop Hooper c. 9. The Doctrin delivered in the book of Articles touching the Five Controverted points 10. An answer to the objections against these Articles for the supposed want of Authority in the making of them 11. An objection against King Edwards Catechism mistaken for an objection against the Articles refelled as to that late Schisme by John Philpot Martyr and of the delegating of their powers by the Convocation to a choice Committee 12. The Articles not drawn up in comprehensive or ambiguous termes to please all parties but to be understood in the Restrictive letter and Grammatical sense and the Reasons why CHAP. IX Of the Doctrin of Predestination delivered in the Articles the Homilies the publick Liturgie 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 finde out the true sense thereof 2. The definition of Predestination and the most considerable points contained in it 3. The meaning of those words in the Difinition viz. Whom he hath châ—sen in Christ according to the exposition of St. Ambrose St. Chrysostom and St. Jerom as also of Archbishop Cranmer Bishop Latimer and the book of Homilies 4. The absolute decree condemned by Bishop Latimer as a means to licentiousness and carnall living 5. For which and making God to be the Author of sin condemned as much by Bishop Hooper 6. Our election to be found in Christ not to be sought for in Gods secret Councels according to the judgment of Bishop Latimer 7. The way to finde 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 8. The Doctrin of Predestination delivered by the holy Martyr John Bradford with Fox his glosse upon the same to corrupt the text 9. No countenance to be found for any absolute personal and irrespective Decree of Predestination in the publick Liturgy 10. An answer to such passages out of the said Liturgy as seem to
to maintain the false and fithy quarrell of Lambert as another cause leading to the same end Fourthly that in order to the said end the Lady Margaret sister to K. Edw. 4. was appointed and predestinate of God to be a Traytoresse to England and to imploy all her wits forces and power to the utter destruction of her naturall Countrey And Fiftly in particular that the said Lady Margaret was appointed of God to hiâ—e the said Martin Swarth and his men to invade the Realm of England Sixthly and finally that the said Martin Swarth the Earl of Lincoln the Lord Lorell the Lord Gerrard and divers others Captains of the Rebels weâ—e appointed and predestinate of God to be of such valiant courage in maintaining the false quarrel of traytetous Lambert that they were slain on the other side many a brave English mans blood was shed at the battell of Stoke which was the end of this wofull Tragedy Let them say therefore what they can or will this meer necessity which our men teâ—ch is the very same which the Stoicks did hold which opinion because it destroyed the state of a Common-wealth was banished out of Rome as St. Augustine declareth in lib. Quest Vet. Nov. Testam XII And thus the different Judgements of all the other Western Churches and the severall Subdivisions of them in the five controverted Points being laid together with such Discourses and Disputes as have occasionally been made and raised about them we will next shew to which of the said differing parties the Church of Englandâ—â—â—ms â—â—â—ms most inclinable and afterwards proceed in the story of iâ— Historia Quinqu Articularis OR A DECLARATION OF THE Judgement OF THE WESTERN CHURCHES And more particularly of the CHVRCH of ENGLAND IN THE Five Controverted Points Reproached in these last times by the name of Arminianism PART II. Containing the Judgement of the Church of England and the most Eminent Divines thereof in the Reign of King Henry the eighth and King Edward the sixth By Peter Heylin D. D. London Printed for Tho Johnson 1660. PART II. The Judgement of the Church of England in the five controverted Points CHAP. 7. An Introduction to the Doctrine of the Church of England in the points disputed with the Removal of some rubs which are laid in the way 1. THe Doctrine of the Homilies concerning the Endowments of man at his first creation 2. His miserable fall 3. And the promised hopes of his Restitution in the Lord Christ Jesus 4. A general Declaration of the judgement of the Church of England in the points disputed exemplified in the story of Agilmond and Lamistus Kings of Lombardy 5. The contrary iudgement of Wicklif objected answered and applied to all modern Heresies 6. A general answer to the like Argument pretended to be drawn from the Writings of Frith Tyndall and Barns But more particularly 7. The judgement of Dr. Barns in the present points and the grounds on which he builded the same 8. Small comfort to be found from the works of Tyndal in favour of the Calvinian Doctrines 9. The falsifyings of John Frith and others in the Doctrine of Predestination reproved by Tyndal 10. A parallel between some of our first Martyrs and the blinde man restored to sight in the eighth of Saint Mark. 1. BEing therefore in the next place to declare the Judgement of the Church of England I shall prepare the way by laying down her publique Doctrine touching the Fall of Adam and the Restitution of mankinde in Jesus Christ that having cleared God from being the Authour of sin and having laid a sure foundation for the Restitution of Mankinde to Gods grace and favour and consequently to the hopes of Eternal life we may proceed with more assurance to the rest that followeth And this we cannot better do then by laying down the words of the Homily concerning the Nativity and Birth of our Lord and Saviour Jesus Christ where we finde it thus ' Among all the Creatures saith the Homily that God made in the beginning of the world most excellent and wonderful in their kinde there was none as the Scripture beareth witness to be compared almost in any point unto man who as well in body as soul exceedeth all other no less then the Sun in brightness and light exceedeth every bright and little Star in the Firmament He was made according to the similitude and image of God he was endued with all kinde of heavenly gifts he had not spot of uncleanness in him he was sound and perfect in all parts both outwardly and inwardly his reason was uncorrupt his understanding was pure and good his will was obedient and godly he was made altogether like unto God in righteousness in holiness in wisdom in truth to be short in all kinde of perfection ' 2. After which having spoken of mans Temporal 〈◊〉 relating to the delicacies of the Garden of Eden and the Dominion which God gave him over all the Creatures the Homily doth thus proceed viz. ' But as the common nature of all men is in time of prosperity and wealth to forget not onely themselves but also God even so did this first man Adam who having but one Commandment at Gods hand namely That he should not eat of the Fruit of Knowledge of Good and Evil did notwithstanding most unmindefully or rather most wilfully break it in forgetting the strait charge of his Maker and giving ear to the crafty suggestion of the evil Serpent the Devil whereby it came to pass that as before he was blessed so now he was accursed as before he was loved so now he was abhorred as before he was most beautiful and precious so now he was most vile and wretched in the sight of his Lord and Maker instead of the image of God he was now become the image of the Devil instead of a Citizen of Heaven he was now become the bond-slave of Hell having in himself no one part of his former purity and cleanness but being altogether spotted and defiled insomuch that now he seemed to be nothing else but a lump of sin and therefore by the just judgement of God was condemned to everlasting death ' 3. This being said touching the introduction of the body of Sin the Homily doth first proceed to the propagation and universal spreading of it and afterwards to the Restitution of lost man by faith in Christ ' This so great and miserable plague for so the Homily proceedeth if it had onely rested in Adam who first offended it had been so much the easier and might the better have been born but it fell not onely on him but also on his posterity and children for ever so that the whole brood of Adams flesh should sustain the self same fall and punishment which their forefather by his offence most justly had deserved S. Paul in the fifth to the Romans saith By the offence of onely Adam the fault came upon all men to condemnation and by one
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 then possibly may be capable of a good construction ' God 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 bad not changing their nature but onely 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 Scholastical and Metaphysical heads then my simplicity can pretend to 8. 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 dyed yet there were so many Heterodoxes in the most of his writings as render them no fit rule for a Reformat on no more then 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 then expect them here That which occureth in him touching Predestinat on is no more then this 1. ' Grace saith he is properly Gods favour benevolence or kinde minde 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 St. 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 onely 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 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 erre in my wit so I erre in my will when I judge that to be evil which is good then indeed do I hate that which is good and then when I perceive that which is good to be evil then indeed do I love the evil ' 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 crys out ' How Beetle-blinde is fleshly reason and then subjoyns that the will hath no operation at all in the working of faith in my soul no more then the childe 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 bad 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 ' 9. 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 Ark of Gods Secret Counsels of which spirit I conceive this Frith to be not that I finde him such in any of his writings extant with the other two but that he is affirmed for such in a letter of Tyndalls directed to him under the borrowed name of Jacob For in the collection of his pieces neither the Index nor the Margent direct us unto any thing which concerns this Argument though to the writings of the others they give a clearer sense howsoever made then in favour of the Calvinian party then the books themselves or possibly was ever meant by the men that made them * Now Tyndals Letter is as followeth Dearly beloved Jacob my hearts desire in our Saviours Jesus is That you arm your self with patience and be bold sober wise and circumspect and that you keep you a low by the ground avoiding high questions that pass the common capacity but expound the Law truly and open the Rule of Moses to condemn all flâ—sh and prove all men sinners and all deeds under the Law before mercy hath taken away the condemnation thereof to be sin and damnable And then as a faithful Minister sâ—t abroach the mercy of our Lord Jesus and let the wounded consciences drink of the water of life And then shalt your preaching be with power not as the Doctrine of Hypocrites and the Spirit of God shall work with you and all consciences shall bear record unto you and feel that it is so And all doctrine that casteth a mist on these two to shadow and hide them I mean the Law of God and mercy of Christ that resist you with all your power Of him it is or of such high Climers as he was who we finde Tyn-speaking in another place ' But here saith he we must set a mark upon those unquiet busie and high-climing wits how far they shall go which first of all bring hither their high reasons and pregnant wits and begin first from on high to search the bottomless secrets of Gods Predestination whether they be predestinated or no These must needs either cast themselves headlong down into desperation or else commit themselves to free chance careless But follow thou the order of this Epistle and nuzzel thy self with Christ and learn to understand the Law and the Gospel means and the office of both that thou mayest in the one know thy self and how thou hast of thy self no strength but to sin and in the other the grace of Christ and then see thou fight against sin and the flesh as the seven first Chapters teach
This said as in the way of Explication we will next see what hath been positively delivered by our first Reformers concerning the fatality or absoluteness of Gods Decrees maintained by Calvin then and his followers since Of which thus Bishop Latimer in his Sermon upon Septuagâ—sâ—mâ— ' Some vain fellows make their reckoning thus What need I to mortifie my body with abstaining from all sin and wickedness I perceive God hath chosen some and some are rejected now if I be in the number of the chosen I cannot be damned but if I be accounted amongst the condeâ—ned number then I cannot be saved For Gods judgements are immutable such foolish and wicked reasons some have which bringeth them either to carnal liberty or to desperation Therefore it is as needful to beware of such reason or Exposition of the Scriptures as it is to beware of the Devil himself To the same purpose in his third Sermon after the Epiphany viz. We read in the Acts of the Apostles that when S. Paul had made a long Sermon at Antioch there believed saith the Evangilist as many as were ordained unto everlasting life With the which saying a great number of people have been offended and have said We perceive that onely those shall come to believe and so to everlasting life which are chosen of God unto it therefore it is no matter whatsoever we do for if we be chosen to everlasting life we shall have it And so they have opened a door unto themselves of all wickedness and carnal liberty against the true meaning of the Scripture For if they must be damned the fault is not in God but in themselves for it is written Deus vâ—lt omnes homines salvos fieire God would have all men should be saved But they themselves procure their own damnation and despise the passion of Christ by their own wicked and inordinate living ' 5. Hooper is bolder yet than he even to the censuring of those who by the fatality of these Decrees make God to be the Author of sin And first he lets us know in general ' That the blinde Southsayers that write of things to come were more to be esteemed of than our curious and high-climing wits for they attribute the cause of ill to the evil Aspect and sinister conjunctions of the Planets ' Which said we shall hear him speaking more particularly to the present point in this manner following viz. ' It is not a Christian mans part to attribute to his own freewil with the Pelagian and extenuate Original sin nor to make God the Author of evil and our damnation nor yet to say God hath written fatal Laws with the Stoicks and in the necessity of Destiny violently pulleth one by the hair into Heaven and thrusteth the other headlong into Hell ' And in another place 'Our Gospellists saâ—th he be better learned than the Holy Ghost for they wickedly attribute the cause of punishment and adversity to Gods Providence which is the cause of no ill as he himself could do no ill and every mischief that is done they say it is Gods will ' And then again ' Howsoever man judgeth of Predestination God is not the cause of sin thou art not the God that willest sin and it is said That thy perdition O Israel is of thy self and thy succour onely of me ' And finally to shut up his discourse hereof with some Application he shall tell us thus ' Being admonished by the Scripture that we must leave sin and do the works commanded of God it will prove but a carnal opinion which we blinde our selves withal of Fatal Destiny and in case there follow not in us knowledge of Christ amendment of life it is not a lively faith that we have but rather a vain knowledge and meer presumption ' 6. Next let us look upon such passages in the writings of those those godly men which teach us to enquire no further after our Election than as it is to be found in our Lord and Saviour Jesus Christ Of which Bishop Latimer in the first place thus viz. ' If thou art desirous to know whether thou art chosen to everlasting life thou mayest not begin with God for God is too high thou canst not comprehend him the judgements of God are unknown to man therefore thou must not begin there But begin with Christ and learn to know Christ and wherefore that he came namely That he came to save sinners and made himself a subject of the Law and fulfiller of the same to deliver us from the wrath and danger thereof and therefore was crucified for our sins c. Consider I say Christ and his coming and then begin to try thy self whether thou art in the Book of Life or not If thou findest thy self in Christ then thou art sure of everlasting life If thou be without him then thou art in an evil case for it is written nemo venit ad patrem nisi pâ—r me that is no man cometh to my Father but through me therefore if thou knowest Christ thou mayest know further of thy Election ' And then in another place ' When we are troubled within our selves whether we be elected or no we must ever have this Maxime or principal rule before our eyes namely that God beareth a good will towards us God loveth us God beareth a Fatherly heart towards us But you will say How shall I know that or how shall I believe that We may know Gods good will towards us through Christ for so saith John the Evangelist Filius qui est in sinu patris ipse revelavit that is The Son who is in the bosom of the Father he hath revealed it Therefore we may perceive his good will and love towards us He hath sent the same Son into the world which hath suffered most painful death for us Shall I now think that God hateth me or shall I doubt of his love towards me ' And in another place ' Here you see how you shall avoid the scrupulous and most dangerous question of the Predestination of God for if thou wilt enquire into his Councils and search his Consistory thy wit will deceive thee for thou shalt not be able to search the Council of God But if thou begin with Christ and consider his coming into the world and dost believe that God hath sent him for thy sake to suffer for thee and to deliver thee from sin death the Devil and Hell Then when thou art so armed with the knowledge of Christ then I say this simple question cannot hurt thee for thou art in the Book of Life which is Christ himself For thus it is writ Sice Deus dilexit mundum that God so entirely loved the world that he gave his onely begotten Son to the end that all that believed in him should not perish but have everlasting life whereby appeareth most plainly that Christ is the Book of Life and that all that believe in
him are of the same Book and so are chosen to everlasting life for onely those are ordained that believe ' Nor stays that godly Bishop here but proceeds after some intervening passages towards this Conclusion ' Here is now taught you saith he how to try your Election namely in Christ For Christ is the Accompting Book and Register of God and even in the same Book that is Christ are witten all the names of the Elect therefore we cannot finde our Election in our selves neither yet the high Council of God for inscrutabilia suâ—t judicia Altissimi Where then shall I finde my Election in the Compting Book of God which is Christ c. ' Agreeable whereunto we finde Bishop Hooper speaking thus ' The cause of our Election is the mercy of God in Christ howbeit he that will be partaker of this Election must receive the promise in Christ by faith for therefore we be elected because afterwards we are made the members of Christ So we judge of Election by the event or success that hapneth in the life of man those onely to be elected ' that by faith apprehend the mercy promised in Christ To the same purpose also but not so clearly and perspicuously speaks the Book of Homilies where we finde it thus viz. ' That of our selves as in our selves we finde nothing whereby we may be delivered from this miserable captivity in which we were cast through the envy of the Devil by breaking Gods Commandment in our first Parent Adam It is the Lord with whom is plenteous Redemption he is the God which of his own mercy saveth us c. not for our own deserts merits or good deeds c. but of his meer mercy freely and for whose sake truly for Christ Jesus sake the pure and undesiled Lamb of God c. for whose sake God is fully pacified satisfied and set at one with man Such is the Doctrine of the Church in the matter of Predestination unto life according to the judgement of these learned men and godly Martyrs who were of such Authority in the Reformation ' 8. Proceed we next to one of an inferiour Order the testimony of John Bradford Martyr a man in very high esteem with Martin Bucer made one of the Prebends of S. Pauls Church by Bishop Ridley and one who glorified God in the midst of the flames with as great courage as his Patron of whom we finde a Letter extant in the Acts and Monuments directed to his friends N. S. and R. â— being at that time not thorowly instructed in the Doctrine of Gods Election The words of which Letter are as followeth ' I wish to you my good Brethren the same grace of God in Christ which I wish and pray the Father of mercies to give me for his holy names sake amen Your Letter though I have not read my self because I would not alienate my minde from conceived things to write to others yet I have heard the sum of it that it is of Gods Election wherein I will briefly relate to you my faith and how far I think it good and meet for a Christian to wade in I believe That man made after the image of God did fall from that pleased estate to the condemnation of him and all his posterity I believe that Christ for man being then fallen did oppose himself to the judgement of God as a Mediator paying the ransome and price of Redemption for Adam and his whole posterity that refuse it not finally I believe that all that believe I speak of such as be of years of discretion are partakers of Christ and all his merits I believe that faith and belief in Christ is the work and gift of God given to no other then to those which be his children that is to those whom God the Father before the beginning of the world hath Predestinated in Christ unto Eternal life Thus do I wade in Predestination in such sort as God hath patefied and opened it Though to God it be the first yet to us it is the last opened and therefore I begin with Creation from whence I come to Redemption so to Justification so to Election On this sort I am sure that warily and wisely a man may walk it easily by the light of Gods Spirit in and by his Word seeing this faith is not to be given to all men 2 Thess 3. but to such as are born of God Predestinated before the world was made after the purpose and good will of God c. ' Which judgement of this holy man comes up so close to that of the former Martyrs and is so plainly cross to that of the Calvinistical party that Mr. Fox was fain to make soom Scholia's on it to reconcile a gloss like that of Orleance which corrupts the Text and therefore to have no place here however it may be disposed of at another time But besides the Epistle above mentioned there is extant a Discourse of the said godly Martyr entituled The sum of the Doctrine of Predestination and Reprobation in which is affirmed That our own wilfulness sin and contemning of Christ are the cause of Reprobation as is confessed by the Author of the Anti-Arminianism p. 103. though afterwards he puts such a gloss upon it as he doth also on the like passages in Bishop Hooper as makes the sin of man to be the cause onely of the execution and not of the decree of Reprobation 9. But it is said That any one that reads the Common-Prayer Book with an unprejudiced minde cannot chuse but observe divers passages that make for a Personal Eternal Election So it is said of late and till of late never so said by any that ever I heard of the whose frame and fabrick of the Publique Liturgie being directly opposite to this new conceit For in the general Confession we beseech the Lord to spare them that confess their faults and restore them that be penitent according to his promises declared unto mankinde in Christ Jesus our Lord In the Te Deum it is said that Christ our Saviour having overcome the sharpness of death did open the Kingdâ—m of heaven to all believers In the Prayer for the first day of Lent That God hateth nothing which he hath made but doth forgive the sins of all them that be penitent In the Prayer at the end of the Commination That God hath compassion of all men that he hateth nothing which he hath made that he would not the death of a sinner but rather that he should turn from sin and repent In the Absolution before the Communion That God of his great mercy hath promised forgiveness of sins to all them which with hearty repentance and truâ— faith turn unto him Can any one which comes with an unprejudiced minde to the Common-Prayer Book observe any thing that savoureth of a Personal Election in all these passages or can he hope to finde them in any other Look then upon the last Exhortation
sins and incredulities as generally is maintained and taught in the Schools of Calvin Much I am sure may be said against it out of the passages in the Liturgie before remembred where it is said that God hath compassion upon all men and hateth nothing which he hath made but much more out of those which are to come in the second Article touching the Vniversal Reconciliation of mankinde unto God the Father by the death of Christ Take now no more than this one Collect being the last of those which are appointed for Good Friday on which we celebrate the memorial of Christ his death and passion and is this that followeth viz. ' Merciful God who hast made all men and hatest nothing that thou hast made nor wouldst the death of a sinner but rather that he should be converted andâ—â—ve have mercy upon all Jews Turks Infidels and Hereticks and take from them all ignorance hardness of heart and contempt of thy Word and so fetch them home blessed Lord to thy flock that they may be saved amongst the remnant of the true Israelites and be made one fold under one Shepherd Jesus Christ our Lord. ' A Prayer as utterly inconsistent with the Calvinians Decree of Reprobation as the finding of an Hell in Heaven or any thing else which seems to be most abhorrent both from faith and piety 2. More may be said against it out of the writings of Bishop Latimer and Bishop Hooper before remembred Beginning first with Latimer he will tell us this viz. ' That if most be damned the fault is not in God but in themselves for Dus vult omnes homines salvos fieri God would that all men should be saved but they themselves procure their own damnation ' Thus also in another place That Christ onely and no man else merited Remission Justification and Eternal Felicity for as many as believe the same that Christ shed as much blood for Judas as for Peter that Peter believed it and therefore was saved that Judas could not believe it therefore was condemned the fault being in him onely and no body else More fully not more plainly the other Bishop in the said Preface to the Exposition on the Ten Commandments where it is said ' That Gain was no more excluded from the promise of Christ till he exlcuded himself than Abel Saul than David Judas than Peter Eâ—au than Jacob ' concerning which two brethren he further added ' That in the sentence of God given unto Rebecca that there was no mention at all that Esau should be disinherited of Eternal life but that he should be inferiour to his brother Jacob in this world which Prophecy saith he was fulfilled in their Posterity and not the persons themselves the very same with that which Arminius and his followers have since declared in this case ' And this being said he proceedeth to this Declaration ' That God is said by the Prophet to have hated Esau not because he was disinherited of Eternal life but in laying his mountains and his heritage waste for the Dragons of the wilderness Mal. 1. 3. that the threatning of God against Esau of he had not of wilful malice excluded himself from the promise of grace should no more have hindred his salvation than Gods threatning against Nineve that the cause of Rejection or Damnation is sin in man which will not hear neither receive the promise of the Gospel And â—â—â—ally thus That by Gods grace we might do the good and leave the evil if it were not through malice of accustomed doing of sin the which excuseth the mercy and go dâ—â—ess of God and maketh that no man shall be excused in he latter judgement how subtilly soever they now excuse the matter and put their evil doings from them and lay it uâ—on the Predestination of God and would excuse it by ignorance oâ— say he cannot be good because he is otherwise destined which in the next words he calls A Stoical 〈…〉 refuted by those words of Horace Nemo adeo fâ—rus est c. ' 3. But that which makes most against the absolute irrespective and irreversible decree of predestination whether it be life or death is the last clause of our second Article being the seventeenth of the Church as before laid down where it is said that we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture and that in all our doings that will of God is to be followed which we have expresly declared to us in holy Scriptures And in the holy Scripture it is declared to us That God gave his Son for the world or for all man-kind that Christ offered himself a Sacrifice for all the sixs of the whole world that Christ redeemed all man-kinde that Christ commanded the Gospel to be preached to all that God wills and commands all men to hear Christ and to believe in him and in him to offer grace and salvation unto all men That this is the infallible truth in which there can be no falshood otherwise the Apostles and other Ministers of the Gospel preaching the same should be false witnesses of God and should make him a liar than which nothing can be more repugnant to the Calvinian Doctrine of predestination which restrains predestination unto life in a few particulars without respect had to their faith in Christ or Christs suffering death for them which few particulars so predestinate to eternal life shall as they tell us by an irrestible Grace be brought to God and by the infallible conduct of the holy Spirit persevere from falling away from grace and favour Nothing more contrary to the like absolute decree of Reprobation by which the infinitely greatest part of all Mankinde is either doomed remidilesly to the torments of Hell when they were but in the estate of Creability as the Supralapsarians have informed us and unavoidably necessated unto sin that they might infallibly be damn'd or otherwise as miserably leaving them under such a condition according to the Doctrine of the Sublapsarians which renders them uncapable of avoiding the wrath to come and consequently subjected them to a damnation no less certain then if they were created to no other purpose which makes it seem the greater wonder that Doctor Vsher afterwards Lord Primate of Ireland in drawing up the article of predestination for the Church of Ireland anno 1615. should take in so much as he doth of the Lambeth articles and yet subjone this very clause at the foot thereof which can no more concorporate with it then any of the most Het rogeneus mettals can unite into one piece of refined Gold which clause as it remaineth in the articles of the Church of England how well it was applyed by King James and others in the conference at Hampton Court we shall see hereafter 4. In the mean time we must behold another argument which fights more strongly against the Apostles decree of Reprobation then any of
the 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
What more comfortable to a man deprived of the outward benefit of the Word and Sacraments than that clause in the Homily where it is said That if we lack a Learned man to instruct and teach us God himself from above will give light unto our mindes and teach us those things which are necessary for us 4. If then it be demanded How it comes to pass that this general Overture of Grace becomes so little efficacious in the hearts of men we shall finde Bishop Hooper ascribing it in some men to the lack of faith and in others to the want of repentance Touching the first he tells us this ' That S. Paul concludes and in a manner includeth the Divine Grace and Promise of God with in certain terms and limits that onely Christ should be profitable and efficacious to those that apprehend and receive this abundant Grace by faith and to such as have not the use of faith neither Christ nor Gods Grace to appertain ' After which he proceedeth in this manner toward the other sort of men which make not a right use of this general Grace for want of Repentance ' Howbeit saith he that we know by the Scripture that notwithstanding this imperfection of faith many shall be saved and likewise notwithstanding that Gods pro 〈…〉 be general unto all people of the world yet many shall be damned These two points must therefore diligently be discussed first how this faith being unperfect is accepted of God then how we be excluded from the promise of grace that extendeth to all men c. To which first it is thus answered That S. Paul S. John and Christ himself damneth the contemnets of God or such as willingly continue in sin and will not repent these the Scripture excludeth from the general promise of Grace ' 5. Here then we have the Doctrine of the Church of England delivered in the Liturgie and the Book of Homilies more punctually pressed and applied in the words of godly Bishop Hooper concerning Universal Grace and somewhat also of the reasons of its not being efficacious in all sorts of men relating to that liberty which remains in man of closing or contending with it as he is either ruled by reason or else misguided by the tyranny of his lusts and passions But before I come unto this point we may behold the necessary workings of Gods Grace preventing man by the inspirations of his holy Spirit and the concurrence or co-operation of mans will being so prevented which is the Celestial influences of the Grace of God Of which the Church hath spoke so fully in all the Authentick Monuments and Records thereof that no true English Protestant can make question of it For thus she tells us in the tenth Article of her Confession viz. That the condition of man after the fall of Adam is such that he cannot turn and prepare himself by his own natural strength and good works to faith and calling upon God Wherefore we have no power to do good works pleasant and acceptable â—nto God without the Grace of God by Christ preventing us that we may have a good will and working with us when we have that good will In the first clause the Church declares her self against the old Pelagians and some of the great Schoolmen in the Church of Rome and in the last against the Maniches and some of the more rigid Lutherans in the Churches Protestant which make man in the work of his own Conversion to be no other than a Statue or a senseless stock Contrary whereunto we are instructed in the Homily exhorting to the reading of Holy Scripture to use all possible endeavours in our own Salvation If we read once twice or thrice and understand not let us not cease so but still continue reading praying asking of other men and so by still knocking at last the door shall be opened as S. Augustine hath it which counsel had been vain and idle if man were not invested with a liberty of complying with it More plainly is the same exprest in many of our Publique Prayers as partly in the Collect for Easter-Day in which we humbly beseech Almighty God That as by his special Grace preventing us he doth put in our minde good desires so by his continual Fellowship that he would bring the same to good effect And in that on the sevententh Sunday after Trinity That his Grace may always prevent and follow us and make us continually to be given to all good works But most significantly we have it in one of the Collects after the Communion that namely in which we pray to the Lord To prevent us in all our doings by his most gracious favour and further us with his continual help that in all our works begun continued in him we may so glorifie his holy Name that finally by his mercy we may obtain life everlasting through Christ Jesus our Lord. So that upon the whole matter it needs must follow that as we can do nothing acceptable in the sight of God without Grace preventing so by the freedom of mans will co-operating with the Grace preventing and by the subsequent Grace of God Cooperating with the will of man we have a power of doing such works as are agreeable to the will of our Heavenly Father 6. Now to this Plain Song of the Articles the Homilies and the Publique Liturgie it may be thought superfluous to make a descant or adde the light of any Commentary to so clear a Text. And yet I cannot baulk some passages in Bishop Hooper which declare his judgement in the point where he not onely speaks of mans concurrence or co-operation with the Grace of God but lays his whole damnation on the want thereof ' Look not therefore saith he on the promises of God but also what diligence and obedience he requireth of thee lest thou exclude thy self from the promise There was promised to all those that went out of Egypt with Moses the Land of Canaan howbeit for disobedience of Gods Commandments there were but one or two that entred ' This he affords in his Preface and more than this in his tenth Chapter of the Exposition relating to the common pretence of Ignorance ' For though saith he thou canst not come to so far knowledge in the Scripture as others that believe by reason thou art unlearned or else thy vocation will not suffer thee all days of thy â—â—â—e to be a student yet must thou know and upon pain of damnation art bound to know God in Christ and the Holy Catholick Church by the Word written the Ten Commandments to know what works thou shouldst do and what to leave undone the Pater noster Christ his Prayer which is an Abridgement Epitome or compendious Collection of all the Psalms and Prayers written in the whole Scripture in the which thou prayest for the remission of sin as well for thy self as for all others desirest the
for finally or totally and much lesse for both And that he doth so in the Gag I shall easily grant where he relateth only to the words of the Article which speaks only of a possibility of falling without relating to the measure or duration of it But he must needs be carried with a very strange confidence which can report so of him in his book called Appello Caesarem in which he both expressely saith and proveth the contrary He saith it first in these words after a repetition of that which he had formerly said against the Gagger ' I determine nothing in the question that is to say nor totally nor finally or totally not finally or totally finally but leave there all to their Authors and Abettors resolving upon this not to go beyond my bounds the consented resolved and subscribed Articles of the Church of England in which nor yet in the Book of Common Prayer and other divine offices is there any tye upon me to resolve in this much disputed question as these Novellers would have it not as these Novellers would have it there 's no doubt of that For if there be any it is for a possibility of total falling of which more anon ' He proves it next by several Arguments extracted from the Book of Homilies and the publike Liturgy Out of which last he observeth three passages the first out of the Forme of Baptisme in which it is declared that the baptized infant being born in original sin by the Laver of Regeneration in Baptism is received into the number of the children of God and Heirs of everlasting life the second out of the publick Catechism in which the child is taught to say that by his Baptism he was made a member of Christ the child of God and an inheritor of the Kingdom of heaven The third out of the Rubrick before Confirmation in which it is affirmed for a truth that it is certain by Gods word that children being baptized have all things necessary for their salvation and be undoubtedly saved And thereupon he doth observe that it is to be acknowledged for a Doctrine of this Church that children duly baptized are put ' into a state of Grace and salvation and secondly that it is seen by common experience that many children so baptized when they come to age by a wicked and lewd life do fall away from God and from the state of Grace and salvation wherein he had set them to a worse state wherein they shall never be saved ' From which what else can be inferred but that the Church maintains a total and a final falling from the grace of God Adde hereunto that the Church teacheth men to pray to Almighty God not to take his holy Spirit from us And in another place that he suffer us not at our last hour for any pains of death to fall from him which certainly she had never done were it not possible for a man so far to grieve and vex the holy Spirit of God and so far to despair of his gracious mercie as to occasion him at the last to deprive us both of the one and the other 9. Next for the Homilies as they commend us unto Gods people a probable and stedfast hope of their salvation in Christ Jesus so they allow no such infallibility of persisting in grace as to secure them from a total and final falling In reference to the first they tell us in the second part of the Sermon against the fear of death ' that none of those their causes of the fear of death that is to say the sorrow of repenting from our worldly pleasures the terrible apprehension of the pangs of death and the more terrible apprehension of the pains of hell do make any trouble to good men because they stay themselves by true faith perfect charity and sure hope of the endlesse joy and blisse everlasting All therefore have great cause to be full of joy that be joyned to Christ with true faith stedfast hope and perfect charity and not to fear death nor everlasting damnation ' The like we finde not long after where it speaks of those ' when being truly penitent for their offences depart hence in perfect charity and in sure trust that God is merciful to them forgiving them their sins for the merits of Jesus Christ the only natural Son ' In the third part of which Sermon it is thus concluded ' He that conceiveth all these things and beleeveth them assuredly as they ought to be believed even from the bottom of his heart being established in God in his true faith having a quiet conscience in Christ a firm hope and assured trust in Gods mercy through the merits of Jesus Christ to obtain this rest quieâ—ness and everlasting joy shall not only be without fear of godly death when it cometh but greatly desire in his heart as S. Paul did to be rid from all these occasions of evil and live ever to Gods pleasure in perfect obedience of his Will with Jesus Christ our Lord and Saviour to whose gracious presence c. ' By all which passages it is clear and evident that the Church teacheth us to entertain a probable and stedfast hope of our salvation in Christ Jesus but whether it teacheth also such an infallibility of persisting in grace such a certainty of perseverance as to exclude all possibility of a total or a final falling we are next to see 10. And see it we may without the help of Spectacles or any of the Optical instruments if we go no farther than the title of two of those Homilies the first wherof is thus inscribed viz. A Sermon shewing how dangerous a thing it is to fall from God And it had been ridiculous if not somewhat worse to write a Sermon de non ente to terrifie the people with the danger of that misfortune which they were well enough assured they should never suffer Out of which Homilies the Appellant makes no use but of these words only ' Whereas God hath shewed unto all them that truly do believe his Gospel his face of mercy in Christ Jesus which doth so enlighten their hearts that they be transformed into his image be made partakers of the heavenly light and of his holy Spirit be fashioned to him in all goodnesse requisite to the child of God so if they do afterwards neglect the same if they be unthankful unto him if they order not their lives according unto his Doctrine and Example and to the setting forth of his glory he will take from them his holy Word his kingdom whereby he should reign in them because they bring not forth fruit which he looked for ' Besides which there are many other passages to this effect where it is said that as by pride and sin we fall from God so shall God and all goodness go from us that sometimes men go from God by lack of faith mistrusting of God and somtimes
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
Stage to more able Actors To whom I recommend the care of that weighty businesse not doubting but that my endeavours in the Churches service will finde acceptance with all equal and indifferent men And for the rest who are so far ingaged in the adverse party that possibly they may hate to be reformed in the Psalmists language I neither fear their censures nor court their favours but leave them to enjoy the happinesse of these open times in quibus non modo libertas sed etiam loquendi libido impunita est as my Author hath it And thus good Reader I bid thee once again farewel in the Lord to whose unspeakable mercies in Christ Jesus thou art most heartily recommended by Lacies Court in Abindon Dec. 29. 1659. Thine alwayes to be commanded in the Churches service P. H. An Advertisement touching the ERRATA THe ill printing of that part of the Certamen Epistolore which was most controversial hath exposed me to some disadvantage in the eyes of those who are willing to interpret every mistaking of the presse to be an error of the pen which hath made me require the greater care for the well-doing of this though it could not passe without such faults as workmen will commit somtimes do they what they can But they are neither great nor many and such as are may be corrected in this manner The Errata of the first Part. Pa. 3 line 5 for Loppinus read Coppinus p 9 l 34 for works r. words p 30 l 22 for sub r. supra p 39 l 17 Macurius r. Maccorius p 46 l 26 r. Belconquall 29 for quarrel r. parallel p 48 c. for Arustondon r. Amsterdam p 49 l 20 for drown r. divorce p 57 r. Themistius p 60 l 14 c. for Grotius r. Crotius p 62 for Synod called r. Synodical p 70 l ulâ— adde that without the grace of God preventing we may will the things c. The Errata of the second Part. P. 20 l 19 for word r. Creed p 21 l 8 for heard r. find p 27 l 11 for to the loreing of r. touching p 31 l 34 for Therancenâ—s r. Theramenes p 50 l 9 for Apostles r. positive p 51 l 9 for greater Catechisme r. Gloria in excelsis p 74 l 12 for Butler r. Barlow The Errata of the third Part. P. 2 l 23 for how r. two p 6 l 6 del who p 14 and c. for Powel r. Nowel p. 25 l 5 for from charity r. from shewing p 28 l 11 for Powel r. Poynets p 41 l 2 for discended from r. discended from a brother of Robert King c. p 70 l 30 ad should be tendred to him p 101 l 11 for makes r. many p 103 l 11 for Lichfield r. Chichester p 105 l 5 r. looked and del himself â—ompilo i. e. Surâ—â—piâ— quia quae fares auseruat â—a prâ—ssim colligunt quod est compiâ—are a Hist Eccl. Euseb l. 5. c. 14. 19. b Calv. Advers Liberti c. â—â— d Prateol Elench Haere in Quintinâ— e Bellâ—â— d Prateol in Elench Haeâ— in Manich. e August de Haeres cap. 25. f Ibid. cap. 15. 70. g Homer Illiad h August de Gen. ad lit lib. 2. c. 27. i Calv. instâ—â— lib. 3. c. 23 sect 7 k V. Synod Rom l Fulgent ad Monimum m August Tom. 2. Epist â—06 n Praâ—eol Elencâ— Haeret. in Pelag. o August l. â— contr Epist Pelagi cap. 2. p Lindan in Dial. 21. Eccles polit lib. 11. p 96. Hist of the Councel fol. 175. I de n fol. 181. Hist of Councel p 108. c. Ibid. p. 2â—â— Conciâ— Trid. Ses â— c. 1. Ibid. c. 2. b Hist of the Councel f. 212. Sess 6. c. 2 3. Session 6. Can. 2. 3. Sâ—ss 6. c. 5. Ca. 4. Sess 6. Can. 13. Can. 14. Can. 15. Hist of the Councel of Tâ— p 210. * Ibid. f. 20â— August Confes cap. 2. Appel Evang. cap. 4. Aug. Confes c. 3. Id. cap. de Mâ—ssa Ibid. cap. 18. Idem cap. 18. Idem cap. 11. a Institut l. 3. c. 23. Sect. 7. Calvin Institut lib. 3. cap. 23. sect 6. Idem ib sect 7. Hooker in â—â—cle â—ol Prâ—f p 9. Arcan Dog Ant. Roâ— p 15. Ibid. 17. 6. Arcan Dogn Contr. Remon p. 23. Ibid. p. 29. Ibid. p. 33. Ibid p. 41. Ibid. 47. Gods love to Mankind p 45. Ibid p. 53. Tertul. l. 2. contr Marcion c. 22. Gods love to Mankind p. 62. Ibid. p. 64. Ibid. p. 65 p. 67. Ibid. p. 68. Ibid p 76. Ibid. p. 91. Suet. de vit Tyb c. 69. p. 180. Hâ—isti lib. de Minor Hist c. 27. p. 39. or in Gâ—ds love to mankâ—nd p. 97. In his Letters p. 72. Belcanquals Letters p. 10 Hist of the Contr. p. 215. * Pref. A. 9. Exam. Cers p. 63. B. * Gods Love to mankinde p. 89. Arcan Deg. Cert Remons p. 95. Boyerman Anroâ— Grotii Pietat * Declar. against Vorstius Justif of the Fathers c. p. Justis of the Fathers c. p. 34. * Obs Observed p. 46. * P. 37. â—â—â—ser between Ridley and Latimer Manil. de Sphe lib. * Hist Artic. Lambeth p. 6 7. * Cabuba p. 116. * Conâ— Dom. p. 167 Answer to a certain Leâ—t p. 38 Ibid. p. 38. Hom. of the Nativity fol. 167. Hom. of the Nativity p. 168. Ibid. Idem * Disc of Freewil p. 278. * Id. ib. * Ib. p. 281. * Prolog in Epist to the Romans p. 42. Ibid. 15â— Lib. 3. Hist. Moor p. 306 Acts and Mon. fol. 987. Prologue before the Epist unto the Rom. p. 48. Acts and Mon. fol. 1008. Acts and Mon. fol. 1181. Epis Didic Institut of a Christian. Necessary prayer Let. of Mr. Bucer to the Church of England Acts and Mon. fol. 1366. Artic. 17. Artic. 2. Artic. 31. Artic. 9. Artic. 13. Artic. 10. Artic. 16. Id. Ib. Acts and Mon. fol. 1282. Chur. Hist lib. 9. fol. 72. Conser Declar. before the Art 1628. Our Divines commonly called Calvinists Yates in Ap. Caesar cap. 5. p. 38. Ambros in Epist 1 4. Chrys in Ep. 14. Hierom. in Epist 64. L. 5 p. 372. Serm. 3. Sunday after Epiphany part 3. fol. 198 Hom. of the misery of man f. 8. Serm. on Septu fol. 213. Hoop in Prefac before the ten Commandm Id. Ibid. Id. Ibid. Id. Ibid. Id. Ibid. Lat. in Serm. on Septuages p. 3. fol. 214. Hom. of the misery of man fol. 11. Fox Acts and Moâ— fol. 1505. Justifi Fathers Latimer in his 4 Sermon third Sunday after Epiphaniâ— 4 Serm. in Lincoln Exposit of the Command cap. of ignor Article of Ireland Numb 12. 14. 17. Cap. 10. Hic in â—â—stip father Hom. Salvation p. 13. Serm. 1 Sund. after Epiph. Pref. to the ten Commandm Hom. of Holy Scrip. p. 5. Hom. against fear of death p. 62. Serm. Septuag 1 Sâ—â—m Lincol. Hook Pref. to Commo Pref. to his Exposition Ibid. Serm. 1. Sund. after Epiph. His works p. 321. Acts and Mon. fol. 1009. Collection of his works by I. D. fol.