Animadversions on Doctor Heylins Quinquarticular History, Part 73 – Part 76
Dr. H. page 42.
Fox his Notes corrupt the Text, and that Bradford's Notion of Predestination, is plainly cross to that of the Calvinistical Party. Let us see whether there be any such crossness or no. Bradford (saith he) believeth that Faith is the work and gift of God, given to none other than the Children of God: Who are they? Those whom God the Father, before the beginning of the World, hath Predestinated in Christ unto Eternal life.
Answ. Is this Election cross to that of the Calvinists? Do not they say, against the Arminians, that Faith flows from Election as a fruit of it, and that it is commensurate with Election; so as none believe, but those who are elected? It not this the very offensive Notion of Election, against which the Remonstrants make such outcries? The Letter further adds; that though the Election be first in God, yet to us it is last opened. But the Doctors Election is last in God, as well as last opened to us. Let the Martyr proceed in his Letter: By the light of the Spirit, a man may see this Faith not given to all men, but to such as are born of God, predestinate before the World was made, after the purpose and good will of God: which will, we may not call into disputation, but in trembling and fear submit our selves to it, as to that which can will none otherwise, than that which is holy, right and good; how far soever otherwise it may seem to the judgement of reason, which must needs be beaten down to be more careful for God's glory than man's salvation, which dependeth only thereon, as all God's Children full well see. Lo here, he speaks of a Predestination in which there is an unsearchable depth, of an Election about which, if reason not assisted by revelation should pass judgement, there would seem to be in it something of injustice. Whereas the Arminian Election, making God to predestinate men to life, upon the foresight that they would believe, and to pass by others, upon a foresight they would not believe, hath nothing of a depth in it, but is as easily accounted for, as any other act of God's providence whatsoever. I said before, that I conceived one of those, unto whom this Letter is directed, was by it rectified in his judgement touching Election, and the use of Free-will which he had made a condition of that Election: at least I am sure, one Skelthrop was made to see the light in this particular. Mr. Bradford takes notice of the change wrought in him, and praises God for it, in a Letter to Careless, page 336. Not doubting but that he would be so heedy in his conversation, that his old Acquaintance may ever thereby think themselves astray. In the same Letter he salutes in Christ, True and his Followers, hoping that God had his time for them also. Now this True was a man differing from Careless in the point of Election, as doth most manifestly appear by the Examination of Careless, related by the Doctor, page 15, 16, Part 3. He thought as the Popish Clergie did, that we be elect in respect of our good works. But Mr. Bradford hoped he would come off from that opinion. But I think he did not, but still continued to sacrifice to Free-will. And the Protestant cause was not credited by him; for he plaid such a prank, as any ingenuous Heathen would have been ashamed of; his Keeper shewing him more favour than he deserved, he ran away from him, and brought him into great danger. Thus you may see (sayes Careless) the fruits of our Free-will-men, that make so much boast of their own strength; but that house which is not builded surely upon the unmoveable rock, will not long stand against the boisterous winds and storms, that blow so strongly in these dayes of Trouble. This is the only Sufferer I know of, that held conditional Election; and surely his carriage was not so commendable, that we should envy him unto our Adversaries. But whereas the Doctor thinks, that the strong confidence which Careless had of his own salvation, and of the final perseverance of all those who are the chosen Members of Christ's Church, was a thought of his own, unto which the Doctrine of the Church gave no countenance: It will appear, that this was no singular opinion of his, but a kindly derivation from the Article of Religion, concerning Predestination unto Life: and it seems to be that which he had learned from holy Bradford, who in a Letter to Mistress M. H. under great heaviness and sorrow, teacheth her, That we should use all God's benefits to confirm our faith of this, that God is our God and Father, and to assure us, that he loveth us as our Father in Christ, and that God requireth this faith, and fatherly perswasion of his fatherly goodness, as his chiefest service. Adding, that no suggestion of Satan, grounded upon our imperfection, frailty, and many evils, should make us doubt of God's savour in Christ; and that obedience giveth us not to be God's children, but to be God's children giveth obedience. And finally, that as certain as God is Almighty, as certain as God is merciful, as certain as God is true, as certain as Jesus Christ was crucified, is risen, and sitteth at the right hand of the Father, as certain as this is God's Commandment, I am the Lord thy God; so certain she ought to be, that God was her Father, pag. 327, 328. To another Gentlewoman, page 330, thus he writes, If he had not chosen you (as most certainly he hath,) he would not have so called you; he would never have justified you; he would never have so exercised your faith with temptations as he hath done, and doth: if (I say,) he had not chosen you. If he have chosen you (as doubtless, Dear heart, he hath in Christ;) for in you I have seen his earnest, and before me and to me they could not deny it, I know both where and when; if, I say, he hath chosen you, then neither can you, nor ever shall perish. And in the same Letter, page 331, he sayes, Your thankfulness and worthiness are fruits and effects of your Election, they are no causes. If once you had a hope in the Lord (as you doubtless had it,) though now you feel it not, yet shall you feel it again; for the anger of the Lord lasteth but a moment, his mercy endureth for ever. In another Letter, page 349, the same blessed Martyr sayes, that One man which is regenerate, well may be called alwayes just, and alwayes sinful: just in respect of God's seed, and his regeneration; sinful in respect of Satan's seed, and his first birth. Betwixt these two men there is continual conflict, and war most deadly: the flesh and old man, by reason of his birth that is perfect, doth often, for a time, prevail against the new man, being but a child in comparison; and that in such sort, as not only other, but even the Children of God themselves, think they be nothing else but old, and that the spirit and seed of God is lost and gone away: where yet notwithstanding, the truth is otherwise, the spirit and seed of God appearing again, and dispelling away the clouds which cover the Sun of God's seed from shining, as the clouds in the air do the corporal Sun. Many things to like purpose follow in that Letter, by all which, and by several Treatises in the printed Works of Mr. Bradford, it sufficiently appears, that he favoured the Doctrine of absolute Predestination. And let any man judge, whether he thought the term of a man's life to be moveable or no, by some passages in his Examination, page 286. As for my death (my Lord) there are twelve hours in the day (as I know,) so with the Lord my time is appointed, and when it shall be his good time, then shall I depart hence; but in the mean season I am safe enough, though all the People had sworn my death. Page 291, he desires them to proceed on in God's name, he looked for that which God appointed them to do. Upon which the Chancellor lets fall these words; This Fellow is in another Heresie of Fate and necessity, as though all things were so tied together, that of meer necessity all must come to pass. What replies Bradford? Things are not by fortune to God at any time, though to man they seem so sometimes. I speak but as the Apostle said, Lord, See how Herod and Pontius Pilate with the Prelates, are gathered together against thy Christ, to do that which thy hand and counsel hath before ordained for them to do.
Consider we next the judgement of Peter Martyr and Martin Bucer, who, though Foreigners, had a great hand in the English Reformation. As to Peter Martyr, methinks there should be no question made of his judgment. In his Commentary on the Romans, and in his Common places, he hath gone as high in the matter of God's decree, as ever Calvin did. But the Doctor tells us, that
Dr. H. Part 2. page 110.
Its more than probable that Peter Martyr, was not Peter Martyr, whilst he lived in England.
Answ. If he would prove it but probable, he must prove that it hath seemed so to all, or to the most, or to the wisest, or to the most famous among those that are wise; which I despair of ever seeing him prove, so far am I from thinking, that he will prove more than this. The London Edition of his Common places is not now in many mens hands; yet it is to be found in England and elsewhere: and never did any one that was a possessor of it, so much as adventure to affirm, that in that Edition, any thing was delivered concerning Predestination, that was in the least contrary or seemingly contrary, to what we find in the Editions more commonly used. This answer the Doctor himself was somewhat diffident of, and therefore did not give it until he had before made way by disparaging Peter Martyr as one
Dr. H. pag. 109.
Of whom there was little use made in advising, and much less in directing any thing which concerned the Articles; and who having no authority in Church or State, could not be considered as a Master-builder.
Ans. Is the Doctor of the Chair of no authority in Church or State? I had thought that in matters Divine, both Ecclesiastical and Political Persons had been wont to give much to his authority. Arch-Bishop Cranmer it is most certain made much use of him; keeping him at his own house, at his first coming over into England, that he might have the more frequent and free converse with him. And if Bishor Ridley was first converted to be a Protestant by reading of Bertram; yet it will not be denied, that he owed his confirmation to discourse with Peter Martyr. As for the Convocation 1552, he might be, for ought I know, a member of it: Doubtless he was one of the eight appointed by the King to make reformation of the Laws Ecclesiastical, and yet was there no use made of him in directing?
Concerning Bucer, the Doctor would bear us in hand, that we have no reason to reckon him ours in the Points under debate, because
Dr. H. pag. 109.
He well approved our first Liturgie.
Ans. Of which reason it will be then time enough to consider, when it shall be shewed, that that Liturgy had any thing in it that favoured conditional Election, and superable converting Grace, and total and final Apostasie. But,