An historicall narration of the iudgement of some most learned and godly English bishops, holy martyrs, and others (whereof III; viz. Archbishop Cranmer, B. Latimer, and Bishop Hooper, suffred martyrdome, in the dayes of Q. Mary, for the truth and Gospell of Christ Iesus) concerning Gods election, and the merit of Christ his death, &c.

AN HISTORICALL NARRATION OF THE IVDGEMENT OF ſome most Learned and Godly Engliſh Biſhops, Holy Martyrs, and Others: (Whereof III; viz. Archbiſhop CRANMER, B. LATIMER, and Biſhop HOOPER, Suffred Martyrdome, in the Dayes of Q. MARY, for the Truth and Goſpell of CHRIST IESVS) Concerning GODS Election, and the Merit of CHRIST his Death, &c.

LONDON. Printed by B. A. and T. F for Samuel Nealand, and are to be ſold at his ſhop at the Signe of the Crowne in Duck. Lane. 1631.

Archbiſhop CRANMER his Booke, of the Sacrament of CHRIST his Body and Blood, againſt STEPHEN GARDINER, B. of Wincheſter, was written by that moſt Reverend Father; Anno 1551. in the Raigne of K. EDVVARD the 6. And Reprinted by Iohn Day, Anno 1580. Cum Privilegio.

B. HOOPER his Booke, upon the Commandements (together with the Preface, which is heere preſented) was Written by him, An. 1549. Novemb. 5. and Printed firſt, in the ſaid Kings raigne, Anno 1550. And afterwards reprinted by Robert Walgrave, in Queene Elizabeths Time: but the yeare is not ſpecified.

B. LATIMER, is Printed by Divers, and at divers Times, and is in every mans hands: But the Copie here-alledged; is that which was Printed by Iohn Day, Anno 1571.

TO THE IMPARTIALL Chriſtian Reader, (Whether He bee Laick, or Eccleſiaſtick) Grace, Mercy, Truth and Peace, bee Multiplyed. Deare CHRISTIAN:

ALbeit, I am no Profeſſed Scholler, nor am able to brangle Sophiſtically about the niceties of Schoole-Quod-libets; yet, by the Bleſſing of GOD, and Tender care of my Parents, I have beene trayned up to ſuch a little Meaſure of Learning, as hath enabled mee (though not to conceive the STRONG LINES of theſe Times, yet) to underſtand Plaine Engliſh, And ſome Eaſie-latine Authors. Wherefore, when I can ſteale any Vacancie from mine Ordinary Imployments, I doe betake my ſelfe to converſe with ſuch Bookes, as ſpeake to my Simple capacity in a Stile Intelligible. And happening by Chance upon a Booke, written ſome Foureſcore yeares agone, by an excellently-learned Byſhop, and a moſt holy Martyr. Iohn Hooper, upon the Ten Commandements, I peruſed it with Diligence; and received no ſmall comfort to my Soule, and inſtruction to my underſtanding, by It: Eſpecially, by the Perface. In which (to my ſimple Iudgement) The Author diſcourſeth very learnedly and conſcionably, about the Points of Gods Election, and the Merit of our Bleſſed Saviour, Ieſus Chriſt-his Death and Paſſion. I had alſo read, in the Booke of Engliſh Martyrs, That the great learned and Holy Arch-Byſhop, Doctor Cranmer, and Byſhop Latimer, and Byſhop Hooper, did (All of them) ſuffer Martyrdome, and ſhed their deareſt Hearts bloud, in the blacke dayes of Perſecution under Queene Marie, for the Truth and Goſpell of Chriſt Ieſus: And, that None of Them could iuſtly bee Charged, or Branded, with any Hereticall, or damnably-Erroneous Doctrine. More-over, I was informed, That All of Them were worthy Inſtruments of God in the Firſt Reformation of Religion, from Popiſh Errours and Superſtition, in the Raigne of King Edward the ſixt of ever-Bleſſed Memory: And, that Some of them were imployed in the Making and Ordering of our Booke of Common-Prayer (as it was THEN ſet out) and in Compoſing the Confeſſion of the Church of England, in the Booke of Articles of Religion. That Theſe were Perſons, as cleare and Free from all Taint of Poperie, Pelagianiſme, Superſtition, or Hereſie, as Any that lived in Thoſe Times, or Since; I thinke the Booke of Acts and Monuments will fully perſwade any honeſt man, that ſhall There reade their Stories without preiudice. Beſides, (Though I will not take upon Me to give you the Sence and Meaning of the Confeſsion of our owne Church; yet). This wee may ſay without offence to Any: That ſuch learned Men, and Holy Biſhops, as were Principall Agents, inframing the Confeſſion and Doctrine thereof, in the Booke of Articles, and in the Booke of Common Prayer, did well and throughly underſtand, and know, the True-ſenſe and meaning of their owne Concluſions: and neither did, nor would, eyther write, or preach, any thing againſt or Contrarie to the Same. Neither is it poſſible, or any wayes probable, that Theſe Holy Martyrs, and learned Biſhops (who ſacrific'd their lives for the Goſpell of Ieſus Chriſt, Almoſt foureſcore yeares agone) ſhould derive and borrow Their Tenents, touching theſe matters, from Iames Harmin, or the Remonſtrants in Leyden; Conſidering, Theſe did firſt begin publikely to write of ſuch Things, not much above Twenty yeares ſince. Wherefore, It ſeemes to me, that it is againſt Reaſon, that very Many Conſcientious & learned Divines amongſt us (which doe now teach the ſelfe-ſame Doctrine, that was long agone delivered by Theſe Holy Mirtyrs and Fathers of our Church) ſhould be uncharitably, Falſely, and Ignominiouſly Branded with Odious and Abhorred Nick-names, fetcht from Leyden: Whereas, in Truth, I know They diſdaine to become Sectatours' to Any Sectaries of any Countrey: But (Contrariwiſe) doe ſtrive to preſerve the Purity of the ſame Doctrine, which They received from the Firſt Fathers of the Reformation in England: and neede not to ſtraggle beyond the Seas into Belgia, to learne Inſtructions from thence. For which Cauſe, I thought I ſhould doe God, and my Holy Mother (the Church of England) no Evill ſeruice, in giving Notice to the world, of what Theſe Holy Fathers and Martyrs did hold, and Teach touching theſe Matters of Gods Election, and the Merit of our Bleſſed Saviours Death, in a meere Narrative and hiſtoricall way, (which onely will ſtand with my profeſſion:) not in any Argument or ſo much as in a Bare-word, Interpoſing or Engaging my ſelfe. For my End and ſcope is, not at all to Debate or Determine ſuch points; to Meddle with the ſacred Doctrine of the Church; to wreſt the ſenſe or Meaning of the Articles; or indeed any way to State the Trueth on eyther ſide; (For this would not ſute with my poore Abilities,) But mine Earneſt Endeavour and deſire is for Peace and quietneſſe-ſake among Thoſe of our owne [whoſe Conſecrated Mouthes, eſpecially in conſecrated places, cannot without Sacriledge) bee imployed by the Houre, in ray lings and evill ſpeakings] to give ſuch, as are willing to reade it, onely a ſight and view, what Propoſitions concerning Theſe matters (Opinions, or Doctrines, call them what you will) were agitated and Maintained, by Many ancient Fathers of our Church, and Principall Authors in our Reformation; who were all Dead, before Leyden was ſo much, as For Ieyden was made an Vniverſity not paſt 56. yeares agone, by Wil 〈◊〉 Prince of Orange. Anno 1574. an Vniverſity; and concerning whom no member of any Reformed Church in Chriſtendome can make any ſcruple, but that they might bee ſaved.

To the Intent, that if ſuch Poſitions (as we Here ſhall find) were by them tollerated, and Approved in thoſe Times, by One or other, without Breach of Charity, or Bandying of Nick-names; We alſo, in theſe Times; (notwithſtanding the like private Differences in unneceſſary Controverſies) may, (as They herctofore did) beare with one Another; and unanimouſly, orderly, and ſilently ſubmit our Pennes and Tongues unto Gods ſacred, and our Dread Soveraignes Royall and Chriſtian Ordinance in this Church, which onely bids us, to keepe the VNITY of the Spirit, in The Bond of Peace. And I am perſwaded, that (upon the deliberate and conſiderate Reading of theſe following paſſages) Many, who are not too-much Byaced in Iudgment and Affection, will (as I my ſelfe have done) out of meere Conſcience forbeare, uncharitably and contumeliouſly to ſtander, and condemne (as Broachers of NEW Doctrine) Thoſe Men who labour faithfully to preſerve (as They concerve) the OLD DOCTRINE; and which, I am ſure, was anciently taught by Theſe firſt Fathers in the Firſt times of the Bleſſed Reformation. So deſiring God, by his Holy and bleſſed Spirit, to increaſe his Graces of Illumination, and Sanctiſication in every One of us, I commend Theſe Following Pages to thy Chriſtian Conſideration; and Thy ſelfe, Body and Soule, to GODS most gracious Protection and direction in the Trueth; reſting

Thine in CHRIST IESVS, 〈◊◊◊〉

Courteous Reader.

In ſome places of this Copie, the right Pointings are miſſed (by reaſon of the Collectors abſence:) which the Printer requeſts thy Gentleneſſe to pardon, and to mend theſe places following with thy Pen.

PAge 13, Line 31, 32, blot out, H 〈…〉 i 〈…〉 peccatum vitare non poſſe, quam i 〈…〉 os, quieum Io • iniano, aſſeru •• . Pag. 50. l. 24. read, Ado • ai. From pag. 66, to pag. 89, in the Title, read, The Iudgement of B. Hooper • Pag. 71. l. 10. blot out, as, & read, By whoſe Paſſion we are made whole. Pag. 73. l. 5. read, Though, by the Scriptures. Page 73. l. 26. r. Not in the perſons themſelves. Pag. 74. l. 20. read, That Epistle. Pag. 76. line 10. read, Cleane delivered. Pag. 76. l. 14. read, His owne Body. Page 79, l. 3. read, They that be led; and line 10. blot out, Yet. Pag. 82, l. 1. read, Poore creature. Pag. 86, In the Margin, blot out, Firſt. Pag. 86, line 24. read, Except it be Helped Pag. 87, line 12, read, Simple, and plainly; and line 14, read, The ſame neere unto us. Pag, 88. l. 27. read Others that be Learned. Pag. 95. l. 13. read, Then to hearken. Page • 8. l. 17. blot out, H •• . Pag. 100, l. 16. read, For there are None.

THE Copie of an Anſwere unto a Certaine Letter;

Wherein the Anſwerer purgeth himſelfe, and others, from Pelagius Errours, and from the Errour of Free-will, or Iuſtification of Workes; wherewithall He ſeemeth to be Charged, by the ſaid Letter: And further, He ſheweth wherein, he differeth in Judgement, from certaine Engliſh Writers and Preachers; whom he chargeth with Teaching of Falſe Doctrine, vnder the Name of Predestination.

Publiſhed about the Second or Third yeare of Q. ELIZABETH, by a Proteſtant Divine, who floriſhed both in the time of K. EDVVARD and Q. ELIZABETH, and in the time of Q. MARY for his Conſcience endured voluntary exile.

I deſire of GOD, by his Grace and Mercie, to ſettle, ſtrengthen, and eſtabliſh you, in the Truth of his holy Word for ever. Dearely Beloved:

WHere, you write vnto Mee, that you haue often heard, that I and others ſhould hold the Errours of Pelagius, (whoſe errors, you ſay, are almoſt vnknowne vnto you, what they are • ) and whereas, further, it is reported of us, (as you ſay) that we ſhould deny the Prede 〈…〉 ina • ion of GOD, and ſeeke a Iuſtification by Free-will and by * Deſerving of workes, (which matter Merit. you doe both underſtand, and alſo have found good proofe [as you ſuppoſe] that wee are guilty in the ſame;) laying the whole Foundation of your Proofe upon this ſaying, ſet forth in Print. viz.

Although there bee but Few on Earth, That Rightly They * Deſerve; Yet Thou, ô LORD, for their good life, Merit. The Reſidue Preſerve.

With which Filthy ſaying, to burthen Mee, and others, whom you Name; I marvaile greatly that you could be ſo much abuſed▪ not conſidering by whom it was written and ſe • forth in Print. For, by the Intituling, you ſee, it was Printed beyond the Seas in Q. MARIES time: For that it is entituled, A Prayer to GOD for hi • Afflicted Church in England: and, as it there appeareth manifeſtly, it is the worke of one WILIIAM SAMV • L; which is a Man, to Mee, of very ſmall acquaintance. But a Preacher Hee is: And as for his ſaying [that a Man may Deſerve God, &c.] which you deſ 〈…〉 mee to proove, if I can▪ It is a Doctrine ſo Abominable and Blaſp 〈…〉 s, as I am ſure, Neyther Papiſt, nor Pelag 〈…〉 , nor any other Heretique, eyther Old or New, hath ever written, or maintained, a more filthy and execrable ſaying. For it is the flat and manifeſt Denying, both of GOD the Father, and of his Sonne CHRIST IESUS: Neyther doth it require any Confutation to him that doth but Confeſſe, that there is a GOD. And as for My ſelfe, I doe not love my Life ſo dearely, as I Hate this vile Saying, Deadly.

But wonder it is, that ſuch a Sentence, containing the very filthieſt Dregs of all Pelagius Errors, could ſo long ſtand printed, and neither bee forbidden, nor by any man Written againſt. And although I deny not, but ſome other there are, which (maintayning the power of Mans F 〈…〉 will, and the Meritorious worthineſſe of Mans deſeruings doe deny the Free gift of Gods Grace in Chriſt Ieſus, and For his ſake onely, comprehended in the Eternall Predeſtination and Fore-ordinance of God; and Declared vnto us, in his moſt-Holy word: Yet, becauſe I ſee, there be many in theſe Dayes, wrongfully and falſly, accuſed to be the Enemies of that Bleſſed Predeſtination; to bee Pelagians; Iuſtiſiers of themſelves; and ſuch like; and, with Thoſe bitter Termes, are, in Open-Auditories, defaced, and brought into Contempt among the Multitude; who (being deceived with giving over-haſ • y Cred • t unto ſuch men, not throughly-underſtanding the Matter) doe uſe to giue Sentence, before the Cauſe bee heard: I have thought it good therefore, (Moſt-dearely Beloved) [Not to Them, which take more Delight in the Defamation of other, than in knowing the Truth themſelves; but to Thee, which art willing to vnderſtand the Matter, before Thou Condemne or Iuſtifie eyther partie] in as Few words, as I poſſibly can, to ſhew what ſhamefull Doctrine (under the Name and colour of Gods Predeſtination) is Now-a-dayes ſet forth and taught of Many, which both I and many others miſlike; and have divers times with ſome of them, in Private and Friendly talke, perſwaded to leaue: Both becauſe wee Iudge the Doctrine to be Falſe; and alſo, the Deſtruction of all vertue to Follow thereupon.

For which Cauſe, (as the Manner is, of Them that Feare not ſo much the Shipwracke of a good Conſcience, as they doe the loſſe of worldly eſtimation, leaſt any ſuch Disfavourers of their Fantaſie ſhould hap to have ſome credit among the People) with boiſterous breath, they blow abr • ad, That the Miſlikers of this their Doctrine are Enemies of Gods holy Predeſtination. But, right well they know, that thoſe, whom they now ſo ſpecially accuſe to be ſuch Haters of Gods Predeſtination, are indeed Moſt intire lovers of the ſame; and Many of Thoſe, whom They accuſe to bee Popiſh Pelagians, and Iuſtifiers of themſelves, have beſtowed both their Goods and their Lives againſt that Fil •• y and detestable Sect.

And, as for thoſe Errours, which Pelagius the old Hereticke, with Caleſtinus and Iulianus his Adherents, did hold, and alſo Revoked the ſame in the Iudiciall Councell of Paleſtine, I thinke it good to Rehearſe them; Firſt, in Latine • and after, in Engliſh, as they are gathered together by St. Auguſtine; And then to ſhew (according to your requeſt) what part of their Doctrine, which they teach under the name of Predeſtination, My ſelfe and others doe miſlike. To the end, that you and others may the better Iudge, who are indeed worthy to bee called Pelagians; and whether ſome part of their Doctrine be not for juſt cauſe miſliked.

The words of St. Auguſtine are Theſe.

Obiectum Epiſt 100. Tom. 2. est, Eum dicere: 1. Quia Adam, ſive peccaret, ſive non peccaret, Moriturus eſſet. The Errours which • el • g ••• held, and 〈◊〉 . • a • ted in • he • ounc • il of Pal • ſ 〈…〉 .

2. Et, quòd Peccatum ejus, Ipſum ſolum • eſerit, Non & genus Humanum.

3. Et. quòd Infantes in Illo ſtatu ſunt, quo Adam fuit ante praevaricationem.

4. Et, quòd, ne que per Mortem, vel praevericationem. Adae, Omne Genus humanum moriatur; ne que per Reſurrectionem Chriſti, Omne Genus Humanum reſurgat.

5. Et, Divites Baptizatos, niſi Omnibus abrenuncient, ſi quid Boni •• ſ • fuerint facere, non Reputari illis, nec cos habere poſſe Regnum Dei.

6. Et, Gratiam Dei & Adjutorium non ad Singulos Actus dari; ſed, in Libero Arbitrio eſſe, vel in Lege at que in Doctrinâ.

7. Et, Dei Gratiam, ſecundùm merita noſtra, dari.

8. Et, Filios Dei non poſſe vocari, Niſi omninò abſ que peccato fuerint effecti.

9. Et, Non eſſe Liberum Arbitrium, ſi Dei indiget Auxilio; quoniam in propriâ voluntate habet vnuſquiſ que , facere aliquid, vel non facere.

10. Et, victoriam noſtram Non ex De • adjutorio eſſe, ſed ex libero Arbitrio.

11. Et, quòd Poenitentibus venia non Detur, ſecundùm Gratiam & Miſericordiam Dei, ſed ſecundùm Meritum & Laborem eorum, qui per Poenitentiam Digni fuerint miſericordiâ.

Haec omnia Pelagius Anathematizavit.

The Firſt of Pelagius's Errors, which St. Auguſtine PELAGIVS his firſt Errour. heere citeth, is: That ADAM ſhould have Dyed, whether hee had Sinned, or not Sinned.

This is, as you heare, One of Pelagius his wicked Errors: That Sinne is not the Cauſe of Reprobation, or caſting away; Death ſprung out of Gods Ordinance, or ſome other way; and came not of Mans Sinne. For, (ſaith Hee) Whether Man had Sinned, or Not ſinned, yet Hee ſhould have Dyed: Contrary to the Manifest Scripture; which ſayth; That, By One man Sinne entred into the world; and Death, by the Meanes of Sinne. And the Wiſeman Rom. 5. ſaith: That GOD Created man to bee undeſtroyed. And, againe hee ſaith: God hath 〈◊〉 made Death, Wiſdom. 1. 13. neyther hath Hee pleaſure in the Deſtruction of the living. Hee created All things, that They might have their Beeing: yea, All the people of the Earth hath Hee made, that they ſhould have Health; That 14. there ſhould bee no Deſtruction in Tlum: And that the Kingdome of Hell ſhould not bee upon the Earth. For Righteouſneſſe in everlaſting. But Vnrighteouſneſſe 15, 16. bringeth Death.

Wicked therefore and abominable was This Error of Pelagius, which affirmed; That whether Man had Sinned, or not Sinned, Hee ſhould have Dyed.

And heere, in the very Beginning of Pelagius's errours, I report me to Themſelves; even, to Them (I ſay) that blow the Trumpet of Defamation againſt others, (with the Tearmes of peſtilent Pelagians!) whether Thoſe, whom they ſo accuſe now to bee Pelagians, doe hold this Errour? Or, whether they Themſelves (which would take ſome Mote of Errour out of other mens Eyes) have not this Pelagius Beame ſticking faſt in their owne? Let they-themſelves be Iudges; or, • et their owne Doctrine Iudge, both in Print, and Preaching, whereof ſome part ſhall bee hereafter rehearſed. Ye • , let All the world judge, (which haue heard the Doctrine of both parties) who they are, which in this point, ought worthily to bee called Pelagians.

The Second Errour, which St. Auguſtine rehearſeth, I he Second Errour. is: That ADAMS Sinne did onely hurt Himſelfe, and not the whole generation of Man.

This is another vile and Deteſtable errour, which Pelagius held. That the Sinne of Adam brought not Miſery and Death upon all his Poſteritie: Contrary to the open Scripture, which ſayth: That, By the ſinne of One, condemnation came upon All men. Rom. 5. 18. And the Holy man Eſdras ſayth: O Adam! what 〈◊〉 . Eſdras, 6. haſt th • n done? For though it was Thou that ſinned, yet Thou art not fallen alone, but All wee that come of thee.

The Third, depending alſo upon the Second, The Third. is this: Thas Infants, being new borne are in that ſtate that Adam was in, before his Tranſgreſsion.

Which Errour ſeemeth onely, or chiefly, to extend to the Innocencie of Children. For, if his mind were, that, in All points, Infants were in Adams ſtate, then ſhould it bee over-Brutiſh, For, who ſeeth not, that. Babes new-borne ſuffer oftentimes Paine and Griefe? Which Adam did not before his Tranſgreſſion. But, to affirme, that Infants, are not Borne and Conceived in ſi • ne, is to deny Originall ſinne; which is an old ard a Dive •• ſh errour, and utterly againſt the Scripture; which ſayth plainely: Behold, I was borne in wiskedneſſe; Pſal. 51. and in ſinne, hath my Mother conceived Mee.

The Fourth errour is: That, Neyther, by the The Fourth Death and Tranſgreſsion of Adam, All the Generation of Man dyeth; nor, that, by the Reſurrection of CHRIST, All the Generation of Man doth riſe againe.

I doe no • underſtand, that Felagius here, ſpake of the laſt Reſurrection at the Day of Iudgement; as though hee had (after the manner of the Sadduces) C. denyed the Reſurrection of our Soules and Bodies at the laſt Day. [For, then, were all their Diſputation in vaine, of the Manner, how wee ſhould bee ſaved? Whether, by the Grace of GOD; or, by the Deſerving of Man; if Salvation, or Reſurrection had, of eyther part, beene denied altogether. Neyther doth the Scripture attribute the last Reſurrection unto CHRIST, as though the Soules and Bodies of Men ſhould have dyed, like Beaſts, and not have riſon againe unto Iudgement, if CHRIST had Not come; yea, no Doubt all men ſhould have riſen againe; and That, unto the Iudgement of everlaſting Damnation, if CHRIST had not come.] But, I underſtand, that Pelagius, in N. P. this Article, denyed the Genera •• tie of Redemption by the Death of CHRIST; by which, wee 〈◊〉 (as it were) ariſe from Death, becauſe of the State of Life and Salvation, whereunto we are brought in Christ, by Redemption: like as wee were in the ſtate of Death and Damnation in ADAM, by ſinne. Not that any Man is purged from the Corruption of Sinne, unto the Innocency of ADAM: but, becauſe the Sinne is covered in Christ, and pardoned, for His ſake. And further; there is to bee Noted, that the Firſt part of this Errour is manifeſtly the very ſame, which is the Second, and Third Errour, before rehearſed; and by the ſame Scriptures plainly condemned. But to make the Latter part of this Errour more Plaine, it was Neceſſary, and thought good of St. Auguſtine, to rehearſe the Firſt againe. That, by the compariſon of Condemnation in ADAM, and Redemption in CHRIST, it might the more plainly bee perceived, that Christ was not inferiour to Adam; nor Grace, inferiour to Sinne: And, that, as All the generation of Man is condemned in Adam; ſo, is All the generation of Man redeemed in Chriſt: And; as generall a Saviour is Christ by Redemption; as Adam is a Condemner by Tranſgreſsion. Which compariſon is taken out of St. Paul his Epiſtle to the Romanes; where hee ſaith: Likewiſe then, 〈◊〉 by the Sinne of ONE, Condemnation came Rom. 5. upon All men; even ſo, by the Iuſtifying of ONE, commeth the Righteouſneſſe, which bringeth Life uppon All men.

Yet ſ • all not All men bee Condemned, by Adam, Eternally: For, there is, ordained of GOD againe a way to Life; which way, is Christ. Neyther, ſhall All be eternally ſaved by Chriſt: For, there is, of GOD declared a way, againe unto Death; which way, is Sinne; and the wilfull Conſempt of GODS Mercy in CHRIST.

But this appeareth to bee oa • of Pelagius's damnable N. B. Errours; That Christ was not a generall Saviour; That Chriſt offered not • p the Sacrifice of Redemption, for All the whole World. Contrary to the manifeſt Scripture, which ſaith: Hee it is, that obtayned Grace for our ſinnes; and not for our Sinnes onely; but alſo, for the ſinnes of the whole 1. Iohn, 2. world. The ſame is alſo manifeſtly declared in theſe Scriptures following, and many other. [Iohn, 1. a. b. f. and 12. g. Rom. 5. d. 1. Cor. 8. d. 2. Cor. 5. c. Heb. 2. c. and 2. Pet. 2. a.]

And, heere, it is worthy to bee noted againe, how iuſtly this Errour of Pelagius reboundeth againe into the Boſomes of thoſe, which ſo falſely accuſe Others to be guilty of the Pelagian Errours. Be indifferent (dearely Beloved in the Lord) I beſeech thee; and weigh the matter, as it is; I deſire No more.

The Fift, of Pelagius Errours, was: That R •• h The 〈◊〉 . men, being baptiſed, except they did vtterly ren •• nce and for ſake all their Riches, Though they ſeemed to doe ſome good, Yet it is not Acceped: neyther can they have the kingdome of God.

A filthy and Abominable Errour; directly repugnant, both to the State of a Common wealth; and alſo, to the word of God; which • aith: Charge 1 Timotl. 6. them that be Rich in this world, that they bee not exceeding wiſe, &c. and that they d • e good and bee r •• h in good workes, &c.

The Sixt Errour, is: That the grace of GOD and The Siat. the Helpe of God, is not given to euery One of our workes, but that it is in Free choyce, or by the law, and 〈1 line〉 . 〈◊〉 Doctrine.

This Errour is exceeding wicked, and execrable: That Man, by the law, by Doctrine, or by Free choyce is able to doe any Manner of good worke (whatſoever it be) without the Grace and Helpe of God. For, as St. Paul ſaith: Wee are not ſufficient of our ſelves, to Thinke Any thing, as of our ſelves; 2. Cor. 3 5. but, our Ableneſſe commeth of God. And, Againe; It is God that worketh in us, both the Will, and Deed, even of his good will.

The ſeuenth Errour, is: That the Grace of God The Seventh is given, according vnto our Deſerving.

Vile and Abominable is this Errour, Alſo; and Contrary to the Manifeſt Mind and words of the Apoſtle; which ſaith: If it bee of workes, then Rom. 11. 6. it is no more of Grace. For then were Deſerving, no more Deſerving.

The eight Errour is: That, None can bee called The Eight Errour. the Children of God, except they are altogether made without ſinne.

This Errour is alike-wicked with the reſt; directly repugnant to the open Scripture; where it is written: If we ſay, we haue no ſinne; we deceive 1. Iohn 1. our ſelves, and the Trueth is not in us. For, as St. Iames ſaith, of Himſelfe, and of all others: In many Iames 3. things we ſinne All.

The Ninth Errour, is: That there is no Free The Ninth. Choyce; if ſo be, a Man have need of Gods Helpe: Seeing it is in a Mans owne will, to Doe a thing, or Not to Doe it.

This was, alſo, the wicked opinion of Pelagius: That, if it be granted, that a Man hath need of Gods Helpe; then, it muſt needs follow (ſaith Pelagius) that Hee hath no Choyce, in Doing of things; but whatſoeuer a Man doth, that muſt Hee needs doe, and cannot Chooſe, but Doe. This is the Devils onely way (above all other) to leade men to Deſtruction; not to ſuffer them to walke in the plaine-path of the Lord; but, to Tur • e them to ſome Extremity: eyther, on the left hand, or elſe on the Right; eyther, into the wide way of Lewd Liberty, or into the Blind path of crooked Superſtition; eyther to ſeeke Iuſtification by Deſerving of workes, or by an Onely-Faith, not-mighty in Love by Operation.

Such like Extremity doth the Devill uſe in this point of Doctrine, Driving Men, eyther into the Doating Dreames of Deſtinie, or into the Abſolute Free will of Papiſtrie: eyther, Affirming All things So to be Ordayned of God, that whatſoever a Man doth (bee it Good or Evill) He muſt Needs, and cannot chooſe, but of Meere Neceſsity, by the Ordinance of God, Commit the ſame: or elſe affirming, that Man by Free-will, or Naturall ſtrength, can doe the will of God, and walke in his lawes, without the Continuall helpe and Grace of God: which two Extremities St. Auguſtine doth very plainly Condemne, in theſe words following. Liber • m ſic confitemur arbitriū, vt Dicamus Nos ſemper De • indigere Aug. de verb. Apoſt, Se • . 192. auxilio; & tàm Illos errare qui, cum Manichaeo, dicunt, Hominem peccatū vitare non poſſe; quam Illos qui, Cum Ioviniano, aſſerunt, Hominem non poſſe peccare.

We doe (ſayth Hee) So confeſſe * Free Choic • , That wee ſay, A Man hath alwayes Need of the Or, Free-will. helpe of GOD: And, That, as well they erre, which ſay (with Manichaeus) that a man Can not eſche • Sinne; as alſo; They, which ſay (with Iovinian) that a Man can not Commit ſinne.

Thus ſaith St. Auguſtine.

To conclude therefore: This is Numbred among the wicked Errours of Pelagius: That if a Man have Free Choice, then He hath no Need of the • race, or Helpe of God. Contrary to the Manifeſt and open Scripture; which ſaith, by the Mouth of St. Paul: I c 〈…〉 doe All things, by the Helpe Philip. 4. of Chriſt, which ſtrengthneth mee. And Eſdra • ſaith: They that have abhorred my law, while they 4. Eſd • a • , 9. had yet Freedome, and Open roome of Amendment and Converſion; and vnderſtood Not, but deſpiſed it; The ſame muſt know it after Death in paine.

And heere, yet once againe, I deſire Thee to Marke who they are, which (with Pelagius) fall into this Extremity, to aſfirme, That if a Man have Free Choice, Then he hath no Need of Gods Helpe; or N. B. if hee have Need of Gods helpe, Then Hee hath no Free Choice at all. And, who they are, which, on the other Side, (with St. Auſtin againſt Pelagius) doe aſfirme and confeſſe; That Man, So, hath Freedome, or Choice; that, Nevertheleſſe, he hath continually need of the Helpe and Grace of God. Who they are (I ſay) which in This point alſo, ought worthily to be called Pelagians, let All men Iudge. The Caſe is ſo cleare, that No lacke of knowledge, but onely wilfull Blindneſſe, may helpe to Cloake the Matter.

There followeth the Tenth and Eleuenth Errours; The tenth and element i • Errour. which are theſe: That our Victory commeth not of Gods-Helpe; but of Free-Choice: And, that Remiſsion of ſinnes is not given, to them that repent, according to the grace and Mercy of God; but, according to the Deſerving and labour of them, which, by Repentance, are worthy of Gods Mercy.

O Blaſphemie Intolerable! O Filthy Puddle! and Sincke moſt Execrable! full of ſtinking Errours; full of Damnable Preſumption, like to the Pride of Lucifer, moſt Abominable! The deteſtable vileneſſe whereofis ſuch; that rather, by Exclamation, I thought it Good to Re •• unce it; Than, with Scripture, or Reaſon, to Confute it. Seeing, All Reaſon, and All Scripture, giveth All glory vnto GOD; and this Blaſphemous Errour raketh away all the glory of all Goodneſſe, from the Father of all Mercy, and GOD of all Conſolation, and giveth it unto vile and wretched Man; which hath, of Himſelfe, Nothing that is Good; but doth, altogether, receive it from the mercy and goodneſſe of GOD.

Heere concludeth St Auguſtin, with the Errours The Concluſion of the firſt part of this Trea • iſe. of Pelagius; and ſaith, That All theſe Errours He Revoked, and Renounced, in the generall Councell of Paleſtine.

Thus have I ſet forth, in Engliſh, theſe Errours of Pelagius together; That thou, which art willing to know the Trueth, and underſtand the Matter, even as it is, mayeſt bee Able to Iudge, who they are, that hold Any of theſe Errours; and, not credit the Malice of certaine, which (to cloake their owne Falſe Opinions) accuſe Other to bee Pelagiaus, who, indeed (from their very Heart and Soule) abhorre All theſe wicked Opinions; and have beene, many yeares, willing to beſtow their lives, againſt all theſe Abominable Errours.

Yet there is One thing, whereunto Pelagius was Compelled to Subſcribe, which I haue not rehearſed among the Errours aforeſaid: becauſe, the Deniall thereof is, of all our Goſpellers (as I ſuppoſe) received for no Errour. The Article is This: Quòd Infantes non baptiſati, non ſolùm Regnum Calorum, verùm etiam vitam aeternam, habere non poſſint. N. 〈◊〉 . Hereunto did Pelagius ſubſcribe: That Infants, which are not Baptized, cannot have the Kingdome of GOD, nor Eternall life.

Which cruell Opinion, [That All un-baptized Children are damned] St. Auſtin, in many places of his workes, doth boldly and vehemently maintaine. But Calvin ſaith; Explodendam eſſe Illorum Gloſſam, palàm est; qui Omnes non-Baptizatos aeternae morti adiudicant. It is cleare (ſaith hee) that their Gloſſe is worthy (with hiſſing and clapping of Hands) to bee driven out of Doores, which Condemne unto everlaſting Death all thoſe, which are not Baptized.

And becauſe Calvin is with ſo Many of us, which are Goſpellers, in Authority fully-ſufficient to encounter with Auguſtine; I thinke it good (for ſhortneſſe) in this Article, to ſay no further.

There remaineth then, (as before I promiſed) The Second Part of this Treatiſe. briefly to Note thoſe things, which I thinke worthy to be reprooved, about the Doctrine of Predeſtination, as it is (Now-a-dayes) taught of many.

VVHerein, leſt I ſhould ſeeme to ſpeake without aſſured Ground; and, becauſe wordes in Preaching, in Talke, or Diſputation (wherof I have heard great abundance in this Matter,) may raſhly paſſe with ſmall adviſement; and eyther, eaſily bee Denyed; or, ſoone forgotten; I am determined to touch Nothing, but their very words, which are ſet forth in Print. And, becauſe the taking and anſwering of their whole Bookes were a matter long and tedious, (Being commonly ſtuffed, on the oneſide, with an heape of Opprobrious and outragious wordes, againſt ſuch Private perſons, as they tooke in hand to write: And, on the other ſide, filled, rather with obſcure Subtilties, than with plaine Affirmations:) I have thought it beſt, therefore, to take certaine Sentences, which contayne manifest Affirmations out of Divers late Printed Engliſh Bookes; wherin the Summe & effect of this Doctrine (which Many doe for iust cauſe miſlike:) is Fully, plainely, and ſimply declared.

I reade in an Engliſh Booke, ſet forth by Robert Crowly, and entituted; THE CONFVTATION OF 13. ARTICLES, &c. Theſe words. viz.

Adam therefore being ſo perfect a Creature, that there was in Him no luſt to Sinne; and yet, ſo weake, that of himſelfe, hee was not Able to withſtand the aſſault of the ſubtile Serpent; No Remedy, the onely Cauſe of his Fall muſt needs bee the Predeſtination of GOD.

Thou ſeeſt (Dearely beloved!) in the Concluſion of this Sentence, one Point declared, wherein the Contreverſie doth conſist. For, where Hee plainely affirmeth; That GODS Predeſtination is the onely Cauſe of Adams Fall: (which is the Fountaine of All ſinne;) Others (having much more Reverend opinion of GOD, and of his Holy Predeſtination) 1. God is not the Author of Sinne. doe ſet their Foot, or rather, their Heart and Soule, againſt their ſaid Concluſion: Eſteeming it farre better to bee Tor • e in many thouſand pieces, than to thinke or ſay, that Gods fore-Ordinance, or Predeſtination, is the Cauſe of any Sinne, or Evill.

I beſeech Thee; Let not thine Eyes bee blinded, nor thy Mind muffled with malice, eyther againſt the One party, or the Other: but, in the Ballan • e of an upright Iudgement weigh the Difference.

The One ſaith, (as, in this Concluſion, manifeſtly appeareth; And, as afterward yet more plainely hee affirmeth;) That the Predeſtination of GOD is the onely Cauſe of Adams ſinne; and ſo (Conſequently) of All evill.

The other affirmeth directly Contrary: that GOD or his predeſtination is the Cauſe of No Sinne, or Evill; but the onely Cauſe of all Goodneſſe and Vertue.

And Herewith agreeth the Holy and Divine Apostle S. Iohn in his Epiſtle; ſaying: All that is in the world (as the Concupiſcence of the Fleſh, the 1. Ioh. 2. luſt of the Eyes, and the Pride of life,) is Not of the Father.

All Good things, that are in the world, are (no doubt) of GOD, our Heavenly Father: But, what ſoever in the world, is Concupiſcence, Lust, Sinne, Evill, or Wickedneſſe, That ſame it not of GOD our Heavenly Father; as S. Iohn doth plainly and preciſely affirme. The like plainneſſe uſeth alſo the holy Man Ieſus, the Sonne of Syrack; in theſe words: Say not Thou, It is the Lords Fault that I am gone by; For, thou ſhouldeſt not doe the Eccluſ. 15. thing that GOD hateth. Say not Thou; Hee hath cauſed me to goe wrong: For, He hath no Need of the Vngodly.

The very ſame thing is plainly declared in theſe Scriptures following, and in other places almoſt innumerable. [Pſal. 5. a. Prov. 19. a. Ierem. 7. c. & 19. B. Oſe. 13. c. Iob. 34. b. & 36. B. Rom. 7. b. &c. 1. Cor. 4. F. Iam. 1. c. Exod. 34. A. Deut. 5. D. 2. King. 14. b. Pſal. 81. c. & 144. b. Prov. 1. c. Wiſd. 1. c. 2. D. 11. D. 12. B. C D. 15. A. Eccl. 2. D. & 18. B. Eſa. 5. A. & 3. D. & 55. B. & 65. A. Lament. Ier. 3. Cap. Ezek. 18. c. D. & 24. b. & 33. c. Ioel. 2. A. 4. Eſdr. 1. c. & 2. a. & 7. c. & 8. c. Math. 23. E. Act. 17. G. 1. Tim. 2. A. & 4. c. 2. Pet. 3. B.]

The ſame ſaith St. Auguſtine alſo plainely, in theſe words: Non ergo Caſu • Ruentium, ne • Malignitatem iniquorum, ne que Cupiditates Peccantium, Predestinatio Dei aut EXCITAVIT, aut SV ASIT, aut IMPVLIT; ſed planè pradeſtinavit IV DICIV M ſuum, quo unicui que retributurus est, prout geſsit; ſive Bonum, ſive Malum: Quod IV DICIV M futurum Non eſſet; Si Homines, Dei VO LVNT ATE peccarent. Neither the Falls, of them that Fall; nor the wickedneſſe, of them that are wicked; Nor the Luſts, of them that offend, hath the predeſtination of God, either PROVOKED, MOOVED, or COMPELLED: but, without doubt, He hath Fore-Ordain • d his IV DGMENT; whereby He will recompenſe every man, according as He hath done, whether it bee Good, or evill: The which ſhould bee no Iudgement, if Men did ſinne, by the WILL of God. Note.

And although There bee ſome places of Scripture, whereupon They would ground this Opinion, [That Men ſhould ſinne, By the WILL of GOD; or, that GOD ſhould predeſtinate, or ordaine men to ſinne;] as where it is ſaid: That God hardened the Heart of Pharaoh; and ſuch like: yet pertayneth Auguſt. 〈◊〉 . 〈◊◊〉 . 〈◊〉 . it Nothing to that purpoſe, if it bee weighed with the Reſt of the Scripture. For as St. Auguſtine ſaith: Ipſe, quaſi eos indurat; quia Iuſto Iudicio indurari ſinit. He doth (ſaith St. Auſtin) as it were, Harden Them; becauſe that, with his Iuſt Iudgment, he ſuffereth them to be hardned. And in his Booke De lib. arbitr. & gra. C. 21. He ſaith: Where, at any time, we reade in the Scripture, That Men bee SEDVCED, or Their Hearts HARDNED of GOD; There, may we not doubt, but that Their wicked DESERVINGS went BEFORE: Leſt, ye run (ſaith he) into the ſaying of Salomon. Inſipientia viri violat vias eius, Deum autem cauſatur in corde ſuo. The Fooliſhneſſe, of a Man, Defileth his wayes: but hee ſaith in his heart; GOD is the CAVSE.

Of this HARDNING of Heart, Melancthon, in his Common-places, ſpeaketh very plainely; ſaying: Nee Figurae illae verborum offendunt, &c. Neyther (ſaith he) do theſe figurative ſpeeches offend, [as, I will HARDEN the Heart of Pharao; and ſuch like:] For, it is Certaine; that, in the HEBREW Phraſe, they ſignifie a PERMISSION, or Suffering; and not an Effectuall WILL of GOD. As, [Leade us not into Temptation:] That is to ſay; SVFFER us not, to bee lead into Temptation.

Theſe are Melancthons words: And Marke what Hee ſayth of the HEBREW Phraſe: For, All Men know Him to be a Man Learned. But, (to bee ſhort;) It is ſurely to bee marvailed at, that although They doe thus accuſe Gods predeſtination to be the onely Cauſe of of ADAMS FALL, (which is, indeed, Not onely Sinne: but alſo the very Well-ſpring of All wickedneſſe;) And the Filthy-Fountaine of all our Vncleanneſſe:) That yet THEY dare affirme THEMSELVES to bee the N. B. ONELY Friends and Lovers of Gods Predeſtination; and All Others to be the Enemies of GODS Holy Predeſtination, who doe not ſubſcribe unto This their fantaſticall Imagination.

Moreover, if it ſhould be ſaid, That They make GOD the Author of Sinne; They would cry, Nay; and ſay, They were ſlandered.

But, whether GOD be not the Author of That, whereof He is the onely Cauſe, Let the un-corrupted Heart Iudge.

Alſo (to ſay the Truth) when They ſee their Time and Place, They are Bould-enough, yea even, to uſe the Terme, Author; (in that ſame manifeſt ſenſe:) as in a Booke ſet forth by Iohn Knoxe, Againſt an Adverſarie of Gods Predeſtination (as He calleth Him:) Wherein Hee, (Page. 158.) ſayth thus: viz.

Therefore whatſoever the Ethnicks and Ignorant did attribute unto Fortune, WEE aſſigne to the PROVIDENCE of GOD.

And ſtraight w • y, he ſaith:

Wee ſhall Iudge nothing to come of Fortune; but that All commeth by the Determination of His Counſell; And, further; It Diſpleaſeth him, when we eſteeme Any thing to proceed from Any other: So that wee doe Not behold and know him, Not-onely the Principall Cauſe of All Things; but Alſo, The AVTHOR appointing All things, to the One-part, Or, to the Other, by his Counſell.

Marke well his wordes, and the very Senſe thereof. All commeth from God (ſaith Hee:) GOD is the principall Cauſe; and, God is the Author of it, whatſoever it be; God appointeth All things, both to the One part; and to the Other; both to the wicked, and to the Godly. All THINGS; Nothing is excepted; As well DAMNATION, as Salvation; as well Sinne, as Vertue; as well Wickedneſſe, as Holineſſe; yea, if it hap to bee MVRTHER it ſelfe. (For, THAT (a little before) by Name Hee rehearſeth:) Whatſoever it be, it Proceedeth from None other (ſaith Hee) but from GOD. GOD ſo hath appointed it: God is the Principall cauſe of it: Yea, not onely the principall Cauſe, but alſo the Author of it.

Here thou ſeeſt, thoſe Plaine-termes, which ſometime (for a little nice liſping) they Cannot, or will not Speake. [Sc. That God is the Author of all MV • THER and Miſchiefe.]

As for Fortune, I know it to bee an Heatheniſh-Fable. But, where He ſaith, that God is not onely the Principall Cauſe, but Alſo the Author of all things, without any exception: and that whatſoever the Ethnicks attributed to Fortune, That ſame wee ought to aſcribe unto the Providence of God; It is ſuch a Wide WANDRING, and Large BLASPHEMY, as hath not beene lightly heard.

For, who knoweth not, that unto FORTVNE, the Ethnickes aſcribed Treaſon and crafty Conſpiracie? As where they call Her, Inſidioſa, perfida, & Malefida. Vnto Fortune they aſcribed cruell Murder, and tyrannicall Miſchiefe: As when they call Her, Aſpera, Dura, Sava, Truculenta. Vnto Fortune, they aſcribed filthy Luſt, and impudent Bawdry: as when they call her; Lenocinans, Bruta, and Impudens. Vnto Fortune, they aſcribed ſcornefull Pride and Vaine-glory: calling her, Imperioſa, Procax, and Superba. Vnto Fortune they aſcribed beaſtly Blindneſſe, and rude Ignorance: calling her, Caeca, and Exoculata. To conclude; unto Fortune, the Ethnickes aſcribed All perverſe and Peſtilent wickedneſſe, and all abhomination Deteſtable: calling her, Nefaria, Abominanda, and Improba. Yet ſay theſe Profeſſours of Deſtinie, [whatſoever the Ethnickes aſcribed unto Fortune, That ſame ought wee to attribute to the Providence of GOD.] Yea, and GOD is the very Author; the Principall cauſe; and the Onely cauſe thereof.

But, now to returne againe to Mr. CROVVLY. After that hee hath written, that GODS Predeſtination is the Onely cauſe of Adams Fall: Then goeth hee forth in the ſame Booke, and the ſame Article, unto the NEXT execrable Wickedneſſe committed in the world; ſaying:

Now, what ſay wee of CAINE? Was Hee not Predeſtinate to ſlay his Brother? No, ſay the Free-will men.

Here, thou ſeeſt (Dearely Beloved) Who they are, that ſo Odiouſly are noted with the Name of Free-will-men: not onely the Papiſt (againſt whom Hee pretendeth, there to write;) but Namely all Thoſe, that ſay GOD Hath not predeſtinate any Manto commit Murther, or ſuch-like wicked Abhomination. Theſe, They call FREE-Will-Men, Theſe, They call Pelagians.

Indeed, Such as So maintaine Free-will, That a Man by Free-will, without the Grace and Helpe of GOD, may abſteine from Evill, or doe Good [As the blind Papiſts doe, and (as before is proved) that Pelagius did hold: or as (before rehearſed) William Samuel ſaith: That men may Deſerve God:] Thoſe, I ſay, might worthily bee called Pelagians; becauſe They hold, eyther All, or Some part of His Errours.

But, Thoſe, which Teach that all Murth • and Miſchiefe ſpringeth out of GODS Fredeſtination; or, That Any Man-ſlayer is predeſtinate of GOD to kill his Neighbour; or, any Adulterer, to lye with his Neighbours wife; or, any Traitor, predeſtinate of God to Conſpire againſt his Prince; or, any Rebell, to Riſe against his Soveraigne; (as Theſe men moſt plainely affirme;) They hold in this poynt the Error of the Manicheans. Which was (as yee heard before, by the words of Saint Auguſtine;) Hominem peccatum vitare non poſſe. That a Man cannot eſchew Evill; or, cannot chooſe but commit ſinne.

Theſe Men (I ſay) which affirme, That Cain was predeſtinate to murther his Innocent Brother Abel; and (as, in the ſame Booke and ſame Article alſo, he ſaith) that

The moſt wicked Perſons, that have beene, were of GOD Appointed to be Wicked, even as They were.

They hold the Errour both of the Stoicks, and alſo of the Mani • heans.

That is to ſay, (as AVGVSTIN • declareth) Auguſt. retra •• . l. 1. c. 9. & 16. That evill hath his Originall of Gods Ordinance; and not of mans Free-will, For if Murtherers, Adulterers, Theeves, Traytors, and Rebels, be of GOD Predeſtinate and Appointed to be Wicked, (even as they are,) and cannot chooſe, but, of meere Neceſſity, by the Ordinance of GOD, commit all ſuch wickedneſſe, even as they doe: Then, what is our life, but a meere Deſtiny? All our Doings, Gods Ordinances; and All our Imaginations, Branches of Gods Predeſtination?

And I doubt not, but the Stoicks and Manichaeans, would alſo Temper the matter with great Diſcretion of words: (as Theſe men will ſay, that wee muſt ſpeake more Reverently of the Matter;) But, ſeeing they plainely hold theſe Principles, and (when they ſee their Time) ſpeake plainely thereof Themſelves [as you may well perceive, by that which hath beene already, and ſhall yet, more at large, be rehearſed;] I ſee no cauſe, why it ſhould not of All men be plainly declared. Againe; if it be a Truth, why ſhould it not bee plainely ſpoken? If it bee a Truth, that Traytors are predeſtinate of GOD to Conſpire the Deſtruction of their Princes; and, Rebels, predeſtinate of God, to make inſurrection againſt their Soveraignes; If, I ſay, it bee a Truth, that GOD hath ſo Predeſtinate them; and, that They muſt of Neceſsitie; and cannot chooſe but commit ſuch wickedneſſe; why ſhould it not bee plainely ſpoken? Except, a man ſhould bee aſhamed to ſpeake the Truth.

But in what Scripture is That written? Or, is it not rather written? For thy life, ſhame not to ſay Eccl. 4. d. the Truth. And ſurely (to ſay as it is) I ſee not well, How any man can ſpeake more plainely, in this matter, than they themſelves doe. For, what can bee more plainely ſpoken, than that Gods Predeſtination, is the onely cauſe of Adams Fall? And, That Cain was predeſtinate to ſlay his Brother? And, That God is both the principall Cauſe, and alſo the Author of All things, both on the One ſide, and / on the Other; appointing all things to All men? And, whatſoever Ethnicks aſcribed to Fortune, that ſame wee ought to attribute unto the Providence of GOD? And, That that the moſt wicked perſons, that have beene, were of GOD appointed to bee wicked, even as they were.

And further, in the ſame Booke, and ſame Article, hee ſayth:

Yea, I am ſure, that you will grant; that if God doe Predeſtinate a man, to doe things raſhly, and without any deliberation, He ſhall not Deliberate at all; but runne headlong upon it; bee it Good or Evill, that hee, doth.

He makes alſo an argument, after this ſort; ſaying:

Maior. What ſoever God foreſeeth and predeſtinateth, muſt Neceſſarily come to paſſe: (for his Preſcience and Predeſtination are infallible.) Minor. But He Fore-ſeeth and Predeſtinateth all Things. Concluſio. Ergo. All things muſt come to paſſe, of Neceſsitie.

The Minor of which Argument, is apparantly falſe. For, Though GOD fore-ſeeth all Things; yet, doth hee not predeſtinate all things. For, His Fore-ſight doth extend, Both to Good and Evill: But, His Predeſtination is ONELY of things, that bee Good: As the Scriptures, and all ancient Writers, prove.

And, here againe, it is to bee noted alſo, how plainely they make GOD the Author of Sinne. For, if this Maior be True (viz. That GOD doth not onely fore-ſee, but alſo predeſtinate all things; yea, even Sinne and Evill: As the fall of Adam, the Murther of Cain; and the wickedneſſe of all them, that have beene moſt wicked:) Then may this Minor be truely annexed: [viz. That GOD is the Author of all that he predeſtinateth:] And ſo, muſt this Concluſion needes follow: (viz. That GOD is the Author of all Sinne and Evill.

The Firſt Part, [viz. That GDD predeſtinateth all Things; Or, all that hee Fore-ſeeth;] is a Propoſition of their owne Aſſertion, without any Ambiguity, or doubtfull meaning.

The Second Part, [viz. That GOD is the Author of all that he predeſtinateth;] is My affirmation: which is ſo True and Manifeſt, that they have ſcarce any manner of Colour to Deny it. For, what is it to predeſtinate any thing? But, Firſt, to Purpoſe, Decree, Appoint, and Ordaine it to bee done? Now, Hee which Firſt Purpoſeth, Decreeth, Appointeth, Ordaineth or Inventeth a Thing to be done, is not Hee The Author of the ſame? Or is not Hee rightly called; Cauſa, Origo, Fons, Radix, Principium, Author? The Cauſe, Originall, Fountaine, Roote, Beginning, or Author of the ſame?

He which firſt Purpoſeth, Decreeth, Appointeth, and Ordaineth an Inſurrection, or Rebellion to be made againſt his Prince, is not he to be Apprehended, as the very Author of all the Sedition? And worthily, or Rightly, ſo to be judged, and called? What man can bee ſo Ignorant, as not to perceive it? For all the world knoweth, that, for None other Cauſe, One is ſayd to bee the Author of any thing, but onely for that, eyther Hee is the firſt Inventor; or elſe, the firſt Purpoſer, Appointer, and Ordainer of the ſame. And alſo, whoſoever is the firſt Inventor, or elſe the firſt Ordainer of any Thing; moſt properly, Hee is ſaid to bee the Author of the ſame. Maior. Now, marke, againe, the Argument; and ſee, how the Concluſion followeth. God Predeſtinateth All things; yea, even Sinne, and Evill. Minor. And, God is the Author of all that he predeſtinateth; as hath beene plainely prooved. Ergo. Concluſio. He is the Author of Sinne.

This muſt needs follow; if the firſt Propoſition be granted: [viz. That GOD predeſtinateth, or ordaineth all things: or, All that he Fore-ſeeth.]

Wherefore the old Writers, in Confutation of the Manichaeans, laboured in nothing ſomuch, as to prove, that although God did fore-ſee all things (Both good and evill:) yet did hee onely-Fore-ſee, and Not Predestinate, thoſe things which are evill: As, by an Infinite Number of places, out of the ancient Writers (if ſhortneſſe would ſuffer) I could eaſily prove. But one place of St. Auguſtine I will rehearſe: which doth not onely reſolve clearly this matter, (Betweene Fore-ſight, and Fore-ordinance; or, betweene the Praeſcience and Predeſtination;) but alſo moſt plainely teacheth all Proſpor. ad Object, Vinc. that is to be ſaid of Predeſtination. Proſper, rehearſing the words, and defending the Opinion of Auguſtine, [where he prooveth, that the Divell can ſcarce be called the Author of Sinne; becauſe it came of Mans owne Will: and asketh, by what Madneſſe and Frenſie Men doe attribute that unto God, which canot be, altogether, aſcribed to the Divell?] at the laſt, hee concludeth with theſe words of AVGVSTINE.

Nihil ergo Talium Negotiorum Deus praedeſtinavit, ut fieret: Nec illam animam nequiter turpiter que victuram, ad hoc, ut taliter viveret, praeparavit. Sed Talem futur am non ignoravit: & de Tali, Se Iuſtè Iudicaturum eſſe, praeſcrvit: At que ita, ad praedeſtinationem, eius nihil aliud referri potest, niſi quod aut ad debitam Iuſticia Retributionem, aut ad indebitam pertinet gratiae largitatem. Therefore (ſaith he) God hath predeſtinate no Part of any ſuch Doings: neyther the Soule, which afterwards lived wickedly, and filthily, hath he prepared to that end, that it ſhould ſo live: but, Hee was not ignorant, that ſuch a One it would bee; and of ſuch Hee foreknew, that he himſelfe would • uſtly iudge. And ſo Nothing may bee referred to the Predeſtination of GOD, but onely that, which pertaineth to the due recompenſe of his Righteouſneſſe, or to the undeſerved guift of his Grace.

Theſe are the words of S. Auguſtine: which, ſurely are marvailous full of pyth; containing the whole Summe, of that which may bee ſaid, in this matter of Gods predeſtination: and are therefore most worthy to be noted; yea, and to bee committed to memorie. For, being thorowly weighed, They doe plainely ſet forth, the full reſolution of all this Queſtion.

But, to returne againe unto Thoſe, that (Contrary to the Scripture, and all ancient Writers) doe teach, that GOD doth not onely Fore-ſee, but alſo Predeſtinate both Good and evill; as well, the Murder of Cain, as the Holineſſe of Abel, (and thereby make God plainely the Author of Sinne:) when they perceive the outragious Blaſphemy, to be over-much Apparant and manifeſt, Then doe they (Sometime) cloſly rowle it vp in a Riddle again; which, for the Darke ſpeach thereof, may ſerve, at the leaſt, to Blinde the eyes of ſome. As, where (among many other wayes) they plainely make God the Author of Sinne [Saying; that God is not onely the Principall Cauſe, but alſo the Author of All Things, without Exception, both on the One Side and on the Other;] if they be then urged with the Conſequence, [That God is the Author of ſinne:] They will Anſwere: That in All Abomination, God is the Author of the Fact; but, Not N. B. of the Crime. As, of the Fact, Deede, or worke, of Adulterie, Sodomitry, Murther, and Idolatry; God is the Author (Say They:) but, not of the Fault, or Crime.

This Aenigma, have I heard ſome men uſe: and it is alſo written in a Booke, intitled, [A Briefe Treatiſe of Election and Reprobation;] lately ſet forth, and printed in the Engliſh Tongue; where He ſaith thus.

Though we be Compelled to ſay, that God is the Author of the Fact; yet, wee muſt anſwere; but Not of the Crime.

Areade, Areade; what is that? God is the Author of the very Fact and Deede of Adultery, Theft, Murther, Treaſon: and yet, he is not the Author of Sinne. And why? The ſubtilty of the Riddle is This: viz. Tha • Sinne is No-thing. The theife is not hanged for the Deed, which he hath committed; [For GOD is the author thereof:] but he is hanged for the ſinne: and that is, For No-thing. For, when they ſay, God is the author of all things: Then Nothing is excepted; but, ſinne, is Nothing: And, therefore he is not the Author of ſinne. The thiefe, is hanged, for nothing: The Murtherer, is put to death, for nothing: The traytour looſeth his Head, for nothing: The wicked are puniſhed in everlaſting fire, for nothing. A Marvelous Sophiſtication! a ſtrange Paradox; and cautelous Riddle.

But (to be ſhort) though, many wayes, this ſubtilty might be anſwered, I will take only the Definition of Sin; as I find it written in the ſame booke: where he ſaith, very Truely:

The Nature of Sinne is Defined, by the authority of Scripture, to bee, a Thought, Word, or DEEDE, Contrary to the will of GOD.

Now, becauſe They ſay, that God is the Authoof all evill DEEDES, though not of the CRIMES; Let us paſſe over the evill Thoughts, and evill WORDS, and ſpeake onely of the Deede it ſelfe, (which He himſelfe Defineth, to be Sinne, and contrary to Gods will.)

If God then be the Author of that FACT or DEEDE, which Deede is Sinne, and contrary to Gods will; How can Hee then ſay, that GOD is the Author of the FACT, but, not of the FAVLT? Seeing hee himſelfe ſetteth forth, not onely a Thought, or a Word; but alſo, a DEEDE to be Sinne. And, if God be the Author of that SAME DEEDE (which DEEDE is Sinne) Is it not a thing moſt plaine, that God is the Author of Sinne?

And All this their Travell is to prove, That the Ordinance and Predeſtination of GOD, doe ſo carry men, even Headlong, unto all actions (bee they never ſo Miſchievous) That, of Neceſsity they muſt Needs, and Cannot Chooſe but commit the ſame. As though Gods Predeſtination were like a Tempeſt of winde, • o blowing, in the Sayles of Mans heart, That, by It, He is carried Headlong to all things whatſoever he doth. According to the ſaying of the Poet:

Iam magis at que magis Pr • ceps agit Omnia FATVM. Now more and more, DESTINY hurleth all things headlong.

But ſurely, This STOICALL Neceſsity maketh ſuch a Confuſion of all things; That, (let them colour up the matter with as much cunning, as they can; and Qualifie it with as Faire words, as may bee;) yet ſhall there never the State of a Common wealth in England ſtand, if this perſ •• aſion may once take Perfect Roote among the PEOPLE: beſides, that it is vtterly repugnant to the Holy Scripture; and, againſt all ANCIENT Writers: a • ſhall bee, hereafter, briefely prooved.

And whereas They deny this Doctrine, of Theirs, to be the Stoicall Opinion: [becauſe the STOICKS (ſay they) fained, that Nature, with ſuch Order of Cauſes, as ſhe hath Tyed together, doth bring all things to paſſe By Neceſsity: But, They affirme, that GOD by his Fore-ordinance, aternall Predeſtination and Providence, bringeth all things to paſſe, By a like Neceſsity.] Thus, the Beſt-learned of them make the Difference.

But a plaine Deluſion it is to blinde the eyes of men withall. For, (as Priſcia •• s ſaith) FATVM (which we call Deſtiny) is derived of the Participle Fatus; which is, as much to ſay, as ſpoken: Becauſe it is Nothing elſe (ſaith he • ) but that, which is ſpoken or appointed of GOD. As if a man ſhould ſay; It muſt Needes be SO; For God hath ſpoken the word. Euſebius alſo, citing the Definition of Chryſippus, ſaith: Fatum is nothing elſe, but a Certaine Decree, Ordinance, and Determination of God. Which thing (To make no more Rehcarſall of many mens ſayings) St. AVGVSTINE plainely Declared. Aug. de. Civ▪ Dei lib. 5. Cap. 1. Thus (ſaith he) it is proved, that they did call the Will of the High-God, FATVM: Gods-Will (ſaith St. AVGVSTINE) they (Stoicks) called Fatum, or Deſtiny.

It is manifeſt therefore, that the Stoicks did not imagine, that Nature, by an order of Cauſes, brought all things to paſſe by a Neceſsity: But rather, that God, Fore-ordaining and appointing in order all cauſes in Nature, (or, otherwiſe) brought all things to paſſe by a Neceſsity.

Which thing, together with the Order of Cauſes, Tully ſpeaketh of, plainely; ſaying: Fati Neceſsitas, &c. The Neceſſity of Deſtiny (ſaith Tully) is That, which of GOD is Ordained and appointed, that it come to paſſe by an Everlaſting Order of Cauſes.

The SAME ORDER of Cauſes alſo is not-Forgotten of OVR MEN; That, in All points, Their Doctrine might agree with the Stoicall Doctrine: as in an Engliſh booke, tranſlated out of French, lately ſet forth in print, and Entitled [A Briefe Declaration of the Table of Predeſtination.] Where he ſaith:

Seeing God hath appointed the End, it is Neceſſary alſo that He ſhould appoint the Cauſes, which Leade vnto the ſame End.

As if he ſhould ſay: Like as God hath appointed ſome Man to be hanged; ſo, hath he appointed him alſo to STEALE; as a cauſe leading him to the ſame End, whereunto hee hath appointed him Or elſe; It was his Deſtiny to be hanged. Ergo; it was not his Deſtiny to ſteale. Or Thus; (which is all one) He was appointed, by GODS Predeſtination, to be hanged. Ergo; He was appointed, by Gods Predeſtination to ſteale.

For, ſeeing God hath appointed the end (ſaith He;) it is Neceſſary alſo, that he appoint the Cauſes, which leade to the ſame end. As for example: If this bee true which they ſay: (viz. That God doth Predeſtinate all things; or, That God doth both appoint the end of all Things; and alſo the Cauſes which leade to the ſame end:) Then doth it follow, and may truely be ſaid; That Martin Swarth with his men was appointed and Predeſtinate of God to be ſlaine at the Battell of Stoke. And further it followeth; As God appointed Martin and his Fellowes to This end: So was Sr. Richard Symon, the Prieſt, Appointed and Predeſtinate of GOD, to powre in the peſtilent Poyſon of privie Conſpiracy, and Traiterous miſchiefe of vaine-glory, into the heart of Lambert; (his ſcholler) as a Cauſe, leading vnto the ſame end. Item; that He (the ſaid Lambert) was appointed and predeſtinate of GOD, to conſent and agree unto the peſtiferous perſwaſion of his Maſter (Sr. Richard) in the Pride of Lucifer, to aſpire to the High type of Honour, in Depoſing (if Poſsible it were) the Right & moſt Noble Heire of England; and Elevating himſelfe (like a Traiterous villaine) into the Royall throne of the ſame. And, that, Thus, he was appointed of God to do, as Another Cauſe, leading to the ſame end, which God Ordained. Item; that the Iriſh men were Appointed vix. K. Henry the ſea • enth. of God to be Rebellious Traytors, againſt their Soveraigne Lord, the King of England; and, to maintaine the Falſe and filthy Quarrell of the ſaid Lambert, As Another Cauſe, leading unto the ſame end. Item; that the Lady Margaret, (Siſter to K. Edward the 4.) was appointed and predeſtinate of God, to be a Traitoreſſe to England; and, to employ all her Wits, Forces, and Power, to the utter Deſtruction of her naturall Countrey, as Another Cauſe leading to the ſame end. Item; that the ſaid Lady Margaret was appointed of God, to conduct and hyre the ſaid Martin Swarth and his men, to Invade the Realme of England, as Another Cauſe leading to the ſame end. Item; That the ſaid Martin Swarth; The Earle of Lincolne; The Lord Lovell; the Lord Gerard; and Divers other Captaines of the Rebels, were Appointed or Predeſtinate of GOD to bee of ſuch valiant Courage, in maintaining the Falſe quarrell, of Traiterous Lambert, that They were ſlaine, (and, On the Other ſide, that many a True Engliſh mans Blood was ſhed,) at the Battaile of Stoke: which was the end of this woefull Tragedy; And (By this Their Manifeſt forme of Doctrine) was Altogether, and every part, appointed and Ordained of God. Both the end and alſo the cauſes above rehearſed, and others Innumerable, which did leade to that ſame end.

Alas! who ſeeth not the Deſtruction of England to follow This Doctrine? who ſeeth not, the Confuſion of All Common-wealthes to depend hereupon? what Prince may ſit ſafely in the ſeate of his Kingdome? what Subiect may live quietly, poſſeſſing his owne? what Man ſhall be ruled by Right of a Law; If this opinion may bee perfectly placed in the hearts of the People?

But (to be ſhort) Thou ſeeſt here, by Example; The ſame which Tullie calleth (Series Cauſarum) the Continuall order of Cauſes appointed of God: and Our Men (even in like manner) call it, the Cauſes appointed of God, to leade vnto the ſame end, which he hath ordained: whereupon followeth the Force of CANNOT-Chooſe; which is called, Fati Neceſsitas, Fatall Neceſsity: or, the Neceſsity of Gods Ordinance. For, (as you have heard) Fatum, is Nothing elſe but a Decree, or Ordinance of God.

Which Neceſsity is ſet forth of ſome Men, vnder the Name of Gods Predeſtination: and Now oftentimes the ſame thing is ſet forth alſo, by This word, Providence. Which Name of PROVIDENCE Likewiſe, the Heathen Stoicks uſed for the ſame purpoſe; as Cicero ſaith, Pronoea, Anus Fatidica Stoicorum, quam latinè licet Providentiam dicere. Pronoea in Greeke, (ſaith He) the Old wife of the Stoickes, that ſetteth forth their Deſtiny, which in latine may be called Providentia, the providence of GOD.

But, let them call it Providence, Predeſtination, Pre-Ordinance, or what they will: This is, no doubt, the very Stoickes opinion; [viz. That God hath ſo appointed and pre-ordained All things, That, of Meere Neceſsity, they come to paſſe: And, whatſoever men doe (whether it bee good or evill) they CANNOT CHOOSE but doe it.] Which Neceſſity, Seneca alſo manifeſtly declareth, in theſe words: Neceſsitates omnium Rerum, quas Nulla vis rumpat, Fatum exiſtime. The Neceſsities of all things (ſaith he) which no Force, or violence can breake, That ſame I hold to be Deſtiny.

And, as for that, which the Heathen did attribute to the Starres or Planets, They meane none Other, but that God ordained the Planets, in Nature, to worke ſuch things, as Hee, before, had decreed and appointed. Even as we alſo Iudge, That GOD uſeth the Operations of the Planets, in ſending ſuch Raine and Tempest; faire weather, or • oule, as his pleaſure is.

Let them ſay; therefore, what they can, or will: This meere Neceſsitie, which our Men doe • each: is the very Same, which the Stoickes did hold. Which opinion, becauſe it deſtroyed the State of a Common-wealth, It was baniſhed out of Rome as St. Auguſtine declareth, Lib. Quaſt. vet. & Nov. Teſtam. Where, Hee notably refelleth that Opinion, in theſe few words; ſaying:

Quâ ratione Nati dicuntur, &c. By what reaſon (ſaith Auguſtine) were they borne, which baniſhed Math 〈…〉 , is often taken, as S. Auguſtine uſeth it heere, for Ge •• thliacus: whoſe profeſſion was to declare mens Fortune or Deſtiny, by the Time of Nativitie. Which in Eſa. 2. The tranſlation of Zurich calleth Mathematicos: and our Tranſlator calleth it: Talkers of mens 〈◊〉 . (MATHEMATICOS) the ſetters forth of Deſtinie out of Rome 〈◊〉 Which law was kept; and they were but Heathen. How were theſe Things done by Deſtinie, which make againſt Deſtinie? But ſurely if there bee a Deſtinie, it doth nothing againſt It ſelfe; ſaith St. Auguſtine. For ſo were Deſtinie, no Deſtinie: Of, at the leaſt, Deſtinie fighting againſt it ſelfe.

Or, (to ſpeake the Same, in thoſe words, which Our Men (by abuſe) taken out of Scripture, to maintaine the very ſame Matter:) If it bee GODS Predeſtination, that men ſhould write and ſpeake against his Predeſtination, (as, they ſay, ſome doe:) Then is GODS Predeſtination, a Kingdome, not onely divided; but alſo fiercely Fighting againſt it ſelfe. O miſerable Abſurdity! which any Child may perceive muſt needs follow; If All thinges come to paſſe, with abſolute Neceſsitie, by GODS Predeſtination; as They teach.

This ſame Doctrine alſo [That all 〈◊〉 ſpringeth out of GOD • ordinance: Or, that Gods Predeſtination was the Cauſe of 〈◊〉 fall, and of All wickedneſſe:] is plainly maintained in an Engliſh Booke, la • ely set forth and 〈…〉 led (Against a Pr • vie Papist, &c.) Where, among many Open and plaine Sentences upon this matter, I finde an Argument made; in theſe wordes:

Major. Whatſoever 〈◊〉 in Adam, was in Him by Gods will and Ordinance. Minor, But, Sinne was in Adam. Concluſio, Ergo, Sinne was in Him by Gods will and Ordinance.

The Maior of which Argument (being underſtood of Adam, after his • all) is manifeſtly falſe: and therefore the Concluſion alſo is falſe. For if it may be ſaid of Ad 〈…〉〈…〉 fter his Fall; (as, by the Minor, you well perceive, that he ſo underſtands it;) Then may it alſo bee ſayd, • ow, of any Man; [That, what execrable wickedneſſe ſoever is in Any man, that ſame is in him, by GODS Will and Ordinance.] Hee goeth about alſo to proove the ſame, by another Argument, which hee maketh, ſpeaking of the lying Spirit; ſaying:

Major, God commanded him to Sinne: Minor, But, God commanded nothing, which hee ordayned not. Concluſio, Ergo: So hee ordayned him to Sinne.

Which argument, it is 〈…〉 vayle, that Any man could be ſo Blinde, is not to ſee, how it might (with much more Strength, and Force, and much more manifeſt Trueth) be Turned againſt Himſelfe; in This ſort; (ſpeaking of Adam, yea, and of all men): ſaying.

Major, God commanded Adam; and doth command all men, to Abſteyne from Sinne. Minor, But, He commandeth Nothing which Hee ordaineth not. Concluſio, Ergo, God Ordained Adam, and all men to abſteyne from Sinne.

If GOD, then, Ordained ADAM, and all men, to abſteyne from Sinne; Then did He not Ordeyne Adam, or any man, to commit Sin: So, was not Sinne in Adam, or in any man, by Gods will, and Ordinance; Not, GODS Ordinance the Cauſe of Adams Fall, or of any Mans Sinne. And, Therefore, Their Opinion is vtterly Falſe.

Alſo, if GOD, in his SECRET COVNSELL, doe predeſtinate, appoint, and ordaine man to Sinne; and, yet, give unto Him a ſtrict law, and commandement, Not to ſinne; is not then His SECRET WILL contrary to his Open WORD? And, his Eternall Ordinance repugnant to his WRITTEN LAW? All Their Faire words, and Fine framed fetches cannot avoide it.

Yet would I further aske them a Queſtion: Seeing it is the Decree, Ordinance, and Will of GOD expreſſed in his word, That man ſhould not ſinne; How crept they into That SECRET COVNSELL, where God Ordained, Decreed, and Willed the Contrarie? That is to ſay, That man ſhould Sinne?

But I heare their Anſwere, already publiſhed in Print, ſtanding in the Third leafe, and ſecond page, of the Firſt Blaſt of that Traiterous Trumpet, ſet forth, againſt the REGIMENT of weomen. Where, (fol. 2. pag. 2.) he, briefely and covertly, toucheth this Cloſe and Privie Counſell of God; in theſe words.

The SECRET COVNSELL of God excepted.

But (in fol. 3. pag. 2.) he ſaith:

I am aſſured, than God hath Reveiled to ſome, in this our Age, that it is More, than a Monſter in Nature, That a WOMAN ſhall Reigne, and have Empire above Man.

This may be the Apocalyps of ſome men in Our Age: But, ſure I am, it is not in the Revelation of St. Iohn the Evangeliſt, nor of Any Other old Apoſtle, or Prophet. THESE NEW REVELATIONS (which are reveyled to Men of our Age, out of a SECRET COVNSELL, Decree, and Ordinance of God, CONTRARY to the OPEN word and commandement of God) are meete for Thoſe which delight in Damnable Dreames of ſome doating Deſtinie; and may well bee called the Inſpirations of old Arians; Revelations of blind Anabaptiſts; or, un-written Verities of Superſtitious Papiſts; rather than the ſecret Counſell of GOD, revealed to Men of our Age.

But, to conclude: That Angell, or Spirit, which (contrary to the manifeſt WORD of GOD) hath revealed unto Men of our age, that a WOMAN, (being Right Inheritour to the Crowne of a Realme) ought not to bee Ruler thereof; That ſame Spirit and Angell of Darkneſſe, hath Revealed unto Men of our Age, that Caine was Predeſtinate to Murther his Brother Abel; and that the moſt wicked. Traytors, Murtherers, and Theeves, that live, are Ordayned of GOD, in his SECRET Counſell, contrary to his Open Word, to bee wicked, even as they are; and, to commit ſuch Murther, Theft, and Treaſon, even as they doe.

The ſame Concluſion, and New Revelation, is alſo plainly ſet foorth, in the other late-printed Engliſh Booke, before Named, tranſlated out of French into Engliſh: Where, anon after the Beginning, ſpeaking of GODS Will, he ſaith:

By vertue whereof, All thinges are Made: yea, even thoſe Thinges, which are Evill and Execrable.

Yet, when hee hath plainly affirmed; that, by vertue of GODS Will, evill and execrable Thinges are made: leſt the Horrible face of Sathan ſhould be perceived in the Burning flame of Thoſe terrible Wordes; The matter is, afterwards, trimly covered with a cloake of unſavorie Subtiltie. For, hee declareth his mind to be; That thoſe evill and execrable Thinges, which are wrought by the vertue of GODS will, are not Evill and Execrable. Sc.

In That they are wrought, by his Divine Counſell.

As if hee ſhould ſay; Though they bee indeed Evill and execrable thinges, which the Counſell of GOD worketh: yet are they not Evill in that reſpect; or, Therefore evill, becauſe GOD worketh Them.

But for as much (ſaith hee) as They proceed from the Prince of the Ayre, &c.

Or, (to ſpeake it in more uſuall termes) becauſe the Divell, or wicked Men, doe worke It; which nevertheleſſe (as they plainly hold and affirme,) are but the Inſtruments of GOD appointed thereunto; and, in doing the Same, doe nothing elſe, but that which GOD hath Ordained them to doe: and, SO ordayned, that they Cannot chooſe, but Doe it, Even as they doe.

Which opinion, Proſper, (defending the Sentence Proſp. Reſponſ. ad Object. Gall. cap. 6. of St. Auguſtine) writeth againſt: in theſe wordes. Pradestinationem Dei, ſive ad Malum, ſive ad Bonum, &c. That the Predeſtination of GOD (ſaith he) doth worke in All men, ey • her unto Good, or unto Evill, is moſt fooliſhly ſaid: As though a Certaine NECESSITY ſhould DRIVE men unto BOTH: Seeing, in good Things, the Will is to be underſtood not-with-out-Grate, And, in evill Things, the Will is to bee underſtood with-out-Grace.

But that, which PROSPER and AVGVSTINE doe (Heere) moſt truely call a moſt-Fooliſh ſaying; The ſame doe Theſe men call the moſt High, and profound Wiſedome. For, GOD (ſay They) predeſtinateth all things: Ergo, All Things muſt come to paſſe of Neceſsitie.

And further; M. Crowly, in the ſaid booke of Confutation before named, and in the ſame Article, uſing the very ſame Terme of [DRIVING] He ſaith;

That Gods Predeſtination hath DRIVEN them unto it.

And yet, not therewith content; anon after he ſayeth: Wee are compelled by the Neceſsity of Gods Predeſtination, to doe thoſe Things, for which wee are Damned. But, To repeate the whole ſentence.

To This muſt wee Anſwer (ſaith Hee) in This wiſe. If God were an Inferiour, to any Superior Power, To the which Hee ought to render an Accompt of his Doings; or, if any of us were not his Creatures; but of another Creation beſides his workemanſhip; Then might wee charge him with Tyranny: becauſe Hee condemneth us, and appointed us to be puniſhed, for the Things wee doe by Compulſion, through the neceſsity of his Predeſtination.

Marke heere 〈◊〉 by the way) How all Rulers are charged with Tyranny; for puniſhing Malefactors. Firſt, grant this Propoſition, which Hee affirmeth: [Sc. That all offenders (as Murtherers, Theeves and Traytors) doe commit their offences, by the compulſion of Predeſtination.] Secondly, This aſſumpted Minor, (which he alſo affirmeth.) [viz. That it is Tyranny, for one that is an Inferiour Power, (and not their Creatour) to puniſh Them, which doe commit Crimes, by ſuch Compulſion. Then muſt it Needs follow; that all Rulers are Tyrants, which puniſh Malefactors, and are no Creators, but Inferior powers. Becauſe All Malefactors could not chooſe, but commit ſuch wicked offences, beeing DRIVEN thereunto by Compulſion, thorough the Neceſsity of Predeſtination. Woe worth the Sinfull Generation of our age! Which hath bred and brought forth ſuch a Noyſome Novelty and ſtrange Paradoxe: To whom the hands of GODS mercy are ſtretched out all the Day long; and yet, They are ever defying him to the Face; as the Prophet ſaith. Eſa. 65.

Conſider (I beſeech Thee) not the Perſons of them that Speake, (bee they never ſo High, never ſo Wiſe, never ſo Many:) but Marke the Opinion it ſelfe; (even in thy Conſcience, and in the ſight of GOD;) whether Any thing may be ſpoken more Repugnant to the Nature of GOD? More contrary to the Word of GOD? More defacing the Iuſtice and Mercy of GOD? Than, to ſay; That GOD puniſheth man with the Torments of Hell in everlaſting Fire, for doing Thoſe thinges, which Hee himſelfe hath Predeſtinate, Ordained, Decreed, determined, appointed, willed, and Compelled him to Doe: and That, which A man Cannot chooſe, but hee must needes doe, by the Force and Compulſion of his Predeſtination: All which Thinges, in thoſe plaine Tearmes, THEY moſt-evidently Teach in divers parts of Their writings. But, of all other, This is moſt-odious and horrible; where they affirme; that Men Sinne by Compulſion, thorough the Neceſsity of GODS Predeſtination.

And, the very ſame, ſaith Knoxe, in the 317. ſide of his Booke, before-named: Affirming likewiſe in Thoſe plaine tearmes:

That, the Wicked are not onely left, by GODS Suffering: but Compelled to Sinne, by his Power. And hee citeth it as the Saying of St. AVGVSTINE against IVLIAN. Lib. 3. Cap. 5.

But very falſely (as I ſuppoſe:) For I haue ſought the ſame place in Saint Auguſtine: and He hath, neyther thoſe wordes, nor any ſuch like, that import the ſame, or the like Matter. Wherefore, till ſuch time, as they make better proofe: I muſt thinke they have forged a lye, in AVGVSTINES name; ſuppoſing thereby to give authority to falſhood: But to Conclude; whether it were the ſaying of Augustine, or not; you ſee, it is plainely their Opinion; not onely that men cannot chooſe, but doe what wickedneſſe, or miſchiefe ſoever they doe; but alſo, they are Compelled with the power, force, or compulſion of GODS Predeſtination, to commit all thoſe evils and wicked Crimes, for the which they are executed with the Temporall ſword, or demned with Everlaſting torments. Againſt which Errour, cryeth out the Wordof GOD in a multitude of places; manifeſtly prooving, that through the Grace, and helpe of GOD, men may chooſe, and are neyther driven by abſolute neceſſity, nor compelled by GOD • Predeſtination, to commit Murther, Theft, Treaſon, or any ſuch Flagitious offence; nor any manner of Sinne, or evill whatſoever it bee.

As for Example: MOSES ſayth; Therefore Deut. 30. chooſe Life, Deut. 30. And IOS • AH ſayth; Chooſe whom you will ſerve; And after, when the People promiſed to ſerve the Lord onely, hee ſayth unto them, You are witneſſes unto your ſelves, that yee have choſen the Lord to ſerve him; But afterward, Ioſuah, 24. when the people forſooke the Lord againe, and choſe other Gods: The Lord ſayth unto them; Go, cry unto the Gods which yee have choſen. Iud. 10. CHRIST ſayth, MARY hath choſen her that Iud. 10. good part, which ſhall not be taken from her. DAVID Luke 10. ſayth, I have choſen the way of trueth: and againe Pſalm. 119. in the ſame Pſalme: I have choſen thy Commandements: But the Lord ſaith by his Prophet Iſaiah: They did wickedneſſe before mine eyes, and choſe the thing, Eſay. 65. that pleaſed mee not. And in the next Chapter, hee ſayth; Et Elegerunt, quae Ego Nolui: And Eſay. 66. they have choſen thoſe thinges, which I would not. Thus it is plaine that, as choo • e, and cannot-chooſe agree together; ſo doth their opinion agree with the Scripture.

For ſuch direct contrariety, is betweene Cho • ſe, and meere Neceſsitie, betweene violent Compulſion, and Christian liberty, that Blacke, and White, may with more Poſsibilitie, be coupled in a ſubiect.

But it is marvaile to ſee, how ſcrupulous ſome men are in theſe words of Choyce. I doubt whether they dare reade theſe and many ſuch like places of Scripture, which ſo plainely ſpeake of Choyce: But perhaps they alwayes skip over that Word, or reade ſome other in ſtead thereof, (as the Iewes doe ADONAY in ſtead of IEHOVAH:) For ſurely, many are ſo afraid of Free-will; that they fall (as the Proverbe ſayth) Out • f the Lyme-keele, into the Cole-pit; from high Preſumption, into deepe Deſperation, fiercely following that old Spirit of wicked PELAGIVS; as before it is touched in the Ninth of his Divelliſh N. 〈◊〉 . Errours. Where hee affirmeth; That if a Man have need of GODS helpe, then hath hee no freedome, or choyce at all. Thus doe they breake theyr Ship, upon the perilous Rocke, ſeeking to eſcape the dangerous Whirle-poole. For an horrible Preſumption it was of Pelagius, to thinke that a man by Nature, had ſuch Power to chooſe Good, and refuſe Evill; That hee needed not the Grace, and helpe of GOD; and a Deſperate opinion is this of Others; to ſay, That the Predeſtination of GOD, worketh all thinges in Man, whether it bee Good, or Evill: And that a man cannot-chooſe, but doe whatſoever hee doth: For, no doubt, this Opinion, maketh a very diſordered Chaos, and an utter Confuſion of all thinges; (as it were) mixing and thruſting together, both Heaven, Earth, and Hell, making one confuſed lumpe of GOD, the Divell, and the World: of Sinne, Grace, and Nature; turning all doings into Dreames, all Truth into Traunces; all Verity into Fables; all Prayer, and Meditation, into vaine Imagination. For, if GODS Predeſtination be the onely Cauſe of Adams fall, and filthy Sinne; and, conſequently, the onely Cauſe, and worker of all Evill; yea, even with compulſion, and force, (as they ſhamefully, and plainely affirme;) then, will no man deny, that (on the other ſide) GODS Predeſtination, worketh as violently in all thinges, that are Good: So then, if Gods Predeſtination worke All, without all exception, both in Evill, and Good; then, all other thinges, whatſoever they be, although they appeare to worke, and doe ſome thing; yet, doe they indeed utterly nothing: So that, the Divell doth nothing; Man doth nothing; Lawes doe nothing; Doctrine dath nothing; Prayer doth nothing: But GODS Predeſtination doth altogether, and is the efficient Cauſe; yea, and the onely cauſe of all Thinges.

Againſt this Opinion, the Word of GOD is exceeding plaine, and manifeſt; not onely in the places before rehearſed, but alſo in theſe following, here briefly noted (in the Margine:) yea, and Gen. 4. a. 〈◊〉 . King. 24. b. 1. Para. 21. b. Prov. 3. d. Ecel • ſ. 25. 〈◊〉 . 4. • ſ • r. 7. b, d, & g, 〈◊〉 . & 9. 2. Luk, 10. d, & f. Iohn, 1. b. Acts, 5. a. 1 Cor. 7. g. & 9. a. & 10. c. & 14. f. 2 Cor. 13. 〈◊〉 . Phil. 4. c. Heb. 14. abundantly, throughout the whole Scripture.

Againſt this evill opinion, alſo doe All the ancient Doctors, with one conſent vehemently write; (as they themſelves cannot deny;) except onely Auguſtine; which, becauſe of his exceeding obſcurity, and darkneſſe, in divers places, liee is often alledged of both parts.

Alſo, againſt this opinion, writeth earneſtly Phillip Melanchton, the chiefest, and best learned of all the Germans.

In like manner, doth Bullinger, the chiefest, and moſt excellent of all the Switzers.

The ſame doth alſo Eraſmus Sarcerius, and many other of the beſt learned Proteſtants: whoſe ſayings were profitable beere to rehearſe; but that their Iudgement in this matter, is well knowne, to all the Learned: and my determination is, at this preſent, rather briefly, and ſimply, to declare what part of Doctrine, I, and many other miſtike; than, with long diſcourſes, and many Authorities to diſproove the ſame.

Wherefore, to conclude: Take this one Note in this matter of Cannot chooſe, or of Neceſsity; both, for the better underſtanding of the thing it ſelfe; and alſo, of thoſe which write thereupon.

They commonly ſpeake of two kindes of Neceſſitie: The One, is of Neceſsity abſolute; and the other, of Neceſsity of conſequence: or, Meere neceſſitie; and neceſsity upon Condition. Which diviſion, all Learned, and good Authors doe uſe: and it is very profitable to be conſidered. For, touching the One; there is neyther Reaſon, Law, Counſell, or Doctrine, neyther Faire promiſe, nor Sharpe threatning, nor any other thing, whatſoever it bee, which may h • lpe, or kinder: adde, or take away; hurt, or profit; wherefore there is never any of all the aforeſayd wayes, or meanes uſed, in any of all thoſe thinges, which came to paſſe by Abſolute neceſsitie.

As for Example; It is of meere Neceſsity, that the Divell is, and ever ſhall be Damned. That, the Soule of man ſhall be Everlaſting, and not come to an End, like to the Life of Beaſts: nor, the life of Beaſts, bee Immortall, as the ſoule of Man; and ſuch like. Wherein, it were more than madneſſe, to endeavour eyther by Reaſon, Law, or Counſell, or any other way, whatſoever it were, to alter, change, with-ſtand, or remove, any of thoſe thinges: ſeeing of Meere neceſsity, they must needes bee ſo, and cannot be altered. For, as Auguſtine ſayth; Aug. Quaſt • e. & Nov. • eſt • n. Quaeſt. 115. Omne enim, quod prohibetur, ideo prohibetur, ne (quia poteſt fieri) fiat. Si autem Fati eſſet, non poſſet fieri, neque prohiberetur. Whatſoever is forbidden (ſayth AVGVSTINE) therefore it is forbidden, becauſe it might be done, and yet ought not to bee done: But, if it were of Deſtinie, then could it not be done, nor ſhould not be forbidden. Theſe wordes of Auguſtine, being few, containe much matter, if they be truly weighed.

Now to the neceſsity of Conſequence, or neceſſity of Condition; whereof Melancthon ſayth: Neque enim haec conſequentia libertatem voluntatis tollit. Neyther doth this Conſequence, take away the liberty of the will. And this neceſsity is not-repugnant to diligence, Prayer, Lawes, or Doctrine. For, therefore, (that I may uſe againe the words of AVGVSTINE) things are forbidden to bee done, becauſe they might be done, but ought not to be done. And this neceſsity, groweth upon former cauſes, granted, or wrought: As; it is of neceſsity, or needs muſt bee, that Sects and Hereſies ſhall grow in the Church; becauſe the wicked ſeeke their owne glory; and Sathan ſtirreth their hearts, to imagine, and ſet forth abominable Errors; wherein, they ſerve the Devill, with all the diligence of their power: Wherefore it muſt follow, that Sects, and Hereſies ſhall grow. Neither doth This neceſsity proove, that they could-not-chuſe, but commit ſuch Evills: But, ſeeing they doe refuſe the Light, and embrace the Darkneſſe, this muſt neceſſarily follow; this muſt needs be the end; that, Hereſie, and much miſchiefe ſhall ſpring: or, As when a man Preſently beholdeth with his eyes, Murther, Theft, Drunkenneſſe, or any other wickedneſſe; it muſt needs be true, that ſuch things are committed, according to that which a man doth ſee plainely before his eyes. Yet doth not follow, that thoſe wicked doers, could-not-chuſe but commit thoſe outragious Crimes: but ſeeing that they doe commit ſuch things, it muſt needs be true by the neceſſity of Conſequence, that ſuch things are committed of them. Theſe two kinds of neceſſity, doth AVGVSTINE notably declare, how, and in what ſort, they ſpring out of GODS Predeſtination. Lib. de Pradeſt. Cap. 2.

Firſt of all, faith AVGVSTINE, it is horrible iniquity to ſay, that GOD doth Predeſtinate any thing, ſaving onely, that which is good. But of Predeſtinations, ſome be of binding, or of bondage; and others be of condition. Theſe are of Iuſtice; and Thoſe, of Power. And, that it may be the more manifeſt, it ſhall be declared (ſaith he) by Example, which are of binding, and Power, and which are of condition, and Iuſtice. GOD created Heaven, and Earth, and Sunne, and Moone: Further, he did Fore-ordaine, or Predeſtinate, that the Heaven ſhould ever bee turned, and the immovable Earth, ſhould be in place of a Center unto the turning heaven. The Sunne, and Moone ſhould rule the day, and Night; the day, and night ſhould ſucceede one another, in certaine times appointed. Theſe Predeſtinations are of power, and of binding; for, Every one of theſe things aforeſaid is ſo bound unto his worke, by the Predeſtination of GOD, that it cannot be mooved from the ſame.

But GOD created Man, and did Predeſtinate him, That if hee were obedient, and did abſtaine from the taſte of the forbidden Apple, hee ſhould Live; but, if hee were diſobedient, he ſhould abide the ſentence of Death. This Predeſtination is of Condition, and of Iuſtice: For GOD (before the Fall of man) did not by power of binding, ſo Predeſtinate him to Dye, that of neceſſity, hee must needs dye; but under that condition, if hee Sinned. Becauſe therefore Man did Sinne; it was a righteous thing, that he ſhould Dye: If he ſinned not, hee ſhould not be bound to Death by any chaine of GODS Predeſtination.

All theſe are the wordes of AVGVSTINE. And this diviſion is often repeated, and commended by the best learned of the Proteſtants.

Many thinges doe offer themſelves in this matter to bee ſpoken; but, my purpoſe of briefeneſſe, cauſeth mee to grow to an End. I have thought good therefore in few wordes, to note one point II. Sin, the Cauſe of Reprobation. more of evill Doctrine; which, now adayes, is taught: and it ſpringeth alſo cut of this aforeſaid Propoſition: That GOD's Predeſtination, cauſeth all ſinne, and wickedneſſe. And this it is; That N. B. Sinne is not the cauſe of Reprobation; nor of GODS hatred towards the wicked, which are Damned: Which thing indeed (to bee ſhort) I grant must needs follow; if the former Concluſion bee true; [That Sinne commeth of GODS Predeſtination; or, that GODS Predeſtination, was the cauſe of Adams Fall; which was the Originall of Sinne:] For, if Sinne, or the Originall thereof came of GOD; or, of his Ordinance: and, from GOD commeth nothing, but that which is Holy, Iust, and Good; then, is Sinne, no ſinne; and cannot bee the cauſe of GODS hatred towards them, that periſh: Except, wee ſhould ſay, that GOD hateth them, for that thing, which is Holy, Iust, and good.

And, leſt I ſhould bee thought (through pretence of brevitie) to paſſe over, without plaine proofe, of that which I ſay; that, this part of Doctrine is alſo ſet foorth, and taught: I will rehearſe One ſentence of theirs, publiſhed in Print; which is ſo open, and manifest, that it may ſerve as well as a Thouſand.

I reade, in the fore-named Booke, tranſlated out of French into Engliſh, towards the latter end of the Booke, upon this place, thus noted in Figures, and theſe very Wordes follow. Rom. 9. c. 11, 12, 13. Rom. 9. c. 11, 12, 13.

Hee ſayth, not onely that Eſau was ordayned to bee hated, Before hee did any Evill: [For, in ſo ſaying, hee ſhould not ſeeme to Exclude any thing, but actuall Sinne, and Incredulitie.] But hee ſayth, Expreſly; [before hee was Borne:] Whereby, hee excludeth Originall Sinne; and all that which might bee conſidered in the Perſon of Eſau, by his Birth, from the cauſe of Hate.

Touching the Text, whereupon it is ſpoken; aſſuredly, Inke ſerveth not 〈◊〉 , to make Ivorie white; than, theſe Wordes, to open the minde, and ſence of the Apoſtle: as, it were eaſie to proove, if ſhortneſſe would ſuffer to make a digr • ſ • ion.

But, touching that part of Doctrine a tho 〈…〉 ſe • eſt that hee ſpeaketh of two Opinions. The one, that Actuall Sinne, or Incredulitie, ſhould bee the cauſe of GODS hatred, towards the wicked. The other; that Originall Sinne, is the cauſe of GODS hate towards them.

This man (againſt them both,) taketh occaſion, upon this example of ESAU, To Exclude all that is in Man; eyther outward Sinne, or inward, eyther originall Sinne, or actuall; from the cauſe of GOD • hate. So, that (if it bee true which they ſay) GOD doth hate men, neyther for their outward wicked Life; not, for their inward D • velliſh lust; but, for his owne pleaſure onely.

The very ſame thing, ſayth KNOXE; in the 14 • . Page, of his aforeſaid Booke: where his words are thoſe:

Further I ſay▪ That if ESAU was Hated for his Evill deſerving, then must needes follow, That IACOB was Loved for his Well-deſerving; by the Argument following of the nature of Contraries.

As well, it might be ſayd: It must needs follow, by the contraries That if a King, or Prince, hate one man, which hath Well-deſerved his hate, by ſtealing from him his Ring, his Chaine, or ſome great Iewell: then, doth hee not love, any other man, but hee which hath well deſerved his Love, by giving to him a Ring, a Chayne, or ſome great Treaſure. As though hee ſhould ſay: becauſe Iuſtice worketh on the one ſide; therefore, Mercy hath nothing to doe on the other ſide: or, as though GOD, were not both Iuſt, and Mercifull. Iuſt; in Damning for theyr offence; thoſe, which are damned: and Mercifull, in ſaving (without their deſert,) thoſe which are Saved. And who ſeeth not, that (neyther Simile, nor Diſ • imile,) neyther like thinges, nor thinges contrary, doe hold in all points? For, nothing is So like, which in ſome thing is not unlike; neyther, any thing, ſo contrary, which doth in all thinges vary. CHRIST is likened to a Lyon; but did hee ever Raviſh, Devoure, and ſhed any Innocent blood? Latimer wiſheth, That All the Byſhops, were like Byſhop Devill in diligence: then, ought not the Devill, and a Byſhop to differ in any thing. And most eſpecially, and plainely, doth the Scripture beate in our heads, (above all other thinges,) That the natures of Contraries doe not hold in both ſides, of GODS reward, and Mans deſerving. For, as they are inſeparable Relatives in the one part; ſo, on the other ſide, the one hath never any relation to the other.

For, as GODS Hatred, and Vengeance, hath ever Relation to Mans ill-deſerving: So, hath GODS Love, and Mercy, never any relation to Mans merit: Yea, all the Scripture teacheth us; That GOD never Hateth, or puniſheth Man, without his owne Deſerving. For, as the Wiſe man ſayth; Et eum, qui nullam poenam commerit 〈…〉 s ſit, condemnaſſe, à tuâ potentiâ indic as alienum. And Sap. 12. c. thou Lord (ſaith hee) eſteemeſt it a thing contrary to thy Power, to have condemned him, which hath not deſerved, Puniſhment. What ſhould bee ſayd of the Caananites, and the Iſraelites? (If the nature of Contraries doe alwayes hold, and have ſuch relation of the one to the other:) Muſt it not then, neceſſarily follow, (as hee ſayth) by the nature of Contraries: That, if the Caananites, were caſt out of the fortunate-Land, that flowed with Milke and Honey, for theyr Evill-deſerving: That, on the other ſide, the Iſraelites, were brought, and Planted into that ſame happie, and bleſſed rest, for theyr Well deſerving? But, what ſayth the Scripture? Speake not in thy heart, after that the Lord, thy GOD, hath caſt them out before thee, ſaying; For my Righteouſneſſe, the Lord hath brought mee in, to poſſeſſe this Land: Nay; but, for the wickedneſſe of thoſe Nations, the Lord hath caſt them out before thee. D •• t. 9.

So plainly ſpeaketh the Holy Ghoſt here; that thou mayeſt eaſily perceive, how groſſe, and vaine their ſaying is, which affirme. That, if GOD Hate an Evill man, for his owne Evill deſerving; then, muſt it needes follow, that, hee Loveth a good man, for his owne Well-deſerving. For, the hatred of GOD, and Everlaſting damnation, are Iuſt rewards of Mans Evill-deſerving: But, the Love of GOD, and Everlaſting life, are free guifts of GOD, for CHRIST'S ſake; without any part of Mans owne deſerving.

Take therefore this Saying of theirs, [No Sinne, (neyther Originall, nor Actuall,) is the Cauſe of Gods hate, or Eternall death;] and put the ſame into the one ſide of the Ballance; then, take, and put into the other ſide, this ſaying of Saint PAVL, to the Romans: Was that then which was good, made Rom. 7. 13. Death unto me? GOD forbid! but, Sinne was made Death unto me: Then, weigh both theſe Sayings together, with the hand of good adviſement, in the indifferent Ballance of upright Iudgement; and put not in, above three graines, of wilfull Partiality; thus ſhalt thou plainly ſee, that the Apoſtle agreeth farre better, with the Maieſty of GOD, and hath a much more Reverend opinion of his Iudgements, than theſe men have: yea, thou ſhalt eaſily perceive (whatſoever they ſay) that neyther GODS Pleaſure, nor GODs Ordinance, or Predeſtination, nor none other thing that is good, is made Death, or the Cauſe of Gods hatred, againſt any man: But, Sinne is the very grounded Cauſe, why God hateth, taketh vengeance, and puniſheth Man by Death, and deſtruction. According to that which the ſame Apoſtle ſayeth: Death is the reward of Sinne. And, the wordes of Rom. 6. HOSEA, are alſo manifeſtly plaine, where hee ſayth: O Iſrael, thou doeſt deſtroy thy ſelfe, but in Oſe. 13. c. Mee onely is thy helpe. In which wordes of the Holy Ghoſt, thou ſeeſt how manifeſtly God doth, (as it were) purge himſelfe, from being the Cauſe, or worker of Mans deſtruction; ſo that, the Perdition, and deſtruction of Man, is altogether to bee attributed unto Himſelfe: And GOD (beeing cleere) neyther acceſſary, nor partaker thereof, as the chiefe, and high Iudge of Heaven, and Earth, unſpotted, and without blame giveth ſentence of Everlaſting death upon Man, for his owne wicked deſerving, and offence.

But (on the other ſide) ſayeth God unto Man; In Me, onely, is thy helpe. In GOD onely, onely in God, is our helpe, and Salvation: In him onely, and of him altogether; and not of our ſelves commeth our Salvation, and all whatſoever belongeth thereunto. The ſame is alſo ſet forth, by all thoſe Scriptures, which are before rehearſed to proove, [that Sinne, and Evill, commeth not of Gods Predeſtination;] For, upon that Concluſion, dependeth alſo this Propoſition; [That Sinne is not the cauſe of Reprobation; or, of GODS hatred towards Man.]

And, upon the ſame Article, dependeth alſo another part of Doctrine, which they Teach, worthy to N. B. be miſliked of All men; as well, for that it importeth a Sophiſticall ſearch of bottomleſſe Secrets, in the very Eſſence, and Nature of GOD: as alſo, for that it clearely withdraweth us from CHRIST, the onely ſtay, and comfort of our weake Conſcience, delivered unto us in the Word of GOD.

For, that they might bee ſurer to hold faſt the former Principle, [That All thinges come of GODS Predeſtination; as Running ſtreames, out of a deepe III. GODS Free Mercy, in CHRIST, the Chiefe cauſe of Election. N. B. Fountaine:] They affirme, that the free Mercy of GOD in Chriſt, is but an Inferiour cauſe of Election; and, that wee are taught to aſcend unto a higher Cauſe: as, unto the Eternall Purpoſe, and Predeſtination of GOD, which hee determined onely in Himſelfe. So ſayth the Printed Booke before named, Tranſlated out of French into Engliſh. That ſame thing wee reade alſo, late ſet foorth in Engliſh Print, in the Gloſſe of the laſt Tranſlated Bible, Rom. Cap. 9. With theſe Words: Genera Bible. Rom. 9.

AS The onely Will, and Purpoſe of GOD, is The chiefe Cauſe of Election, and Reprobation; So, his Free Mercy in CHRIST is an Inferiour cauſe of Salvation, &c.

But (for my part) I truſt, in minde never to aſcend unto that high cauſe of Election; and, in Heart, never to taſte of that Eternall Purpoſe, or Predeſtination, which GOD hath determined onely in Himſelfe, without, or above his Free-mercy, which is in CHRIST.

For, ſurely, That Eternall Purpoſe (which commeth not of GODS free Mercy in Chriſt,) is to Deſtroy, and not to Save. Againe; if that Eternall Purpoſe ſpring out of Gods Free-mercy; then is that Free-mercy of GOD, the Chiefe cauſe; and not an Inferiour cauſe, why hee purpoſeth to ſave us.

For, a great diſhonour it were to the Mercy of GOD: To bee put in an Inferiour place, touching Election, and Salvation of Man: For, if Ever GODS Mercy bee above all, it is in the Saving of miſerable Man. And, Mercy there is not in God towards Man; but, onely in Christ. Therefore, St. PAVL calleth it, the Eternall Purpoſe, which 〈…〉 ſ. 3. b. hee purpoſed in CHRIST IESU our Lord: In CHRIST therefore, was this Eternall Purpoſe; and, For his onely ſake, GOD the Father Eternally purpoſed, to Elect, and ſave us.

Conſider, and marke it well; whence commeth this Purpoſe, or Will of GOD to ſave us: But of his free Mercy? If his Purpoſe to ſave us, ſpring out of his Free mercy, why is then his Mercy inferiour to his Purpoſe? Or, how is the Fountaine, inferiour to the Springs that come thereof?

Alſo, what may bee ſayd in GOD at any time, or in any reſpect to bee higher, or greater, than his Mercy? Seeing it is written, That his mercy is as Eccl. 2. d. great, as Himſelfe. Yea, and moſt eſpecially it is ſo to bee ſayd, That his Mercy paſſeth All; when we ſpeake of this matter. For, of this, it is written: That mercy reioyceth againſt Iudgement; and why? Iam 2. b. All the Iudgements of God, in this behalfe, are not to be compared unto his Mercy. For though it were not true, which DAVID ſayth; That his mercy is above all his workes: Yet were in cleare, that Pſal. 149. b. in Election, Redemption, and Salvation of man, GODS mercy in Chriſt hath Ever the higheſt place. And, Thoſe (which in the Salvation of our Soules, make the Free mercy of GOD, an Inferiour cauſe;) how baſe a Roome, will they aſſigne 〈◊◊〉〈◊〉 mercy, in nouriſhing, and preſerving our bodyes? Let them reach as high, as they can; I truſt to goe no further, but to hold me faſt by the Everlaſting Mercy of GOD; and by the Hemme of CHRIST's garment.

For the Scripture deſcribeth GOD unto me, (without Chriſt) as a wrathfull, and moſt terrible Iudge; but (in Chriſt, and, for his ſake,) as a Father; whoſe wrath is pacified, and Hee well pleaſed, reconciled, agreed, and at one: And, to ſpeake of a higher cauſe, or purpoſe, to Elect, and Save, (onely in GOD) beſide, or without this Free-mercy in Chriſt; or, that Chriſt, and Gods free-mercy in him, is not the chiefeſt Cauſe, which worketh, and obtayneth the decree, and purpoſe of God, to Elect, and ſave; it is plainly nothing elſe, but to deny the mercy of God in Election, Reconciliation, Redemption, and Salvation by Chriſt, in Chriſt, and for Chriſt: As, eaſily it may be perceived, if a man doe but weigh and conſider, what Eternall purpoſe, an Election, and a Reconciliation is; Seeing, Chriſt is our Advocate, Mediator, Peace, Reconciliation, and Attonement: as, in theſe Scriptures following, and many other, it doth plainely appeare, Pſal. 84. a. &c. Pſal. 84. a. Math. 1. a. Epheſ. 1. a. 2, b. Rom. 5. a, b. Coloſ. 1. c. 2, Cor. 5. d. 1, Iohn, 2. a. Heb. 5. b, c. & 〈◊〉 . a, b, c, d, c. 2, Tim. 1. c.

And, although it be true, according to the Scriptures, That God, ſo loved the world that he gaue his onely begotten Sonne, &c. Yet did he, neyther love the World, nor give his Sonne, without the interoeſſion, and mediation of his Sonne. For, if God loved the world, without the Reconciliation, and Mediation; or, before he was reconciled, intreated, and pacified by Chriſt: then, is Chriſt in vayne, come too late to be out Mediator; ſeeing God the Father is (without him) already reconciled.

But horrible falſe is this Opinion: for like as the Sonne of a King might intreat his Father for the Servant, whom (for his offences) the King in his diſpleaſure, were ready to caſt, not onely out of his ſervice, but alſo into perpetuall Priſon: Even ſo, Chriſt our onely Saviour, and GODs onely Sonne, did offer up Himſelfe, as a Ranſome unto his Father for Vs: whereby hee pacified the wrath of his Father, and adioyned us with himſelfe, to be Sonnes, and Heyres of his Fathers glory.

And, this hath Chriſt done, not onely now in time, but alſo, Everlaſtingly in the moſt high and Eternall purpoſe of God, before the Foundation of the World was layd.

Thus I end: thinking it ſufficient for this preſent, that I have in theſe few wordes, • urged my ſelfe of thoſe thinges, which you lay to my Charge; and ſet forth unto your Iudgement, the Errours of Pelagius; that you may the better diſcerne who they are, which are worthy to be called after that Sect: and alſo, plainely declared in what points my Conſcience differeth, from certaine Teachers of our time: and upon what ground I am mooved, ſo to miſlike ſome part of their Doctrine; which things if you diligently weigh, and conſider, reading the ſame without Partiality; then have I my deſire.

THE TESTIMONY OF B. HOOPER. Vnto the Chriſtian Reader.

I Commend heere unto thy Charity and Godly love (Chriſtian Reader) the tenne Commandements of Almighty GOD, Exod. 20, and Deut. 5. the which were given to this Vſe and End, diligently Why the Law was given: Deut. 4. 13. Math. 7. 12. to bee learned, and religiouſly obſerved. My minde and commentaries in them I beſeech thee to reade with Iudgement, and give ſentence with Knowledge; as I doubt nothing at all of thy Charity, or good willing heart towards mee, and all well meaning perſons. But foraſmuch as there can bee no Contract, Peace, Alliance, or Confederacy betweene two perſons or more, except firſt the perſons that will contract, agree within themſelves upon ſuch thinges, as ſhall bee contracted; (as thou right well knoweſt:) alſo, ſeeing theſe tenne Commandements, What the ten Commandements containe. are nothing elſe, but the Tables, or Writings that conteyne the conditions of the peace betweene GOD and Man; and declared at large, how, and to what, the perſons named in the writings are bound unto the other: Gen. 17. 22. Ierem. 7. Gen. 17, 7. & 22, 16. Ierem. 〈◊〉 7, 23. I 〈◊〉 be your GOD, and you ſhall be my People. GOD and Man are knit together, and united in one. It is neceſſary to know, how GOD and Man was made at one: That ſuch conditions could bee agreed upon, and confirmed with ſuch ſolemne, and publike evidences, as theſe Tables bee, written with the finger of GOD. The contents whereof binde The condition on Gods behalfe. God to ayde, and ſuccour, keepe, and preſerve, warrant, and defend man from all evill, both of body and ſoule; and, at the laſt, to give him Eternall E • od. 19, 56. Deut. 4, 20. Math. 11, 28. bliſſe and everlaſting felicitie. Man is bound, of the other part, to obey, ſerve, and keepe GODS The condition on mans part. Commandements, to love him, honour him, and feare him above all things. Were there not love and amity betweene GOD and Man firſt; the one would not binde himſelfe to be Maſter; neyther, the other, to bee Servant in ſuch a friendly, and bleſſed ſociety, and fellowſhip, as theſe Tables containe.

Before therefore they were given, GOD commanded MOSES to goe downe from the mount Sinai to the people, to know of them, whether they would confederate, and enter alliance with him, or not: Exod. 19. Moſes did the meſſage, as GOD bade him; Whereunto the people all together Exod. 19, 3. &c conſented. So that it was fully agreed upon, that GOD ſhould be their God; and they, his ſervants; with certaine conditions, contayning the Office of them both: GOD, to make them a peculiar People, to preferre them above all Nations of the Earth, to make them a Princely Prieſthood, and a Holy people.

Their Office; to Obey, and obſerve his Holy will and pleaſure.

Heere, ſee wee the alliance and confederacie made betweene GOD and Man; and the writings given: likewiſe, how it was made. But, wherefore, For whom the Law was made and given. it was made, and for whoſe merites, yet, by theſe Texts, wee ſee not: why GOD ſhould love Man, that ſo neglected his Commandements, favoured and loved, beleeved and truſted better the Divell, than GOD: ſo farre offended Gen. 3. the divine Majeſtie of GOD, and degenerated from grace, and Godlineſſe by cuſtome of Sinne, and Contempt of GOD, that hee bewayled, and repented, that ever He made Man: and Decreed to deſtroy the creature Man, that hee Gen. 6, 6. Created: as hee did indeed. Not onely thus deſtroying Man; but alſo proteſted openly, that better it had beene IUDAS never to have beene borne. And in the 25.th of Mathew, the diſpleaſure of GOD is declared ſo great; that, hee appointeth Man to another end, than hee was Created for: ſaying; Depart yee dooers of iniquity from Math. 25, 24. me, unto Eternall fire; prepared, not for Man; but, for the Divell, and his Angels. What is now more contrary one to the other, and farther at debate, than GOD and Man? Whom, now, wee ſee bound in league together, as very friends. Deut. 9, 5. 7, 8. Onely Mercy provoked God to the covenant. MOSES ſheweth, That onely Mercy provoked GOD unto this alliance, to receive them into Grace, deliver them out of Egypt, and to poſſeſſe the plenteous land of Canaan: further, that God found iuſt matter and occaſion to expulſe the inhabitants of that Land, and found no merites in the Iſraelites, to give it them: for they were a ſtifnecked people, and intractable; as Moſes layeth to theyr charge. Howbeit, GOD having reſpect onely unto his Promiſes (made unto Adam, Abraham, and his Deut. 9, 6. poſterity) meaſured not his Mercy according to the merites of Man, who was nothing, but Sinne; looked alwayes upon the Iuſtice, and deſervings, Gen. 3, 15. 12. 3. 15, 5. 1 • , 4. The Death of Chriſt the meanes. Heb. 9, 28. Innocency and perfection of the bleſſed ſeed promiſed unto Adam, and unto Abraham: GOD, put the Death of CHRIST, as a meanes and arbiter of this Peace. For the Teſtament availeth not, except it bee confirmed by the Death of him, that maketh the teſtament: the which Death, in the iudgement of GOD, was accepted, as a ſatisfaction Heb. 7. 1. for ſinne from the beginning of Adams fall: as Paul ſayth; CHRISTS Prieſthood was, and is, like unto Melchiſedeeh, that had neither beginning, nor ending; bound neyther to time nor place; as the Prieſthood of Aaron: but, as God accounted in Adams ſinne, all Mankind (beeing in his loynes) worthy Death: ſo hee accounted, in Christ, all to be Apoc. 13 8. Gen. 3, • 0. All the prom 〈…〉 ſe • made in and for Chriſt. ſaved from death: as Adam declareth by the name of his Wife, calling her HEVA; the Mother of the Living, and not of the Dead. All theſe promiſes, and other that appertained unto the ſalvation of Adam and his Poſterity, were made in Christ, and for Chriſt onely, and appertained to our Fathers and vs; as, wee appertained to Christ. Hee is the doore, Iohn, 10. 9. Iohn. 14. 6. Iohn, 1. 12. 3. 16. &c. 6. 32. &c. the way and the Life: Hee onely is the Mediator betweene GOD and Man; without whom no man can come to the Father celeſtiall Ioh. 1. 3. 6. Becauſe the Promiſes of GOD appertained to our Fathers, foraſmuch as they likewiſe to Christ; Hitherto, and for ever, they were preſerved from Hell and the paines due to Adams ſinne, in him, for whoſe ſake the Promiſe was made. The meanes of our Peace and reconciliation with GOD, is onely in Christ, as by whoſe Paſsion, we are made holy. Therefore Eſa. 53. 4. 5. CHRIST is called by Iohn the Baptiſt, The Lambe that taketh away the Sinnes of the world. And Iohn, 1, 29. Iohn, 14, 30. as the Divell found nothing in Chriſt, that he could condemne: likewiſe ſo now, hee hath nothing in us worthy damnation; becauſe wee be comprehended, and fully incloſed in him: for we bee his by Faith. All theſe, that be comprehended under the Promiſe, belong unto CHRIST. And, as farre extendeth the vertue, and ſtrength of GODS Promiſe to ſave Man: as the rigour and Iuſtice of the Law for ſinne to damne man. For as by the offence Rom, 5, 17, 18. and ſinne of one man, Death was extended and made common unto all men unto condemnation, as Paul ſayth: So by the Iuſtice of one, is derived life into all men to Iuſtification. The wordes of the promiſe made unto Adam and Abraham, confirmeth the ſame. They are theſe. I will put enmity and hatred betweene thee and the Woman, betweene thy Gen 3, 15. ſeed, and the womans ſeed, and her ſeed ſhall breake thy h •• d. For, as wee were in Adam, before his

Fall; and, ſhould, if hee had not ſinned, beene of the ſame Innocencie, and perfection, that hee was created in: So, were we in his loynes, when he ſinned, and participated of his ſinne. And, as we were in him, and partakers of the ill: So, were we in him, when GOD made him a promiſe of Grace, and partakers of the ſame grace: Not, as the children of Adam; but, as the children of the Promiſe. And the ſinnes of Adam, without priviledge or exception, extended, and appertained unto all Adams, and every of Adams poſteritie: So, did this promiſe of Grace generally appertaine, as well to every and ſingular of Adams poſterity, as to Adam: as it is more plainly expreſſed. Where GOD promiſeth to bleſſe in the ſeed of Abraham, all the Gen. 15. 4, 5. & 17. 1. people of the world. And Paul maketh no diverſity in Christ, of Iew, nor Gentile. Further, it was never Galat. 3, 28. Coloſ. 3, 11. forbid, but that all ſorts of people, and of every progeny in the world, to bee made partakers of the Iewes Religion and Ceremonies. Further, St. Paul doth, by collation of Adam and Chriſt, Sinne and Rom. 5, 15. Grace, thus interpret GODs promiſe; and I • aketh not Chriſt inferior to Adam; nor grace, unto ſinne. If all then ſhall be ſaved; what is to bee ſayd of thoſe, that St. Peter ſpeaketh of; That ſhall periſh for their falſe Doctrine. And likewiſe Chriſt 2, Pet. 2, 1. 3. ſayth; That the gate is ſtraight that teadeth to Life, and few enter. Thus the Scripture anſwereth: 〈◊〉 the promiſe of Grace appermineth to every ſort of men in the world, and comprehendeth them all, howbeit within certaine limits and bound 〈…〉 the which, if men neglect, or paſſe over, they exclude themſelves from the Promiſe in CHRIST: as Caine was no more excluded, till hee excluded himſelfe, than Abell; Saul, than David; Iudas, Malac. 1. 2. 3. Rom. 9, 13. than Peter; Eſau, than Iacob. By the Scripture, it ſeemeth, that the ſentence of GOD was given to ſave the one, and to damne the other; before the one loved GOD, or the other hared GOD. Howbeit See B. Iati 〈…〉 , part, 2. fol. • 2. Chriſt ſhed as much blood for Iudas, as for Peter, &c. theſe threatnings of GOD againſt Eſau (if hee had not of his wilfull malice excluded himſelfe from the promiſe of Grace) ſhould no more have hindered his Salvation, than GODS threatnings againſt Ninivie, (which notwithſtanding that GOD ſayd ſhould be deſtroyed within 40. dayes) Ionas, 1, 2. ſtood a great time after, and did Penance. Eſau was Circumciſed and preſented unto the Church of GOD by his Father Iſaac in all externall ceremonies, as well as Iacob. And, that his life and converſati • n was not as agreeable unto juſtice and equitie, as Iacobs: the ſentence of GOD unto Rebeced Gen. 25. 23. was not in the fault; but his owne malice. Forthere is mentioned nothing at all, in that place, that Eſau was diſinherited of eternall life: but, that hee ſhould be inferiour to his brother Iacob in this world. Which Prophecy was fulfilled in their Poſterities; and not the perſons themſelves. Of this acceptation of the one, and reprobation of the other, (concerning the promiſe of the earth) ſpeaketh Malachy the Mal. 1. 2, 3. Prophet; as, the beginning of his booke declareth, ſpeaking in this wiſe: I have loved you (ſaith the Lord,) & yee ſay: Wherein haſt thou loved us? God anſwereth: Was not Eſau Iacobs brother? (ſaith the Lord) Not withſtanding, I loved Iacob and hated Eſau. Wherein hated GOD Eſau? The Prophet ſheweth: I have made his poſſeſsion, that was the mount Seir, deſolate; as a deſert, or wilder neſſe of Dragons: the which happened in the time of Nabucho donozor. Wherein hee loved Iacob, the Text declareth; God transferred the right and tytle that appertained unto Eſau the elder Brother, to Iacob the younger. Likewiſe, the Laad that was promiſed unto Abraham and Iſaac, was by legacy and teſtament, given unto Iacob and his Poſterities. St. Gen. 25. 23. & 27, 28, 29. Rom. 9, 11, &c. Paul uſeth this example of Iacob and Eſau, for none other purpoſe, but to take away from the Iewes, the thing that they most put their truſt in: to ſay; The vayne hope they had in the carnall Linage, and naturall deſcent from the family and houſhold of Abraham; and likewiſe their falſe conſidence, they had in the keeping of the Law of Moſe • . Pauls whole purpoſe is in the Epistle, to bring Man unto a knowledge of his Sinne, and to ſhew him how it may bee remitted, and with many teſtimonies and examples of the Scripture, hee proveth Man to be ſaved, onely by Mercy, for the merites of Christ: which is apprehended and received by Faith, as he at large ſheweth in the 3, 4, and 5, Chapters of the ſame Epiſtle.

In the underſtanding, of the which three Chapter aright, is required a ſingular and exact ailigence: For it ſeemeth, by thoſe places, that Paul concludeth, and in a manner includeth the divine Grace, and promiſe of GOD, within • ertaine tearmes and limits, that onely CHRIST ſhould bee efficatious and profitable in thoſe, that apprehend and receive this abundant grace by Faith: and to ſuch, as have not the uſe of Faith, neyther CHRIST, nor Gods grace to appertaine. Now ſeeing no Rom. 11. 32. man, by reaſon of this natur all I •• redulity borne, and begotten with us, can beleeve and put ſuch confidence Galat. 3, 22: in God, as he requireth by his Law, as experience of our owne weakeneſſe declareth, though Man have yeares and time to beleeve, the promiſe of GOD in CHRIST appertaineth to no man. This ſentence is plaine in the laſt Chapter of Marke; Hee that beleeveth not, ſhall be damned. Mark. 16, 16. Howbeit, wee know by the Scripture, that notwithſtanding this imperfection of Faith, many ſhall be ſaved: And likewiſe, notwithſtanding that Gods promiſe be generall unto all people of the World: yet many ſhall be damned. Theſe two Points therefore muſt be diligently diſcuſſed. Firſt, how this faith, Math. 11. 28. Rom. 11. 32. being unperfect, is accepted of GOD. Then, how we be excluded from the promiſe of Grace, that extendeth 1. Tim. 2. 4. to all men.

I will not rehearſe now the mindes of other, but as briefly, and as ſimply, as I can, declare the minde of the Scripture in this matter. Saint Paul calleth How Faith b • ing unperfect is accepted of God. this ſervitude of Sinne, naturally remaining in our Nature corrupted, ſome times Apeitheian; then Amartian; at another time Aſthenian. The firſt word ſignifieth an Imperſuability, diffidence, incredulity, contumacy or inobedience. The ſecond, ſignifieth Errour, ſinne, or deceit. The third, betokeneth Weakneſſe, imbecility, or imperfection. So writeth Paul: Mans body to be firſt borne in imbecility. Alſo, that God concludeth all men under infidelity. Rom. 11. 32. In another place, That the Scripture doth conclude All men under Sinne. In thoſe three places Galat. 3; 20. thou mayeſt ſee the three wordes that I rehearſed before: By which PAVL deſcribes the infirmities of Man: which infirmities, are tranſlated into Eſa 53. 4, 5. Iohn, 1. 29. CHRIST. Not ſo, that wee ſhould be delivered from them, as though they were dead in our nature, or our nature changed, or ſhould not provoke vs any more to ill; but, that they ſhould not damne us, becauſe Christ ſatisfied for them in his Body. And Paul ſayth; That Christ dyed for Sinners that were infirme, and calleth thoſe ſinners, the Enemies of Rom. 5, 8. 〈 in non-Latin alphabet 〉 . God. Howbeit, he calleth not them, Theoſtygas in the Scriptures; to wit, Vid. Melanet. 2. part. Operum. pag. 268. Quanto magis Pater veſter dabit ſp: Sanctum petentibus cum? Non ait, Cantemnentibus. Contemners of GOD. How wee are called the enemies of God. Every man is called, in the Scripture, Wicked, and the enemy of God; for the privation and lacke of Faith and love that hee oweth to GOD. Et impij vocantur qui non omninò ſunt pij; That is, they are called wicked, that in all thinges honour not GOD, beleeve not in God, and obſerve not his Commandements; as they ſhould doe: which wee cannot doe, by reaſon of this naturall infirmity or hatred of the Fleſh, as Paul calleth it, againſt God. In this ſence Rom 8, 7. taketh Paul this word Wicked, when he ſaith; that Christ dyed for the wicked. So, muſt we interpret St. Paul, and take his wordes; or elſe no man ſhould bee Rom. 5, 8. damned. Now we know, that Paul himſelfe, Saint Iohn, and Chriſt, damneth the Contemners of GOD, or ſuch as willingly continue in ſinne, and will not Repent. Thoſe the Scripture excludeth from the generall promiſe of Grace. Thou ſeeſt by the places afore rehearſed, that though we cannot beleeve in God, as undoubtedly, as is required, by reaſon of this our naturall ſickneſſe and diſeaſe: yet for Chriſts ſake, in the iudgement of God, we are accounted as faithfull beleevers: for whoſe ſake this naturall diſeaſe and ſickneſſe is pardoned, by what name ſoever St. Paul calleth the Naturall infirmity, or originall ſinne in Man. And this imperfection or naturall How wee are excluded from the promiſe of Grace that is extended to all. ſickneſſe taken of Adam, excludeth not the perſon from the promiſe of God in Chriſt, except we tranſgreſſe the limits, and bounds of this Originall ſinne, by our owne folly and malice, and eyther of a contempt or hate of Gods word we fall into ſinne & transforme our ſelves into the Image of the Divel. Then • ee exclude, by this meanes, our ſelves from Chriſt received our infirmities but not the contempt of the Law, and of God. the promiſes and merites of Chriſt: who, onely, received our infirmities, and originall diſeaſe: and not the contempt of him and his Law. Further the Promiſes appertaine to ſuch as Repent. Therefore Eſay ſayd without exception; That the infirmities of all Men were caſt upon his bleſſed ſhoulders. It is our office therefore to ſee, wee exclude not our ſelves from the generall Grace, promiſed to all men. It is not a Chriſtian mans part to attribute his ſalvation to his owne free-will, with the Pelagian, & extenuate originall Sin. Nor to make God the author of ill, and our damnatiō; wth the Manichee. Nor yet to ſay, God hath written fatall Lawes, as the Stoicke, and with neceſsity of Deſtiny, violently pulleth one by the haire into Heaven; and thruſteth the other headlong into Hell. But aſſertaine thy ſelfe, by the Scripture, what be the cauſes of Reprobation; and what, of Election. The cauſe of Reiection, or damnation, is Sinne in Man; which will not heare, neyther The cauſe of Damnation in man. receive the Promiſe of the Goſpell; or elſe, after he hath received it, by accuſtomed doing of ill, falleth eyther into a contempt of the Goſpell, and will not ſtudy to live thereafter, or elſe hateth the Goſpell, becauſe it condemneth his ungodly life: and would there were neyther God, nor Goſpell to puniſh him, for doing of ill. This ſentence is true; howſoever Man judge of Predeſtination. God is not the cauſe of Sinne; nor would not have Man to ſinne. Thou art not the GOD that willeth ſinne. Pſal. 5, 4. And it is ſayd: Thy perdition, O Iſrael, is of thy ſelfe, and thy ſuccour onely of me. The cauſe of our Oſe, 1 3, 9. Election is the Mercy of God in Christ. Howbeit, The cauſe of mans Election, Rom. 9, 16. he that will be partaker of this Election, muſt receive the Promiſe in Christ by faith; for therefore wee be elected, becauſe afterward we are made the members of Christ. Therefore, as in the juſtification or remiſsion of Sinne, there is a cauſe, though no dignity Epheſ. 1, 5. Rom. 8, 29. at all, in the receiver of his juſtification; and ſo we judge him by the Scripture to bee Iuſtified, and hath remiſſion of his ſinne, becauſe he received the Grace promiſed in CHRIST. So wee iudge of Election, by the event or ſucceſſe, that hapneth in the life of Man: thoſe onely to be elected, that by Faith apprehend the mercy promiſed in Christ: otherwiſe, wee ſhould not judge of Election. For Paul ſayth plainly: That they that beleeve by the ſpirit of God, are the Children of God, and that the Rom. 8, 15. 15, 16. ſpirit of God doth teſtifie with our ſpirits, that wee are the children of God; being admoniſhed therefore by Scripture, wee muſt leave ſinne, and doe the workes commanded of God, or elſe it is a carnall opinion that we have blinded our ſelves withall, of fatall Deſtinie, and yet will not ſave us. And, in What declareth a lively Faith. Iohn, 6. 44. How God draweth unto Chriſt. caſe there follow not in our knowledge of Chriſt, amendment of life, it is not lively Faith that wee have, but rather a vaine knowledge and meere preſumption. Iohn ſayth; No man commeth to me except my Father draw him: Many men underſtand theſe wordes in a wrong ſence: as though, God required in a reaſonable man, no more Nec tamen habeut ſe Mens & voluntas vt ſtatua: ideo diuerūt • eteres, Praecedente gratia, comitante voluntate, bona opera fieri. Melau • th. part. 2. Operū. p. 268. & pag. 248. than in a dead poaſt: and marketh not the wordes that follow; Every man In illo loco Ieannis decitur. Omnis qui aud • t a Patre et diſcit. veniet ad me: Diſcere iubet, id eſt, Audire vocem Doctrinae traditaem a • ipſo & aſſentiri, non indulgere di •• edentia. Melan •• h. ibid. that heareth and learneth of my Father commeth to me. GOD draweth with his Word, and the Holy Ghoſt, but Mans duty is to heare, & learne; That is to ſay, Receive the grace offered, conſent to the Promiſe, and not repugne the God that calleth. GOD doth promiſe the Holy Ghoſt unto them that aske him, and not to them that contemne him.

We have the Scripture daily in our hands, reade it, and heare it Preached, Gods mercy ever continue the ſame. Let us thinke verily that now God calleth, and convert our lives to it. Let us obey it, and beware, we ſuffer not our fooliſh iudgements to wander after the fleſh, leaſt the Divell wrap us in darkneſſe, and teach us to ſeeke the Election of God, out of the Scripture. Although webe of our ſelves bondmen unto ſinne, and can doe no good by reaſon our Originall and race is vicious, yet hath not the Divell induced wholly his ſimilitude into any of Adams poſterity, but onely into thoſe that contemne, and of a ſet purpoſe, and a deſtinyed malice hate God, as Pharao, and Saul. The one gathered all his men of warre, and would fight with GOD and his Exod. 14. Church, rather than obey his Commandement. The other, would againſt GODS expreſſe will, and 1. Sa 〈…〉 . 18. 11. See B Latimer, part. 2. fol. 54. Math. 12, 32. Mark. 3, 29. Luk. 12, 10. 1. Iohn, 5, 16. Heb. 10, 26. Gen. 3, 45. D. F. Handum. pag 214. pleaſure, kill David, that God had ordained to bee King. Theſe ſinnes Christ calleth, The Sinnes of Infirmity are committed againſt the Power of the Father. Sinnes of Ignorance, againſt the Wiſdome of the Soun • : Sins of Malice, againſt the goodneſſe and grace of the Holy Ghoſt. Sinne againſt the Holy Ghost. St. Iohn, Sinne unto Death. St. Paul, Voluntarie, or willing ſinne. Wee muſt therefore judge by the Scripture, and beleeve all things there ſpoken. Know thereby the will of God, and ſearch not to know the thing that appertaineth nothing to thine office. Remember how craftie a workeman the Divell is, and what practiſe hee hath uſed with other. Chiefly, and before all thinges, he goeth about to take this perſwaſion, that Gods word is true, out of mans heart: as he did with Adam; that thought nothing leſſe than to Dye, as God ſaid. Then thought hee wholly to have printed his owne Image in Adam, for the Image of GOD: and to bring him to an utter contempt, and hatred of God for ever, as hee had brought him to diffidence and doubt of his Word. Here let us all take • eed of our ſelves, which daily by the word of GOD, being admoniſhed of ill, yet amend not.

Wee ſhall find at length, God to bee iuſt in his word, and will puniſh with eternall fire our contumacy and in obedience: which fire ſhall be no leſſe hot, than his word ſpeaketh of. So did he alſo with Saul perſwade that God was ſo good, that though he offended, he would not puniſh him, as he ſaid: But 1. Sam. 15, 15. be pleaſed with a fa •• e ſacrifice againe. This doctrine is therefore neceſſary to be knowne of all men: that God is iust and true, and requireth of us feare and obedience; as Saint Iohn faith, He that ſent Iohn 8. 26. Pſal. 145. 17. The iuſtice of God intendeth it ſelfe to two divers ends. •• o is true! DAVID ſpeaketh thus of his Iuſtice, The Lord is iuſt in all his wayes. And underſtand, that his iuſtice extendeth to two divers ends: the one is, that he would all men to be ſaved, the other and, to give every man according to his acts.

To obtaine the firſt end of his juſtice, as many as be not utterly wicked, and may be holpe: partly, with threatnings, and partly, with promiſes he allureth; and provoketh them unto amendment of life. The other part of his juſtice, rewardeth the obedience of the good, and puniſheth the inobedience and contempt of the ill. Theſe two juſtices the elders doe call correctivam, and retributivam. Ionas Ionas, 2. Mat. 25. 31, &c. the Prophet ſpeaketh of the firſt: and, Chriſt, of the ſecond. God would all men to bee ſaved: and therefore provoketh, now by faire meanes, now by foule, that the ſinner ſhould ſatisfie his juſt and righteous pleaſure: not, that the promiſes of GOD appertaine unto ſuch as will not repent; or his Threatnings, unto him that doth repent: but, thoſe meanes hee uſeth to ſave his creature. This way uſeth he to nurture vs, untill ſuch time as his Holy ſpirit 1. Cor. 11. 32. worke ſuch a perfection in us, that wee will obey him, though there were no paine nor ioy mentioned at all.

Therfore looke not onely upon the promiſe of God, but alſo, what diligence and obedience he requireth of thee, leaſt thou doe exclude thy ſelfe from the Promiſe. There was promiſed unto all theſe that departed out of Egypt with Moſes the land of Canaan: howbeit, for diſobedience of Gods Commandements, there was but one or two that entered. Of the other part, thou ſeeſt that, of the menaces and horrible threatnings of God, that Ninivie the great Citie ſhould be deſtroyed within forty dayes, nothing appertained unto the Ninivites, becauſe they did Penance, and returned to God. In them ſeeſt thou (Chriſtian Reader) the Mercy of God, and generall Promiſe of ſalvation performed in Chriſt; for whoſe ſake onely, GOD and Man was ſet at one. So that they received the Preaching of the Prophet, and tooke God for their God, and God tooke them to be his people, and for a certainty thereof, revoked his Sentence, that gave them but forty dayes of life. They likewiſe promiſed Obedience unto his holy Lawes and Commandements, as God give us all grace to doe. That though wee be infirme and weake to all vertues, wee exclude not our ſelves by contempt or negligence from the Grace promiſed to all men. Thus farewell in CHRIST.

Novembris 5. Anno 1549.

CHAP. 17. 4. Curioſitie.

THe fourth let or Impediment (of keeping The fourth impediment. GODS law) is Curioſitie and overmuch ſearching the Privities and ſecrets of GOD, when men of an ill and licentious life returne not to Repentance, as the Scripture biddeth, but mount ſtraight way into Gods providence and Predeſtination; contemning the will of God that is made open unto him in the Scripture; that God would have him now to Repent, and to receive Grace; and ſearch to know the thing that never was made open to Man or Angell: the event and end of things to come. Thus reaſoneth Man with himſelfe: Who knoweth what his last houre ſhall be? Wherefore favoureth God the one, and not the other? Sometime the good maketh an ill end; and the ill a good. In this opinion and inſcrutable myſterie he weareth all his wits, and, at the end of his cogitations, findeth more hidden and doubtfull objections, than at the beginning; ſo that hee commeth from this Schoole neyther wiſer nor better. Moſes remooveth this ungodly Deut. 19. 29. let and impediment, ſaying: The ſecrets of the Lord our God are made open unto us, and unto our children for ever, that we doe all the precepts of this law. The which words plainely condemne our fooliſh and audacious preſumption; that ſeeke to know what ſhall happen unto us in the houre of death; and will not know the thing that ſhould be done in all our lives; to wit, that God would have us know the thing that is opened unto vs, in the Scripture; or Gods mercy promiſed in Chriſt Ieſu, and follow him in all vertue. If we offend, and repent, and leave ſinne, then hath he promiſed mercy and will give it. Moſes ſaith: Doe the thing that thou art bid to doe; and follow the will of Deut. 30 19. God made open to thee in his word. As for the diſputation of Gods providence, is a curioſity and no relig 〈…〉〈◊〉 preſumption, and no faith; a le • of vertue, and furtherance of vice. When thou heareſt repon • ance ſpoken of, learne that leſſon out of hand: leſt per adventure tho • be never good ſcholler in divinity of Gods lawes. It fareth many times with us, that we goe long to ſchoole in divinity, and yet never good divines, as it fareth in the ſchoole of rethorike: whereas, if at the beginning, the ſcholler profit not, (as Aristotle ſaith) he ſhall never be good orator. Therefore Moſes ſaith: God gaue you not a heart to underſtand, eyes to ſee, nor eares to heare, untill this preſent day. Deut. 29. 4. Here doth Moſes ſpeake ironice, and ſeemeth to deny the thing, he would affirme. As Ariſtotle or Cicero might ſay, (when they haue applyed all their labour, and done the beſt they can, to make their ſchollers learned, yet profit nothing, then depart out of the ſchoole; & ſay unto their audience:) I never opened unto you the ſcience that I taught you. Not, that the fault was in him, but in the auditors, that neglected their diligence and Doctrine. So doth Moſes now ſpeake of God; not that the fault was in him, that thoſe unkind people underſtood not the doctrine, hee taught, but in themſelues: as it appeareth in the text; for, he uſeth now the rod of perſecution; puniſheth them; beateth them, yea and killeth them; becauſe they would not learne the thing he taught them: yea further, he ſheweth that his pleaſure was, they ſhould chooſe the good, Deut. 30. 19. and leave the ill, to be in wealth, and avoid the woe. This argument he proveth, of his owne nature; which is amiable, loving, and holy; inclined to doe well unto man, and to be at peace with him. But becauſe man, of his owne malice, contemneth the word and doctrine of God; he is not onely rigorous and ſevere againſt man, but alſo hee waxeth ſo angry for ſinne, as he that chafeth and moveth himſelfe; that all men may perceive by his countenance he is offended; therefore (ſaith the text) the fury of God Deut. 29. 27. ſhall ſmoake againſt the ſinner. Our goſpellers be better learned than the Holy ghoſt; for they wickedly attribute the cauſe of puniſhment and adverſity to Gods providence: which is the cauſe of no ill; as he himſelfe can do no ill: and of every miſchiefe that is done they ſay it was Gods will. The Holy ghoſt putteth another cauſe: that is to ſay: Sinne in man, and contempt of his holy word. Further, the paine is not inflicted by predeſtination to loſe man; but both predeſtination and the affliction extend to call man from damnation. The blinde ſouthſayers, that Ezech. 33. 1. Cor. 11, Pſalm. 119. Reuel. 3. Eſay 26. Hebr. 12. writ of things to come, are more to bee eſteemed, than theſe curious and high climing wits; for they attribute the cauſe of ill to the ill aſpects, and ſiniſter coniunctions of the planets. Refuſe not therefore the grace offered, not once received baniſh it not with ill converſation. If wee fall, let us heare almighty God, that calleth us to repentance with his word, and returne; let us not continue in ſinne, nor heape one ſinne vpon another, leſt at laſt, wee come to a contempt of God and his word: for, remiſsion is promiſed to as many as repent: as Moſes ſheweth; and likewiſe all the ſcripture and examples thereof. But remember Deut. 30. 1. 2, what the text ſaith, that thou muſt convert unto God; and that by the meanes and mediation of Chriſt, and that with all thy heart; and then thou maiſt finde remedy. Convert not to ſuperſtition, and buy not a maſſe for thy ſinnes; nor loke for helpe of any Saint; but onely of God; as his word teacheth: for he that ſtrooke thee for ſinne, can heale thee againe: ſay not in aduerſity, as Cicero Iohn, 15. did: Except God, or ſome good hap doe ſave vs, wee cannot Cic. lib Epiſt. 16. eſcape. For there is nothing in Heaven nor Earth that ſaveth, but God alone.

CHAP. 19. 6. Ignorance.

THe ſixt let, or impediment wherewith men excuſe themſelues from the obedience of the law of GOD, is the pretence of ignorance, the which they doe thinke ſhall excuſe them. Thus they ſay; the Scripture hath ſo many myſteries in it ſelfe, and is too hard for our capacity. Sometime the letter; ſometime the ſpirit; and ſometime both, muſt be underſtood. Further, they ſay the Doctors braule and chide between themſelves; and how ſhould the unlearned underſtand it aright? Who can tell, ſaith another, whether this be the true law, or not? If it were the true law of God, then ſhould it containe all verities, & haue no need of mans lawes. Now Firſt, they of the Church of Rome. the greateſt part of ſuch as have the name of Chriſtianity, ſay, Gods lawes ſave no man, inſtruct no man aright; no, it is not wholeſome for man, except it be held and ayded by the law of the Meaning the Popes of Rome. Biſhops. This the world owes to the Biſhops decrees, that have called the authority of the holy Teſtament that containeth all trueth (whoſe ſufficiency and verity is ſcaled with the precious bloud of Chriſt) into doubt: and not into doubt onely, but cleane abrogated it, and preferred their owne lawes. Conferre their preachings, and miniſtration of the Sacramints with the holy word and law of God, and ſee. Other ſay, I have no wit to underſtand the Word of GOD; and if I had; yet have I no leaſure to learne it. Againſt this obiection, Moſes anſwereth, and ſaith this law is ſufficient, is ſimple, and plaint, eaſie to be underſtood, a perfit doctrine, and required of all men. Thus he proueth it; the Commandement that I preſcribe unto thee to day, is not farr above thee, Deut. 30, 1 • . nor put farre from thee; reade the laſt halfe of the chapter. By the which words it appeareth, that GOD hath made his will, and pleaſure, ſimply and plainely open unto his people, with apt ſentences and open words, and alſo put the ſame to us, that we ſhould not ſeeke it with great danger of our life, to ſaile into the Indies for it, or looke it in Heaven above; as thoſe that receive all things by revelation, Enthuſiaſts. or apparitions of Angels, or other ſuch meanes. But Moſes ſaith, it is no need of any ſuch ambaſſadors, and ſo ſaith Abraham. For man may learne out of the Scripture, what is to be done, and what not to bee done, Luk. 16, 29. what is the condition of the good and of the bad. No need to ſeeke the knowledge thereof in Aegypt, Athens, or Rome. But the word is preſent, and at hand with thee in thy mouth, and in thy heart, that thou ſhouldeſt doe it. By theſe words we ſee, that in the greateſt ſinner that is, is a certaine rule and knowledge to live well thereby, if he did follow it. So confounded St. Paul the Gentiles of Rom. 1. 21. ſinne: becauſe they knew the evill, they did, was condemned by the teſtimony of their owne conſcience. For, the law of God to doe well by, is naturally written in the heart of every man. Hee, that will diligently ſearch himſelfe, ſhall ſoone find the ſame; and, in caſe, man ſhould behold his owne Image both in body and in ſoule, although there were no law written, nor Heavens over our heads to teſtifie the goodneſſe and the iuſtice of God, and the equity of an honeſt life: mans conſcience would Rom. 2, 15. tell him, when he doth well; and when evill. Further, the iudgement and diſcourſe of reaſon deſireth not onely to live iuſtly in this world, but alſo to live for ever in eternall felicity without end: and that commeth by the ſimilitude of God, wch yet remaineth in the ſoule after the ſinne of Adam. Whereby, we ſee plainely, that thoſe excuſes of ignorance be damnable when man ſeeth hee could doe well, if he followed the iudgement of his owne conſcience. So that, we ſee, that the law of God is eyther outwardly or inwardly, or both wayes, opened unto man; and by Gods grace yee might doe the good, and leaue the evill; if it were not of malice and accuſtomed doing of ſinne. The which excuſeth the mercy and goodneſſe of God; and maketh that no man ſhall be excuſed in the latter judgement, how ſubtilly ſoever they now excuſe the matter, and put their evill doings from them, and lay it uppon the predeſtination of GOD, and would excuſe it by ignorance; or ſay, he cannot be good, becauſe he is otherwiſe deſtinied. This Stoicall opinion reprehended Horace: Nemo adeo ferus est, vt non mitoſcere poſsit, Simodo, &c. No man is ſo cruell (ſaith he) but may waxe meeke, ſo that he give a willing care to Diſcipline. Although thou canſt not come to ſo farre knowledge in the Scripture, as other that beleeved, by reaſon thou art unlearned, or elſe thy vocation will not ſuffer thee all dayes of thy life to be a ſtudent, yet maieſt thou know, and upon paine of damnation art bound to know, the Articles of thy faith, to know God in Chriſt, and the holy Catholike Church, by the word of God written; the tenne Commandements, to know what workes thou ſhouldeſt doe; and what to leave undone; the Pater Noſter, Chriſts prayer, which is an abridgement, epitome, or compendious collection of all the Pſalmes and prayers written in the whole Scripture. In the which thou prayeſt for the remiſſion of ſinne, as well for thy ſelfe as for all other; deſireſt the grace of the holy Ghoſt to preſerve thee in vertue, giveſt thankes for the goodneſſe of God towards thee and all other. Hee that knoweth leſſe than this cannot be ſaved; and he that knoweth no more than this, if hee follow his knowledge, cannot be damned. There be two common verſes that all men in manner know, and doubtleſſe worthy, that teach us that to know Chriſt, though we know no more, is ſufficient.

That is to ſay; Hoc eſt neſ • ire, ſine Chriſtlo plurimaſ • ir • . To be ignorant, is to know many things without Chriſt. If thou know Chriſt well, it is ſufficient, though thou be ignorant of all other things.

Thus farre the Iudgement of B. HOOPER.

THE IVDGEMENT OF B. LATIMER.

B. LATIMER Sermons, Part. 3. Fol. 213. In his Sermon upon Septuageſima.

MVlti ſunt vocati, pauci verò Electi; That is; Many are called, and few are choſen. Theſe wordes of our Saviours are very hard to underſtand; and therefore it is not good to bee too Curious in them, Curious interpretations of Scriptures, are wicked and odious. as ſome vaine fellowes doe; who ſeeking Carnall liberty, pervert, toſſe, and turne the Word of GOD, after their owne mind, and purpoſe. Such (I ſay) when they reade theſe wordes, make theyr Reckoning thus, ſaying; What need I to mortifie my body with abſtaining from all ſinne, and wickedneiſ; I perceive God hath Choſen ſome, and ſome are reiected; now if I bee in the number of the Choſen, I cannot be Damned: But if I bee accompted among the condemned number, then I cannot be Saved. For GODS Iudgements are immutable. Such fooliſh, and wicked reaſons ſome have; which bringeth them eyther to Deſperation, or elſe to carnall Liberty. Therefore it is as needfull, to beware of ſuch reaſons, or Expoſitions of the Scriptures; as it is to beware of the Divell himſelfe. But if thou art deſirous to know whether thou art choſen to Everlaſting life: Thou mayeſt not begin with God; for God is too high; thou canſt not comprehend him: the Iudgements of God, are unknowne to Man; therefore thou mayeſt not begin there. But begin with Christ, and learne to know Chriſt; Enter not into the inſcrutable Myſteries of God. and wherefore that hee came; namely, that hee came to ſave Sinners; and made himſelfe a Subiect to the Law; and a fulfiller of the ſame, to deliver us from the wrath, and danger thereof: and therefore was Crucified for our Enter into Chriſt, and there ſeeke thy Salvation. Sinnes, and roſe againe, to ſhew, and teach us the way to Heaven; and by his Reſurrection; to teach us to ariſe from ſinne. So alſo his Reſurrection, teacheth, and admoniſheth us of the generall Reſurrection. Hee ſitteth at the right hand of God, and maketh interceſsion for us, and giveth us the Holy Ghoſt, that comforteth, and ſtrengthneth our Faith, and daily aſſureth us of our Salvation.

Conſider I ſay Chriſt, and his comming; and then begin Chriſt, is the Booke of Life, wherein our Names be written, if we bele • ve in him. to try thy ſelfe whether thou art in the booke of life, or not. If thou findeſt thy ſelfe in Chriſt; then thou art ſure of everlaſting life. If thou be without him; then thou art in evill caſe. For it is written: Nemo venit ad patrem, niſi per me, that is: No man commeth unto the Father, Iohn, 6. but through me. Therefore, if thou knoweſt Chriſt; then thou mayeſt know further of thy Election. But when we are about this matter, and Troubled within our ſelves, whether we be elect, or no; wee muſt ever have this Maxime, or principall Rule before our eyes; namely, that GOD beareth a good will towards vs. God loveth us; God beareth a fatherly heart towards us: But you will ſay; how ſhall I know that? or how ſhall I Iohn, 1, 3. beleeve that? We may know Gods will towards us through Chriſt: God hath opened himſelfe unto us by his Sonne Christ. For ſo ſaith Iohn the Evangeliſt: Filius, qui eſt in ſinu Patris, ipſe revelavit; that is, The Sonne which is in the boſome of the Father, he hath revealed. Therefore we may perceive his good will, and love towards us, hee hath ſent the ſame his Sonne into this world, which hath ſuffered moſt painefull death for us. Shall I now thinke that God hateth me? or ſhall I doubt of his love towards me? Here you ſee how you ſhall avoyd the ſcrupulous, and moſt dangerous queſtion of the Predeſtination of God. For, if thou wilt inquire his counſayles, and enter into his conſiſtory, thy wit will deceive thee; for thou ſhalt not be able to ſearch the counſailes of God. But if thou beginne with Chriſt; and conſider his comming into the world; and doeſt beleeve, that God hath ſent him for thy ſake, to ſuffer for thee; and to deliver thee from ſinnz, death, the Devill, and Hell. Then, when thou art ſo armed with the knowledge of Chriſt; then (I ſay) this ſimple queſtion cannot How you ſhall know, when you are in the Booke of life. hurt thee: for thou art in the booke of life, which is Chriſt himſelfe.

Alſo wee learne by this ſentence, (Multi ſunt vocati, That many are called, &c.) That the Preaching of the Goſpell is univerſall; that it appertaineth to All mankind; that it is written, In omnem terram exivit ſonus corum, Pſal. 19. Rom, 10, 18. Through the whole earth, their ſound is heard. Now ſeeing that the Goſpell is univerſall, it appeareth that hee would have all Mankind ſaved; and that the fault is not in him, if wee be Damned. For it is written thus: Deus vult owmnes homines ſalvos fieri; God would have all men 1, Tim. 2, 4. God would, that All ſhould be ſaved. to bee ſaved; his ſalvation is ſufficient to ſave all Mankind; But wee are ſo wicked of our ſelves, that wee refuſe the ſame; and we will not take it, when it is offered unto us, and therefore he ſayth: Pauci verò electi; Few are choſen; That is, few have pleaſure & delight in it. For the most part are weary of it; & cannot abide it; and there are ſome that heare it, but they will abide no danger for it; they love more their riches, & poſſeſsions, than the word of God; & therfore, Pauci ſunt electi, there are but a few, that sticke heartily unto it; and can finde in their hearts to forgoe this world for Gods ſake, and his holy word. There are ſome now adayes, that will not be reprehended by the Goſpell, they thinke themſelves better, than it. Some againe are ſo ſtubborne, that they will rather forſweare Our ſtubbornneſſe and lacke of Faith, is the Cauſe of our Damnation. themſelves, than confeſſe their ſinnes, and wickedneſſe: Such men are cauſe of their owne Damnation; for God would have them ſaved; but they refuſe it; like as did Iudas the Traytor; whom Christ would have had to be ſaved; but hee refuſed his ſalvation. Hee refuſed to follow the Doctrine of his Maſter Christ. And ſo, whoſoever heareth the Word of God, and followeth it, the ſame is Elect by him. And againe, whoſoever refuſeth to heare the word of God, and to follow the ſame, is Damned. So that our Election is ſure, if we follow the word of God. Here is now taught you how to try out your Election: A right Doctrine to try our Election. namely, in Christ. For Christ is the accompting booke, and Regiſter of God. Even in the ſame Booke, that is Christ, are written all the names of the Elect: Therefore wee cannot find our Election in our ſelves, neyther yet in the high Counſell of God: for Inſcrutabilia ſunt iudi Iob, 34. cia altiſsimi; where then ſhall I find my Election? In the counting booke of GOD, which is Christ: For thus it is written: Sic Deus dilexit mundum; that is, God ſo intirely loved the World, that hee gave his onely begotten Sonne, Ioh. 3, 10. to that end, that all that beleeve in him ſhould not periſh, but haue life Everlaſting. Whereby appeareth moſt plainely, that Christ is the Booke of Life; and that all that beleeve in him, are in the ſame Booke, & ſo are choſen to Everlaſting life; for only thoſe are ordained, which beleeve.

Therefore, when thou haſt faith in Christ, then thou art in the booke of Life, and ſo art thou ſure of thy Election: Chriſt is the Booke of Life. And againe, If thou bee without Christ, and have no Faith in him; neyther art ſory for thy wickedneſſe; nor have a minde, and purpoſe to leave, and forſake Sinne, but rather exerciſe, and uſe the ſame; then The unbeleevers are not in the booke of Life. thou art not in the booke of Life, as long as thou art in ſuch a caſe; and therefore ſhalt thou goe into Everlaſting fire; namely, if thou dye in thy wickedneſſe, and finne without Repentance. But there are none ſo wicked but hee may have a Remedy; what is that? Enter into thine owne heart, and ſearch the ſecrets of the ſame. Conſider thine owne life, and how thou haſt ſpent thy dayes. And if thou find in thy ſelfe all manner of uncleanneſſe, and abhominable ſinnes, and ſo ſeeſt thy Damnation before thine eyes, what ſhalt thou then doe? Confeſſe the ſame unto thy Lord GOD, be ſory that thou haſt offended ſo loving a Father, and aske mercy of him in the name of Christ, and beleeve ſtedfaſtly that hee will bee mercifull unto thee, in the reſpect of his onely Sonne which ſuffered Death for thee; and then have a good purpoſe to leave all ſinne and wickedneſſe, and to with-ſtand The right way, how thou maiſt be aſſured of everlaſting life. and reſiſt the affections of thine owne fleſh, (which ever fight againſt the ſpirit,) and to live uprightly, and godly, after the will, and Commandement of thy heavenly Father. If thou goe thus to worke, ſurely thou ſhalt be heard, thy ſinnes ſhall bee forgiven thee, God will ſhew himſelfe true in his Promiſe. For, to that end, hee hath ſent his onely Sonne into this world, that hee might ſave Sinners. Conſider therefore, I ſay, Wherefore Chriſt came into this world; Conſider alſo, the great Hatred, and wrath, that God beareth againſt Sinne; and againe, conſider his great Love ſhewed unto thee, in that hee ſent his onely Sonne to ſuffer moſt cruell Death, rather than that thou ſhouldſt be damned Everlaſtingly.

Thus ſpeaketh that Learned B. and Bleſſed Martyr, in that place. And in another place, hee ſaith:

O What a pittifull thing is it; That a man will not Idem. Part. 3. ſol. 207. In his Sermon, on the Firſt Sunday after Epiphani • . conſider this, and leave Sinne, and Pleaſure of this world, and live godly, but is ſo blind, and ſo mad, that he will rather have a momentary and a very ſhort, and ſmll pleaſure, han to hearken to the Will and pleaſure of Alnighty God; that might avoyd Everlaſting paine, and • oe, and give unto him Everlaſting felicitie. For that a • reat many of us are Damned, the fault is not in God; 1, Tim. 2. 5. for Deis vult omnes homines ſalvos fieri; GOD would have all men to bee ſaved: But the fault is in our ſelves, We ourſelves are cauſes of our owne damtion. and in o • owne madneſſe, that had rather have Damnation, th •• Salvation.

And fu • her, in another paſſage, the ſame Holy Marty, writeth in this manner: viz.

VVEe rode in the Actes of the Apoſtles; That I' • m. Part. 3. fol. 198. In his Sermon, on the third Sunday after Epiphanic. Act. 13, 48. when Saint Paul had made a long Sermon, at Antioch, then beleeve (ſayth the Evangeliſt) as many as were ordaind to life Everlaſting. With the which ſaying, 〈◊〉 great nu • ber of people have beene offended: and have ſayd; We perceive that onely thoſe ſhall come to beleeve, and ſo to everlaſting life, which are choſen of God vnto it; therefore it is no matter whatſoever wee doe. A lewd opinion of Predeſti. nation. For if we be Choſen to Everlaſting life, we ſhall have it: And ſo they have opened a doore unto themſelues, of all Wickedneſſe, and carnall liberty, againſt the true meaning of the Scripture. For, if the moſt part bee damned, the fault is not in God; but in themſelves. For it is written, Deus vult omnes homines ſalvos fieri: God would that 1, Tim. 2. all men ſhould be ſaved: But they themſelves procure their owne damnation; and deſpiſe the paſſion of Chriſt, by their We our ſelves procure our owne Damnation. owne wicked, and inordinate living. Heere wee ma • learne to keepe us, from all curious and dangerous queſtions. When we heare that ſome bee choſen, and ſome • ee damned, let us have good hope, that we ſhall be among he choſen; and live after this hope; that is, uprightly, and godly, then thou ſhalt not be deceived. Thinke that God hath choſen thoſe that beleeve in Chriſt; and Chriſti the Chriſt, the Booke of Life. booke of life. If thou beleeveſt in him, then thou ar • ritten in the booke of life, and ſhalt be ſaved: So wee need not to goe about to trouble our ſelves with curios queſtions of the Predeſtination of God. But let us rater endeavour our ſelves, that we may be in Chriſt; for • hen wee be in him, then are we well, and then we my bee ſure, that we are ordained to Everlaſting life. But you will ſay; How ſhall I know that I am in the bookof life? How ſhall I try my ſelfe to be Elect of God to evelaſting Life? I anſwere; Firſt, we may kn • w, that wee may and time be in the booke, and another time come • t againe; as it appeareth by DAVID: which was writen in the booke of life: But when he ſinned, hee, at that ſame time was How we may know, when we are in the ſtate of Salvation, and when Not. out of the booke of the favour of God; until hee had repented, and was ſory for his faults. So we • ay bee in the booke, one time; and afterward, when we • rget God, and his word, and doe wickedly, we come out of the booke; that is, out of Chriſt, which is the booke. And in that Booke, are written all beleevers. But I will tell you how you ſhall know, when you are in the booke. And there are Three markes, whereby wee may know, whether we be in the booke of Life, or no. The firſt. three eſpeciall notes, whereby wee may know the ſame. The firſt note is, if you know your ſinne and feele your owne wretchedneſſe, and filthineſſe; which is a great matter; for the moſt part of people, are ſo drowned in ſinne, that they no more feele the ſame; for ſinne greeveth them no more. According to the ſaying of Salomon: Impius quum in medium peccatorum venit, contemnit; That is, The ungodly man, when he entreth into the middeſt of all ſinne, and miſchiefe, deſpiſeth the ſame; he regardeth Sin nothing at all, neither is he ſory for it; But, as I ſaid, the firſt note is, when you know your ſinne, and feele the ſame; then are they heavy unto you and greeve you. Then followeth the ſecond point, which is faith in The ſecond. Chriſt; that is, when you beleeve moſt ſtedfaſtly, and undoubtedly, that God the Heavenly father, through his Sonne, will deliver you from your ſinnes. When you beleeve, I ſay, that the bloud of our Saviour is ſhed for you, for the cleanſing, and putting away of your ſinnes; and beleeving this moſt ſtedfaſtly, with an unfained heart, then you have the ſecond Point. The third point is, The third. when you have an earneſt deſire to amendment, and hatred againſt Sinne, ſtudy to live after Gods will and Commandements, as much as is poſsible for you to doe; then have you the third Point. And when you finde theſe three Points to bee in you: Namely, firſt when you know your ſinne, and be ſory for the ſame, and afterwards beleeve to bee ſaved, through the paſsion of Ieſu Chriſt: And Thirdly; have an earneſt deſire to leave ſinne, and to fly the ſame: when you find theſe three things in your hearts, then you may be ſure that your names are written in the booke, and you may be ſure alſo, that you are elect and predeſtinate to everlaſting life.

And againe, when you ſee not your wickedneſſe, and that ſinne grieveth you not; neither have you faith, or hope in our Saviour, and therefore are Careleſſe, and ſtudy not for amendment of life; then you are in a heavy An evident and plaine Doctrine that ſheweth you when you are out of the ••• or of God. caſe; and then you have cauſe to cry, and lament your wretchedneſſe; For truely, you are not in the booke of life; but the Devill hath power over you, as long as yee are in ſuch a ſtate. Here you ſee now, how you ſhall try your ſelves, whether you be in the booke of life, or no, &c.

And, againe.

THe Evangeliſt, ſaith hee, when Ieſus was borne. Idem. Part. 3. fol. 183. In his Sermon, on the firſt Sunday after Epiphani • . What is Ieſus? Ieſus is an Hebrew word, and ſignifieth in our Engliſh tongue, a Saviour, and Redeemer of all Mankind, borne into this world. This title, and name to ſave, appertaineth properly, and principally unto him; for, he ſaved us; elſe had we beene loſt for ever. Notwithſtanding the name of Saviour is uſed in common ſpeech; as the King, is called a Saviour; for The terme (Saviour) is uſed in ſundry common ſpeeches. he ſaveth his ſubiects, from all danger, and harme, that may enſue of the Enemies. Likewiſe, the Phyſitian, is accompted a Saviour; for hee ſaveth the ſicke man from the danger of his diſeaſe; with good and wholeſome medicines. So Fathers and Mothers are Saviours; for they ſave their Children from bodily harme, that may happen unto them; So Bridges, leading over the waters. Likewiſe, Ships and Boates, great and ſmall Veſſels upon the Seas, are Saviours; for they ſave us from the fury, rage, and tempeſt of the Sea. So Iudges, are Saviours; for they ſave, or at leaſt ſhould ſave the people from wrong, and oppreſsion. But all this is not perfect ſaving; for, what availeth it to bee ſaved from Sickneſſe, Calamities, and Oppreſsion, when wee ſhall bee condemned after our death, both body and ſoule for ever, to remaine with the Devill and his Angels? Wee muſt therefore come to Ieſus which is the right, and true Saviour; And, he it is, that Ieſus Chriſt is our onely Saviour. hath ſaved us from ſinne. Whom hath hee ſaved? His people; how ſaved hee them? First, by Magiſtrates, he ſaveth the poore from oppreſsion, and wrong: The Children hee ſaveth, through the Tuition of the How many wayes Chriſt ſaveth us. Parents from danger, and perill: by Phyſitians, hee ſaveth from ſickneſſe, and diſeaſes: but from ſinne hee ſaveth onely through his Paſſion and bloudſhedding. Therefore he may be called and is the very Chriſts Death is onely our Salvation. right Saviour: for it is hee, that ſaveth from all infelicitie all his faithfull people; and his ſalvation is ſufficient, to ſatisfie for all the world, as concerning it ſelfe; but, as concerning us, hee ſaved no more, but ſuch as put their truſt in him. And as many as beleeve in him ſhall bee ſaved; The other ſhall be caſt out, as Infidels, into everlaſting damnation. Not for lacke of Salvation; but for Infidelitie, Si is the onely cauſe of Dam▪ and lacke of Faith; which is the onely cauſe of their damnation.

He ſaved us from what? even from ſinne? Now, when he ſaved us from ſinne, then hee ſaved us from the wrath of God; from affliction, and calamities; from Hell, and Death, and from Damnation, and everlaſting paine: for Sin is the cauſe, and fountaine of all miſchiefe: Take away ſinne, then all other Calamities, wherein mankind is wrapped, are taken away and cleane gone, and diſperſed: Therefore, hee ſaving us from ſinne, ſaved us from all affliction. But how doth he ſave us from ſinne? In this manner; that ſinne ſhall not condemne us; Sinne How wee be ſaved from Sinne. ſhall not have the victory over us. He ſaved us not ſo, that we ſhould be without ſinne; that no ſinne ſhould be left in our hearts: No, he ſaved us not ſo. For all manner of imperfections, remaine in us, yea in the beſt of us; ſo that if God ſhould enter into Iudgement with us, wee ſhould all be damned. For there are more, nor ever was any man borne into this world, which could ſay, I am cleane from ſinne, except, Ieſus Chriſt. Therefore he ſaved Chriſt onely, is • oyd of ſinne. us not from ſinne, in taking cleane away the ſame; that wee ſhould not be inclined unto it; but rather, the power, and ſtrength of the ſame ſinne, he hath ſo vanquiſhed, that it ſhall not be able to condemne thoſe, which beleeve in him: for ſinne is remitted, and not imputed unto the beleevers.

So likewiſe he ſaved us from ſinne, not taking it cleane away, but rather, the ſtrength, and force of the ſame. So The Power and Force of Sinne is taken away by Chriſt. he ſaved vs from other Calamities, not taking the ſame cleane away; but rather the power of the ſame: So that no Calamity nor miſery, ſhould be able to hurt us, that are in Chriſt Ieſu. And likewiſe, he ſaved us from Death; not that we ſhould not dye; but that Death ſhould have no victory over vs, nor condemne us; but rather, to be a way, and entrance unto Salvation, and everlaſting Life: for death is a gate to enter into everlaſting life. No man can come to everlaſting life, but he muſt firſt dye bodily: But this death cannot hurt the faithfull, for they are exempted from all danger, through the death, and paſsion of Ieſus Christ our Saviour, who with his death, hath overcome our death.

And in another place, the ſame Father writeth, as followeth: viz.

THe Holy Scripture maketh mention of a Sinne againſt Idem. Part. 2. fol. 64. In his Firſt Sermon preached in Lincoluſhire, Anno 1553. upon Theſe words. The Kingdome of Heaven is like unto a certaine King. Math. 22. the Holy Ghost; which Sinne cannot bee forgiven, neyther in this world, nor in the world to come. And this maketh many men unquiet in their hearts, and conſciences. For, ſome there be, which ever bee afraid, leaſt they have committed that ſame ſinne againſt the Holy Ghoſt, which is irremiſſible. Therefore ſome ſay, I cannot tell whether I have ſinned againſt the Holy Ghoſt or not: If I have committed that ſinne I know I ſhall be damned. But, I tell you, what yee ſhall doe; Deſpaire There is a Sin againſt the Holy Ghost. not of the Mercy of GOD; for it is immeaſurable. I cannot deny, but there is a Sinne againſt the Holy Ghoſt, which is irremiſsible; But wee cannot iudge of it afore-hand; we cannot tell which man hath committed that ſinne, or not, So long, as men are alive, wee cannot Iudge whether they have committed the Sinne againſt the Holy Ghoſt, or not. as long, as he is alive: But, when he is once gone, then I can Iudge whether hee ſinned againſt the Holy Ghoſt, or not. As now I can judge that Nero, Saul, and Iudas, and ſuch like (that dyed in ſinnes and wickedneſſe) did commit this ſinne againſt the Holy Ghost: for they were wicked and continued in their wickedneſſe ſtill, to the very end. They made no end in their wickedneſſe. But we cannot judge, whether one of us ſinne this ſinne againſt the Holy Ghoſt, or not. For though a man bee wicked at this Chriſt knew the hearts of the Phariſees and therefore iudged of them time, yet he may repent, and leave his wickednſſe to morrow; and ſo not commit that ſinne againſt the Holy Ghoſt. Our Saviour Chriſt pronounced againſt the Scribes, and Phariſes, that they had committed that ſinne againſt the Holy Ghost: becauſe Hee knew their hearts, he knew that they would ſtill abide in their wickedneſſe to the very end of their lives.

Further the promiſes of Christ our Saviour are generall, they pertaine to all Mankinde: hee made a generall Chriſts promiſes are generall, to All Mankind. Ioh. 6, 47. Rom. 5, 20. & 15, v. Proclamation, ſaying: Qui credit in me, habet vitam aeternam; Whoſoever beleeveth in mee, hath everlaſting life. Likewiſe, St. Paul ſaith: Gratia exuperat ſuper peccatum. The Grace and Mercies of God, exceedeth farre our ſinnes. Therefore let us ever thinke, and beleeve, that the grace of God, his mercy, and goodneſſe, excedeth our ſinnes. Item, conſider what Chriſt ſaith, with his owne mouth; Venite ad me omnes qui laboratis &c. Come unto me All yee, that labour, and are laden, and I Mat. •• , 28. will eaſe you. Marke here, hee ſaith; Come all yee: Wherefore then ſhould any body deſpaire, or ſhut out himſelfe from theſe promiſes of Chriſt, which be generall, and appertaine to the whole world? For he ſaith, Come all unto me: and then againe, he ſaith, Refocillabo vos; I will refreſh you, you ſhall be eaſed from the burdens of your ſinnes.

Therefore, as I ſaid before, he that is blaſphemous and obſtinately wicked, and abideth in his wickedneſſe, ſtill to the very end, he ſinneth againſt the Holy Ghoſt: as St. Auguſtine, and all other godly writers doe affirme, But he that leaveth his wickedneſſe, and ſinnes, and is content to amend his life, and then, beleeving in Chriſt, ſeeketh Salvation, and everlaſting life by him: No doubt that man, or woman, Whoſoever they be ſhall bee ſaved; For, they feed upon Chriſt, upon that meate that God the Father this Feaſtmaker hath prepared for all his gueſts.

Such another paſſage. to This ſame purpoſe, you may Reade in his ſixt Sermon, upon the Lords Prayer, Some two paſſages before the End of the Sermon; Speaking againſt Novatus the Hereticke.

CHriſt onely, and no man elſe, merited Remiſsion, Idem. Part. 2. fol. 92. In his fourth Sermon preached in Lincolnſhire, upon Philipp, 3. Iuſtification, and eternall felicity for as many as will beleeve the ſame; They, that will not beleeve it, ſhall not have it. For it is no more, but beleeve and have: For Chriſt ſhed as much bloud for Iudas, as for Peter. Peter beleeved it, and therefore he was ſaved: Iudas would Iudas lacked beleefe, and therefore was not ſaved. not beleeve; and therefore he was condemned. The Fault being in him onely, and in no body elſe.

Againe, The ſame bleſſed Father, writeth Thus; as followeth.

SIc Deus dilexit mundum; So entirely hath GOD Idem. Part: 2. fol. 132. In his eight Sermon in Line: upon Luke 21, 25. Erunt Signa. Iohn, 3. loved the world, that hee ſent his onely begotten Sonne, to that end, that all that beleeve in him, ſhould not periſh, but have life Everlaſting: this is now a Comfortable thing, and a great promiſe, which GOD maketh unto the whole world; and no doubt he is as able to fulfill that promiſe of Grace, as hee was able to fulfill His wrathfull word againſt V •• . In the deſtruction of Ieruſalem, &c. the Iewes. So likewiſe hee ſaith: Vivo ego, dicit Dominus, nolo mortem Peccatoris, ſed ut convertatur, & vivat: As truely as I live (ſayth the Lord God) I will Bzech. 33, 11. not the death of a Sinner, but rather that hee ſhall turne, and live. It is not his pleaſure, when wee be damned; therefore, hee ſweareth on Oath: wee ought to beleeve him The Cauſe, why God ſware. without an Oath; yet to ſatisfie our mindes, and to the intent, that wee ſhould beleeve him, and be the better aſſured of his goodwill towards Vs, hee ſweareth this Oath. Now therefore, if wee will follow him, and leave our wicked living, convert, and turne our ſelves unto him, be ſory for that which is paſt, and intend to amend our life now forward: If wee doe ſo; no doubt, we ſhall live with him everlaſtingly without end. Therefore let every one of us goe into his owne heart, and when he findeth that hee hath beene a Wicked man, an Irefull man, a Covetous, or a ſloathfull man: Let him Repent, and be ſory for it, and take a good purpoſe to leave that ſame ſinne, wherein he hath lyen before. Let us not doe, as the Iewes did, which were ſtiffe-necked; they would not The reward of the Obſtinate, and ſti • uecked People. leave their Sinnes, they had a pleaſure in the ſame; they would follow their old Traditions, refuſing the Word of GOD: Therefore their Deſtruction came worthily upon them: And therefore (I ſay) let us not follow them, leaſt we receive ſuch a Reward, as they had; leaſt everlaſting deſtruction come upon us, and ſo we be cast out of the favour of GOD, and finally lost, world without end.

Furthermore, in another Sermon, hee ſaith; as heere followeth:

I Say, there be two manner of Men: Some there be, that Idem. Pag. 114. In a Sermon preached on Rom. 13. 11. are not Iuſtified, not Regenerate; nor yet in State of Salvation: That is to ſay, not GODS Servants: They lacke the renovation, or Regeneration; they be not come yet to CHRIST. Now theſe perſons that bee not come yet to Christ, or if they were come to Christ, be fallen againe from him: and ſo loſt theyr Iuſtification (as there bee many of us, which when wee fall willingly into Sinne againſt Conſcience, wee loſe the favour of GOD, our Salvation, and finally the Holy Ghoſt:) all they now, that bee out of the favour of GOD, and are not ſory for it; Sinne grieveth them not, they purpoſe to goe forward in it; All thoſe that intend not to leave theyr Sinnes, are out of the Favour of GOD; and ſo all their workes, whatſoever they doe, bee deadly ſinnes: For, as long as they bee in purpoſe to ſinne, they ſinne deadly in all their doings. Therefore, when wee will ſpeake of the diverſity of Sinnes, wee muſt ſpeake of thoſe that bee Faithfull, that bee regenerated and made new, and cleane from theyr Sinnes through Christ.

To theſe two Holy Martyrs and learned Biſhops, I adde a third, who (when hee lived) was, in place, the Firſt; and in Grace not inferiour to any. It is Archbiſhop CRANMER. Hee, ſpeaking of the merit of Chriſts Death, writeth on this wiſe. viz.

THE IVDGEMENT OF Archbiſhop CRANMER. Archbiſhop CRNMER'S Preface to the Reader, in his Anſwere to Doctor GARDINER Biſhop of Wincheſter: Touching the Holy Sacrament. Printed by Iohn Day, 1580. and written by the ſaid Father, Anno 1551.

OVr Saviour CHRIST IESUS, according to the Will of his Eternall Father, when the time thereto was fully accompliſhed, taking our Nature upon him, came into this World, from the high Throne of his Father; to declare unto miſerable ſinners good newes; to Heale them that were ſieke; to make the Blinde to ſee; the Deafe to heare; and the Dumbe to ſpeake; to ſet Priſoners at libertie; to ſhew that the time of Grace and Mercy was come; to give Light to them that were in darkneſſe, and in the ſhadow of Death, and to preach and give Pardon, and full remiſſion of Sinne to all his Elected; And to performe the ſame, hee made a Sacrifice and oblation of his owne. Body upon the Croſſe, which was a full Redemption, ſatiſfaction, and propitiation for the Sinnes of the whole world.

And in another place.

CHRIST was ſuch an high Biſhop, that hee once offering Idem. lib. 51. pag. 372. himſelfe, was ſufficient by once effuſion of his blood to aboliſh Sinne unto the worlds end. He was ſo perfect a Prieſt, that by One oblation hee purged an infinite heape of Sinnes, leaving an eaſie and a ready Remedy A plaine declaration of the Sacrifice of CHRIST. for all Sinners; that his One ſacrifice ſhould ſuffice for many yeares unto all Men, that ſhould not ſhew themſelves unworthy. And he tooke unto himſelfe not onely their ſinnes, that many yeares before were dead, and put their truſt in him; but alſo, the ſinnes of thoſe that untill his comming againe ſhould truely beleeve in his Goſpell. So that, now; wee may looke for none other Prieſt, nor Sacrifice, to take away our Sinnes, but onely him and his Sacrifice. And, as hee, Dying once, was offered for All, ſo as much as pertained to him, hee tooke all mens ſinnes unto himſelfe.

To which we ioyne B. Iewel, in his Apologie, towards B. Iewel. De • eus. Apolog. Cap. 19. Deviſ. 1. the End thereof. Certò Animis noſtris perſuademus, Illum (id eſt, Chriſtum) eſſe propitiatorem pro peccatis noſtris: Eius Sanguine, Omnes Labes noſtras deletas eſſe: Illum pacificaſſe Omnia Sanguine Crucis ſuae: Illum unicā illâ Hoſtiâ quam ſemel obtulit in Cruce, OMNIA perfeciſſe, & Eâ cauſa, cum Animam ageret, dixiſſe: CONSVMMATVM Eſt: Quaſi Significare vellet, Perſolutum jam eſſe Pretium, pro Peccato Humani 〈◊〉 Oenus: 〈◊〉 . Mankind, that is, All that haue the Nature and Kind of Man in them: all that are 〈…〉 ted of Men. Generis. That is;

Wee doe aſſuredly perſwade our Mindes, That Hee [Chriſt] is the obtainer of forgiveneſſe for our ſinnes: And, that by his Bloud, ALL our ſpots of Sinnes be waſhed Cleane: That he hath Pacified and ſet at One All things, by the Bloud of his Croſſe, That he, by the ſame One Onely ſacrifice, which hee Once offered upon the Croſſe hath brought to effect and fulfilled ALL thinges; And that, for that Cauſe, Hee ſaid; It is Finiſhed; as though hee would Signifie; That the Price, or Ranſome, was Now Fully-paid, for the ſinne of Mankind.

To this GOD the Sonne, together with GOD the Father, and GOD the Holy Ghoſt, bee aſcribed all Honour, Worſhip, Praiſe, and Glory for ever. FINIS.