Keimåelia 'ekklåesiastika, The historical and miscellaneous tracts of the Reverend and learned Peter Heylyn, D.D. now collected into one volume ... : and an account of the life of the author, never before published : with an exact table to the whole.

CHAP. IX. Of the Doctrine of Predestination delivered in the Articles, the Ho∣milies, the publick Liturgies, and the Writings of some of the Reformers.

• 1. The Articles indifferently understood by the Calvinian party, and the true En∣glish Protestants, with the best way to find out the true sense thereof.
• 2. The definition of Predestination, and the most considerable points contained in it.
• 3. The meaning of those words in the Defini∣tion; viz. whom he hath chosen in Christ, according to the Exposition of St. Ambrose, St. Chrysostom, St. Jerom, as also of Archbishop Cranmer, Bishop Latimer, and the Book of Homilies,
• 4. The Absolute Decree condemned by Bishop Latimer, as a means to Licentiousness and carnal living.
• 5. For which, and making God to be the Author of sin, condemned as much by Bishop Hooper.
• 6. Our Election to be found in Christ, not sought for in Gods secret Counsels, ac∣cording to 〈◊〉〈◊〉 judgment of Bishop Lati∣mer.
• 7. The way to find out our Election, deliver∣ed by the same godly Bishop, and by Bishop Hooper, with somewhat to the same pur∣pose also from the Book of Homilies.
• 8. The Doctrine of Predestination, delivered by the holy Martyr John Bradford, with Fox his gloss upon the same to corrupt the sense.

• 9. No countenance to be had for any abso∣lute, personal and irrespective Decree of Predestination in the publick Liturgy.
• 10. An Answer to such passages out of the said Liturgy, as seem to favour that Opi∣nion; as also touching the number of Gods Elect.

THUS have we seen the Doctrine of the Church of England in the five con∣troverted Points, according as it is delivered in the Book of Articles; [unspec I] but in what sense we ought to understand it, hath been made a Question: Some take the Articles in the Literal and Grammatical sense, which is the fairest and most approved way of Interpretation; according to the saying of an ancient Writer,* 1.1 That if the Literal sense of holy Scripture will stand with the Analogy of Faith and Piety, it is to be preferred before any other: Others they are (of which his late Majesty complained) who draw the Articles aside, and put their own sense or Comment to be the meaning of the Articles; fashioning them to their own fancies, as they please themselves: Each of the parties in those curious points in which the present differences do most consist, conceive the Articles of the Church to speak for them, exclusive wholly of the other, but with a notable difference in the Application. The Calvinists,* 1.2 by which name they love to be called, endeavour to captivate the sense of the Article, and bring it to the bent of their own understanding, but the true English Protestants (whom for di∣stinction sake we may call Confessionists) accommodate, though they do not capti∣vate, their own sense to the sense of the Church, according to the plain and full meaning of the Articles in the points disputed. But because possibly both parties may not be agreed on a Rule or Medium by which the proper sense and meaning of the Articles may be best discovered, it will not be amiss to follow the directions of the Civil Laws, in cases of like doubtful nature; which is briefly this, viz. Si de interpretatione Legis quaeritur, imprimis inspiciendum est, quo jure Civitas retro in hujusmodi casibus usa fuit: And this we shall the better do, if we enquire into the Doctrine of those Learned, Religious and Godly men, who either had a principal hand in the Reformation, or were most conversant with them; and beloved of them in their se∣veral stations, taking along with us the Authority of the Homilies and publick Litur∣gy, to which all parties have subscribed. In order whereunto, it will first be neces∣sary to lay down the definition of Predestination, as before we had it in the Article, to sum up the particular points and contents thereof, to shew the sense of one phrase in it, and then to travel more exactly in this Enquiry, whether the method of Prede∣stination, illustrated by the story of Agilmond and Amistus Kings of Lombardy, cap. 7. num. 4. agree not more hamoniously with the true sense and meaning of the Church of England, than any other whatsoever.

First then, Predestination unto life, [unspec II] is defined in the seventeenth Article to be the everlast∣ing purpose of God, whereby, and before the foundations of the World were laid, he hath constantly decreed by his Council secret unto us, to deliver from damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation. In which definition there are these things to be observed: First, That Predesti∣nation doth presuppose a curse or state of damnation in which all mankind was re∣presented to the sight of God, which plainly crosseth the Opinion of the Supra-Lapfarians, the Supra-Creaturians, or Credibilitarians, as some call them now. Se∣condly, That it is an act of his from Everlasting, because from Everlasting he fore∣saw into what misery wretched man would fall, by the abuse of that liberty in which first he stood. Thirdly, That he founded it, and resolved for it in the Man and Media∣tor Christ Jesus, both for the purpose and performance; which crosseth as directly with the Sublapsatians, who place the absolute decree of Predestination to life, and of Reprobation unto death, both of body and soul, before the decree or consideration of sending his only beloved Son Jesus Christ into the World, to be the common Propi∣tiation for the sins of men. Fourthly, That it was of some special ones alone, Elect called forth, and reserved in Christ, and not generally extended unto all mankind; a General Election, as they say, being no Election. Fifthly, That being thus elected in Christ, they shall be brought by Christ (but not without their own consent and co∣operation) to everlasting salvation. And finally, That this Council is secret unto us; for though there be revealed to us some hopeful signs of our Election and Predesti∣nation unto life, yet the certainty thereof is a secret hidden in God, and in this life unknown to us; For who hath known the mind of the Lord, or hath been his Counsellour? (or of his Secret Council) saith the great Apostle.

Such is the definition of Predestination, [unspec III] and the substance of it, in which there is nothing so obscure no term so intricate, as to need any especial or distinct explica∣tion, as those words Whom he hath chosen in Christ: which being the very words of the same Apostle; Ephesians first, cap. 4. we will first paraphrase in the words of some ancient Writers,* 1.3 and then illustrate them by others of our holiest Martyrs, who had a principal hand in the Reformation: First, St. Ambrose, amongst others, sicut elegit nos in ipso, as he hath chosen us in him, Praescivit enim Deus omnes, scil. qui credituri essent in Christum: For God (saith he) by his general prescience, did foreknow every man that would believe in Christ: To the same purpose speaks S. Chrysostom, saying, Quod dicit perinde est ac si dicat, Per quem nos benedixit, per eundem & elegit; and a little after, Quid est in ipso elegit? per eam quae in ipso habenda esset, fidem; For, praestitit prius quam ipsi essemus,* 1.4 magis autem prius quam mundi bujus jacerentur Fundamenta: Which is as much as to say (saith he) as if he had said. That we are blessed in him, in whom we are chosen; and we are chosen in him in whom we believe; which he performed before we our selves had any being, or rather before the foundations of the World were laid; And to the same effect, the Commentary upon St. Pauls Epistles, ascribed to St. Jerom: viz. in hoc praedestinavit, ut haberent potestatem filii Dei ficri homines,* 1.5 qui credere voluissent; that is to say, in this he hath predestinated us to Eternal life, that men may be made the Sons of God, if they will believe. Which say∣ings of those ancient Writers, we shall expound by others of our holy Martyrs; and first Archbishop Cranmer,* 1.6 in his Answer to Gardiner touching the holy Sacrament, tel∣leth us this; viz. Christ (saith he) took unto himself not only their sins that many years be∣fore were dead, and put their trust in him; but also the sins of those that until his com∣ing again, should truly believe in his Gospel: More fully Bishop Latimer, thus, When (saith he) we hear that some be chosen,* 1.7 and some be damned, let us have good hope that we be amongst the chosen, and live after this hope; that is, uprightly and godly, then shall we not be deceived; think that God hath chosen those that believe in Christ, and Christ is the Book of Life: If thou believest in him, then art thou written in the Book of Life, and shalt be saved. By which we may the better understand that passage in the book of Homilies,* 1.8 where it is said, That the Scripture shutteth up all under sin, that the promise by the faith of Jesus Christ should be given unto them that believe; which is as much as can be comprehended in so narrow a compass.

This said, [unspec IV] as in the way of Explication, we will next see what hath been posi∣tively delivered by our first Reformers, concerning the fatality or absoluteness of Gods Decrees maintained by Calvin then, and his followers since: Of which thus Bishop Latimer in his Sermon upon Septuagesima.* 1.9 Some vain fellows make their reckoning thus, What need I to mortifie my body, with abstaining from all sin and wickedness? I per∣ceive God hath chosen some, and some are rejected; now if I be in the number of the cho∣sen, I cannot be damned; but if I be accounted amongst the condemned number, then I cannot be saved: For Gods judgments are immutable; such foolish and wicked reasons some have, which bringeth them either to carnal liberty, or to desperation: Therefore it is as needful to beware of such Reason or Exposition of the Scriptures, as it is to beware of the Devil himself. To the same purpose in his third Sermon after the Epiphany: viz. We read in the Acts of the Apostles, that when St. Paul had made a long Sermon at Antioch, There believed (saith the Evangelist) as many as were ordained unto everlasting life: With the which saying, a great number of people have been offended; and have said, We perceive that only those shall come to believe, and so to everlasting life, which are chosen of God unto it; therefore it is no matter whatsoever we do; for if we be chosen to everlasting life, we shall have it: And so they have opened a door unto themselves of all wickedness and carnal liberty, against the true meaning of the Scripture: For if they must be damned, the fault is not in God, but in themselves; for it is written, Deus vult omnes homines salvos fieri, God would have all men should be saved: But they themselves procure their own damnation, and despise the passion of Christ, by their own wicked and inordinate living.

5. [unspec V] Hooper is bolder yet than he, even to the censuring of those who by the fatality of these Decrees,* 1.10 make God to be the author of sin: And first he lets us know in ge∣neral, That the blind Southsayers that write of things to come, were more to be esteemed of than our curious and high-climing Wits; for they attribute the cause of ill to the evil A∣spect, and sinister conjunctions of the Planets. Which said, we shall hear him speaking more particularly to the present point,* 1.11 in this manner following; viz. It is not a Christian mans part to attribute to his own free will, with the Pelagian, and extenuate Original sin, nor to make God the Author of evil, and our damnation, nor yet to say, God hath written

fatal Laws, with the Stoicks, and in the necessity of Destiny, violently pulleth one by the hair into Heaven, and thrusteth the other headlong into Hell. And in another place, Our Gospel∣lists, saith he, he better Learned than the Holy Ghost;* 1.12 for they wickedly attribute the cause of punishment and adversity to Gods Providence, which is the cause of no ill, as he himself could do no ill; and every mischief that is done, they say, it is Gods will.* 1.13 And then again—Howsoever man judgeth of Predestination, God is not the cause of sin, thou art not the God that willest sin; and it is said, That thy Perdition, O Israel, is of thy self, and thy succour only of me. And finally, to shut up his discourse hereof with some Applica∣tion, he shall tell us thus: Being admonished by the Scripture, that we must leave sin,* 1.14 and do the works commanded of God, it will prove but a carnal opinion which we blind our selves withal, of Fatal Destiny; and in case there follow not in us knowledge of Christ, amendment of life, it is not a lively faith that we have, but rather a vain knowledge, and meer pre∣sumption.

Next let us look upon such passages in the writings of those godly men which teach us to enquire no further after our Election, [unspec VI] than as it is to be found in our Lord and Saviour Jesus Christ: Of which Bishop Latimer in the first place thus, viz.* 1.15 If thou art desirous to know whether thou art chosen to everlasting life, thou maist not begin with God; for God is too high, thou canst not comprehend him, the judgments of God are un∣known to man, therefore thou must not begin there: But begin with Christ, and learn to know Christ, and wherefore that he came: namely, That he came to save sinners, and made himself a subject of the Law, and fulfiller of the same, to deliver us from the wrath and dan∣ger thereof, and therefore was crucified for our sins, &c.—Consider, I say, Christ and his coming, and then begin to try thy self whether thou art in the Book of Life or not: If thou findest thy self in Christ, then thou art sure of everlasting life: If thou be without him, then thou art in an evil case; for it is written, nemo venit ad patrem nisi per me; that is, no man cometh to my Father but through me; therefore if thou knowest Christ, thou maist know further of thy Election. And then in another place.— When we are troubled within our selves, whether we be elected or no, we must ever have this Maxim or principal rule before our eyes; namely, that God beareth a good will towards us, God loveth us, God beareth a Fatherly heart towards us. But you will say, How shall I know that? or how shall I believe that? We may know Gods good will towards us through Christ; for so saith John the Evan∣gelist, Filius qui est in sinu patris ipse revelavit; that is, The Son who is in the bosom of the Father, he hath revealeed it: Therefore we may perceive his good will and love to∣wards us. He hath sens the same Son into the World, which hath suffered most painful death for us: Shall I now think that God hateth me? or shall I doubt of his love towards me? And in another place, Here you see how you shall avoid the scrupulous and most dangerous question of the Predestination of God: for if thou wilt enquire into his Councils, and search his Consistory, thy wit will deceive thee, for thou shalt not be able to search the Council of God: But if thou begin with Christ, and consider his coming into the World, and dost believe that God hath sent him for thy sake to suffer for thee, and to deliver thee from Sin, Death, the Devil, and Hell? Then when thou art so armed with the knowledge of Christ; then (I say) this simple question cannot hurt thee, for thou art in the Book of Life, which is Christ himself—For thus it is writ, Sic Deus dilexit mundum, that God so entirely loved the World, that he gave his only begotten Son, to the end that all that believed in him should not perish, but have everlasting life; whereby appeareth most plainly, that Christ is the Book of Life, and that all that believe in him, are of the same Book, and so are chosen to everlasting life; for only those are ordained that believe.

Not stays that godly Bishop here, but proceeds (after some intervening passages) towards this Conclusion.

Here is now taught you (saith he) how to try your Election; namely, in Christ: For Christ is the Accompting Book and Register of God, and even in the same Book, that is, Christ, are written all the names of the Elect; therefore we cannot find our Election in our selves, neither yet the high Council of God; for inscrutabilia sunt judicia Altissimi: Where then shall I find my Election? in the Compting Book of God, which is Christ, &c. Agreeable whereunto we find Bishop Hooper speaking thus, The cause of our Election, is the mercy of God in Christ; howbeit, he that will be partaker of this Election, must receive the promise in Christ by faith; for therefore we be Elected, because afterwards we are made the Members of Christ—So we judge of Election by the event or success that hapneth in the life of man; those only to be Elected, that by faith apprehend the mercy promised in Christ. To the same purpose also (but not so clearly and perspicuously) speaks the Book of Homilies;* 1.16 where we find it thus, viz. That of our selves (as in our selves) we find nothing whereby

we may be delivered from this miserable captivity in which we were cast (through the envy of the Devil) by breaking Gods Commandment in our first Parent Adam: It is the Lord with whom is plenteous Redemption; he is the God which of his own mercy saveth us, &c. not for our own deserts, merits, or good deeds, &c. but of his meer mercy freely, and for whose sake truly, for Christ Jesus sake, the pure and undesiled Lamb of God, &c. for whose sake God is fully pacified, satisfied and set at one with man. Such is the Doctrine of the Church in the matter of Predestination unto life, according to the judgment of these learned men, and godly Martyrs, who were of such Authority in the Reformation.

Proceed we next to one of an inferiour Order, [unspec VIII] the testimony of John Bradford Martyr, a man in very high esteem with Martin Bucer, made one of the Prebends of S. Pauls Church by Bishop Ridley, and one who glorified God in the midst of the flames, with as great courage as his Patron; of whom we find a Letter extant in the Acts and Monuments,* 1.17 directed to his friends N. S. and R. C. being at that time not tho∣roughly instructed in the Doctrine of Gods Election: The words of which Letter are as fol∣loweth I wish to you my good Brethren the same grace of God in Christ, which I wish and pray the Father of mercies to give me for his holy names sake, Amen. Your Letter, though I have not read my self, because I would not alienate my mind from conceived things, to write to others, yet I have heard the sum of it, that it is of Gods Election; wherein I wil briefly re∣late to you my faith, and how for I think it good and meet for a Christian to wade in. I be∣lieve, that man made after the Image of God, did fall from that blessed estate to the condemna∣tion of him and all his posterity: I believe that Christ (for man being then fallen) did oppose himself to the judgment of God, as a Mediator paying the ransom and price of Redemption for Adam and his whole Posterity, that refuse it not finally: I believe, that all that believe (I speak of such as be of years of discretion) are partakers of Christ and all his merits: I believe, that faith and belief in Christ is the work and gift of God, given to no other than to those which be his Children; that is, to those whom God the Father before the beginning of the World hath Predestinated in Christ unto Eternal life. Thus do I wade in Predestination, in such sort' as God hath patesied and opened it. Though to God it be the first, yet to us it is the last opened; and therefore I begin with Creation, from whence I come to Redemption, so to Justifi∣cation, so to Election. On this sort I am sure that warily and wisely a man may walk it easily by the light of Gods Spirit, in and by his Word, seeing this faith is not to be given to all men, 2 Thes. 3. but to such as are born of God; Predestinated before the World was made, after the purpose and good will of God, &c. Which judgment of this holy man comes up so close to that of the former Martyrs, and is so plainly cross to that of the Calvinistical party, that Mr. Fox was fain to make some Scholia's on it, to reconcile a gloss like that of Orleance, which corrupts the Text; and therefore to have no place here, how∣ever it may be disposed of at another time. But besides the Epistle above mentioned, there is extant a Discourse of the said godly Martyr, entituled, The sum of the Doctrine of Predestination and Reprobation; in which is affirmed, That our own wilfulness, sin, and contemning of Christ, are the cause of Reprobation, as is confessed by the Author of the Anti-Arminianism, p. 103. though afterwards he puts such a gloss upon it (as he doth also on the like passages in Bishop Hooper) as makes the sin of man to be the cause only of the execution, and not of the decree of Reprobation.

But it is said, [unspec IX] That any one that reads the Common-Prayer-book with an unpre∣judiced mind,* 1.18 cannot chuse but observe divers passages that make for a Personal, Eter∣nal Election. So it is said of late, and till of late never so said by any that ever I heard of, the whole frame and fabrick of the Publique Liturgy being directly opposite to this new conceit. For in the general Confession, we beseech the Lord to spare them that confess their faults, and restore them that be penitent, according to his promises declared unto man∣kind in Christ Jesus our Lord: In the Te Deum it is said, that Christ our Saviour having overcome the sharpness of death, did open the Kingdom of Heaven to all believers: In the Prayer for the first day of Lent, That God hateth nothing which he hath made, but doth for∣give the sins of all them that be penitent: In the Prayer at the end of the Commination, That God hath compassion of all men, that he hateth nothing which he hath made, that he would not the death of a sinner, but rather that he should turn from sin and repent: In the Absolu∣tion before the Communion, That God of his great mercy hath promised forgiveness of sins to all them, which with hearty repentance, and true faith, turn unto him. Can any one which comes with an unprejudiced mind to the Common-Prayer book, observe any thing that favoureth of a Personal Election in all these passages? or can he hope to find them in any other? Look then upon the last Exhortation 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 find in the second Article. Look on the Collect in the form of publique Bap∣tism, in which we pray, That whosoever is here dedicated unto God by our Office and Mini∣stry, 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 expr sly. 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 Liturgy 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 only) unto life Eternal, as is maintained and taught in the Schools of Calvin.

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 peni∣tent—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 in∣ters••ers'd in several places: But then I must affirm withal, that those passages are no otherwise to be understood, than of the whole bo y 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 add, 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 com∣munion 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 Com∣munion and Correspondency which is between the Saints in Glory in the Church Tri∣umphant, 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 ac∣complish 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 no∣thing 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 only 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 Hea∣venly Prescience, as if they had been personally elected unto life Eternal; the accom∣plishing 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.

Notes

• * 1.1

  Declar. before the Art. 1628.
• * 1.2

  Our Divines commonly called Calvi∣nists, Yates in Ap, Caesar. cap. 5. p. 38.
• * 1.3

  Ambros in E∣p••st. 1.4.
• * 1.4

  Chrys in Ep. 14.
• * 1.5

  Hierom. in Epist. 64.
• * 1.6

  L. 5. p. 372.
• * 1.7

  Serm. 3. Sun∣day after Epi∣phany. part. 3. fol. 198.
• * 1.8

  Hom. of the misery of Man. f. 8.
• * 1.9

  Serm. on Sep∣f••ages. f. 213.
• * 1.10

  Hoop. in Pre∣fac, before the ten Com∣mandm.
• * 1.11

  Id. Ibid.
• * 1.12

  Id. Ibid.
• * 1.13

  Id. Ibid.
• * 1.14

  Id. Ibid.
• * 1.15

  Lat. in Serm. on Septuages. p. 3. fol. 214.
• * 1.16

  Hom. of the mi∣sery of man. fol. 11.
• * 1.17

  Fox Acts and Mon. fol. 1505.
• * 1.18

  Justifi. Fa∣t••••s.