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. XVII. Of the Disputes amongst the Confessors in Prison in Queen Maries dayes, and the Resetling of the Church on her former principles under Queen Elizabeth.

1. THe Doctrine of Predestination disputed amongst the Confessors in Prison in Queen Maries dayes. 2. The Examination of John Carelese before Dr. Martin, in refe∣rence to the said Disputes. 3. Considerations on some passages in the conference betwixt Dr. Martin and the said John Carelesse. 4. Review made of the publick Li∣turgie by the command of Queen Elizabeth, and the Pa∣raphrases of Erasmus commended to the reading both of Priest and People. 5. The second book of Homilies how provided for, and of the liberty taken by the Gospellers, and Zuinglian Sectaries, before the reviewing and con∣firming of the Book of Articles, by the Queens Au∣thority. 6. Of the reviewing and authority of the Book of Articles, Anno 1562. and what may be from thence in∣ferred. 7. An answer from the Agreement drawn from omitting the ninth Article of King Edwards Book, the ne∣cessity of giving some content to the Zuinglian Gospellers,

and the difficulty wherewith they were induced to sub∣scribe the Book, at the first passing of the same. 8. The Argument taken from some passages in the English Ca∣techisme, set forth by Mr. Alexander Powell, and the strength thereof. 9. Several considerations on the said Cate∣chisme, and the rest of the Authours making; and what his being Prolocutor in the convocation might adde to any of them in point of Orthodoxie. 10. Nothing to be collected out of the first passage in Mr. Powells Catechism, in favour of the Calvinian doctrine of Predestination, and the points depending thereupon, and lesse then nothing in the second, if it be understood according to the Au∣thours meaning; and the determination of the Church.

1. MOre calmly, and with lesse deviation from the Doctrine of the Church of England, were the same points, disputed in Queen Maries dayes, amongst the Confessors in Prison, which coming to the knowledge of the Queen and her Councel, a Com∣mission was granted to one Dr. Martin (a busie man in all such matters as appears by the story) to make enquiry, amongst many other things, into this particular; and he according to the power given by the commission, convents before her one John Carelese, borne at Coventry, of no bet∣ter quality then a weaver, yet one that was grown very able to expresse himself, when the matter came to examination: by which examination it appears, that as Carelese somewhat differed in the Doctrine of Predestination, and the point de∣pending thereupon from the Church assembled, according as it was established in King Edwards time; so Trew, another of the Prisoners (but of what quality or condition, I am yet to seek) seemes more inclinable to that opinion▪ if Carelese un∣derstood them rightly, which was defended all that time by the Popish Clergie. And that the Reader may perceive the better how the difference stood; I shall lay down so much of the conference, between Dr. Martin and the Pri∣soner, as concernes this businesse, leaving the Reader to ad∣mire

at Gods infinite goodnesse, giving poor unlettered men such a measure of Christian courage, as might enable them to speak both stoutly and discreetly in their greatest trou∣bles. Now the said conference was as followeth.

2. The Examination of John Carelese before Doctor Martin.* 1.1

Carelese, I could wish that thou wouldest play the wise mans part, thou art a handsome man, and 'tis pity but that thou shouldest do well, and save that God hath bought.

I thank your good Mastership most heartily, and I put* 1.2 you out of doubt, that I am most sure and certaine of my salvation by Jesus Christ: so that my soule is safe al∣ready, what paines soever my body suffer here for a lit∣tle time.

Yea, marry you say truth, for thou art so predesti∣nate* 1.3 to life that thou canst not perish in whatsoever opinion thou dost die.

That God hath predestinate me to eternal life in Jesus* 1.4 Christ, I am most certain; and even so I am sure that his ho∣ly Spirit (wherewith I am sealed) will so preserve me from all heresies and evill opinions, that I shall die in none at all.

Go to, let me hear your faith in Predestination, for that shall* 1.5 be written also.

Your Mastership shall pardon me herein, for you said your* 1.6 self ere while, that you had no Commission to examine my conscience.

I tell thee I have a Commission, yea, and a Commandment* 1.7 from the Councel to examine thee of such things as be in controversie between thee and thy fellows in the Kings Bench, whereof Predestination is a part as thy fellow hath confessed, and thy self dost not deny it.

I do not deny it, but he that first told you that matter might* 1.8 have found himself much better occupied.

Why? I tell thee truth, I may now examine thee of any* 1.9 thing that I list.

Then let your Scribe set his pen to the paper, and you* 1.10 shall have it roundly, as the truth is; I believe that Almighty God, our most deare loving Father, of his great mercy, and infinite goodness (through Jesus Christ) did elect and appoint in him before the foundation of the Earth was laid, a Church or Congregation, which he doth continually guide and go∣verne by his Grace and holy Spirit, so that not one of them all ever finally perish. When this was written, Mr. Doctor took it in his hand, saying.

Why? who will deny this?* 1.11

If your Mastership do allow it, and other learned men, when they shall see it, I have my hearts desire.

Did you hold no otherwise then is there written?* 1.12

No verily, no nere did.

Write that he saith otherwise he holdeth not (so that was written) It was told me also, that thou dost affirme that Christ did not die effectually for all men.

Whatsoever hath been told you, is not much material, for* 1.13 indeed I do believe that Christ did effectually die for all those, that do effectually repent and believe, and for none other; so that was written.

Now Sir, what is Trews faith of Predestination? he be∣lieveth,* 1.14 that all men be predestinate, and that none shall be damned, doth he not?

No forsooth, that he doth not.* 1.15

How then?

I think he doth believe as your Mastership, and the rest of the Clergy▪ do believe of Predestination, that we be elect in respect of our good works, and so long elected as we do them, and no longer.

Yet thou cannot deny, but that you are at a jar amongst* 1.16 your selves in the Kings Bench, and it is so throughout all your Congregation, for you will not be a Church.

No, Master Doctor, that is not so, there is a thousand* 1.17 times more variety of opinions amongst your Doctors, which you call, of the Catholick Church; yea, and that in the Sacrament, for the which there is so much blood shed now adayes. I meane, of your later Do∣ctors,

and new Writers; as for the old they agree wholly with us.

3. Now in this conference or examination there are di∣vers things to be considered; For, first, I consider Carelese as a man unlettered, and not so thoroughly grounded in the constitution of the Church of England, as not to entertaine some thoughts to which the doctrine of this Church could afford no countenance. Amongst which I reckon that strong confidence which he had of his own salvation, and of the final perseverance of all those who are the chosen members of the Church of Christ, which was not taught him by the Church, and could not be obtained in any ordinary way, by the light of that doctrine which then shined forth unto the people. Secondly, I consider him as one so far instructed in the knowledge of Predestination, as to lay the foundation of it on Gods great mercy, and infinite goodnesse in Christ Jesus; which plainly crosseth with the new Gospellers of those times, who found the same upon his absolute will and pleasure, without relation to Christs sufferings for us, or our faith in him. Thirdly, I consider that the Doctrine of Ʋniversal Redemption, by the death of Christ, and the effectuality thereof to the sons of men, was then so generally received and taught in the Reformed Church of England, as not to be known to Artificers, Tradesmen, and Mechanicks; and that they were so well instructed in the nicities of it, as to believe that though Christ died effectually for all, yet the benefit thereof should be effectually applied to none, but those who do effectually repent. Fourthly, I consider that if the Popish Clergy of those times did believe no otherwise of Predestination, then that men be elected in respect of good works, and so long elected as they do them, and no longer, as Carelese hath reported of them; the Doctrine of the Church hath been somewhat altered since those times; there being now no such Doctrine taught in the Schooles of Rome, as that a man continues no longer in the state of E∣lection, then whilest he is exercised in good works. And

finally, I consider the unfortunate estate of those, who living under no certaine rule of Doctrine or Discipline, lie open to the practices of cunning and malicious men; by whom they are many times drawn aside from the true Religion. For witnesses whereof, we have Trew and Carelese, above menti∣oned; the one being wrought on by the Papists, the other endangered by the Gospellers or Zuinglian Sectaries; For that Carelese had been tampered with by the Gospellers, or Zuinglian Sectaries, doth▪ appear most clearly, first by the confidence which he had of his own salvation, and of the final perseverance of all others also, which are the chosen members of the Church of Christ; and secondly, but more especially, for giving the scornful title of a Free-will man to one of his fellow prisoners, who was it seemes of different perswasion from him. For which consult his letter to Henry Adlington, in the Act. & Mon. Fol. 1749. which happened unto him as to many others; When that Doctrine of the Church wanted the countenance of Law, and the Doctors of the Church here scattered and dispersed abroad, not being able to assist them. In which condition the affaires of the holy Church remained, till the beginning of the Reigne of Queen Elizabeth, and for some yeares after.

4. But no sooner had that gracious Lady attained the Crown, when she took order for the reviewing of the pub∣lick Liturgie, formerly Authorized by Act of Parliament in the fifth and sixth years of King. Edward the sixth. The men appointed for which work, were Dr. Parker, after Arch-Bishop of Canterbury; Dr. Grindall, after Bishop of London; Dr. Pilkington, after Bishop of Durham; Dr. Cox, after Bishop of Elie; Dr. May, Deane of Pauls; Dr. Bill, Provost of Eaton, after Deane of Westminister; Mr. White∣head, (sometimes Chaplaine to Queen Anne Bullen) designed to be the first Arch-Bishop of this new plantation; and fi∣nally, Sir Thomas Smyth, a man of great esteeme with King Edward the sixth, and the Queen now Reigning. By these men were the Liturgie reviewed, approved, and passed,

without any sensible alteration in any of the Rubricks, Pray∣ers and Contents thereof; but only the giving of some contentment to the Papists and all moderate Protestants in two particulars; the first whereof was the taking away of a clause in the Letany, in which the people had been taught to pray to Almighty God to deliver them from the tyran∣ny of the Bishop of Rome, and all his detestable enormities. The second was, the adding of the sentences in the distribu∣tion of the Sacrament, viz. The Body of our Lord Jesus which was given for them, preserve thy body and soul to ever∣lasting life. The Blood of our Lord Jesus Christ which was shed for thee, &c. which sentences exclusive of the now fol∣lowing words of participation, as they were onely in the first, so were they totally left out of the second Liturgie of King Edward the sixth. Other alterations I finde none mentioned in the Act of Parliament, 1. Eliz. ••. 2. but the appointing of certain Lessons for every Sunday in the year; which made no change at all in the publick Doctrine, before contained in that Book; and that the people might be the better trained up in the same Religion, which had been taught and preacht unto them in the time of King Edward the sixth. She gave com∣mand by her Injunctions, published in the first year of her Reign An. 1559. that the Paraphrases of Erasmus should be diligently studied both by Priest and people. And to that end it was required (as formerly in the Injunctions of the said* 1.18 King Edward) 1. That the Paraphrases of the said Erasmus, and on the Gospel in the English tongue, should be provided at the joynt charges of the Parson and Parishoners, and be∣ing so provided should be set up in some convenient place of every Church, so as the Parishioners may most commo∣diously resort unto the same, and read the same out of the time of common service. And, secondly, that every Par∣son, Vicar, Curate, and Stipendary Priest, shall provide, and* 1.19 have of his own within the time therein limited, the New Testament in Latine and English, with the Paraphrases on the same; conferring the one with the other. And the Bishops by themselves and other Ordinaries, and their Officers in Synods and Visitations, shall examine the said Ecclesiastical

Priests how they have profited in the study of holy Scrip∣ture. Evident Arguments that there was no intent of setling any other Doctrine in the Church of England, then such as was agreeable to the Judgement of that Learned man.

5. The next care was for making and perfecting those Ho∣milies, of which we finde mention at the end of King Ed∣wards Book, for the necessary edifying of Christian people, and the increase of godly living; both Books sufficiently pro∣vided for (besides the confirmation of that first Article of the year, 1552.) in the Rubrick of the second Liturgie, where it is said, that after the Creed, if there be no Sermon, shall follow one of the Homilies already set forth, or to be set forth by common authority; which Rubrick being revised with the rest of the Liturgie, put the said books of Homilies (as well the second as first part of them) into the service of the Church, and thereby made them no small part of the publick doctrine; But who they were which laboured in this second Book, whither they were the same that drew up the first, or those who in Queen Elizab. time reviewed the Liturgie; or whether they were made by the one, and reviewed by the other, I have no where found, though I have taken no small paines in the search thereof. But those few doctrinals which were contained in the Book of Common Prayer, or deducible from it, not being much took notice of; and the Homilies not confirm'd by that common Authority, which was required in the Rubrick, the Zuinglians or Gospellers took the opportunity to disperse their doctrines, before the door of utterance should be shut against them, or any publick course be taken to suppress their practices. And this they did with so much diligence and cunning, that they encrea∣sed exceedingly both in power and numbers; of which more hereafter. Notice whereof being took of those which were of most Authority in the Government of the Church, it was thought necessary for the preventing of the mischief which might thence insue, that the Articles of Religion, publish∣ed in King Edwards time, 1552. should be brought under

a Review, accommodated to the use of the Church, and made to be the standing Rule, by which all persons were to regulate and confirm their Doctrines.

6. And to this end a Convocation was assembled on the 13. of January, An. 1562. which continued t•••••• the 14. day of April; the main business which was acted in it, being the canvasing and debating of the Articles of King Edwards Book, and passing them in the forme and manner in which now they stand; which business as they took first into consi∣deration on the 19. of January, and diligently prosecuted from day to day, by the Bishops and Clergie in their several houses, they came to an agreement on the 29. of the same moneth, on which the said Articles were publickly recited, generally approved, and subscribed by the greatest part of the Clergy which were then assembled. And being so sub∣scribed, presented to the Queen, and ratified by her Royal Authority, were forthwith published to the same end for which they were made, that is to say, For the avoiding of di∣versities of opinions, and for the stablishing of consent touching true Religion, as in the title is declared. In the composing of which Book, though a clause was added to the twentieth Article, and another taken from the third; though some Articles of King Edwards were totally omitted, and some new made (as that amongst the rest for confirmation of the second Book of Homilies) which were not in the Book be∣fore; yet the the five Articles touching the Doctrine of the Church in the points disputed, as they stand in the eight Chapter of this Book, were left in that same state in which they found them. And being left in the same state in which they found them, were to be taken in the same sense, in which they had been understood at the first making of them, according to such illustrations as occur in the Book of Com∣mon Prayer, such Explanations as are found in the Book of Homilies, and the judgement of those learned men and godly Martyrs, which had a principal hand in the Reforma∣tion, so that the Articles being the same as to these particu∣lars, the paraphrases of Erasmus state the same; the publick

Liturgie, and the first Book of Homilies, in all points the same; and the second book of Homilies, agreeing exactly with the first in the present controversies, as appears by the three first Sections of the seventh Chapter of this Book, and that which follows in the next; there is no question to be made, but that the doctrine was the same in the said five points, which had been publickly allowed of in the time of King Edward.

7. But against this it may be said, that one of the mate∣rial Articles of King Edwards book (in reference to the points disputed) was totally left out of this, and therefore that there was some alteration of the Churches judgement, as to the sense and meaning of the present Articles, which Article being the tenth in number, as it stands in that Book, is there delivered in these words, viz. Gratia Christi seu spiritus sanctus, qui per eundem datur, &c.

'The grace of Christ, or the holy Ghost which is given by him, doth take from man the heart of stone, and giveth him a heart of flesh: And though by the influences thereof, it rendreth us willing to do those good works which before we were unwilling to do, and unwilling to do those evil works which before we did; voluntati tamen nullam violentiam infert; yet is no violence offered by it to the will of man: nor can any man when he hath sinned excuse himself, quasi nolens aut coactus peccaverit, as if he had sinned against his will, or upon constraint, and therefore that he ought not to be accused or condemned upon that account.'

For answer whereunto it may first be said, that the Composers of that Book, thought it not fit to clog it with any unnecessary points in which the peace and safty of the Church seemeth not much concerned; and therefore as they left out the present Article, so they omitted the sixteenth touching the blasphemy against the Holy Ghost, together with the foure last of King Edwards Book, touching the General resur∣rection, the stare of mens souls after death, the Doctrine of the Millinaries, and of a general salvation to be given to the wicked also, after they had endured the paines of hell

for a certain time. Secondly, they considered, that the doctrine of mans free Co-operation with the grace of God, had been suf∣ficiently expressed and provided for by the tenth Article of this Book, and the ninth of which illustrated by divers passa∣ges in the publick Liturgie, accommodated and applied to the most encrease of piety in the Book of Homilies: therefore that there was no great need to contend about it, or to retain it in the Book. And somewhat also must be done (the point being so secured and provided for, as before was said) to content (the Zuinglians, or Calvinians, by which last name they were afterwards more generally called) who were grown strong and numerous in most parts of the Realme: Inso∣much that many of them did not refuse to subscribe the Book, and were complained of for that cause by the Prolocutor to the House of Bishops; desiring that an order might be pre∣sently made to cause them to subscribe their names to the said Article, either in their own house, or before their Lordships: which order being made on the fift of February, the Prolocutor signified to the Arch-Bishop and Bishops in the name of the lower House of Convocation; that some of the Refusers had subscribed, and that others still persisted in their former obstinacy. And thereupon the Bishops ordered the same day (the tenth of February) quod nomina eorum qui hactenus non subscripserant, presententur coram iis in proxi∣ma sessione; that is to say, that the names of such who still refused to subscribe, should be presented to their Lordships at the next Session; which put an end to the Dispute, for after this I heare no more of their refusals; the subscription of the book being universal, as appears by this memorial in the jornal of that Convocation, viz. universus clerus eosdem etiam unanimiter & recepit & professus est, ut ex manuum suarum subscriptionibus patet; that is to say, that all the Clergy did unanimously approve the said Articles, and te∣stified their consent therein, as by the subscription of their hands doth and may appear; so difficult a thing it was from the first beginning to bring that violent and head strong facti∣on unto any conformity.

8. In the next place it is objected that Mr. Alexander* 1.20 Powell Dean of Saint Pauls, who was Prolocutor in this Convocation, maintaineth in his Catechisme a Doctrine con∣trary to that which the Arminians, as some call them, do now contend for; and that it is not to be thought, that he, and others engaged with them in the same convocation, were either so ignorant, as not to understand what they put into the Articles or so infatuated by God, to put in things quite contrary to their own judgements, which being supposed or took for granted, we are directed to his Catechisme written in the En∣glish tongue, and dedicated from the two Arch-Bishops from which the Objector hath abstracted these two passages fol∣lowing, viz.

'To the Church do all they properly belong, as many as do truly fear, honour, and call upon God, alto∣gether applying their mindes to live holily and godly, and with putting all their trust in God, do most assuredly look for the blessedness of eternal life. They that be stedfast, stable and constant in this faith, were chosen and appointed, and (as we terme it) predestinate to this so great felicity, p. 44. The Church is the body of the Christian Common∣wealth, i. e. the universal number and fellowship of the faithful, whom God through Christ hath before all beginning of time, appointed to everlasting life.'

Such are the passa∣ges in this Catechism, from which the Objector hath conclu∣ded, that Mr. Powell had no communion with Arminians (as some please to call them.) And to say truth, he could have no communion with the Arminians (as some please to call them) though he had desired it; Arminius being not born, or but newly borne, when Mr. Powell wrote that Catechism; and Mr. Powell had been dead some years before the name of an Arminian had been heard in England.

9. But unto this it hath been answered, that looking upon Mr. Powell, in his publick capacity, as he was Prolocutor to that Convocation, it cannot be denied, but that he was as like to understand the conduct of all affaires therein, as any other whatsoever; And yet it cannot rationally be in∣ferred from thence, that therefore nothing was concluded

in that convocation, which might be contrary to his own judgement for a private person, admitting that he was in∣clined to Calvin in the points disputed, as he was not nei∣ther. For had he been of his opinion, the spirit of that Sects is such as could not be restrained from charity it selfe dogmatical, and in termes express; and not occasionally on∣ly, and on the by (as in the Catechisme now before us) and that too in full general termes that no particular conclusion* 1.21 can be gathered from them. It hath been answered again thus, that the Articles in the five points, being the same with those in King Edwards Book, and so confessed by the Objector; and no new sense being put upon them by the last establishment, they must be understood no otherwise then according to the judgement of those learned men and godly Martyrs, before remembred, who had before concurred un∣to the making of them, from which if Mr. Powells sense should differ in the least degree, it is to be lookt upon as his own, not the sense of the Church. And, thirdly, it hath been observed that the Catechisme to which we are refer∣red for the former passages, is not the same with that, which is authorized to be taught in the Grammer Schools in Greek and Latine, nor the same which was published with the consent of the Author in the English tongue, An. 1572. but a Catechisme of a larger size, yet of lesse authority, out of which the other was extracted; such points as were super∣fluous, and not well expressed, not being reduced into the same. And somewhat certainly there was in it, which ren∣dred it uncapable of any further Editions, and not thought fit to be translated into Latine, though such a translation of it was propounded to the Arch-Bishops, Bishops in the E∣pistle Dedicatory, to the shorter English. And though to let us know what Catechisme it is he meanes, he seemes to distinguish it from the other, by being dedicated to the two Arch-Bishops: Yet that doth rather betray the Objectors ignorance then advance his cause, the Authours one Latine Edition, and the English of it being Dedicated to the two Arch-Bishops as well as that.

10. But since he hath appealed to the larger Catechisme, to the larger Catechisme let him go, In which he cannot so much as finde one single question touching the Doctrine of Predestination, or the points depending thereupon: and therefore is necessitated to have recourse unto the Articles of the Catholick Church, the members and ingredients of it, from whence he doth extract the two former passages. And then again, we are to note, that the first of the two passages not being to be found in the Latine Edition, nor the En∣glish translation of the same, is taken almost word for word out of Powells Catechisme, therefore to be understood in no other sense then before it was, when it was perused and approved by the Bishops and other learned men of King Ed∣wards time. And, thirdly, there is nothing in all that pas∣sage, which justifieth the absolute and irrespective decree of the Predestinarians, or the restraining of the 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 resur∣rection from the death of sin to the life of lighteousness, then in that of his body from the grave to the life of glory; no∣thing that teacheth any such certainly, or infallibly of per∣severing 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 no∣thing in it, which either a true English Protestant, or a Bel∣gick 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 num∣ber 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 repen∣tance, which may extend to the including of all those who are called to the external participation of the Word and Sa∣craments:

or else that it is meant specially of such as are appointed from all eternity to life everlasting, without ex∣cluding 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.

Notes

• * 1.1

  Martin. Act. & Mon. fol. 1742.
• * 1.2

  Carelese.
• * 1.3

  Martin.
• * 1.4

  Carelese.
• * 1.5

  Martin.
• * 1.6

  Carelese.
• * 1.7

  Martin.
• * 1.8

  Carelese.
• * 1.9

  Martin.
• * 1.10

  Carelese.
• * 1.11

  Martin. Carelese.
• * 1.12

  Martin. Carelese. Martin.
• * 1.13

  Carelese.
• * 1.14

  Martin.
• * 1.15

  Carelese. Martin. Carelese.
• * 1.16

  Martin.
• * 1.17

  Carelese.
• * 1.18

  Injunct. 6.
• * 1.19

  Injunct. 16.
• * 1.20

  Justif. of the Fath pref.
• * 1.21

  Justif. of the Fath. pref.