An historicall narration of the iudgement of some most learned and godly English bishops, holy martyrs, and others (whereof III; viz. Archbishop Cranmer, B. Latimer, and Bishop Hooper, suffred martyrdome, in the dayes of Q. Mary, for the truth and Gospell of Christ Iesus) concerning Gods election, and the merit of Christ his death, &c.

THE TESTIMONY OF B. HOOPER.

Vnto the Christian Reader.

I Commend heere unto thy Charity and Godly love (Christian Reader) the tenne Commandements of Almigh∣ty GOD, Exod. 20, and Deut. 5. the which were given to this Vse and End, dili∣gently to bee learned, and religiously observed. My minde and commentaries in them I beseech thee to reade with Iudgement, and give sentence with Knowledge; as I doubt nothing at all of thy Charity, or good willing heart towards mee, and all well meaning persons. But forasmuch as there can bee no Contract, Peace, Alliance, or Confederacy betweene two persons or more, except first the per∣sons that will contract, agree within themselves upon such thinges, as shall bee contracted; (as thou right well knowest:) also, seeing these tenne Com∣mandements, are nothing else, but the Tables, or Writings that conteyne the conditions of the peace betweene GOD and Man; and declared at large, how, and to what, the persons named in the writings

are bound unto the other: Gen. 17. 22. Ierem. 7. I 〈◊〉〈◊〉 be your GOD, and you shall be my People. GOD and Man are knit together, and united in one. It is necessary to know, how GOD and Man was made at one: That such conditions could bee a∣greed upon, and confirmed with such solemne, and publike evidences, as these Tables bee, written with the finger of GOD. The contents whereof binde God to ayde, and succour, keepe, and preserve, war∣rant, and defend man from all evill, both of body and soule; and, at the last, to give him Eternall blisse and everlasting felicitie. Man is bound, of the other part, to obey, serve, and keepe GODS Commandements, to love him, honour him, and feare him above all things. Were there not love and amity betweene GOD and Man first; the one would not binde himselfe to be Master; neyther, the other, to bee Servant in such a friendly, and blessed society, and fellowship, as these Tables con∣taine.

Before therefore they were given, GOD commanded MOSES to goe downe from the mount Sinai to the people, to know of them, whe∣ther they would confederate, and enter alliance with him, or not: Exod. 19. Moses did the message, as GOD bade him; Whereunto the people all to∣gether consented. So that it was fully agreed upon, that GOD should be their God; and they, his ser∣vants; with certaine conditions, contayning the Office of them both: GOD, to make them a peculiar People, to preferre them above all Nations

of the Earth, to make them a Princely Priesthood, and a Holy people.

Their Office; to Obey, and observe his Holy will and pleasure.

Heere, see wee the alliance and confederacie made betweene GOD and Man; and the writings given: likewise, how it was made. But, where∣fore, it was made, and for whose merites, yet, by these Texts, wee see not: why GOD should love Man, that so neglected his Commandements, favoured and loved, beleeved and trusted bet∣ter the Divell, than GOD: so farre offended the divine Majestie of GOD, and degenerated from grace, and Godlinesse by custome of Sinne, and Contempt of GOD, that hee bewayled, and repented, that ever He made Man: and Decreed to destroy the creature Man, that hee Created: as hee did indeed. Not onely thus destroying Man; but also protested openly, that better it had beene IUDAS never to have beene borne. And in the 25.^th of Mathew, the dis∣pleasure of GOD is declared so great; that, hee appointeth Man to another end, than hee was Crea∣ted for: saying; Depart yee dooers of iniquity from me, unto Eternall fire; prepared, not for Man; but, for the Divell, and his Angels. What is now more contrary one to the other, and farther at debate, than GOD and Man? Whom, now, wee see bound in league together, as very friends. MOSES sheweth, That onely Mercy provoked GOD unto this alliance, to receive them into Grace,

deliver them out of Egypt, and to possesse the plen∣teous land of Canaan: further, that God found iust matter and occasion to expulse the inhabitants of that Land, and found no merites in the Israelites, to give it them: for they were a stifnecked people, and intractable; as Moses layeth to theyr charge. Howbeit, GOD having respect onely unto his Promises (made unto Adam, Abraham, and his posterity) measured not his Mercy according to the merites of Man, who was nothing, but Sinne; looked alwayes upon the Iustice, and deservings, Innocency and perfection of the blessed seed promi∣sed unto Adam, and unto Abraham: GOD, put the Death of CHRIST, as a meanes and arbiter of this Peace. For the Testament availeth not, except it bee confirmed by the Death of him, that maketh the testament: the which Death, in the iudgement of GOD, was accepted, as a satisfaction for sinne from the beginning of Adams fall: as Paul sayth; CHRISTS Priesthood was, and is, like unto Melchisedeeh, that had neither beginning, nor ending; bound neyther to time nor place; as the Priesthood of Aaron: but, as God accounted in A∣dams sinne, all Mankind (beeing in his loynes) wor∣thy Death: so hee accounted, in Christ, all to be saved from death: as Adam declareth by the name of his Wife, calling her HEVA; the Mother of the Living, and not of the Dead. All these promi∣ses, and other that appertained unto the salvation of Adam and his Posterity, were made in Christ, and for Christ onely, and appertained to our Fathers and

vs; as, wee appertained to Christ. Hee is the doore, the way and the Life: Hee onely is the Mediator betweene GOD and Man; without whom no man can come to the Father celestiall Ioh. 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 paines due to Adams sinne, in him, for whose sake the Promise was made. The meanes of our Peace and reconciliation with GOD, is onely in Christ, as by whose Passion, we are made holy. Therefore CHRIST is called by Iohn the Baptist, The Lambe that taketh away the Sinnes of the world. And as the Divell found nothing in Christ, that he could condemne: likewise so now, hee hath nothing in us worthy damnation; because wee be compre∣hended, and fully inclosed in him: for we bee his by Faith. All these, that be comprehended under the Promise, belong unto CHRIST. And, as farre extendeth the vertue, and strength of GODS Promise to save Man: as the rigour and Iustice of the Law for sinne to damne man. For as by the of∣fence and sinne of one man, Death was extended and made common unto all men unto condemnation, as Paul sayth: So by the Iustice of one, is derived life into all men to Iustification. The wordes of the pro∣mise made unto Adam and Abraham, confirmeth the same. They are these. I will put enmity and hatred betweene thee and the Woman, betweene thy seed, and the womans seed, and her seed shall breake thy h••••d. For, as wee were in Adam, before his

Fall; and, should, if hee had not sinned, beene of the same Innocencie, and perfection, that hee was created in: So, were we in his loynes, when he sinned, and participated of his sinne. 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 chil∣dren of Adam; but, as the children of the Promise. And the sinnes of Adam, without priviledge or exception, extended, and appertained unto all A∣dams, and every of Adams posteritie: So, did this promise of Grace generally appertaine, as well to e∣very and singular of Adams posterity, as to Adam: as it is more plainly expressed. Where GOD promiseth to blesse in the seed of Abraham, all the people of the world. And Paul maketh no diversity in Christ, of Iew, nor Gentile. Further, it was ne∣ver forbid, but that all sorts of people, and of every progeny in the world, to bee made partakers of the Iewes Religion and Ceremonies. Further, St. Paul doth, by collation of Adam and Christ, Sinne and Grace, thus interpret GODs promise; and I••a∣keth not Christ inferior to Adam; nor grace, un∣to sinne. If all then shall be saved; what is to bee sayd of those, that St. Peter speaketh of; That shall perish for their false Doctrine. And likewise Christ sayth; That the gate is straight 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 certaine limits and bound〈…〉〈…〉 the

which, if men neglect, or passe over, they exclude themselves from the Promise in CHRIST: as Caine was no more excluded, till hee excluded himselfe, than Abell; Saul, than David; Iudas, than Peter; Esau, than Iacob. By the Scripture, it seemeth, that the sentence of GOD was given to save the one, and to damne the other; before the one loved GOD, or the other hared GOD. How∣beit these threatnings of GOD against Esau (if hee had not of his wilfull malice excluded himselfe from the promise of Grace) should no more have hin∣dered his Salvation, than GODS threatnings a∣gainst Ninivie, (which notwithstanding that GOD sayd should be destroyed within 40. dayes) stood a great time after, and did Penance. Esau was Circumcised and presented unto the Church of GOD by his Father Isaac in all externall ceremo∣nies, as well as Iacob. And, that his life and con∣versati••n was not as agreeable unto justice and equitie, as Iacobs: the sentence of GOD unto Re∣beced was not in the fault; but his owne malice. Forthere is mentioned nothing at all, in that place, that Esau was disinherited of eternall life: but, that hee should be inferiour to his brother Iacob in this world. Which Prophecy was fulfilled in their Posteri∣ties; and not the persons themselves. Of this accep∣tation of the one, and reprobation of the other, (con∣cerning the promise of the earth) speaketh Malachy the Prophet; as, the beginning of his booke declareth, speaking in this wise: I have loved you (saith the Lord,) & yee say: Wherein hast thou loved us? God

answereth: Was not Esau Iacobs brother? (saith the Lord) Not withstanding, I loved Iacob and hated E∣sau. Wherein hated GOD Esau? The Prophet sheweth: 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 Na∣bucho donozor. Wherein hee loved Iacob, the Text declareth; God transferred the right and tytle that appertained unto Esau the elder Brother, to Iacob the younger. Likewise, the Laad that was promi∣sed unto Abraham and Isaac, was by legacy and testament, given unto Iacob and his Posterities. St. Paul useth this example of Iacob and Esau, for none other purpose, but to take away from the Iewes, the thing that they most put their trust in: to say; The vayne hope they had in the carnall Linage, and na∣turall descent from the family and houshold of A∣braham; and likewise their false considence, they had in the keeping of the Law of Mose••. Pauls whole purpose is in the Epistle, to bring Man unto a knowledge of his Sinne, and to shew him how it may bee remitted, and with many testimonies and examples of the Scripture, hee proveth Man to be saved, onely by Mercy, for the merites of Christ: which is apprehended and received by Faith, as he at large sheweth in the 3, 4, and 5, Chapters of the same Epistle.

In the understanding, of the which three Chap∣ter aright, is required a singular and exact ailigence: For it seemeth, by those places, that Paul conclu∣deth, and in a manner includeth the divine Grace,

and promise of GOD, within ••ertaine tearmes and limits, that onely CHRIST should bee efficati∣ous and profitable in those, that apprehend and re∣ceive this abundant grace by Faith: and to such, as have not the use of Faith, neyther CHRIST, nor Gods grace to appertaine. Now seeing no man, by reason of this natur all I••••redulity borne, and begotten with us, can beleeve and put such confi∣dence in God, as he requireth by his Law, as ex∣perience of our owne weakenesse declareth, though Man have yeares and time to beleeve, the promise of GOD in CHRIST appertaineth to no man. This sentence is plaine in the last Chapter of Marke; Hee that beleeveth not, shall be damned. Howbeit, wee know by the Scripture, that not∣withstanding this imperfection of Faith, many shall be saved: And likewise, notwithstanding that Gods promise be generall unto all people of the World: yet many shall be damned. These two Points therefore must be diligently discussed. First, how this faith, being unperfect, is accepted of GOD. Then, how we be excluded from the promise of Grace, that ex∣tendeth to all men.

I will not rehearse now the mindes of other, but as briefly, and as simply, as I can, declare the minde of the Scripture in this matter. Saint Paul calleth this servitude of Sinne, naturally remaining in our Nature corrupted, some times Apeitheian; then Amartian; at another time Asthenian. The first word signifieth an Impersuability, diffidence, incre∣dulity, contumacy or inobedience. The second, sig∣nifieth

Errour, sinne, or deceit. The third, betoke∣neth Weaknesse, imbecility, or imperfection. So wri∣teth Paul: Mans body to be first borne in imbecili∣ty. Also, that God concludeth all men under infi∣delity. In another place, That the Scripture doth conclude All men under Sinne. In those three pla∣ces thou mayest see the three wordes that I rehear∣sed before: By which PAVL describes the infirmi∣ties of Man: which infirmities, are translated into CHRIST. Not so, that wee should be delivered from them, as though they were dead in our nature, or our nature changed, or should not provoke vs a∣ny more to ill; but, that they should not damne us, because Christ satisfied for them in his Body. And Paul sayth; That Christ dyed for Sinners that were infirme, and calleth those sinners, the Enemies of God. Howbeit, he calleth not them, Theostygas in the Scriptures; to wit, a Contemners of GOD. Every man is called, in the Scripture, Wicked, and the enemy of God; for the privation and lacke of Faith and love that hee oweth to GOD. Et impij vocantur qui non omninò sunt pij; That is, they are called wicked, that in all thinges honour not GOD, beleeve not in God, and observe not his Comman∣dements; as they should doe: which wee cannot doe, by reason of this naturall infirmity or hatred of the Flesh, as Paul calleth it, against God. In this sence taketh Paul this word Wicked, when he saith; that Christ dyed for the wicked. So, must we interpret St. Paul, and take his wordes; or else no man should bee damned. Now we know, that Paul himselfe, Saint

Iohn, and Christ, damneth the Contemners of GOD, or such as willingly continue in sinne, and will not Repent. Those the Scripture excludeth from the generall promise of Grace. Thou seest by the pla∣ces afore rehearsed, that though we cannot beleeve in God, as undoubtedly, as is required, by reason of this our naturall sicknesse and disease: yet for Christs sake, in the iudgement of God, we are accoun∣ted as faithfull beleevers: for whose sake this natu∣rall disease and sicknesse is pardoned, by what name soever St. Paul calleth the Naturall infirmity, or ori∣ginall sinne in Man. And this imperfection or na∣turall sicknesse taken of Adam, excludeth not the person from the promise of God in Christ, except we transgresse the limits, and bounds of this Originall sinne, by our owne folly and malice, and eyther of a contempt or hate of Gods word we fall into sinne & transforme our selves into the Image of the Divel. Then ••ee exclude, by this meanes, our selves from the promises and merites of Christ: who, onely, received our infirmities, and originall disease: and not the contempt of him and his Law. Further the Promises appertaine to such as Repent. Therefore Esay sayd without exception; That the infirmities of all Men were cast upon his blessed shoulders. It is our office therefore to see, wee exclude not our selves from the generall Grace, promised to all men. It is not a Christian mans part to attribute his salvation to his owne free-will, with the Pelagian, & extenuate originall Sin. Nor to make God the author of ill, and our damnatiō; w^th the Manichee. Nor yet to say, God

hath written fatall Lawes, as the Stoicke, and with necessity of Destiny, violently pulleth one by the haire into Heaven; and thrusteth the other head∣long into Hell. But assertaine thy selfe, by the Scrip∣ture, what be the causes of Reprobation; and what, of Election. The cause of Reiection, or damnation, is Sinne in Man; which will not heare, neyther receive the Promise of the Gospell; or else, after he hath received it, by accustomed doing of ill, fal∣leth eyther into a contempt of the Gospell, and will not study to live thereafter, or else hateth the Gos∣pell, because it condemneth his ungodly life: and would there were neyther God, nor Gospell to pu∣nish him, for doing of ill. This sentence is true; howsoever Man judge of Predestination. God is not the cause of Sinne; nor would not have Man to sinne. Thou art not the GOD that willeth sinne. And it is sayd: Thy perdition, O Israel, is of thy selfe, and thy succour onely of me. The cause of our Election is the Mercy of God in Christ. Howbeit, he that will be partaker of this Election, must re∣ceive the Promise in Christ by faith; for therefore wee be elected, because afterward we are made the members of Christ. Therefore, as in the justification or remission of Sinne, there is a cause, though no dig∣nity at all, in the receiver of his justification; and so we judge him by the Scripture to bee Iustified, and hath remission of his sinne, because he received the Grace promised in CHRIST. So wee iudge of Election, by the event or successe, that hapneth in the life of Man: those onely to be elected, that by

Faith apprehend the mercy promised in Christ: o∣therwise, wee should not judge of Election. For Paul sayth plainly: That they that beleeve by the spirit of God, are the Children of God, and that the spirit of God doth testifie with our spirits, that wee are the children of God; being admonished therefore by Scripture, wee must leave sinne, and doe the workes commanded of God, or else it is a carnall o∣pinion that we have blinded our selves withall, of fatall Destinie, and yet will not save us. And, in case there follow not in our knowledge of Christ, amendment of life, it is not lively Faith that wee have, but rather a vaine knowledge and meere pre∣sumption. Iohn sayth; No man commeth to me ex∣cept my Father draw him: Many men understand these wordes in a wrong sence: as though, God re∣quired in a reasonable man, no more a than in a dead poast: and marketh not the wordes that follow; Every man b that heareth and learneth of my Father commeth to me. GOD draweth with his Word, and the Holy Ghost, but Mans duty is to heare, & learne; That is to say, Receive the grace offered, consent to the Promise, and not repugne the God that calleth. GOD doth promise the Holy Ghost unto them that aske him, and not to them that contemne him.

We have the Scripture daily in our hands, reade it, and heare it Preached, Gods mercy ever conti∣nue the same. Let us thinke verily that now God calleth, and convert our lives to it. Let us obey it, and beware, we suffer not our foolish iudgements to wander after the flesh, least the Divell wrap us in

darknesse, and teach us to seeke the Election of God, out of the Scripture. Although webe of our selves bondmen unto sinne, and can doe no good by rea∣son our Originall and race is vicious, yet hath not the Divell induced wholly his similitude into any of Adams posterity, but onely into those that contemne, and of a set purpose, and a destinyed malice hate God, as Pharao, and Saul. The one gathered all his men of warre, and would fight with GOD and his Church, rather than obey his Commandement. The other, would against GODS expresse will, and pleasure, kill David, that God had ordained to bee King. These sinnes Christ calleth, The a Sinne against the Holy Ghost. St. Iohn, Sinne unto Death. St. Paul, Voluntarie, or willing sinne. Wee must therefore judge by the Scripture, and beleeve all things there spoken. Know thereby the will of God, and search not to know the thing that appertaineth nothing to thine office. Remember how craftie a workeman the Divell is, and what practise hee hath used with other. Chiefly, and before all thinges, he goeth about to take this perswasion, that Gods word is true, out of mans heart: as he did with Adam; that thought nothing lesse than to Dye, as God said. Then thought hee wholly to have printed his owne Image in Adam, for the Image of GOD: and to bring him to an utter contempt, and hatred of God for ever, as hee had brought him to diffidence and doubt of his Word. Here let us all take ••eed of our selves, which daily by the word of GOD, being ad∣monished of ill, yet amend not.

Wee shall find at length, God to bee iust in his word, and will punish with eternall fire our contu∣macy and in obedience: which fire shall be no lesse hot, than his word speaketh of. So did he also with Saul perswade that God was so good, that though he offended, he would not punish him, as he said: But be pleased with a fa••••e sacrifice againe. This do∣ctrine is therefore necessary to be knowne of all men: that God is iust and true, and requireth of us feare and obedience; as Saint Iohn faith, He that sent ••••o is true! DAVID speaketh thus of his Iustice, The Lord is iust in all his wayes. And understand, that his iustice extendeth to two divers ends: the one is, that he would all men to be saved, the other and, to give every man according to his acts.

To obtaine the first end of his justice, as many as be not utterly wicked, and may be holpe: partly, with threatnings, and partly, with promises he allu∣reth; and provoketh them unto amendment of life. The other part of his justice, rewardeth the obedi∣ence of the good, and punisheth the inobedience and contempt of the ill. These two justices the elders doe call correctivam, and retributivam. Io∣nas the Prophet speaketh of the first: and, Christ, of the second. God would all men to bee saved: and therefore provoketh, now by faire meanes, now by foule, that the sinner should satisfie his just and righteous pleasure: not, that the promises of GOD appertaine unto such as will not repent; or his Threatnings, unto him that doth repent: but, those meanes

hee useth to save his creature. This way useth he to nurture vs, untill such time as his Holy spirit worke such a perfection in us, that wee will obey him, though there were no paine nor ioy mentioned at all.

Therfore looke not onely upon the promise of God, but also, what diligence and obedience he requireth of thee, least thou doe exclude thy selfe from the Promise. There was promised unto all these that departed out of Egypt with Moses the land of Cana∣an: howbeit, for disobedience of Gods Comman∣dements, there was but one or two that entered. Of the other part, thou seest that, of the menaces and horrible threatnings of God, that Ninivie the great Citie should be destroyed within forty dayes, no∣thing appertained unto the Ninivites, because they did Penance, and returned to God. In them seest thou (Christian Reader) the Mercy of God, and gene∣rall Promise of salvation performed in Christ; for whose sake onely, GOD and Man was set at one. So that they received the Preaching of the Prophet, and tooke God for their God, and God tooke them to be his people, and for a certainty thereof, revoked his Sentence, that gave them but forty dayes of life. They likewise promised Obedience unto his holy Lawes and Commandements, as God give us all grace to doe. That though wee be infirme and weake to all vertues, wee exclude not our selves by contempt or negligence from the Grace promised to all men. Thus farewell in CHRIST.

Novembris 5. Anno 1549.

CHAP. 17. 4. Curiositie.

THe fourth let or Impediment (of keeping GODS law) is Curiositie and overmuch searching the Privities and secrets of GOD, when men of an ill and licentious life re∣turne not to Repentance, as the Scripture biddeth, but mount straight way into Gods providence and Predestination; contemning the will of God that is made open unto him in the Scripture; that God would have him now to Repent, and to receive Grace; and search to know the thing that never was made open to Man or Angell: the event and end of things to come. Thus rea∣soneth Man with himselfe: Who knoweth what his last houre shall be? Wherefore favoureth God the one, and not the other? Sometime the good maketh an ill end; and the ill a good. In this opinion and inscrutable mysterie he weareth all his wits, and, at the end of his cogitations, findeth more hidden and doubtfull objections, than at the beginning; so that hee commeth from this Schoole neyther wiser nor better. Moses remooveth this ungodly let and impediment, saying: The secrets of the Lord our God are made open unto us, and unto our children for ever, that we doe all the precepts of this law. The which words plainely condemne our foolish and audacious presumpti∣on; that seeke to know what shall happen unto us in the houre of death; and will not know the thing that should be done in all our lives; to wit, that God would have us know the thing that is opened unto vs, in the Scripture;

or Gods mercy promised in Christ Iesu, and follow him in all vertue. If we offend, and repent, and leave sinne, then hath he promised mercy and will give it. Moses saith: Doe the thing that thou art bid to doe; and follow the will of God made open to thee in his word. As for the disputation of Gods providence, is a curiosity and no relig〈…〉〈…〉 〈◊〉〈◊〉 pre∣sumption, and no faith; a le•• of vertue, and furtherance of vice. When thou hearest repon••ance spoken of, learne that lesson out of hand: lest per adventure tho•• be never good scholler in divinity of Gods lawes. It fareth many times with us, that we goe long to schoole in divinity, and yet never good divines, as it fareth in the schoole of retho∣rike: whereas, if at the beginning, the scholler profit not, (as Aristotle saith) he shall never be good orator. There∣fore Moses saith: God gaue you not a heart to understand, eyes to see, nor eares to heare, untill this present day. Here doth Moses speake ironice, and seemeth to deny the thing, he would affirme. As Aristotle or Cicero might say, (when they haue applyed all their labour, and done the best they can, to make their schollers learned, yet profit nothing, then depart out of the schoole; & 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 speake of God; not that the fault was in him, that those unkind people understood not the doctrine, hee taught, but in themselues: 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 learne the thing he taught them: yea further, he she∣weth that his pleasure was, they should choose the good, and leave the ill, to be in wealth, and avoid the woe. This

argument he proveth, of his owne nature; which is ami∣able, loving, and holy; inclined to doe well unto man, and to be at peace with him. But because man, of his owne ma∣lice, contemneth the word and doctrine of God; he is not onely rigorous and severe against man, but also hee waxeth so angry for sinne, as he that chafeth and moveth himselfe; that all men may perceive by his countenance he is offended; therefore (saith the text) the fury of God shall smoake against the sinner. Our gospellers be better learned than the Holy ghost; for they wickedly attribute the cause of punishment and adversity to Gods providence: which is the cause of no ill; as he himselfe can do no ill: and of every mischiefe that is done they say it was Gods will. The Holy ghost putteth another cause: that is to say: Sinne in man, and contempt of his holy word. Fur∣ther, the paine is not inflicted by predestination to lose man; but both predestination and the affliction extend to call man from damnation. The blinde southsayers, that writ of things to come, are more to bee esteemed, than these curious and high climing wits; for they attribute the cause of ill to the ill aspects, and sinister coniunctions of the planets. Refuse not therefore the grace offered, not once received banish it not with ill conversation. If wee fall, let us heare almighty God, that calleth us to repen∣tance with his word, and returne; let us not continue in sinne, nor heape one sinne vpon another, lest at last, wee come to a contempt of God and his word: for, remission is promised to as many as repent: as Moses sheweth; and likewise all the scripture and examples thereof. But re∣member what the text saith, that thou must convert un∣to God; and that by the meanes and mediation of Christ, and that with all thy heart; and then thou maist finde

remedy. Convert not to superstition, and buy not a masse for thy sinnes; nor loke for helpe of any Saint; but onely of God; as his word teacheth: for he that strooke thee for sinne, can heale thee againe: say not in aduersity, as Cicero did: Except God, or some good hap doe save vs, wee cannot escape. For there is nothing in Heaven nor Earth that saveth, but God alone.

CHAP. 19. 6. Ignorance.

THe sixt let, or impediment wherewith men excuse themselues from the obedience of the law of GOD, is the pretence of ignorance, the which they doe thinke shall excuse them. Thus they say; the Scripture hath so many mysteries in it selfe, and is too hard for our capaci∣ty. Sometime the letter; sometime the spirit; and some∣time both, must be understood. Further, they say the Doctors braule 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 containe all verities, & haue no need of mans lawes. Now a the grea∣test part of such as have the name of Christianity, say, Gods lawes save no man, instruct no man aright; no, it is not wholesome for man, except it be held and ayded by the law of the b Bishops. This the world owes to the Bishops decrees, that have called the authority of the holy Testament that containeth all trueth (whose sufficiency and verity is scaled with the precious bloud of Christ) in∣to doubt: and not into doubt onely, but cleane abrogated

it, and preferred their owne lawes. Conferre their prea∣chings, and ministration of the Sacramints with the ho∣ly 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 leasure to learne it. Against this obiection, Moses answereth, and saith this law is sufficient, is simple, and plaint, easie to be understood, a perfit doctrine, and required of all men. Thus he proueth it; the Commande∣ment that I prescribe unto thee to day, is not farr above thee, nor put farre from thee; reade the last halfe of the chapter. By the which words it appeareth, that GOD hath made his will, and pleasure, simply and plainely open unto his people, with apt sentences and open words, and also put the same to us, that we should not seeke it with great danger of our life, to saile into the Indies for it, or looke it in Heaven above; as those that receive all things by re∣velation, or apparitions of Angels, or other such meanes. But Moses saith, it is no need of any such ambassadors, and so saith Abraham. For man may learne out of the Scripture, what is to be done, and what not to bee done, what is the condition of the good and of the bad. No need to seeke the knowledge thereof in Aegypt, Athens, or Rome. But the word is present, and at hand with thee in thy mouth, and in thy heart, that thou shouldest doe it. By these words we see, that in the greatest sinner that is, is a certaine rule and knowledge to live well thereby, if he did follow it. So confounded St. Paul the Gentiles of sinne: because they knew the evill, they did, was condem∣ned by the testimony of their owne conscience. For, the law of God to doe well by, is naturally written in the heart of every man. Hee, that will diligently search himselfe, shall soone find the same; and, in case, man

should behold his owne Image both in body and in soule, although there were no law written, nor Heavens over our heads to testifie the goodnesse and the iustice of God, and the equity of an honest life: mans conscience would tell him, when he doth well; and when evill. Further, the iudgement and discourse of reason desireth not onely to live iustly in this world, but also to live for ever in eternall felicity without end: and that commeth by the similitude of God, w^ch yet remaineth in the soule after the sinne of Adam. Whereby, we see plainely, that those excuses of ignorance be damnable when man seeth hee could doe well, if he followed the iudgement of his owne conscience. So that, we see, that the law of God is eyther outwardly or inwardly, or both wayes, opened unto man; and by Gods grace yee might doe the good, and leaue the evill; if it were not of malice and accustomed doing of sinne. The which excuseth the mercy and goodnesse of God; and maketh that no man shall be excused in the lat∣ter judgement, how subtilly soever they now excuse the matter, and put their evill doings from them, and lay it up∣pon the predestination of GOD, and would excuse it by ignorance; or say, he cannot be good, because he is other∣wise destinied. This Stoicall opinion reprehended Horace: a No man is so cruell (saith he) but may waxe meeke, so that he give a willing care to Discipline. Although thou canst not come to so farre knowledge in the Scripture, as other that beleeved, by reason thou art unlearned, or else thy vocation will not suffer thee all dayes of thy life to be a student, yet maiest thou know, and upon paine of damnation art bound to know, the Articles of thy faith, to know God in Christ, and the holy Catholike Church, by the word of God written; the tenne Commandements,

to know what workes thou shouldest doe; and what to leave undone; the Pater Noster, Christs prayer, which is an abridgement, epitome, or compendious collection of all the Psalmes and prayers written in the whole Scripture. In the which thou prayest for the remission of sinne, as well for thy selfe as for all other; desirest the grace of the holy Ghost to preserve thee in vertue, givest thankes for the goodnesse of God towards thee and all o∣ther. Hee that knoweth lesse than this cannot be saved; and he that knoweth no more than this, if hee follow his knowledge, cannot be damned. There be two common verses that all men in manner know, and doubtlesse worthy, that teach us that to know Christ, though we know no more, is sufficient.

That is to say; b To be ignorant, is to know many things without Christ. If thou know Christ well, it is sufficient, though thou be ignorant of all other things.

Thus farre the Iudgement of B. HOOPER.

Notes

• Why the Law was given: Deut. 4. 13. Math. 7. 12.
• What the ten Commande∣ments con∣taine.
• Gen. 17, 7. & 22, 16. Ierem. 〈◊〉〈◊〉 7, 23.
• The condition on Gods be∣halfe.
• E••od. 19, 56. Deut. 4, 20. Math. 11, 28.
• The condition on mans part.
• Exod. 19, 3. &c
• For whom the Law was made and given.
• Gen. 3.
• Gen. 6, 6.
• Math. 25, 24.
• Deut. 9, 5. 7, 8. Onely Mercy provoked God to the cove∣nant.
• Deut. 9, 6.
• Gen. 3, 15. 12. 3. 15, 5. 1••, 4. The Death of Christ the meanes. Heb. 9, 28.
• Heb. 7. 1.
• Apoc. 13 8. Gen. 3, ••0. All the prom〈…〉〈…〉 se•• made in and for Christ.
• Iohn, 10. 9. Iohn. 14. 6. Iohn, 1. 12. 3. 16. &c. 6. 32. &c.
• Esa. 53. 4. 5.
• Iohn, 1, 29. Iohn, 14, 30.
• Rom, 5, 17, 18.
• Gen 3, 15.
• Gen. 15. 4, 5. & 17. 1.
• Galat. 3, 28. Colos. 3, 11.
• Rom. 5, 15.
• 2, Pet. 2, 1. 3.
• Malac. 1. 2. 3. Rom. 9, 13.
• See B. Iati〈…〉〈…〉, part, 2. fol. ••2. Christ shed as much blood for Iudas, as for Peter, &c.
• Ionas, 1, 2.
• Gen. 25. 23.
• Mal. 1. 2, 3.
• Gen. 25. 23. & 27, 28, 29. Rom. 9, 11, &c.
• Rom. 11. 32.
• Galat. 3, 22:
• Mark. 16, 16.
• Math. 11. 28. Rom. 11. 32.
• 1. Tim. 2. 4.
• How Faith b••∣ing unperfect is accepted of God.
• Rom. 11. 32.
• Galat. 3; 20.
• Esa 53. 4, 5. Iohn, 1. 29.
• Rom. 5, 8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Vid. Melanet. 2. part. Operum. pag. 268. Quanto magis Pater vester da∣bit sp: Sanctum petentibus cum? Non ait, Cantem∣nentibus.
• How wee are called the ene∣mies of God.
• Rom 8, 7.
• Rom. 5, 8.
• How wee are excluded from the promise of Grace that is extended to all.
• Christ received our infirmities but not the contempt of the Law, and of God.
• The cause of Damnation in man.
• Psal. 5, 4.
• Ose, 1 3, 9.
• The cause of mans Election, Rom. 9, 16.
• Ephes. 1, 5. Rom. 8, 29.
• Rom. 8, 15. 15, 16.
• What decla∣reth a lively Faith. Iohn, 6. 44. How God draweth unto Christ.
• a

  Nec tamen ha∣beut se Mens & voluntas vt sta∣tua: ideo diue∣rūt ••eteres, Prae∣cedente gratia, comitante vo∣luntate, bona opera fieri. Melau••th. part. 2. Operū. p. 268. & pag. 248.
• b

  In illo loco Ie∣annis 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••••e∣dentia. Melan••••h. ibid.
• Exod. 14.
• 1. Sa〈…〉〈…〉. 18. 11. See B Latimer, part. 2. fol. 54. Math. 12, 32. Mark. 3, 29. Luk. 12, 10. 1. Iohn, 5, 16. Heb. 10, 26. Gen. 3, 45. D. F. Handum. pag 214.
• a

  Sinnes of Infirmity are committed a∣gainst the Po∣wer of the Fa∣ther. Sinnes of Ignorance, a∣gainst the Wis∣dome of the Soun••: Sins of Malice, against the goodnesse and grace of the Holy Ghost.
• 1. Sam. 15, 15.
• Iohn 8. 26. Psal. 145. 17. The iustice of God intendeth it selfe to two divers ends.
• Ionas, 2. Mat. 25. 31, &c.
• 1. Cor. 11. 32.
• The fourth impediment.
• Deut. 19. 29.
• Deut. 30 19.
• Deut. 29. 4.
• Deut. 30. 19.
• Deut. 29. 27.
• Ezech. 33. 1. Cor. 11, Psalm. 119. Reuel. 3. Esay 26. Hebr. 12.
• Deut. 30. 1. 2,
• Iohn, 15.
• Cic. lib Epist. 16.
• a

  First, they of the Church of Rome.
• b

  Meaning the Popes of Rome.
• Deut. 30, 1••.
• Enthusiasts.
• Luk. 16, 29.
• Rom. 1. 21.
• Rom. 2, 15.
• a

  Nemo adeo fe∣rus est, vt non mitoscere possit, Simodo, &c.
• b

  Hoc est nes••ire, sine Christlo plu∣rimas••ir••.