By Peter White
This crucial paintings refutes a at present stylish consensus that continues that the English Civil conflict should be obvious as basically the results of a Laudian and Arminian attack on a formerly important Calvinism. based on this photograph, the isolation of the court docket from Calvinist evaluations, and the competitive Arminian guidelines pursued throughout the reign of Charles I, finally drove formerly law-abiding Calvinists into counter-resistance to the king and the church hierarchy. Arguing opposed to sharp polarities, Peter White denies the life of any sharply-defined "Calvinist consensus" into which "Arminianism" made deep and fateful inroads. The doctrinal evolution of the English Church is therefore visible as a narrative to which theologians of contrasting churchmanship either contributed.
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Additional resources for Predestination, Policy and Polemic: Conflict and Consensus in the English Church from the Reformation to the Civil War
The phrase libertas prophetandi was widely used to signify the right to interpret and exp o u n d Scripture at private meetings and in sermons. It was justified by reference to 1 Cor. xii, 9-10; xiv, 2 - 6 ; 1 Thess. v, 19-20 etc. T h e prophesyings for refusing to suppress which Grindal was suspended from his archiepiscopal functions by Queen Elizabeth in 1577 were justified by reference to the same texts, and in E n g l a n d it was the P u r i t a n s w h o asserted libertas prophetandi against an unsympathetic hierarchy.
78 Hardening is the effect and sign of divine wrath. Wrath (like mercy) presupposes sin. , 505. , 507. , 514. , 516-17. The theology of Arminius 31 vessels fitted to destruction. What St Paul teaches is that God, using patience and long-suffering towards the vessels of wrath, hardens them according to that irresistible will by which he has decreed that He will deal with man according to equity. The order of the divine decrees Arminius accepted that the decrees of predestination are from eternity.
19, for A r m i n i u s ' response to the charge that he had said G o d did not deny His grace to a n y o n e w h o does what is in him. , M a t t , xi, 25; x, 11-13. 89 He accepted the distinction between common grace, which is given to all men, and special grace, which is given to the elect alone. The common or sufficient grace which is given to all men was in his view the work of divine providence; special grace was the work of predestination. He was quite happy to concede to Perkins that if a man apprehended the offered common grace with the aid of special grace, then God has shown him greater love than him to whom He has given common grace only.