Historia quinqu-articularis: or, A declaration of the judgement of the Western Churches, and more particularly of the Church of England, in the five controverted points, reproched in these last times by the name of Arminianism. Collected in the way of an historicall narration, out of the publick acts and monuments, and most approved authors of those severall churches. By Peter Heylyn.

CHAP. XIX. Of the first great breach which was made in the Doctrine of the Church; by whom it was made, and what was done towards the making of it up.

1. GReat alterations made in the face of the Church, from the return of such Divines as had withdrawn themselves beyond Sea in the time of Queen Mary; with the necessity of imploying them in the publick service, if otherwise of known zeale against the Papists. 2. Se∣veral examples of that kinde in the places of greatest pow∣er and trust in the Church of England; particularly of Mr. Fox the Martyrologist, and the occasion which he took of publishing his opinion in the point of predesti∣nation. 3. His notes on one of the Letters of John Brad∣ford Martyr, touching the matter of Election therein con∣tained. 4. The difference between the Comment and the Text, and between the authour of the Comment, and Bishop Hooper. 5. Exceptions against some passages, and observations upon others, in the said Notes of Mr. Fox. 6. The great breach made hereby in the Churches Doctrine, made greater by the countenance which was gi∣ven to the Book of Acts and Monuments, by the Convo∣cation, An. 1571. 7. No argument to be drawn from hence touching the approbation of his doctrine by that Convocation, no more then for the Approbation of his

Marginal Notes, and some particular passages in it, dis∣graceful to the Rites of the Church, attire of the Bi∣shops. 8. A counterballance made in the Convoca∣tion against Fox his Doctrine, and all other Novelismes of that kinde.

1. IT was not long that Queen Mary sate upon the Throne, and yet as short time as it was, it gave not only a strong inter∣ruption for the present to the proceed∣ings of the Church, but an occasion also of great discord, and dissention in it for the time to come. For many of our Divines, who had fled beyond the Sea to avoid the hurry of her Reign, though otherwise men of good abilities in most parts of Learning, returned so altered in their principals, as to points of Doctrine, so disaffected to the Govern∣ment, formes of worship here by Law established, that they seem'd not to be the same men at their coming home, as they had been at their going hence: yet such was the necessity which the Church was under, of filling up the vacant places and preferments, which had been made void either by the voluntary discession, or positive deprivation of the Popish Clergie, that they were faine to take in all of any condition, which were able to do the publick ser∣vice, without relation to their private opinions in doctrine or discipline, nothing so much regarded in the choice of men for Bishopricks, Deanries, Dignities in Cathedral Churches, the richest B••nefices in the Countrey, and places of most command and trust in the Universities, as their known ••eal against the Papists, together with such a suffi∣ciency of learning as might enable them for writing and preaching against the Popes supremacy, the carnal pre∣sence of Christ in the blessed Sacrament, the superstition▪ of the Masse, the halfe communion, the cel••bratin▪ of Di∣vine service in a tongue not known unto the people, the inforced single life of Priests, the worshiping of Images,

and other the like points of Popery, which had given most offence, and were the principal causes of that separa∣tion.

2. On this account we finde Mr. Pilkington preferred to the See of Durham, and Whittingham to the rich Deanry of the Church; of which the one proved a great favourer of the Non-conformists, as is confessed by one who challen∣geth a relation to his blood and family; the other associated himself with Goodman, as after Goodman did with Knox, for planting Puritanisme and sedition in the Kirk of Scot∣land. On this account Dr. Lawrence Humphrey a profes∣sed Calvinian, in point of doctrine, and a Non-conformist, (but qualified with the title of a moderate one) is made the Queens professor for Divinity in the University of Oxon; Thomas Cartwright, that great Incendiary of this Church, preferred to be the Lady Margarets professor in the Univer∣sity of Cambridge; Sampson made Dean of Christ-church and* 1.1 presently proptor Puritaxismum Exauctoratus, turned out again for Puritanisme, as my Authour hath it: Hardiman made one of the first Prebends of Westminster of the Queens foundation, and not long after deprived of it by the high Commissioners for breaking down the Altar there, and de∣facing the ancient utensils and ornaments which belonged to the Church. And finally upon this account, as Whitehead, who had been Chaplaine to Queen Anne Bulline, refused the Arch-Bishoprick of Canterbury, before it was offered un∣to Parker and Cov••rdale to be restored to the See of Exon, which he had chearfully accepted in the time of King Ed∣ward; so Mr. John Fox of great esteem for his painful and laborious work of Acts and Monuments▪ (commonly called the Book of Martyrs) would not accept of any preferment in the Church, but a Prebends place in Salisbury which tide him not to any residence in the same. And this he did especially (as it after proved) to avoid subscription, shewing a greater willingnesse to leaue his place, then to subscribe unto the Articles of Religion then by Law established, when he was legally required to do it by Arch-Bishop Parker. Of

this man there remains a short Discourse in his Acts and Monuments of Predestination, occasioned by a letter of Mr. Bradfords before remembred, whose Orthodox doctrine in that point he feared might create some danger unto that of Calvin, which then began to finde a more general enter∣tainment, then could be rationally expected in so short a time; And therefore as a counter-ballance he annexeth this discourse of his own with this following title, viz.

Notes on the same Epistle, and the matter of Election thereunto appertaining.

'3. As touching the Doctrine of Election (whereof this letter of Mr. Bradford, and many other of his Letters more* 2.1 do much intreat) three things must be considered. 1. What Gods Election is, and what the cause thereof. 2. How Gods Election proceedeth in working our salvation. 3. To whom Gods election pertaineth, and how a man may be certaine thereof.—Between Predestination and Election this difference there is, Predestination is as well to the Reprobate as to the Elect, Election pertaineth onely to them that be saved. Predestination in that it respecteth the reprobate, is called reprobation; in that it respected the saved, is called Election, and is thus defined. Predestination is the eternall de∣creement of God, purposed before in himself, what shall befal all men either to salvation or damnation; Election is the free mercy and grace of God, in his own will through faith in Christ his Sonne, choosing and preferring to life such as pleaseth him. In this definition of Election first goeth before (the mercy and grace of God) as the causes thereof, where∣by are excluded all works of the Law, and merits of deserving, whither they go before faith, or come after; so was Jacob chosen, and Esau refused before either of them began to work, &c. Secondly, in that the mercy of God in this De∣finition is said to be (free) thereby is to be noted the pro∣ceeding and working of God not to be bound to any ordi∣nary place, or to any succession of choice, nor to state and dignity of person, nor to worthinesse of blood, &c. but

all goeth by the meere will of his own purpose, as it is writ∣ten spiritus, ubi, vult spirat, &c. And thus was the out∣ward 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 forsa∣ken, 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 Ab∣jects, the high mountaines cast under, and the low val∣leys 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 miseren∣tis 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 work∣ing 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 mat∣ter 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 vo∣luntate 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 cl••use added in the defini∣tion, 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. Se∣condly, the said faith, and nothing else, is the only condi∣tion and meanes whereupon Gods mercy, grace, Election, vocation, and all Gods promises to salvation do stay ac∣cordingly: 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 con∣dition annexed: For as the mercy of God; his grace, Ele∣ction, 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 im∣mediate cause, which by Gods promise worketh our justi∣fication: according as it is written, crede in dominum Je∣sum, & 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 me∣rits 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 obe∣dience 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 salva∣tion, 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 Vo∣cation, though hearing bringeth knowledge, and faith in Christ: Faith through promise, obtaineth justification; jucti∣fication through hope, waiteth for glorification; Election is

before time, vocation and faith cometh in time; justifica∣tion 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, excludet•••• 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 wa∣vering in this life. Glorification appertaining only to the life to come, by hope is looked for. Grace and Mercy pre∣venteth, Election ordaineth; Vocation prepareth, and recei∣veth 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 ••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 be∣fore. 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 A••raham chosen, and not Na••h••••▪ why was Jacob chosen, and not Es••u▪ why was Moses 〈◊〉〈◊〉▪ and Phar•••••• ••••••dened? why D••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 touch∣ing 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 the wise, &c. Mat. 11.) why to the unwise, the simple ab∣jects and out-casts of the world? (of whom speaketh Saint Paul, 1 Cor. 1 You see your calling my brethren, why not ma∣ny of you, &c. Why to the sinners and not to the just? why the beggars by the high-wayes were called, and the bidden guests excluded? We can ascribe no other cause, but to Gods purpose and Election, and say with Christ our Savi∣our, quia Pater sic complacitum est ante te; ye Father for that it seemed good in thy sight, Luk. 10.

And so it is for justification likewise, if the question be asked why the Publican was justified and not the Pharisee, Luk. 18. Why Mary the sinner, and not Simon the invi∣ter? Luke 11. Why Harlots and Publicans go before the Scribes and Pharisees in the Kingdome? Mat. 21. why the sonne of the Free-woman was received? and the bond∣womans Son being his elder, rejected, Gen. 21. why Israel, which so long sought for righteousnesse found it not? and the Gentiles which sought it not found it? Rom. 9. We have no other cause hereof to render, but to say with Saint Paul, because they sought for it by works of the Law, and not by faith; which faith as it cometh not by mans will (as the Papists falsely pretendeth) but onely by the electi∣on and free gift of God; so it is onely the immediate cause whereto the promise of our salvation is annexed, accord∣ing as we read. And therefore of faith is the inheritance given, as after grace, that the promise might stand sure to every side, Rom. 4. and in the same Chapter. Faith believing in him that justifieth the wicked is imputed to righteousnesse. And this concerning the causes of our salvation, you, you see how faith in Christ immediately and without condition doth justifie

us, being solicited with Gods mercy and election, that where∣soever election goeth before, faith in Christ must needs follow after. And again, whosoever believeth in Christ Jesus, through the vocation of God, he must needs be par∣taker of Gods election: whereupon resulteth the third note or consideration, which is to consider, whither a man in this life may be certaine of his election. To answer to which question this first is to be understood, that although our e∣lection and vocation simply indeed, be known to God onely in himselfe, a priore: yet notwithstanding it may be known to every particular faithful man, a Posteriore that is by means, which means is faith in Christ Jesus crucified. For as much as by faith in Christ a man is justified, and thereby made the childe of salvation: reason must needs lead the same to be then the childe of election, chosen of God to everlasting life. For how can a man be saved, but by consequence it followeth that he must also be elected.

And therefore of election it is truly said: de electione judi∣candum est a posteriore, that is to say, we must judge of e∣lection by that which cometh after, that is, by our faith and belief in Christ: which faith, although in time it followeth after election, yet this the proper immediate cause as∣signed by the Scripture, which not onely justifieth us, but also certifieth us of this election of God; whereunto likewise well agreeth this present Letter of Mr. Bradford, where∣in he saith: Election, albeit in God it be the first, yet to us it is the last opened. And therefore beginning first (saith he) with Creation, I come from thence to Redemption, and justification by faith: so to election, not that faith is the cause efficient of election, being rather the effect thereof, but is to us the cause certificatory, or the cause of our certi∣fication whereby we are brought to the feeling and know∣ledge of our election in Christ. For albeit the election first be certain in the knowledge of God, yet in our knowledge faith only that we have in Christ, is the thing that giveth to us our certificate and comfort of this election. Wherefore, whosoever desireth to be assured that he is one of the E∣lect number of God, let him not climbe up to heaven to know, but let him descend into himself, and there search

his faith in Christ the Son of God, which if he find in him not feigned, by the working of Gods Spirit accordingly: there∣upon let him stay, and so wrap himself wholly both body and foul under Gods general promise, and cumber his head with no further speculations: knowing this, that whosoever believeth in him shall not perish, John 3. shall not be confounded, Rom. 9. shall not see death, John 8. shall not enter into judgement, John 5. shall have everlasting life, John 3. 7. shall be saved, Mat. 28. Acts 16. shall have remission of all his sins, Act. 10. shall be justified, Rom. 3. Cal. 2. shall have floods flowing out of him of the water of life, Joh. 7. shall never die, John 11. shall be raised at the last day, John 6. shall finde rest in his soul, and be refreshed, Mat. 11, &c.

4. Such is the judgement and opinion of our Martyro∣logist, in the great point of Predestination unto life; the re∣sidue thereof touching justification, being here purposely cut off with an &c. as nothing pertinent to the businesse which we have in hand. But between the Comment and the Text there is a great deal of difference, the Comment laying the foundation of Election on the Will of God accord∣ing to the Zuinglian or Calvinian way; but the Text laying it wholly upon faith in Christ (whom God the Father hath Predestinate in Christ unto eternal life) according to the doctrine of the Church of England. The Text first presupposeth an estate of sin and misery into which man was fallen, a ransom paid by Christ for man and his whole Posterity, a freedome left in man thus ransomed, either to take, or finally to refuse the benefit of so great mercy: and then fixing or appropria∣ting the benefit of so great a mercy (as Christ and all his me∣rits do amount to) upon such only as believe. But the Com∣ment takes no notice of the fall of man, grounding both Re∣probation and Election on Gods ••bsolute pleasure, without relation to mans sin or our Saviours sufferings, or any ac∣ceptation or refusal of his mercies in them. As great a dif∣ference there is between the Authour of the Comment, and Bishop Hooper, as between the Comment and the Text: Bishop Hooper telling us, cap. 10. num. 2. that Saul was no

more excluded from the promise of Christ, then David; Esau then Jacob; Judas then Peter, &c. if they had not excluded themselves: quite contrary to that of our present Authour, who having asked the question, why Jacob was chosen, and not Esau; why David accepted, and Saul re∣fused, &c. makes answer, that it cannot otherwise be answered, then that so was the good Will of God.

5. And this being, said I would faine know upon what authority the Authour hath placed Nachor amongst the repro∣bates, in the same Ranck with Esau, Pharaoh and Saul; all which he hath marked out to reprobation; the Scripture laying no such censure on Nachor, or his Posterity as the Authour doth; Or else the Authour must know more of the estate of Nachor then Abraham his brother did; who certainly would never have chosen a wife for his sonne Isaac out of Na∣chors line, if he had looked upon them as reprobated and ac∣cursed of God. I observe, Secondly, that plainly God is made an accepter of persons by the Authours doctrine. For, first, he telleth us that the elder son had a better will to tarry by his father, and so did indeed, but the fatted Calf was gi∣ven to the younger son that ran away; and thereupon he doth infer, that the matter goeth not by the will of man, but by the Will of God, as it pleaseth him to accept. I observe, Thirdly, that Vocation, •••••• the Authours judgement, standeth upon Gods Election, as the work thereof; whereas Vocation is more general, and is extended unto those also whom they call the Reprobate, and therefore standeth not on Election, as the Au∣thour hath it. For many 〈◊〉〈◊〉 called, though out of those many which are called, but a few are chosen. Fourthly, I ob∣serve, that notwithstanding the Authour builds the doctrine of Election •••••• Gods absolute will and pleasure, yet he is faine to have recourse to some certaine condition, telling us, that though the mercy of God, his Grace, Election, Vocation, and other pre••••••ent Causes do justifie us; yet this is upon condition of believing in Christ. And finally, it is to be observed also, that after all his paines taken in defending such a personal and eternal Election, as the Calvinians now contend for;

he adviseth us to wrap up our selves wholly, both body and soul under Gods general promise, and not to cumber our heads with any further speculations, knowing that whosoever believeth in him shall not perish, &c.

6. And so I take my leave of our Martyrologist, the publishing of whose discourse I look on as the first great bat∣tery which was made on the Bulwarks of this Church, in point of Doctrine by any member of her own, after the setling of the Articles by the Queens Authority, Anno 1562. the brables raised by Crowley in his Book against Campneys, though it came out after the said Articles were confirmed and published, being but as haile-shot in comparison of this great piece of Ordnance. Not that the Arguments were so strong as to make any great breach in the publick Doctrine, had it been published in a time-lesse capable of innovations, or rather if the great esteeme which any had of that man, and the universal reception which his Book found with all sorts of people, had not gained more authority unto his dis∣course, then the merit or solidnesse of it could deserve. The inconveniences whereof, as also the many marginal Notes and other passages, visibly tending to faction and sedition in most parts of that Book, were either not observed at first, or winked at in regard of the great animosities, which were ingendred by it in all sorts of people, as well against the persons of the Papist, as against the doctrine; Insomuch that in the Convocation of the year, 1571. there passed some Canons, requiring that not onely the Deanes of all Cathedrals should take a special care, that the said Book should be so conveniently placed in their several Churches, that people of all conditions might resort unto it; but also, that all and every Arch-Bishop, Bishops, Deans, Residentiaries, and Arch-Dea∣cons should choose the same to be ••laced in some convenient publick room of their several houses, not only for the enter∣tainment and instruction of their menial servants, but of such strangers also as occasionally repaired unto them.

7. If it be her eupon inferred that Fox his doctrine was ap∣proved by that Convocation, and therefore that it is agreeable to the true intent and meaning of the Articles of the Church of England; besides what hath been said already by Anticipa∣tion, it may as logically be inferred, that the Convocation approved all his Marginal Notes; all the factious and sediti∣ous passages; and more particularly the scorn which he puts upon the Episcopal habit and other Ceremonies of the Church. Touching which last (for the other are too many to be here recited) let us behold how he describes the difference which hapned between Hooper, Bishop of Glocester on the one side, Cranmer and Ridley on the other, about the ordinary habit and attire then used by the Bishops of this Church, we shall finde it thus, viz.

'For notwithstanding the godly reformati∣on* 2.2 of Religion that was begun in the Church of England, besides other ceremonies that were more ambitious then profitable, or tended to edification; they used to wear such garments and apparel, as the Romish Bishops were wont to do. First a Chimere, and under that a white Rocket, then a Mathematical cap with four Angles, dividing the whole world into four parts. These trifles being more for super∣stition then otherwise, as he could never abide, so in no wise could he be perswaded to weare them. But in conclusion, this Theological contestation came to this end, that the Bishops having the upper hand, Mr. Hooper was faine to agree to this condition, that sometimes he should in his Sermon shew himself apparalled as the Bishops were. Wherefore ap∣pointed to preach before the the King, as a new player in a strange apparel he cometh forth on the stage; His upper garment was a long skarlet Chimere down to the foot, and under that a white linnen Rocket, that covered all his shoul∣ders; upon his head he had a Geometrical, that is a square cap, albeit that his head was round. What case of shame the strangenesse hereof was that day to the good preacher, every man may easily judge. But this private contumely and re∣proach, in respect of the publick profit of the Church, which he onely sought, he bare and suffered patiently.'

8. Here have we the Episcopal habit affirmed to be a con∣tumelie and reproach to that godly man, slighted contemptu∣ously by the name of trifles, and condemned in the Marginal Note for a Popish attire; the other ceremonies of the Church being censured as more ambitious, then profitable, and tending more to superstition, then to edification; which as no man of sense or reason can believe to be approved and allowed of by that Convocation; so neither is it to be believed that they allowed of his opinion in the present point. For a counter∣ballance whereunto there was another Canon passed in this Convocation, by which all preachers were enjoyned to take special care, ne quid unquam doceant, pro concione; quod a populo religiose, teneri, & credi velint, nisi quod consent ane∣um sit doctrinae veteris aut novi testamenti quodque ex illa ipsa doctrina Catholici Patres & veteres Episcopi Collegeri••t, that is to say, that they should maintain no other doctrine in their publick Sermons to be believed of the people, but that which was agreeable to the doctrine of the Old and New Testament, and had from thence been gathered by the Catholick (or Or∣thodox) Fathers, and ancient Bishops of the Church. To which rule if they held themselvs as they ought to do, no coun∣tenance could be given to Calvines Doctrines, or Fox his judg∣ment in these points maintained by one of the Catholick Fathers, and ancient Bishops of the Church, but St. Augustine only, who though he were a godly man and a learned Prelate; yet was he but one Bishop, not Bishops in the plural number, but one father, and not all the fathers, and therefore his opi∣nion not to be maintained against all the rest.

Notes

• * 1.1

  Go••w. in C••∣ta••. Epis••, Oxon
• * 2.1

  Fox in Acts & Mon. fol. 1505
• * 2.2

  Acts & Mon. fo. 1366, 1367