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Nevertheless, as Rempel shows, Marpeck has a distinct, non-Lutheran soteriology marked by an insistent attack on the predestinarianism of classical Protestantism.
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Predestinarianism reduces eternal salvation or damnation to the sovereign will of God alone, and excludes free will as a secondary factor in determining man's future state.
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Instead, in 1644, the Westminster Assembly became the sight of a series of heated debate between the Presbyterians and the Independents. The Independents were the party most committed to experimental predestinarianism, the position that one can have assurance of election in this life. Experimental predestinarians tended to undergo dramatic conversion experiences. With the rise of experimental predestinarianism, there was a concomitant call among some of the godly for gathered churches.
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William Perkins is also credited with introducing Theodore Beza's version of double predestination to the English Puritans, a view which he popularized through the use of a chart he created known as "The Golden Chain". William Perkins (1558–1602), a Puritan theologian who espoused strict moral standards during the reign of Elizabeth I and championed "experimental predestinarianism" In 1970, R. T. Kendall labelled the form of religion practised by William Perkins and his followers as experimental predestinarianism, a position that Kendall contrasted with credal predestinarianism. Kendall identified credal predestinarians as anyone who accepted the Calvinist teaching on predestination. Experimental predestinarians, however, went beyond merely adhering to the doctrine of predestination, teaching that it was possible for individuals to know experimentally that they were saved and a member of God's elect predestined for eternal life.
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Although Bradwardine was not the object of FitzRalph's attack, it seems to be written in response to disciples of Bradwardine who had espoused an extreme form of predestinarianism from a reading of the De Causa Dei.
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Edwin Sandys shared with his brother George a leaning toward English Arminian theology and a reject of Calvinist predestinarianism. Through his writings he also positioned himself theologically, and is described as a proto-Arminian. Because of his anti- Calvinist views, he won the attention of the leading Dutch Arminian Hugo Grotius.
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The first of the works known to have been written by Eriugena during this period was a treatise on the Eucharist, which has not survived. In it he seems to have advanced the doctrine that the Eucharist was merely symbolical or commemorative, an opinion for which Berengar of Tours was at a later date censured and condemned. As a part of his penance, Berengarius is said to have been compelled to burn publicly Eriugena's treatise. So far as we can learn, however, Eriugena was considered orthodox and a few years later was selected by Hincmar, archbishop of Reims, to defend the doctrine of liberty of will against the extreme predestinarianism of the monk Gottschalk (Gotteschalchus).
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