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Redeeming Free Grace: Thomas Hooker and the Contested Language of Salvation1

Published online by Cambridge University Press:  15 December 2008

David Parnham
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Extract

It was with a flourish of grace-borne optimism that Thomas Hooker opened his massive redaction of a career's worth of “preparationist” theology, the posthumously published Application of Redemption. The sermons in which this two-volume work consists were published in London in 1656, under the editorial direction of the Independent divines Thomas Goodwin and Philip Nye, but had been preached in New England in the aftermath of the “free-grace controversy” of the mid-1630s and rewritten by Hooker in the 1640s in order to “refine and expand” his previous explications of soul work. Setting concerned sights upon old England's luxuriant antinomian problem, Goodwin and Nye turned to Hooker, late of Chelmsford and Connecticut, in hopes that a strong dose of spiritual discipline might restore moral order to a disordered land. The God of the preparationists, it has been remarked, contributed centrally to an “emerging culture of stamina and rigor”; by the 1650s, however, the God who made his orderly favors known “by a long procession of hints, of interpretable suggestions” had relinquished the reins of moral control. None was better qualified than Hooker to interrogate fault for the sake of the regaining of favor.

Type
Research Article
Information
Church History , Volume 77 , Issue 4 , December 2008 , pp. 915 - 954
Copyright
Copyright © American Society of Church History 2008

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References

2 Sargent Bush, Jr., The Writings of Thomas Hooker: Spiritual Adventures in Two Worlds (Madison: University of Wisconsin Press), 152–153. For a superb analysis of the free-grace controversy, see Winship, Michael P., Making Heretics: Militant Protestantism and Free Grace in Massachusetts, 1636–1641 (Princeton, N.J.: Princeton University Press, 2002)CrossRefGoogle Scholar.

3 Delbanco, Andrew, The Puritan Ordeal (Cambridge, Mass.: Harvard University Press, 1989), 51Google Scholar.

4 Como, David R., Blown by the Spirit: Puritanism and the Emergence of an Antinomian Underground in Pre–Civil-War England (Stanford, Calif.: Stanford University Press, 2004)Google Scholar; Winship, Making Heretics.

5 Bush, Writings of Hooker, 254, 277, and, for preparation, esp. chaps. 7–9.

6 Delbanco, Puritan Ordeal, 179–183.

7 Colacurcio, Michael J., Godly Letters: The Literature of the American Puritans (Notre Dame, Ind.: University of Notre Dame Press, 2006), 254, 277, 325Google Scholar.

8 Winship, Making Heretics, 69–70, 268 n. 14, 269 n. 18, 270 n. 25; Stoever, William K. B., “A Faire and Easie Way to Heaven”: Covenant Theology and Antinomianism in Early Massachusetts (Middletown, Conn.: Wesleyan University Press, 1978), 192–199Google Scholar. Winship and Stoever valuably correct Miller's, Perry influential “‘Preparation for Salvation’ in Seventeenth-Century New England,” Journal of the History of Ideas 4 (June 1943): 253–286CrossRefGoogle Scholar.

9 Dever, Mark E., Richard Sibbes: Puritanism and Calvinism in Late Elizabethan and Early Stuart England (Macon, Ga.: Mercer University Press, 2000), 125–132Google Scholar, a discussion that judiciously rectifies the analysis of Sibbes offered in Pettit, Norman, The Heart Prepared: Grace and Conversion in Puritan Spiritual Life (New Haven, Conn.: Yale University Press, 1966)Google Scholar.

10 Cotton, John, A Treatise of the Covenant of Grace (London: Peter Parker, 1671), 14–19, 24, 34–36, 52, 114–120, 127, 170Google Scholar; The Antinomian Controversy, 1636–1638: A Documentary History, ed. David D. Hall, 2nd ed. (Durham, N.C.: Duke University Press, 1990), 54, 178. For an insightful comparison of Hooker and Cotton on preparation, see Cohen, Charles Lloyd, God's Caress: The Psychology of Puritan Religious Experience (New York: Oxford University Press, 1986), 80–85Google Scholar.

11 Knight, Janice, Orthodoxies in Massachusetts: Rereading American Puritanism (Cambridge, Mass.: Harvard University Press, 1994), 2–3, 119Google Scholar, and passim.

12 On the “precisianist” accents of Sibbes, Preston, and Cotton, see Bozeman, Theodore Dwight, The Precisianist Strain: Disciplinary Religion and Antinomian Backlash in Puritanism to 1638 (Chapel Hill: University of North Carolina Press, 2004), 5–6, 108, 111, 140, 142–143, 152 n. 11, 153 n. 13, 201, chap. 11, 242–243, 260, 263–264, 268 n. 21Google Scholar. Bozeman speaks of Hooker's “elaborate preparationist rituals” (235), but his piety is not subjected to close scrutiny. For Knight's Hooker, see Orthodoxies in Massachusetts, esp. 78–81, 96–99. “Free grace,” for Knight, is exclusively the property of the “Sibbesians”: 82, 112, 121–122.

13 Sibbes, Richard, Works, ed. Grosart, Alexander (Edinburgh: James Nichol, 1862–1864), 1:55Google Scholar.

14 Ibid., 1:85, 122–123, 207, 227; 3:467; 4:203–204, 216, 219, 221–223, 285.

15 Ibid., 3:226; 1:44, 46, 235.

16 Ibid., 1:157–158, 216, 46–47.

17 Preston, John, The Golden Sceptre (London: R. Badger, 1639), 41, 86Google Scholar; Preston, John, The New Covenant, or, the Saints Portion (London: I. D., 1629), 248Google Scholar; Preston, John, Liveles Life: Or, Mans Spirituall Death in Sinne (London: I. Beale, 1633), 34, 63Google Scholar; Preston, John, Remaines of That Reverend and Learned Divine, John Preston (London: R. B., 1637), 198Google Scholar; Preston, John, The Doctrine of the Saints Infirmities (London: Henry Taunton, 1638), 186–187Google Scholar. On puritan repentance, see Cohen, God's Caress, 106–108.

18 For antinomian “free grace,” “free gift,” “free way,” see Crisp, Tobias, Christ Alone Exalted: Being the Compleat Works of Tobias Crisp, D.D. (London: William Marshal, 1690), 33–40, 90–92Google Scholar.

19 Hooker, Thomas, The Application of Redemption, by the Effectual Work of the Word, and Spirit of Christ, for the Bringing Home of Lost Sinners to God: The First Eight Books (London: Peter Cole, 1656), 1–2Google Scholar, and, for the spiritual “Physick,” see the second volume of the Application of Redemption, comprising books 9 and 10, 342–343, also 355–356.

20 Lake, Peter, “Puritanism, Familism, and Heresy in Early Stuart England: The Case of John Etherington Revisited,” in Heresy, Literature, and Politics in Early Modern English Culture, ed. Loewenstein, David and Marshall, John (Cambridge: Cambridge University Press, 2006), 102Google Scholar. On the “mainstream” puritan world and its self-splintering troubles with a disputatious and complexly heretical “underground” of its own making, see Como, Blown by the Spirit, and Lake, Peter, The Boxmaker's Revenge: “Orthodoxy,” “Heterodoxy” and the Politics of the Parish in Early Stuart London (Stanford, Calif.: Stanford University Press, 2001)Google Scholar.

21 Delbanco, Puritan Ordeal, 182.

22 Winship, Making Heretics, 70, chaps. 8–10; Hall, Antinomian Controversy, 362–363.

23 Hooker, Thomas, The Faithful Covenanter, in Thomas Hooker: Writings in England and Holland, 1626–1633, ed. Williams, George H., Pettit, Norman, Hergert, Winfried, and Bush, Sargent Jr. (Cambridge, Mass.: Harvard University Press, 1975), 197–199Google Scholar.

24 Ibid., 193–194, 204, 217.

25 Thomas Hooker, The Poor Doubting Christian Drawn unto Christ, in Hooker: Writings in England and Holland, 156. See also, on law, obedience, and gracious mitigation, Hooker, Thomas, The Saints Dignitie and Dutie (London: G. D., 1651), 81–96, 104–119Google Scholar.

26 Hooker, Application of Redemption: First Eight Books, 77–78; Hooker, Application of Redemption: Ninth and Tenth Books, 289–290, 372–374.

27 Como, Blown by the Spirit, 6, 3.

28 Webster, Tom, Godly Clergy in Early Stuart England: The Caroline Puritan Movement, c. 1620–1643 (Cambridge: Cambridge University Press, 1997), 11, 155–156CrossRefGoogle Scholar.

29 For the many-sided ideological career of Familism in seventeenth-century England, see Como, Blown by the Spirit; Lake, “Puritanism, Familism, and Heresy”; Lake, Boxmaker's Revenge. For New England, see Winship, Making Heretics, 22–23, 25–26, 36, 52, 66–67, 91–92, 154, 188–189, 192–193, 200–201, 229; Foster, Stephen, “New England and the Challenge of Heresy, 1630 to 1660: The Puritan Crisis in Transatlantic Perspective,” William and Mary Quarterly 38:4 (October 1981): 624–660CrossRefGoogle Scholar.

30 Winship, Making Heretics, 25; also Como, Blown by the Spirit, 39.

31 See Como, Blown by the Spirit, esp. 40–41, chaps. 6 and 9.

32 Winship, Making Heretics, 68.

33 Como, Blown by the Spirit, 207.

34 Crisp, Compleat Works, 40–41, 49–50, 116–121, 458.

35 Ibid., 46, 73, 100–103, 125.

36 Ibid., 120–121, 457, 460–494.

37 Ibid., 108, 256, 265. Though the redeemed man is “loathsome . . . in himself, and in his own Nature; yet here is perfection of beauty, and that through the comeliness of Christ”: 158.

38 For Crisp, see ibid., esp. 49–50, 225–240; for the Newtown synod, see error numbered 36 in Hall, Antinomian Controversy, 228.

39 Cotton, Covenant of Grace, 87, 85.

40 Stoever, “Faire and Easie Way,” chap. 8, 165–167, 172–173, 180–183, 195–196.

41 Crisp, Compleat Works, 33, 90, 420, 561; Eaton, John, The Honey-Combe of Free Justification by Christ Alone (London: R. B., 1642), 83Google Scholar; Perkins, William, The Workes of That Famous and Worthy Minister of Christ in the Universitie of Cambridge, M. W. Perkins (London: John Haviland, 1631), 3 (second pagination): 363–364Google Scholar; Sibbes, Works, 3:23; Preston, John, The Breast-Plate of Faith and Love (London: R. Y., 1634), pt. 1, 14, 35, 38, 62, 76, 79, 84Google Scholar; Bolton, Robert, Instructions for a Right Comforting Afflicted Consciences (London: Felix Kyngston, 1631), 422Google Scholar; Bulkeley, Peter, The Gospel-Covenant; or, the Covenant of Grace Opened (London: Matthew Simmons, 1651), 337Google Scholar.

42 Crisp, Compleat Works, 40–42, 82–84, 91–92, 460–461, 482, 494. For Crisp as polemicist and quietist, see Parnham, David, “The Humbling of ‘High Presumption’: Tobias Crisp Dismantles the Puritan Ordo Salutis,” Journal of Ecclesiastical History 56:1 (January 2005): 50–74CrossRefGoogle Scholar; Parnham, David, “The Covenantal Quietism of Tobias Crisp,” Church History 75:3 (September 2006): 511–543CrossRefGoogle Scholar; Parnham, David, “Motions of Law and Grace: The Puritan in the Antinomian,” Westminster Theological Journal 70:1 (Spring 2008): 73–104Google Scholar.

43 Crisp, Compleat Works, 158, 169, 285, 386–387, 420 (mispaginated as 408), 623.

44 Ibid., 54, and 119 for penitential “doings that are impossible to be attained.”

45 Hooker, Application of Redemption: First Eight Books, 198, also 247–248, 299; Hooker, Application of Redemption: Ninth and Tenth Books, 29–30.

46 Hooker, Thomas, The Soules Preparation for Christ. Or, A Treatise of Contrition (London: Robert Dawlman, 1632), 198Google Scholar; Hooker, Poor Doubting Christian, 158.

47 Hooker, Thomas, The Soules Exaltation (London: John Haviland, 1638), 181–182Google Scholar; Hooker, Saints Dignitie, 109 (mispaginated as 119), 112–114.

48 Bush, Writings of Hooker, esp. 78–88. I concur with Michael Winship (Making Heretics, 290–291 n. 62) that the Saints Dignitie and Dutie does not occupy itself with doctrinal matters specific to New England, and that Hooker seems, here, to have English antinomianism in his sights. Noteworthy, for example, is the absence of interest in the Spirit's “immediate” voice and in the credentials of “absolute” and “conditional” promises, which agitated Hooker greatly in New England. Como sights Crisp in London in the mid-1630s, and notes his occasional preaching in the city as well as his association with John Emerson, a member of the “Eaton” antinomian circle and a compurgator for Crisp in the latter's 1634 High Commission trial. Como speculates that Crisp's active involvement in the London religious scene may have preceded 1634, though evidence is lacking. Crisp's friend, Robert Lancaster, has Crisp preaching free grace in advance of his acquaintance with Eaton's work or reputation, which, if true, points to an early date, given that Eaton died about 1630 and that, by then, his divinity was finding legatees and attracting the attention of ministers, including Hooker, who wished to prevent spread of the contagion. If Hooker did not know of Crisp before his flight to the new world, it seems more than likely, given Crisp's notoriety in the early 1640s, that intelligence concerning Crisp and his divinity would have reached Hooker by the time that preparation for The Application of Redemption was under way. See Como, Blown by the Spirit, 59 n. 59, 63–64, nn. 68–69, 434; Bozeman, Precisianist Strain, 186–189.

49 Hooker, Soules Exaltation, 181–182, also 190–191. Crisp fiercely assaulted the “selfish” focus of puritan praxis, its privileging of penitential “performances” and “qualifications” of soul over the gift of Christ's sacrifice. But, though its trajectory is quietist, Crisp's divinity prized itself apart from intimations of moral laxness. Crisp took care to refute the charge that the disarming of the law gives rise to irredeemable sinfulness. For his denial that free grace entails “licentiousness” and “looseness”—despite being available to the “ungodly,” to “enemies” of Christ, and to the likes of adulterers and murderers—and for his affirmation that Christ both “restrains” behavioral excess and may be “walked with,” see Compleat Works, 21–22, 25, 46, 73, 114–115, 126, 306–310, 494, 549–562. See also the apposite remarks in Cooper, Tim, Fear and Polemic in Seventeenth-Century England: Richard Baxter and Antinomianism (Aldershot, U.K.: Ashgate, 2001), 33–34Google Scholar.

50 Hooker, Soules Preparation, 193, 198–199, 136; for Goodwin and Nye, see the preface to both volumes of Hooker's Application of Redemption; also Webster, Godly Clergy, 111; Como, Blown by the Spirit, 450.

51 Hooker, Thomas, The Soules Vocation or Effectual Calling to Christ (London: John Haviland, 1638), 45, 118, 217–225, 239–241, 289–292Google Scholar; Hooker, Thomas, The Soules Implantation (London: R. Young, 1637), 162, 171–172, 175, 178Google Scholar. For Sibbes, see, for example, Works, 1:60; 2:152, 238, 415–416, 466; 4:271; 6:541. On the energy of puritan love, see Cohen, God's Caress, 124–131.

52 Hooker, Soules Vocation, 288.

53 Ibid., 289; also Hooker, Application of Redemption: First Eight Books, 90–91; Hooker, Soules Exaltation, 33–34.

54 Hooker, Soules Vocation, 464–468; also Hooker, Thomas, The Christians Two Chiefe Lessons, Viz. Selfe-Deniall and Selfe-Tryall (London: T. B., 1640), 233–238Google Scholar.

55 On Hooker's deep yet lightly worn erudition, see Cohen, God's Caress, 82 n. 18.

56 Hooker, Application of Redemption: First Eight Books, 384–385; Hooker, Thomas, The Unbeleevers Preparing for Christ (London: Thomas Cotes, 1638), 26–43, second pagination: 68–69Google Scholar.

57 Hooker, Application of Redemption: Ninth and Tenth Books, 16, 671, 700–701.

58 “A man that is to take a journey by sea, if the comming of the tide be not for his turne, and is gone backe, hee must waite untill it commeth againe; so it is with God in this kinde, there is a flow of grace and mercy with him, now sometimes God withdraweth his grace from his poore creatures, but yet let them cry still, and pray still, and resolve so to doe still; doe not say, If God will not succour me, and bestow mercy and grace upon me, now seeing I have waited so long, I will pray no more, I will expect no longer”: Hooker, Unbeleevers Preparing, 24, 25–26.

59 Hooker, Thomas, The Soules Humiliation (London: I. L., 1638), 41Google Scholar; Hooker, Application of Redemption: First Eight Books, 315.

60 See, for example, Hooker, Application of Redemption: First Eight Books, 205, 219–220, 242–244; Hooker, Application of Redemption: Ninth and Tenth Books, 56, 180–185, 225–226, 253–256, 357, 417; Hooker, Soules Preparation, 15, 55–56, 107–109; Hooker, Soules Exaltation, 301–302; Hooker, Soules Humiliation, 159; Hooker, Soules Vocation, 127–128; Hooker, Saints Dignitie, 215.

61 Hooker, Application of Redemption: Ninth and Tenth Books, 342, 355; cf. Sibbes, Works, 1:55.

62 Hooker, Two Chiefe Lessons, 64; Hooker, Thomas, The Soules Possession of Christ (London: M. F., 1638), 157–158Google Scholar; and, similarly, Hooker, Soules Humiliation, 55, 158, 204; Hooker, Unbeleevers Preparing, second pagination: 91; Hooker, Application of Redemption: First Eight Books, 86, 92, 296, 307; Hooker, Application of Redemption: Ninth and Tenth Books, 11, 72–73, 124; Hooker, Saints Dignitie, 150.

63 Hooker, Application of Redemption: Ninth and Tenth Books, 241; Hooker, Unbeleevers Preparing, 184.

64 Hooker, Application of Redemption: First Eight Books, 114; Hooker, Saints Dignitie, 23–39.

65 Hooker, Application of Redemption: First Eight Books, 169–170, 327, 440; Hooker, Application of Redemption: Ninth and Tenth Books, 404–405; Hooker, Two Chiefe Lessons, 250.

66 Hooker, Application of Redemption: First Eight Books, 91, 322, 329, 344–345, 384–388; Hooker, Unbeleevers Preparing, second pagination: 4–14; Hooker, Application of Redemption: Ninth and Tenth Books, 388–396.

67 Hooker, Application of Redemption: First Eight Books, 286, 295; Hooker, Application of Redemption: Ninth and Tenth Books, 201.

68 Hooker, Application of Redemption: First Eight Books, 217; Hooker, Application of Redemption: Ninth and Tenth Books, 355.

69 Hooker, Application of Redemption: First Eight Books, 200; Hooker, Application of Redemption: Ninth and Tenth Books, 206; also, Hooker, Soules Implantation, 49; Hooker, Unbeleevers Preparing, 26; Hooker, Soules Vocation, 212.

70 Hooker, Application of Redemption: First Eight Books, 199; Hooker, Application of Redemption: Ninth and Tenth Books, 408; Hooker, Soules Humiliation, 209, 212; Hooker, Saints Dignitie, 84, 90.

71 Hooker, Application of Redemption: Ninth and Tenth Books, 386. The corrupt man, Hooker observes wryly, “may lose his life and soul, but is like never to lose his lust, that wil go to his Grave, and so to Hell with him”: 124, also 419–421.

72 Ibid., 693.

73 Ibid., 693–702.

74 Hooker, Soules Vocation, 87; Hooker, Soules Preparation, 257; for the “millions” who perish, see, for example, Hooker, Application of Redemption: First Eight Books, 195; Hooker, Application of Redemption: Ninth and Tenth Books, 368.

75 Hooker, Application of Redemption: Ninth and Tenth Books, 215.

76 Hooker, Saints Dignitie, 38, 101.

77 Ibid., 97–98; Hooker, Unbeleevers Preparing, 140; Hooker, Soules Preparation, 11.

78 Hooker, Soules Exaltation, 181–191; Hooker, Soules Vocation, 283–284, 295, 451–452.

79 The consenting will “moves only as under the power, and in the virtue of the motion of the Spirit.” The consent yielded is not “of” us, yet nor is it “without” us. Hooker tensed his mind to make sense of the causal forces at work here: “There is no power in the soul, by which as a principle and beginning of the work it's carried to the work, but acts as prevented by the impression of the power and motion of the Spirit, in vertue whereof it's acted and enabled to this consent; so that the act of Gods exciting and working Grace, doth not concur with the power that is in the will, to put forth this consent, but as a principle leaves an impression of power upon the will, by the vertue whereof it's moved, and so moves in and to this consent”: Hooker, Application of Redemption: Ninth and Tenth Books, 392–394.

80 Hooker, Saints Dignitie, 37, 73.

81 Hooker, Application of Redemption: First Eight Books, 3.

82 Ibid., 6.

83 McGiffert, Michael, “The Perkinsian Moment of Federal Theology,” Calvin Theological Journal 29 (April 1994): 117–148Google Scholar.

84 Shepard, Thomas, The Parable of the Ten Virgins (Orlando: Soli Deo Gloria, 1990), 205, 104Google Scholar.

85 See Hall, Antinomian Controversy, 220–242 (many of the errors enunciate the supersession of legal duties and evangelical graces), 263–264, 301–303, 352, 374–376. See discussion in Winship, Making Heretics, 151–162, chap. 10; Stoever, “Faire and Easie Way,” chap. 9.

86 Hooker, Application of Redemption: First Eight Books, 149–151, 394; Hooker, Application of Redemption: Ninth and Tenth Books, 6, 309, 392.

87 Hooker, Saints Dignitie, 209–210; Hooker, Soules Preparation, 167.

88 Hooker, Application of Redemption: First Eight Books, 354–357, 375, 412; Hooker, Application of Redemption: Ninth and Tenth Books, 41–42, 50–51, 389–396, 675–676, 678–679; also Hooker, Unbeleevers Preparing, second pagination: 29–30; cf. Sibbes, Works, 3:470–471. On the theology of habits and acts, see Stoever, “Faire and Easie Way,” 41–44, 64–72, 99, 104, 117, 123, 132, 172; Cohen, God's Caress, 96–98.

89 Hooker, Application of Redemption: First Eight Books, 153, 360–373; Hooker, Application of Redemption: Ninth and Tenth Books, 394–395, 441, 692; Hooker, Unbeleevers Preparing, second pagination: 40–70.

90 See, for example, errors numbered 1, 2, 15, 43 in Hall, Antinomian Controversy, 219–220, 223, 231.

91 Hooker, Application of Redemption: First Eight Books, 224; Hooker, Saints Dignitie, 83–84, 111–114.

92 Hooker, Application of Redemption: First Eight Books, 410–412.

93 Ibid., 159–160.

94 Hooker, Unbeleevers Preparing, 13–14, 16, 21, 112, 178–180.

95 Hooker, Saints Dignitie, 81–83, 91.

96 Hooker, Application of Redemption: First Eight Books, 132–135; also Hooker, Application of Redemption: Ninth and Tenth Books, 310; Hooker, Soules Vocation, 34–35.

97 Hooker, Application of Redemption: Ninth and Tenth Books, 345.

98 Hooker, Two Chiefe Lessons, 252.

99 See, for example, Hall, Antinomian Controversy, 49–51, 80, 91–100, 105, 141, 147, 189, 202, 223, 230, 232, 238, 263–264, 337; Cotton, Covenant of Grace, 19–21, 37–38, 61, 66, 133, 179–180, 190–191.

100 Hooker, Application of Redemption: First Eight Books, 20–22, 135, 409–435; Hooker, Application of Redemption: Ninth and Tenth Books, 297–314, 387, 394–395.

101 Hooker, Application of Redemption: First Eight Books, 37–38, 78–79, 135–136, 426–427; Hooker, Application of Redemption: Ninth and Tenth Books, 357, 388–393, 395, 400, 675, 677–678, 680.

102 Hooker, Application of Redemption: Ninth and Tenth Books, 299; Hooker, Application of Redemption: First Eight Books, 229, 232, 236–238, 265.

103 Hooker, Application of Redemption: First Eight Books, 233–234, 240.

104 Ibid., 81, 161, 165.

105 Ibid., 6–8, 16; Hooker, Saints Dignitie, sermon 1, also 94–95.

106 Hooker, Application of Redemption: First Eight Books, 11, 13.

107 Ibid., 12.

108 Ibid., 15.

109 Ibid., 23.

110 Ibid., 24–25, 27, 394; Hooker, Application of Redemption: Ninth and Tenth Books, 302; also Hooker, Soules Vocation, 40–41; Hooker, Saints Dignitie, 82.

111 Hooker, Application of Redemption: First Eight Books, 26–27.

112 Ibid., 27.

113 Ibid., 28–30.

114 Ibid., 30.

115 Ibid., 31–32.

116 Ibid., 42, 33, also 96; Hall, Antinomian Controversy, 67.

117 Hooker, Application of Redemption: First Eight Books, 39.

118 Hall, Antinomian Controversy, 64–65.

119 Hooker, Soules Vocation, 411.

120 Bulkeley, Gospel-Covenant, 150.

121 Hooker, Application of Redemption: First Eight Books, 37.

122 Ibid., 36, also 119.

123 Ibid., 37–38; also Hooker, Soules Vocation, 76; Bulkeley, Gospel-Covenant, 263–264, 384–385. On Bulkeley, see Parnham, David, “Soul's Trial and Spirit's Voice: Sir Henry Vane against the ‘Orthodox,’” Huntington Library Quarterly 70:3 (September 2007): 365–400 (esp. 382–385)CrossRefGoogle Scholar.

124 Hooker, Application of Redemption: First Eight Books, 38, 45–46, also 81.

125 Ibid., 38.

126 Hall, Antinomian Controversy, 111; Cotton, Covenant of Grace, 35, 134.

127 Hooker, Application of Redemption: First Eight Books, 39–40, 42–43. “Receiving and Beleeving are all one. Thus then, Without a Qualification of Faith, there is no Receiving; and without Receiving respected, there is no applying of any Priviledges; and without applying, no Evidencing; therefore without respect to a Qualification there is no Evidence given by the Spirit, nor enjoyed by the Soul”: 42.

128 Ibid., 133; Hooker, Soules Vocation, 62–63, 65.

129 Hooker, Application of Redemption: First Eight Books, 43.

130 Ibid., 43–44.

131 Ibid., 44.

132 Ibid., 88–96, 109.

133 Ibid., 98–99; also Hooker, Unbeleevers Preparing, 7–8.

134 See, for example, Hooker, Soules Preparation, 39, 60–61, 90, 105, 136, 145, 182, 237–238, 247–248; Hooker, Application of Redemption: First Eight Books, 256, 295; Hooker, Application of Redemption: Ninth and Tenth Books, 37–38, 40, 317, 332, 647.

135 Hooker, Application of Redemption: First Eight Books, 101.

136 Ibid., 229.