Later General Baptists such as John Griffith, Samuel Loveday, and Thomas Grantham defended a Reformed Arminian theology that reflected more the Arminianism of Arminius than that of the later Remonstrants or the English Arminianism of Arminian Puritans like John Goodwin or Anglican Arminians such as Jeremy Taylor and Henry Hammond.
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While Wesley freely made use of the term "Arminian," he did not self-consciously root his soteriology in the theology of Arminius but was highly influenced by 17th-century English Arminianism and thinkers such as John Goodwin, Jeremy Taylor and Henry Hammond of the Anglican "Holy Living" school, and the Remonstrant Hugo Grotius.
The General Baptists follow Arminian theology, in that the work of Christ was for all, but not everyone believes and benefits from it.
The governmental view of the atonement (also known as the moral government theory) is a doctrine in Christian theology concerning the meaning and effect of the death of Jesus Christ and has been traditionally taught in Arminian circles that draw primarily from the works of Hugo Grotius.
By 1636, under the leadership of the Arminian Archbishop of Canterbury William Laud, the English church was trying to use 5 November to denounce all seditious practices, and not just popery.
After the general exile of Remonstrants from the Netherland he was at the Arminian colony of Friedrichstadt in Holstein.
Convinced of the more Calvinist doctrines of the Church of England, John became alarmed at the Arminian slant of King Charles I's religious policy and his increasingly autocratic rule; he believed the King had been misled by evil councillors.
His fidelity to Aquinas likewise rendered him very bitter against Molinism; so much so, in fact, that he succeeded in persuading Gomarist Calvinists, as against the Arminians, to subscribe to the Thomistic doctrine of predestination and reprobation (ad sanam Thomistarum de predestinations et reprobatione doctrinam descenderunt, Proelect., vol. II, diss. 6, n. 242).
William Prynne in his Canterburie's Doome attacked Brooke as a disciple of William Laud, and stated that in 1630 Brooke was engaged on Arminian treatise on predestination.
He was ex officio Visitor of St John's College, Oxford, and so was called to intervene when in 1611 the election as President of William Laud was disputed, with a background tension of Calvinist versus Arminian.
Brough was a supporter of William Laud and his Arminian views, was made chaplain to the king, and was installed canon of Windsor, 1 February 1639.