did not meet with success: he complied with the terms of the meeting, and in the November following made his recantation. [Ibid. iv. 18.] BROWN'S RECANTATION. so much offended, and what were the subjects "First, That ignorant ministers were no ministers, because they were not chosen by God. For they which were chosen by God, them God had always endued with understanding suficient. But in those were found no such sufficiency. Therefore they were no ministers. Whereas I, preaching in this place the Sunday before Christmas, and also the twentyfifth of January last past, was noted to have preached offensively, speaking as well against the manner and form of making and ordering of ministers and deacons in the church of England now established and allowed, as also against such priests as were made in king Henry's and queen Mary's time, saying, that they were not to be admitted into the ministry "Secondly, That other ministers, which without a new calling, I let you all to under- were both sufficient to answer their charge, stand, that I never meant so. For I do here and also ready and willing to take upon them acknowledge, and openly protest, that the the charge of the ministry, were partly remanner and form of ordering of ministers and jected from their function by the clergy; deacons in the church of England now esta-partly not called therunto. It is not lawful blished is lawful and to be allowed. Item, that the priests made in king Henry's and queen Mary's time, now allowed and having or exercising any function in the church, are lawful ministers of the word and sacraments, without any new ordering otherwise than is prescribed by the laws of this realm.” MILAYNE'S CASE. The troubles to which every man, who dissented in those days from the ruling powers, was exposed, did not deter Milayne, a fellow of Christ-college, from declaring his religious opinions. In October, 1573, he publicly preached at St. Mary's doctrine stigmatised as erroneous, was convened for it before the, vice-chancellor and heads, acknowledged the preaching of such doctrine, was often required to confess his errors, but on refusing to comply with the exhortations of the meeting, and calling, on the contrary, upon it to receive his doctrine, was banished from the university. This is the account given by the vice-chancellor by letter, as was usual in those days, to the chancellor; in which he states, "that among other things Milayne entered adiscourse of the ordering and making of ministers, of fasting, of saints eves, of keeping their days festival, avouching these conclusions: 1. That the ordering and making of ministers, now used in the church of England, is an horrible confusion, and contrary to the word of God. 2. That ignorant ministers were no ministers. 3. That to command saints eves, as of the apostles, the virgin Mary, &c. to be fasted, is abhominable idolatry. 4. That to command the same saints days to be kept and observed as holy days, is abhominable idolatry." [Strype's Life of Whitgift, i. 8.] The vice-chancellor besides enclosed a brief extract of Milayne's sermons, and committed a large report to Mr. Howland, the bearer of the letter, and who had also himself endeavoured to refute, in the same pulpit, the grievous errors above mentioned. As it is curious to see on what points the heads were to admit him to the ministry that cannot preach. And therefore there is invented a new ministry, namely, a reading ministry. "Thirdly, That the clergy of England do not only not advance and set forward the edifying of the church; but as much as lyeth in them (and this point he did exaggerate mervaillously) they do deface, hinder, and pul down the same, in maintaining both advoultrye and idolatry. First, advoultrye was divers ways boulstred, contrary to God's word, by the pope's law, called the canon law. Considering, that by the canon law, if a man or woman be never so much suspected of ads voultry, if the party bring forth twelve to swear, that they think he hath not committed that crime, he is by and by cleared; wherby many advoultries are boulstred. “A maister, not being rightly called by the congregation, is no minister. 66 He that is negligent, and maintaineth officials, is no minister; and so ought of the people to be accounted 66 Again, They maintain idolatry in allowing and defending holydays of saints, and fasting on the evens. no "Fourthly, That the common sort of the clergy, which, although they had learning, were either negligent in teaching, or preaching, or dissolute in their lives, were preachers, nor ministers before God. And so he persuaded the people to take them; urging also an earnest and effectual reason therefore, viz. That they could show no proof of their preaching: chalenging any of them out, to show what one soul they had won by their preaching; affirming, that twelve diligent men would do more good, in al England, than al the preachers that now be. "Fifthly, That our calling of the ministers was not lawful, because they were not called to any ordinary function, nor to any certain place of the ministry; but were made (as he said some of them made this excuse) pastors of England, not of any private or certain place: which, he said, was clean prepostrously don: and that rather a pastor of England might make a bishop of Lincoln, than the bishop of Lincoln might make a minister of England. "The prince admitting a bishop, called him to an ordinary function. What, said I, to a function? He stood very much upon that point, to persuade the people, that there was no minister now; and that they ought to look to the matter, it being so weighty, and their souls lying upon it." [Ap. to Whitgift's Life page 16.] SMITH'S CASE. When no one is permitted to discuss an important subject, the peace of the university is said to be well preserved; and this kind of peace seems to have been maintained till the year 1585, when the act of parliament for the better observance of the Lord's day occasioned some disputes on the nature of the sabbath, and the propriety of keeping sunday, from evening to evening, according to the law established for the Jewish sabbath by Moses. For certain opinions maintained in a latin sermon on this subject on Ash-wednesday, John Smith a master of arts was convened before the committee; and in its presence on February 21 subscribed a confession, that he had declared among other things in his sermon, "That the plays at Saturday and Sunday at night were breaches of the Christian sabbath. On Sunday, for that they were at it before the sun was set: on Saturday, for disabling their bodies for the sabbath duties." On the 26th he appeared again before the committee assembled in the great chamber* of the vice-chancellor in Queen's-college, when certain questions arising from his sermon were proposed; in some of which Smith agreed with, in others differed from, the committee. The questions proposed were: 1. "Whether the Christian sabbath is to be kept jure divino from even to even? Smith and the rest answered negatively. 2. "Whether the time of the Lord's day is to be continued jure divino by the space of twenty-four hours?" Smith answered in the affirmative; all the rest negatively. 3. "Whether the Christian sabbath is broken, when some thing is done, which is not necessary or religious?" Smith answered affirmatively; so that necessary,' be not too strictly taken. All the rest negatively; so that those actions do not hinder religion or are not an offence to the brethren. 4. "Whether Christians are bound so strictly to the observation of the Lord's day in respect of works, as the Jews to the observation of the sabbath?" Smith and the rest answered negatively. The words of the registry, are in Magnâ Camera; and there is not the least appearance of a court of law in the transaction. The whole was clearly done, as in all other cases of this sort, by conference.-Frend. Upon the whole, Smith promised to explain his opinions more fully in another latin sermon, to be first shown to and approved of by the vice-chancellor; and as no farther notice is taken of him, it is to be presumed, that his discourse gave general satisfaction. The mode of conduct pursued in this case evidently proves, that, so far from not specifying errors, the great business of the committee was to find out the errors, to point them out to an ignorant or tenacious preacher, and to be satisfied with the easiest and least ignominious mode of recantation. [Strype's Annals, iii. vol. 1. b. c. 27. A. 1585.] CHADWICK'S CASE. About two years after, offence seems to have been justly taken at a sermon preached at St. Mary's, by Charles Chadwick, M. A. Fellow of Emanuel college, in which much abusive language was used on occasion of the non-residence of some members of the university, particularly the governors of colleges, whom the preacher called murderers of inany thousands. For this sermon he appeared on November 2, 1587, before the vice-chancellor and five doctors, who are styled justiciarii domine regina, and entered into a recognizance of fifty pounds to appear in person or by his attorney, before the vice-chancellor, whensoever legally summoned, to answer for it, and to any other persons, who were injured by and intended to prosecute for words then and there uttered. In this case there were prosecutors: and the cause was of a different nature from those that were brought by the statute, under the inspection of the committee and treated therefore differently: it was a cause of libel and criminal accusation, and a recantation would not have satisfied the persons injured; but, from an imperfection in the register, the punishment assigned for this offence cannot be ascertained. [Strype's Annals, iii. vol. 2, b, c. 13. A. 1587.] BAMBRIDGE AND JOHNSON, In the next year the university was in considerable degree of ferment, occasioned by the sermons of Cuthbert Bambridge, and Francis Johnson, fellows of Christ college, against the episcopal government of the church of England. For these sermons they appeared before the vice-chancellor and heads on January 23, 1588, and being required to answer upon oath the questions proposed to them, and refusing to comply with this requi The doctors before whom he appeared are justiciarii domina regina.-There were prosecutors. He was bound in recognizance to appear before the vice-chancellor he was liable to prosecution in the court from a variety of persons-he might appear by himself or attorney, as in a criminal case, which could not be done where opinions only were to be discussed, and a recantation to be proposed.---` Frend. sition, were committed into safe custody. Against this conduct they protested, declaring at the same time their readiness to appear before the chancellor, to clear themselves of any crimes laid to their charge, or to receive any punishment which he should assign. Both parties wrote to the chancellor upon this occasion, who, in reply to the letter of the beads, intimated, that there had been too, great severity in their proceedings; and recommended, that the two delinquents" should not be dealt rigorously withal." The heads answered, "that they dealt with them in civil and courteous wise, with offer of conference, as of intent to persuade, and not to force them;" but the preachers, taking advantage of the chancellor's expressions, insisted upon it, that, as there was no mention of answering upon oath, he was clearly of their opinion. This occasioned another letter from the heads, to learn the chancellor's mind concerning the oath; and he, in return, told them plainly, that they had taken a very hard course indeed with the preachers by detaining them so long in prison. In their next letter, the vice-chancellor and heads endeavoured to vindicate themselves, acknowledging" it so to have been, if they had not first essayed by all good and gentle means to prevail with them (the preachers);" but as the law allowed it, and" it was to be justified by the word of God, they thought they were bound, as in convenience and equity so in discretion and duty, thus to proceed." Some reflections were thrown out against the disciplinarian party; and they urged, that "they found by experience of this one dealing, that the same had done no little good in the university; for that since that time, some stirring tongues had been very quiet, who before spared neither state nor persons of the greatest honour and merit, living nor dead." This letter was subscribed by the vice-chancellor and four heads; but two protested openly, and one privately, against their proceedings. The cause being now before the chancellor, the opinion of the civilians was taken, for his information, who determined, that "the parties here were bound by law to answer upon their oath ;" and it appears that the preachers did in consequence give an account of their sermons upon oath, and answers to the passages declared exceptionable in them. It would be tedious to transcribe the whole of this controversy, as happily in the present days it is considered of little importance: but the fifth article against Bambridge, which probably gave the greatest offence to his judges, deserves, for the sake of showing the spirit of the times, to be here inserted. It runs thus: 5. "If you mind indeed to awake.— As though he had irreverently reflected upon the sleepiness of the doctors at sermons." In reply to which he says, "To the fifth I answer I said thus, directing my speech to the doctors; If you desire indeed, I speak it with reverence, that they should awake from their sleep, meaning the townsmen, if you would have them forsake the works of darkness, and that Christ Jesus may be heard, provide that Christ Jesus may speak more often unto them." Whether the answers were satisfactory or not, from the distance of time it is not easy to determine: there is no account of any recantation being proposed or refused. Bambridge was fellow of the college in 1590; but Johnson, who seems to have been more violent, and who held archbishops and bishops to be anti-christian, was in 1598 a prisoner in the Clink. [Strype's Annals, an. 1588, iii, b. 2, c. xx, and Ap. lxx, lxxi.] BARET'S CASE. The proceedings of this petty inquisition seem to have put a stop for some years to theological controversy in Cambridge; but in the year 1595 a dispute arose, which occa sioned no small degree of animosity between the heads and the archbishop, the very man who had been the chief instrument in procuring them the means of tyrannising so much in matters of religion. William Baret, fellow of Caius college, in the term after Easter, vented in a Latin sermon at St. Mary's several anti-calvinistical doctrines, and treated Calvin and the other heads of the pretended reform much in the same manner as they in general treated their adversaries. It would be to little purpose to enter into the merits of this question at a time, when, after many changes of opinion on the meaning of the articles of the church of England, it seems to be doubted, whether they were intended to have any meaning at all. [See Paley's account of subscription to the Articles, in his Moral Philosophy.] The nature of the proceedings of the vice-chancellor and heads acting under a particular statute is the chief point under consideration, and much light is thrown upon the subject by their conduct in this transaction. [Strype's Life of Whitgift, iv. 14.] The vice-chancellor first conferred with the offending preacher, to bring him to see his errors. Not being convinced by the argu ments of the vice chancellor, he was called before a meeting of the heads in the consistory, in which were present, at three several long meetings, the vice-chancellor's deputy, and eight of the heads. At these conferences, as they are termed," he was laboured with to be won from his errors, and to make a quiet end by voluntary public satisfaction." He persisted however in maintaining his opinions, and was consequently ordered to revoke his errors, in the manner prescribed to him by the vice-chancellor and the major part of the heads. To this there was some demur from the preacher, who requested, that his recantation might be made in the regent house, and not at St. Mary's. This request was not granted, and he read at St. Mary's the recantation delivered to him in writing by the vice-chancellor; but in such a manner as to give great offence, and to provoke many members of the university to testify in writing their indignation at his conduct. The form of recantation delivered to him proves, that though there was little liberty of conscience in the reign of Elizabeth, yet no one could be called upon, even in those intolerant days, to recant, without the specification of a single error. The recantation was drawn up in Latin, to the following effect: "In a sermon delivered by me not long ago, most accomplished men, in the church of the university, many things fell from me both falsely and rashly asserted, by which I understand that the minds of many persons have been exasperated. For the satisfaction therefore of the university and of truth, which I have publicly injured, by this public confession I review and revoke my errors. "1st. I said, that no one in this weak world was endued with so much confidence or certainty of faith, unless, as I afterwards explained myself, by revelation, that he could be sure of his own safety. Now however I profess before God, and acknowledge conscientiously, that the justified by faith have peace towards God, that is, reconciliation with God, and by faith stand with grace in him. They ought therefore to be sure of and secure in their safety with the certainty of faith itself. "2dly. I asserted, that the faith of Peter could not, but the faith of others might fail; because, as I then said, the Lord did not pray for the faith of every one. Now, however, being taught by a better mind and sounder judgment, by the words of Christ himself, John xvii, 20. I do not pray only for these, that is, the apostles; but for those who, by their preaching, shall believe on me; I acknowledge, that Christ prayed for the faith of every one; and that, by the efficacy of this prayer of Christ, each true believer is so supported, that his faith can never fail "3rdly. In that I said, that final perseverance was a proud security concerning a future event, a thing in its nature contingent, of which kind is the perseverance of every man, yet I did not call it only proud, but most impious: I now ingenuously confess, that the true and justifying faith, by which the faithful are most closely united with Christ, is so fixed and so secure from futurity, that it can never be rooted out of the minds of the faithful by any temptations of the flesh, the world, or the devil himself. So that he, who has it once, will always have it; for by the benefit of this justifying faith Christ dwells in us, and we in Christ. Therefore it cannot do otherwise than increase, since Christ increases daily in us; and it must persevere to the end, since God bestows constancy. "4thly I affirmed, that in faith there was no distinction except in believers. In this I confess my error; for I freely acknowledge, that temporary faith, which by the testimony of Bernard is feigned, because it is temporary, is distinguished, not by measure and degrees, but by the thing itself, and differs from that saving faith by which sinners laying hold of Christ are justified before God to all eternity. Besides, I add, that James makes mention of dead faith; and Paul speaks of the love of him who worketh. "5thly. I subjoined, that the forgiveness of sins is an article of faith, but not special, not of this man or that man; that is, as I explained, that a truly faithful man neither can nor ought to believe that his own sins are forgiven. But now I think otherwise, and ingenuously confess, that every truly faithful person by this article of faith, I believe in the forgiveness of sins, is bound to believe certainly, that his own sins are graciously forgiven. Yet it does not follow from hence, that this petition in the Lord's prayer, Forgive us our sins, is superfluous; for in that petition we pray both for the gift and the increase of faith." "6thly. These words fell from me in my sermon: As to those who are not saved, I most firmly believe, and in contradiction to Calvin, Peter Martyr, and others, ingenuously profess, that I do thus believe, that sin is the true, proper, and primary cause of reprobation. But now being better taught I say, that the reprobation of the impious is from eternity, and that the opinion of Austin is the true one, namely, If sin were the cause of reprobation, then no one would be chosen, since God foreknows that all are contami nated: and, to speak ingenuously, I do not think and believe otherwise of the doctrine of election and reprobation, than the English church believes, and teaches in its articles of faith, in the article of predestination to this purpose, "Predestination to life is that eternal purpose of God, by which, before the foundations of the world were laid, he decreed assuredly in his own counsel, hidden indeed to us, to free from sin and perdition those whom he chose in Christ out of the human race, and to bring them as vessels made for honour through Christ to eternal safety. Whence they who are endowed with so excellent a gift of God, by his spirit working in due time, are called according to his purpose, obey the call through grace, are justified, are graciously adopted as sons of God, are formed into the image of his only begotten Jesus Christ; being conformable in good works, walk holily; and, lastly, by the mercy of God, attain to eternal safety, &c." "Lastly. Against John Calvin, a man of the greatest merit in the church of Christ, I rashly uttered these words: That he dared to exalt himself above the truly highest and Almighty Son of the Highest and Almighty God. By which words I confess that I have greatly injured this very learned and truly pious man; and I beseech you, in the most humble manner, to forgive so rash an expression.-Besides, I inveighed very bitterly in ers. a me.” some things against Peter Martyr, Theodore | shal think meet to inflict upon that we taught Dot so,and be me; but, in truth, I said not wailed the iniquity of Beza, Jeremy Zanchy, Francis Junius, and one word to that purpose. time, that we should be so others of the same religion, luminaries and misled by such young teach ornaments of our church, calling them by the odious name of Calvinists, and blackening The archbishop now took up the cause, their characters with other ignominious words. and, expressing his anger at the precipitate Now, as our church deservedly holds these conduct of the heads, put a stop for a time men in reverence, it was not right in me to to farther proceedings; for it was their intenhurt their fame, lessen in any manner their tion, that the delinquent should make another feputation, or to discourage our own people recantation, and perform it in a more decent from reading their very Icarned composi- and humble manner. The archbishop tells tions. them in his letter, that his reasons for dis“ I repent therefore and am sorry for the liking their manner of proceeding againstvery heinous offence which I have publicly Baret were these: given to this most celebrated university, the 1. “ The hasty and rash proceeding against temple of true religion, the tabernacle of piety; him; not giving unto him liberty to confer and I promise, that by the assistance of God with others, nor time to consider of those I will never offend in like manner for the points wherewith he was charged; a perempfuture. I most earnestly beseech you also, toriness not used by the Papists, nor in any most accomplished men, and all others whom well-governed church of Protestants; and, in. by the preceding articles, or by any other deed, a rash and untolerable consistorian-like part of my sermon, I have offended, that kind of proceeding. this proof of repentance ye will kindly forgive 2. “ In that they knowing his care to bare [Strype's Life of Whitgitt, App. p. 185.] these new occasions of contention appeased, and to that end writing his advice therein to So strong a dose was not relished by the the vice-chancellor, to be imparted to the penitent; and as there were many things in rest of the heads; knowing also, or at least ît, either capable of dispute, or clearly not ought to know, that, in matters of religion, within the letter and meaning of the statute, it had pleased her majesty to commit the spehe had good grounds for complaining to the cial care to him (that university also being archbishop on the conduct of the heads and within his peculiar charge, in respect to the some members of St. John's college, who at vacancy of the bishopric of Ely); yet they that time had been extremely active in cir- would not vouchsafe to make him acquainted culating a libellous account of his sermor. therewith, as in duty they ought to have This libel he sent to the archbishop, with his don; which, therefore, the archbishop added, own remarks on each article: it ran in the he could not take in good part, neither yet following words: suffer. 3. “ For that they had proceeded in matters A Copy of Mr. Barret's Propositions, which wherin they had no authority; no, not by the he held at S. Maries in Cambridge. As statute by them alleged; these points being given out and dispersed by some of S. not within the letter or meaning thereof, alJohn's College. though they bad suffered, and daily did suffer, 1. A man may fal out of both in their colleges, and in other places in the favour of God, and in town, men to offend against the very letter of again; yea, quite out of the state of grace, being in. that statutc, without reproof. I have not once named jus. II. A man may otterly and 4. “ For that, in sonie points of his retracuiying faith' in al my sermon. finally lose justifying faith. tation, they had made him to affirm that which I spake of the ordinary cer. was contrary to the doctrin holden and extainty, whereby a man ought not to be secure; and of none yea, it is high presumption to pressed by many sound and learned divines otier, as it appears iu my ser. thiuk he may be. in the church of England, and in other churches likewise, men of best account, and 11. Remission of sin iu the that which, for his own part, he thought to creed is general, not particu be false, and contrary to the scriptures; for I said not s0; but only, V. ir S. Paul was sure of the scriptures were plain, that God, by his that S. Paul had a revelation. his salvation, it was by reve absolute will, did not hate and reject any man, without an eye to his sin. There might be I did not say it was the VI. Sin was the fac, pro impiety in believing the one, there could be • highest,' but only the first per, and highest cause of removing cause. probation. none in believing the other; neither was it con VII. Peza blasphemed, who trary to any article of religion established by . inconsiderate dicton.' said, ' Donum fidci a dono authority in this church of England, but rather III. A man cannot be sore of bis salvation in this world : mon. lar. lation. perseverantiæ separari bon agreeable thereunto. I said he blasphemed in VIII. Calvin blasphemed “ Likewise to affirm, neminem debere esse saying, Our Saviour almost most horribly, who said, securum de salute, to what article of religion dispnired; and yet we ought Christ in his agony almost despaired of his salvation; established in this church it was contrary, he If I said any such thing, I IX, Calvin, Beza, Luther, anbinit myself williugly to any * Appendix to Strypc's Life of Whitgift, p. qunistureut that you graca false guides, and he mervailed 188. I said not so, but that it was nul once to fear. and yet a man shonld not. P. Martyr, and Junins, were |