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. XVII. Of the Disputes among the Confessors in Prison in Queen Maries days, 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 days.
• 2. The Examination of John Carelese be∣fore Dr. Martin, in reference to the said Disputes.
• 3. Considerations on some passages in the Conference betwixt Dr. Martin and the said John Carelese.
• 4. Review made of the publick Liturgy by the command of Queen Elizabeth, and the Paraphrases of Erasmus commended to the reading both of Priest and People.
• 5. The second book of Homilies how provi∣ded for, and of the liberty taken by the Gospellers and Zuinglian Sectaries, be∣fore the reviewing and confirming of the Book of Articles, by the Queens Authority.

• 6. Of the reviewing and authority of the Book of Articles, Anno 1562. and what may be from thence inferred.
• 7. An answer from the Agreement drawn from the omitting the ninth Article of King Edwards Book, the necessity of giving some content to the Zuinglian Gospellers, and difficulty wherewith they were in∣duced to subscribe the Book, at the first passing of the same.
• 8. The Argument taken from some passages in the English Catechism, set forth by Mr. Alexander Nowel, and the strength there∣of.
• 9. Several considerations on the said Ca∣techism, and the rest of the Authors ma∣king; and what his being Prolocutor in the Convocation might add to any of them in point of Orthodoxy.
• 10. Nothing to be collected out of the first passage in Mr. Nowels Catechism, in fa∣vour of the Calvinian Doctrine of Prede∣stination, and the points depending there∣upon, and less than nothing in the second, if it be understood according to the Authors meaning; and the determination of the Church.

MORE calmly, [unspec I] and with less deviation from the Doctrine of the Church of England, were the same points, disputed in Queen Maries days, amongst the Confessors in Prison, which coming to the knowledg of the Queen and her Councli, a Commission was granted to one Dr. Martin (a busie man in all such matters as ap∣pears by the story) to make enquiry, amongst many other things, into this particu∣lar; and he according to the power given by the Commission, convents before her one John Carelese, born at Coventry, of no better quality than a Weaver, yet one that was grown very able to express 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 depending thereupon from the Church assembled, ac∣cording as it was established in King Edwards time; so Trew, another of the Prisoners (but of what quality or condition, I was yet to seek) seems more inclinable to that Opinion, if Carelese understood them rightly, which was defended all that time by the Popish Clergy. 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 concerns this business, leaving the Reader to admire at Gods infinite good∣ness, giving poor unlettered men such a measure of Christian courage, as might en∣able them to speak both stoutly and discreetly in their greatest troubles. Now the said Conference was as followeth.

2. The Examination of John Carelese before Dr. Martin.

Martin.

Carelese, I could wish that thou wouldst play the Wise mans part,* 1.1 thou art a hand∣some man, and 'tis pity but that thou shouldest do well, and save that God hath bought.

Carelese,

I think your good Mastership most heartily, and I put you out of doubt, that I am most sure and certain of my salvation by Jesus Christ: so that my Soul is safe already, what pains soever my body suffer here for a little time.

Martin.

Yea, marry you say truth, for thou art so predestinate to life that thou canst not perish in whatsoever Opinion thou dost die.

Carelese,

That God hath predestinate me to eternal life in Jesus Christ, I am most certain; and even so I am sure that his holy Spirit (wherewith I am sealed) will so preserve me from all Heresies and evil Opinions, that I shall die in none at all.

Martin.

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

Carelese,

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

Martin.

I tell thee I have a Commission, yea, and a Commandment from the Council 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.

Carelese,

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

Martin.

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

Carelese,

Then let your Scribe set his Pen to the paper, and you shall have it roundly, as the truth is; I believe that Almighty God, our most dear 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 govern 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.

Martin.

Why? who will deny this?

Carelese,

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

Martin.

Did you hold no otherwise than is there written?

Carelese,

No verily, no ne're did.

Martin.

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

Carelese,

Whatsoever hath been told you, is not much material, for 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.

Martin.

Now Sir, what is Trews faith of Predestination? he believeth that all men be Pre∣destinate, and that none shall be damned, doth he not?

Carelese,

No forsooth, that he doth not.

Martin.

How then?

Carelese,

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.

Martin.

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

No, [unspec III] Master Doctor, that is not so, there is a thousand times more variety of opi∣nions amongst your Doctors,* 1.2 which you call, of the Catholick Church; yea, and that in the Sacrament, for the which there is so much blood shed now adays. I mean of your later Doctors and new Writers; as for the old they agree wholly with us.

Now in this conference or examination there are divers 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 entertain 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 perseve∣rance 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 goodness 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 Me∣chanicks; and that they were so well instructed in the niceties of it, as to believe that though Christ died effectually for all, yet the benefit thereof should be effectually ap∣plied 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, than that men be elected in respect of good works, and so long elected as they do them, and no lon∣ger, as Carelese hath reported of them; the Doctrine of the Church hath been some∣what altered since those times; there being now no such Doctrine taught in the Schools of Rome, as that a man continues no longer in the state of Election, than whilst he is exercised in good works. And finally, I consider the unfortunate estate of those, who living under no certain 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 mentioned; the one being wrought on by the Papists, the other endangered by the Gospellers or Zuin∣glian Sectaries: For that Carelese had been tampered with by the Gospellers or Zuin∣glian 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 seems of

different persuasion from him. For which consult his Letter to Henry Adlington, in the Act. and 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 affairs of the holy Church remained, till the beginning of the Reign of Queen Elizabeth, and for some years after.

But no sooner had that gracious Lady attained the Crown, [unspec IV] when she took order for the reviewing of the publick Liturgy, formerly Authorized by Act of Parliament, in the fifth and sixth years of King Edward VI. The men appointed for which work, were Dr. Parker, after Archbishop of Canterbury; Dr. Grindal, after Bishop of London; Dr. Pilkington, after Bishop of Durham; Dr. Cox, after Bishop of Elie; Dr. May, Dean of Pauls; Dr. Bill, Provost of Eaton, after Dean of Westminster; Mr. Whitehead, (some∣times Chaplain to Queen Anne Bullen) designed to be the first Archbishp of this new Plantation; and finally, Sir Thomas Smith, a man of great esteem with King Edw. VI. and the Queen now Reigning. By thesE men was the Liturgy reviewed, approved, and passed, without any sensible alteration in any of the Rubricks, Prayers and Con∣tents thereof; but only the giving of some contentment to the Papists and all mode∣rate 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 deli∣ver them from the tyranny of the Bishop of Rome, and all his detestable enormities. The second was, the adding of the sentences in the distribution of the Sacrament, viz. The Body of our Lord Jesus, which was given for thee, preserve thy body and soul to everlasting life. The Blood of our Lord Jesus Christ which was shed for thee, &c. which sentences ex∣clusive of the now following words of participation, as they were only in the first, so were they totally left out of the second Liturgy of King Edward VI. Other alterations I find none mentioned in the Act of Parliament, 1 Eliz. c. 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 VI. She gave command by her Injunctions, published in the first year of her Reign, Ann. 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 King Edward) 1. That the Paraphrases of the said Erasmus,* 1.3 and on the Gospel in the English tongue, should be provided at the joynt charges of the Parson and Parishioners, and being so provided should be set up in some conve∣nient place of every Church, so as the Parishioners may most commodiously resort un∣to the same, and read the same out of the time of common service. And secondly,* 1.4 that every Parson, Vicar, Curate, and Stipendary Priest, shall provide, and have of his own within the time therein limitted, the New Testament in Latine and English, with the Paraphrases on the same; conferring the one with the other. And the Bi∣shops 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 Scripture. Evident Arguments that there was no intent of setling any other Doctrine in the Church of England, than such as was agreeable to the Judgment of that Learned man.

The next care was for making and perfecting those Homilies, [unspec V] of which we find men∣tion at the end of King Edwards book, for the necessary edifying of Christian People, and the increase of godly living; both books sufficiently provided for (besides the confirma∣tion of that first Article of the year, 1552.) in the Rubrick of the second Liturgy, 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 Liturgy, 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, whe∣ther they were the same that drew up the first, or those who in Queen Elizabeths time reviewed the Liturgy; or whether they were made by the one, and reviewed by the other, I have no where found, though I have taken no small pains in the search there∣of. But those few doctrinals which were contained in the Book of Common Prayer, or deducible from it, not being much taken 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 encreased exceedingly both in power and numbers; of which more hereafter. Notice whereof being taken 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 ensue, that the Articles of Religion, published 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.

And to this end a Convocation was assembled on the 13. of January, [unspec IV] Ann. 1562. which continued till the 14th. 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 form and manner in which now they stood, which business as they took first into consideration on the 19th. of January, and diligently prosecuted from day to day, by the Bishops and Clergy in their several houses, they came to an agreement on the 29th. of the same month, on which the said Articles were publickly recited, gene∣rally approved, and subscribed by the greatest part of the Clergy which were then assembled. And being so subscribed, 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 diversities 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 before; yet the five Articles touching the Doctrine of the Church in the points disputed, as they stand in the eighth 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 Common Prayer, such explanations as are found in the book of Homilies, and the judg∣ment of those Learned men and godly Martyrs, which had a principal hand in the Re∣formation, so that the Articles being the same as to these particulars, the paraphrases of Erasmus state the same; the publick Liturgy, 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.

But against this it may be said, [unspec VII] that one of the material 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 judgment, 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 eun∣dem 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 volens aut coactus peccaverit, as if he had finned against his will, or upon constraint, and therefore that he ought not to be accused or condemned upon that account.

For answer whereun∣to it may first be said, that the Composers of that Book, thought ir not fit to clog it with any unnecessary points in which the peace and safety 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 Chost, together with the four last of King Edwards Book, touching the general Resurrection, the state of means 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 pains of Hell for a certain time. Secondly, they considered that the doctrine of mans free Co-operation with the grace of God, had been sufficiently expressed and provided for by the tenth Article of this Book, and the ninth of which, illustrated by divers passages in the publick Liturgy, accommoda∣ted 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 some∣what 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 after∣wards more generally called) who were grown strong and numerous in most parts of the Realm: Insomuch 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 presently 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 fifth of February, the Prolocutor signified to the Archbishop and Bishops in the name of the lower House of Convocation; that some of the Refusers had sub∣scribed, 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 proxima 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 hear no more of their refusals; the subscription of the book being universal, as appears by this memorial in the journal of the 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 unani∣mously approve the said Articles, and testified their consent therein, as by the sub∣scription of their hands doth and may appear; so difficult a thing it was from the first beginning, to bring that violent and head-strong faction unto any confor∣mity.

In the next place it is objected that Mr. Alexander Nowel Dean of Saint Pauls, [unspec VIII] who was Prolocutor in this Convocation,* 1.5 maintaineth in his Catechism 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 convoca∣tion, 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 judgments, which be∣ing supposed or took for granted, we are directed to his Catechism written in the English tongue, and dedicated from the two Archbishops, from which the Objector hath abstracted these two passages following, viz. To the Church do all they properly be∣long, as many as do truly fear, honour, and call upon God, altogether applying their minds 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, where chosen and appointed, and (as we term 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 passages in this Catechism, from which the Objector hath con∣cluded, that Mr. Nowel 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 born, when Mr. Nowel wrote that Catechism; and Mr. Nowel had been dead some years be∣fore the name of an Arminian had been heard in England.

But unto this it hath been answered, that looking upon Mr. Nowel, [unspec IX] 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 affairs therein, as any other whatsoever: And yet it cannot rationally be inferred from thence, that therefore nothing was con∣cluded in that Convocation which might be contrary to his own judgment for a pri∣vate person, admitting that he was inclined to Calvin in the points disputed, as he was not neither. For had he been of his opinion, the spirit of that Sect is such as could not be restrained from shewing it self dogmatical, and in terms express; and not oc∣casionally only, and on the by (as in the Catechism now before us) and that too in full general terms that no particular conclusion can be gathered from them.* 1.6 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 be∣ing put upon them by the last establishment, they must be understood no otherwise than according to the judgment of those learned men, and godly Maryrs, before remem∣bred, who had before concurred unto the making of them, from which, if Mr. Nowels 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 Catechism to which we are referred for the former passages, is not the same with that, which is authorized to

be taught in the Grammar Schools in Greek and Latine, nor the same which was pub∣lished with the consent of the Author in the English tongue, Ann. 1572. but a Cate∣chism of a larger size, yet of less authority, out of which the other was extracted; such points as were superfluous, and not well expressed, not being reduced into the same. And somewhat certainly there was in it, which rendred it uncapable of any further editions, and not thought fit to be translated into Latine, though such a tran∣slation of it was propounded to the Archbishops, Bishops in the Epistle Dedicatory, to the shorter English. And though to let us know what Catechism it is he means, he seems to distinguish it from the other, it being dedicated to the two Archbishops: Yet that doth rather betray the Objectors ignorance than advance his cause, the Authors own Latine Edition, and the English of it beign dedicated to the two Archbishops as well as that.

But since he hath appealed to the larger Catechism, [unspec X] to the larger Catechism let him go, in which he cannot so much as find 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 mem∣bers 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 English translation of the same, is taken al∣most word for word out of Nowels Catechism, therefore to be understood in no other sense than before it was, when it was perused and approved by the Bishops, and other Learned men of King Edwards time. And thirdly, there is nothing in all that passage, which justifieth the absolute and irrespective decree of the Pre∣destinarians, or the restraining of hte 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 or righteousness, than in that of his body from the grave to the life of glory; nothing that teacheth any such certainly, or infallibly of per∣severing in the faith and favour of God: as all the sins of the world are not able to deprive them of it, but that they shall, 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 Authors Latine, and the English translation of the same, there is nothing in it, which either a true Eng∣lish Protestant, or a Belgick Remonstrant may not easily grant, and yet preserve himself from falling into Calvinism 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 sup∣position 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 especially 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 joyn with them in all publick duties, and thereby pass in common estimate amongst the faithful Be∣lievers: And then this definition will afford no comfort to our modern Calvinists, or create any inconvenience unto those whom they call Arminians.

Notes

• * 1.1

  Act. and Mon. fol. 1742.
• * 1.2

  Carelese.
• * 1.3

  Injunct. 6.
• * 1.4

  Injunct. 16.
• * 1.5

  Justif. of the Fath. pref.
• * 1.6

  Justif. of the Fath. pref.