[402] Theologia Veterum, 407.

[403] The word being is used by Pearson and Heylyn in the same way as we use the word since. The quotation is from p. 251, in the 12th fol. edit. of Pearson’s Exposition. For Heylyn’s opinions, see Theol. Vet., 255. The contrast between the tone of Pearson and Heylyn is very striking.

[404] Works, ii. 241-255.—Life of Christ, first published in 1649, afterwards “with additionals,” 1653.

[405] Taylor’s Works, ix. 424.—Real Presence, 1654.

[406] See Sect. iii. iv. v. vi. of the Real Presence, ix. 436, et seq.

[407] Taylor’s Works, i., p. ccxxviii.

[408] Taylor’s Works, vi. 271. Sermons.

[409] Taylor’s Works, ii. 323.—Life of Christ.

[410] Ibid., vi. 279.—Sermons.

[411] Taylor’s Works, vii. 444.—Liberty of Prophesying, 1647.

[412] Ibid., 445.

[413] Works, i. ccxi.

[414] Life, clxxxiii.

[415] Hooker’s Works, book iii., sect. 3.

[416] Life, clxxxv.

[417] Cosin’s Works, vol. v., pref. xix.

[418] Bingham, in his Antiquities (v. 358, et seq.), expends much learning upon proofs that the Fathers believed in the continued substantial presence of bread and wine. In Hooker, there is a clear description of the Anglican view as distinguished from other views.—Eccl. Polity, v.c. lv., &c.

[419] “Nam multi ex antiquissimis patribus, ut Justinus Martyr, Tertullianus, Clemens Romanus, Lanctantius, Victorinus Martyr, et alii, non putabant animas justorum hinc recta ad cœlos ire: sed in sinu Abrahæ, vel in aliquo alio refrigerii loco usque ad ultimi judicii diem detineri; adeoque interea Beatificæ visionis, seu perfectæ felicitatis, ex Dei promissione et Christi merito illis debitæ, expertes esse. Quare cum sic judicarent non abs re erat Deum illorum nomine orare, ut maturaret illum diem, quem coronandis Sanctis suis in plenitudine Redemptionis destinâsset.”—Epistolaris Dissertatio, &c., 18.—Compare Tracts for the Times, No. 72.

[420] Works, Oxford Edit., iv. 507.—Preface to the “Catching of Leviathan,”—this preface is very clever and amusing.

[421] Walton’s Lives: Pierce’s Letter. For an account of Sublapsarianism, &c., see Burnet on the Articles, xvii.

[422] Walton’s Lives: Pierce’s letter, 52.

[423] Sermons, 60.

[424] Some account has been given of Hammond in the Church of the Commonwealth. A letter, from which a quotation is inserted on p. 333, has been incorrectly supposed to refer to him. Hammond was unmarried.

[425] Practical Catechism (published in 1662), p. 78. Oxford Edit., 1847.

[426] Practical Catechism, 34, 79, 25. His minor Theological Works are controversial.

[427] Exposition, 337, 345.

[428] Exposition, 348, 364, 365, 366.

[429] Works, ii. 85, 117, 131.

[430] Works, ii. 113.

[431] Ibid., 128.

[432] Works, ii. 337.

[433] Ibid., 13, 15.

[434] Ibid., 16.

[435] Works, ii. 533.

[436] Thorndike’s Works, ii. 4; iv. 910.

[437] Bull’s Works, ii. 187.

[438] Theologia Veterum, 450.

[439] Theologia Veterum, 417.

[440] Preface to Dissuasive from Popery.—Works, x., cxviii.

[441] Works, i. 72.

[442] Bramhall’s Vindication of Grotius, quoted in Tracts for the Times, No. 74.

[443] Cosin’s Latin Confession.—Works, iv. 525.

[444] Treatises. Answer to Father Cressy, 31.

[445] Thorndike’s Works, v. 20; i. 622, 530.

[446] Works, iv. 923, 173.

[447] Cosin’s Works, iv. 527.

[448] Hallam speaks of the testimony brought forward as consisting of “vague and self-contradictory stories, which gossiping compilers of literary anecdote can easily accumulate.”—Const. Hist., i. 216.

[449] Compare this with what I have said in vol. iii., p. 81.

[450] Register, 386.

[451] Thoresby’s Diary, i. 61.

[452] I have before me the 20th edition of the New Whole Duty of Man, authorized by the King’s most excellent Majesty, in which there is a decided attack made upon the old Whole Duty of Man. Some of the author’s criticisms are scarcely fair.

[453] The first edition was published 1659. In Aubrey’s Letters, ii. 125–134 there is an interesting discussion respecting the authorship of the book. It has been ascribed to Lady Packington, to Archbishop Frewen, to Archbishop Sancroft, and to Woodhead, who, after the Restoration, became a Roman Catholic.

[454] He is to be distinguished from Samuel Clarke, the Puritan. Walton’s Polyglott is noticed in Ecclesiastical Hist., vol. ii.

[455] Hallam, Introduction, &c., iv. 149. See note to this chapter in the Appendix. It is too long for insertion here.

[456] See vol. i. of this history for particulars in Chillingworth’s life.

[457] Chap. iv.

[458] John Smith’s Select Works, 333.

[459] John Smith’s Select Works, 344, 349.

[460] Golden Remains, 157.

[461] Ibid., 95.

[462] Ibid., 257.

[463] Ibid., 114.

[464] Farindon’s Sermons, iii. 171.

[465] Farindon’s Sermons, iii. 285, 286.

[466] Ibid., 562.

[467] Farindon’s Sermons, i. 71.

[468] Phenix, ii. 505.

[469] Life and Times, ii. 386.

[470] Hist. of his Own Times, i. 188.

[471] Works, v. 316.

[472] The Principles and Practices of Certain Moderate Divines of the Church of England, by Edward Fowler, 89.

[473] Ibid., 114.

[474] The Principles and Practices of Certain Moderate Divines of the Church of England, 126, 161.

[475] The Principles and Practices of Certain Moderate Divines of the Church of England, 213, 228.—Compare with this extract what is said hereafter respecting the opinions of Richard Baxter.

[476] A Discourse of Christian Liberty, Sect. II. chap. viii.

[477] Sect. III., chap. xv.; see also chap. xiii. Fowler’s Discourse on the Principles of certain Moderate Divines, &c., was published 1679. In 1671, he published The Design of Christianity, in which he dwelt upon the restoration of righteousness in man as the chief purpose of the Gospel. He was answered in the following year by John Bunyan. The reply is entitled, “A defence of the doctrine of justification by faith in Christ Jesus; showing true Gospel holiness flows from thence; or Mr. Fowler’s pretended Design of Christianity, proved to be nothing more, than to trample under foot the blood of the Son of God; and the idolizing of man’s own righteousness: as also how while he pretends to be a minister of the Church of England, he overthroweth the wholesome doctrine contained in the 10th, 11th, and 13th of the Thirty-nine Articles of the same, and that he falleth in with the Quaker and Romanist against them.” The bad temper of the book is indicated in this long title. Bunyan points out Fowler’s defects, and defends important doctrines which Fowler impugns; but he deals in a good deal of fierce and coarse invective. In this respect, Fowler equalled him, when he published a rejoinder.

[478] Intellectual System, 61, 597, 619.

[479] Ibid., 191.

[480] Intellectual System, 676.—We may gather from the passage, how Cudworth would have treated the Darwinian hypotheses of natural selection and struggle for life.

[481] Burnet, i. 189, includes him when describing the Latitudinarians.

[482] Origines Sacræ, 539.

[483] Kitto’s Cycl., Art. Patrick.—It is many years ago since I consulted Patrick, but my impressions are of the kind stated above. Of Lightfoot’s learning I am not a competent judge, but I follow the current of opinion as I find it in the best critics.

[484] Whewell’s Inductive Sciences, ii. 112.

[485] See Letters by Stubbe, in Birch’s Life of Boyle, 189–200.

[486] See his Lex Orientalis, Sadducismus Triumphans, and Vanity of Dogmatizing, Ed. 1661.

[487] Plus Ultra, 88.—Glanvill answered Stubbe’s attack. No love was lost between them; most bitterly did they abuse one another.

[488] In the Plus Ultra, p. 141, is a passage which might have been written by a modern controversialist.

[489] Philosophia Pia, particularly pp. 81 and 119. This treatise and others, published under new titles, may be found in his volume of Essays, published in 1676. He was addicted to the habit of reprinting old treatises under new titles. There is, in Dr. Williams’ Library, a good collection of Glanvill’s works, including the first and second editions of The Vanity of Dogmatizing, now very scarce.

[490] Joshua de la Place (Placæus) died 1655; Claude Pagon, 1685. They were leaders in this direction.

[491] Spener commenced his ministry in 1662, and died in 1705.

[492] See Andrew Rivet, Isagoge, &c., 1627, xx. “Nullum esse hominum cœtum, nullum hominem quantacunque dignitate polleat, qui sensus Scripturæ aut controversiarum fidei, sit judex supremus et judici infallibalis.”

[493] Descartes died 1650; Spinoza, 1677.

[494] Christian Doctrine, translated by Sumner, 85–89, 135.

[495] Chap. xiv.-xxiii. One of the most extraordinary charges which party spirit ever created was that of Milton being a Papist.

[496] Biddle’s Confession of Faith touching the Holy Trinity.

[497] Works, viii. 83, et seq. In the Lambeth Library, Tenison MSS., 673, is a curious volume containing “Original papers, which a cabal of Socinians in London offered to present to the Ambassadors of the King of Fez and Morocco, when he was taking leave of England in 1682.” The agent of the Socinians is said to have been Monsieur de Verze.

[498] De Carne Christo.—Adv. Prax., c. vii.

[499] Quoted in Bancroft’s Hist. of the United States, ii. 373.

[500] Works, i. 150, 151, 157, 167, 209, 215, 231.

[501] A Discourse of the General Rule of Faith and Practice.—Works, i. 294.

[502] Works, i. 310.

[503] See his Sandy Foundation.—Works, i.

[504] Works, i. 62, 262, 267.

[505] See Penn’s Great Case of Liberty of Conscience, published 1670.—Works, iii.

[506] See Truth Exalted.—Works, i.

[507] Third Proposition concerning the Scriptures. See pp. 142–146, 204.

[508] Apology, 204 (abridged).

[509] Ibid., 207, 226, 241.

[510] Sparkles of Glory, 145, 200.

[511] Sterry’s Sermons, 17.

[512] Gale insists upon the sense of religion in barbarous nations.—Part iv., 238.

[513] Howe’s Works, iii. 37. He refers to Cudworth. See remarks on the argument in Rogers’ Life of Howe, 368.

[514] Works, iv. 416, et seq.

[515] Works, ii. 144, et. seq.—I have, in speaking of Thorndike, mentioned the distinction which he makes between degrees of inspirations. But that was a turn of thought which seems to have been rarely taken in those days. I have searched Pearson, and Taylor, and Goodwin, and even Baxter, besides others, in vain for any indication of their having contemplated any such controversy on the subject as exists in our day. The complete inspiration of the Bible was believed. The Lutheran theologians of the seventeenth century maintained the inspiration of every word, and also that the Hebrew vowel points are original.—Hagenbach Hist. of Doctrine, ii. 231.

[516] Herbert’s De Veritate was published in 1624.

[517] For the doctrine of the Eternal Generation, see Goodwin’s Works, v. 547; Owen’s Works, viii. 112, 291. For the doctrine of the Trinity: Goodwin, iv. 231; Owen, ii. 64, 175; Orme’s Life of Baxter, 470.

[518] See Howe’s mode of speaking about the covenant in contrast with Thorndike’s.—Works, iii. 448.

[519] Works, viii. 4, 257, 459, 546; ii. 234; viii. 288.

[520] Works, ix. Discourse of Election.

[521] See Ibid., 154, 160, 344. He mentions a good woman, who said to her wicked son, “Well, I shall one day rejoice that thou shalt be damned, and take part with the glory of God therein.” The conviction of so high a grace in her soul he declares was the means of breaking the man’s heart, and converting him.

Such things had been said by the schoolmen. Thomas Aquinas, in his Summa (pt. iii. sup. quest. 94, art. i.), alludes to the bliss of the saved being increased by the sight of the lost.

[522] Works, iii. 15.

[523] Ibid., iii. 15; iv. 64, 9.

[524] Vol. VI. bk. ii.

[525] Owen’s Works, xi. 203, 209.

[526] Owen’s Works, ix. 198.

[527] Works, v. 325 et seq. They are sixteen in number, and are stated in such a way that it is impossible to condense them satisfactorily.

[528] Ibid., 267, 308, 318.

[529] Imputatio Fidei (1642), pp. 7, 17. Nothing can exceed the clearness and precision with which the whole case is stated at the beginning of the Treatise.

[530] Redemption Redeemed, (1651), 433.—This point he pursues at great length in chapters v., viii., xvi., xx. He argues, that if Christ died sufficiently for all, He died intentionally for all.—p. 95. Although I agree with Goodwin, so far as to believe that Christ died for all men, I may observe that sometimes his reasonings against the Calvinistic doctrine of election, as for instance in chap. xviii. sec. 4 and 7, are as unsatisfactory as they are intricate. He frequently attributes to his opponents implications in argument, and consequences of doctrine, which they would indignantly repudiate. It is a common vice in controversy.

[531] Ibid. Preface.

[532] Calamy’s Account, 484. Cont. 632.

[533] Ibid., 35.

[534] Baxter’s Life and Times, i. 107.

[535] Ath. Ox. iv. 784. Even Wood seems to have been a little touched by this beautiful statement, for after calling Baxter the late pride of the Presbyterians, he remarks, “he very civilly returned me this answer.”

[536] Works, vii. 312, 315.—Treatise on Conversion, 1657. The first chapter of the Saint’s Everlasting Rest, published in 1649, is Calvinistic.

[537] Ibid., viii. 119. He says, however, in his End of Doctrinal Controversies, published in 1691 (p. 160): “Christ died for all, but not for all alike, or equally; that is, He intended good to all, but not an equal good, with an equal intention.” See also extracts from his Catholic Theology (1675), Orme’s Life of Baxter, p. 477. In the Appendix to Baxter’s Aphorisms (1649), there are Animadversions on Owen’s views of Redemption.

[538] Polano’s History of the Council of Trent, 212.

[539] See p. 347 of this volume.

[540] Aphorisms of Justification, 44.

[541] Works, xviii. 503.

[542] It is interesting here to observe, that as the Anglicans differed from the Romanists, so did the later Puritans from the Reformers, as to the nature of faith. “Quid est fides? Est non tantum notitia qua firmiter assentior omnibus, quæ Deus nobis in verbo suo patefecit, sed etiam certa fiducia, a Spiritu Sancto, per Evangelium in corde meo accensa, qua in Deo acquiesco, certò statuens, non solum aliis, sed mihi quoque remissionem peccatorum, eternam justitiam et vitam, donatam esse, idque gratis ex Dei misericordia propter unius Christi meritum.”—Cat. Rel. Christ. quæ in Eccl. et Scholis Palitinatus, p. 8. Bull, in his Harmonia Ap., Diss. I., cap. iv. s. 6, attributes this doctrine of personal assurance as the essence of faith, to the Reformers generally. Owen admits, “Many great Divines at the first Reformation, did (as the Lutherans generally yet do) thus make the mercy of God in Christ, and thereby the forgiveness of our own sins, to be the proper object of justifying faith, as such.”—Justification by Faith.—Works, xi. 104. Owen’s idea of justifying faith did not include assurance. As we have noticed already, Goodwin’s, at any rate, was much more comprehensive. The Romanists regarded faith as Credence; the Reformers as Assurance; the Anglicans and the Latitudinarians as Obedience; the Puritans as Reliance.

[543] Rogers’ Life of Howe, 21.

[544] The new edition of Howe’s Works, published by the Tract Society, has done much, not only to make them accessible to the public, but to make the reading of them more easy and pleasant. Professor Rogers, by an improved punctuation and arrangement of paragraph, has provided the latter advantage. The work of an Editor is too often in the present day mere pretence, but in this case there has been an amount of painstaking, which renders these volumes, in point of accuracy, worthy of a place by the side of Keble’s Hooker.

[545] Works, i. 30, et seq. The Blessedness of the Righteous was published in 1668.

[546] Howe’s Works, iv. 322.

[547] Rogers’ Life of Howe, 389.

[548] Life of Arnold, ii. 67.

[549] The remark, I believe, was made by the late Bishop of Lichfield.

[550] Goodwin’s Works, iv. 41; ix. 82, 362. Owen’s Works, ii. 247, 513.

[551] Works, v. 364.

[552] Ibid., v. 46; Christian Directory, 1673.

[553] Works, v. 346.

[554] Ibid., vii. 517.

[555] Howe’s Works, iii. 460.

[556] Goodwin’s Works, vii. 311.

[557] Baxter’s Works, iv. (Christian Directory), 315.