The Sum of the Doctrine of Grace and IN N the thirty fifth year of Henry the eighth, fome three years before his Death, there was A.D.543. published a Book by the King, compofed by the Clergy, feen and very well liked by the whole Parliament, intituled, A neceffary Doctrine, and Erudition for any Christian Man, &c. In which Book there is a declaration of the Article of Freewill, with the understanding whereof and fome other *The first draught of this Book was made in the Convocation in 1534, in which Poynet Bp. of Winchester is fuppofed to have had the Principal hand. This was reviewed, fubfcribed to, and Published in 1537 by all the Bishops of England, many Arch-deacons and others; amongst whom was Cranmer. Latimer, Skyp and Cox: But the Articles, under which the Paffages quoted in this Treatife are contained, are not in that Edition. About the Year 1540, it was again revised by a Committee of the Kings own appointment, amongst whom were Cranmer and Cox; these probably added the Articles about Freewill, &c. It was alfo afterwards corrected and explained by the King's own hand, and then again tranfmitted to the review of ABp. Cranmer; who referred it, with his own Emendations upon it, to the Convocation in 1543, where it was received with approbation. The ABp. the more ftudioufly Interested himself herein, as himself confeffeth in one of his Letters, because the Book being to come out by the King's cenfure and Judg ment, he would have nothing in the fame, which Momus himself could reprehend. The King, in his Preface to the Edition here Quoted, declareth the occafion of Publishing it to be, for repreffing that Spirit of Prefumption, Diffention, and carnal Liberty which was breaking in; and addeth, that forafmuch as the Heads and fenfes of our People bave been Imbufied, and in thefe days travailed with the understanding of Free will, Justification, good Works, and Praying for the Souls departed: we have by the advise of our Clergy, for the Purgation of erroneous doctrine, declared and fet forth openly, plainly, and without ambiguity of Speech, the mere and certain truth in them. Rom. 12. 21. points, the heads and fenfes of the People in thofe days were much imbufied and travailed, as we learn from the Preface, This declaration I have tranf cribed wholly, not to prefs the reader with the authority of this Book, for there are therein fome few things of the error of former times; although the Authors rejoice in God, and that worthily, for the Light and Knowledge then manifefted, in comparison of the Darkness and Ignorance which overwhelmed their Predeceffors: but First, to make use of the cautelous expreffion, and declaration of this Article, compofed by the best and foundeft Judgments of that age; and Secondly, to flew what was the received Doctrine in this point, in the times immediately preceding the compofition of our Articles and Homilies in the beginning of Edward the Sixth. For fince Arch-Bishop Cranmer and fome others were of the Clergy in both King's Reigns, and probably had their Heads and Hands in both thefe works, it may well be prefumed they differed not much in any matter of moment. Let it not be troublefome then for you to read, that which was not tedious for me to write. • 1. Tim. 4. 14. The Article of Free will. • The commandments and threatnings of Almighty God in Scripture, whereby Man is called upon, and put in remembrance what God would have him to do, most evidently do express and declare that Man hath Freewill also now after the Fall of our first Father Adam, as plainly appeareth in thofe places following; Be not overcome of evil; neglect not the Grace that is in thee; Love not the World; if thou wilt into enter Life keep the commandments; which undoubtedly fhould be faid in vain, unless there were Some Faculty or Power left in Man, whereby he may, by the help and Grace of God (if he will receive it • when when it is offered unto him,) understand his command•ments, and freely obey and confent unto them; the which thing of the Catholick Fathers is called Freewill; which if we will defcribe, we may call it conveniently in all Men, A certain Power of the will joined with reafon, whereby a reasonable creature, without constraint in things of reafon, difcerneth and willeth Good and Evil; but it willeth not that Good which is acceptable to God, except it be holpen with Grace, but that which is ill, it willeth of it felf. And therefore other Men defined Freewill in this wife, Freewill is a Power of reafon and will by which Good is chofen, by the affiftance of Grace; or Evil is chofen, without the affiftance of the fame. Howbeit the ftate and condition of Freewill was therwife in our first Parents before they had Sinned, than it was, either in them, or their pofterity, after they had Sinned: for our first Parents, Adam and Eve, until they wounded and overthrew themselves by • Sin, had fo in poffeffion the faid Power of Freewill, by the moft liberal Gift and Grace of God their maker, that not only they might efchew all manner of Sin, but also know God and Love him, and fulfill all things appertaining to their Felicity and Wealth. For they were made righteous, and to the Image and Similitude of God, having Power of Freewill, as Chryfoftom faith, to obey and difobey: So that by obedience they might Live, and by disobedience they fould wor thily deferve to dye. For the wife Man affirmeth Ecclef. 15i that the State of them was of that fort in the begin- v. 14. 15. ning, faying thus; God in the Beginning did create Man, and left him in the hands of his own • Counfel; If thou wilt, to keep the commandments, and to perform acceptable faithfulness. • From this most happy eftate, our firft Parents falling by difpbedience, most grievously hurt themselves • and their Pofterity for befides many other Evils that • Game 18. с For came by that tranfgreffion, the high Powers of Man's reafon and freedom of Will were wounded and corrupted, and all Men thereby brought into fuch blindnefs and infirmity, that they cannot eschew Sin, except they be illuminated and made free by an especial • Grace, that is to say, by a fupernatural help, and working of the holy Ghost; which althe' the Goodness of God offereth to all Men, yet they only enjoy it, which by their Freewill do accept and embrace the fame. Nor they also that be holpen by the faid Grace, • can accomplish and perform things that be for their • wealth, but with much labour and endeavour: fo great is in our nature the corruption of the first Sin, and the heavy burden bearing us down to Evil. truly albeit the light of reafon doth abide, yet it is • much darkened, and with much difficulty doth difcern things that be inferiour and pertain to the prefent Life, but to understand and perceive things that be spiritual, and pertain to the everlasting Life, it is of it felf unable. And fo likewife, although there remain a certain Freedom of Will in those things, which do pertain to • the defires and works of this present Life, yet to perform Spiritual and Heavenly things, Freewill of it felf is infufficient, and therefore the Power of Man's • Freewill being thus wounded and decayed, hath need of a Physician to heal it, and an help to repair it, that it may receive light and strength whereby it may fee, and have Power to do thofe Godly and Spiritual things, which before the fall of Adam, it was able • and might have done. . C с To this blindness and infirmity of Man's nature, proceding of Original fin, the Prophet David had rePfal. 119. gard, when he defired his Eyes to be lightned of Almighty God, that he might confider the marvellous things that be in his Law; and also the Prophet Jeremy Saying, Heal me O Lord, and I fhall be made whole. St. Auftin also plainly decla reth the fame, faying, We conclude, that Freewill 6 is in Man after his fall, which thing whofo denyeth is not a Catholick Man: but in fpiritual defires and works to please God, it is fo weak and feeble, that it cannot either begin or perform them, unless by the Grace and help of God it be prevented and holpen. And hereby it appears that • Man's strength and will in all things which be healthful to the Soul, and shall please God, hath need of "Grace of the holy Ghost, by which fuch Spiritual things be infpired into Men, and strength and conftancy given to perform them, if Men do not willingly refufe the faid Grace offered unto them. And likewife as many things be in the Scriptures which do fhew Free-will to be in Man, fo there be no fewer places in Scripture, which do declare the • Grace of God to be so necessary, that if by it Free¿ will be not prevented and holpen, it can neither do • nor will any thing that is Good and Godly. Of which 5. fort be these Scriptures following; without me ye John. 15. can do nothing. No Man cometh unto me except-6. 65. it be given him of the Father. We be not fufficient 2. Cor. 3. of our felves, as of our felves to think any good 5. the thing. According to which Scriptures, and fuch other like, it follows that Free-will before it may think or will any Godly thing, must be holpen by the Grace of Chrift, and by his Spirit be prevented and inspired, that it may be able thereto; and being fo made able, may thenceforth work together with Grace, and fame fuftained, holpen and maintained, may do and accomplish Good Works, and avoid Sin, and perfevere alfo, and increafe in Grace. It is furely of the Grace of God only, that first we be infpired and mo• ved to any good thing: but to refift Temptations, and to perfift in Goodness, and go forward, it is both of the Grace of God, and of our Free-will and Endea• vour. And finally, after we have perfevered to the • end, to be crowned with Glory therefore, is the Gift and Mercy of God, who of his bountiful Goodness Q bath |