AN HISTORICAL NARRATION OF THE JUDGEMENT OF some most Learned and Godly English Bishops, Holy Martyrs, and Others: (Whereof III; viz. Archbishop CRANMER, B. LATIMER, and Bishop HOOPER, Suffered Martyrdom, in the Days of Q. MARY, for the Truth and Gospel of CHRIST JESUS) Concerning GOD'S Election, and the Merit of CHRIST his Death, etc.  
LONDON. Printed by B. A. and T. F for Samuel Nealand, and are to be sold at his shop at the Sign of the Crown in Duck. Lane. 1631.   

Archbishop CRANMER his Book, of the Sacrament of CHRIST his Body and Blood, against STEPHEN GARDINER, B. of Winchester, was written by that most Reverend Father; Anno 1551. in the Reign of K. EDWARD the 6. And Reprinted by john Day, Anno 1580. Cum Privilegio.  
B. HOOPER his Book, upon the Commandments (together with the Preface, which is here presented) was Written by him, An. 1549. Novemb. 5. and Printed first, in the said King's reign, Anno 1550. And afterwards reprinted by Robert Walgrave, in Queen Elizabeth's Time: but the year is not specified.  
B. LATIMER, is Printed by Divers, and at diverse Times, and is in every man's hands: But the Copy here-alledged; is that which was Printed by john Day, Anno 1571.   

TO THE IMPARTIAL Christian Reader, (Whether He be Laic, or Ecclesiastic) Grace, Mercy, Truth and Peace, be Multiplied.  
Dear CHRISTIAN:  
ALbeit, I am no Professed Scholar, nor am able to brangle Sophistically about the niceties of Schoole-Quod-libets; yet, by the Blessing of GOD, and Tender care of my Parents, I have been trained up to such a little Measure of Learning, as hath enabled me (though not to conceive the STRONG LINES of these Times, yet) to understand Plain English, And some Easie-latine Authors. Wherefore, when I can steal any Vacancy from mine Ordinary Employments, I do betake myself to converse with such Books, as speak to my Simple capacity in a Style Intelligible. And happening by Chance upon a Book, written some Fourscore years agone, by an excellently-learned Bishop, and a most holy Martyr. john Hooper, upon the Ten Commandments, I perused it with Diligence; and received no small comfort to my Soul, and instruction to my understanding, by It: Especially, by the Perface. In which (to my simple judgement) The Author discourseth very learnedly and conscionably, about the Points of God's Election, and the Merit of our Blessed Saviour, jesus Christ-his Death and Passion. I had also read, in the Book of English Martyrs, That the great learned and Holy Archbishop, Doctor Cranmer, and Bishop Latimer, and Bishop Hooper, did (All of them) suffer Martyrdom, and shed their dearest Hearts blood, in the black days of Persecution under Queen Marie, for the Truth and Gospel of Christ jesus: And, that None of Them could justly be Charged, or Branded, with any Heretical, or damnably-Erroneous Doctrine. Moreover, I was informed, That All of Them were worthy Instruments of God in the First Reformation of Religion, from Popish Errors and Superstition, in the Reign of King Edward the sixth of ever-Blessed Memory: And, that Some of them were employed in the Making and Ordering of our Book of Common-Prayer (as it was THAN set out) and in Composing the Confession of the Church of England, in the Book of Articles of Religion. That These were Persons, as clear and Free from all Taint of Popery, Pelagianisme, Superstition, or Heresy, as Any that lived in Those Times, or Since; I think the Book of Acts and Monuments will fully persuade any honest man, that shall There read their Stories without prejudice. Besides, (Though I will not take upon Me to give you the Sense and Meaning of the Confession of our own Church; yet). This we may say without offence to Any: That such learned Men, and Holy Bishops, as were Principal Agents, inframing the Confession and Doctrine thereof, in the Book of Articles, and in the Book of Common Prayer, did well and throughly understand, and know, the True-sense and meaning of their own Conclusions: and neither did, nor would, either write, or preach, any thing against or Contrary to the Same. Neither is it possible, or any ways probable, that These Holy Martyrs, and learned Bishops (who sacrificed their lives for the Gospel of jesus Christ, Almost fourscore years agone) should derive and borrow Their Tenants, touching these matters, from james Harmin, or the Remonstrants in Leyden; Considering, These did first begin publicly to write of such Things, not much above Twenty years since. Wherefore, It seems to me, that it is against Reason, that very Many Conscientious & learned Divines amongst us (which do now teach the selfsame Doctrine, that was long agone delivered by These Holy Mirtyrs and Fathers of our Church) should be uncharitably, Falsely, and Ignominiously Branded with Odious and Abhorred Nicknames, fetched from Leyden: Whereas, in Truth, I know They disdain to become Sectatours ' to Any Sectaries of any Country: But (chose) do strive to preserve the Purity of the same Doctrine, which They received from the First Fathers of the Reformation in England: and need not to straggle beyond the Seas into Belgia, to learn Instructions from thence. For which Cause, I thought I should do God, and my Holy Mother (the Church of England) no Evil service, in giving Notice to the world, of what These Holy Fathers and Martyrs did hold, and Teach touching these Matters of God's Election, and the Merit of our Blessed Saviour's Death, in a mere Narrative and historical way, (which only will stand with my profession:) not in any Argument or so much as in a Bare-word, Interposing or Engaging myself. For my End and scope is, not at all to Debate or Determine such points; to Meddle with the sacred Doctrine of the Church; to wrest the sense or Meaning of the Articles; or indeed any way to State the Truth on either side; (For this would not suit with my poor Abilities,) But mine Earnest Endeavour and desire is for Peace and quietness- sake among Those of our own [whose Consecrated Mouths, especially in consecrated places, cannot without Sacrilege) be employed by the Hour, in ray ling and evil speakings] to give such, as are willing to read it, only a sight and view, what Propositions concerning These matters (Opinions, or Doctrines, call them what you will) were agitated and Maintained, by Many ancient Fathers of our Church, and Principal Authors in our Reformation; who were all Dead, before Leyden was so much, as 
a For jeyden was made an University not past 56. years agone, by Will 〈◊〉 Prince of Orange. Anno 1574.  an University; and concerning whom no member of any Reformed Church in Christendom can make any scruple, but that they might be saved.  
To the Intent, that if such Positions (as we Here shall find) were by them tolerated, and Approved in those Times, by One or other, without Breach of Charity, or Bandying of Nicknames; We also, in these Times; (notwithstanding the like private Differences in unnecessary Controversies) may, (as They herctofore did) bear with one Another; and unanimously, orderly, and silently submit our Pens and Tongues unto Gods sacred, and our Dread Sovereign's Royal and Christian Ordinance in this Church, which only bids us, to keep the UNITY of the Spirit, in The Bond of Peace. And I am persuaded, that (upon the deliberate and considerate Reading of these following passages) Many, who are not too-much Byaced in judgement and Affection, will (as I myself have done) out of mere Conscience forbear, uncharitably and contumeliously to slander, and condemn (as Broachers of NEW Doctrine) Those Men who labour faithfully to preserve (as They conserve) 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 Thyself, Body and Soul, to GOD'S most gracious Protection and direction in the Truth; resting  
Thine in CHRIST JESUS, 〈◊〉 〈◊〉 〈◊〉   

Courteous Reader.  
In some places of this Copy, the right Pointings are miss (by reason of the Collectors absence:) which the Printer requests thy Gentleness 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 judgement 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, Clean delivered. Pag. 76. l. 14. read, His own Body. Page 79, l. 3. read, They that be led; and line 10. blot out, Yet. Pag. 82, l. 1. read, Poor 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 near 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 Copy of an Answer unto a Certain Letter;  
Wherein the Answerer purgeth himself, and others, from Pelagius Errors, and from the Error of freewill, or justification of Works; wherewithal He seemeth to be Charged, by the said Letter: And further, He showeth wherein, he differeth in Judgement, from certain English Writers and Preachers; whom he chargeth with Teaching of False Doctrine, under the Name of Predestination.  
Published about the Second or Third year of Q. ELIZABETH, by a Protestant Divine, who flourished both in the time of K. EDWARD and Q. ELIZABETH, and in the time of Q. MARY for his Conscience endured voluntary exile.  
I desire of GOD, by his Grace and Mercy, to settle, strengthen, and establish you, in the Truth of his holy Word for ever.  
Dear Beloved:  
WHere, you write unto Me, that you have often heard, that I and others should hold the Errors of Pelagius, (whose errors, you say, are almost unknown unto 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 seek a justification by freewill and by * Deserving of works, (which matter 
Merit.  you do both understand, and also have found good proof [as you suppose] that we are guilty in the same;) laying the whole Foundation of your Proof upon this saying, set forth in Print. viz.  

Although there be but Few on Earth,  
That Rightly They * Deserve;  
Yet Thou, o LORD, for their good life, 
Merit.   
The Residue Preserve.   
With which Filthy saying, to burden Me, and others, whom you Name; I marvel 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. MARY'S time: For that it is entitled, A Prayer to GOD for hi● Afflicted Church in England: and, as it there appeareth manifestly, it is the work of one WILIIAM SAMV●L; which is a Man, to Me, of very small acquaintance. But a Preacher He is: And as for his saying [that a Man may Deserve God, etc.] which you des 〈…〉 me to prove, if I can▪ It is a Doctrine so Abominable and Blasp 〈…〉 s, as I am sure, Neither Papist, nor Pelag 〈…〉, nor any other Heretic, either 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 Son CHRIST JESUS: Neither doth it require any Confutation to him that doth but Confess, that there is a GOD. And as for Myself, I do not love my Life so dear, 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 be forbidden, nor by any man Written against. And although I deny not, but some other there are, which (maintaining the power of Man's F 〈…〉 will, and the Meritorious worthiness of Man's deservings do deny the Free gift of God's Grace in Christ jesus, and For his sake only, comprehended in the Eternal Predestination and Fore-ordinance of God; and Declared unto us, in his most-Holy word: Yet, because I see, there be many in these Days, wrongfully and falsely, accused to be the Enemies of that Blessed Predestination; to be Pelagians; justisiers of themselves; and such like; and, with Those bitter Terms, are, in Open-Auditories, defaced, and brought into Contempt among the Multitude; who (being deceived with giving overhasty Credit unto such men, not throughly-understanding the Matter) do use to give Sentence, before the Cause be 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 understand the Matter, before Thou Condemn or justify either party] in as Few words, as I possibly can, to show what shameful Doctrine (under the Name and colour of God's Predestination) is Nowadays set forth and taught of Many, which both I and many others mislike; and have diverse times with some of them, in Private and Friendly talk, persuaded to leave: Both because we judge the Doctrine to be False; and also, the Destruction of all virtue to Fellow thereupon.  
For which Cause, (as the Manner is, of Them that Fear not so much the Shipwreck of a good Conscience, as they do the loss of worldly estimation, lest any such Disfavourers of their Fantasy should hap to have some credit among the People) with boisterous breath, they blow abroad, 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 God's Predestination, are indeed Most entire lovers of the same; and Many of Those, whom They accuse to be Popish Pelagians, and justifiers of themselves, have bestowed both their Goods and their Lives against that Fil●●y and detestable Sect.  
And, as for those Errors, which Pelagius the old Heretic, with Calestinus and julianus his Adherents, did hold, and also Revoked the same in the judicial Council of Palestine, I think it good to Rehearse them; First, in Latiner and after, in English, as they are gathered together by St. Augustine; And then to show (according to your request) what part of their Doctrine, which they teach under the name of Predestination, Myself and others do mislike. To the end, that you and others may the better judge, who are indeed worthy to be called Pelagians; and whether some part of their Doctrine be not for just cause misliked.  
The words of St. Augustine are These.  
Obiectum 
Epist 100 Tom. 2.  est, Eum dicere: 1. Quia Adam, sive peccaret, sive non peccaret, Moriturus esset. 
The Errors which ●el●g●●● held, and 〈◊〉. ●a●ted in ●he counceil of Pal●s 〈…〉.   
2. Et, quòd Peccatum ejus, Ipsum solum ●eserit, Non & genus Humanum.  
3. Et. quòd Infants 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 ●●s● fuerint facere, non Reputari illis, nec cos habere posse Regnum Dei.  
6. Et, Gratiam Dei & Adjutorium non ad Singulos Actus dari; sed, in Libero Arbitrio esse, vel in Lege 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 unusquisque, facere aliquid, vel non facere.  
10. Et, victoriam nostram Non ex De● adjutorio esse, sed ex libero Arbitrio.  
11. Et, quòd Poenitentibus venia non Detur, secundùm Gratiam & Misericordiam Dei, sed secundùm Meritum & Laborem eorum, qui per Poenitentiam Digni fuerint misericordiâ.  
Haec omnia Pelagius Anathematizavit.  
The First of Pelagius' Errors, which St. Augustine 
PELAGIUS his first Error.  here citeth, is: That ADAM should have Died, whether he had Sinned, or not Sinned.  
This is, as you hear, One of Pelagius his wicked Errors: That Sin is not the Cause of Reprobation, or casting away; Death sprung out of God's Ordinance, or some other way; and came not of Man's Sinne. For, (saith He) Whether Man had Sinned, or Not sinned, yet He should have Died: Contrary to the Manifest Scripture; which saith; That, By One man Sin entered into the world; and Death, by the Means of Sinne. And the Wiseman 
Rom. 5.  saith: That GOD Created man to be undestroyed. And, again he saith: God hath 〈◊〉 made Death, 
Wisdom. 1. 13.  neither hath He pleasure in the Destruction of the living. He created All things, that They might have their Being: yea, All the people of the Earth hath He made, that they should have Health; That 
14.  there should be no Destruction in Tlum: And that the Kingdom of Hell should not be upon the Earth. For Righteousness in everlasting. But Unrighteousness 
15, 16.  bringeth Death.  
Wicked therefore and abominable was This Error of Pelagius, which affirmed; That whether Man had Sinned, or not Sinned, He should have Died.  
And here, in the very Beginning of Pelagius' errors, I report me to Themselves; even, to Them (I say) that blow the Trumpet of Defamation against others, (with the Terms of pestilent Pelagians!) whether Those, whom they so accuse now to be Pelagians, do hold this Error? Or, whether they Themselves (which would take some Mote of Error out of other men's Eyes) have not this Pelagius Beam sticking fast in their own? Let they-themselves be judges; or, ●et their own Doctrine judge, both in Print, and Preaching, whereof some part shall be hereafter rehearsed. Ye●, let All the world judge, (which have heard the Doctrine of both parties) who they are, which in this point, ought worthily to be called Pelagians.  
The Second Error, which St. Augustine rehearseth, 
I he Second Error.  is: That ADAM'S Sin did only hurt Himself, and not the whole generation of Man.  
This is another vile and Detestable error, which Pelagius held. That the Sin of Adam brought not Misery and Death upon all his Posterity: Contrary to the open Scripture, which saith: That, By the sin of One, condemnation came upon All men. 
Rom. 5. 18.  And the Holy man Esdras saith: O Adam! what 
〈◊〉. Esdras, 6.  hast th●n done? For though it was Thou that sinned, yet Thou art not fallen alone, but All we that come of thee.  
The Third, depending also upon the Second, 
The Third.  is this: T'has Infants, being new borne are in that state that Adam was in, before his Transgression.  
Which Error seemeth only, or chiefly, to extend to the Innocence of Children. For, if his mind were, that, in All points, Infants were in Adam's state, then should it be over-Brutish, For, who seeth not, that. Babes newborn suffer oftentimes Pain and Grief? Which Adam did not before his Transgression. But, to affirm, that Infants, are not Borne and Conceived in si●ne, is to deny Original sin; which is an old and a Devilish error, and utterly against the Scripture; which saith plainly: Behold, I was borne in wiskednesse; 
Psal. 51.  and in sin, hath my Mother conceived Me.  
The Fourth error is: That, Neither, by the 
The Fourth  Death and Transgression of Adam, All the Generation of Man dyeth; nor, that, by the Resurrection of CHRIST, All the Generation of Man doth rise again.  
I do no● understand, that Felagius here, spoke of the last Resurrection at the Day of judgement; as though he had (after the manner of the Sadduces) 
C.  denied the Resurrection of our Souls and Bodies at the last Day. [For, then, were all their Disputation in vain, of the Manner, how we should be saved? Whether, by the Grace of GOD; or, by the Deserving of Man; if Salvation, or Resurrection had, of either part, been denied altogether. Neither doth the Scripture attribute the last Resurrection unto CHRIST, as though the Souls and Bodies of Men should have died, like Beasts, and not have rison again unto judgement, if CHRIST had Not come; yea, no Doubt all men should have risen again; and That, unto the judgement of everlasting Damnation, if CHRIST had not come.] But, I understand, that Pelagius, in 
N. P.  this Article, denied the Generality of Redemption by the Death of CHRIST; by which, we 〈◊〉 (as it were) arise from Death, because of the State of Life and Salvation, whereunto we are brought in Christ, by Redemption: like as we were in the state of Death and Damnation in ADAM, by sin. Not that any Man is purged from the Corruption of Sin, unto the Innocency of ADAM: but, because the Sin is covered in Christ, and pardoned, for His sake. And further; there is to be Noted, that the First part of this Error is manifestly the very same, which is the Second, and Third Error, before rehearsed; and by the same Scriptures plainly condemned. But to make the Latter part of this Error more Plain, it was Necessary, and thought good of St. Augustine, to rehearse the First again. That, by the comparison of Condemnation in ADAM, and Redemption in CHRIST, it might the more plainly be perceived, that Christ was not inferior to Adam; nor Grace, inferior to Sin: And, that, as All the generation of Man is condemned in Adam; so, is All the generation of Man redeemed in Christ: And; as general 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 Romans; where he saith: Likewise then, 〈◊〉 by the Sin of ONE, Condemnation came 
Rom. 5.  upon All men; even so, by the justifying of ONE, cometh the Righteousness, which bringeth Life upon All men.  
Yet s●all not All men be Condemned, by Adam, Eternally: For, there is, ordained of GOD again a way to Life; which way, is Christ. Neither, shall All be eternally saved by Christ: For, there is, of GOD declared a way, again unto Death; which way, is Sin; and the wilful Consempt of GOD'S Mercy in CHRIST.  
But this appeareth to be oa● of Pelagius' damnable 
N. B.  Errors; That Christ was not a general Saviour; That Christ offered not ●p the Sacrifice of Redemption, for All the whole World. Contrary to the manifest Scripture, which saith: He it is, that obtained Grace for our sins; and not for our Sins only; but also, for the sins of the whole 
1. john, 2.  world. The same is also manifestly declared in these Scriptures following, and many other. [john, 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, here, it is worthy to be noted again, how justly this Error of Pelagius reboundeth again into the Bosoms of those, which so falsely accuse Others to be guilty of the Pelagian Errors. Be indifferent (dear Beloved in the Lord) I beseech thee; and weigh the matter, as it is; I desire No more.  
The fifth, of Pelagius Errors, was: That R●●h 
The 〈◊〉.  men, being baptised, except they did utterly ren●●nce and for sake all their Riches, Though they seemed to do some good, Yet it is not Acceped: neither can they have the kingdom of God.  
A filthy and Abominable Error; directly repugnant, both to the State of a Common wealth; and also, to the word of God; which ●aith: Charge 
1 Timotl. 6.  them that be Rich in this world, that they be not exceeding wise, etc. and that they d●e good and be r●●h in good works, etc.  
The sixth Error, is: That the grace of GOD and 
The Siat.  the Help of God, is not given to every One of our works, but that it is in Free choice, or by the law, and 
.  〈◊〉 Doctrine.  
This Error is exceeding wicked, and execrable: That Man, by the law, by Doctrine, or by Free choice is able to do any Manner of good work (whatsoever it be) without the Grace and Help of God. For, as St. Paul saith: We are not sufficient of ourselves, to Think Any thing, as of ourselves; 
2. Cor. 3 5.  but, our ableness cometh of God. And, Again; It is God that worketh in us, both the Will, and Deed, even of his good will.  
The seventh Error, is: That the Grace of God 
The Seventh  is given, according unto our Deserving.  
Vile and Abominable is this Error, Also; and Contrary to the Manifest Mind and words of the Apostle; which saith: If it be of works, than 
Rom. 11. 6.  it is no more of Grace. For than were Deserving, no more Deserving.  
The eight Error is: That, None can be called 
The Eight Error.  the Children of God, except they are altogether made without sin.  
This Error is alike-wicked with the rest; directly repugnant to the open Scripture; where it is written: If we say, we have no sin; we deceive 
1. john 1.  ourselves, and the Truth is not in us. For, as St. james saith, of Himself, and of all others: In many 
james 3.  things we sin All.  
The Ninth Error, is: That there is no Free 
The Ninth.  Choice; if so be, a Man have need of God's Help: Seeing it is in a Mans own will, to Do a thing, or Not to Do it.  
This was, also, the wicked opinion of Pelagius: That, if it be granted, that a Man hath need of Gods Help; then, it must needs follow (saith Pelagius) that He hath no Choice, in Doing of things; but whatsoever a Man doth, that must He needs do, and cannot Choose, but Do. This is the Devils only way (above all other) to lead men to Destruction; not to suffer them to walk in the plaine-path of the Lord; but, to Tur●e them to some Extremity: either, on the left hand, or else on the Right; either, into the wide way of Lewd Liberty, or into the Blind path of crooked Superstition; either to seek justification by Deserving of works, or by an Onely-Faith, not-mighty in Love by Operation.  
Such like Extremity doth the Devil use in this point of Doctrine, Driving Men, either into the Doting Dreams of Destiny, or into the Absolute Free will of Papistry: either, Affirming All things So to be Ordained of God, that whatsoever a Man doth (be it Good or Evil) He must Needs, and cannot choose, but of Mere Necessity, by the Ordinance of God, Commit the same: or else affirming, that Man by freewill, or Natural strength, can do the will of God, and walk in his laws, without the Continual help and Grace of God: which two Extremities St. Augustine doth very plainly Condemn, in these words following. Liber●m sic confitemur arbitrium, ut Dicamus Nos semper De● indigere 
Aug. de verb. Apost, Se●. 192.  auxilio; & tàm Illos errare qui, cum Manichaeo, dicunt, Hominem peccatum vitare non posse; quam Illos qui, Cum joviniano, asserunt, Hominem non posse peccare.  
We do (saith He) So confess * Free Choice, That we say, A Man hath always Need of the 
Or, freewill.  help of GOD: And, That, as well they err, which say (with Manichaeus) that a man Can not esche● Sin; as also; They, which say (with jovinian) that a Man can not Commit sin.  
Thus saith St. Augustine.  
To conclude therefore: This is Numbered among the wicked Errors of Pelagius: That if a Man have Free Choice, than He hath no Need of the ●race, or Help of God. Contrary to the Manifest and open Scripture; which saith, by the Mouth of St. Paul: I c 〈…〉 do All things, by the Help 
Philip. 4.  of Christ, which strengtheneth me. And Esdra● saith: They that have abhorred my law, while they 
4. Esd●a●, 9  had yet Freedom, and Open room of Amendment and Conversion; and understood Not, but despised it; The same must know it after Death in pain.  
And here, yet once again, I desire Thee to Mark 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 Help; or 
N. B.  if he have Need of God's help, Then He hath no Free Choice at all. And, who they are, which, on the other Side, (with St. Austin against Pelagius) do asfirme and confess; That Man, So, hath Freedom, or Choice; that, Nevertheless, he hath continually need of the Help and Grace of God. Who they are (I say) which in This point also, ought worthily to be called Pelagians, let All men judge. The Case is so clear, that No lack of knowledge, but only wilful Blindness, may help to Cloak the Matter.  
There followeth the Tenth and Eleventh Errors; 
The tenth and element i● Error.  which are these: That our Victory cometh not of Gods-Helpe; but of Free-Choice: And, that Remission of sins is not given, to them that repent, according to the grace and Mercy of God; but, according to the Deserving and labour of them, which, by Repentance, are worthy of God's Mercy.  
O Blasphemy Intolerable! O Filthy Puddle! and Sink most Execrable! full of stinking Errors; full of Damnable Presumption, like to the Pride of Lucifer, most Abominable! The detestable vileness whereofis such; that rather, by Exclamation, I thought it Good to Re●●unce it; Than, with Scripture, or Reason, to Confute it. Seeing, All Reason, and All Scripture, giveth All glory unto GOD; and this Blasphemous Error raketh away all the glory of all Goodness, from the Father of all Mercy, and GOD of all Consolation, and giveth it unto vile and wretched Man; which hath, of Himself, Nothing that is Good; but doth, altogether, receive it from the mercy and goodness of GOD.  
here concludeth St Augustin, with the Errors 
The Conclusion of the first part of this Treatise.  of Pelagius; and saith, That All these Errors He Revoked, and Renounced, in the general Council of Palestine.  
Thus have I set forth, in English, these Errors of Pelagius together; That thou, which art willing to know the Truth, and understand the Matter, even as it is, mayest be Able to judge, who they are, that hold Any of these Errors; and, not credit the Malice of certain, which (to cloak their own False Opinions) accuse Other to be Pelagiaus, who, indeed (from their very Heart and Soul) abhor All these wicked Opinions; and have been, many years, willing to bestow their lives, against all these Abominable Errors.  
Yet there is One thing, whereunto Pelagius was Compelled to Subscribe, which I have not rehearsed among the Errors aforesaid: because, the Denial thereof is, of all our Gospelers (as I suppose) received for no Error. The Article is This: Quòd Infantes non baptisati, non solùm Regnum Calorum, verùm etiam vitam aeternam, habere non possint. 
N. 〈◊〉.  Hereunto did Pelagius subscribe: That Infants, which are not Baptised, cannot have the Kingdom of GOD, nor Eternal life.  
Which cruel Opinion, [That All unbaptised Children are damned] St. Austin, in many places of his works, doth boldly and vehemently maintain. But Calvin saith; Explodendam esse Illorum Glossam, palàm est; qui Omnes non-Baptizatos aeternae morti adiudicant. It is clear (saith he) that their Gloss is worthy (with hissing and clapping of Hands) to be driven out of Doors, which Condemn unto everlasting Death all those, which are not Baptised.  
And because Calvin is with so Many of us, which are Gospelers, in Authority fully-sufficient to encounter with Augustine; I think it good (for shortness) in this Article, to say no further.  

There remaineth then, (as before I promised) 
The Second Part of this Treatise.  briefly to Note those things, which I think worthy to be reproved, about the Doctrine of Predestination, as it is (Nowadays) taught of many.  
Wherein, lest I should seem to speak without assured Ground; and, because words in Preaching, in Talk, or Disputation (whereof I have heard great abundance in this Matter,) may rashly pass with small advisement; and either, easily be Denied; or, soon forgotten; I am determined to touch Nothing, but their very words, which are set forth in Print. And, because the taking and answering of their whole Books were a matter long and tedious, (Being commonly stuffed, on the oneside, with an heap of Opprobrious and outrageous words, against such Private persons, as they took in hand to write: And, on the other side, filled, rather with obscure Subtleties, than with plain Affirmations:) I have thought it best, therefore, to take certain Sentences, which contain manifest Affirmations out of Divers late Printed English Books; wherein the Sum & effect of this Doctrine (which Many do for just cause mislike:) is Fully, plainly, and simply declared.  
I read in an English Book, set forth by Robert Crowly, and entituted; THE CONFUTATION OF 13. ARTICLES, etc. These words. viz. 
Adam therefore being so perfect a Creature, that there was in Him no lust to Sin; and yet, so weak, that of himself, he was not Able to withstand the assault of the subtle Serpent; No Remedy, the only Cause of his Fall must needs be the Predestination of GOD.   
Thou seest (Dear beloved!) in the Conclusion of this Sentence, one Point declared, wherein the Contreversie doth consist. For, where He plainly affirmeth; That GOD'S Predestination is the only Cause of Adam's Fall: (which is the Fountain of All sin;) Others (having much more Reverend opinion of GOD, and of his Holy Predestination) 
1. God is not the Author of Sinne.  do set their Foot, or rather, their Heart and Soul, against their said Conclusion: Esteeming it far better to be Tor●e in many thousand pieces, than to think or say, that God's fore-Ordinance, or Predestination, is the Cause of any Sin, or Evil.  
I beseech Thee; Let not thine Eyes be blinded, nor thy Mind muffled with malice, either against the One party, or the Other: but, in the Balance of an upright judgement weigh the Difference.  
The One saith, (as, in this Conclusion, manifestly appeareth; And, as afterward yet more plainly he affirmeth;) That the Predestination of GOD is the only Cause of Adam's sin; and so (Consequently) of All evil.  
The other affirmeth directly Contrary: that GOD or his predestination is the Cause of No Sin, or Evil; but the only Cause of all Goodness and Virtue.  
And Herewith agreeth the Holy and Divine Apostle S. john in his Epistle; saying: All that is in the world (as the Concupiscence of the Flesh, the 
1. joh. 2.  lust of the Eyes, and the Pride of life,) is Not of the Father.  
All Good things, that are in the world, are (no doubt) of GOD, our Heavenly Father: But, what soever in the world, is Concupiscence, Lust, Sin, Evil, or Wickedness, That same it not of GOD our Heavenly Father; as S. john doth plainly and precisely affirm. The like plainness useth also the holy Man jesus, the Son of Syrack; in these words: Say not Thou, It is the Lords Fault that I am gone by; For, thou shouldest not do the 
Ecclus. 15.  thing that GOD hateth. Say not Thou; He hath caused me to go wrong: For, He hath no Need of the ungodly.  
The very same thing is plainly declared in these Scriptures following, and in other places almost innumerable. [Psal. 5. a. Prov. 19 a. jerem. 7. c. & 19 B. Ose. 13. c. job. 34. b. & 36. B. Rom. 7. b. etc. 1. Cor. 4. F. jam. 1. c. Exod. 34. A. Deut. 5. D. 2. King. 14. b. Psal. 81. c. & 144. b. Prov. 1. c. Wisd. 1. c. 2. D. 11. D. 12. B. C D. 15. A. Eccl. 2. D. & 18. B. Esa. 5. A. & 3. D. & 55. B. & 65. A. Lament. jer. 3. Cap. Ezek. 18. c. D. & 24. b. & 33. c. joel. 2. A. 4. Esdr. 1. c. & 2. a. & 7. c. & 8. c. Math. 23. E. Act. 17. G. 1. Tim. 2. A. & 4. c. 2. Pet. 3. B.]  
The same saith St. Augustine also plainly, in these words: Non ergo Casu● Ruentium, ne● Malignitatem iniquorum, neque Cupiditates Peccantium, Predestinatio Dei aut EXCITAVIT, aut SV ASIT, aut IMPULIT; sed planè pradestinavit IV DICIV M suum, quo unicuique retributurus est, prout gessit; sive Bonum, sive Malum: Quod IV DICIV M futurum Non esset; Si Homines, Dei VO LUNT ATE peccarent. Neither the Falls, of them that Fall; nor the wickedness, of them that are wicked; Nor the Lusts, of them that offend, hath the predestination of God, either PROVOKED, MOVED, or COMPELLED: but, without doubt, He hath Foreordained his IV DGMENT; whereby He will recompense every man, according as He hath done, whether it be Good, or evil: The which should be no judgement, if Men did sin, by the WILL of God. 
Note.   
And although There be some places of Scripture, whereupon They would ground this Opinion, [That Men should sin, By the WILL of GOD; or, that GOD should predestinate, or ordain men to sin;] as where it is said: That God hardened the Heart of Pharaoh; and such like: yet pertaineth 
August. 〈◊〉. 〈◊〉 〈◊〉. 〈◊〉.  it Nothing to that purpose, if it be weighed with the Rest of the Scripture. For as St. Augustine saith: Ipse, quasi eos indurat; quia justo judicio indurari sinit. He doth (saith St. Austin) as it were, Harden Them; because that, with his Just judgement, he suffereth them to be hardened. And in his Book De lib. arbitr. & gra. C. 21. He saith: Where, at any time, we read in the Scripture, That Men be SEDUCED, or Their Heart's HARDENED of GOD; There, may we not doubt, but that Their wicked DESERVINGS went BEFORE: Lest, ye run (saith he) into the saying of Solomon. Insipientia viri violat vias eius, Deum autem causatur in cord suo. The Foolishness, of a Man, Defileth his ways: but he saith in his heart; GOD is the CAUSE.  
Of this HARDENING of Heart, Melancthon, in his Common-places, speaketh very plainly; saying: Ne Figurae illae verborum offendunt, etc. Neither (saith he) do these figurative speeches offend, [as, I will HARDEN the Heart of Pharaoh; and such like:] For, it is Certain; that, in the HEBREW Phrase, they signify a PERMISSION, or Suffering; and not an Effectual WILL of GOD. As, [Lead us not into Temptation:] That is to say; SUFFER us not, to be lead into Temptation.  
These are Melancthons' words: And Mark what He saith of the HEBREW Phrase: For, All Men know Him to be a Man Learned. But, (to be short;) It is surely to be marvailed at, that although They do thus accuse God's predestination to be the only Cause of of ADAM'S FALL, (which is, indeed, Not only Sin: but also the very Wellspring of All wickedness;) And the Filthy-Fountaine of all our Uncleanness:) That yet THEY dare affirm THEMSELVES to be the 
N. B.  ONLY Friends and Lovers of God's Predestination; and All Others to be the Enemies of GOD'S Holy Predestination, who do not subscribe unto This their fantastical Imagination.  
Moreover, if it should be said, That They make GOD the Author of Sin; They would cry, Nay; and say, They were slandered.  
But, whether GOD be not the Author of That, whereof He is the only Cause, Let the un-corrupted Heart judge.  
Also (to say the Truth) when They see their Time and Place, They are Bould-enough, yea even, to use the Term, Author; (in that same manifest sense:) as in a Book set forth by john Knox, Against an Adversary of God's Predestination (as He calleth Him:) Wherein He, (Page. 158.) saith thus: viz. 
Therefore whatsoever the Ethnics and Ignorant did attribute unto Fortune, WE assign to the PROVIDENCE of GOD.   
And strait w●y, he saith: 
We shall judge nothing to come of Fortune; but that All cometh by the Determination of His Counsel; And, further; It Displeaseth him, when we esteem Any thing to proceed from Any other: So that we do Not behold and know him, Not-onely the Principal Cause of All Things; but Also, The AUTHOR appointing All things, to the One-part, Or, to the Other, by his Counsel.   
Mark well his words, and the very Sense thereof. All cometh from God (saith He:) GOD is the principal Cause; and, God is the Author of it, whatsoever it be; God appointeth All things, both to the One part; and to the Other; both to the wicked, and to the Godly. All THINGS; Nothing is excepted; As well DAMNATION, as Salvation; as well Sin, as Virtue; as well Wickedness, as Holiness; yea, if it hap to be MURDER itself. (For, THAT (a little before) by Name He rehearseth:) Whatsoever it be, it Proceedeth from None other (saith He) but from GOD. GOD so hath appointed it: God is the Principal cause of it: Yea, not only the principal Cause, but also the Author of it.  
Here thou seest, those Plaine-termes, which sometime (for a little nice lisping) they Cannot, or will not Speak. [Sc. That God is the Author of all MV●THER and Mischief.]  
As for Fortune, I know it to be an Heathenish-Fable. But, where He saith, that God is not only the Principal Cause, but Also the Author of all things, without any exception: and that whatsoever the Ethnics attributed to Fortune, That same we ought to ascribe unto the Providence of God; It is such a Wide WAND'RING, and Large BLASPHEMY, as hath not been lightly heard.  
For, who knoweth not, that unto FORTUNE, the Ethnics ascribed Treason and crafty Conspiracy? As where they call Her, Insidiosa, perfida, & Malefida. Unto Fortune they ascribed cruel Murder, and tyrannical Mischief: As when they call Her, Aspera, Dura, Sava, Truculenta. Unto Fortune, they ascribed filthy Lust, and impudent Bawdry: as when they call her; Lenocinans, Bruta, and Impudens. Unto Fortune, they ascribed scornful Pride and Vainglory: calling her, Imperiosa, Procax, and Superba. Unto Fortune they ascribed beastly Blindness, and rude Ignorance: calling her, Caeca, and Exoculata. To conclude; unto Fortune, the Ethnics ascribed All perverse and Pestilent wickedness, and all abomination Detestable: calling her, Nefaria, Abominanda, and Improba. Yet say these Professors of Destiny, [whatsoever the Ethnics ascribed unto Fortune, That same ought we to attribute to the Providence of GOD.] Yea, and GOD is the very Author; the Principal cause; and the Only cause thereof.  
But, now to return again to Mr. CROWLY. After that he hath written, that GOD'S Predestination is the Only cause of Adam's Fall: Then goeth he forth in the same Book, and the same Article, unto the NEXT execrable Wickedness committed in the world; saying: 
Now, what say we of CAIN? Was He not Predestinate to slay his Brother? No, say the freewill men.   
Here, thou seest (Dear Beloved) Who they are, that so Odiously are noted with the Name of Free-will-men: not only the Papist (against whom He pretendeth, there to write;) but Namely all Those, that say GOD Hath not predestinate any Manto commit Murder, or suchlike wicked Abomination. These, They call FREE-Will-Men, These, They call Pelagians.  
Indeed, Such as So maintain freewill, That a Man by freewill, without the Grace and Help of GOD, may abstain from Evil, or do Good [As the blind Papists do, and (as before is proved) that Pelagius did hold: or as (before rehearsed) William Samuel saith: That men may Deserve God:] Those, I say, might worthily be called Pelagians; because They hold, either All, or Some part of His Errors.  
But, Those, which Teach that all Murth● and Mischief springeth out of GOD'S Fredestination; or, That Any manslayer is predestinate of GOD to kill his Neighbour; or, any Adulterer, to lie with his Neighbour's wife; or, any Traitor, predestinate of God to Conspire against his Prince; or, any Rebel, to Rise against his Sovereign; (as These men most plainly affirm;) They hold in this point the Error of the Manicheans. Which was (as ye heard before, by the words of Saint Augustine;) Hominem peccatum vitare non posse. That a Man cannot eschew Evil; or, cannot choose but commit sin.  
These Men (I say) which affirm, That Cain was predestinate to murder his Innocent Brother Abel; and (as, in the same Book and same Article also, he saith) that 
The most wicked Persons, that have been, were of GOD Appointed to be Wicked, even as They were.   
They hold the Error both of the Stoics, and also of the Mani●heans.  
That is to say, (as AVGVSTIN● declareth) 
August. retra●●. l. 1. c. 9 & 16.  That evil hath his Original of God's Ordinance; and not of man's freewill, For if Murderers, Adulterers, Thiefs, Traitors, and Rebels, be of GOD Predestinate and Appointed to be Wicked, (even as they are,) and cannot choose, but, of mere Necessity, by the Ordinance of GOD, commit all such wickedness, even as they do: Then, what is our life, but a mere Destiny? All our Doings, Gods Ordinances; and All our Imaginations, Branches of God's Predestination?  
And I doubt not, but the Stoics and Manichaeans, would also Temper the matter with great Discretion of words: (as These men will say, that we must speak more Reverently of the Matter;) But, seeing they plainly hold these Principles, and (when they see their Time) speak plainly thereof Themselves [as you may well perceive, by that which hath been already, and shall yet, more at large, be rehearsed;] I see no cause, why it should not of All men be plainly declared. Again; if it be a Truth, why should it not be plainly spoken? If it be a Truth, that Traitors are predestinate of GOD to Conspire the Destruction of their Princes; and, Rebels, predestinate of God, to make insurrection against their Sovereigns; If, I say, it be a Truth, that GOD hath so Predestinate them; and, that They must of Necessity; and cannot choose but commit such wickedness; why should it not be plainly spoken? Except, a man should be ashamed to speak the Truth.  
But in what Scripture is That written? Or, is it not rather written? For thy life, shame not to say 
Eccl. 4. d.  the Truth. And surely (to say as it is) I see not well, How any man can speak more plainly, in this matter, than they themselves do. For, what can be more plainly spoken, than that God's Predestination, is the only cause of Adam's Fall? And, That Cain was predestinate to slay his Brother? And, That God is both the principal Cause, and also the Author of All things, both on the One side, and/ on the Other; appointing all things to All men? And, whatsoever Ethnics ascribed to Fortune, that same we ought to attribute unto the Providence of GOD? And, That that the most wicked persons, that have been, were of GOD appointed to be wicked, even as they were.  
And further, in the same Book, and same Article, he saith: 
Yea, I am sure, that you will grant; that if God do Predestinate a man, to do things rashly, and without any deliberation, He shall not Deliberate at all; but run headlong upon it; be it Good or Evil, that he, doth.   
He makes also an argument, after this sort; saying:  


Maior. What soever God forseeth and predestinateth, must Necessarily come to pass: (for his Prescience and Predestination are infallible.)  
Minor. But He Forseeth and Predestinateth all Things.  
Conclusio. Ergo. All things must come to pass, of Necessity.    
The Minor of which Argument, is apparently false. For, Though GOD forseeth all Things; yet, doth he not predestinate all things. For, His Foresight doth extend, Both to Good and Evil: But, His Predestination is ONLY of things, that be Good: As the Scriptures, and all ancient Writers, prove.  
And, here again, it is to be noted also, how plainly they make GOD the Author of Sinne. For, if this Mayor be True (viz. That GOD doth not only foresee, but also predestinate all things; yea, even Sin and Evil: As the fall of Adam, the Murder of Cain; and the wickedness of all them, that have been most wicked:) Then may this Minor be truly annexed: [viz. That GOD is the Author of all that he predestinateth:] And so, must this Conclusion needs follow: (viz. That GOD is the Author of all Sin and Evil.  
The First Part, [viz. That GDD predestinateth all Things; Or, all that he Forseeth;] is a Proposition of their own Assertion, without any Ambiguity, or doubtful meaning.  
The Second Part, [viz. That GOD is the Author of all that he predestinateth;] is My affirmation: which is so True and Manifest, that they have scarce any manner of Colour to Deny it. For, what is it to predestinate any thing? But, First, to Purpose, Decree, Appoint, and Ordain it to be done? Now, He which First Purposeth, Decreeth, Appointeth, Ordaineth or Inventeth a Thing to be done, is not He The Author of the same? Or is not He rightly called; Causa, Origo, Fons, Radix, Principium, Author? The Cause, Original, Fountain, Root, Beginning, or Author of the same?  
He which first Purposeth, Decreeth, Appointeth, and Ordaineth an Insurrection, or Rebellion to be made against his Prince, is not he to be Apprehended, as the very Author of all the Sedition? And worthily, or Rightly, so to be judged, and called? What man can be so Ignorant, as not to perceive it? For all the world knoweth, that, for None other Cause, One is said to be the Author of any thing, but only for that, either He is the first Inventor; or else, the first Purposer, Appointer, and Ordainer of the same. And also, whosoever is the first Inventor, or else the first Ordainer of any Thing; most properly, He is said to be the Author of the same. 

Maior. Now, mark, again, the Argument; and see, how the Conclusion followeth. God Predestinateth All things; yea, even Sin, and Evil.  
Minor. And, God is the Author of all that he predestinateth; as hath been plainly proved. Ergo.  
Conclusio. He is the Author of Sinne.    
This must needs follow; if the first Proposition be granted: [viz. That GOD predestinateth, or ordaineth all things: or, All that he Forseeth.]  
Wherefore the old Writers, in Confutation of the Manichaeans, laboured in nothing somuch, as to prove, that although God did foresee all things (Both good and evil:) yet did he onely-Fore-see, and Not Predestinate, those things which are evil: As, by an Infinite Number of places, out of the ancient Writers (if shortness would suffer) I could easily prove. But one place of St. Augustine I will rehearse: which doth not only resolve clearly this matter, (Between Foresight, and Fore-ordinance; or, between the Prescience and Predestination;) but also most plainly teacheth all 
Prospor. ad Object, Vinc.  that is to be said of Predestination. Prosper, rehearsing the words, and defending the Opinion of Augustine, [wheres he proveth, that the Devil can scarce be called the Author of Sin; because it came of Man's own Will: and asketh, by what Madness and Frenzy Men do attribute that unto God, which cannot be, altogether, ascribed to the Devil?] at the last, he concludeth with these words of AUGUSTINE.  
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 justè judicaturum esse, praescrvit: Atque ita, ad praedestinationem, eius nihil aliud referri potest, nisi quod aut ad debitam justicia Retributionem, aut ad indebitam pertinet gratiae largitatem. Therefore (saith he) God hath predestinate no Part of any such Doings: neither the Soul, which afterwards lived wickedly, and filthily, hath he prepared to that end, that it should so live: but, He was not ignorant, that such a One it would be; and of such He foreknew, that he himself would ●ustly judge. And so Nothing may be referred to the Predestination of GOD, but only that, which pertaineth to the due recompense of his Righteousness, or to the undeserved gift of his Grace.  
These are the words of S. Augustine: which, surely are marvelous full of pith; containing the whole Sum, of that which may be said, in this matter of God's predestination: and are therefore most worthy to be noted; yea, and to be committed to memory. For, being thoroughly weighed, They do plainly set forth, the full resolution of all this Question.  
But, to return again unto Those, that (Contrary to the Scripture, and all ancient Writers) do teach, that GOD doth not only Foresee, but also Predestinate both Good and evil; as well, the Murder of Cain, as the Holiness of Abel, (and thereby make God plainly the Author of Sin:) when they perceive the outrageous Blasphemy, to be overmuch Apparent and manifest, Then do they (Sometime) closely roll it up in a Riddle again; which, for the Dark speech thereof, may serve, at the least, to Blind the eyes of some. As, where (among many other ways) they plainly make God the Author of Sin [Saying; that God is not only the Principal 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 sin:] They will Answer: That in All Abomination, God is the Author of the Fact; but, Not 
N. B.  of the Crime. As, of the Fact, Deed, or work, of Adultery, Sodomitry, Murder, 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 Book, entitled, [A Brief 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, we must answer; but Not of the Crime.   
Areade, Areade; what is that? God is the Author of the very Fact and Deed of Adultery, Theft, Murder, Treason: and yet, he is not the Author of Sinne. And why? The subtlety of the Riddle is This: viz. Tha● Sin is Nothing. The thief is not hanged for the Deed, which he hath committed; [For GOD is the author thereof:] but he is hanged for the sin: and that is, For Nothing. For, when they say, God is the author of all things: Then Nothing is excepted; but, sin, is Nothing: And, therefore he is not the Author of sin. The thief, is hanged, for nothing: The Murderer, is put to death, for nothing: The traitor looseth his Head, for nothing: The wicked are punished in everlasting fire, for nothing. A Marvellous Sophistication! a strange Paradox; and cautelous Riddle.  
But (to be short) though, many ways, this subtlety might be answered, I will take only the Definition of Sin; as I find it written in the same book: where he saith, very Truly:  
The Nature of Sin is Defined, by the authority of Scripture, to be, a Thought, Word, or DEED, Contrary to the will of GOD.  
Now, because They say, that God is the Authoof all evil DEEDS, though not of the CRIMES; Let us pass over the evil Thoughts, and evil WORDS, and speak only of the Deed it self, (which He himself Defineth, to be Sin, and contrary to Gods will.)  
If God then be the Author of that FACT or DEED, which Deed is Sin, and contrary to God's will; How can He then say, that GOD is the Author of the FACT, but, not of the FAULT? Seeing he himself setteth forth, not only a Thought, or a Word; but also, a DEED to be Sinne. And, if God be the Author of that SAME DEED (which DEED is Sin) Is it not a thing most plain, that God is the Author of Sin?  
And All this their Travel is to prove, That the Ordinance and Predestination of GOD, do so carry men, even Headlong, unto all actions (be they never so Mischievous) That, of Necessity they must Needs, and Cannot Choose but commit the same. As though God's Predestination were like a Tempest of wind, ●o blowing, in the Sails of Man's heart, That, by It, He is carried Headlong to all things whatsoever he doth. According to the saying of the Poet:  
jam magis atque magis Precepts agit Omnia FATUM.  
Now more and more, DESTINY hurleth all things headlong.  
But surely, This STOICAL Necessity maketh such a Confusion of all things; That, (let them colour up the matter with as much cunning, as they can; and Qualify it with as Fair words, as may be;) yet shall there never the State of a Common wealth in England stand, if this pers●●asion may once take Perfect Root among the PEOPLE: besides, that it is utterly repugnant to the Holy Scripture; and, against all ANCIENT Writers: a● shall be, hereafter, briefly proved.  
And whereas They deny this Doctrine, of Theirs, to be the Stoical Opinion: [because the STOICS (say they) feigned, that Nature, with such Order of Causes, as she hath Tied together, doth bring all things to pass By Necessity: But, They affirm, that GOD by his Fore-ordinance, aternall Predestination and Providence, bringeth all things to pass, By a like Necessity.] Thus, the Best-learned of them make the Difference.  
But a plain Delusion it is to blind the eyes of men withal. For, (as Priscia●●s saith) FATUM (which we call Destiny) is derived of the Participle Fatus; which is, as much to say, as spoken: Because it is Nothing else (saith he●) but that, which is spoken or appointed of GOD. As if a man should say; It must Needs be SO; For God hath spoken the word. Eusebius also, citing the Definition of Chrysippus, saith: Fatum is nothing else, but a Certain Decree, Ordinance, and Determination of God. Which thing (To make no more Rehcarsall of many men's sayings) St. AUGUSTINE plainly Declared. 
Aug. de. Civ▪ Dei lib. 5. Cap. 1.  Thus (saith he) it is proved, that they did call the Will of the High-God, FATUM: Gods-Will (saith St. AUGUSTINE) they (Stoics) called Fatum, or Destiny.  
It is manifest therefore, that the Stoics did not imagine, that Nature, by an order of Causes, brought all things to pass by a Necessity: But rather, that God, Fore-ordaining and appointing in order all causes in Nature, (or, otherwise) brought all things to pass by a Necessity.  
Which thing, together with the Order of Causes, Tully speaketh of, plainly; saying: Fati Necessitas, etc. The Necessity of Destiny (saith Tully) is That, which of GOD is Ordained and appointed, that it come to pass by an Everlasting Order of Causes.  
The SAME ORDER of Causes also is not-Forgotten of OUR MEN; That, in All points, Their Doctrine might agree with the Stoical Doctrine: as in an English book, translated out of French, lately set forth in print, and Entitled [A Brief Declaration of the Table of Predestination.] Where he saith: 
Seeing God hath appointed the End, it is Necessary also that He should appoint the Causes, which Lead unto the same End.   
As if he should say: Like as God hath appointed some Man to be hanged; so, hath he appointed him also to STEAL; as a cause leading him to the same End, whereunto he hath appointed him Or else; It was his Destiny to be hanged. Ergo; it was not his Destiny to steal. Or Thus; (which is all one) He was appointed, by GOD'S Predestination, to be hanged. Ergo; He was appointed, by God's Predestination to steal.  
For, seeing God hath appointed the end (saith He;) it is Necessary also, that he appoint the Causes, which lead to the same end. As for example: If this be true which they say: (viz. That God doth Predestinate all things; or, That God doth both appoint the end of all Things; and also the Causes which lead to the same end:) Then doth it follow, and may truly be said; That Martin Swarth with his men was appointed and Predestinate of God to be slain at the Battle of Stoke. And further it followeth; As God appointed Martin and his Fellows to This end: So was Sr. Richard Simon, the Priest, Appointed and Predestinate of GOD, to pour in the pestilent Poison of privy Conspiracy, and Traitorous mischief of vainglory, into the heart of Lambert; (his scholar) as a Cause, leading unto the same end. Item; that He (the said Lambert) was appointed and predestinate of GOD, to consent and agree unto the pestiferous persuasion of his Master (Sr. Richard) in the Pride of Lucifer, to aspire to the High type of Honour, in Deposing (if Possible it were) the Right & most Noble Heir of England; and Elevating himself (like a Traitorous villain) into the Royal throne of the same. And, that, Thus, he was appointed of God to do, as Another Cause, leading to the same end, which God Ordained. Item; that the Irish men were Appointed 
vix. K. Henry the sea●enth.  of God to be Rebellious Traitors, against their Sovereign Lord, the King of England; and, to maintain the False and filthy Quarrel of the said Lambert, As Another Cause, leading unto the same end. Item; that the Lady Margaret, (Sister to K. Edward the 4.) was appointed and predestinate of God, to be a Traitoresse to England; and, to employ all her Wits, Forces, and Power, to the utter Destruction of her natural Country, as Another Cause leading to the same end. Item; that the said Lady Margaret was appointed of God, to conduct and hire the said Martin Swarth and his men, to Invade the Realm of England, as Another Cause leading to the same end. Item; That the said Martin Swarth; The Earl of Lincoln; The Lord Lovel; the Lord Gerard; and Divers other Captains of the Rebels, were Appointed or Predestinate of GOD to be of such valiant Courage, in maintaining the False quarrel, of Traitorous Lambert, that They were slain, (and, On the Other side, that many a True English man's Blood was shed,) at the Battle of Stoke: which was the end of this woeful Tragedy; And (By this Their Manifest form of Doctrine) was Altogether, and every part, appointed and Ordained of God. Both the end and also the causes above rehearsed, and others Innumerable, which did lead to that same end.  
Alas! who seeth not the Destruction of England to follow This Doctrine? who seeth not, the Confusion of All commonwealth to depend hereupon? what Prince may sit safely in the seat of his Kingdom? what Subject may live quietly, possessing his own? what Man shall be ruled by Right of a Law; If this opinion may be perfectly placed in the hearts of the People?  
But (to be short) Thou seest here, by Example; The same which Tully calleth (Series Causarum) the Continual order of Causes appointed of God: and Our Men (even in like manner) call it, the Causes appointed of God, to lead unto the same end, which he hath ordained: whereupon followeth the Force of CANNOT-Choose; which is called, Fati Necessitas, Fatal Necessity: or, the Necessity of God's Ordinance. For, (as you have heard) Fatum, is Nothing else but a Decree, or Ordinance of God.  
Which Necessity is set forth of some Men, under the Name of God's Predestination: and Now oftentimes the same thing is set forth also, by This word, Providence. Which Name of PROVIDENCE Likewise, the Heathen Stoics used for the same purpose; as Cicero saith, Pronoea, Anus Fatidica Stoicorum, quam latinè licet Providentiam dicere. Pronoea in Greek, (saith He) the Old wife of the Stoics, that setteth forth their Destiny, which in latin may be called Providentia, the providence of GOD.  
But, let them call it Providence, Predestination, Preordinance, or what they will: This is, no doubt, the very Stoics opinion; [viz. That God hath so appointed and preordained All things, That, of Mere Necessity, they come to pass: And, whatsoever men do (whether it be good or evil) they CANNOT CHOOSE but do it.] Which Necessity, Seneca also manifestly declareth, in these words: Necessitates omnium Rerum, quas Nulla vis rumpat, Fatum existime. The Necessities of all things (saith he) which no Force, or violence can break, That same I hold to be Destiny.  
And, as for that, which the Heathen did attribute to the Stars or Planets, They mean none Other, but that God ordained the Planets, in Nature, to work such things, as He, before, had decreed and appointed. Even as we also judge, That GOD useth the Operations of the Planets, in sending such Rain and Tempest; fair weather, or ●oule, as his pleasure is.  
Let them say; therefore, what they can, or will: This mere Necessity, which our Men do ●each: is the very Same, which the Stoics did hold. Which opinion, because it destroyed the State of a Commonwealth, It was banished out of Rome as St. Augustine declareth, Lib. Quast. vet. & Nou. Testam. Where, He notably refelleth that Opinion, in these few words; saying:  
Quâ ratione Nati dicuntur, etc. By what reason (saith Augustine) were they borne, which banished 
Math 〈…〉, is often taken, as S. Augustine useth it here, for Ge●●thliacus: whose profession was to declare men's Fortune or Destiny, by the Time of Nativity. Which in Esa. 2. The translation of Zurich calleth Mathematicos: and our Translator calleth it: Talkers of men's 〈◊〉.  (MATHEMATICOS) the setters forth of Destiny out of Rome 〈◊〉 Which law was kept; and they were but Heathen. How were these Things done by Destiny, which make against Destiny? But surely if there be a Destiny, it doth nothing against Itself; saith St. Augustine. For so were Destiny, no Destiny: Of, at the least, Destiny fight against itself.  
Or, (to speak the Same, in those words, which Our Men (by abuse) taken out of Scripture, to maintain the very same Matter:) If it be GOD'S Predestination, that men should write and speak against his Predestination, (as, they say, some do:) Then is GOD'S Predestination, a Kingdom, not only divided; but also fiercely Fight against itself. O miserable Absurdity! which any Child may perceive must needs follow; If All things come to pass, with absolute Necessity, by GOD'S Predestination; as They teach.  
This same Doctrine also [That all 〈◊〉 springeth out of GOD● ordinance: Or, that God's Predestination was the Cause of 〈◊〉 fall, and of All wickedness:] is plainly maintained in an English Book, la●ely set forth and 〈…〉 led (Against a Privy Papist, etc.) Where, among many Open and plain Sentences upon this matter, I find an Argument made; in these words:  


Major. Whatsoever 〈◊〉 in Adam, was in Him by God's will and Ordinance.  
Minor, But, Sin was in Adam.  
Conclusio, Ergo, Sin was in Him by God's will and Ordinance.    
The Mayor of which Argument (being understood of Adam, after his ●all) is manifestly false: and therefore the Conclusion also is false. For if it may be said of Ad 〈…〉 〈…〉 fter his Fall; (as, by the Minor, you well perceive, that he so understands it;) Then may it also be said, ●ow, of any Man; [That, what execrable wickedness soever is in Any man, that same is in him, by GOD'S Will and Ordinance.] He goeth about also to prove the same, by another Argument, which he maketh, speaking of the lying Spirit; saying:  


Major, God commanded him to Sin:  
Minor, But, God commanded nothing, which he ordained not.  
Conclusio, Ergo: So he ordained him to Sinne.    
Which argument, it is 〈…〉 veil, that Any man could be so Blind, is not to see, how it might (with much more Strength, and Force, and much more manifest Truth) be Turned against Himself; in This sort; (speaking of Adam, yea, and of all men): saying.  


Major, God commanded Adam; and doth command all men, to Abstain from Sinne.  
Minor, But, He commandeth Nothing which He ordaineth not.  
Conclusio, Ergo, God Ordained Adam, and all men to abstain from Sinne.    
If GOD, then, Ordained ADAM, and all men, to abstain from Sin; Then did He not Ordain Adam, or any man, to commit Sin: So, was not Sin in Adam, or in any man, by God's will, and Ordinance; Not, GOD'S Ordinance the Cause of Adam's Fall, or of any Man's Sinne. And, Therefore, Their Opinion is utterly False.  
Also, if GOD, in his SECRET COUNSELL, do predestinate, appoint, and ordain man to Sin; and, yet, give unto Him a strict law, and commandment, Not to sin; is not then His SECRET WILL contrary to his Open WORD? And, his Eternal Ordinance repugnant to his WRITTEN LAW? All Their Fair words, and Fine framed fetches cannot avoid it.  
Yet would I further ask them a Question: Seeing it is the Decree, Ordinance, and Will of GOD expressed in his word, That man should not sin; How crept they into That SECRET COUNSELL, where God Ordained, Decreed, and Willed the Contrary? That is to say, That man should Sin?  
But I hear their Answer, already published in Print, standing in the Third leaf, and second page, of the First Blast of that Traitorous Trumpet, set forth, against the REGIMENT of women. Where, (fol. 2. pag. 2.) he, briefly and covertly, toucheth this Close and Privy Counsel of God; in these words. 
The SECRET COUNSELL of God excepted.   
But (in fol. 3. pag. 2.) he saith: 
I am assured, than God hath Reveiled to some, in this our Age, that it is More, than a Monster in Nature, That a WOMAN shall Reign, and have Empire above Man.   
This may be the Apocalypse of some men in Our Age: But, sure I am, it is not in the Revelation of St. john the Evangelist, nor of Any Other old Apostle, or Prophet. THESE NEW REVELATIONS (which are reveyled to Men of our Age, out of a SECRET COUNSELL, Decree, and Ordinance of God, CONTRARY to the OPEN word and commandment of God) are meet for Those which delight in Damnable Dreams of some doting Destiny; and may well be called the Inspirations of old Arians; Revelations of blind Anabaptists; or, un-written Verities of Superstitious Papists; rather than the secret Counsel of GOD, revealed to Men of our Age.  
But, to conclude: That Angel, or Spirit, which (contrary to the manifest WORD of GOD) hath revealed unto Men of our age, that a WOMAN, (being Right Inheritor to the Crown of a Realm) ought not to be Ruler thereof; That same Spirit and Angel of Darkness, hath Revealed unto Men of our Age, that Cain was Predestinate to Murder his Brother Abel; and that the most wicked. Traitors, Murderers, and Thiefs, that live, are Ordained of GOD, in his SECRET Counsel, contrary to his Open Word, to be wicked, even as they are; and, to commit such Murder, Theft, and Treason, even as they do.  
The same Conclusion, and New Revelation, is also plainly set forth, in the other late-printed English Book, before Named, translated out of French into English: Where, anon after the Beginning, speaking of GOD'S Will, he saith: 
By virtue whereof, All things are Made: yea, even those Things, which are Evil and Execrable.   
Yet, when he hath plainly affirmed; that, by virtue of GOD'S Will, evil and execrable Things are made: lest the Horrible face of Satan should be perceived in the Burning flame of Those terrible Words; The matter is, afterwards, trimly covered with a cloak of unsavoury Subtlety. For, he declareth his mind to be; That those evil and execrable Things, which are wrought by the virtue of GOD'S will, are not Evil and Execrable. Sc. 
In That they are wrought, by his Divine Counsel.   
As if he should say; Though they be indeed Evil and execrable things, which the Counsel of GOD worketh: yet are they not Evil in that respect; or, Therefore evil, because GOD worketh Them. 
But for as much (saith he) as They proceed from the Prince of the Air, etc.   
Or, (to speak it in more usual terms) because the Devil, or wicked Men, do work It; which nevertheless (as they plainly hold and affirm,) are but the Instruments of GOD appointed thereunto; and, in doing the Same, do nothing else, but that which GOD hath Ordained them to do: and, SO ordained, that they Cannot choose, but Do it, Even as they do.  
Which opinion, Prosper, (defending the Sentence 
Prosp. Respons. ad Object. Gall. cap. 6.  of St. Augustine) writeth against: in these words. Pradestinationem Dei, sive ad Malum, sive ad Bonum, etc. That the Predestination of GOD (saith he) doth work in All men, either unto Good, or unto Evil, is most foolishly said: As though a Certain NECESSITY should DRIVE men unto BOTH: Seeing, in good Things, the Will is to be understood not-with-out-Grate, And, in evil Things, the Will is to be understood with-out-Grace.  
But that, which PROSPER and AUGUSTINE do (here) most truly call a most-Foolish saying; The same do These men call the most High, and profound Wisdom. For, GOD (say They) predestinateth all things: Ergo, All Things must come to pass of Necessity.  
And further; M. Crowly, in the said book of Confutation before named, and in the same Article, using the very same Term of [DRIVING] He saith; 
That God's Predestination hath DRIVEN them unto it.   
And yet, not therewith content; anon after he sayeth: We are compelled by the Necessity of God's Predestination, to do those Things, for which we are Damned. But, To repeat the whole sentence. 
To This must we Answer (saith He) in This wise. If God were an Inferior, to any Superior Power, To the which He ought to render an Account of his Doings; or, if any of us were not his Creatures; but of another Creation besides his workmanship; Then might we charge him with Tyranny: because He condemneth us, and appointed us to be punished, for the Things we do by Compulsion, through the necessity of his Predestination.   
Mark here 〈◊〉 by the way) How all Rulers are charged with Tyranny; for punishing Malefactors. First, grant this Proposition, which He affirmeth: [Sc. That all offenders (as Murderers, Thiefs and Traitors) do commit their offences, by the compulsion of Predestination.] Secondly, This assumpted Minor, (which he also affirmeth.) [viz. That it is Tyranny, for one that is an Inferior Power, (and not their Creator) to punish Them, which do commit Crimes, by such Compulsion. Then must it Needs follow; that all Rulers are Tyrants, which punish Malefactors, and are no Creators, but Inferior powers. Because All Malefactors could not choose, but commit such wicked offences, being DRIVEN thereunto by Compulsion, through the Necessity of Predestination. Woe worth the Sinful Generation of our age! Which hath bred and brought forth such a Noisome Novelty and strange Paradox: To whom the hands of GOD'S mercy are stretched out all the Day long; and yet, They are ever defying him to the Face; as the Prophet saith. Esa. 65.  
Consider (I beseech Thee) not the Persons of them that Speak, (be they never so High, never so Wise, never so Many:) but Mark the Opinion itself; (even in thy Conscience, and in the sight of GOD;) whether Any thing may be spoken more Repugnant to the Nature of GOD? More contrary to the Word of GOD? More defacing the justice and Mercy of GOD? Than, to say; That GOD punisheth man with the Torments of Hell in everlasting Fire, for doing Those things, which He himself hath Predestinate, Ordained, Decreed, determined, appointed, willed, and Compelled him to Do: and That, which A man Cannot choose, but he must needs do, by the Force and Compulsion of his Predestination: All which Things, in those plain Terms, THEY most-evidently Teach in diverse parts of Their writings. But, of all other, This is most- odious and horrible; where they affirm; that Men Sin by Compulsion, through the Necessity of GOD'S Predestination.  
And, the very same, saith Knox, in the 317. side of his Book, beforenamed: Affirming likewise in Those plain terms: 
That, the Wicked are not only left, by GOD'S Suffering: but Compelled to Sin, by his Power. And he citeth it as the Saying of St. AUGUSTINE against JULIAN. Lib. 3. Cap. 5.   
But very falsely (as I suppose:) For I have sought the same place in Saint Augustine: and He hath, neither those words, nor any such like, that import the same, or the like Matter. Wherefore, till such time, as they make better proof: I must think they have forged a lie, in AUGUSTINE'S name; supposing thereby to give authority to falsehood: But to Conclude; whether it were the saying of Augustine, or not; you see, it is plainly their Opinion; not only that men cannot choose, but do what wickedness, or mischief soever they do; but also, they are Compelled with the power, force, or compulsion of GOD'S Predestination, to commit all those evils and wicked Crimes, for the which they are executed with the Temporal sword, or demned with Everlasting torments. Against which Error, cryeth out the Wordof GOD in a multitude of places; manifestly proving, that through the Grace, and help of GOD, men may choose, and are neither driven by absolute necessity, nor compelled by GOD● Predestination, to commit Murder, Theft, Treason, or any such Flagitious offence; nor any manner of Sin, or evil whatsoever it be.  
As for Example: MOSES saith; Therefore 
Deut. 30.  choose Life, Deut. 30. And IOS●AH saith; Choose whom you will serve; And after, when the People promised to serve the Lord only, he saith unto them, You are witnesses unto yourselves, that ye have chosen the Lord to serve him; But afterward, 
josuah, 24.  when the people forsook the Lord again, and chose other Gods: The Lord saith unto them; Go, cry unto the Gods which ye have chosen. jud. 10. CHRIST saith, MARY hath chosen her that 
jud. 10.  good part, which shall not be taken from her. DAVID 
Luke 10.  saith, I have chosen the way of truth: and again 
Psalm. 119.  in the same Psalm: I have chosen thy Commandments: But the Lord saith by his Prophet Isaiah: They did wickedness before mine eyes, and chose the thing, 
Esay. 65.  that pleased me not. And in the next Chapter, he saith; Et Elegerunt, quae Ego Nolui: And 
Esay. 66.  they have chosen those things, which I would not. Thus it is plain that, as choo●e, and cannot-choose agree together; so doth their opinion agree with the Scripture.  
For such direct contrariety, is between Cho●se, and mere Necessity, between violent Compulsion, and Christian liberty, that Black, and White, may with more Possibility, be coupled in a subject.  
But it is marvel to see, how scrupulous some men are in these words of Choice. I doubt whether they dare read these and many such like places of Scripture, which so plainly speak of Choice: But perhaps they always skip over that Word, or read some other in stead thereof, (as the jews do ADONAY in stead of JEHOVAH:) For surely, many are so afraid of freewill; that they fall (as the Proverb saith) Out ●f the Lyme-keele, into the Coalpit; from high Presumption, into deep Desperation, fiercely following that old Spirit of wicked PELAGIUS; as before it is touched in the Ninth of his Devilish 
N. 〈◊〉.  Errors. Where he affirmeth; That if a Man have need of GOD'S help, then hath he no freedom, or choice at all. Thus do they break their Ship, upon the perilous Rock, seeking to escape the dangerous Whirlpool. For an horrible Presumption it was of Pelagius, to think that a man by Nature, had such Power to choose Good, and refuse Evil; That he needed not the Grace, and help of GOD; and a Desperate opinion is this of Others; to say, That the Predestination of GOD, worketh all things in Man, whether it be Good, or Evil: And that a man cannot-choose, but do whatsoever he doth: For, no doubt, this Opinion, maketh a very disordered Chaos, and an utter Confusion of all things; (as it were) mixing and thrusting together, both Heaven, Earth, and Hell, making one confused lump of GOD, the Devil, and the World: of Sin, Grace, and Nature; turning all doings into Dreams, all Truth into Trances; all Verity into Fables; all Prayer, and Meditation, into vain Imagination. For, if GOD'S Predestination be the only Cause of Adam's fall, and filthy Sin; and, consequently, the only Cause, and worker of all Evil; yea, even with compulsion, and force, (as they shamefully, and plainly affirm;) then, will no man deny, that (on the other side) GOD'S Predestination, worketh as violently in all things, that are Good: So then, if God's Predestination work All, without all exception, both in Evil, and Good; then, all other things, whatsoever they be, although they appear to work, and do some thing; yet, do they indeed utterly nothing: So that, the Devil doth nothing; Man doth nothing; Laws do nothing; Doctrine doth nothing; Prayer doth nothing: But GOD'S Predestination doth altogether, and is the efficient Cause; yea, and the only cause of all Things.  
Against this Opinion, the Word of GOD is exceeding plain, and manifest; not only in the places before rehearsed, but also in these following, here briefly noted (in the Margin:) yea, and 
Gen. 4. a. 〈◊〉. King. 24. b. 1. Para. 21. b. Prov. 3. d. Ecel●s. 25. 〈◊〉. 4. ●s●r. 7. b, d, & g, 〈◊〉. & 9 2. Luk, 10. d, & f. john, 1. b. Acts, 5. a. 1 Cor. 7. g. & 9 a. & 10. c. & 14. f. 2 Cor. 13. 〈◊〉. Phil. 4. c. Heb. 14.  abundantly, throughout the whole Scripture.  
Against this evil opinion, also do All the ancient Doctors, with one consent vehemently write; (as they themselves cannot deny;) except only Augustine; which, because of his exceeding obscurity, and darkness, in diverse places, liee is often alleged of both parts.  
Also, against this opinion, writeth earnestly Philip Melanchton, the chiefest, and best learned of all the Germans.  
In like manner, doth Bullinger, the chiefest, and most excellent of all the Swissers.  
The same doth also Erasmus Sarcerius, and many other of the best learned Protestants: whose sayings were profitable beer to rehearse; but that their judgement in this matter, is well known, 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 mystic; 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 itself; and also, of those which write thereupon.  
They commonly speak of two kinds of Necessity: The One, is of Necessity absolute; and the other, of Necessity of consequence: or, Mere necessity; and necessity upon Condition. Which division, all Learned, and good Authors do use: and it is very profitable to be considered. For, touching the One; there is neither Reason, Law, Counsel, or Doctrine, neither Fair promise, nor Sharp threatening, nor any other thing, whatsoever it be, which may h●lpe, or kinder: add, or take away; hurt, or profit; wherefore there is never any of all the aforesaid ways, or means used, in any of all those things, which came to pass by Absolute necessity.  
As for Example; It is of mere Necessity, that the Devil is, and ever shall be Damned. That, the Soul of man shall be Everlasting, and not come to an End, like to the Life of Beasts: nor, the life of Beasts, be Immortal, as the soul of Man; and such like. Wherein, it were more than madness, to endeavour either by Reason, Law, or Counsel, or any other way, whatsoever it were, to alter, change, withstand, or remove, any of those things: seeing of Mere necessity, they must needs be so, and cannot be altered. For, as Augustine saith; 
Aug. Quast●e. & Nou. ●est●n. Quaest. 115.  Omne enim, quod prohibetur, ideo prohibetur, ne (quia potest fieri) fiat. Si autem Fati esset, non posset fieri, neque prohiberetur. Whatsoever is forbidden (saith AUGUSTINE) therefore it is forbidden, because it might be done, and yet ought not to be done: But, if it were of Destiny, then could it not be done, nor should not be forbidden. These words of Augustine, being few, contain much matter, if they be truly weighed.  
Now to the necessity of Consequence, or necessity of Condition; whereof Melancthon saith: Neque enim haec consequentia libertatem voluntatis tollit. Neither doth this Consequence, take away the liberty of the will. And this necessity is not-repugnant to diligence, Prayer, Laws, or Doctrine. For, therefore, (that I may use again the words of AUGUSTINE) things are forbidden to be 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 be, that Sects and Heresies shall grow in the Church; because the wicked seek their own glory; and Satan stirreth their hearts, to imagine, and set forth abominable Errors; wherein, they serve the Devil, with all the diligence of their power: Wherefore it must follow, that Sects, and Heresies shall grow. Neither doth This necessity prove, that they could-not-chuse, but commit such Evils: But, seeing they do refuse the Light, and embrace the Darkness, this must necessarily follow; this must needs be the end; that, Heresy, and much mischief shall spring: or, As when a man Presently beholdeth with his eyes, Murder, Theft, Drunkenness, or any other wickedness; it must needs be true, that such things are committed, according to that which a man doth see plainly before his eyes. Yet doth not follow, that those wicked doers, could-not-chuse but commit those outrageous Crimes: but seeing that they do 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 AUGUSTINE notably declare, how, and in what sort, they spring out of GOD'S Predestination. 
Lib. de Pradest. Cap. 2.   
First of all, faith AUGUSTINE, it is horrible iniquity to say, that GOD doth Predestinate any thing, saving only, that which is good. But of Predestinations, some be of binding, or of bondage; and others be of condition. These are of justice; 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 justice. GOD created Heaven, and Earth, and Sun, and Moon: Further, he did Foreordain, or Predestinate, that the Heaven should ever be turned, and the immovable Earth, should be in place of a Centre unto the turning heaven. The Sun, and Moon should rule the day, and Night; the day, and night should succeed one another, in certain times appointed. These Predestinations are of power, and of binding; for, Every one of these things aforesaid is so bound unto his work, by the Predestination of GOD, that it cannot be moved from the same.  
But GOD created Man, and did Predestinate him, That if he were obedient, and did abstain from the taste of the forbidden Apple, he should Live; but, if he were disobedient, he should abide the sentence of Death. This Predestination is of Condition, and of justice: For GOD (before the Fall of man) did not by power of binding, so Predestinate him to Die, that of necessity, he must needs dye; but under that condition, if he Sinned. Because therefore Man did Sin; it was a righteous thing, that he should Die: If he sinned not, he should not be bound to Death by any chain of GOD'S Predestination.  
All these are the words of AUGUSTINE. And this division is often repeated, and commended by the best learned of the Protestants.  
Many things do offer themselves in this matter to be spoken; but, my purpose of briefness, causeth me to grow to an End. I have thought good therefore in few words, to note one point 
II. Sin, the Cause of Reprobation.  more of evil Doctrine; which, now adays, is taught: and it springeth also cut of this aforesaid Proposition: That GOD's Predestination, causeth all sin, and wickedness. And this it is; That 
N. B.  Sin is not the cause of Reprobation; nor of GOD'S hatred towards the wicked, which are Damned: Which thing indeed (to be short) I grant must needs follow; if the former Conclusion be true; [That Sin cometh of GOD'S Predestination; or, that GOD'S Predestination, was the cause of Adam's Fall; which was the Original of Sin:] For, if Sin, or the Original thereof came of GOD; or, of his Ordinance: and, from GOD cometh nothing, but that which is Holy, Just, and Good; then, is Sin, no sin; and cannot be the cause of GOD'S hatred towards them, that perish: Except, we should say, that GOD hateth them, for that thing, which is Holy, Just, and good.  
And, lest I should be thought (through pretence of brevity) to pass over, without plain proof, of that which I say; that, this part of Doctrine is also set forth, 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 read, in the forenamed Book, translated out of French into English, towards the latter end of the Book, upon this place, thus noted in Figures, and these very Words follow. Rom. 9 c. 11, 12, 13. 
Rom. 9 c. 11, 12, 13.  
He saith, not only that Esau was ordained to be hated, Before he did any Evil: [For, in so saying, he should not seem to Exclude any thing, but actual Sin, and Incredulity.] But he saith, Expressly; [before he was Borne:] Whereby, he excludeth Original Sin; and all that which might be considered in the Person of Esau, by his Birth, from the cause of Hate.   
Touching the Text, whereupon it is spoken; assuredly, Ink serveth not 〈◊〉, to make Ivory white; than, these Words, to open the mind, and sense of the Apostle: as, it were easy to prove, if shortness would suffer to make a digression.  
But, touching that part of Doctrine a though 〈…〉 se●est that he speaketh of two Opinions. The one, that Actual Sin, or Incredulity, should be the cause of GOD'S hatred, towards the wicked. The other; that Original Sin, is the cause of GOD'S hate towards them.  
This man (against them both,) taketh occasion, upon this example of ESAU, To Exclude all that is in Man; either outward Sin, or inward, either original Sin, or actual; from the cause of GOD● hate. So, that (if it be true which they say) GOD doth hate men, neither for their outward wicked Life; not, for their inward Devilish lust; but, for his own pleasure only.  
The very same thing, saith KNOX; in the 14●. Page, of his aforesaid Book: where his words are those: 
Further I say▪ That if ESAU was Hated for his Evil deserving, then must needs follow, That JACOB was Loved for his Well-deserving; by the Argument following of the nature of Contraries.   
As well, it might be said: 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 Chain, or some great jewel: then, doth he not love, any other man, but he which hath well deserved his Love, by giving to him a Ring, a Chain, or some great Treasure. As though he should say: because justice worketh on the one side; therefore, Mercy hath nothing to do on the other side: or, as though GOD, were not both Just, and Merciful. Just; in Damning for their offence; those, which are damned: and Merciful, in saving (without their desert,) those which are Saved. And who seeth not, that (neither Simile, nor Dissimile,) neither like things, nor things contrary, do hold in all points? For, nothing is So like, which in some thing is not unlike; neither, any thing, so contrary, which doth in all things vary. CHRIST is likened to a Lion; but did he ever Ravish, Devour, and shed any Innocent blood? Latimer wisheth, That All the Bishops, were like Bishop Devil in diligence: then, ought not the Devil, and a Bishop to differ in any thing. And most especially, and plainly, doth the Scripture beat in our heads, (above all other things,) That the natures of Contraries do not hold in both sides, of GOD'S reward, and Man's 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 GOD'S Hatred, and Vengeance, hath ever Relation to Man's ill-deserving: So, hath GOD'S Love, and Mercy, never any relation to Man's merit: Yea, all the Scripture teacheth us; That GOD never Hateth, or punisheth Man, without his own Deserving. For, as the Wise man saith; Et eum, qui nullam poenam commerit 〈…〉 s sit, condemnasse, à tuâ potentiâ indic as alienum. And 
Sap. 12. c.  thou Lord (saith he) esteemest it a thing contrary to thy Power, to have condemned him, which hath not deserved, Punishment. What should be said of the Caananites, and the Israelites? (If the nature of Contraries do always hold, and have such relation of the one to the other:) Must it not then, necessarily follow, (as he saith) by the nature of Contraries: That, if the Caananites, were cast out of the fortunate-Land, that flowed with Milk and Honey, for their Evill-deserving: That, on the other side, the Israelites, were brought, and Planted into that same happy, and blessed rest, for their Well deserving? But, what saith the Scripture? Speak not in thy heart, after that the Lord, thy GOD, hath cast them out before thee, saying; For my Righteousness, the Lord hath brought me in, to possess this Land: Nay; but, for the wickedness of those Nations, the Lord hath cast them out before thee. 
D●●t. 9   
So plainly speaketh the Holy Ghost here; that thou mayest easily perceive, how gross, and vain their saying is, which affirm. That, if GOD Hate an Evil man, for his own Evil deserving; then, must it needs follow, that, he Loveth a good man, for his own Well-deserving. For, the hatred of GOD, and Everlasting damnation, are Just rewards of Man's Evill-deserving: But, the Love of GOD, and Everlasting life, are free gifts of GOD, for CHRIST'S sake; without any part of Man's own deserving.  
Take therefore this Saying of theirs, [No Sin, (neither Original, nor Actual,) is the Cause of God's hate, or Eternal death;] and put the same into the one side of the Balance; then, take, and put into the other side, this saying of Saint PAUL, to the Romans: Was that then which was good, made 
Rom. 7. 13.  Death unto me? GOD forbid! but, Sin was made Death unto me: Then, weigh both these Sayings together, with the hand of good advisement, in the indifferent Balance of upright judgement; and put not in, above three grains, of wilful Partiality; thus shalt thou plainly see, that the Apostle agreeth far better, with the Majesty of GOD, and hath a much more Reverend opinion of his judgements, than these men have: yea, thou shalt easily perceive (whatsoever they say) that neither GOD'S Pleasure, nor Gods' Ordinance, or Predestination, nor none other thing that is good, is made Death, or the Cause of God's hatred, against any man: But, Sin 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 words of 
Rom. 6.  HOSEA, are also manifestly plain, where he saith: O Israel, thou dost destroy thyself, but in 
Ose. 13. c.  Me only is thy help. In which words of the Holy Ghost, thou seest how manifestly God doth, (as it were) purge himself, from being the Cause, or worker of Man's destruction; so that, the Perdition, and destruction of Man, is altogether to be attributed unto Himself: And GOD (being clear) neither accessary, nor partaker thereof, as the chief, and high judge of Heaven, and Earth, unspotted, and without blame giveth sentence of Everlasting death upon Man, for his own wicked deserving, and offence.  
But (on the other side) sayeth God unto Man; In Me, only, is thy help. In GOD only, only in God, is our help, and Salvation: In him only, and of him altogether; and not of ourselves cometh our Salvation, and all whatsoever belongeth thereunto. The same is also set forth, by all those Scriptures, which are before rehearsed to prove, [that Sin, and Evil, cometh not of God's Predestination;] For, upon that Conclusion, dependeth also this Proposition; [That Sin is not the cause of Reprobation; or, of GOD'S hatred towards Man.]  
And, upon the same Article, dependeth also another part of Doctrine, which they Teach, worthy to 
N. B.  be misliked of All men; as well, for that it importeth a Sophistical search of bottomless Secrets, in the very Essence, and Nature of GOD: as also, for that it clearly withdraweth us from CHRIST, the only stay, and comfort of our weak Conscience, delivered unto us in the Word of GOD.  
For, that they might be surer to hold fast the former Principle, [That All things come of GOD'S Predestination; as Running streams, out of a deep 
III. GOD'S Free Mercy, in CHRIST, the Chief cause of Election. N. B.  Fountain:] They affirm, that the free Mercy of GOD in Christ, is but an Inferior cause of Election; and, that we are taught to ascend unto a higher Cause: as, unto the Eternal Purpose, and Predestination of GOD, which he determined only in Himself. So saith the Printed Book before named, Translated out of French into English. That same thing we read also, late set forth in English Print, in the Gloss of the last Translated Bible, Rom. Cap. 9 With these Words: 
Genera Bible. Rom. 9  
AS The only Will, and Purpose of GOD, is The chief Cause of Election, and Reprobation; So, his Free Mercy in CHRIST is an Inferior cause of Salvation, etc.   
But (for my part) I trust, in mind never to ascend unto that high cause of Election; and, in Heart, never to taste of that Eternal Purpose, or Predestination, which GOD hath determined only in Himself, without, or above his Free-mercy, which is in CHRIST.  
For, surely, That Eternal Purpose (which cometh not of GOD'S free Mercy in Christ,) is to Destroy, and not to Save. Again; if that Eternal Purpose spring out of God's Free-mercy; then is that Free-mercy of GOD, the Chief cause; and not an Inferior cause, why he purposeth to save us.  
For, a great dishonour it were to the Mercy of GOD: To be put in an Inferior place, touching Election, and Salvation of Man: For, if Ever GOD'S Mercy be above all, it is in the Saving of miserable Man. And, Mercy there is not in God towards Man; but, only in Christ. Therefore, St. PAUL calleth it, the Eternal Purpose, which 
〈…〉 s. 3. b.  he purposed in CHRIST JESUS our Lord: In CHRIST therefore, was this Eternal Purpose; and, For his only sake, GOD the Father Eternally purposed, to Elect, and save us.  
Consider, and mark it well; whence cometh 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 inferior to his Purpose? Or, how is the Fountain, inferior to the Springs that come thereof?  
Also, what may be said in GOD at any time, or in any respect to be higher, or greater, than his Mercy? Seeing it is written, That his mercy is as 
Eccl. 2. d.  great, as Himself. Yea, and most especially it is so to be said, That his Mercy passeth All; when we speak of this matter. For, of this, it is written: That mercy rejoiceth against judgement; and why? 
jam 2. b.  All the judgements of God, in this behalf, are not to be compared unto his Mercy. For though it were not true, which DAVID saith; That his mercy is above all his works: Yet were in clear, that 
Psal. 149. b.  in Election, Redemption, and Salvation of man, GOD'S mercy in Christ hath Ever the highest place. And, Those (which in the Salvation of our Souls, make the Free mercy of GOD, an Inferior cause;) how base a Room, will they assign 〈◊〉 〈◊〉 〈◊〉 mercy, in nourishing, and preserving our bodies? Let them reach as high, as they can; I trust to go no further, but to hold me fast by the Everlasting Mercy of GOD; and by the Hem of CHRIST's garment.  
For the Scripture describeth GOD unto me, (without Christ) as a wrathful, and most terrible judge; but (in Christ, and, for his sake,) as a Father; whose wrath is pacified, and He well pleased, reconciled, agreed, and at one: And, to speak of a higher cause, or purpose, to Elect, and Save, (only in GOD) beside, or without this Free-mercy in Christ; or, that Christ, and God's free-mercy in him, is not the chiefest Cause, which worketh, and obtaineth 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 do but weigh and consider, what Eternal purpose, an Election, and a Reconciliation is; Seeing, Christ is our Advocate, Mediator, Peace, Reconciliation, and Atonement: as, in these Scriptures following, and many other, it doth plainly appear, Psal. 84. a. etc. 
Psal. 84. a. Math. 1. a. Ephes. 1. a. 2, b. Rom. 5. a, b. Colos. 1. c. 2, Cor. 5. d. 1, john, 2. a. Heb. 5. b, c. & 〈◊〉. a, b, c, d, c. 2, Tim. 1. c.   
And, although it be true, according to the Scriptures, That God, so loved the world that he gave his only begotten Son, etc. Yet did he, neither love the World, nor give his Son, without the interoession, and mediation of his Son. For, if God loved the world, without the Reconciliation, and Mediation; or, before he was reconciled, entreated, and pacified by Christ: then, is Christ in vain, 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 Son of a King might entreat his Father for the Servant, whom (for his offences) the King in his displeasure, were ready to cast, not only out of his service, but also into perpetual Prison: Even so, Christ our only Saviour, and Gods' only Son, did offer up Himself, as a Ransom unto his Father for Us: whereby he pacified the wrath of his Father, and adjoined us with himself, to be Sons, and Heirs of his Father's glory.  
And, this hath Christ done, not only now in time, but also, Everlastingly in the most high and Eternal purpose of God, before the Foundation of the World was laid.  
Thus I end: thinking it sufficient for this present, that I have in these few words, ●urged myself of those things, which you lay to my Charge; and set forth unto your judgement, the Errors of Pelagius; that you may the better discern who they are, which are worthy to be called after that Sect: and also, plainly declared in what points my Conscience differeth, from certain Teachers of our time: and upon what ground I am moved, 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.  
Unto the Christian Reader.  

I Commend here unto thy Charity and Godly love (Christian Reader) the ten Commandments of Almighty GOD, Exod. 20, and Deut. 5. the which were given to this Use and End, diligently 
Why the Law was given: Deut. 4. 13. Math. 7. 12.  to be learned, and religiously observed. My mind and commentaries in them I beseech thee to read with judgement, and give sentence with Knowledge; as I doubt nothing at all of thy Charity, or good willing heart towards me, and all well meaning persons. But forasmuch as there can be no Contract, Peace, Alliance, or Confederacy between two persons or more, except first the persons that will contract, agree within themselves upon such things, as shall be contracted; (as thou right well knowest:) also, seeing these ten Commandments, 
What the ten Commandments contain.  are nothing else, but the Tables, or Writings that contain the conditions of the peace between 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. jerem. 7. 
Gen. 17, 7. & 22, 16. jerem. 〈◊〉 7, 23.  I 〈◊〉 be your GOD, and you shall be my People. GOD and Man are knit together, and united in one. It is necessary to know, how GOD and Man was made at one: That such conditions could be agreed upon, and confirmed with such solemn, and public evidences, as these Tables be, written with the finger of GOD. The contents whereof bind 
The condition on God's behalf.  God to aid, and succour, keep, and preserve, warrant, and defend man from all evil, both of body and soul; and, at the last, to give him Eternal 
E●od. 19, 56. Deut. 4, 20. Math. 11, 28.  bliss and everlasting felicity. Man is bound, of the other part, to obey, serve, and keep GOD'S 
The condition on man's part.  Commandments, to love him, honour him, and fear him above all things. Were there not love and amity between GOD and Man first; the one would not bind himself to be Master; neither, the other, to be Servant in such a friendly, and blessed society, and fellowship, as these Tables contain.  
Before therefore they were given, GOD commanded MOSES to go down from the mount Sinai to the people, to know of them, whether they would confederate, and enter alliance with him, or not: Exod. 19 Moses did the message, as GOD bade him; Whereunto the people all together 
Exod. 19, 3. &c  consented. So that it was fully agreed upon, that GOD should be their God; and they, his servants; with certain conditions, containing the Office of them both: GOD, to make them a peculiar People, to prefer 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.  
here, see we the alliance and confederacy made between GOD and Man; and the writings given: likewise, how it was made. But, wherefore, 
For whom the Law was made and given.  it was made, and for whose merits, yet, by these Texts, we see not: why GOD should love Man, that so neglected his Commandments, favoured and loved, believed and trusted better the Devil, than GOD: so far offended 
Gen. 3.  the divine Majesty of GOD, and degenerated from grace, and Godliness by custom of Sin, and Contempt of GOD, that he bewailed, and repent, that ever He made Man: and Decreed to destroy the creature Man, that he 
Gen. 6, 6.  Created: as he did indeed. Not only thus destroying Man; but also protested openly, that better it had been JUDAS never to have been borne. And in the 25.th of Matthew, the displeasure of GOD is declared so great; that, he appointeth Man to another end, than he was Created for: saying; Depart ye doers of iniquity from 
Math. 25, 24.  me, unto Eternal fire; prepared, not for Man; but, for the Devil, and his Angels. What is now more contrary one to the other, and farther at debate, than GOD and Man? Whom, now, we see bound in league together, as very friends. 
Deut. 9, 5. 7, 8. Only Mercy provoked God to the covenant.  MOSES showeth, That only Mercy provoked GOD unto this alliance, to receive them into Grace, deliver them out of Egypt, and to possess the plenteous land of Canaan: further, that God found just matter and occasion to expulse the inhabitants of that Land, and found no merits in the Israelites, to give it them: for they were a stiffnecked people, and intractable; as Moses layeth to their charge. Howbeit, GOD having respect only unto his Promises (made unto Adam, Abraham, and his 
Deut. 9, 6.  posterity) measured not his Mercy according to the merits of Man, who was nothing, but Sin; looked always upon the justice, and deservings, 
Gen. 3, 15. 12. 3. 15, 5. 1●, 4. The Death of Christ the means. Heb. 9, 28.  Innocency and perfection of the blessed seed promised unto Adam, and unto Abraham: GOD, put the Death of CHRIST, as a means and arbiter of this Peace. For the Testament availeth not, except it be confirmed by the Death of him, that maketh the testament: the which Death, in the judgement of GOD, was accepted, as a satisfaction 
Heb. 7. 1.  for sin from the beginning of Adam's fall: as Paul saith; CHRIST'S Priesthood was, and is, like unto Melchisedeeh, that had neither beginning, nor ending; bound neither to time nor place; as the Priesthood of Aaron: but, as God accounted in Adam's sin, all Mankind (being in his loins) worthy Death: so he accounted, in Christ, all to be 
Apoc. 13 8. Gen. 3, ●0. All the prom 〈…〉 se● made in and for Christ.  saved from death: as Adam declareth by the name of his Wife, call her HEVA; the Mother of the Living, and not of the Dead. All these promises, and other that appertained unto the salvation of Adam and his Posterity, were made in Christ, and for Christ only, and appertained to our Fathers and us; as, we appertained to Christ. He is the door, 
john, 10. 9 john. 14. 6. john, 1. 12. 3. 16. etc. 6. 32. etc.  the way and the Life: He only is the Mediator between GOD and Man; without whom no man can come to the Father celestial joh. 1. 3. 6. Because the Promises of GOD appertained to our Fathers, forasmuch as they likewise to Christ; Hitherto, and for ever, they were preserved from Hell and the pains due to Adam's sin, in him, for whose sake the Promise was made. The means of our Peace and reconciliation with GOD, is only in Christ, as by whose Passion, we are made holy. Therefore 
Esa. 53. 4. 5.  CHRIST is called by john the Baptist, The Lamb that taketh away the Sins of the world. And 
john, 1, 29. john, 14, 30.  as the Devil found nothing in Christ, that he could condemn: likewise so now, he hath nothing in us worthy damnation; because we be comprehended, and fully enclosed in him: for we be his by Faith. All these, that be comprehended under the Promise, belong unto CHRIST. And, as far extendeth the virtue, and strength of GOD'S Promise to save Man: as the rigour and justice of the Law for sin to damn man. For as by the offence 
Rome, 5, 17, 18.  and sin of one man, Death was extended and made common unto all men unto condemnation, as Paul saith: So by the justice of one, is derived life into all men to justification. The words of the promise made unto Adam and Abraham, confirmeth the same. They are these. I will put enmity and hatred between thee and the Woman, between thy 
Gen 3, 15.  seed, and the woman's seed, and her seed shall break thy h●●d. For, as we were in Adam, before his  
Fall; and, should, if he had not sinned, been of the same Innocence, and perfection, that he was created in: So, were we in his loins, when he sinned, and participated of his sin. And, as we were in him, and partakers of the ill: So, were we in him, when GOD made him a promise of Grace, and partakers of the same grace: Not, as the children of Adam; but, as the children of the Promise. And the sins of Adam, without privilege or exception, extended, and appertained unto all adam's, and every of Adam's posterity: So, did this promise of Grace generally appertain, as well to every and singular of Adam's posterity, as to Adam: as it is more plainly expressed. Where GOD promiseth to bless in the seed of Abraham, all the 
Gen. 15. 4, 5. & 17. 1.  people of the world. And Paul maketh no diversity in Christ, of jew, nor Gentile. Further, it was never 
Galat. 3, 28. Colos. 3, 11.  forbid, but that all sorts of people, and of every progeny in the world, to be made partakers of the jews Religion and Ceremonies. Further, St. Paul doth, by collation of Adam and Christ, Sin and 
Rom. 5, 15.  Grace, thus interpret Gods' promise; and I●aketh not Christ inferior to Adam; nor grace, unto sin. If all than shall be saved; what is to be said of those, that St. Peter speaketh of; That shall perish for their false Doctrine. And likewise Christ 
2, Pet. 2, 1. 3.  saith; That the gate is strait that teadeth to Life, and few enter. Thus the Scripture answereth: 〈◊〉 the promise of Grace appermineth to every sort of men in the world, and comprehendeth them all, howbeit within certain limits and bound 〈…〉 the which, if men neglect, or pass over, they exclude themselves from the Promise in CHRIST: as Cain was no more excluded, till he excluded himself, than Abel; Saul, than David; judas, 
Malac. 1. 2. 3. Rom. 9, 13.  than Peter; Esau, than jacob. By the Scripture, it seemeth, that the sentence of GOD was given to save the one, and to damn the other; before the one loved GOD, or the other hared GOD. Howbeit 
See B. jati 〈…〉, part, 2. fol. ●2. Christ shed as much blood for judas, as for Peter, etc.  these threatenings of GOD against Esau (if he had not of his wilful malice excluded himself from the promise of Grace) should no more have hindered his Salvation, than GOD'S threatenings against Niniveh, (which notwithstanding that GOD said should be destroyed within 40. days) 
jonas, 1, 2.  stood a great time after, and did Penance. Esau was Circumcised and presented unto the Church of GOD by his Father Isaac in all external ceremonies, as well as jacob. And, that his life and conversation was not as agreeable unto justice and equity, as Jacob's: the sentence of GOD unto Rebeced 
Gen. 25. 23.  was not in the fault; but his own malice. Forthere is mentioned nothing at all, in that place, that Esau was disinherited of eternal life: but, that he should be inferior to his brother jacob in this world. Which Prophecy was fulfilled in their Posterities; and not the persons themselves. Of this acceptation of the one, and reprobation of the other, (concerning the promise of the earth) speaketh Malachy the 
Mal. 1. 2, 3.  Prophet; as, the beginning of his book declareth, speaking in this wise: I have loved you (saith the Lord,) & ye say: Wherein hast thou loved us? God answereth: Was not Esau Jacob's brother? (saith the Lord) Not withstanding, I loved jacob and hated Esau. Wherein hated GOD Esau? The Prophet showeth: I have made his possession, that was the mount Seir, desolate; as a desert, or wilder nesse of Dragons: the which happened in the time of Nabucho donozor. Wherein he loved jacob, the Text declareth; God transferred the right and title that appertained unto Esau the elder Brother, to jacob the younger. Likewise, the Laad that was promised unto Abraham and Isaac, was by legacy and testament, given unto jacob and his Posterities. St. 
Gen. 25. 23. & 27, 28, 29. Rom. 9, 11, etc.  Paul useth this example of jacob and Esau, for none other purpose, but to take away from the jews, the thing that they most put their trust in: to say; The vain hope they had in the carnal Lineage, and natural descent from the family and household of Abraham; and likewise their false confidence, they had in the keeping of the Law of Mose●. Paul's whole purpose is in the Epistle, to bring Man unto a knowledge of his Sin, and to show him how it may be remitted, and with many testimonies and examples of the Scripture, he proveth Man to be saved, only by Mercy, for the merits of Christ: which is apprehended and received by Faith, as he at large showeth in the 3, 4, and 5, Chapters of the same Epistle.  
In the understanding, of the which three Chapter aright, is required a singular and exact ailigence: For it seemeth, by those places, that Paul concludeth, and in a manner includeth the divine Grace, and promise of GOD, within ●ertaine terms and limits, that only CHRIST should be efficatious and profitable in those, that apprehend and receive this abundant grace by Faith: and to such, as have not the use of Faith, neither CHRIST, nor God's grace to appertain. Now seeing no 
Rom. 11. 32.  man, by reason of this nature all Incredulity borne, and begotten with us, can believe and put such confidence 
Galat. 3, 22:  in God, as he requireth by his Law, as experience of our own weakness declareth, though Man have years and time to believe, the promise of GOD in CHRIST appertaineth to no man. This sentence is plain in the last Chapter of Mark; He that believeth not, shall be damned. 
Mark. 16, 16.  Howbeit, we know by the Scripture, that notwithstanding this imperfection of Faith, many shall be saved: And likewise, notwithstanding that Gods promise be general unto all people of the World: yet many shall be damned. These two Points therefore must be diligently discussed. First, how this faith, 
Math. 11. 28. Rom. 11. 32.  being unperfect, is accepted of GOD. Then, how we be excluded from the promise of Grace, that extendeth 
1. Tim. 2. 4.  to all men.  
I will not rehearse now the minds of other, but as briefly, and as simply, as I can, declare the mind of the Scripture in this matter. Saint Paul calleth 
How Faith b●ing unperfect is accepted of God.  this servitude of Sin, naturally remaining in our Nature corrupted, some times Apeitheian; than Amartian; at another time Asthenian. The first word signifieth an Impersuability, diffidence, incredulity, contumacy or inobedience. The second, signifieth Error, sin, or deceit. The third, betokeneth Weakness, imbecility, or imperfection. So writeth Paul: Man's body to be first borne in imbecility. Also, that God concludeth all men under infidelity. 
Rom. 11. 32.  In another place, That the Scripture doth conclude All men under Sinne. In those three places 
Galat. 3; 20.  thou mayest see the three words that I rehearsed before: By which PAUL describes the infirmities of Man: which infirmities, are translated into 
Esa 53. 4, 5. john, 1. 29.  CHRIST. Not so, that we should be delivered from them, as though they were dead in our nature, or our nature changed, or should not provoke us any more to ill; but, that they should not damn us, because Christ satisfied for them in his Body. And Paul saith; That Christ died for Sinners that were infirm, and calleth those sinners, the Enemies of 
Rom. 5, 8.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  God. Howbeit, he calleth not them, Theostygas in the Scriptures; to wit, 
a Vid. Melanet. 2. part. Operum. pag. 268. Quanto magis Pater vester dabit sp: Sanctum petentibus cum? Non ait, Cantemnentibus.  Contemners of GOD. 
How we are called the enemies of God.  Every man is called, in the Scripture, Wicked, and the enemy of God; for the privation and lack of Faith and love that he oweth to GOD. Et impij vocantur qui non omninò sunt pij; That is, they are called wicked, that in all things honour not GOD, believe not in God, and observe not his Commandments; as they should do: which we cannot do, by reason of this natural infirmity or hatred of the Flesh, as Paul calleth it, against God. In this sense 
Rome 8, 7.  taketh Paul this word Wicked, when he saith; that Christ died for the wicked. So, must we interpret St. Paul, and take his words; or else no man should be 
Rom. 5, 8.  damned. Now we know, that Paul himself, Saint john, and Christ, damneth the Contemners of GOD, or such as willingly continue in sin, and will not Repent. Those the Scripture excludeth from the general promise of Grace. Thou seest by the places afore rehearsed, that though we cannot believe in God, as undoubtedly, as is required, by reason of this our natural sickness and disease: yet for Christ's sake, in the judgement of God, we are accounted as faithful believers: for whose sake this natural disease and sickness is pardoned, by what name soever St. Paul calleth the Natural infirmity, or original sin in Man. And this imperfection or natural 
How we are excluded from the promise of Grace that is extended to all.  sickness taken of Adam, excludeth not the person from the promise of God in Christ, except we transgress the limits, and bounds of this Original sin, by our own folly and malice, and either of a contempt or hate of God's word we fall into sin & transform ourselves into the Image of the Devil. Then ●ee exclude, by this means, ourselves from 
Christ received our infirmities but not the contempt of the Law, and of God.  the promises and merits of Christ: who, only, received our infirmities, and original disease: and not the contempt of him and his Law. Further the Promises appertain to such as Repent. Therefore Esay said without exception; That the infirmities of all Men were cast upon his blessed shoulders. It is our office therefore to see, we exclude not ourselves from the general Grace, promised to all men. It is not a Christian man's part to attribute his salvation to his own freewill, with the Pelagian, & extenuate original Sin. Nor to make God the author of ill, and our damnation; with the Manichee. Nor yet to say, God hath written fatal Laws, as the Stoic, and with necessity of Destiny, violently pulleth one by the hair into Heaven; and thrusteth the other headlong into Hell. But assertaine thyself, by the Scripture, what be the causes of Reprobation; and what, of Election. The cause of Rejection, or damnation, is Sin in Man; which will not hear, neither 
The cause of Damnation in man.  receive the Promise of the Gospel; or else, after he hath received it, by accustomed doing of ill, falleth either into a contempt of the Gospel, and will not study to live thereafter, or else hateth the Gospel, because it condemneth his ungodly life: and would there were neither God, nor Gospel to punish him, for doing of ill. This sentence is true; howsoever Man judge of Predestination. God is not the cause of Sin; nor would not have Man to sin. Thou art not the GOD that willeth sin. 
Psal. 5, 4.  And it is said: Thy perdition, O Israel, is of thyself, and thy succour only of me. The cause of our 
Ose, 1 3, 9  Election is the Mercy of God in Christ. Howbeit, 
The cause of man's Election, Rom. 9, 16.  he that will be partaker of this Election, must receive the Promise in Christ by faith; for therefore we be elected, because afterward we are made the members of Christ. Therefore, as in the justification or remission of Sin, there is a cause, though no dignity 
Ephes. 1, 5. Rom. 8, 29.  at all, in the receiver of his justification; and so we judge him by the Scripture to be justified, and hath remission of his sin, because he received the Grace promised in CHRIST. So we judge of Election, by the event or success, that happeneth in the life of Man: those only to be elected, that by Faith apprehend the mercy promised in Christ: otherwise, we should not judge of Election. For Paul saith plainly: That they that believe by the spirit of God, are the Children of God, and that the 
Rom. 8, 15. 15, 16.  spirit of God doth testify with our spirits, that we are the children of God; being admonished therefore by Scripture, we must leave sin, and do the works commanded of God, or else it is a carnal opinion that we have blinded ourselves withal, of fatal Destiny, and yet will not save us. And, in 
What declareth a lively Faith. john, 6. 44. How God draweth unto Christ.  case there follow not in our knowledge of Christ, amendment of life, it is not lively Faith that we have, but rather a vain knowledge and mere presumption. john saith; No man cometh to me except my Father draw him: Many men understand these words in a wrong sense: as though, God required in a reasonable man, no more 
a Nec tamen habeut se Mens & voluntas ut statue: ideo diverunt ●eteres, Praecedente gratia, comitante voluntate, bona opera fieri. Melau●th. part. 2. Operun. p. 268. & pag. 248.  than in a dead post: and marketh not the words that follow; Every man 
b In illo loco jeannis decitur. Omnis qui aud●t a Patre et discit. veniet ad me: Discere iubet, id est, Audire vocem Doctrinae traditaem a● ipso & assentiri, non indulgere di●●edentia. Melan●●h. ibid.  that heareth and learneth of my Father cometh to me. GOD draweth with his Word, and the Holy Ghost, but Man's duty is to hear, & learn; That is to say, Receive the grace offered, consent to the Promise, and not repugn the God that calleth. GOD doth promise the Holy Ghost unto them that ask him, and not to them that contemn him.  
We have the Scripture daily in our hands, read it, and hear it Preached, God's mercy ever continue the same. Let us think verily that now God calleth, and convert our lives to it. Let us obey it, and beware, we suffer not our foolish judgements to wander after the flesh, lest the Devil wrap us in darkness, and teach us to seek the Election of God, out of the Scripture. Although webe of ourselves bondmen unto sin, and can do no good by reason our Original and race is vicious, yet hath not the Devil induced wholly his similitude into any of Adam's posterity, but only into those that contemn, and of a set purpose, and a destinyed malice hate God, as Pharaoh, and Saul. The one gathered all his men of war, and would fight with GOD and his 
Exod. 14.  Church, rather than obey his Commandment. The other, would against GOD'S express will, and 
1. Sa 〈…〉. 18. 11. See B Latimer, part. 2. fol. 54. Math. 12, 32. Mark. 3, 29. Luk. 12, 10. 1. john, 5, 16. Heb. 10, 26. Gen. 3, 45. D. F. Handum. pag 214.  pleasure, kill David, that God had ordained to be King. These sins Christ calleth, The 
a Sins of Infirmity are committed against the Power of the Father. Sins of Ignorance, against the Wisdom of the Soun●: Sins of Malice, against the goodness and grace of the Holy Ghost.  Sin against the Holy Ghost. St. john, Sin unto Death. St. Paul, Voluntary, or willing sin. We must therefore judge by the Scripture, and believe 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 crafty a workman the Devil is, and what practice he hath used with other. Chiefly, and before all things, he goeth about to take this persuasion, that God's word is true, out of man's heart: as he did with Adam; that thought nothing less than to Die, as God said. Then thought he wholly to have printed his own Image in Adam, for the Image of GOD: and to bring him to an utter contempt, and hatred of God for ever, as he had brought him to diffidence and doubt of his Word. Here let us all take ●eed of ourselves, which daily by the word of GOD, being admonished of ill, yet amend not.  
We shall find at length, God to be just in his word, and will punish with eternal fire our contumacy and in obedience: which fire shall be no less hot, than his word speaketh of. So did he also with Saul persuade that God was so good, that though he offended, he would not punish him, as he said: But 
1. Sam. 15, 15.  be pleased with a fa●●e sacrifice again. This doctrine is therefore necessary to be known of all men: that God is just and true, and requireth of us fear and obedience; as Saint john faith, He that sent 
john 8. 26. Psal. 145. 17. The justice of God intendeth itself to two diverse ends.  ●●o is true! DAVID speaketh thus of his justice, The Lord is just in all his ways. And understand, that his justice extendeth to two diverse ends: the one is, that he would all men to be saved, the other and, to give every man according to his acts.  
To obtain the first end of his justice, as many as be not utterly wicked, and may be holp: partly, with threatenings, 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 do call correctivam, and retributivam. jonas 
jonas, 2. Mat. 25. 31, etc.  the Prophet speaketh of the first: and, Christ, of the second. God would all men to be saved: and therefore provoketh, now by fair means, now by foul, that the sinner should satisfy his just and righteous pleasure: not, that the promises of GOD appertain unto such as will not repent; or his threatenings, unto him that doth repent: but, those means he useth to save his creature. This way useth he to nurture us, until such time as his Holy spirit 
1. Cor. 11. 32.  work such a perfection in us, that we will obey him, though there were no pain nor joy mentioned at all.  
Therefore look not only upon the promise of God, but also, what diligence and obedience he requireth of thee, lest thou do exclude thyself from the Promise. There was promised unto all these that departed out of Egypt with Moses the land of Canaan: howbeit, for disobedience of God's Commandments, there was but one or two that entered. Of the other part, thou seest that, of the menaces and horrible threatenings of God, that Niniveh the great City should be destroyed within forty days, nothing appertained unto the Ninivites, because they did Penance, and returned to God. In them seest thou (Christian Reader) the Mercy of God, and general Promise of salvation performed in Christ; for whose sake only, GOD and Man was set at one. So that they received the Preaching of the Prophet, and took God for their God, and God took them to be his people, and for a certainty thereof, revoked his Sentence, that gave them but forty days of life. They likewise promised Obedience unto his holy Laws and Commandments, as God give us all grace to do. That though we be infirm and weak to all virtues, we 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. Curiosity.  
THe fourth let or Impediment (of keeping 
The fourth impediment.  GOD'S law) is Curiosity and overmuch searching the Privities and secrets of GOD, when men of an ill and licentious life return not to Repentance, as the Scripture biddeth, but mount strait way into God's 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 Angel: the event and end of things to come. Thus reasoneth Man with himself: Who knoweth what his last hour 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 mystery he weareth all his wits, and, at the end of his cogitations, findeth more hidden and doubtful objections, than at the beginning; so that he cometh from this School neither wiser nor better. Moses removeth this ungodly 
Deut. 19 29.  let and impediment, saying: The secrets of the Lord our God are made open unto us, and unto our children for ever, that we do all the precepts of this law. The which words plainly condemn our foolish and audacious presumption; that seek to know what shall happen unto us in the hour 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 us, in the Scripture; or God's mercy promised in Christ jesus, and follow him in all virtue. If we offend, and repent, and leave sin, then hath he promised mercy and will give it. Moses saith: Do the thing that thou art bid to do; and follow the will of 
Deut. 30 19  God made open to thee in his word. As for the disputation of God's providence, is a curiosity and no relig 〈…〉 〈◊〉 presumption, and no faith; a le● of virtue, and furtherance of vice. When thou hearest repon●ance spoken of, learn that lesson out of hand: lest per adventure tho● be never good scholar in divinity of God's laws. It fareth many times with us, that we go long to school in divinity, and yet never good divines, as it fareth in the school of rhetoric: whereas, if at the beginning, the scholar profit not, (as Aristotle saith) he shall never be good orator. Therefore Moses saith: God gave you not a heart to understand, eyes to see, nor ears to hear, until this present day. 
Deut. 29. 4.  Here doth Moses speak ironice, and seemeth to deny the thing, he would affirm. As Aristotle or Cicero might say, (when they have applied all their labour, and done the best they can, to make their scholars learned, yet profit nothing, then depart out of the school; & say unto their audience:) I never opened unto you the science that I taught you. Not, that the fault was in him, but in the auditors, that neglected their diligence and Doctrine. So doth Moses now speak of God; not that the fault was in him, that those unkind people understood not the doctrine, he taught, but in themselves: as it appeareth in the text; for, he useth now the rod of persecution; punisheth them; beateth them, yea and killeth them; because they would not learn the thing he taught them: yea further, he showeth that his pleasure was, they should choose the good, 
Deut. 30. 19  and leave the ill, to be in wealth, and avoid the woe. This argument he proveth, of his own nature; which is amiable, loving, and holy; inclined to do well unto man, and to be at peace with him. But because man, of his own malice, contemneth the word and doctrine of God; he is not only rigorous and severe against man, but also he waxeth so angry for sin, as he that chafeth and moveth himself; that all men may perceive by his countenance he is offended; therefore (saith the text) the fury of God 
Deut. 29. 27.  shall smoke against the sinner. Our gospelers be better learned than the Holy ghost; for they wickedly attribute the cause of punishment and adversity to God's providence: which is the cause of no ill; as he himself can do no ill: and of every mischief that is done they say it was Gods will. The Holy ghost putteth another cause: that is to say: Sin in man, and contempt of his holy word. Further, the pain is not inflicted by predestination to lose man; but both predestination and the affliction extend to call man from damnation. The blind soothsayers, that 
Ezech. 33. 1. Cor. 11, Psalm. 119. Revel. 3. Esay 26. Hebr. 12.  writ of things to come, are more to be esteemed, than these curious and high climbing wits; for they attribute the cause of ill to the ill aspects, and sinister conjunctions of the planets. Refuse not therefore the grace offered, not once received banish it not with ill conversation. If we fall, let us hear almighty God, that calleth us to repentance with his word, and return; let us not continue in sin, nor heap one sin upon another, lest at last, we come to a contempt of God and his word: for, remission is promised to as many as repent: as Moses showeth; and likewise all the scripture and examples thereof. But remember 
Deut. 30. 1. 2,  what the text saith, that thou must convert unto God; and that by the means and mediation of Christ, and that with all thy heart; and then thou mayst find remedy. Convert not to superstition, and buy not a mass for thy sins; nor look for help of any Saint; but only of God; as his word teacheth: for he that struck thee for sin, can heal thee again: say not in adversity, as Cicero 
john, 15.  did: Except God, or some good hap do save us, we cannot 
Cic. lib Epist. 16.  escape. For there is nothing in Heaven nor Earth that saveth, but God alone.   

CHAP. 19 6. Ignorance.  
THe sixth let, or impediment wherewith men excuse themselves from the obedience of the law of GOD, is the pretence of ignorance, the which they do think shall excuse them. Thus they say; the Scripture hath so many mysteries in itself, and is too hard for our capacity. Sometime the letter; sometime the spirit; and sometime both, must be understood. Further, they say the Doctor's brawl and chide between themselves; and how should the unlearned understand it aright? Who can tell, saith another, whether this be the true law, or not? If it were the true law of God, then should it contain all verities, & have no need of man's laws. Now 
a First, they of the Church of Rome.  the greatest part of such as have the name of Christianity, say, God's laws save no man, instruct no man aright; no, it is not wholesome for man, except it be held and aided by the law of the 
b Meaning the Popes of Rome.  Bishops. This the world owes to the Bishop's decrees, that have called the authority of the holy Testament that containeth all truth (whose sufficiency and verity is scaled with the precious blood of Christ) into doubt: and not into doubt only, but clean abrogated it, and preferred their own laws. Confer their preachings, and ministration of the Sacramints with the holy word and law of God, and see. Other say, I have no wit to understand the Word of GOD; and if I had; yet have I no leisure to learn it. Against this objection, Moses answereth, and saith this law is sufficient, is simple, and plaint, easy to be understood, a perfect doctrine, and required of all men. Thus he proveth it; the Commandment that I prescribe unto thee to day, is not far above thee, 
Deut. 30, 1●.  nor put far from thee; read the last half of the chapter. By the which words it appeareth, that GOD hath made his will, and pleasure, simply and plainly open unto his people, with apt sentences and open words, and also put the same to us, that we should not seek it with great danger of our life, to sail into the Indies for it, or look it in Heaven above; as those that receive all things by revelation, 
Enthusiasts.  or apparitions of Angels, or other such means. But Moses saith, it is no need of any such ambassadors, and so saith Abraham. For man may learn out of the Scripture, what is to be done, and what not to be done, 
Luk. 16, 29.  what is the condition of the good and of the bad. No need to seek the knowledge thereof in Egypt, Athens, or Rome. But the word is present, and at hand with thee in thy mouth, and in thy heart, that thou shouldest do it. By these words we see, that in the greatest sinner that is, is a certain rule and knowledge to live well thereby, if he did follow it. So confounded St. Paul the Gentiles of 
Rom. 1. 21.  sin: because they knew the evil, they did, was condemned by the testimony of their own conscience. For, the law of God to do well by, is naturally written in the heart of every man. He, that will diligently search himself, shall soon find the same; and, in case, man should behold his own Image both in body and in soul, although there were no law written, nor Heavens over our heads to testify the goodness and the justice of God, and the equity of an honest life: man's conscience would 
Rom. 2, 15.  tell him, when he doth well; and when evil. Further, the judgement and discourse of reason desireth not only to live justly in this world, but also to live for ever in eternal felicity without end: and that cometh by the similitude of God, which yet remaineth in the soul after the sin of Adam. Whereby, we see plainly, that those excuses of ignorance be damnable when man seeth he could do well, if he followed the judgement of his own conscience. So that, we see, that the law of God is either outwardly or inwardly, or both ways, opened unto man; and by God's grace ye might do the good, and leave the evil; if it were not of malice and accustomed doing of sin. The which excuseth the mercy and goodness of God; and maketh that no man shall be excused in the latter judgement, how subtly soever they now excuse the matter, and put their evil doings from them, and lay it upon the predestination of GOD, and would excuse it by ignorance; or say, he cannot be good, because he is otherwise destinied. This Stoical opinion reprehended Horace: 
a Nemo adeo ferus est, ut non mitoscere possit, Simodo, etc.  No man is so cruel (saith he) but may wax meek, so that he give a willing care to Discipline. Although thou canst not come to so far knowledge in the Scripture, as other that believed, by reason thou art unlearned, or else thy vocation will not suffer thee all days of thy life to be a student, yet mayest thou know, and upon pain of damnation art bound to know, the Articles of thy faith, to know God in Christ, and the holy Catholic Church, by the word of God written; the ten Commandments, to know what works thou shouldest do; and what to leave undone; the Pater Noster, Christ's prayer, which is an abridgement, epitome, or compendious collection of all the Psalms and prayers written in the whole Scripture. In the which thou prayest for the remission of sin, as well for thyself as for all other; desirest the grace of the holy Ghost to preserve thee in virtue, givest thanks for the goodness of God towards thee and all other. He that knoweth less than this cannot be saved; and he that knoweth no more than this, if he follow his knowledge, cannot be damned. There be two common verses that all men in manner know, and doubtless worthy, that teach us that to know Christ, though we know no more, is sufficient.  
That is to say; 
b Hoc est nes●ire, sine Christlo plurimas●ir●.  To be ignorant, is to know many things without Christ. If thou know Christ well, it is sufficient, though thou be ignorant of all other things.   
Thus far the judgement of B. HOOPER.   

THE JUDGEMENT OF B. LATIMER.  
B. LATIMER Sermons, Part. 3. Fol. 213. In his Sermon upon Septuagesima. 
MVlti sunt vocati, pauci verò Electi; That is; Many are called, and few are chosen. These words of our Saviour's are very hard to understand; and therefore it is not good to be too Curious in them, 
Curious interpretations of Scriptures, are wicked and odious.  as some vain fellows do; who seeking Carnal liberty, pervert, toss, and turn the Word of GOD, after their own mind, and purpose. Such (I say) when they read these words, make their Reckoning thus, saying; What need I to mortify my body with abstaining from all sin, and wickedneiss; I perceive God hath Chosen some, and some are rejected; now if I be in the number of the Chosen, I cannot be Damned: But if I be accounted among the condemned number, than I cannot be Saved. For GOD'S judgements are immutable. Such foolish, and wicked reasons some have; which bringeth them either to Desperation, or else to carnal Liberty. Therefore it is as needful, to beware of such reasons, or Expositions of the Scriptures; as it is to beware of the Devil himself. But if thou art desirous to know whether thou art chosen to Everlasting life: Thou mayest not begin with God; for God is too high; thou canst not comprehend him: the judgements of God, are unknown to Man; therefore thou mayest not begin there. But begin with Christ, and learn to know Christ; 
Enter not into the inscrutable Mysteries of God.  and wherefore that he came; namely, that he came to save Sinners; and made himself a Subject to the Law; and a fulfiller of the same, to deliver us from the wrath, and danger thereof: and therefore was Crucified for our 
Enter into Christ, and there seek thy Salvation.  Sins, and rose again, to show, and teach us the way to Heaven; and by his Resurrection; to teach us to arise from sin. So also his Resurrection, teacheth, and admonisheth us of the general Resurrection. He sitteth at the right hand of God, and maketh intercession for us, and giveth us the Holy Ghost, that comforteth, and strengtheneth our Faith, and daily assureth us of our Salvation.  
Consider I say Christ, and his coming; and then begin 
Christ, is the Book of Life, wherein our Names be written, if we bele●ve in him.  to try thyself whether thou art in the book of life, or not. If thou findest thyself in Christ; then thou art sure of everlasting life. If thou be without him; then thou art in evil case. For it is written: Nemo venit ad patrem, nisi per me, that is: No man cometh unto the Father, 
john, 6.  but through me. Therefore, if thou knowest Christ; then thou mayest know further of thy Election. But when we are about this matter, and Troubled within ourselves, whether we be elect, or no; we must ever have this Maxim, or principal Rule before our eyes; namely, that GOD beareth a good will towards us. God loveth us; God beareth a fatherly heart towards us: But you will say; how shall I know that? or how shall I 
john, 1, 3.  believe that? We may know Gods will towards us through Christ: God hath opened himself unto us by his Son Christ. For so saith john the Evangelist: Filius, qui est in sinu Patris, ipse revelavit; that is, The Son which is in the bosom of the Father, he hath revealed. Therefore we may perceive his good will, and love towards us, he hath sent the same his Son into this world, which hath suffered most painful death for us. Shall I now think that God hateth me? or shall I doubt of his love towards me? Here you see how you shall avoid the scrupulous, and most dangerous question of the Predestination of God. For, if thou wilt inquire his counsels, and enter into his consistory, thy wit will deceive thee; for thou shalt not be able to search the counsels of God. But if thou begin with Christ; and consider his coming into the world; and dost believe, that God hath sent him for thy sake, to suffer for thee; and to deliver thee from sinnz, death, the Devil, and Hell. Then, when thou art so armed with the knowledge of Christ; then (I say) this simple question cannot 
How you shall know, when you are in the Book of life.  hurt thee: for thou art in the book of life, which is Christ himself.  
Also we learn by this sentence, (Multi sunt vocati, That many are called, etc.) That the Preaching of the Gospel is universal; that it appertaineth to All mankind; that it is written, In omnem terram exivit sonus corum, 
Psal. 19 Rome, 10, 18.  Through the whole earth, their sound is heard. Now seeing that the Gospel is universal, it appeareth that he would have all Mankind saved; and that the fault is not in him, if we be Damned. For it is written thus: Deus vult owmnes homines salvos fieri; God would have all men 
1, Tim. 2, 4. God would, that All should be saved.  to be saved; his salvation is sufficient to save all Mankind; But we are so wicked of our selves, that we refuse the same; and we will not take it, when it is offered unto us, and therefore he saith: 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 hear it, but they will abide no danger for it; they love more their riches, & possessions, than the word of God; & therefore, Pauci sunt electi, there are but a few, that stick heartily unto it; and can find in their hearts to forgo this world for God's sake, and his holy word. There are some now adays, that will not be reprehended by the Gospel, they think themselves better, than it. Some again are so stubborn, that they will rather forswear 
Our stubbornness and lack of Faith, is the Cause of our Damnation.  themselves, than confess their sins, and wickedness: Such men are cause of their own Damnation; for God would have them saved; but they refuse it; like as did judas the Traitor; whom Christ would have had to be saved; but he refused his salvation. He 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 again, whosoever refuseth to hear the word of God, and to follow the same, is Damned. So that our Election is sure, if we follow the word of God. Here is now taught you how to try out your Election: 
A right Doctrine to try our Election.  namely, in Christ. For Christ is the accounting book, and Register of God. Even in the same Book, that is Christ, are written all the names of the Elect: Therefore we cannot find our Election in ourselves, neither yet in the high Counsel of God: for Inscrutabilia sunt iudi 
job, 34.  cia altissimi; where then shall I find my Election? In the counting book of GOD, which is Christ: For thus it is written: Sic Deus dilexit mundum; that is, God so entirely loved the World, that he gave his only begotten Son, 
joh. 3, 10.  to that end, that all that believe in him should not perish, but have life Everlasting. Whereby appeareth most plainly, that Christ is the Book of Life; and that all that believe in him, are in the same Book, & so are chosen to Everlasting life; for only those are ordained, which believe.  
Therefore, when thou hast faith in Christ, than thou art in the book of Life, and so art thou sure of thy Election: 
Christ is the Book of Life.  And again, If thou be without Christ, and have no Faith in him; neither art sorry for thy wickedness; nor have a mind, and purpose to leave, and forsake Sin, but rather exercise, and use the same; then 
The unbelievers are not in the book of Life.  thou art not in the book of Life, as long as thou art in such a case; and therefore shalt thou go into Everlasting fire; namely, if thou die in thy wickedness, and fin without Repentance. But there are none so wicked but he may have a Remedy; what is that? Enter into thine own heart, and search the secrets of the same. Consider thine own life, and how thou hast spent thy days. And if thou find in thyself all manner of uncleanness, and abominable sins, and so seest thy Damnation before thine eyes, what shalt thou then do? Confess the same unto thy Lord GOD, be sorry that thou hast offended so loving a Father, and ask mercy of him in the name of Christ, and believe steadfastly that he will be merciful unto thee, in the respect of his only Son which suffered Death for thee; and then have a good purpose to leave all sin and wickedness, and to withstand 
The right way, how thou mayst be assured of everlasting life.  and resist the affections of thine own flesh, (which ever fight against the spirit,) and to live uprightly, and godly, after the will, and Commandment of thy heavenly Father. If thou go thus to work, surely thou shalt be heard, thy sins shall be forgiven thee, God will show himself true in his Promise. For, to that end, he hath sent his only Son into this world, that he might save Sinners. Consider therefore, I say, Wherefore Christ came into this world; Consider also, the great Hatred, and wrath, that God beareth against Sin; and again, consider his great Love showed unto thee, in that he sent his only Son to suffer most cruel Death, rather than that thou shouldst be damned Everlastingly.   
Thus speaketh that Learned B. and Blessed Martyr, in that place. And in another place, he saith:  

O What a pitiful thing is it; That a man will not 
Idem. Part. 3. sol. 207. In his Sermon, on the First Sunday after Epiphani●.  consider this, and leave Sin, 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 avoid Everlasting pain, and ●oe, and give unto him Everlasting felicity. For that a ●reat many of us are Damned, the fault is not in God; 
1, Tim. 2. 5.  for This vult omnes homines salvos fieri; GOD would have all men to be saved: But the fault is in ourselves, 
We ourselves are causes of our own damtion.  and in o● own madness, that had rather have Damnation, th●● Salvation.   
And further, in another passage, the same Holy Marty, writeth in this manner: viz.  

We road in the Acts of the Apostles; That 
I'●m. Part. 3. fol. 198. In his Sermon, on the third Sunday after Epiphanic. Act. 13, 48.  when Saint Paul had made a long Sermon, at Antioch, then believe (saith the Evangelist) as many as were ordained to life Everlasting. With the which saying, 〈◊〉 great number of people have been offended: and have said; We perceive that only those shall come to believe, and so to everlasting life, which are chosen of God unto it; therefore it is no matter whatsoever we do. 
A lewd opinion of Predesti. nation.  For if we be Chosen to Everlasting life, we shall have it: And so they have opened a door unto themselves, of all Wickedness, and carnal liberty, against the true meaning of the Scripture. For, if the most part be damned, the fault is not in God; but in themselves. For it is written, Deus vult omnes homines salvos fieri: God would that 
1, Tim. 2.  all men should be saved: But they themselves procure their own damnation; and despise the passion of Christ, by their 
We ourselves procure our own Damnation.  own wicked, and inordinate living. here we ma● learn to keep us, from all curious and dangerous questions. When we hear that some be chosen, and some●ee ●ee damned, let us have good hope, that we shall be among he chosen; and live after this hope; that is, uprightly, and godly, than thou shalt not be deceived. Think that God hath chosen those that believe in Christ; and Christi the 
Christ, the Book of Life.  book of life. If thou believest in him, than thou ar●ritten in the book of life, and shalt be saved: So we need not to go about to trouble ourselves with curios questions of the Predestination of God. But let us rater endeavour ourselves, that we may be in Christ; for ●hen we be in him, then are we well, and then we my bee sure, that we are ordained to Everlasting life. But you will say; How shall I know that I am in the bookof life? How shall I try myself to be Elect of God to everlasting Life? I answer; First, we may kn●w, that we may and time be in the book, and another time come ●t again; as it appeareth by DAVID: which was written in the book of life: But when he sinned, he, at that same time was 
How we may know, when we are in the state of Salvation, and when Not.  out of the book of the favour of God; until he had repent, and was sorry for his faults. So we●ay ●ay be in the book, one time; and afterward, when we ●rget God, and his word, and do wickedly, we come out of the book; that is, out of Christ, which is the book. And in that Book, are written all believers. But I will tell you how you shall know, when you are in the book. And there are 
Three marks, whereby we may know, whether we be in the book of Life, or no. The first.  three especial notes, whereby we may know the same. The first note is, if you know your sin and feel your own wretchedness, and filthiness; which is a great matter; for the most part of people, are so drowned in sin, that they no more feel the same; for sin greeveth them no more. According to the saying of Solomon: Impius quum in medium peccatorum venit, contemnit; That is, The ungodly man, when he entereth into the midst of all sin, and mischief, despiseth the same; he regardeth Sin nothing at all, neither is he sorry for it; But, as I said, the first note is, when you know your sin, and feel the same; then are they heavy unto you and grieve you. Then followeth the second point, which is faith in 
The second.  Christ; that is, when you believe most steadfastly, and undoubtedly, that God the Heavenly father, through his Son, will deliver you from your sins. When you believe, I say, that the blood of our Saviour is shed for you, for the cleansing, and putting away of your sins; and believing this most steadfastly, with an unfeigned heart, than you have the second Point. The third point is, 
The third.  when you have an earnest desire to amendment, and hatred against Sin, study to live after Gods will and Commandments, as much as is possible for you to do; then have you the third Point. And when you find these three Points to be in you: Namely, first when you know your sin, and be sorry for the same, and afterwards believe to be saved, through the passion of jesus Christ: And Thirdly; have an earnest desire to leave sin, and to fly the same: when you find these three things in your hearts, than you may be sure that your names are written in the book, and you may be sure also, that you are elect and predestinate to everlasting life.  
And again, when you see not your wickedness, and that sin grieveth you not; neither have you faith, or hope in our Saviour, and therefore are Careless, and study not for amendment of life; than you are in a heavy 
An evident and plain Doctrine that showeth you when you are out of the ●●●or of God.  case; and than you have cause to cry, and lament your wretchedness; For truly, you are not in the book of life; but the Devil hath power over you, as long as ye are in such a state. Here you see now, how you shall try yourselves, whether you be in the book of life, or no, etc.   
And, again.  

THe Evangelist, saith he, when jesus was borne. 
Idem. Part. 3. fol. 183. In his Sermon, on the first Sunday after Epiphani●.  What is jesus? jesus 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 been lost for ever. Notwithstanding the name of Saviour is used in common speech; as the King, is called a Saviour; for 
The term (Saviour) is used in sundry common speeches.  he saveth his subjects, from all danger, and harm, that may ensue of the Enemies. Likewise, the Physician, is accounted a Saviour; for he saveth the sick man from the danger of his disease; with good and wholesome medicines. So Fathers and Mothers are Saviour's; for they save their Children from bodily harm, that may happen unto them; So Bridges, leading over the waters. Likewise, Ships and Boats, great and small Vessels upon the Seas, are Saviour's; for they save us from the fury, rage, and tempest of the Sea. So judges, are Saviour's; 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 be saved from Sickness, Calamities, and Oppression, when we shall be condemned after our death, both body and soul for ever, to remain with the Devil and his Angels? We must therefore come to jesus which is the right, and true Saviour; And, he it is, that 
jesus Christ is our only Saviour.  hath saved us from sin. Whom hath he saved? His people; how saved he them? First, by Magistrates, he saveth the poor from oppression, and wrong: The Children he saveth, through the Tuition of the 
How many ways Christ saveth us.  Parents from danger, and peril: by Physicians, he saveth from sickness, and diseases: but from sin he saveth only through his Passion and bloodshedding. Therefore he may be called and is the very 
Christ's Death is only our Salvation.  right Saviour: for it is he, that saveth from all infelicity all his faithful people; and his salvation is sufficient, to satisfy for all the world, as concerning itself; but, as concerning us, he saved no more, but such as put their trust in him. And as many as believe in him shall be saved; The other shall be cast out, as Infidels, into everlasting damnation. Not for lack of Salvation; but for Infidelity, 
Si is the only cause of Dam▪  and lack of Faith; which is the only cause of their damnation.  
He saved us from what? even from sin? Now, when he saved us from sin, than he saved us from the wrath of God; from affliction, and calamities; from Hell, and Death, and from Damnation, and everlasting pain: for Sin is the cause, and fountain of all mischief: Take away sin, than all other Calamities, wherein mankind is wrapped, are taken away and clean gone, and dispersed: Therefore, he saving us from sin, saved us from all affliction. But how doth he save us from sin? In this manner; that sin shall not condemn us; Sin 
How we be saved from Sinne.  shall not have the victory over us. He saved us not so, that we should be without sin; that no sin should be left in our hearts: No, he saved us not so. For all manner of imperfections, remain in us, yea in the best of us; so that if God should enter into judgement with us, we should all be damned. For there are more, nor ever was any man borne into this world, which could say, I am clean from sin, except, jesus Christ. Therefore he saved 
Christ only, is ●oyd of sin.  us not from sin, in taking clean away the same; that we should not be inclined unto it; but rather, the power, and strength of the same sin, he hath so vanquished, that it shall not be able to condemn those, which believe in him: for sin is remitted, and not imputed unto the believers.  
So likewise he saved us from sin, not taking it clean away, but rather, the strength, and force of the same. So 
The Power and Force of Sin is taken away by Christ.  he saved us from other Calamities, not taking the same clean away; but rather the power of the same: So that no Calamity nor misery, should be able to hurt us, that are in Christ jesus. And likewise, he saved us from Death; not that we should not dye; but that Death should have no victory over us, nor condemn 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 faithful, for they are exempted from all danger, through the death, and passion of jesus 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 Sin against 
Idem. Part. 2. fol. 64. In his First Sermon preached in Lincolushire, Anno 1553. upon These words. The Kingdom of Heaven is like unto a certain King. Math. 22.  the Holy Ghost; which Sin cannot be forgiven, neither 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 be afraid, lest they have committed that same sin 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 sin I know I shall be damned. But, I tell you, what ye shall do; Despair 
There is a Sin against the Holy Ghost.  not of the Mercy of GOD; for it is immeasurable. I cannot deny, but there is a Sin against the Holy Ghost, which is irremissible; But we cannot judge of it aforehand; we cannot tell which man hath committed that sin, or not, 
So long, as men are alive, we cannot judge whether they have committed the Sin against the Holy Ghost, or not.  as long, as he is alive: But, when he is once gone, than I can judge whether he sinned against the Holy Ghost, or not. As now I can judge that Nero, Saul, and judas, and such like (that died in sins and wickedness) did commit this sin against the Holy Ghost: for they were wicked and continued in their wickedness still, to the very end. They made no end in their wickedness. But we cannot judge, whether one of us sin this sin against the Holy Ghost, or not. For though a man be wicked at this 
Christ knew the hearts of the Pharisees and therefore judged of them  time, yet he may repent, and leave his wickednsse to morrow; and so not commit that sin against the Holy Ghost. Our Saviour Christ pronounced against the Scribes, and pharisees, that they had committed that sin against the Holy Ghost: because He knew their hearts, he knew that they would still abide in their wickedness to the very end of their lives.  
Further the promises of Christ our Saviour are general, they pertain to all Mankind: he made a general 
Christ's promises are general, to All Mankind. joh. 6, 47. Rom. 5, 20. & 15, v.  Proclamation, saying: Qui credit in me, habet vitam aeternam; Whosoever believeth in me, hath everlasting life. Likewise, St. Paul saith: Gratia exuperat super peccatum. The Grace and Mercies of God, exceedeth far our sins. Therefore let us ever think, and believe, that the grace of God, his mercy, and goodness, exceedeth our sins. Item, consider what Christ saith, with his own mouth; Venite ad me omnes qui laboratis etc. Come unto me All ye, that labour, and are laden, and I 
Mat. ●●, 28.  will ease you. Mark here, he saith; Come all ye: Wherefore then should any body despair, or shut out himself from these promises of Christ, which be general, and appertain to the whole world? For he saith, Come all unto me: and then again, he saith, Refocillabo vos; I will refresh you, you shall be eased from the burdens of your sins.  
Therefore, as I said before, he that is blasphemous and obstinately wicked, and abideth in his wickedness, still to the very end, he sinneth against the Holy Ghost: as St. Augustine, and all other godly writers do affirm, But he that leaveth his wickedness, and sins, and is content to amend his life, and then, believing in Christ, seeketh Salvation, and everlasting life by him: No doubt that man, or woman, Whosoever they be shall be saved; For, they feed upon Christ, upon that meat that God the Father this Feastmaker hath prepared for all his guests.   
Such another passage. to This same purpose, you may Read in his sixth Sermon, upon the Lord's Prayer, Some two passages before the End of the Sermon; Speaking against Novatus the Heretic.  

CHrist only, and no man else, merited Remission, 
Idem. Part. 2. fol. 92. In his fourth Sermon preached in Lincolnshire, upon Philipp, 3.  justification, and eternal felicity for as many as will believe the same; They, that will not believe it, shall not have it. For it is no more, but believe and have: For Christ shed as much blood for judas, as for Peter. Peter believed it, and therefore he was saved: judas would 
judas lacked belief, and therefore was not saved.  not believe; and therefore he was condemned. The Fault being in him only, and in no body else.   
Again, The same blessed Father, writeth Thus; as followeth.  

SIc Deus dilexit mundum; So entirely hath GOD 
Idem. Part: 2. fol. 132. In his eight Sermon in Line: upon Luke 21, 25. Erunt Signa. john, 3.  loved the world, that he sent his only begotten Son, to that end, that all that believe 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 fulfil that promise of Grace, as he was able to fulfil His wrathful word against 
V●●. In the destruction of jerusalem, etc.  the jews. So likewise he saith: Vivo ego, dicit Dominus, nolo mortem Peccatoris, sed ut convertatur, & vivat: As truly as I live (saith the Lord God) I will 
Bzech. 33, 11.  not the death of a Sinner, but rather that he shall turn, and live. It is not his pleasure, when we be damned; therefore, he sweareth on Oath: we ought to believe him 
The Cause, why God swore.  without an Oath; yet to satisfy our minds, and to the intent, that we should believe him, and be the better assured of his goodwill towards Us, he sweareth this Oath. Now therefore, if we will follow him, and leave our wicked living, convert, and turn ourselves unto him, be sorry for that which is past, and intent to amend our life now forward: If we do so; no doubt, we shall live with him everlastingly without end. Therefore let every one of us go into his own heart, and when he findeth that he hath been a Wicked man, an Ireful man, a Covetous, or a slothful man: Let him Repent,;;; and be sorry for it, and take a good purpose to leave that same sin, wherein he hath lain before. Let us not do, as the jews did, which were stiffnecked; they would not 
The reward of the Obstinate, and sti●uecked People.  leave their Sins, 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, lest 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, he saith; as here followeth:  

I Say, there be two manner of Men: Some there be, that 
Idem. Pag. 114. In a Sermon preached on Rom. 13. 11.  are not justified, not Regenerate; nor yet in State of Salvation: That is to say, not GOD'S Servants: They lack the renovation, or Regeneration; they be not come yet to CHRIST. Now these persons that be not come yet to Christ, or if they were come to Christ, be fallen again from him: and so lost their justification (as there be many of us, which when we fall willingly into Sin against Conscience, we lose the favour of GOD, our Salvation, and finally the Holy Ghost:) all they now, that be out of the favour of GOD, and are not sorry for it; Sin grieveth them not, they purpose to go forward in it; All those that intent not to leave their Sins, are out of the Favour of GOD; and so all their works, whatsoever they do, be deadly sins: For, as long as they be in purpose to sin, they sin deadly in all their doings. Therefore, when we will speak of the diversity of Sins, we must speak of those that be Faithful, that be regenerated and made new, and clean from their Sins through Christ.   
To these two Holy Martyrs and learned Bishops, I add a third, who (when he lived) was, in place, the First; and in Grace not inferior to any. It is Archbishop CRANMER. He, speaking of the merit of Christ's Death, writeth on this wise. viz.   

THE JUDGEMENT OF Archbishop CRANMER.  Archbishop CRNMERS Preface to the Reader, in his Answer to Doctor GARDINER Bishop of Winchester: Touching the Holy Sacrament. Printed by john Day, 1580. and written by the said Father, Anno 1551. 
Our Saviour CHRIST JESUS, according to the Will of his Eternal 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 news; to Heale them that were sieke; to make the Blind to see; the Deaf to hear; and the Dumb to speak; to set Prisoners at liberty; to show that the time of Grace and Mercy was come; to give Light to them that were in darkness, and in the shadow of Death, and to preach and give Pardon, and full remission of Sin to all his Elected; And to perform the same, he made a Sacrifice and oblation of his own. Body upon the Cross, which was a full Redemption, satisfaction, and propitiation for the Sins of the whole world.  
And in another place.  
CHRIST was such an high Bishop, that he once offering 
Idem. lib. 51. pag. 372.  himself, was sufficient by once effusion of his blood to abolish Sin unto the world's end. He was so perfect a Priest, that by One oblation he purged an infinite heap of Sins, leaving an easy and a ready Remedy 
A plain declaration of the Sacrifice of CHRIST.  for all Sinners; that his One sacrifice should suffice for many years unto all Men, that should not show themselves unworthy. And he took unto himself not only their sins, that many years before were dead, and put their trust in him; but also, the sins of those that until his coming again should truly believe in his Gospel. So that, now; we may look for none other Priest, nor Sacrifice, to take away our Sins, but only him and his Sacrifice. And, as he, Dying once, was offered for All, so as much as pertained to him, he took all men's sins unto himself.  
To which we join B. jewel, in his Apology, towards 
B. jewel. De●eus. Apolog. Cap. 19 Devis. 1.  the End thereof. Certò Animis nostris persuademus, Illum (id est, Christum) esse propitiatorem pro peccatis nostris: Eius Sanguine, Omnes Labes nostras deletas esse: Illum pacificasse Omnia Sanguine Crucis suae: Illum unicam illâ Hostiâ quam semel obtulit in Cruse, OMNIA perfecisse, & Eâ causa, cum Animam ageret, dixisse: CONSUMMATUM Est: Quasi Significare vellet, Persolutum jam esse Pretium, pro Peccato Humani 
〈◊〉 Oenus: 〈◊〉. Mankind, that is, All that have the Nature and Kind of Man in them: all that are 〈…〉 ted of Men.  Generis. That is;  
We do assuredly persuade our Minds, That He [Christ] is the obtainer of forgiveness for our sins: And, that by his Blood, ALL our spots of Sins be washed Clean: That he hath Pacified and set at One All things, by the Blood of his Cross, That he, by the same One Only sacrifice, which he Once offered upon the Cross hath brought to effect and fulfilled ALL things; And that, for that Cause, He said; It is Finished; as though he would Signify; That the Price, or Ransom, was Now Fully-paid, for the sin of Mankind.  
To this GOD the Son, together with GOD the Father, and GOD the Holy Ghost, be ascribed all Honour, Worship, Praise, and Glory for ever.  
FINIS.