last giving him leave to look about him and to discerne the dangers which did seeme to threaten him on the other side considering therefore with himselfe or being informed by tale of the Bishop and Divines as were then about him how great an adversary was Calvinius to Monarchicall interesse how contrary the Predestination doctrines were to all rules of Government he found it neeessary to devise or admit some course of the preventing of the mischiefe To which end he issued certain directions to the vice Chancellor and Heads of both Universities bearing date January 18. 1619. Requiring them to take speciall order among other things that all that tooke any degree in the ' Schooles should subscribe to the three Articles in the thirty sixt Canon that no man in the Pulpit or Schooles be sufferred to maintaine Dogmatically any point of doctrine that is not allowed by the Church of England that none be suffered to preach or lecture in the Towns of Oxon. or Cambridge but such as were every way conformable to the Church both in doctrine and discipline and finally which most apparently conduced to the ruine of Calvinism that young Students in divinity be directed to study such books as be most agreeable in doctrine and discipline to the Church of England and excited to bestow their time in the Fathers and Councels Schoolmen Histories and Controversies and not to insist too long upon Compendiums and abbreviations making them the grounds of their study in divinity ' This seemed sufficient to bruse these doctrines in the shel as indeed it was had these directions been as carefully followed as they were piously prescribed But little or nothing being done in pursuance of them the Predestinarian doctrines came to be the ordinary Theam of all Sermons Lectures and Disputations partly in regard that Dr. Prideaux who had then newly succeeded Dr. Rob. Abbot in the chair at Oxon. had very passionately exposed the Calvinian Interest and partly in regard of the Kings declared averseness from the Belgick Remonstrants whom for the reasons before mentioned he laboured to suppress to his utmost power And yet being carefull that the truth should not fair the worse for the men that taught it he gave command to such Divines as were commissionated by him to attend in the Synod of Dort Anno 1618. not to recede from the doctrine of the Church of England in the point of universal Redemption by the death of Christ A point so inconsistent with that of the Absolute and irrespective decree of Reprobation and generally of the whole Machina of Predestination and the points depending thereupon as they are commonly maintained in the Schools of Calvin that fire and water cannot be at greater difference But this together with the rest being condemned in the Synod of Dort and that Synod highly magnified by the English Calvinists they took confidence of making those disputes the Subject of their common discourses both from the Pulpit and press without stint or measure And thereupon it pleased his Majesty having now no further fear of any dangers from beyond the seas to put some water into their wine or rather a Bridle into their mouths by publishing certain orders and directions touching Preachers and preaching bearing date on the 4. of August 1622. In which it was enjoyned amongst other things ' That no Preacher of what Title soever under the degree of a Bishop or Dean at least do from hence forth presume to teach in any popular Auditory the deep points of Predestination Election Reprobation or of the Universality Efficacity Resistability or Irresistability of Gods Grace but rather leave those Theames to be handled by learned men and that modestly and moderately by use and application rather then by way of positive Doctrine as being fitter for Schools and Vniversities then for simple Auditors ' The violating of which order by Mr. Gabriel Bridges of Corpus Christi Colledge in Oxon. by preaching on the 19th of Ianuary then next following against the absolute decree in maintenance of universal Grace and the co-operation of mans free will prevented by it though in the publick Church of the Vniversity laid him more open to the prosecution of Dr. Prideaux and to the censure of the Vice-Chancelor and the rest of the Heads then any preaching on those points or any of them could possibly have done at another time 11. Much was the noise which those of the Calvinian party were observed to make on the publishing of this last order as if their mouths were stopped thereby from preaching the most necessary Doctrines tending towards mans salvation But a far greater noise was raised upon the coming out of Montagues answer to the Gagger in which he asserted the Church to her primitive and genuine Doctrines disclaimed all the Calvinian Tenents as dis-owned by her and left them to be countenanced and maintained by those to whom they properly belonged Which book being published at a time when a Session of Parliament was expected in the year 1624. The opportunity was taken by Mr. Yates and Mr. Ward two of the Lecturers or Preachers of Ipswich to prepare an Information against him with an intent to prosecute the same in the following Session A Copy whereof being come into Mountagues hands he flies for shelter to King James who had a very great estimation of him for his parts and learning in which he had over-mastred they then though much less Selden at his own Philologie The King had already served his own turn against the Remonstrants by the Synod of Dort and thereby freed the Prince of Orange his most dear Confederate from the danger of Barnwell and his faction Arch-Bishop Abbot came not at him since the late deplorable misfortune which befell him at Branzil and the death of Dr. James Mountague Bishop of Winton left him at liberty from many importunities and sollicitations with which before he had been troubled so that being now master of himself and governed by the light of his own most clear and exellent Judgement he took both Montague and his Doctrines into his Protection gave him a full discharge or quietus est from all those Calumnies of Popery or Arminianism which by the said Informers were laid upon him incouraged him to procecd in finishing his just Appeal which he was in hand with commanded Dr. Francis White then lately preferred by him to the Deanry of Carlisle and generally magnified not long before for his zeal against Popery to see it licensed for the Press and finally gave order unto Mountague to dedicate the book when printed to his Royal self In obedience unto whose Command the Dean of Carlisle licensed the book with this approbation That there was nothing contained in the samo but what was agreeable to the publick Faith Doctrine and Discipline established in the Church of England But King James dying before the book was fully finished at the Press it was published by the name of Appello Cesarem and dedicated to King
by neglecting his commandments concerning their neighbours And after some examples given in these several cases it followeth that by these examples of holy Scripture we may know that as we forsake God so shall he forsake us And what a miserable estate doth consequently and necessarily follow thereupon a man may easily consider by the horrible threatnings of God c. And finally having not only laid before us the said horrible threatnings but the reâ—ital also of those gentle courses by which he doth endeavour to gain us to him it concludeth thus viz. that if these will not serve but still we remain disobedient to his Word and will not knowing him or loving him â—ot fearing him nor putting our whole trust and confidence in him and on the other side to our neighbours behaving our selves uncharitably by disdain envy malice or by committing murder robbery adultery gluttony deceit lying swearing or other like detestable works and ungodly behaviour then he threatneth us by terrible comminations swearing in great anger that whosoever doth these works shall never enter into his rest which is the kingdom of heaven CHAP. XIV The Plain Song of the second Homily touching the falling from God and the Descants made upon it 1. MOre from some other Homilies touching the possibility of falling from the grace received 2. The second Homily or Sermon touching falling from God laid down verbatim 3. The sorry shifts of Mr. Yates to illude the true meaning of the Homily plainly discovered and confuted 4. An Answer unto his Objection touching the passage cited from the former Homily in Mr. Mountagues Appeal 5. The Judgement of Mr. Ridley Arch-Deacon of Canterbury in the points of Election and Redemption 6. As also touching the reasons why the Word was not preached unto the Gentiles till the coming of Christ the influences of grace the co-workings of man and the possibility of falling from the truth of Christ 1. Nor doth the Church declare this only in the former Homily where the point is purposely maintained but in some others also obiter and upon the by where it discourseth principally on some other subject for in the second part of the Sermon of good Works we shall finde Saint Chrysostome speaking thus viz. The thief that was hanged when Christ suffered did believe only and the most merciful God just fied him And because no man shall say again that he wanted time to do good works for else he could have done them truth it is and I will not contend herein but this I will surely affirm that faith only saved him If he had lived and not regarded faith and the works thereof he should have lost his salvation again which words of Chrysostome passing for a part of the Homily declare sufficiently that by the doctrine of the Church in King Edwards time not only faith but justification once had may be lost again ' To the same purpose in the second part of the Homily against swearing it is plainly said That whosoever forsaketh the truth for love or displeasure of any man or for â—ucre and profit to himself doth forsake Christ and with Judas betray him ' And somewhat also to this purpose may be found in the third Sermon against the peril of Idolatry and in the second part of that touching the time and place of prayer though not so proper at the present because not made within the compass of the first Reformation in King Edwards reign and keeping my self within the compass I think it not amiss to present unto the eye of the Reader the second part of the Sermon about falling from God and to present the same verbatim as it stands in the Book and afterwards to clear it from all such evasions and objections which the sullenness rather than the subtilty of some men have found out against it Now the said second Sermon beginning with a recapitulation of that which had been taught in the first is this that followeth The Second Part of the Sermon of falling from God ' 2. In the former part of this Homily you have learned how many manner of ways men fall from God some by Idolatry some for lack of faith some by neglecting of their neighbours some by not hearing of Gods Word some by the pleasure they take in the vanities of worldly things yea have also learned in what misery that man is which is gone from God and how that God yet of his infinite goodness to call again man from that his misery useth first gentle admonitions by his Preachers after he layeth on terrible threatnings Now if this gentle monition and threatning together do not serve then God will shew his terrible countenance upon us he will pour intolerable plagues upon our heads and after he will take away from us all his aid and assistance wherewith before he did defend us from all such manner of calamity as the Evangelical Prophet Isaiah agreeing with Christ his Parable doth teach us saying That God hath made a goodly Vineyard for his beloved children he hedged it he walled it round about he planted it with chosen Vines and made a Turret in the midst thereof gathering also a Wine-press and when he looked that it would bring forth good grapes it brought forth wilde grapes and after it followeth Now shall I shew you saith God what I will do with my Vineyard I will pluck down the hedges thereof that it may perish I will break down the walls that it may be trodden under foot I will let it lie waste it shall not be cut it shall not be digged but bryers and thorns shall overgrow it and I will command the clouds that they shall no more rain upon it ' By these threatnings we are monished and warned that if we which are the chosen Vineyard of God bring not forth good grapes that is to say good works that may be delectable and pleasant in his sight when he looketh for them when he sendeth his Messengers to call upon us for them but rather bring forth wilde grapes that is to say four works unsavoury and unfruitful then will he pluck away all defence and suffer grievous plagues of famine battel dearth and death to light upon us Finally if these serve not he will let us lie waste he will give us over he will turn away from us he will dig and delve no more about us he will let us alone and suffer us to bring forth even such fruit as we will to bring forth brambles bryers and thorns all naughtiness all vice and that so abundantly that they shall clean over-grow choak strangle and utterly destroy us But they that in this World live not after God but after their own carnal liberty perceive not this great wrath of God towards them that he will not dig nor delve any more about them that he doth let them alone even to themselves but they take this for a great benefit of God to have all their own liberty
Gospel viz. How many a time and oft have I assayed to gather thy children together and to joyn them to my self none otherwise then the hen gathereth her chickens under her wings that they may not miscarry But thy stubborness hath gone beyond my goodness and as though thou hadst even vow'd and devoted thy self to utter ruine so dost thou refuse all things whereby thou mighâ—est be recovered and made whole And finally as to the possibility of falling from the faith of Christ he thus declares himself in the Exposition of our Saviours Parable touching the sower and the seed viz. There is another sort of men which greedily hear the word of the Gospel and set it deep enough in their mind and keep it long but their minds being entangled and choaked with troublesome cares of this world and especially of riches as it were with certain thick thorns they cannot freely follow that he â—â—veth because they will not suffer these thornes which cleave together and be entangled one with another among themselves to be cut away the fruit of the seed which is sowen doth utterly perish Which being so either we must conclude the doctrine of this Church in the Book of Articles to be the same with that which is contained in the Paraphrases of this learned man or else condemn the godly Bishops of this Church and the religious Princes above mentioned of a great imprudence in recommending them to the diligent and careful reading both of â—â—iest and People HISTORIA QVINQV ARTICVLARIS OR A DECLARATION Of the Judgement of the WESTERN CHVRCHES And more particularly of the CHURCH of ENGLAND In the five Controverted Points Reproached in these last Times by the name of Arminianisme PART III. CONTAINING The first Breakin gs out of the Predestinarians in the Church of England and the Pursuance of those Quarrels from the Reign of King EDWARD the sixth to the death of King JAMES By P. HEYLIN D. D. LONDON Printed for T. Johnson at the sign of the Key in Pauls Church-yard 1660. PART III. CHAP. XVI Of the first Breakin gs out of the Predestinarians and their Proceedings in the same 1. THE Predestinarians called at first by the name of Gospellers 2. Campneys a professed enemy to the Predestinarians but neither Papist nor Pelagtan 3. The common practises of the Calvinists to defame their Adversaries the name of Free will men to whom given why 4. The Doctrine of John Knox. in restraining all mens actions either good or evil to the determinate Will and Counsel of God 5. The like affirmed by the Author of the Table of Predestination in whom and the Genevian Notes we find Christ to be excluded from being the foundation of mans Election and made to be an inferiour cause of salvation only 6. God made to be the Author of sin by the Author of a Pamphlet entituled against a Privy Papist and his secret Counsels called in for the proof thereof both by him and Knox with the mischiefs which ensued upon it 7. The Doctrine of Robert Crowly imputing all mens sins to Predestination his silly defences for the same made good by a distinction of John Verons and the weakness of that distinction shewed by Campneys 8. The Errours of the former Authors opposed by Campneys his book in answer to those Errours together with his Orthodoxie in the point of universal Redemption and what he builds upon the same 9. His solid Arguments against the imputing of all actions either good or evil to Predestination justified by a saying of Prosper of Aquitaine 10. The virulent prosecutions of Veron and Crowly according to the Genius of the sect of Calvin THus we have seen the Doctrine of the Church of England in the five â—nntroverted points according to the Principles perswasions of the first Reformers And to say truth it was but time that they should come to some conlusion in the points disputed there being some men who in the beginning of the Reign of King Edward the sixth busily stickled in the maintenance of Calvins Doctrines And thinking themselves to be more Evangelical then the rest of their brethren they either took unto themselves or had given by others the name of Gospellers Of this they were informed by the reverent Prelate and right godly Martyr Bishop Hooper in the Preface to his Exposition of the ten Commandments Our Gospellors saith he be better learned then the holy Ghost for they wickedly attribute the cause of Punishments and Adversity to Gods Providence which is the cause of no ill as he himself can do no ill and over every mischief that is done they say it is Gods Will. In which we have the men and their Doctrine how the name of Gospellers and the reason why that name was ascribed unto them It is observed by the judicious Author of the Book called Europae Speculum that Calvin was the first of these latter times who searcht into the Counsels the eternal Counsels of Almighty God And as it seems he found there some other Gospel then that which had been written by the four Evangelists from whence his followers in these Doctrines had the name of Gospellers for by that name I find them frequently called by Campneys also in an Epistolary Discourse where he clears himself from the crimes of Popery and Pelagianism which some of these new Gospellers had charged upon him which had I found in none but him it might have been ascribed to heat or passion in the agitation of these quarrels but finding it given to them also by Bishod Hooper a temperate and modest man I must needs look upon it as the name of the Sect by which they were distinguished from other men 2. And now I am fallen upon this Campneys it will not be unnecessary to say something of him in regard of the great part he is to act on the stage of this business Protestant he was of the first edition cordially affected to the Doctrine of the Church of England in the present points but of a sharp and eager spirit And being not well weaned from some points of Popery in the first dawning of the day of our Reformation he gave occasion unto some of those whom he had exasperated to inform against him that they prosecuted the complaint so far that he was forced to bear a faggot at St. Pauls Cross as the custome was in all such cases Miles Coverdale then or not long after Bishop of Exon preaching a Sermon at the same But whatsoever he was then in other Doctrinals he hath sufficiently purged himself from the crimes of Popery and Pelagianism wherewith he had been charged by those of the adverse party For whereas one William Samuel had either preached or written in Queen Maries time That a man might deserve God c. Campneys beholds it for a doctrine so blasphemous and abominable that neither Papists nor Pelagians nor any other Heretick old or new hath ever written or maintained a more filthy and execrable saying For
on some propositions to be sent to Cambridge for the appeasing of some unhappy differences in the Vniversity with which Answer her Majesty being somewhat pacified commanded notwithstanding that he should speedily recall and suppress those Aricles which was performed with such care and diligence that a Copy of them was not to be found for a long time after And though we may take up this relation upon the credit of history of the Lambeth Articles printed in Latin 1651. or on the credit of Bishop Mountague who affirms the same in his appeal Anno 1525. yet since the Authority of both hath been called in question we will take our warrant for this Narrative from some other hands And first we have it in a book called Necessario Responsio published by the Remonstrants Anno 1618. who possibly might have the whole story of it from the mouth of Baroe or some other who lived at that time in Cambridge and might be well acquainted with the former passages And secondly We find the same to be affirmed by the Bishops of Rochester Oxon and St. Davids in a letter to the Duke of Buchingham August 2. 1625. In which they signifie unto him that the said Articles being agreed upon and ready to be published it pleased Queen Elizabeth of famous memory upon notice given how little they agreed with the practise of piety and obedience to all Government to cause them to be suppressed and that they had so continued ever since till then of late some of them had received countenance at the Synod of Dort 4. Next touching the effect produced by them in order to the end so proposed so far they were from appeasing the present Controversies and suppressing Baroe and his party that his Disciples and Adherents became more united and the breach wider then before And though Dr. Baroe not long after deserted both his place in the Vniversity yet neither was he deprived of his Professorship as some say nor forced to leave it on a fear of being deprived as is said by others For that Professorship being chosen from two years to two years according to the Statutes of the Lady Margaret he kept the place till the expiring of his term and then gave off without so much as shewing himself a suiter for it Which had he done it may be probable enough that he had carried it from any other Canditate or Competitor of what rank soever The Anti-Calvinian party being grown so strong as not to be easily overborn in a publick business by the opposite faction And this appears plainly by that which followed on the death of Dr. Whitacres who died within few dayes after his return from Lambeth with the nine Articles so much talkt of Two Candidates appeared for the Professorship after his decease Wotton of Kings Colledge a professed Calvinian and one of those who wrote against Mountagues Appeal Anno 1626. Competitor with Overald of Trinity Colledge almost as far from the Calvinian Doctrine in the main Plat-form of Predestination as Baroe Harsnet or Barret are conceived to be But when it came to the Vere of the University the place was carried for Overald â—y the Major part which as it plainly shews that â—hough the Doctrines of Calvin were so hotly stickled here by most of the Heads yet the greater part of the learned body entertained them not so doth it make it also to be very improbable that Baroe should be put out of his place by those who had took in Overald or not confirmed therein if he had desired And therefore we may rather think as before is said that â—he relinquished the place of his own accord in which he found his Doctrine crossed by the Lambeth Articles and afterwards his peace distracted by several Informations brought against him by the adverse faction and thereupon a letter of Complaint presented to the Lord Treasurer Burleigh subscribed by most of those who before had prosecuted Barret to his Recantation Which letter giving very great light to the present business as well concerning Barret as Baroe though principally aiming at the last I think worthy of my paines and the Readers patience and therefore shall subscribe it as hereafter followeth A Copy of the Letter sent from some of the Heads in Cambridge to the Lord Burleigh Lord High Treasurer of England and Chancellour of the Vniversity RIght Honourable out bounden Duty remembred we are right sorry to have such occasion to trouble your Lordship but the peace of this University and Church which is dear unto us being brought into perill by the late reviving of new opinions and troublesom controversies amongst us hath urged us in regard of the places we here sustain not only to be carefull for the suppressing the same to our power but also to give your Lordship further information hereof as our Honourable Head and carefull Chancellour About a year past amongst divers others who here attempted publicity to teach new and strange opinions in Religion one Mr. Barret more boldly then the rest did preach divers Popish errors in St. Maries to the just offence of many which he was enjoyned to retract but hath refused so to do in such sort as hath been prescribed with whose fact and opinions your Lord was made acquainted by Dr. Some the Deputy Vice-Chancellour Hereby offence and division growing as after by Dr. Baroes publick Lectures and determinations in the Schools contrary as his Auditors have informed to Dr. Whitacres and the sound received truth ever since her Majesties Reâ—gâ— we sent up to London by common consent in November last Dr. Tyndal and Dr. Whitacres men especially chosen for that purpose for conference with my Lord of Canterbury and other principal Divines there that the controversies being examined and the truth by theiâ— consents confirmed the contrary errours and contentions thereabouts might the rather cease By whose good travel with sound consent in truth such advice and care was taken by certain propositions containing certain substantial points of Religion taught and received in this Vniversity and Church during the time ofher Majesties Reign and consented unto and published by the best approved Divines both at home and abroad for the maintaining of the same truth and peace of the Church as thereby we enjoyed here great and comfortable quiet untill Dr. Baroe in January last in his Sermon Ad Clâ—rum in St. Maries contrary to restraint and Commandment from the Vice-Chancellour and the Heads by renewinâ— again these opinions disturbed our peace whereby his Adherents and Disciples were and are too much imboldned to maintain false Doctrine to the corrupting and disturbing of this Vniversity and the Church if it be not in time effectually prevented For remedy whereof we have with joint consent and care upon complaint of divers Batchelors in Divinity proceeded in the examination of the cause according to our Statutes and usual manner of proceeding in such causes whereby it appeareth by sufficient Testimonies that Dr. Baroe hath offended
of his Preface after which it might have sundry other impressions that which I follow being of the year 1621. And though the Supra-lapsarians or rigid Calvinists or Supra-creatarians rather as a late judicious Writer calls them differ exceedingly in these points from many of their more moderate brethren distinguished from them by the name of Sub-lapsarians yet in all points touching the specifying of their several supposed Decrees they agree well enough together and therefore wink at one another as before was noted 3. Notwithstanding the esteem wherewith both sorts of Calvinists entertained the book it found not the like welcome in all places nor from all mens hands Amongst other Parsons the Jesuite gives this censure of him viz. That by the deep humour of fancy he hath published and writ many books with strange Titles which neither he nor his Reader do understand as namely about the Concatenation of laying together of the causes of mans Predestination and Reprobation c. Jacob van Harmine afterwards better known by the name of Arminius being then Preacher of the Church of Amsterdam not only censured in brief as Parsons did but wrote a full discourse against it entituled Examen Predestinationis Perkinsanae which gave the first occasion to these controversies many appearing in defence of Perkins and his Opinions which afterwards involved the Sub-lapsarians in the self same Quarrel Amongst our selves it was objected ' That his Doctrine referring all to an absolute decree ham-string'd all industry and cut off the sinews of mens endeavours towards salvation for ascribing all to the wind of Gods Spirit which bloweth where it listeth he leaveth nothing to the cares of mens diligence either to help or hinder to the attaining of happiness but rather opens a wide door to licentious security ' But none of all our English was so sharp in their censures of him as Dr. Robbert Abbot then Dr. of the Chair in Oxon. and not long after Bishop of Sarum who in his book against Tompson though others inclined too much to Calvins Doctrines gives this Judgement of Mr. Perkinsius viz. Alioqui eruditus pius in discriptione Divinae Praedestinationis quam ille contra nostram contra veteris Ecclesiae fidem citra lapsum Adami absolute decretum constituit erravit errorem non levem cujus adortis quibusdam viris inita jamdudum suscepta defensio turbas ecclesiis non necessarias dedit quas etiamnum non sine scandalo periculo haerere videmus dum viam quisque quam ingressus est sibi ante tenendum jndicat quam ductam sacrarum literarum authoritate lineam veritatis tanquam filum Ariadnaeum sibi ducem faciat that is to say Perkins though otherwise a godly and learned man in his description of Divine Predestination which contrary not only to the Doctrine of the primitive times but also unto that of the Church of England he builds upon an absolute decree of Almighty God without referrence to the Fall of Adam ran himself into no small error The defence whereof being undertaken by some learned men hath given the Church some more then necessary troubles which still continued not without manifest scandal and Danger to it whilst every one doth rather chuse to follow his own Way therein then suffer himself to be guided in the Labyrinth by the line of truth as by the clew of Ariadne drawn from the undeniable Authority of holy Scriptures And so I leave the man with this observation that he who in his writings had made the infinitly greatest part of all mankind uncapable of Gods grace and mercy by an absolute and irrespective decree of Reprobation who in expounding the Commandments when he was Catechist of Christs Colledge in Cambridge did lay the Law so home in the ears of his Auditors that it made their hearts fall down and yea their hair to stand almost upright and in his preaching use to pronounce the word Damned with so strong an Emphasis that it left an eccho in the ears of his hearers a long time after this man scarce lived out half his dayes being no more then fourty four years of age from the time of his death at the pangs conducing unto which he was noted to speak nothing so articulately as Mercy Mercy which I hope God did graciously vouchsafe to grant him in that wofull Agony 4. But to proceed this Doctrine finding many followers and Whitacres himself then Dr. of the Chair in Cambridge concurring in opinion with him it might have quickly over-spread the whole University had it not been in part prevented and in part suppressed by the care and diligence of Dr. Baroe and his Adherents who being a French man born of eminent piety and learning and not inclimable at all unto Calvins Doctrines had been made the Lady Margarets Professor for the University somewhat before the year 1574. For in that year he published his Lectures on the Prophet Jonah In one of which being the 29th in number he discourseth on these words of the Prophet viz. Yet forty dayes and Nineveh shall be destroyed cap. 3. ver 4. where we find it thus Haec denunciatio non est quasi Proclamatio decreti divini absoluti sed quaedam ratio praepâ—nendae divinae voluntatis qua Deus corum animos flectere voluit quare haec oratio et si simplex absoluta vâ—eatur tacitam tamen habet conditionem nisi rescipiscant namque hanc in esse conditionem eventus comprobavit The denouncing of this Judgement saith that learned man is not to be beheld as the publication of one of Gods absolute Decrees but only as a form observed in making Gods Will known unto them by which he ment to put them to it and rouse their spirits to Repentance Therefore saith he although the Denunciation of the following Judgement seem to be simply positive and absolute yet hath it notwithstanding this Condition that is to say unless they do repent included in it for that such a condition was included in it the event doth shew which said he leads us on to the denouncing of the like Judgement on the house of Abimileck which he had before in Dr. King chap. 18. num 11. who herein either followed Baroe or at the least concurred in opinion with him And in the next place he proceeds a little further then the case of the Ninivites touching upon the point of Election unto life eternal by the most proper superstructure could be laid upon such a foundation Dei voluntas non erat ut perirent si rescipiscerent non vult enim mortem peccatoris sed ut convertatur Et rursus Dei erat voluntas ut perirent nisi rescipiscerent Haec enim duo unum sunt ut Dei voluntas est ut vitam habeamus si credamus Et Dei voluntas non est ut vitam habeamus nisi credamus aut si credentes perseveremus non autem si aliquandiu credentes non persâ—veremus that
any point of Calvinisme in the Schooles of Oxon. from the year 1596. to the year 1616. and yet to make that number also he is fain to take in Dr. George Abbot and Dr. Benfield on no other account but for maintaining deum non esse authorem peccati that God is not the Author of sin which any Papist Lutheran or Arminian might have maintained as well as they 8. And yet it cannot be denyed but that by errour of these times the reputation which Calvin had attained to in both universities and the extreame diligence of his followers for the better carrying on of their own designes their was a generall tendency unto his opinions in the present controversies so that it is no marvell if many men of good affection to that Church in goverment and formes of worship might unawares be seasoned with his Principles in point of Doctrine his book of Institutes being for the most part the foundation on which the young Divines of those times did build their studies and having built their studies on a wrong foundation did publickly maintaine some point or other of his Doctrines which gave least offence and ouâ— of which no dangerous consequence could be drawne as they thought and hoped to the dishonor of God the disgrace of Religion the scandall of the Church or subversion of godliness amongst which if Judicious Mr. Hooker be named for one as for one I finde him to be named yet is he named only for maintaining one of the five points that namely of the not total or final falling away of Gods Elect as Dr. Overald also did in the Schools of Cambridge though neither of them can be challenged for maintaining any other point of Calvins Doctrine touching the absolute decree of Reprobation Election unto life without Reference to faith in Christ the unresistable workings of Grace the want of freedom in the will to concur therewith and the determining of all mens actions unto good or evill without leaving any power in men to do the contrary And therefore secondly Mr. Hookers discourse of Justification as it now comes into our hands might either be altered in some points after his discease by him that had the publishing of it or might be written by him as an essay of his younger years before he had confuted the booke of Homilies and perused every clause in the publick Liturgie as he after did or had so carefully examined every text of Scripture upon which he lays the weight of his judgment in it as might encourage him to have it printed when he was alive 9. Of any men who publickly opposed the Calvinian tenents in this Univesity till after the beginning of King James his raigne I must confesse that I have hitherto found no good assurance though some their were who spared not to declare their dislike thereof and secretly traind up their scholars in other principles An argument whereof may be that when Dr. Baroe dyed in London which was about three or four yeares after he had left his place in Cambridge his funerall was attended by most of the Divines then living in and about the City Dr. Bancroft then Bishop of London giving order in it which plainly showes that there were many of both Universities which openly favoured Baroes doctrines and did as openly dislike those of the Calvinians though we finde but few presented to us by their names Amongst which few I first reckon Dr. John Buckridge President of St. Johns Colledge and Tutor to Archbishop Laud who carried his Anti-Calvinian doctrins with him to the See of Rochester and publickly maintained them at a conference in York house An. 1626. And secondly Dr. John Houson one of the Cannons of Christ Church and Vice-Chancellor of the University An. 1602. so known an enemy to Calvin his opinions that he incurred a suspension by Dr. Robert Abbots then Vice-Chancellor And afterwards being Bishop of Oxon subscribed the letter amongst others to the Duke of Buckingham in favour of Mountague and his Book called Apello Cesarem as before was said And though we finde but these two named for Anti-Calvinist in the five controverted points yet might there be many houses perhaps some hundreds who held the same opinions with them though they discovered not themselves or break out in any open opposition as they did at Cambridge God had 7000. servants in the Realm of Israel who had not bowed the knee to Baal though we find the name of none but the Prophet Eliah the residue keeping themselves so close for fear of danger that the Prophet himself complained to God that he alone was left to serve him A parallel case to which may be that the Christians during the power and prevalency of the Arian Hereticks St. Jerome giving us the names of no more them three who had stood up stoutly in defence of the Nicene councell and the points of Doctrine there established viz. 1. St. Athanasius Patriark of Alexandria in Egypt St. Hillarie Bishop of Poictious in France and St. Eusebius Bishop of Vevelli in Italy of which thus the Father Siquidem Arianis victis triumphatorem Athanasium suum Egyptus excepit Hillarium e prelio revertentem galliarum ecclesiia complexa est ad reditum Eusebii sui lugubres vestes Italia mutavit that is to say upon the overthrow of the Arians Egypt received her Athanasius now returned in triumph the Church of France embraced her Hillary coming home with victory from the battle and on the returne of Eusebius Italy changed her mourning garments By which it is most clear even to vulgar eys that not these Bishops only did defend the truth but that it was preserved by many others as well of the Clergy as of the people in their several Countreys who otherwise never had received them with such joy and triumph if a great part of them had not been of the same opinions though no more of them occur by name in the records of that age 10. But then againe If none but the three Bishops had stood unto the truth in the points disputed at that time between the Orthodox Christians and the Arian Hereticks yet had that been sufficient to preserve the Church from falling universally from the faith of Christ or deviating from the truth in those particulars the word of truth being established as say both Law and Gospel if there be only two or three witnesses to attest unto it two or three members of the Church may keep possession of a truth in all the rest and thereby save the whole from errour even as a King invaded by a foraign enemy doth keep possession of his Realme by some principall forrtesse the standing out whereof may in time regaine all the rest which I returne for answer to another objection touching the paucity of those Authors whom we have produced in Maintenance of the Anti-Calvinian or old English doctrines since the resetling of the Church under Queen Elizabeth for though they be but few in number
and make but a very thin appearance Apparent rari nautes in gurgite vasto in the Poets language yet serve they for a good assurance that the Church still kept possession of her primitive truths not utterly lost though much endangered by such contrary Doctrines as had of late been thrust upon her there was a time when few or none of the Orthodox Bishops durst openly appear in favour of St. Athanasius but only Liberius Pope of Rome who thereupon is thus upbraided by Constantius the Arian Emperour Quota pars tu es orbis terrarum qui solus c. How great a part saith he art thou of the whole world that thou alone shouldst shew thy self in defence of that wicked man and thereby overthrow the peace of the Universe To which Liberius made this answer non diminuitur solitudine mea verbum dei nam olim tres solum inventi fuere qui edicto resisterint that is to say the word of God is not made the weaker by my sole appearing in defence thereof noâ— more then when there were but three he meanes the three Hebrew Children in the book of Daniel with durst make open opposition to the Kings Edict Liberius thought himself sufficient to keep possession of a truth in the Church of Christ till God should please to raise up more Champions in all places to defend the same not thinking it necessary to returne any other answer or to produce the names of anyothers of his time who turned Athanasius as much as he which brings into my mind a passage in the conference betwixt Dr. Ban Featly and Sweat the Jesuite in which the Jesuite much insisted on that thred bare question viz. where was your Church before Luther which when the the Doctor went to shew out of Scriptures and Fathers some of the Papists standing by cryed out for names those which stood further of ingeminating nothing but Names Names whereupon the Dr. Merily asked them if nothing would content them but a Buttery book And such an Answer I must make in the present case to such as take up testimony by tale not weight and think no truth is fairly proved except it come attended with a cloud of witnesses But what we want in number now he shall find hereafter when we shall come to take a view of King James his Reign to which now we hasten CHAP. XXII Of the Conferrence at Hampton Court and the several encouragements given to the Anti-Calvinians in the time of KING James 1. THE occasion of the conference at Hampton Court and the chief persons there assembled 2. The nine Articles of Lambeth rejected by King James 3. Those of the Church being left in their former condition 4. The Calvinian Doctrine of Predestination decryed by Bishop Bancroft and disliked by King James and the reasons of it 5. Bishop Bancroft and his Chaplain both abused The inserting the Lambeth Articles into the confession of Ireland no argument of King James his approbation of them by whom they were inserted and for what cause allowed of in the said Confession 6. A pious fraud of the Calvinians in clapping their predestinarian Doctrines at the end of the old Testament An. 1607. discovered censured and rejected with the reasons for it 7. The great Incouragement given by King James to the Anti-calvinians and the increasing of that party both in power and number by the stirs in Holland 8. The offence taken by King James at Conradus Vorstius animateth the Oxon. Calvinists to suspend Dr. Houson and to preach publickly against Dr. Laud. 9. The like proceedings at Cambridge against Mr. Simpson first prosecuted by King James and on what account that the King was more incensed against the party of Arminius then against their perswasions 10. Instructions published by King James in order to the diminishing of Calvins authority the defence of universal Redemption and the suppressing of his Doctrines in the other points and why the last proved so unusefull in the case of Gabriel Bridges 11. The publishing of Mountagues answer to the Gagger the information made against it the Author and his Doctrine taken by King James into his protection and his appeal licensed by the Kings appointment 12. The conclusion of the whole discourse and the submission of it to the Church of England 1. NOW we come unto the Reign of King James of happy memory whose breeding in the Kirk of Scotland had given some hopes of seeing better days to the English Puritans then those which they enjoyed under Queen Elizabeth Vpon which hopes they presented him at his first coming to the Crown with a supplication no less tedious then it was impertinent given out to be subscribed with a thousand hands though it wanted many of that number and aiming at an alteration in many points both of Doctrine and Discipline But they soon found themselves deceived For first the King commanded by publick proclamation that the divine service of the Church should be diligently officiated and frequented as in former times under pain of suffering the severest penalties by the Laws provided in that case And that being done instead of giving such a favourable answer to their supplication as they had flattered themselves withall he commended the answering of it to the Vice-Chancellour Heads and other learned men of the Vniversity of Oxon. from whom there was nothing to be looked for toward their contentment But being thirdly a just Prince and willing to give satisfaction to the just desires of such as did apply themselves unto him as also to inform himself in all such particulars as were in difference betwixt the Petitioners and the Prelates he appointed a solemn Conference to be held before him at Hampton Court on Thursday the 12. of January Anno 1603. being within less then ten moneths after his entrance on the Kingdom To which conference were called by several letters on the Churches part the most Reverend and right renowned Fathers in God Dr. John Whitgift Arch-Bishop of Canterbuy Dr. Richard Bancroft Bishop of London Dr. Tobie Mathews Bishop of Durham Dr. Thomas Bilson Bishop of Winchester Dr. Gervase Babbinton Bishop of Worcester Dr. Anthony Ruâ—d Bishop of Davids Dr. Anthony Walson Bishop of Chechester Dr Henry Robbinson Bishop of Carlile and Dr. Thomas Dâ—ve Bishop of Peterborough as also Dr. James Mountague Dean of the Chappel Dr. Thomas Ravis Dean of Christ Church Dr. John Bridges Dean of Sarum Dr. Lancelot Andrews Dean of Westminster Dr. John Overald Dean of Saint Pauls Doctor William Barlow Dean of Chester Doctor Giles Tompson Dean of Windsor together with Dr. John King Arch-Deacon of Nottingham and Dr. Richard Field after Dean of Glocester all of them habited and attired according to their several ranks and stations in the Church of England And on the other side there appeared for the Plantiffe or Petitioner Dr. Reynolds Dr. Spark Mr. Knewstubs and Mr. Chatterton the two first being of Oxon. and the other of Cambridge apparelled in their
to the judgement of Bishop Hooper 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 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 7. The Doctrine of Irresistibility first broached by Calvin pertinaciously maintained by most of his followers and by Gomarus amongst others 8. Gainsaid by Bishop Hooper and Bishop Latimer 9. And their gainsayings justified by the tenth Article of Kings Edwards Books And 10. The Book of Homilies 1. THis leads me unto the Disputes touching the influences of Grace and the co-operation of mans will with those heavenly influences in which the received Doctrine of the Church of Rome seems to have had some alteration to the better since the debating and concluding of those points in the Council of Trent before which time the Doctrine of the Roman Schools was thought to draw too near to the lees of Pelagianism to ascribe too much to mans Freewill or so much to it at the least as by the right use of the powers of nature might merit grace ex congruo as the Schoolmen phrase it of the hands of God Against this it was that Dr. Barns declared as before was said in his Discourse about Freewill and against which the Church of England then declared in the 13 Article affirming That such works as are done before the grace of Christ and the inspiration of his Spirit do not make men meet to receive grace or as the Schoolmen say deserve grace of Congruity Against which Tyndall gives this note That Freewill preventeth not Grace which certainly he had never done if somewhat to the contrary had not been delivered in the Church of Rome and against which it was declared by John Lambert another of our ancient Martyrs in these following words viz. Concerning Freewill saith he I mean altogether as doth S. Augustine that of our selves we have no liberty nor ability to do the will of God but are subject unto sir and thrals of the same conclusi sub peccato or as witnesseth S. Paul But by the grace of God we are rid and set at liberty according to the proportion that every man hath taken of the same some more some less 2. But none more fully shewed himself against this opinion then Dr. Barns before remembred not touching onely on the by but writing a Discourse particularly against the errours of that time in this very point ' But here saith he we will search what strength is of man in his natural power without the Spirit of God to will or do those things that be acceptable before God unto the fulfilling of the will of God c. ' A search which had been vain and needless if nothing could be found which tended to the maintenance of acting in spiritual matters by mans natural power without the workings of the Spirit And therefore he saith very truly ' That man can do nothing by his Freewil as Christ teacheth For without me ye can do nothing c. where it is opened that Freewil without Grace can do nothing he speaks not of eating and drinking though they be works of Grace but nothing that is fruitful that is meritorious that is worthy of thanks that is acceptable before God ' To which effect we also finde these brief Remembrances Mans Freewil without Gods Grace can do nothing that is good p. 263. that all which Freewil can do without Grace is but sin c. fol 269. In which passages of those godly Martyrs as there is nothing in it self not Divine and Orthodox so finde we somewhat in their writings which doth as truly and Religiously express the workings of Gods Spirit in the heart of man without depriving him of the ability of co-operation which afterwards was taught and countenanced by the Church of England Of which thus Tyndall in his Pathway ' When the Evangelion is prearhed saith he the Spirit of God entreth into them whom God hath ordained and appointed to Everlasting life and openeth their inward eyes and worketh such a belief in them when the woful Consciences feel and taste how sweet a thing the bitter death of Christ is and how merciful and loving God is through Christs Purchasing and Merits so that they begin to love again and consent to the Law of God how that it is good and ought so to be and that God is righteous that made it and desire to fulfil the Law as a sick man desireth to be whole ' According to which Doctrine the Church hath taught us to pray thus viz. ' O God forasmuch as without thee we are not able to please thee grant that that working of the Spirit may in all things direct and rule our hearts through Christ our Lord Amen ' More of which Prayers might be produced to the same effect were not this enough the point concerning the necessity of Gods grace towards mans Conversion not being in Dispute between the Parties 3. Now for Gods Grace according as it is set forth in the Church of England we shall consider it in the general offer and extent the efficacious workings of it and the concurrence of mans will in the beginning and accomplishment of his own Conversion And first as to the general offer of the Grace of God we finde Bishop Hooper thus discoursing in the sixth Chapter of his Exposition of the Ten Commandments ' Thus did S. Paul saith he convince the Gentiles of sin because they knew the evil they did was condemned by the testimony of their own Conscience for the Law of God to do well by is naturally written in the heart of every man He that will diligently search himself shall somtime find the same and in case man should behold his own misery both in body and soul although there were no Law correcting nor no Heavens over our heads to testifie the justice and judgement of God and the equity of an honest life mans Conscience would tell him when he doth well and when he doth evil ' ' Further saith he the judgement and discovery of Reason directs not onely to live just in this world but also to live for ever in Eternal Felicity without end And that cometh by the similitude of God which remaineth in the soul since the sin of Adam whereby we plainly see that those excuses of ignorance be damnable when man sees that he could do well if he followed the judgement of his own Conscience ' Our Articles indeed say nothing to this particular but our Liturgie doth and somewhat is found also of it in the Book of Homilies For what can be more clear and full than that clause in the Collect where it is said of God Almighty That he sheweth to all men being in errour the light of his truth to the intent they may return to the way of righteousness c.
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