both their Goods and their Lives against that Filâ—â—y and detestable Sect. And as for those Errours which Pelagius the old Hereticke with Calestinus and Iulianus his Adherents did hold and also Revoked the same in the Iudiciall Councell of Palestine I thinke it good to Rehearse them First in Latineâ— and after in English as they are gathered together by St. Augustine And then to shew according to your request what part of their Doctrine which they teach under the name of Predestination My selfe and others doe mislike To the end that you and others may the better Iudge who are indeed worthy to bee called Pelagians and whether some part of their Doctrine be not for just cause misliked The words of St. Augustine are These Obiectum est Eum dicere 1. Quia Adam sive peccaret sive non peccaret Moriturus esset 2. Et quòd Peccatum ejus Ipsum solum â—eserit Non genus Humanum 3. Et. quòd Infantes in Illo statu sunt quo Adam fuit ante praevaricationem 4. Et quòd neque per Mortem vel praevericationem Adae Omne Genus humanum moriatur neque per Resurrectionem Christi Omne Genus Humanum resurgat 5. Et Divites Baptizatos nisi Omnibus abrenuncient si quid Boni â—â—sâ— fuerint facere non Reputari illis nec cos habere posse Regnum Dei 6. Et Gratiam Dei Adjutorium non ad Singulos Actus dari sed in Libero Arbitrio esse vel in Lege atque in Doctrinâ 7. Et Dei Gratiam secundùm merita nostra dari 8. Et Filios Dei non posse vocari Nisi omninò absque peccato fuerint effecti 9. Et Non esse Liberum Arbitrium si Dei indiget Auxilio quoniam in propriâ voluntate habet vnusquisque facere aliquid vel non facere 10. Et victoriam nostram Non ex Deâ— adjutorio esse sed ex libero Arbitrio 11. Et quòd Poenitentibus venia non Detur secundùm Gratiam Misericordiam Dei sed secundùm Meritum Laborem eorum qui per Poenitentiam Digni fuerint misericordiâ Haec omnia Pelagius Anathematizavit The First of Pelagius's Errors which St. Augustine heere citeth is That ADAM should have Dyed whether hee had Sinned or not Sinned This is as you heare One of Pelagius his wicked Errors That Sinne is not the Cause of Reprobation or casting away Death sprung out of Gods Ordinance or some other way and came not of Mans Sinne. For saith Hee Whether Man had Sinned or Not sinned yet Hee should have Dyed Contrary to the Manifest Scripture which sayth That By One man Sinne entred into the world and Death by the Meanes of Sinne. And the Wiseman saith That GOD Created man to bee undestroyed And againe hee saith God hath 〈◊〉 made Death neyther hath Hee pleasure in the Destruction of the living Hee created All things that They might have their Beeing yea All the people of the Earth hath Hee made that they should have Health That there should bee no Destruction in Tlum And that the Kingdome of Hell should not bee upon the Earth For Righteousnesse in everlasting But Vnrighteousnesse bringeth Death Wicked therefore and abominable was This Error of Pelagius which affirmed That whether Man had Sinned or not Sinned Hee should have Dyed And heere in the very Beginning of Pelagius's errours I report me to Themselves even to Them I say that blow the Trumpet of Defamation against others with the Tearmes of pestilent Pelagians whether Those whom they so accuse now to bee Pelagians doe hold this Errour Or whether they Themselves which would take some Mote of Errour out of other mens Eyes have not this Pelagius Beame sticking fast in their owne Let they-themselves be Iudges or â—et their owne Doctrine Iudge both in Print and Preaching whereof some part shall bee hereafter rehearsed Yeâ— let All the world judge which haue heard the Doctrine of both parties who they are which in this point ought worthily to bee called Pelagians The Second Errour which St. Augustine rehearseth is That ADAMS Sinne did onely hurt Himselfe and not the whole generation of Man This is another vile and Detestable errour which Pelagius held That the Sinne of Adam brought not Misery and Death upon all his Posteritie Contrary to the open Scripture which sayth That By the sinne of One condemnation came upon All men And the Holy man Esdras sayth O Adam what hast thâ—n done For though it was Thou that sinned yet Thou art not fallen alone but All wee that come of thee The Third depending also upon the Second is this Thas Infants being new borne are in that state that Adam was in before his Transgression Which Errour seemeth onely or chiefly to extend to the Innocencie of Children For if his mind were that in All points Infants were in Adams state then should it bee over-Brutish For who seeth not that Babes new-borne suffer oftentimes Paine and Griefe Which Adam did not before his Transgression But to affirme that Infants are not Borne and Conceived in siâ—ne is to deny Originall sinne which is an old ard a Diveâ—â—sh errour and utterly against the Scripture which sayth plainely Behold I was borne in wiskednesse and in sinne hath my Mother conceived Mee The Fourth errour is That Neyther by the Death and Transgression of Adam All the Generation of Man dyeth nor that by the Resurrection of CHRIST All the Generation of Man doth rise againe I doe noâ— understand that Felagius here spake of the last Resurrection at the Day of Iudgement as though hee had after the manner of the Sadduces denyed the Resurrection of our Soules and Bodies at the last Day For then were all their Disputation in vaine of the Manner how wee should bee saved Whether by the Grace of GOD or by the Deserving of Man if Salvation or Resurrection had of eyther part beene denied altogether Neyther doth the Scripture attribute the last Resurrection unto CHRIST as though the Soules and Bodies of Men should have dyed like Beasts and not have rison againe unto Iudgement if CHRIST had Not come yea no Doubt all men should have risen againe and That unto the Iudgement of everlasting Damnation if CHRIST had not come But I understand that Pelagius in this Article denyed the Generaâ—â—tie of Redemption by the Death of CHRIST by which wee 〈◊〉 as it were arise from Death because of the State of Life and Salvation whereunto we are brought in Christ by Redemption like as wee were in the state of Death and Damnation in ADAM by sinne Not that any Man is purged from the Corruption of Sinne unto the Innocency of ADAM but because the Sinne is covered in Christ and pardoned for His sake And further there is to bee Noted that the First part of this Errour is manifestly the very same which is the Second and Third Errour before rehearsed and by the same
Scriptures plainly condemned But to make the Latter part of this Errour more Plaine it was Necessary and thought good of St. Augustine to rehearse the First againe That by the comparison of Condemnation in ADAM and Redemption in CHRIST it might the more plainly bee perceived that Christ was not inferiour to Adam nor Grace inferiour to Sinne And that as All the generation of Man is condemned in Adam so is All the generation of Man redeemed in Christ And as generall a Saviour is Christ by Redemption as Adam is a Condemner by Transgression Which comparison is taken out of St. Paul his Epistle to the Romanes where hee saith Likewise then 〈◊〉 by the Sinne of ONE Condemnation came upon All men even so by the Iustifying of ONE commeth the Righteousnesse which bringeth Life uppon All men Yet sâ—all not All men bee Condemned by Adam Eternally For there is ordained of GOD againe a way to Life which way is Christ. Neyther shall All be eternally saved by Christ For there is of GOD declared a way againe unto Death which way is Sinne and the wilfull Consempt of GODS Mercy in CHRIST But this appeareth to bee oaâ— of Pelagius's damnable Errours That Christ was not a generall Saviour That Christ offered not â—p the Sacrifice of Redemption for All the whole World Contrary to the manifest Scripture which saith Hee it is that obtayned Grace for our sinnes and not for our Sinnes onely but also for the sinnes of the whole world The same is also manifestly declared in these Scriptures following and many other Iohn 1. a. b. f. and 12. g. Rom. 5. d. 1. Cor. 8. d. 2. Cor. 5. c. Heb. 2. c. and 2. Pet. 2. a. And heere it is worthy to bee noted againe how iustly this Errour of Pelagius reboundeth againe into the Bosomes of those which so falsely accuse Others to be guilty of the Pelagian Errours Be indifferent dearely Beloved in the Lord I beseech thee and weigh the matter as it is I desire No more The Fift of Pelagius Errours was That Râ—â—h men being baptised except they did vtterly renâ—â—nce and for sake all their Riches Though they seemed to doe some good Yet it is not Acceped neyther can they have the kingdome of God A filthy and Abominable Errour directly repugnant both to the State of a Common wealth and also to the word of God which â—aith Charge them that be Rich in this world that they bee not exceeding wise c. and that they dâ—e good and bee râ—â—h in good workes c. The Sixt Errour is That the grace of GOD and the Helpe of God is not given to euery One of our workes but that it is in Free choyce or by the law and 〈◊〉 Doctrine This Errour is exceeding wicked and execrable That Man by the law by Doctrine or by Free choyce is able to doe any Manner of good worke whatsoever it be without the Grace and Helpe of God For as St. Paul saith Wee are not sufficient of our selves to Thinke Any thing as of our selves but our Ablenesse commeth of God And Againe It is God that worketh in us both the Will and Deed even of his good will The seuenth Errour is That the Grace of God is given according vnto our Deserving Vile and Abominable is this Errour Also and Contrary to the Manifest Mind and words of the Apostle which saith If it bee of workes then it is no more of Grace For then were Deserving no more Deserving The eight Errour is That None can bee called the Children of God except they are altogether made without sinne This Errour is alike-wicked with the rest directly repugnant to the open Scripture where it is written If we say we haue no sinne we deceive our selves and the Trueth is not in us For as St. Iames saith of Himselfe and of all others In many things we sinne All. The Ninth Errour is That there is no Free Choyce if so be a Man have need of Gods Helpe Seeing it is in a Man 's owne will to Doe a thing or Not to Doe it This was also the wicked opinion of Pelagius That if it be granted that a Man hath need of Gods Helpe then it must needs follow saith Pelagius that Hee hath no Choyce in Doing of things but whatsoeuer a Man doth that must Hee needs doe and cannot Choose but Doe This is the Devils onely way above all other to leade men to Destruction not to suffer them to walke in the plaine-path of the Lord but to Turâ—e them to some Extremity eyther on the left hand or else on the Right eyther into the wide way of Lewd Liberty or into the Blind path of crooked Superstition eyther to seeke Iustification by Deserving of workes or by an Onely-Faith not-mighty in Love by Operation Such like Extremity doth the Devill use in this point of Doctrine Driving Men eyther into the Doating Dreames of Destinie or into the Absolute Free will of Papistrie eyther Affirming All things So to be Ordayned of God that whatsoever a Man doth bee it Good or Evill He must Needs and cannot choose but of Meere Necessity by the Ordinance of God Commit the same or else affirming that Man by Free-will or Naturall strength can doe the will of God and walke in his lawes without the Continuall helpe and Grace of God which two Extremities St. Augustine doth very plainly Condemne in these words following Liberâ—m sic confitemur arbitriuÌ„ vt Dicamus Nos semper Deâ— indigere auxilio tà m Illos errare qui cum Manichaeo dicunt Hominem peccatuÌ„ vitare non posse quam Illos qui Cum Ioviniano asserunt Hominem non posse peccare We doe sayth Hee So confesse * Free Choicâ— That wee say A Man hath alwayes Need of the helpe of GOD And That as well they erre which say with Manichaeus that a man Can not escheâ— Sinne as also They which say with Iovinian that a Man can not Commit sinne Thus saith St. Augustine To conclude therefore This is Numbred among the wicked Errours of Pelagius That if a Man have Free Choice then He hath no Need of the â—race or Helpe of God Contrary to the Manifest and open Scripture which saith by the Mouth of St. Paul I c 〈…〉 doe All things by the Helpe of Christ which strengthneth mee And Esdraâ— saith They that have abhorred my law while they had yet Freedome and Open roome of Amendment and Conversion and vnderstood Not but despised it The same must know it after Death in paine And heere yet once againe I desire Thee to Marke who they are which with Pelagius fall into this Extremity to asfirme That if a Man have Free Choice Then he hath no Need of Gods Helpe or if hee have Need of Gods helpe Then Hee hath no Free Choice at all And who they are which on the other Side with St. Austin against Pelagius doe
Everlasting damnation are Iust rewards of Mans Evill-deserving But the Love of GOD and Everlasting life are free guifts of GOD for CHRIST'S sake without any part of Mans owne deserving Take therefore this Saying of theirs No Sinne neyther Originall nor Actuall is the Cause of Gods hate or Eternall death and put the same into the one side of the Ballance then take and put into the other side this saying of Saint PAVL to the Romans Was that then which was good made Death unto me GOD forbid but Sinne was made Death unto me Then weigh both these Sayings together with the hand of good advisement in the indifferent Ballance of upright Iudgement and put not in above three graines of wilfull Partiality thus shalt thou plainly see that the Apostle agreeth farre better with the Maiesty of GOD and hath a much more Reverend opinion of his Iudgements than these men have yea thou shalt easily perceive whatsoever they say that neyther GODS Pleasure nor GODs Ordinance or Predestination nor none other thing that is good is made Death or the Cause of Gods hatred against any man But Sinne is the very grounded Cause why God hateth taketh vengeance and punisheth Man by Death and destruction According to that which the same Apostle sayeth Death is the reward of Sinne. And the wordes of HOSEA are also manifestly plaine where hee sayth O Israel thou doest destroy thy selfe but in Mee onely is thy helpe In which wordes of the Holy Ghost thou seest how manifestly God doth as it were purge himselfe from being the Cause or worker of Mans destruction so that the Perdition and destruction of Man is altogether to bee attributed unto Himselfe And GOD beeing cleere neyther accessary nor partaker thereof as the chiefe and high Iudge of Heaven and Earth unspotted and without blame giveth sentence of Everlasting death upon Man for his owne wicked deserving and offence But on the other side sayeth God unto Man In Me onely is thy helpe In GOD onely onely in God is our helpe and Salvation In him onely and of him altogether and not of our selves commeth our Salvation and all whatsoever belongeth thereunto The same is also set forth by all those Scriptures which are before rehearsed to proove that Sinne and Evill commeth not of Gods Predestination For upon that Conclusion dependeth also this Proposition That Sinne is not the cause of Reprobation or of GODS hatred towards Man And upon the same Article dependeth also another part of Doctrine which they Teach worthy to be misliked of All men as well for that it importeth a Sophisticall search of bottomlesse Secrets in the very Essence and Nature of GOD as also for that it clearely withdraweth us from CHRIST the onely stay and comfort of our weake Conscience delivered unto us in the Word of GOD. For that they might bee surer to hold fast the former Principle That All thinges come of GODS Predestination as Running streames out of a deepe Fountaine They affirme that the free Mercy of GOD in Christ is but an Inferiour cause of Election and that wee are taught to ascend unto a higher Cause as unto the Eternall Purpose and Predestination of GOD which hee determined onely in Himselfe So sayth the Printed Booke before named Translated out of French into English That same thing wee reade also late set foorth in English Print in the Glosse of the last Translated Bible Rom. Cap. 9. With these Words AS The onely Will and Purpose of GOD is The chiefe Cause of Election and Reprobation So his Free Mercy in CHRIST is an Inferiour cause of Salvation c. But for my part I trust in minde never to ascend unto that high cause of Election and in Heart never to taste of that Eternall Purpose or Predestination which GOD hath determined onely in Himselfe without or above his Free-mercy which is in CHRIST For surely That Eternall Purpose which commeth not of GODS free Mercy in Christ is to Destroy and not to Save Againe if that Eternall Purpose spring out of Gods Free-mercy then is that Free-mercy of GOD the Chiefe cause and not an Inferiour cause why hee purposeth to save us For a great dishonour it were to the Mercy of GOD To bee put in an Inferiour place touching Election and Salvation of Man For if Ever GODS Mercy bee above all it is in the Saving of miserable Man And Mercy there is not in God towards Man but onely in Christ. Therefore St. PAVL calleth it the Eternall Purpose which hee purposed in CHRIST IESU our Lord In CHRIST therefore was this Eternall Purpose and For his onely sake GOD the Father Eternally purposed to Elect and save us Consider and marke it well whence commeth this Purpose or Will of GOD to save us But of his free Mercy If his Purpose to save us spring out of his Free mercy why is then his Mercy inferiour to his Purpose Or how is the Fountaine inferiour to the Springs that come thereof Also what may bee sayd in GOD at any time or in any respect to bee higher or greater than his Mercy Seeing it is written That his mercy is as great as Himselfe Yea and most especially it is so to bee sayd That his Mercy passeth All when we speake of this matter For of this it is written That mercy reioyceth against Iudgement and why All the Iudgements of God in this behalfe are not to be compared unto his Mercy For though it were not true which DAVID sayth That his mercy is above all his workes Yet were in cleare that in Election Redemption and Salvation of man GODS mercy in Christ hath Ever the highest place And Those which in the Salvation of our Soules make the Free mercy of GOD an Inferiour cause how base a Roome will they assigne 〈◊〉 〈◊〉 〈◊〉 mercy in nourishing and preserving our bodyes Let them reach as high as they can I trust to goe no further but to hold me fast by the Everlasting Mercy of GOD and by the Hemme of CHRIST's garment For the Scripture describeth GOD unto me without Christ as a wrathfull and most terrible Iudge but in Christ and for his sake as a Father whose wrath is pacified and Hee well pleased reconciled agreed and at one And to speake of a higher cause or purpose to Elect and Save onely in GOD beside or without this Free-mercy in Christ or that Christ and Gods free-mercy in him is not the chiefest Cause which worketh and obtayneth the decree and purpose of God to Elect and save it is plainly nothing else but to deny the mercy of God in Election Reconciliation Redemption and Salvation by Christ in Christ and for Christ As easily it may be perceived if a man doe but weigh and consider what Eternall purpose an Election and a Reconciliation is Seeing Christ is our Advocate Mediator Peace Reconciliation and Attonement as in these Scriptures following and many other it doth plainely appeare Psal 84. a.
c. And although it be true according to the Scriptures That God so loved the world that he gaue his onely begotten Sonne c. Yet did he neyther love the World nor give his Sonne without the interoession and mediation of his Sonne For if God loved the world without the Reconciliation and Mediation or before he was reconciled intreated and pacified by Christ then is Christ in vayne come too late to be out Mediator seeing God the Father is without him already reconciled But horrible false is this Opinion for like as the Sonne of a King might intreat his Father for the Servant whom for his offences the King in his displeasure were ready to cast not onely out of his service but also into perpetuall Prison Even so Christ our onely Saviour and GODs onely Sonne did offer up Himselfe as a Ransome unto his Father for Vs whereby hee pacified the wrath of his Father and adioyned us with himselfe to be Sonnes and Heyres of his Fathers glory And this hath Christ done not onely now in time but also Everlastingly in the most high and Eternall purpose of God before the Foundation of the World was layd Thus I end thinking it sufficient for this present that I have in these few wordes â—urged my selfe of those thinges which you lay to my Charge and set forth unto your Iudgement the Errours of Pelagius that you may the better discerne who they are which are worthy to be called after that Sect and also plainely declared in what points my Conscience differeth from certaine Teachers of our time and upon what ground I am mooved so to mislike some part of their Doctrine which things if you diligently weigh and consider reading the same without Partiality then have I my desire THE TESTIMONY OF B. HOOPER Vnto the Christian Reader I Commend heere unto thy Charity and Godly love Christian Reader the tenne Commandements of Almighty GOD Exod. 20 and Deut. 5. the which were given to this Vse and End diligently to bee learned and religiously observed My minde and commentaries in them I beseech thee to reade with Iudgement and give sentence with Knowledge as I doubt nothing at all of thy Charity or good willing heart towards mee and all well meaning persons But forasmuch as there can bee no Contract Peace Alliance or Confederacy betweene two persons or more except first the persons that will contract agree within themselves upon such thinges as shall bee contracted as thou right well knowest also seeing these tenne Commandements are nothing else but the Tables or Writings that conteyne the conditions of the peace betweene GOD and Man and declared at large how and to what the persons named in the writings are bound unto the other Gen. 17. 22. Ierem. 7. I 〈◊〉 be your GOD and you shall be my People GOD and Man are knit together and united in one It is necessary to know how GOD and Man was made at one That such conditions could bee agreed upon and confirmed with such solemne and publike evidences as these Tables bee written with the finger of GOD. The contents whereof binde God to ayde and succour keepe and preserve warrant and defend man from all evill both of body and soule and at the last to give him Eternall blisse and everlasting felicitie Man is bound of the other part to obey serve and keepe GODS Commandements to love him honour him and feare him above all things Were there not love and amity betweene GOD and Man first the one would not binde himselfe to be Master neyther the other to bee Servant in such a friendly and blessed society and fellowship as these Tables containe Before therefore they were given GOD commanded MOSES to goe downe from the mount Sinai to the people to know of them whether they would confederate and enter alliance with him or not Exod. 19. Moses did the message as GOD bade him Whereunto the people all together consented So that it was fully agreed upon that GOD should be their God and they his servants with certaine conditions contayning the Office of them both GOD to make them a peculiar People to preferre them above all Nations of the Earth to make them a Princely Priesthood and a Holy people Their Office to Obey and observe his Holy will and pleasure Heere see wee the alliance and confederacie made betweene GOD and Man and the writings given likewise how it was made But wherefore it was made and for whose merites yet by these Texts wee see not why GOD should love Man that so neglected his Commandements favoured and loved beleeved and trusted better the Divell than GOD so farre offended the divine Majestie of GOD and degenerated from grace and Godlinesse by custome of Sinne and Contempt of GOD that hee bewayled and repented that ever He made Man and Decreed to destroy the creature Man that hee Created as hee did indeed Not onely thus destroying Man but also protested openly that better it had beene IUDAS never to have beene borne And in the 25.th of Mathew the displeasure of GOD is declared so great that hee appointeth Man to another end than hee was Created for saying Depart yee dooers of iniquity from me unto Eternall fire prepared not for Man but for the Divell and his Angels What is now more contrary one to the other and farther at debate than GOD and Man Whom now wee see bound in league together as very friends MOSES sheweth That onely Mercy provoked GOD unto this alliance to receive them into Grace deliver them out of Egypt and to possesse the plenteous land of Canaan further that God found iust matter and occasion to expulse the inhabitants of that Land and found no merites in the Israelites to give it them for they were a stifnecked people and intractable as Moses layeth to theyr charge Howbeit GOD having respect onely unto his Promises made unto Adam Abraham and his posterity measured not his Mercy according to the merites of Man who was nothing but Sinne looked alwayes upon the Iustice and deservings Innocency and perfection of the blessed seed promised unto Adam and unto Abraham GOD put the Death of CHRIST as a meanes and arbiter of this Peace For the Testament availeth not except it bee confirmed by the Death of him that maketh the testament the which Death in the iudgement of GOD was accepted as a satisfaction for sinne from the beginning of Adams fall as Paul sayth CHRISTS Priesthood was and is like unto Melchisedeeh that had neither beginning nor ending bound neyther to time nor place as the Priesthood of Aaron but as God accounted in Adams sinne all Mankind beeing in his loynes worthy Death so hee accounted in Christ all to be saved from death as Adam declareth by the name of his Wife calling her HEVA the Mother of the Living and not of the Dead All these promises and other that appertained unto the salvation of
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 knâ—w that wee may and time be in the booke and another time come â—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 weâ—ay â—ay bee in the booke one time and afterward when we â—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. 1â— 4. The Death of Christ the meanes Heb. 9 28. Heb. 7. 1. Apoc. 13 8. Gen. 3 â—0 All the prom 〈…〉 seâ— 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. â—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 bâ—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 diueruÌ„t â—eteres Praecedente gratia comitante voluntate bona opera fieri Melauâ—th part 2. OperuÌ„ p. 268. pag. 248. b In illo loco Ieannis decitur Omnis qui audâ—t a Patre et discit veniet ad me Discere iubet id est Audire vocem Doctrinae traditaem aâ— ipso assentiri non indulgere diâ—â—edentia Melanâ—â—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 Sounâ— 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 1â— Enthusiasts Luk. 16 29. Rom. 1. 21. Rom. 2 15. a Nemo adeo ferus est vt non mitoscere possit Simodo c. b Hoc est nesâ—ire sine Christlo plurimasâ—irâ— 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 beleâ—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 Epiphaniâ— 1 Tim. 2. 5. We ourselves are causes of our owne damtion I'â—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 â—â—â—or of God Idem Part. 3. fol. 183. In his Sermon on the first Sunday after Epiphaniâ— 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 â—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. â—â— 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. Vâ—â— In the destruction of Ierusalem c. Bzech 33 11. The Cause why God sware The reward of the Obstinate and stiâ—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 Deâ—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.
that he Fore-seeth Wherefore the old Writers in Confutation of the Manichaeans laboured in nothing somuch as to prove that although God did fore-see all things Both good and evill yet did hee onely-Fore-see and Not Predestinate those things which are evill As by an Infinite Number of places out of the ancient Writers if shortnesse would suffer I could easily prove But one place of St. Augustine I will rehearse which doth not onely resolve clearly this matter Betweene Fore-sight and Fore-ordinance or betweene the Praescience and Predestination but also most plainely teacheth all that is to be said of Predestination Prosper rehearsing the words and defending the Opinion of Augustine where he prooveth that the Divell can scarce be called the Author of Sinne because it came of Mans owne Will and asketh by what Madnesse and Frensie Men doe attribute that unto God which canot be altogether ascribed to the Divell at the last hee concludeth with these words of AVGVSTINE Nihil ergo Talium Negotiorum Deus praedestinavit ut fieret Nec illam animam nequiter turpiterque victuram ad hoc ut taliter viveret praeparavit Sed Talem futur am non ignoravit de Tali Se Iustè Iudicaturum esse praescrvit Atque ita ad praedestinationem eius nihil aliud referri potest nisi quod aut ad debitam Iusticia Retributionem aut ad indebitam pertinet gratiae largitatem Therefore saith he God hath predestinate no Part of any such Doings neyther the Soule which afterwards lived wickedly and filthily hath he prepared to that end that it should so live but Hee was not ignorant that such a One it would bee and of such Hee foreknew that he himselfe would â—ustly iudge And so Nothing may bee referred to the Predestination of GOD but onely that which pertaineth to the due recompense of his Righteousnesse or to the undeserved guift of his Grace These are the words of S. Augustine which surely are marvailous full of pyth containing the whole Summe of that which may bee said in this matter of Gods predestination and are therefore most worthy to be noted yea and to bee committed to memorie For being thorowly weighed They doe plainely set forth the full resolution of all this Question But to returne againe unto Those that Contrary to the Scripture and all ancient Writers doe teach that GOD doth not onely Fore-see but also Predestinate both Good and evill as well the Murder of Cain as the Holinesse of Abel and thereby make God plainely the Author of Sinne when they perceive the outragious Blasphemy to be over-much Apparant and manifest Then doe they Sometime closly rowle it vp in a Riddle again which for the Darke speach thereof may serve at the least to Blinde the eyes of some As where among many other wayes they plainely make God the Author of Sinne Saying that God is not onely the Principall Cause but also the Author of All Things without Exception both on the One Side and on the Other if they be then urged with the Consequence That God is the Author of sinne They will Answere That in All Abomination God is the Author of the Fact but Not of the Crime As of the Fact Deede or worke of Adulterie Sodomitry Murther and Idolatry God is the Author Say They but not of the Fault or Crime This Aenigma have I heard some men use and it is also written in a Booke intitled A Briefe Treatise of Election and Reprobation lately set forth and printed in the English Tongue where He saith thus Though we be Compelled to say that God is the Author of the Fact yet wee must answere but Not of the Crime Areade Areade what is that God is the Author of the very Fact and Deede of Adultery Theft Murther Treason and yet he is not the Author of Sinne. And why The subtilty of the Riddle is This viz. Thaâ— Sinne is No-thing The theife is not hanged for the Deed which he hath committed For GOD is the author thereof but he is hanged for the sinne and that is For No-thing For when they say God is the author of all things Then Nothing is excepted but sinne is Nothing And therefore he is not the Author of sinne The thiefe is hanged for nothing The Murtherer is put to death for nothing The traytour looseth his Head for nothing The wicked are punished in everlasting fire for nothing A Marvelous Sophistication a strange Paradox and cautelous Riddle But to be short though many wayes this subtilty might be answered I will take only the Definition of Sin as I find it written in the same booke where he saith very Truely The Nature of Sinne is Defined by the authority of Scripture to bee a Thought Word or DEEDE Contrary to the will of GOD. Now because They say that God is the Authoof all evill DEEDES though not of the CRIMES Let us passe over the evill Thoughts and evill WORDS and speake onely of the Deede it selfe which He himselfe Defineth to be Sinne and contrary to Gods will If God then be the Author of that FACT or DEEDE which Deede is Sinne and contrary to Gods will How can Hee then say that GOD is the Author of the FACT but not of the FAVLT Seeing hee himselfe setteth forth not onely a Thought or a Word but also a DEEDE to be Sinne. And if God be the Author of that SAME DEEDE which DEEDE is Sinne Is it not a thing most plaine that God is the Author of Sinne And All this their Travell is to prove That the Ordinance and Predestination of GOD doe so carry men even Headlong unto all actions bee they never so Mischievous That of Necessity they must Needs and Cannot Choose but commit the same As though Gods Predestination were like a Tempest of winde â—o blowing in the Sayles of Mans heart That by It He is carried Headlong to all things whatsoever he doth According to the saying of the Poet Iam magis atque magis Prâ—ceps agit Omnia FATVM Now more and more DESTINY hurleth all things headlong But surely This STOICALL Necessity maketh such a Confusion of all things That let them colour up the matter with as much cunning as they can and Qualifie it with as Faire words as may bee yet shall there never the State of a Common wealth in England stand if this persâ—â—asion may once take Perfect Roote among the PEOPLE besides that it is vtterly repugnant to the Holy Scripture and against all ANCIENT Writers aâ— shall bee hereafter briefely prooved And whereas They deny this Doctrine of Theirs to be the Stoicall Opinion because the STOICKS say they fained that Nature with such Order of Causes as she hath Tyed together doth bring all things to passe By Necessity But They affirme that GOD by his Fore-ordinance aternall Predestination and Providence bringeth all things to passe By a like Necessity Thus the Best-learned of them make the Difference But a plaine Delusion it is to blinde the
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 digrâ—sâ—ion But touching that part of Doctrine a tho 〈…〉 seâ—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 GODâ— hate So that if it bee true which they say GOD doth hate men neyther for their outward wicked Life not for their inward Dâ—vellish lust but for his owne pleasure onely The very same thing sayth KNOXE in the 14â— 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 Disâ—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
it Preached Gods mercy ever continue the same Let us thinke verily that now God calleth and convert our lives to it Let us obey it and beware we suffer not our foolish iudgements to wander after the flesh least the Divell wrap us in darknesse and teach us to seeke the Election of God out of the Scripture Although webe of our selves bondmen unto sinne and can doe no good by reason our Originall and race is vicious yet hath not the Divell induced wholly his similitude into any of Adams posterity but onely into those that contemne and of a set purpose and a destinyed malice hate God as Pharao and Saul The one gathered all his men of warre and would fight with GOD and his Church rather than obey his Commandement The other would against GODS expresse will and pleasure kill David that God had ordained to bee King These sinnes Christ calleth The Sinne against the Holy Ghost St. Iohn Sinne unto Death St. Paul Voluntarie or willing sinne Wee must therefore judge by the Scripture and beleeve all things there spoken Know thereby the will of God and search not to know the thing that appertaineth nothing to thine office Remember how craftie a workeman the Divell is and what practise hee hath used with other Chiefly and before all thinges he goeth about to take this perswasion that Gods word is true out of mans heart as he did with Adam that thought nothing lesse than to Dye as God said Then thought hee wholly to have printed his owne Image in Adam for the Image of GOD and to bring him to an utter contempt and hatred of God for ever as hee had brought him to diffidence and doubt of his Word Here let us all take â—eed of our selves which daily by the word of GOD being admonished of ill yet amend not Wee shall find at length God to bee iust in his word and will punish with eternall fire our contumacy and in obedience which fire shall be no lesse hot than his word speaketh of So did he also with Saul perswade that God was so good that though he offended he would not punish him as he said But be pleased with a faâ—â—e sacrifice againe This doctrine is therefore necessary to be knowne of all men that God is iust and true and requireth of us feare and obedience as Saint Iohn faith He that sent â—â—o is true DAVID speaketh thus of his Iustice The Lord is iust in all his wayes And understand that his iustice extendeth to two divers ends the one is that he would all men to be saved the other and to give every man according to his acts To obtaine the first end of his justice as many as be not utterly wicked and may be holpe partly with threatnings and partly with promises he allureth and provoketh them unto amendment of life The other part of his justice rewardeth the obedience of the good and punisheth the inobedience and contempt of the ill These two justices the elders doe call correctivam and retributivam Ionas the Prophet speaketh of the first and Christ of the second God would all men to bee saved and therefore provoketh now by faire meanes now by foule that the sinner should satisfie his just and righteous pleasure not that the promises of GOD appertaine unto such as will not repent or his Threatnings unto him that doth repent but those meanes hee useth to save his creature This way useth he to nurture vs untill such time as his Holy spirit worke such a perfection in us that wee will obey him though there were no paine nor ioy mentioned at all Therfore looke not onely upon the promise of God but also what diligence and obedience he requireth of thee least thou doe exclude thy selfe from the Promise There was promised unto all these that departed out of Egypt with Moses the land of Canaan howbeit for disobedience of Gods Commandements there was but one or two that entered Of the other part thou seest that of the menaces and horrible threatnings of God that Ninivie the great Citie should be destroyed within forty dayes nothing appertained unto the Ninivites because they did Penance and returned to God In them seest thou Christian Reader the Mercy of God and generall Promise of salvation performed in Christ for whose sake onely GOD and Man was set at one So that they received the Preaching of the Prophet and tooke God for their God and God tooke them to be his people and for a certainty thereof revoked his Sentence that gave them but forty dayes of life They likewise promised Obedience unto his holy Lawes and Commandements as God give us all grace to doe That though wee be infirme and weake to all vertues wee exclude not our selves by contempt or negligence from the Grace promised to all men Thus farewell in CHRIST Novembris 5. Anno 1549. CHAP. 17. 4. Curiositie THe fourth let or Impediment of keeping GODS law is Curiositie and overmuch searching the Privities and secrets of GOD when men of an ill and licentious life returne not to Repentance as the Scripture biddeth but mount straight way into Gods providence and Predestination contemning the will of God that is made open unto him in the Scripture that God would have him now to Repent and to receive Grace and search to know the thing that never was made open to Man or Angell the event and end of things to come Thus reasoneth Man with himselfe Who knoweth what his last houre shall be Wherefore favoureth God the one and not the other Sometime the good maketh an ill end and the ill a good In this opinion and inscrutable mysterie he weareth all his wits and at the end of his cogitations findeth more hidden and doubtfull objections than at the beginning so that hee commeth from this Schoole neyther wiser nor better Moses remooveth this ungodly let and impediment saying The secrets of the Lord our God are made open unto us and unto our children for ever that we doe all the precepts of this law The which words plainely condemne our foolish and audacious presumption that seeke to know what shall happen unto us in the houre of death and will not know the thing that should be done in all our lives to wit that God would have us know the thing that is opened unto vs in the Scripture or Gods mercy promised in Christ Iesu and follow him in all vertue If we offend and repent and leave sinne then hath he promised mercy and will give it Moses saith Doe the thing that thou art bid to doe and follow the will of God made open to thee in his word As for the disputation of Gods providence is a curiosity and no relig 〈…〉 〈◊〉 presumption and no faith a leâ— of vertue and furtherance of vice When thou hearest reponâ—ance spoken of learne that lesson out of hand lest per adventure thoâ— be never good scholler in divinity of Gods lawes
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 â—oe and give unto him Everlasting felicitie For that a â—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 oâ— owne madnesse that had rather have Damnation thâ—â— Salvation And fuâ—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 nuâ—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 maâ— learne to keepe us from all curious and dangerous questions When we heare that some bee chosen and someâ—ee â—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 arâ—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 â—hen wee be in him then are
it cleane away but rather the strength and force of the same So he saved vs from other Calamities not taking the same cleane away but rather the power of the same So that no Calamity nor misery should be able to hurt us that are in Christ Iesu And likewise he saved us from Death not that we should not dye but that Death should have no victory over vs nor condemne us but rather to be a way and entrance unto Salvation and everlasting Life for death is a gate to enter into everlasting life No man can come to everlasting life but he must first dye bodily But this death cannot hurt the faithfull for they are exempted from all danger through the death and passion of Iesus Christ our Saviour who with his death hath overcome our death And in another place the same Father writeth as followeth viz. THe Holy Scripture maketh mention of a Sinne against the Holy Ghost which Sinne cannot bee forgiven neyther in this world nor in the world to come And this maketh many men unquiet in their hearts and consciences For some there be which ever bee afraid least they have committed that same sinne against the Holy Ghost which is irremissible Therefore some say I cannot tell whether I have sinned against the Holy Ghost or not If I have committed that sinne I know I shall be damned But I tell you what yee shall doe Despaire not of the Mercy of GOD for it is immeasurable I cannot deny but there is a Sinne against the Holy Ghost which is irremissible But wee cannot iudge of it afore-hand we cannot tell which man hath committed that sinne or not as long as he is alive But when he is once gone then I can Iudge whether hee sinned against the Holy Ghost or not As now I can judge that Nero Saul and Iudas and such like that dyed in sinnes and wickednesse did commit this sinne against the Holy Ghost for they were wicked and continued in their wickednesse still to the very end They made no end in their wickednesse But we cannot judge whether one of us sinne this sinne against the Holy Ghost or not For though a man bee wicked at this time yet he may repent and leave his wickednsse to morrow and so not commit that sinne against the Holy Ghost Our Saviour Christ pronounced against the Scribes and Pharises that they had committed that sinne against the Holy Ghost because Hee knew their hearts he knew that they would still abide in their wickednesse to the very end of their lives Further the promises of Christ our Saviour are generall they pertaine to all Mankinde hee made a generall Proclamation saying Qui credit in me habet vitam aeternam Whosoever beleeveth in mee hath everlasting life Likewise St. Paul saith Gratia exuperat super peccatum The Grace and Mercies of God exceedeth farre our sinnes Therefore let us ever thinke and beleeve that the grace of God his mercy and goodnesse excedeth our sinnes Item consider what Christ saith with his owne mouth Venite ad me omnes qui laboratis c. Come unto me All yee that labour and are laden and I will ease you Marke here hee saith Come all yee Wherefore then should any body despaire or shut out himselfe from these promises of Christ which be generall and appertaine to the whole world For he saith Come all unto me and then againe he saith Refocillabo vos I will refresh you you shall be eased from the burdens of your sinnes Therefore as I said before he that is blasphemous and obstinately wicked and abideth in his wickednesse still to the very end he sinneth against the Holy Ghost as St. Augustine and all other godly writers doe affirme But he that leaveth his wickednesse and sinnes and is content to amend his life and then beleeving in Christ seeketh Salvation and everlasting life by him No doubt that man or woman Whosoever they be shall bee saved For they feed upon Christ upon that meate that God the Father this Feastmaker hath prepared for all his guests Such another passage to This same purpose you may Reade in his sixt Sermon upon the Lords Prayer Some two passages before the End of the Sermon Speaking against Novatus the Hereticke CHrist onely and no man else merited Remission Iustification and eternall felicity for as many as will beleeve the same They that will not beleeve it shall not have it For it is no more but beleeve and have For Christ shed as much bloud for Iudas as for Peter Peter beleeved it and therefore he was saved Iudas would not beleeve and therefore he was condemned The Fault being in him onely and in no body else Againe The same blessed Father writeth Thus as followeth SIc Deus dilexit mundum So entirely hath GOD loved the world that hee sent his onely begotten Sonne to that end that all that beleeve in him should not perish but have life Everlasting this is now a Comfortable thing and a great promise which GOD maketh unto the whole world and no doubt he is as able to fulfill that promise of Grace as hee was able to fulfill His wrathfull word against the Iewes So likewise hee saith Vivo ego dicit Dominus nolo mortem Peccatoris sed ut convertatur vivat As truely as I live sayth the Lord God I will not the death of a Sinner but rather that hee shall turne and live It is not his pleasure when wee be damned therefore hee sweareth on Oath wee ought to beleeve him without an Oath yet to satisfie our mindes and to the intent that wee should beleeve him and be the better assured of his goodwill towards Vs hee sweareth this Oath Now therefore if wee will follow him and leave our wicked living convert and turne our selves unto him be sory for that which is past and intend to amend our life now forward If wee doe so no doubt we shall live with him everlastingly without end Therefore let every one of us goe into his owne heart and when he findeth that hee hath beene a Wicked man an Irefull man a Covetous or a sloathfull man Let him Repent and be sory for it and take a good purpose to leave that same sinne wherein he hath lyen before Let us not doe as the Iewes did which were stiffe-necked they would not leave their Sinnes they had a pleasure in the same they would follow their old Traditions refusing the Word of GOD Therefore their Destruction came worthily upon them And therefore I say let us not follow them least we receive such a Reward as they had least everlasting destruction come upon us and so we be cast out of the favour of GOD and finally lost world without end Furthermore in another Sermon hee saith as heere followeth I Say there be two manner of Men Some there be that are not Iustified not Regenerate nor yet in State of
Salvation That is to say not GODS Servants They lacke the renovation or Regeneration they be not come yet to CHRIST Now these persons that bee not come yet to Christ or if they were come to Christ be fallen againe from him and so lost theyr Iustification as there bee many of us which when wee fall willingly into Sinne against Conscience wee lose the favour of GOD our Salvation and finally the Holy Ghost all they now that bee out of the favour of GOD and are not sory for it Sinne grieveth them not they purpose to goe forward in it All those that intend not to leave theyr Sinnes are out of the Favour of GOD and so all their workes whatsoever they doe bee deadly sinnes For as long as they bee in purpose to sinne they sinne deadly in all their doings Therefore when wee will speake of the diversity of Sinnes wee must speake of those that bee Faithfull that bee regenerated and made new and cleane from theyr Sinnes through Christ. To these two Holy Martyrs and learned Bishops I adde a third who when hee lived was in place the First and in Grace not inferiour to any It is Archbishop CRANMER Hee speaking of the merit of Christs Death writeth on this wise viz. THE IVDGEMENT OF Archbishop CRANMER Archbishop CRNMER'S Preface to the Reader in his Answere to Doctor GARDINER Bishop of Winchester Touching the Holy Sacrament Printed by Iohn Day 1580. and written by the said Father Anno 1551. OVr Saviour CHRIST IESUS according to the Will of his Eternall Father when the time thereto was fully accomplished taking our Nature upon him came into this World from the high Throne of his Father to declare unto miserable sinners good newes to Heale them that were sieke to make the Blinde to see the Deafe to heare and the Dumbe to speake to set Prisoners at libertie to shew that the time of Grace and Mercy was come to give Light to them that were in darknesse and in the shadow of Death and to preach and give Pardon and full remission of Sinne to all his Elected And to performe the same hee made a Sacrifice and oblation of his owne Body upon the Crosse which was a full Redemption satisfaction and propitiation for the Sinnes of the whole world And in another place CHRIST was such an high Bishop that hee once offering himselfe was sufficient by once effusion of his blood to abolish Sinne unto the worlds end He was so perfect a Priest that by One oblation hee purged an infinite heape of Sinnes leaving an easie and a ready Remedy for all Sinners that his One sacrifice should suffice for many yeares unto all Men that should not shew themselves unworthy And he tooke unto himselfe not onely their sinnes that many yeares before were dead and put their trust in him but also the sinnes of those that untill his comming againe should truely beleeve in his Gospell So that now wee may looke for none other Priest nor Sacrifice to take away our Sinnes but onely him and his Sacrifice And as hee Dying once was offered for All so as much as pertained to him hee tooke all mens sinnes unto himselfe To which we ioyne B. Iewel in his Apologie towards the End thereof Certò Animis nostris persuademus Illum id est Christum esse propitiatorem pro peccatis nostris Eius Sanguine Omnes Labes nostras deletas esse Illum pacificasse Omnia Sanguine Crucis suae Illum unicaÌ„ illâ Hostiâ quam semel obtulit in Cruce OMNIA perfecisse Eâ causa cum Animam ageret dixisse CONSVMMATVM Est Quasi Significare vellet Persolutum jam esse Pretium pro Peccato Humani Generis That is Wee doe assuredly perswade our Mindes That Hee Christ is the obtainer of forgivenesse for our sinnes And that by his Bloud ALL our spots of Sinnes be washed Cleane That he hath Pacified and set at One All things by the Bloud of his Crosse That he by the same One Onely sacrifice which hee Once offered upon the Crosse hath brought to effect and fulfilled ALL thinges And that for that Cause Hee said It is Finished as though hee would Signifie That the Price or Ransome was Now Fully-paid for the sinne of Mankind To this GOD the Sonne together with GOD the Father and GOD the Holy Ghost bee ascribed all Honour Worship Praise and Glory for ever FINIS a For Ieyden was made an Vniversity not past 56. yeares agone by Wil 〈◊〉 Prince of Orange Anno 1574. Merit Merit Epist 100. Tom. 2. The Errours which â—elâ—gâ—â—â— held and 〈◊〉 â—aâ—ted in â—he â—ouncâ—il of Palâ—s 〈…〉 PELAGIVS his first Errour Rom. 5. Wisdom 1. 13. 14. 15 16. I he Second Errour Rom. 5. 18. 〈◊〉 Esdras 6. The Third Psal 51. The Fourth C. N. P. Rom. 5. N. B. 1. Iohn 2. The 〈◊〉 1 Timotl 6. The Siat 2. Cor. 3 5. The Seventh Rom. 11. 6. The Eight Errour 1. Iohn 1. Iames 3. The Ninth Aug. de verb. Apost Seâ— 192. Or Free-will Philip. 4. 4. Esdâ—aâ— 9. N. B. The tenth and element iâ— Errour The Conclusion of the first part of this Treaâ—ise N. 〈◊〉 The Second Part of this Treatise 1. God is not the Author of Sinne. 1. Ioh. 2. Ecclus 15. Note August 〈◊〉 〈◊〉 〈◊〉 〈◊〉 N. B. August retraâ—â— l. 1. c. 9. 16. Eccl. 4. d. Prospor ad Object Vinc. N. B. Aug. de Civ Dei lib. 5. Cap. 1. vix K. Henry the seaâ—enth Math 〈…〉 is often taken as S. Augustine useth it heere for Geâ—â—thliacus whose profession was to declare mens Fortune or Destiny by the Time of Nativitie Which in Esa 2. The translation of Zurich calleth Mathematicos and our Translator calleth it Talkers of mens 〈◊〉 Prosp Respons ad Object Gall. cap. 6. Deut. 30. Iosuah 24. Iud. 10. Luke 10. Psalm 119. Esay 65. Esay 66. N. 〈◊〉 Gen. 4. a. 〈◊〉 King 24. b. 1. Para. 21. b. Prov. 3. d. Ecelâ—s 25. 〈◊〉 4. â—sâ—r 7. b d g 〈◊〉 9. 2. Luk 10. d f. Iohn 1. b. Acts 5. a. 1 Cor. 7. g. 9. a. 10. c. 14. f. 2 Cor. 13. 〈◊〉 Phil. 4. c. Heb. 14. Aug. Quastâ—e Nov. â—estâ—n Quaest 115. Lib. de Pradest Cap. 2. II. Sin the Cause of Reprobation N. B. Rom. 9. c. 11 12 13. Sap. 12. c. Dâ—â—t 9. Rom. 7. 13. Rom. 6. Ose 13. c. N. B. III. GODS Free Mercy in CHRIST the Chiefe cause of Election N. B. Genera Bible Rom. 9. 〈…〉 s 3. b. Eccl. 2. d. Iam 2. b. Psal 149. b. Psal 84. a. Math. 1. a. Ephes 1. a. 2 b. Rom. 5. a b. Colos 1. c. 2 Cor. 5. d. 1 Iohn 2. a. Heb. 5. b c. 〈◊〉 a b c d c. 2 Tim. 1. c. Why the Law was given Deut. 4. 13. Math. 7. 12. What the ten Commandements containe Gen. 17 7. 22 16. Ierem. 〈◊〉 7 23. The condition on Gods behalfe Eâ—od 19 56. Deut. 4 20. Math. 11 28. The condition on mans