before the Communion in which we are required above all things 'To give most humble and hearty thanks to God the Father and the Holy Ghost for the Redemption of the world by the death and passion of our Saviour Christ both God and man who did humble himself even to the death upon the Cross for us miserable sinners which lay in darkness and the shadow of death ' More of which nature we shall finde in the second Article Look on the Collect in the form of publique Baptism in which we pray ' That whosoever is here dedicated unto God by our Office and Ministrey may also be endued with heavenly vertues and everlastingly rewarded through Gods mercy O blessed Lord God c. ' And in the Rubrick before Confirmation where it is said expresly That it is certain by Gods Word that children being baptized have all things necessary to their salvation and be undoubtedly saved Look on these passages and the rest and tell me any one that can whether the publique Liturgie of the Church of England speak any thing in favour of such a Personal and Eternal Election that is to say such an absolute irrespective and irreversible Decree of Predestination and that of some few onely unto life Eternal as is maintained and taught in the Schools of Calvin 10. Some passages I grant there are which speak of Gods people and his chosen people and yet intend not any such Personal and Eternal Election as these men conceit unto themselves Of which sort these viz. To declare and pronounce to his people being penitent O Lord save thy people and bless thy heritage that it would please thee to keep and bless all thy people and make thy chosen people joyful with many others interspers'd in several places But then I must affirm with all that those passages are no otherwise to be understood than of the whole body of the Church the Congregation of the faithful called to the publique participation of the Word and Sacraments Which appears plainly by the Prayer for the Church Militant here on earth where having called upon the Lord and said To all thy people give thy heavenly grace we are taught presently to adde especially to this Congregation here present that is to say the members of that particular Church which there pour forth their prayers for the Church in general More to their purpose is that passage in the Collect for the Feast of All-Saints where it is said That Almighty God hath knit together his Elect in one communion and fellowship in the mystical body of his Son Jesus Christ though it doth signifie no more but that inseparable bond of Charity that Love and Unity that Holy Communion and Correspondency which is between the Saints in Glory in the Church Triumphant and those who are still exercised under the cares and miseries of this present life in the Church here Militant But it makes most unto their purpose if any thing could make unto their purpose in the Common-Prayer Book that at the burial of the dead we are taught to pray That God would please of his gracious goodness shortly to accomplish the number of his elect and to hasten his Kingdom From whence as possibly some may raise this inference That by the Doctrine of the Church of England there is a predestinated and certain number of Elect which can neither be increased nor diminished according to the third of the nine Articles which were agreed upon at Lambeth So others may perhaps conclude That this number is made up out of such Elections such Personal and Eternal Elections as they have fancied to themselves But there is nothing in the Prayer which can be useful to the countenancing of any such fancy the number of the Elect and the certainty of that number being known onely unto God in the way of his Prescience by which he seeth all things past and all things to come as if present with him And therefore having past a general Decree of Predestination touching the saving of all those which believe in Christ and knowing most infallibly who and how many of all Nations will believe in Christ continue in the faith to the end of their lives and consequently attain salvation The number of the persons so Predestinated is as well known unto him in the universal comprehension of his Heavenly Prescience as if they had been personally elected unto life Eternal the accomplishing of which number that so his Kingdom may be hastned and the hastning of his Kingdom that we with all the rest which are departed in the true faith of his holy Name may have our perfect Consummation and bliss both in body and soul is the scope and purpose of that Prayer And being the sole scope and purpose of it cannot imply such a Personal and Eternal Election as some men imagine though it conclude both for a number and for a certain number of Gods Elect. CHAP. X. The Doctrine of the Church concerning Reprobation and Universal Redemption 1. THe absolute Decree of Reprobation not found in the Articles of this Church but against it in some passages of the publike Liturgie 2. The cause of Reprobation to be found in a mans self and not in Gods Decrees according to the judgement of Bishop Latimer and Bishop Hooper 3. The Absolute Decrees of Election and Reprobation how contrary to the last clause in the seventeenth Article 4. The inconsistency of the Absolute Decree of Reprobation with the Doctrine of Universal Redemption by the death of Christ 5. The Universal Redemption of mankinde by the death of Christ declared in many places of the publique Liturgie and affirmed also in one of the Homilies and the Book of Articles 6. A further proof of it from the Mission of the Apostles and the Prayer used in the Ordination of Priests 7. The same confirmed by the writings of Archbishop Cranmer and the two other Bishops before mentioned 8. A Generality of the Promises and an Universality of Vocation maintained by the said two godly Bishops 9. The reasons why this benefit is not made effectual to all sorts of men to be found onely in themselves 1. AS the speaking of Heaven doth many times beget the discovery of Hell so the foregoing Discovery of Predestination to Eternal life conducts me to the speaking of a few words concerning the Doctrine of Reprobation Rejection Eternal Death a point of which the Church of England is utterly silent leaving it to be gathered upon Logical inferences from that which is delivered by her in the point of Election for contrariorum contraria est ratio as Logicians say though that which is so gathered ought rather to be called a Dereliction than a Reprobation No such absolute irreversible and irrespective Decree of Reprobation taught or maintained in any publique Monument or Record of the Church of England by which the far greater part of mankinde are pre-ordained and consequently pre-condemned to the Pit of torments without any respect had unto their
aforementioned ' That our Saviour Christ according to the will of his Eternal Father when the time thereof was fully accomplished taking our nature upon him came into this World from the high Throne of his Father to declare unto miserable sinners the Goodness c. To shew that the time of Grace and Mercy was come to give light to them that were in darkness and in the shadow of death and to preach and give Pardon and full Remission of sin to all his Elected And to perform the same he made a Sacrifice and Oblation of his body upon the Cross which was a full Redemption Satisfaction and Propitiation for the sins of the whole world ' More briefly Bishop Latimer thus ' The Evangelist saith When Jesus was born c. What is Jesus Jesus is an Hebrew word which signifieth in our English Tongue a Saviour and Redeemer of all Mankinde born into the World This Title and Name To save appertaineth properly and principally unto him for he saved us else had we been lost for ever ' Bishop Hoâ—per in more words to the same effect ' That as the sins of Adam without Priviledge or Exemption extended and appertained unto all and every of Adams Posterity so did this Promise of Grace generally appertain as well to every and singular of Adams Posterity as to Adam as it is more plainly expressed where God promiseth to bless in the seed of Abraham all the people of the world ' 8. Next for the point of Universel Vocation and the extent of the Promises touching life Eternal Besides what was observed before from the Publique Liturgie we finde some Testimonies and Authorities also in the Book of Homilies In one whereof it is declared That God received the learned and unlearned and casteth away none but is indifferent unto all And in another place more largely that the imperfection or natural sickness taken in Adam excludeth not that person from the promise of God in Christ except we transgress the limits and bounds of this Original sin by our own folly and malice If we have Christ then have we with him and by him all good things whatsoever we can in our hearts wish or desire as victory over death sin hell c. The truth hereof is more clearly evidenced in the writings of the godly Martyrs so often mentioned as first of Bishop Latimer who discourseth thus ' We learn saith he by this sentence that multi sunt vocati that many are called c. that the preaching of the Gospel is universal that it appertaineth to all mankinde that it is written in omnem terram exivit soâ—us eorum through the whole world their sound is heard Now seeing that the Gospel is universal it appeareth that he would have all mankinde be saved that the fault is not in him if they be damned for it is written thus Deus vult omnes homines salvos fieri God would have all mankinde saved his Salvation is sufficient to save all mankinde Thus also in another place That the promises of Christ our Saviour are general they appertain to all mankinde He made a general Proclamation saying Qui credit in me habet vitam aeternam whosoever believeth me hath eternal life ' And not long after in the same Sermon ' That we must â— consider wisely what he saith with his own mouth Venite ad me omnes c. Mark here he saith mark here he saith Come all ye wherefore should any body despaiâ— or shut out himself from the promises of Christ which be general and appertain to the whole world ' The like saith Bishop Hooper also telling us ' There was no diversity in Christ of Jew or Gentile that it was never forbid but that all sorts of people and every progeny of the world to be made partakers of the Jews Religion ' And then again in the example of the Ninivites ' Thou hast saith he good Christian Reader the mercy of God and general promise of salvation performed in Christ for whose sake onely God and man were set at one ' 9. The less assistance we had from Bishop Hooper in the former points the more we shall receive in this touching the causes why this great benefit is not made effectual unto all alike Concerning which he lets us know ' That to the obtaining the first end of his justice he allureth as many as be not utterly wicked and may be helped partly with threatnings and partly with promises and so provoketh them unto amendment or life c. and would have all men to be saved therefore provoketh now by fair means now by foul that the sinner should satisfie his just and righteous pleasure not that the promises of God appertain to such as will not repent or his threatnings unto him that doth repent but these means he useth to save his creature this way useth he to nurture us until such time as the Holy Spirit worketh such a perfection in us that we will obey him though there were neither pain nor joy mentioned at all ' And in another place more briefly ' That if either out of a contempt or hate of Gods Word we fall into sin and transform our selves into the image of the Devil then we exclude our selves by this means from the promises and merits of Christ ' Bishop Latimer to the same point also ' His Salvation is sufficient to satisfie for all the world as concerning it self but as concerning us he saveth no more than such as put their trust in him and as many as believe in him shall be saved the other shall be cast out as Infidels into everlasting damnation not for lack of salvation but for infidelity and lack of faith which is the onely cause of their damnation ' One word more out of Bishop Hooper to conclude thiâ— point which in fine is this 'To the Objection saith he touching that S. Peter speaketh of such as shall perish for their false doctrine c. this the Scripture answereth that the promise of grace appertaineth to every sort of men in the world and comprehendeth them all howbeit within certain limits and bounds the which if men neglect to pass over they exclude themselves from the promise of Christ ' CHAP. XI Of the Heavenly influences of Gods grace in the Conversion of a sinner and mans co-operation with those heavenly influences 1. I The Doctrine of Deserving Grace ex congruo maintained in the Roman Schools before the Council of Trent rejected by our ancient Martyrs and the Book of Articles 2. The judgement of Dr. Barns and Mr. Tyndall touching the necessary workings of Gods grace on the will of man not different from that of the Church of England 3. Universal grace maintained by Bishop Hooper and proved by some passages in the Liturgie and Book of Homilies 4. The offer of Universal grace made ineffectual to some for want of faith and to others for want of repentance according
threatnings of God as well believe the Law as the Gospel as well that there is an hell and everlasting fire as there is an heaven and everlasting joy as well they should believe damnation to be threatned to the wicked and evil doers as salvation to be promised to the faithful in Word and Works as well they should believe God to be true in the one as the other ' And for sinners that continue in this wicked living they ought to think that the promises of Gods mercy and the Gospel pertain not unto them being in that state but only the Law and those Scriptures which contain the wrath and indignation of God and his threatnings which should certifie them that as they do over boldly presume of Gods mercy and live dissolutely so doth God still more and more withdraw his mercy from them as he is so provoked thereby to wrath at length that he destroyeth such presumers many times suddenly for of such Saint Paul said thus When they shall say it is peace there is no danger then shall sudden destruction come upon them let us beware therefore of such naughty boldness to sin for God which hath promised his mercy to them that be truly penitent although it be at the latter end hath not promised to the presumptuous sinner either that he shall have long life or that he shall have true Repentance at the last end But for that purpose hath he made every mans death uncertain that he should not put his hope in the end and in the mean season to Gods high displeasure live ungodlily Wherefore let us follow the counsel of the Wise man let us make no sarrying to turn unto the Lord let us not put off from day to day for suddenly his wrath comes and in time of vengeance he will destroy the wicked let us therefore turn betimes and when we turn let us pray to God as Hosea teached saying Forgive all our sins receive us graciously And if we turn to him with an humble and a very penitent heart he will receive us to his favour and grace for his holy Names sake for his Promise sake for his Truth and Mercies sake promised to all faithful believers in Jesus Christ his only natural Son To whom the only Saviour of the world with the Father and the Holy Ghost be all honour glory and power world without end Amen ' 3. These are the very words of the second Homily touching falling from God in which we have many evident proofs not only that there is a falling and a frequent falling but also a total yea a final falling from the grace of God according to the Doctrine of the Church of England And hereunto I must needs say that I never met with any satisfactory and sufficient Answer how much soever some have slighted the authority of it or the strength rather of the Argument which is taken from it for Mr. Yates of Ipswitch from whose candle most of them that followed borrow all their light in his book intituled Ibis ad Caesarem writ against Montagues Appeal can finde no better answers to it or evasions from it then they four that follow viz. 1. That the Homily speaks of the visible Church and therefore is not to be construed in the same sense of all whereas the Homily speaketh of Gods chosen people his chosen Vineyard are the words and consequently not only of the mixed multitude in a visible Church He answers secondly That it speaks with limitation and distinction some beholding the face of Gods mercy aright others not as they ought to do the one of which may fall quite away the other being transformed can never be wholly deformed by Satan But this is such a pitiful shift as could not save the man from the scorn of laughter had he been dealt with in his kind the Homily speaking largely of those men which having beheld Gods face of mercy in Jesus Christ as they ought to do do afterwards neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. for which consult the place at large in the former Church He answers thirdly that the Homily speaks conditionally if they afterwards c. that is to say if afterwards they neglect the same prove unthankful to him and order not their lives according to his Example and Doctrine c. and so concludes nothing positively and determinately which is a sorrier shift than that which you had before for if such conditional Propositions conclude nothing positively what will become of all those Propositions in the Scriptures by which we are assured That if a sinner do repent him of his sins and wickednesses he shall find mercy from the Lord Do they conclude nothing positively neither most miserable were the state of man if these conditional Propositions should conclude nothing to the comfort of a troubled conscience And finally he answereth thus that the Homily speaks of Gods dreadful countenance appearing in plagues sword famine and such like temporal punishments wherewith the Elect may be chastened as well as others that they may not for ever be condemned with the wicked the first part of which Allegation I confess to be true Gods judgements falling promiscuously on all sotts of people but the addition is unknown and is not to be found in the words of the Homily And secondly the Homily speaks not only of Gods temporal judgements with which the Elect be chastened as well as others that they may not for ever be condemned with the wicked but positively and determinately of taking from them his Kingdom and holy word as in the former so that they shall be no longer of his Kingdom governed no longer by his holy Spirit put from the Grace and benefit which they had c. 4. But Master Yates intends not so to leave the matter we must first see that he is as good at raising an Objection as at the making of an Answer and he objecteth out of another of the Homilies that though the godly do fall yet they walk not on purposely in sinne they stand not still to continue and tarry in sinne they sit not down like carelesse men without all fear of Gods just punishment for sinne through Gods great grace and infinite mercy they rise again and fight against sinne c. But first it may be hoped that Master Yates could not be ignorant how great a difference there is betwixt such passages as fall occasionally and on the by from the pen of a Writer discoursing on another Argument and those which do occur in such Discourses Sermons and other Tractates as purposely are made and fitted to the point in hand And secondly though it be affirmed in the said Homily that the godly man which shall adde sinne to sinne by Gods great grace and infinite mercy may arise again and fight against sinne Yet can it not be gathered thence that it is so at all times
for the five Articles above mentioned they were these that follow VIZ. I. De Electione ex fide praevisa DEus aeterno immutabili Decreto in Jesu Christo filio suo ante jactum mundi fundamentum statuit ex lapso peccatis obnoxio humano genere illos in Christo propter Christum per Christum servare qui spiritus sancti gratia in eundem filium ejus credunt in ea fide fideique obedientia per eandem gratiam usque ad finem perseverant VIZ. I. Of Election out of Faith foreseen ALmighty God by an eternal and unchangable Decree ordained in Jesus Christ his only Son before the Foundations of the World were layd to save all those in Christ for Christ and through Christ who being faln and under the command of sin by the assistance of the Grace of the Holy Ghost do persevere in faith and obedience to the very end II. De Redemptione universali Proinde Deus Christus pro omnibus ac singulis mortuus est atque id ita quidem ut omnibus per mortem crucis Reconciliationem Peccatorum Remissionem impetrarit Ea tamen conditione ut nemo illa peccatorum Remissione fruatur praeter hominem fidelem Joh. 2. 16. 1 Joh. 2. 2. II. Of universal Redemption To which end Jesus Christ suffered death for all men and in every man that by his death upon the Cross he might obtain for all mankind both the forgiveness of their sins and Reconciliation with the Lord their God with this Condition notwithstanding that none but true believers should enjoy the benefit of the Reconciliation and forgiveness of sins John 2. 16. 1 John 2. 2. III. De causa fidei Homo fidem salutarem a seipso non habet nec vi liberi sui arbitrii quandoquidem in statu defectionis peccati nihil boni quod quidem vere est bonum quale est fides salutaris ex se potest cogitare velle aut facere sed necessarium est eum a Deo in Christo per spiritum ejus sanctum regigni renovari mente affectibus seu voluntate omnibus facultatibus ut aliquid boni posset intelligere cogitare velle perficere secundum illud John 15. 5. sine me potestis nihil III. Of the cause or means of attaining Faith Man hath not saving Faith in and of himself nor can attain it by the power of his own Free-will in regard that living in an estate of sin and defection from God he is not able of himself to think well or do any thing which is really or truly good amongst which sort saving faith is to be accounted And therfore it is necessary that by God in Christ and through the Workings of the Holy Ghost he be regenerated and renewed in his understanding will affections and all his other faculties that so he may be able to understand think will and bring to pass any thing that is good according to that of Saint John 15. 5. Without me you can do nothing IV. De Conversionis modo Dei gratia est initium progressus perfectio omnis boni atque adeo quidem ut ipse homo Regenitus absque hae praecedanea seu Adventitia excitante consequente co-operante gratia neque boni quid cagitare velle aut facere potest neque etiam ulli malae tentationae resistere adeo quidem ut omnia bona opera quae excogitare possumus Deigratiae in Christo tribuenda sunt Quoad vero modum co-operationis illius gratiae illa non est irresistibilis de multis enim dicitur eos spiritui sancto Resistisse Actorum 7. alibi multis locis IV. Of the manner of Conversion The Grace of God is the beginning promotion and accomplishment of every thing that is good in us insomuch that the Regenerate man can neither think well nor do any thing that is good or resist any sinfull temptations without this Grace preventing co-operating and assisting and consequently all good works which any man in his life can attain unto are to be attributed and ascribed to the grace of God But as for the manner of the co-operation of this Grace it is not to be thought to be irresistable in regard that it is sayd of many in the holy Scriptures that they did resist the Holy Ghost as in Acts 7. and in other places V. De Perseverantia incerta Qui Jesu Christo per veram fidem sunt insiti ac proinde spiritus ejus vivificantis participes ii abundehabent facultatum quibus contra Satanam peccatum mundum propriam suam carnem pugnent victoriam obtineant verum tamen per gratiae spiritus sancti subsidium Jesus Christus quidem illis spiritu suo in omnibus tentationibus adest manum porrigit modo sint ad certamen prompti ejus Auxilium Petant neque officio suo desint eos confirmat adeo quidem ut nulla satanae fraude aut vi seduci vel e manibus Christi eripi possint secundum illud Johannis 10. Nemo illos e manu mea eripiet Sed an illi ipsi negligentia sua principium illud quo sustentantur in Christo deserere non possint praesentem mundum iterum amplecti a sancta doctrina ipsis semel tradita deficere conscientiae naufragium facere a gratia excidere penitus ex sacra scriptura esset expendendum antequam illud cumplena animi tranquillitate Plerephoria dicere possumus V. Of the uncertainty of Perseverance They who are grafted into Christ by a lively Faith and are throughly made Partakers of his quickning Spirit have a sufficiency of strength by which the Holy Ghost contributing his Assistance to them they may not only fight but obtain the Victory against the Devil Sin the World and all infirmities of the flesh Most true it is that Jesus Christ is present with them by his Spirit in all their temptations that he reacheth out his hand unto them and shews himself ready to support them if for their parts they prepare themselves to the encounter and beseech his help and are not wanting to themselves in performing their duties so that they cannot be seduced by the cunning or taken out of the hands of Christ by the power of Satan according to that of S. John No man taketh them out of my hand c. cap. 10. But it is first to be well weighed and proved by the holy Scripture whether by their own negligence they may not forsake those Principles of saving Grace by which they are sustained in Christ embrace the present World again Apostatize from the saving doctrine once delivered to them suffer a Shipwrack of their Conscience and fall away from the Grace of God before we can publickly teach these doctrines with any sufficient trauquillity or assurance of mind ' V. It is reported that at the end of the Conference between the Protestants and Papists in the first Convocation of Qâ—een Maries Reign the Protestants were
mans disobedience many were made sinners By which words we are taught that as in Adam all men universally sinned so in Adam all men universally received the reward of sin that is to say became moâ—tâ—l and subject unto 〈…〉 themselves nothing 〈…〉 tion both of body and soul c. Had it been any marvel if mankinde had been utterly driven to desperation being thus fallen from life to death from salvation to destruction from Heaven to Hell But behold the great goodness and tender mercy of God in this behalf albeit mans wickedness and sinful behaviour was such that it deserved not in any part to be forgiven yet to the intent he might not be clean destitute of all hope and comfort in time to come he ordained a new Covenant and made a sure promise thereof namely that he would send a Mediator or Messias into the world which should make intercession and put himself as a stay between both parties to pacifie the wrath and indignation conceived against sin and to deliver man out of the miserable curse and cursed misery whereunto he was fallen head-long by disobeying the Will and Commandment of the onely Lord and Maker ' 4. Which ground thus laid we will proceed unto the Doctrine of Predestination according to the sense and meaning of the Church of England which teacheth us according to the general current of the ancient Authors before Augustines time that God from all Eternity intending to demonstrate his power and goodness designed the Creation of the World the making of man after his own image and leaving him so made in a perfect liberty to do or not to do what he was commanded and that fore-knowing from all Eternity the man abusing this liberty would plung himself and his posterity into a gulf of miseries he graciously resolved to provide them such a Saviour who should redeem them from their sins to elect all those to life eternal who laid hold upon him leaving the rest in the same state in which he found them for their incredulity And this I take to be the method of Election unto life Eternal through Jesus Christ our Lord according to the Doctrine of the Church of England For although there be neither prius nor posterius in the will of God who sees all things at once together and willeth at the first sight without more delay yet to apply his acts unto our capacitie as were the acts of God in their right production so were they primitively in his intention But Creation without p 〈…〉 did forego the fall and the disease or death which ensued upon it was of necessity to be before there could be a course taken to prescribe the care and the prescribing of the care must first be finished before it could be offered to particular persons Of which and of the whole Doctrine of Predestination as before declared we cannot have an happier illustration then that of Agilmond and Lamistus in the Longobardiaâ— story of Paul the Deacon In which it is reported That Agilmond the second King of Lombard riding by a fish-pond saw seven young children sprawling in it whom their unnatural mothers as the Author thinketh had thrown into it not long before Amazed whereat he put his hunting spear amongst them and stiâ—â—ed them gently up and down which one of them laying hold on was drawn to land called Lamistus from the word Lama which is the language of that people and signifies a fish-pond Trained up in that Kings Court and finally made his Successor in the Kingdom Granting that Agilmond being forewarned in a vision that he should finde such children sprawling for life in the midst of that pond might thereupon take a resolution within himself to put his hunting â—pear amongst them and the which of them soever should lay hold upon it should be gently drawn out of the water adopted for his son and made heir of his Kingdom no Humane story can afford us the like parallel case to Gods proceeding in the great work of Predestination to Eternal life according to the Doctrine of the ancient Fathers and the Church of Rome as also of the Lutheran Churches and those of the Arminian party in the Belgick Provinces 5. Now that this was the Doctrine also of the Church of England will easily appear upon a due search into the Monuments and Records thereof as they stand backed by those learned religious men who had a principal hand in carrying on the great work of the Reformation Among which those of the Calvinian party would fain hook in Wicklif together with Fryth Barns and Tyndal which can by no means be brought under that account though some of them deserved well of the Churches for the times they lived in They that desire to hook in Wicklif do first confess that he stands accused by those of the Church of Rome for bringing in Fatal Necessity and making God the Author of sin and then conclude that therefore it may be made a probable guess that there was no disagreement between him and Calvin The cause of which Argument stands thus That there being an agreement in these points betwixt Wicklif and Calvin and the Reformers of our Church embracing the Doctrines of Wicklif therefore they must embrace the Doctrines of Calvin also But first it cannot be made good that our Reformers embraced the Doctrines of Wicklif or had any eye upon the man who though he held many points against those of Rom yet had his field more tares then wheat his books more Hetrodoxies then sound Catholick Doctrine And secondly admitting this Argument to be of any force in the present case it will as warrantably serve for all the Sects and Heresies which now swarm amongst us as well as for that of Calvin Wicklif affording them the grounds of their several dotages though possibly they are not so well studied in their own concernments For they who consult the works of Thomas Waldensis or the Historia Wicklifiana writ by Hartsfield will tell us that Wicklif amongst many other errours maintained these that follow 1. That the Sacrament of the Altar is nothing else but a piece of Bread 2. That Priests have no more Authority to minister Sacraments then Lay-men havâ— 3. That all things ought to be common 4. That it is as lawful to Christen a childe in a Tub of water at home or in a Ditch by the way as in a Font-stone in the Churches 5. That it is as lawful at all times to confess unto a Lay-man as to a Priest 6. That it is not necessary or profitable to have any Church or Chappel to pray in or to do any Divine Service in 7. That burying in Church-yards is unprofitable and in vain 8. That Holy Days ordained and instituted by the Church and taking the Lords Day in for one are not to be observâ—d and kept in reverencâ— inasmuch as all days are alike 9. That it is sufficient and enough to believe though a man do no good works at all 10.
the Book being to be set fâ—rth by his Graâ—es censure and judgement he would have nâ—thing therein that Momus himself could reprehend referring notwithstanding all his Annotations to his Majesties exacter judgement Nor staid it here but being committed by the King to both Houses of Parliament and by them very well approved of as appears by the Statutes of this year Cap. 1. concerning the Advancing of true Religion and the abolition of the contrary it was published again by the Kings command under the title of Neâ—essary Doctrine and Erudition for any Christian man And it was published with an Epistle of the Kings before it directed to all his faithful and loving Subjects wherein it is affirmed 'To be a true Declaration of the true knowledge of God and his Word with the principal Articles of Religion whereby men may uniformly be led and taught the true understanding of that which is necessary for every Christian man to know for the ordering of himself in this life agreeable unto the will and pleasure of Almighty God ' 5. Now from these Books the Doctrine of Predestination may be gathered into these particulars which I desire the Reader to take notice of that he may judge the better of the Conformity which it hath with the established Doctrine of the Church of England 1. That man by his own nature was born in sin and in the indignation and displeasure of God and was the very childe of Wrath condemned to everlasting death subject and thrall to the power of the Devil and sin having all the principal parts or portions of his soul as Reason and understanding and free-wil and all other powers of his soul and body not onely so destituted and deprived of the gifts of God wherewith they were firstendued but also so blinded corrupted and poysoned with errour ignorance and carnal concupiscence that neither his said powers could exercise the natural function and office for which they were ordained by God at the first Creation nor could he by them do any thing which might be acceptable to God 2. That Jesus Christ the onely begotten Son of God the Father was eternally pre-ordained and appointed by the Decree of the Holy Trinity to be our Lord that is to say to be the onely Redeemer and Saviour of Mankinde and to reduce and bring the same from under the Dominion of the Devil and sin unto his onely Dominion Kingdom Lordship and Governance 3. That when the time was come in the which it was before ordained and appointed by the Decree of the Holy Trinity That Mankinde should be saved and redeemed then the Son of God the second Person in the Trinity and very God descended from Heaven into the world to take upon him the very habit form and nature of man and in the same nature to suffer his glorious Passion for the Redemption and Salvation of all Mankinde 4. That by this Passion and Death of our Saviour Jesus Christ not onely Corporal death is so destroyed that it shall never hurt us but rather that it is made wholesome and profitable unto us but also that all our sins and the sins also of all them that do believe in him and follow him be mortified and dead that is to say all the guilt and offence thereof as also the damnation and pains due for the same is clearly extincted abolished and washed away so that the same shall never afterwards be imputed and inflicted on us 5. That this Redemption and Justification of Mankinde could not have been wrought or brought to pass by any other means in the world but by the means of this Jesus Christ Gods onely Son and that never man could yet nor never shall be able to come unto God the Father or to believe in him or to attain his favour by his own wit and reason or by his own science and learning or by any his own works or by whatsosoever may be named in Heaven or Earth but by faith in the Name and Power of Jesus Christ and by the gifts and graces of his Holy Spirit 6. But to proceed the way to the ensuing Reformation being thus laid open The first great work which was accomplished in pursuance of it was the compiling of that famous Liturgie of the year 1549. commanded by King Edward the sixth that is to say the Lord Protector and the rest of the Privy Council acting in his Name and by his Authority performed by Archbishop Cramner and the other six before remembred assisted by Thirdby Bishop of Westminster Day Bishop of Chichester Ridley Bishop of Rochester Taylor then Dean after Bishop of Lincoln Redman then Master of Trinity Colledge in Cambridge and Hains Dean of Exeter all men of great abilities in their several stations and finally confirmed by the King the Lords Spiritual and Temporal and the Commons in Parliament assembled 23 Edw. 6. In which Confirmatory act it is said expresly to have been done by the especial aid of the Holy Ghost which testimony I finde also of it in the Acts and Monuments fol. 1184. But being disliked by Calvin who would needs be meddling in all matters which concerned Religion and disliked it chiefly for no other reason as appears in one of his Epistles to the Lord Protector but because it savoured too much of the ancient forms it was brought under a review the cause of the reviewing of it being given out to be no other than that there had risen divers doubts in the Exercise of the said Book for the fashion and manner of the Ministration though risen rather by the curiosity of the Ministers and Mistakers then of any other cause 5 6 Edw. 6. cap. 1. The review made by those who had first compiled it though Hobeach and Redman might be dead before the confirmation of it by Act of Parliament some of the New Bishops added to the former number and being reviewed was brought into the same form in which now it stands save that a clause was taken out of the Letany and a sentence added to the destribution of the blessed Sacrament in the first year of Queen Elizabeth and that some alteration was made in two or three of the Rubricks with an addition of Thansgiving in the end of the Letany as also of a Prayer for the Queen and the Royal Issue in the first of King James 7. At the same time and by the same hands which gave us the First Liturgie of King Edward the sixth was the first Book of Homilies composed also in which I have some cause to think that Bishop Latimer was made use of amongst the rest as one who had subscribed the first other two Books before mentioned as Bishop of Worcester anno 1537. and ever since continued zealous for a Reformation quitting in that respect such a wealthy Bishoprick because he neither would nor could conform his judgement to the Doctrine of the six Articles Authorized by Parliament For it will easily appear to any who is
before the foundations of the world were laid he hath constantly ordered by his Council secret unto us to deliver from curse and damnation those whom he hath chosen in Christ out of mankinde and to bring them by Christ to everlasting salvation as vessels made to honour Furthermore we must receive Gods promises in such wise as they be generally set forth to us in holy Scripture and in our doing the will of God that is to be followed which we have expresly declared to us in the Word of God 2. Of the Redemption of the world by the faith of Christ The Son which is the Word begotten of the Father begotten from everlasting of the Father c. and being very God and very man did truly suffer was crucified dead and buried to reconcile his Father to us and be a Sacrifice not onely for Original guilt but also for the actual sins of men The Offering of Christ once made is this perfect Redemption Propitiation and Satisfaction to all the sinnes of the whole world both Original and Actual 3. Of mans will in â—he state of depraved nature Man by Original sin is so far gone from Original â—ighteousness that of his own nature he is inclined to evil so that the flesh lusteth always contrary to the Spirit and therefore Works done before the grace of Christ and the inspiration of his Spiriâ— are not pleasant to God forasmuch as they spring not of faith in Jesus Christ neither do they make men meet to receive grace or as the School Authors say deserve graâ—e of Congruity 4. Of the manner of Conversion 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 to 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 5. Of the uncertainty of Perseverance The Grace of Repentance is nâ—t to be denyed to such as fall into sin after Baptism in regard that after we have received the Holy Ghost we may depart from grace giâ—en and fall into sin and by the grace of God we may arise again and amend our lives and therefore they are to be condemned which say they can no more sin as long as they live here or deny the place of Repentance to such as truly repent 10. Now in these Articles as in all others of the Book there are these two things to be observed 1. What Authority they carried in respect of the making And 2. How we are to understand them in respect of the meaning And first for their Authority it was as good in all regards as the Laws could give them being first treated and agreed upon by the Bishops and Clergie in their Convocation and afterwards confirmed by the Letters Patents of Edw. 6. under the Great Seal of England But against this it is objected That the Records of this Convocation are but a degree above blanks that the Bishops and Clergie then assembled had no Commission from the King to meddle in Church business that the King durst not trust the Clergie of that time in so great a matter on a just jealousie which he had of the ill affections of the major part and therefore the trust of this great business was committed unto some few Confidents cordial to the cause of Religion and not unto the body of a Convocation To which it hath been already answered That the Objector is here guilty of a greater crime than that of Scandalum magnatum making King Edward the sixth of pious memory no better than an impious and lewd Impostor in fathering those children on the Convocation which had not been of their begetting For first the title to the Articles runneth thus at large Artâ—culi de quibus c. as before we had it which title none durst adventure to set before them had they not really been the products of the Convocation Secondly the King had no reason to have any such jealousie at that time of the major part of the Clergie but that he might trust them with a power to meddle with matters of Religion this Convocation being holden the sixth year of his Reign when Gardiner Bonner Day and Tunstall and others of the stiffest Romanists were put out of their places most of the Episcopal Sees and Parochial Churches being filled with men according unto his desires and generally conâ—ormable to the Forms of Worship here by Law established Thirdly the Church of England for the first five years of Queen Elizabeth retained these Articles and no other as the publike â—endries of the Church in point of Doctrine which certainly she had not done had it been recommended to her by a less Authority than a Convocation lawfully assembled and confirmed And Fourthly that it is true that the Records of Convocation during this King and the first years of Queen Mary are very defective and imperfect most of them lost amongst others those of this present year And yet one may conclude as strongly that my mother dyed childeless because my Christening is not to be found in the Parish Register as that the Convocation of this year was barren because the Acts and Articles of it were not entred in the Journal Book 11. To salve this sore it is conceived by the Objector that the Bishops and Clergie had passed over their power to some ' select Divines appointed by the King in which sense they may be said to have made these Articles themselves by their delegates to whom they had deputed their Authority the case not being so clear but that it occasioned a cavil at the next Convocation the first of Queen Mary when the Papists therein assembled renounced the legality of any such former transactions ' And unto this it shall be answered That no such defect of legality as was here pretended was charged against the Book of Articles it self but onely against a Catechism which was bound up with it countenanced by the Kings Letters Patents prefixt before it approved by many Bishops and learned men and generally voyced to be another of the products of this Convocation And therefore for so much as concerns this Catechism it was replied by Mr. John Philpot Archdeacon of Winchester who had been a member in the former and was now a member of the Convocation in the first of Queen Mary That he thought they were deceived in the Title of it in that it owned the Title of the last Synod of London many which were then present not being made privy to the making or publishing of it He added That the said former Convocation had granted the Authority of making excellent Laws unto certain persons to be appointed by the Kings Majestie so as whatsoever Ecclesiastical Laws they or the most part of them did set
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
that it was the Doctrine of Saint Augustine according to that Divine saying of his Sine gratia Deâ— praeveniente â—t velimus subsequente ne frustra velimus ad pietatis opera nil valemus which is the same of that of the tenth Article of the Church of England where it is said That without the grace of God preventing us that we may have a good will and working with us when we have that good will we can do nothing that is acceptable to him in the wayes of piety So that if the Church of England must be Arminian and the Arminian must be Papist because they agree together in this particular the Melancthonian Divines amongst the Protestants yea and S. Augustine amongst the Ancients himself must be Papists also CHAP. XIII The Doctrine of the Church of England concerning the certainty or uncertainty of Perseverance 1. THe certainty of Grace debated in the Council of Trent and maintained in the Affirmative by the Dominioans and some others 2. The contrary affirmed by Calarinus and his adherents 3. The doubtful resolution of the Council in it 4. The Calvinists not coment with certainty of Grace quoad statum presentem presume upon it also quoad statum futurum 5. The bounds and limits wherewith the judgement in this point ought rationally to be circumscribed 6. The Doctrine of the Church of England in the present Article 7. Justified by the testimonies of Bishop Latimer Bishop Hooper and Master Tyndal 8. And proved by several arguments from the publick Liturgie 9. The Homily commends a probable and stedfast hope but 10. Allows noâ— certainty of Grace and perseverance in any ordinary way to the sons of men 1. OF all the Points which exercised the wits and patience of the Schoolmen in the Council of Trent there was none followed with more heat between the parties then that of the certainty of Grace occasioned by some passages in the writings of Luther wherein such certainty was maintained as necessary unto justification and an essential part thereof ' In canvasing of which point the one part held that certainty of grace was presumption the other that one might have it meritoriously The ground of the first was that Saint Thomas Saint Bonaventure and generally the Schoolmen thought so for which caule the major part of the Dominicanâ— were of the same opinion besides the authority of the Doctors they alledged for reasons that God would not that man should be certaine that he might not be lifted up in pride and esteeme of themselves that he might not prefer himself before others as he that knoweth himself to be just would do before manifest sinners and a Christian would so become drowsie carelesse and negligent to do good Therefore they said that uncertainty was profitable yea and meritorious besides because it is a passion of the mind which doth afflict it and being supported is turned to merit ' They alledged many places of the Scripture also of Solomon that a man knoweth not whether he be worthy of hate or love of Wisdome which commandeth not to be without fear of these sinnes pardoned of Saint Peter to work out our salvation with fear and trembling of Saint Paul who said of himself though my conscience accuse me not yet I am not thereby justified ' These Reasons and Testimonies together with many places of the Fathers were brought and amplified especially by Levipandus Vega and Solo. 2. ' But Calarinus and Marinarus had other places of the same Fathets to the contrary which shewed they had spoken accidentally in this particular as the occasions made most for their purpose sometimes to comfort the scrupulous sometimes to represse the audacious yet they kept themselves close to the authority of the Scripture They said that to as many as it is read in the Gospel that Christ hath forgiven sins to all them he said Believe that your sinnes are forgiven and it would be an absurdity that Christ should give an occasion of temerity and pride or if the contrary were profitable or a merit that he would deprive all men of it That the Scripture bindeth us to give God thanks for our justification which cannot be given except we know that we have obtained it for to give them when we are uncertain would be most foolish and impertinent That Saint Paul doth plainly confirme the certainty when he putteth the Corinthians in mind to know that Christ is in them except they be reprobates And when he saith we have received from God the Spirit to know what is given us by his divine Majesty and more clearly that the holy Spirit doth bear witnesse to our spirit that we are the sons God and it is much to accuse them of rashnesse who beleeve the Holy Ghost that speaketh with them For Saint Ambrose saith that the Holy Ghost doth never speak unto us but doth make us know that it is he that speaketh After this he added the words of Christ in Saint John that the world cannot receive the Holy Ghost because it seeth him not nor knoweth him but that the disciples shall know him because he shall dwell in them Calarinus did fortifie himself strongly by saying that it was the opinion of a man in a dream to defend that Grace is voluntarily received when we know not whether we have it or not as if to receive a thing willingly it be not necessary that the willing receiver should know it is given him that he doth really receive it and that after it is received he doth possesse it ' 3. ' The force of these Reasons made them first retire a little that censured the opinion of Temerity and yield that there might be a conjecture though not an ordinary certainty yet they acknowledged a certainty in the Martyrs in the newly baptized and in some by special revelation and from conjecture they were brought to call it moral Faith And that Vego who in the beginning admitted probability only overcome by these Reasons and beginning to favour the certainty for fear of conforming himself to the Lutheran opinion said that there was so much certainty as did exclude all doubt and could not be deceived ' yet that it was not Christian Faith but humane and experimental But Calarinus and his party which were all the Carmelites not resting satisfied either in the termes of an experimental faith or a moral perswasion did presse the certainty so farre that many of the Prelateâ— began to encline to that opinion and to perswade themselves that certainty of Grace was founded upon such an assurance as might in some sort be called divine though when they came to draw up the Decree therein they found themselves involved in more perplexities than they were aware of For the Point being followed with great heat between the parties and each of them conceiving that the truth was clearly on their side it was found necessary to cast the Decree into such a mold as those of the two contrary opinions might
she cannot be understood by the â—ight of Sense or Nature is justly placed amongst the number of those things which are to be believed and is therefore called the Catholick that is the universal Assembly of the faithful because it is not tyed to any certain place God who rules and governs all things can do all things No man is of so great power that he can so much as withstand him but he gives whatsoever he shall decree according to his own pleasure and those things which are given to us by him he is able to take them away ' 4. ' After the Lord God had made the Heaven and Earth he determined to have for himself a most beautiful Kingdom and holy Common-wealth The Apostles and Ancient Fathers that writ in Greek called it Ecclesia in English a Congregation or Assembly into the which he hath admitted an infinite number of men that should be subject to one King as their Soveraign and only Head him we call Christ which is as much as to say Anointed or to the furnishing of this Common-wealth belong all they as many as do truely fear honour and call upon God daily applying their minds to holy and godly living and and all those that putting all their hope and trust in him do assuredly look for bliâ—s of everlasting life But as many as are in this Faith stedfast were fore-chosen predestinate and appointed to everlasting life before the world was made witness whereof they have within their hearts the merit of Christ the Authour earnest and unfallable pledge of their Faith which Faith only is able to perceive the mysteries of God only brings peace unto the heart only taketh hold on the Righteousness which is in Christ Jesus Master ' Doth then the Spirit alone and Faith sleep we never so securely or stand we never so wrestless or slothfull work all things for us as without any help of our own to convey us to heaven Scholar ' Just Master as you have taught me to make a difference between the Cause and the Effect The first principal and most proper cause of our Justification and Salvation is the goodness and love of God whereby he chose us for his before he made the world After that God granteth us to be called by preaching of the Gospel of Jesus Christ when the Spirit of the Lord is poured upon us by whose guiding and governance we be led to settle our trust in God and hope for the performance of his promise With this choice is joyned as companion the mortifying of the Old man that is of our affections and Iusts from the same Spirit also cometh our Sanctification the love of God and of our neighbour justice and uprightness of life Finally to say all in summe whatever is in us or may be done of us honest pure true and good that altogether springeth out of this most pleasant Rock from this most plentiful Fountain the goodness love choice and unchangeable purpose of God he is the cause the rest are the fruits and effects Yet are also the choice and Spirit of God and Christ himself causes conioyned and coupled each with other which may be reckoned amongst the principal causes of salvation As oft therefore as we use to say that we are made righteous and saved by Faith only it is meant thereby that faith or rather trust alone doth lay hard upon understand and perceive our righteous making to be given us of God freely that is to say by no deserts of our own but by the free grace of the Almighty Father Moreover Faith doth ingender in us love of our neighbour and such works as God is pleased withall For if it be a lively and true Faith quickned by the Holy Ghost she is the Mother of all good saying and doing by this short tale it is evident by what means we attain to be righteous For not by the worthiness of our deservings were we heretofore chosen or long ago saved but by the only mercy of God and pure grace of Christ our Lord whereby we were in him made to do those good works that God had appointed for us to walk in And although good works cannot deserve to make us righteous before God yet do they so cleave unto Faith that neither Faith can be found without them nor good works be any where found without Faith immortality and blessed life God hath provided for his chosen before the foundations of the world were laid ' 3. These are the passages which Mr. Prin hath gathered out of Poynets Catechism to prove that Calvinism is the true genuine and Original Doctrine of the reformed Church of England in the Points disputed for my part I can see no possible inconvenience which can follow on it in yeilding so far to his desires as to admit the passages before recited to be fully consonant to the true genuine sense and proper meaning of all but more especially of our 9. 10. 13. 16. and 17. Articles then newly composed so that whatsoever is positively and clearly affirmed in this Catechisme of any of the Points now controverted may be safely implied as the undoubted Doctrine of our Church and Articles For who can find if he looks upon them with a single and impartial eye that all or any of the passages before treated can be made use of for the countenancing of such a personal and eternal election without relation unto sin as is supposed by the Supra-Lapsarians or without reference to Christs death and sufferings as is defended by the Sublapsarians in the Schools of Calvin what ground can a man find here for the Horribile Decretum that cruel and most unmerciful decree of preordaining the far greatest part of all mankind to everlasting damnation and consequently unto sin that they might be damned What passage find we in all these either in opposition to the Doctrine of Vniversal Redemption though that be afore said to be here condemned or in maintenance of the irresistible working of the grace of God as takes away all freedom and cooperation from the will of man and renders him as unable to his own conversion as to the work of his own being begotten to the life of nature or to the raising of his dead body to life of glory And finally what assurance is here that the man once justified shall not fal into deadly sin or not continue in the same multiplying one sin upon another till he hath made up the measure of his iniquities and yet all this while remain in the favour of God and be as sure and certain of his own salvation by the like unresistible working of the holy Spirit as if he had never wandred from the ways of Righteousness He must see further into a Milstone then all men living who can conclude from all or any of these passages that the Zuinglian and Calvinian Doctrines the Anti Arminian Doctrines as that Author calls them are manifestly approved and undeniably confirmed by
benefit of our Saviours sufferings to a few particulars nothing of Gods invincible working on the hearts of his chosen ones or the impossibility of mans co-operating any further in his resurrection from the death of sin to the life of lighteousness then in that of his body from the grave to the life of glory nothing that teacheth any such certainly or infallibly of persevering in the faith and favour of God as all the sinnes of the world are not able to deprive them of it but that they shal must necessarily be brought again into the place and station from which they had fallen And as for the last of the said two passages being the very same with that in the Authours Latine and the English translation of the same there is nothing in it which either a true English Protestant or a Belgick Remonstrant may not easily grant and yet preserve himself from falling into Calvinisme in any of the points disputed For granting that the Church is the universal number and fellowship of all the faithful whom God through Christ hath before all beginning of time appointed to everlasting life Yet must it so be understood that either they were appointed to eternal life upon the supposition of their faith and repentance which may extend to the including of all those who are called to the external participation of the Word and Sacraments or else that it is meant specially of such as are appointed from all eternity to life everlasting without excluding any from the Dignity of being members of the Church who have received the outward call and openly joyne with them in all publick duties and thereby pass in common estimate amongst the faithful believers And then this definition will afford no comfort to our moderne Calvinists or create any inconvenience unto those whom they call Arminians CHAP. XVIII A Declaration of the Doctrine in the Points disputed under the new establishment made by Queen Elizabeth 1. THe Doctrine of the second Book of Homilies concerning the wilful fall of Adam the miserable estate of man the restitution of lost man in Jesus Christ and the universal redemption of all man-kinde by his death and passion 2. The doctrine of the said second Book concerning universal grace the possibility of a total and final falling and the co-operation of mans will with the grace of God 3. The judgement of Reverend Bishop Jewell touching the universal redemption of mankinde by the death of Christ Predestination grounded upon faith in Christ and reached out unto all them that believe in him by Mr. Alexander Powell 4. Dr. Harsnet in his Sermon at St. Pauls crosse Anno 1584. sheweth that the absolute decree of Reprobation turneth the truth of God into a lie and makes him to be the Authour of sinne 5. That it deprives man of the natural freedome of his will makes God himself to be double minded to have two contrary wills and to delight in mocking his poor creature man 6. And finally that it makes God more cruel and unmerciful then the greatest Tyrant contrary to the truth of Scripture and the constant Doctrine of the Fathers 7. The rest of the said Sermon reduced unto certaine other heads directly contrary to the Calvinian Doctrines in the points disputed 8. Certain considerations on the Sermon aforesaid with reference to the subject of it as also to the time place and persons in and before which it was first preached An Answer to some Objections concerning a pretended Recantation falsly affirmed to have been made by the said Mr. Harsnet 10. That in the judgement of the Right learned Dr. King after Bishop of London the alteration of Gods denounced judgements in some certaine cases infers no alteration in his councels the difference between the changing of the will and to will a change 11. That there is something in Gods decrees revealed to us and something concealed unto himself the difference between the inferiour and superiour causes and of the conditionalty of Gods threats and promises 12. The accomodating of the former part of this discourse to the case of the Ninevites 13. And not the case of the Ninevites to the case disputed 1. THese Obstacles being thus removed I shall proceed unto a Declaration of the Churches Doctrine under this new establishment made by Queen Eliz. And first all Arguments derived from the publick Liturgie and the first book of Homilies being still in force we will next see what is delivered in the Homilies of the second part establisht by a special Article and thereby made a part of the doctrine here by law established And first as touching the doctrine of Predestination it is declared in the Homily of the Nativity ' That as in Adam all men universally sinned so in Adam all men received the reward of sinne that is to say became mortal and subject unto death having in themselves nothing but everlasting condemnation both of body and soul that man being in this wretched case it pleased God to make a new Covenant with him namely that he would send a Mediatour or Messias into the world which should make intercession and put himself as a stay between both parties to pacifie wrath and indignation conceived against sin and to deliver man out of the miserable curse and cursed misery whereunto he was fallen headlong by disobeying the Will and Commandment of the onely Lord and Maker Nor secondly was this deliverance and redemption partial intended onely for a few but general and universal for all man-kinde the said Homily telling us not long after that all this was done to the end the promise and covenant of God made unto Abraham and his posterity concerning the Redemption of the world might be credited and believed to deliver man-kinde from the bitter curse of the Law and make perfect satisfaction by his death for the sinnes of all people ' For the accomplishment whereof ' It was expedient saith the Homily that our Mediatour should be such an one as might take upon him the sins of mankinde and sustain the due punishment thereof viz. death ' to the intent he might more fully and perfectly make satisfaction for man-kinde which is as plaine as words can make it and yet not more plaine then that which followeth in the Homily of the worthy receiving of the Sacrament Fol. 200. 2. Nor doth the Homily speak lesse plainly in another place concerning universal Grace then it doth speak to this in reference to universal redemption as appears evidently by the first part of the Sermon against the perill of Idolatry in which it is declared in the way of paraphrase on some passages in the 40. Chapter of the Prophet Isaiah ' that it had been preached to men from the beginning and how by the creation of the world and the greatness of the work they might understand the Majesty of God the Creator and Maker of all things to be greater then it should be expressed in any image or bodily similitude ' And
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