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cause_n	grace_n	justification_n	justify_v	3,645	5	8.4314	4	true

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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

shall be damned 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 being unperfect is accepted of GOD. Then how we be excluded from the promise of Grace that extendeth 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 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 In another place That the Scripture doth conclude All men under Sinne. In those three places thou mayest see the three wordes that I rehearsed before By which PAVL describes the infirmities of Man which infirmities are translated into 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 God Howbeit he calleth not them Theostygas in the Scriptures to wit Contemners 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 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 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 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 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 w th 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 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 And it is sayd Thy perdition O Israel is of thy selfe and thy succour onely of me The cause of our Election is the Mercy of God in Christ. Howbeit 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 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 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 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 than in a dead poast and marketh not the wordes that follow Every man 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

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 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 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

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 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 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 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

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.