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'mation was accomplished, some of our Divines, 'who had taken refuge at Geneva during Queen Mary's persecution, began to avow and maintain 'the doctrines of Calvin, which they had there 'imbibed; and to urge the necessity of a change ' in our public formularies.'1

From this statement the reader might be led to suppose that the Calvinistic doctrines were unknown or unnoticed in England previously to the return of these refugees from Geneva; where they had imbibed them. To assist the reader in judging how far this was the case, a few quotations from the works of our reformers prior to the reign of Mary will be given in the Appendix, No. I.

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'It was not long that Queen Mary sat upon the throne, and yet, as short a time as it was, it gave 'not only a strong interruption for the present in the proceedings of the church, but an occasion of great discord and dissension in it for the time to come. For many of our divines, who ' had fled beyond the sea to avoid the hurry of her ' reign, though otherwise men of good abilities in most parts of learning, returned so altered in 'their principles as to points of doctrine, so disaffected to the government forms of worship here by law established, that they seemed not to 'be the same men at their coming home as they ' had been at their going hence: yet such was the necessity which the church was under, of filling up the vacant places and preferments, which had 'been made void either by the voluntary disces'sion, or positive deprivation of the popish clergy,

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' Ref. 582.

' that they were fain to take in all of any condition, which were able to do the public service, with' out relation to their private opinions in doctrine 'or discipline, nothing so much regarded in the 'choice of men for bishoprics, deaneries, dignities, ' in cathedral churches, the richest benefices in the country, and places of most command and 'trust in the universities, as their known zeal ' against the Papists, together with such a sufficiency of learning as might enable them for writing and preaching against the popish supremacy, the carnal presence of Christ in the blessed 'sacrament, the superstitions of the mass, the ' half communion, the celebrating of divine ser'vice in a tongue not known unto the people, the ' enforced single life of priests, the worshipping of 'images, and other the like points of popery, which had given most offence, and were the ' principal causes of that separation."1

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The historian who wrote this concerning the venerable compilers of our liturgy and articles, and the framers of the second book of our Homilies, could have no very cordial veneration for the doctrine contained in these books. If these eminent men were so altered in their principles, as "to points of doctrine;' how comes it to pass, that so very little alteration was made in King Edward's articles, and in the liturgy?-certainly none more leaning to the high points of Calvinism. How was it that the Homilies before extant were retained; and that the new ones did not vary from them? How was it that the church did not at all assume a more Calvinistic form, than in Edward's

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Heylin's Quinquarticular History, in Ref. 582, 583.

reign? And how comes it to pass that our opponent's insist upon it, that our articles not only are not Calvinistic, but are opposed to the tenets of Calvinism?-If those prelates and theologians, who performed these public and important duties, in so satisfactory and honourable a manner, were not intended in this statement, why were they not expressly exempted from the censure?-It does not even appear that the persons, who were principally preferred, were 'disaffected to the government forms of worship, here by law es'tablished: '--but that is beyond the line of this publication.

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Bishop Burnet, who was no Calvinist, published the history of the Reformation; and his performance was so well approved that he received the thanks of parliament for it, a most singular honour for an author! Yet in the Refutation Heylin is almost exclusively quoted, and Burnet is never mentioned, whose history has a stamp of impartiality to which Heylin's can make no pretensions.

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C These discussions were carried on with some eagerness and warmth, in the middle and at the ' end of Elizabeth's reign; but the ability and spirit, with which she conducted her government, prevented any serious inconvenience or 'mischief.' 1

The name of William Barret occurs in connexion with the Lambeth Articles; and I shall here introduce a quotation concerning him, which seems to bear strongly on this part of the argument. William Barret, fellow of Gonvill and 'Ref. 583.

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'Caius's College, publicly made a recantation in 'St. Mary's Church, (Cambridge,) A. D. 1595. He ' revoked what he had preached there, ad clerum, according to the sense which was afterwards 'called Arminianism, about predestination, faith, &c. He hath this particular passage

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perseverance,

' in his public retractations, which is very remarkable, and from which we learn what was the sense of the church of England. I do believe, says he, 'concerning the doctrine of election and reprobation, as the church of England believeth and 'teacheth, in the book of the articles of faith, in 'the article of predestination.'-And he concludes thus, I uttered these words-rashly against ⚫ Calvin, a man that hath very well deserved of the 'church of God; to wit, that he durst presume to lift up himself against the high and almighty God. By which words, I confess that I have 'done great injury to that most learned, and right godly man and I do beseech you to pardon this my rashness; as also that I uttered many bitter. 'words against Peter Martyr, Theodore Beza, Jerome Zanchius, Francis Junius, and the rest of "the same religion, being the lights and ornaments

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of our church; calling them by the odious names ' of Calvinists, and other slanderous terms, branding them with a grievous mark of reproach. 'Whom, because our church doth worthily reve"rence, it was not meet that I should take away "their good name from them, or any ways impair their credit, or deter others of our country from. reading their most learned works. I am there'fore very sorry and grieved for this most grievous offence, which I have given in this most famous

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university, which is the temple of true religion, ' and sacred receptacle of piety. And I do pro'mise, by God's help, I will never hereafter offend ' in like sort. And I do earnestly beseech you, ' right worshipful, and all others, to whom I have given this offence, either in the former articles, 'or in any part of my said sermon, that you would of your courtesy pardon me, upon this my repen'tance.'

'Extract from a letter of the heads of the col'leges to their Chancellor, touching Mr. Barret ' and his sermon.' This sermon, being so offensive 'to the church, so injurious to the worthy learned 'men of our time, so strongly savouring of the 'leaven of popery, and contrary to the doctrine, nature, quality, and condition of faith, set forth ' in the articles of religion, and homilies appointed 'to be read in the churches, and that hath been 'taught, ever since her Majesty's reign, in sermons, and defended in the public schools and open ' commencements, without contradiction, in the Universities; we thought it meet to repress these ' novelties of doctrine by such means as our sta'tutes do appoint, and hath been used in like case, 'when your Lordship was in the University, and ever since, for the maintainance of truth and pre'servation of unity, both in the church and in the 'university; which could not but be much broken

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by such impudent challenging of Calvin, Beza, 'Peter Martyr, Zanchius, and others, of error in 'the doctrine of faith in most bitter terms, whom 'we never knew in our church heretofore to be ' touched in that matter?

"The articles, which were drawn up by the vice

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