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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17121	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.	J. A., of Ailward.; Ailward, John, attributed name. aut; Andrewes, John, fl. 1615, attributed name. aut	1631 (1631)	STC 4; ESTC S100399	62,871	120

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 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 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 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 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 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 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 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.

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 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

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 out of the booke of the favour of God until hee had repented and was sory for his faults So we●ay ●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 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 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 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 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 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 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 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 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 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 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 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 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