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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

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 which 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 for Deis vult omnes homines salvos fieri GOD would have all men to bee saved But the fault is in our selves 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 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 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 all men should be saved But they themselves procure their owne damnation and despise the passion of Christ by their 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 ●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 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 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

part Exod. 19 3. c For whom the Law was made and given Gen. 3. Gen. 6 6. Math. 25 24. Deut. 9 5. 7 8. Onely Mercy provoked God to the covenant Deut. 9 6. Gen. 3 15. 12. 3. 15 5. 1● 4. The Death of Christ the meanes Heb. 9 28. Heb. 7. 1. Apoc. 13 8. Gen. 3 ●0 All the prom 〈…〉 se● made in and for Christ Iohn 10. 9. Iohn 14. 6. Iohn 1. 12. 3. 16. c. 6. 32. c. Esa 53. 4. 5. Iohn 1 29. Iohn 14 30. Rom 5 17 18. Gen 3 15. Gen. 15. 4 5. 17. 1. Galat. 3 28. Colos 3 11. Rom. 5 15. 2 Pet. 2 1. 3. Malac. 1. 2. 3. Rom. 9 13. See B. Iati 〈…〉 part 2. fol. ●2 Christ shed as much blood for Iudas as for Peter c. Ionas 1 2. Gen. 25. 23. Mal. 1. 2 3. Gen. 25. 23. 27 28 29. Rom. 9 11 c. Rom. 11. 32. Galat. 3 22 Mark 16 16. Math. 11. 28. Rom. 11. 32. 1. Tim. 2. 4. How Faith b●ing unperfect is accepted of God Rom. 11. 32. Galat. 3 20. Esa 53. 4 5. Iohn 1. 29. Rom. 5 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vid. Melanet 2. part Operum pag. 268. Quanto magis Pater vester dabit sp Sanctum petentibus cum Non ait Cantemnentibus How wee are called the enemies of God Rom 8 7. Rom. 5 8. How wee are excluded from the promise of Grace that is extended to all Christ received our infirmities but not the contempt of the Law and of God The cause of Damnation in man Psal 5 4. Ose 1 3 9. The cause of mans Election Rom. 9 16. Ephes 1 5. Rom. 8 29. Rom. 8 15. 15 16. What declareth a lively Faith Iohn 6. 44. How God draweth unto Christ a 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. b 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. Exod. 14. 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. a 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 1. Sam. 15 15. Iohn 8. 26. Psal 145. 17. The iustice of God intendeth it selfe to two divers ends Ionas 2. Mat. 25. 31 c. 1. Cor. 11. 32. The fourth impediment Deut. 19. 29. Deut. 30 19. Deut. 29. 4. Deut. 30. 19. Deut. 29. 27. Ezech. 33. 1. Cor. 11 Psalm 119. Reuel 3. Esay 26. Hebr. 12. Deut. 30. 1. 2 Iohn 15. Cic. lib Epist 16. a First they of the Church of Rome b Meaning the Popes of Rome Deut. 30 1● Enthusiasts Luk. 16 29. Rom. 1. 21. Rom. 2 15. a Nemo adeo ferus est vt non mitoscere possit Simodo c. b Hoc est nes●ire sine Christlo plurimas●ir● Curious interpretations of Scriptures are wicked and odious Enter not into the inscrutable Mysteries of God Enter into Christ and there seeke thy Salvation Christ is the Booke of Life wherein our Names be written if we bele●ve in him Iohn 6. Iohn 1 3. How you shall know when you are in the Booke of life Psal 19. Rom 10 18. 1 Tim. 2 4. God would that All should be saved Our stubbornnesse and lacke of Faith is the Cause of our Damnation A right Doctrine to try our Election Iob 34. Ioh. 3 10. Christ is the Booke of Life The unbeleevers are not in the booke of Life The right way how thou maist be assured of everlasting life Idem Part. 3. sol 207. In his Sermon on the First Sunday after Epiphani● 1 Tim. 2. 5. We ourselves are causes of our owne damtion I'●m Part. 3. fol. 198. In his Sermon on the third Sunday after Epiphanic Act. 13 48. A lewd opinion of Predesti nation 1 Tim. 2. We our selves procure our owne Damnation Christ the Booke of Life How we may know when we are in the state of Salvation and when Not. Three markes whereby wee may know whether we be in the booke of Life or no. The first The second The third An evident and plaine Doctrine that sheweth you when you are out of the ●●●or of God Idem Part. 3. fol. 183. In his Sermon on the first Sunday after Epiphani● The terme Saviour is used in sundry common speeches Iesus Christ is our onely Saviour How many wayes Christ saveth us Christs Death is onely our Salvation Si is the onely cause of Dam How wee be saved from Sinne. Christ onely is ●oyd of sinne The Power and Force of Sinne is taken away by Christ 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. There is a Sin against the Holy Ghost So long as men are alive wee cannot Iudge whether they have committed the Sinne against the Holy Ghost or not Christ knew the hearts of the Pharisees and therefore iudged of them Christs promises are generall to All Mankind Ioh. 6 47. Rom. 5 20. 15 v. Mat. ●● 28. Idem Part. 2. fol. 92. In his fourth Sermon preached in Lincolnshire upon Philipp 3. Iudas lacked beleefe and therefore was not saved Idem Part 2. fol. 132. In his eight Sermon in Line upon Luke 21 25. Erunt Signa Iohn 3. V●● In the destruction of Ierusalem c. Bzech 33 11. The Cause why God sware The reward of the Obstinate and sti●uecked People Idem Pag. 114. In a Sermon preached on Rom. 13. 11. Idem lib. 51. pag. 372. A plaine declaration of the Sacrifice of CHRIST B. Iewel De●eus Apolog. Cap. 19. Devis 1. 〈◊〉 Oenus 〈◊〉 Mankind that is All that haue the Nature and Kind of Man in them all that are 〈…〉 ted of Men.

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

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.

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 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 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. 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 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 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