parent Adam whereby we are all in general subiecte to euerlasting damnation so that if he should dampne vs all he should do vs but right and no iuste occasyon at all could we haue to complayne of him or of his mooste righteous iudgement Secondly it hath bene sufficiently declared and proued that they which be once chose in Christ Iesu vnto life euerlasting can neuer pearish sith that they are committed vnto the custodi and keping of the high shepheard our sauyour Iesu Christe out of whose handes they canne not bee pluckte nor taken awaye and that therefore as manye as do forsake Christ and sal away from the knowne truth they are none of the true elect and chosen of God though for a time they haue all the outwarde signes and tokens of the true shepe of Christe as it doth appeare by the examples of Iudas Iscarioth of Simon Magus of Philetus Hymeneus Demas and Alexander the Copper smith And truelye this oughte to be vnto vs a greate comforte Our saluation is layed vp in heauen for vs. that oure saluation is not lefte in oure owne handes but that it is in the protection and sauegard of the highest bringe layde vp and reserued in heauen for vs whych are kepte by the power of God as the holye Apostle saint Peter doth witnesse i. Pet. i. For if it were lefte in oure owne custodye and kepynge we shoulde neuer be quiet in oure consciences we shoulde neuer be certayne of it we coulde none other but dispaire styll of oure saluation sythe that we haue so manye mightye ennemyes that goe aboute to spoyle vs of it But oure Sauyoure Iesus Christe hathe putte vs oute of all feare when he dyd saye Iohn x. that the father who hath commytted vs vnto his custody and kepinge is greater than all Last of all ye haue shewed vnto vs that we are assured and certifyed of this oure election by the callinge of almighty God our heauenlye father whyche callynge dothe consiste in the outward preachinge of the woorde of God and in the inwarde woorkynge of hys holye spirite whiche dothe testifye vnto oure spirite that we are the chyldren of God and wherewith also oure heartes are sealed vp againste the day of the Lord. And this callinge of God whyche doth only pertaine vnto the true elect and chosen is without repentaunce These I thinke are the chief poyntes that ye haue entreated of already Wherin I am fully satisfied thanckes be vnto God Therfore The doctrine of gods prouidence I wyll desire you to come to the deuine prouidence of god wherof ye said that ye should be faine to speake for a plainer declaration of the hole matter PHILA By the deuine prouidence of almighty god if it be wel vnderstanded What cōforte we haue by it our faith is wonderfully confirmed strengthened For when we be once perswaded that the hole gouernmente of al thinges bothe in heauen and in earth doth pertain only to God and that he doth rule and gouerne al manner of creatures as it pleaseth him and as he thinketh moste expedient for his owne glorye and for the profit of his true electe and chosen bringyng al things to their due end which he him self hath appoynted from the beginninge we are assured that nothing shal chāce or happen vnto vs wythoute hys wyl and appoyntment though the deuel and al his angels withal the rulers and princes of thys wycked world be neuer so desyrous to doe vs harme though I say Sathan wyth all the legions of deuels and wyth all the rulers and prynces of darcknesse do conspire against vs yet can they do no more than God our heauenly father hath appoynted and ordeined Mat. x. in so muche that one only heere of our head cannot pearish without his wil permission and sufferance There haue ben many and sondry opiniōs touching this deuine prouidence of almighty God The varietye of opynions touching the prouidence of God Some do imagine that god hathe onlye a foresighte or a foreknowledge of all thinges but not the gouernment of them Some againe do attribute vnto him a certaine generall ruledome whereby he doth rule and gouerne in generall al thinges both in heauen and in earth in the sea in al the depes of it But they will in no wyse graunt that God shoulde gouerne euery creature particularly They are wont to call this the vniuersall prouidence of God whereby as they saye the creatures are not letted to doe frelye what so euer they will or that thinges shoulde happen vnto theym by casualtye or chaunce Here I do let passe the Epicures The Epicures do make god an ydell God which do dreame that God is idle and carelesse and also those that say that God ruleth all thynges aboue the middle region of the aire but that what so euer is vnder it I meane vnder that myddle region it is gouerned by fortune ALBION Whiche of the other opinions do ye alow best PHILA That same which speaketh of the vniuersal prouidence of almighty God is commonly receyued because that it hathe some outwarde appearaunce of a truth yet it is neither true nor yet tolerable For it maketh God ruler and gouernoure of all thinges onlye in name and not in deede For What it is to rule and gouerne what is it to rule and gouerne but to bryng euery thing to his due ende wheranto it is appoynted from the beginning The scriptures speake so plainelye of the particulare prouidence of God whereby he dothe rule and gouerne particularlye euerye creature that he hathe made that I meruaile that anye manne canne doubte of it Hieremy cryeth out and sayde I knowe O Lorde Iere x. that it is not in mannes power to order hys owne wayes or to rule hys owne steppes or goinges And Salomon The LORDE saythe he ordereth euery mannes goynges For what is hee Pro. xx that vnderstandeth hys owne wayes If they saye that GOD dothe moue vs accordynge to the inclynatyon of oure owne Nature but that we do turre that same motion or mouing which way we list then wil they nyll they they shall be faine to graunte also that it lyeth in our power to order our own waies whych thyng both Ieremy and also Salomon doth deny attributing vnto God not only the power but also the election rulynge But yet Salomon dothe setforthe the matter in an other place much more plainly when he doth rebuke the rashnesse and temerity of them that dare enterprise thinges without any respect of God as thoughe they were not ruled and gouerned by his hand Pro. xvi A man saith he maye well purpose a thinge in his heart but the aunswer of the longe commeth of the Lorde As if he shoulde saye It is a plaine madnesse that menne shoulde go about to do anye thyng without God syth that they can speake no manner of thing but that he wil him self and dothe appoynt them Yet that the scripture
we oughte not bothe to will and to renue but because that he him self doth worke in vs bothe to wil and also to renue The meaninge then of the Apostle was because that he did se that some men did attribute parte of their saluation vnto their own industry for to reproue theyr errour in the former parte of the sentence and afterwardes to adscribe the hole matter of saluation vnto the only mercye of God Do not the Prophets I beseche you generalli in al places set forthe earnestlye the free callynge of God The Prophet dothe sufficientlye declare Esay lxv whome the Lorde dothe offer his woorde to when he saith I am found of them that sought me not and haue plainli appeared vnto them that dyd not aske of me Vnto the people that dyd not call vppon my name haue I saide Lo here I am Ios xxiiii And leaste the Iewes shuld thinke that this kindnes and mercy dyd onlye pertayne vnto the gentils he doth put them in remēbrance whence he did take their father Abraham when he made hys couenaunt with him The lyght of goddes word is a sufficient prof of his fre goodnesse and merci toward vs. Euen frō the mydst of Idolatry wherin he was ouerwhelmed wyth al hys When the lord thē doth offer vnto vs first the lyght of hys word ther doth he shew a sufficient profe testimony sygn of hys fre goodnes mercy towards vs. For thys dothe he vnto vs hauinge deserued no such thyng at hys handes But least we should boast and crake that we do of oure owne accorde followe hym when he dothe call or that we do receiue of oure owne swynge hys mercye and grace when he dothe offer it vnto vs he dothe playnly affirme that we haue no eyes to see nor eares to heare but onely those that he dothe make and geue vnto vs. And that he dothe bothe make and geue them vnto vs not accordinge to our gratitude or thankefulnesse but accordinge to his election and grace And of this haue we a goodly example in Saint Luke in his boke of the Actes Actes xiii Where both the Iewes and the Gentyles did heare together the preachinge of Paule and Barnabas For beynge both taught with one doctrin I meane bothe the Iewes and the gentyles that wer there it is sayed that they only did beleue that wer ordayned before vnto lyfe euerlasting With what face thē shal we say that the calling of god is not free syth that euen vnto the vttermost pointe the election of god doth raign in it only DyDI. By this it shuld appere that they do greatly er that make mā fellowe worcker with God in the matter of his election and calling It is an errour to make mā fellowe worker with god in the matter of election that they are also out of the way that hold opinion and say that our election doth depende of the preaching of the Gospel For as farre as I can perceiue we are onlye by the preaching of the word certified of it and as it were put in full possession of it PHILALETHES Ye say the very truth But as they be begiled and deceiued that saye that our election do the hange altogether and depend of the preaching of the gospell so in sekinge the certainty of it we must contente oure selues with these outwarde signes and tokens wherby our heauenlye father is wont to certifye his chyldren of their election and to bring them into the fruition of it My meaning is this Sith that it hath pleased God oure heauenlye father by the outward preching of his word and by the inward working of hys holy spirit whiche is the seale and earnest peny of oure adoption and enherytaunce to certify vs of oure election that is to say that he hath chosen vs for to be fellowe heyers wyth hys sonne Iesu Christ of his heauenlye kyngdome we oughte to contente oure selues wyth these meanes that he hath appointed vnto vs for to come to the sure knowledge and certainety of oure election And none other meanes did he apoynte for it but the outewarde preachinge of hys woorde and the inwarde workynge of hys holye spyrite whiche testifyeth vnto our spirite that we are the chyldren of God Let vs therefore We ought not to seeke the certainly of oure election in the hydden iudgements of the Lord. content our selues wyth them and go no farther For they that wyll go about for to seeke the certaynetye of their election in the hydden iudgements and incomprehensible waies of the LORDE must needes be wonderfully tormented in theyr consciences Which thinge Sathan doth seke aboue al other thinges For there is no nearer way for to bring men in to desperation than for to make them to doubte of the fauour and loue of God towards them or of theyr election vnto lyfe euerlastinge Thus commenly is Sathan wont to whysper in to the eares of ourconsciences Thou myserable man whence canst thou haue any saluation but of the election of the Lord thy God But who hathe reueled vnto the or certifyed the that thou art chosen Nowe if we go once oute of the ryghte waye for to seeke for the certainely of our election I saye that we go oute of the waye when we go not that way to woorke that GOD him selfe hathe apoynted It is impossible for vs that euer we should be delyuered out of hys snare And so must we needes at lengthe be broughte in to the botomelesse pytte of desperation Whyche is the rewarde of those that wyll contrarye to the appointment of almighty god our heauenlye father seeke for the certaintye of their election in the hidden Iudgementes and in comprehensible waies of the Lorde where the farther that a man doth wade the farther shall he be from the thing that he dothe seke til that at length he hathe throughe his vnsatiable curiositye broughte hym self into vttermooste destruction Whereas if we go that waye to woorke that God hathe appoynted sekinge for the certaintye of our election wher he will haue vs to seeke it we shal finde greate consolation and comforte ALBION Therefore brother Philalethes we do all mooste hartelye desire you to shewe vnto vs what order it is best to keepe in this matter leaste for consolatyon and comforte we do finde desperation and sorowe with endlesse miserye and perplexitye of mynde PHILALETHES We shal kepe a very good order in seking the certainetye of oure election if we doe begynne with the callinge of God What order we oughte to kepe in sekynge the certainety of oure election and ende euen in the same Syth that by it as by a moste infallible signe and token the Lord our God doth certifye vs of his counsell as muche as it is lawefull for vs to know And least we shuld thynke that this callinge of God whiche doth consiste in the outwarde preachinge of the worde and in the inwarde workinge of the holy ghost is but a weake testimonye of oure
minde and of the true confidence and trust he saith plainlye thus Stande stedfaste beynge grounded and roted in Christe ALBION Obiectiō But howe shal we vnderstande the same that I haue aledged oute of the Epystle to the Romaines For there the Apostle dothe threaten them whome he did confesse before to be grafted in the hope of life that excepte they take hede they shal be cut of againe PHILALETHES Although it is impossible as I haue sufficientlye declared before Aunswer that any suche thynge should chaunce or happen vnto them that be chosen in christ Iesu to be fellow heirs wyth hym of hys heauenlye kyngdome yet haue they alwaies nead of suche exhortations The malepartnes of the flesh must be tamed for to tame the malepartnesse and pride of the fleshe which as it is alwayes an ennemy of theyr saluation so it deserueth to be putte in feare of euerlasting dampnation and of hell fyre As farre forthe then as the true Christians bee illumynated throughe faythe and haue receiued the light of the holye spirit of God for their assuraunce they be certified in the sacred scryptures that the callinge of God is wythoute repentaunce But as farre fourthe as they carye aboute the fleshe Rom. xi whych doth kycke againste the grace of God wyth these sayinges Take heede that thou fall not and take hede that thou be not cut of againe they be taughte to humble them selues and to be lowlye gētle and meke and not to be puft vp or swel against anye man But here we shall marke that there be three kindes of graftinge in two manners of cutting of Three kyndes of graffinge in and .ii maners of cutting of For fyrste and foremooste the children of the faithfull vnto whome by the vertue of the couenaunt that is made with the fathers the promise dothe pertaine are grafted in Secondly thei are grafted in that receiue the sede of the Gospel but afore that it can bring forth any frute it is choked in them Thirdly they be grafted in that by the vnchaungeable purpose or decree of God are ordained and chosen vnto life euerlasting Nowe the firste are cutte of when they do vnthanckfully refuse the promise that is made vnto theyr fathers or els wil not of a certain malitiousnesse of minde receiue it The second are cut of again when the sede is choked in them and because that we are all touching our owne nature subiecte to that mischief and mooste pearillous euyll therfore this exhortation and warning doth by good righte pertaine vnto vs all Yet the solution of this argument shal be the more easye if we wil consider and marke that the blessed Apostle dothe most chiefly speake vnto them Vnto whome the Apostell dyd speake most cheiflye that dyd falsly boaste them selues that they were grafted in the couenaunte of life in steade of the Iewes For there dothe he speake to al the hole body of the gentiles in generall amonge whome there were manye that were but Christians in name We must not thincke then that S. Paule goeth aboute by this sharpe warning to put vs in anye doubte of oure saluation or to take awaye the certainty and infalliblenesse of the true Christian faith or to annichilate and abolish that mooste infallible testimonye of the spirite of God which testifieth vnto our spirit that we are his children heirs throughe grace of his heauenlye kingdome but rather that he dothe declare thereby speakinge to the hole body of the gentils that there were manye amonge them that were vainlye pufte vp and that hauing an outward shew of godlines did denye the vertue of it And for theyr sakes dothe he threaten the gentils that they maye be cut of againe And here vnto may be applied the parable or similitude that ye haue aledged out of the twelft chapiter of Mathew For besydes all other doctrines that may be gathered out of it Math. xii we do learne ther that if our sauiour Iesus Christe dothe of his mere goodnesse and mercy deliuer vs once from the spirit of vnbelief we muste not be pufte vppe therfore nor geue our selues vnto a carnall security which is the mother of al mischief and whiche making vs to forget the iudgement of almighty God Carnall security mother of all myschyefe dothe choke vp altogether the feare of God in oure heartes but that we oughte rather to watche and pray acknowledgynge vnfaynedlye and euen from the bottome of oure heartes oure owne infirmity and vnablenesse and so submytte oure selues vnto the myghtye hande of oure heauenlye pastoure And verelye this sharpe warnyng is verye necessarye as longe as we carye aboute thys rebellyous loumpe of flesh whyche is alwayes contrary vnto the spirit and an ennemye of our saluation that by thys meane it maye be tamed and kept vnder and also made to shake of all luskish securitye and vain confidence But as we must beware and take bede that we doe not goe about by this place to putte menne in anye doubte of theyr saluatyon or to spoyle theym of the certaynetye of the true Christyane Faythe for Christe oure sauioure goeth about no such thing here so can we neuer proue by it that the deuel or vncleane spirit canne euer haue againe the true electe and chosen of God in his possession after the they be once sealed vp with his holy spirit against the daye of the Lorde What they be that suffer the vncleane spirite to come in agayne i. Iohn ii They therefore that suffer the vncleane spirit to come in agayne are of the nomber of those that fall to their old vomit againe or to theyr walowing in the mire and that being once lighted do moste vngodly and moste traiterouslye forsake the knowen truthe But heare what the holy spirit of God which spake in all the holy Apostles doth say of such They went out from vs but they wer not of vs. For if they had bene of vs they would doubtlesse haue continued with vs. As longe as they do abide amonge vs and haue all the Common outwarde sygnes of the true election of God we oughte not to iudge rashlye of them but to cōmit them vnto the vnsearchable and righteous iudgement of him that knoweth the hartes of al men In dede by their falling away they do manifestlye declare that they were neuer of the nomber of the electe and chosen of God that they had neuer the true Christian faith in their hearts nor were sealed with the spirit of adoption which is the earnest penny of oure heauenlye enheritaunce EVTRAPELVS That same place that ye haue brought in now oute of the fyrst Epistle of the blessed Euangelist Saint Ihon semeth vnto mee to make the matter verye plaine For thereby do we learne that they that fal away from christ though they go away from among the elect and chosen of God yet thei be none of the nomber of them For if they were of theym they woulde continue and abyde
the first born is For who wold beleue the whosoeuer is promoted to the dignity of the first born he is also ordaivnto lyfe euerlasting PHILA Answer In dede there be some whiche in thys thynge do neuer a whytte spare Paule as thoughe he dothe wrast the scriptures into a wronge sence in aledging those authorities But I answer that the blessed Apostle S. Paule did nether mistake nor yet misuse the same authorities of the holy scripture For he did see whiche thynge they wil neyther marke nor consider that God wold declare and bring to light with an earthly token the spiritual election of Iacob which elsse was hidden in the secreates of his iudgemeÌ„ts For except we do refer that right of the first born which was grauÌ„ted him vnto the worlde to come that is to say excepte the ryght of the fyrste born which Iacob did bie of his brother Esau Gen. xxv did pertaine to a better life al the blessing wherof here in this world he did receiue nothynge elsse but affliction trouble and aduersity must nedes be vain and folishe Seinge then that the Lorde had by thys outward blessing testified and declared what manner of blessynge he hadde prepared for his seruaunt Iacob in his kingdome he dyd not sticke to grounde his argument vpon it whereby he wente aboute to proue the spirituall election of the holy Patriarche Iacob then is chosen and Esau is refused and all by the mere predestination of god when they had yet done nether good nor euill And if ye will knowe the causes whye The cause of oure election reprobation Rom. ix Ex. xxxiii Saint Paule doth aunswer that it was done because that it had bene said vnto Moses I wil shew mercy to whome I shew mercy and wyll haue Compassyon on whome I haue compassion Wher the Lorde doth plainlye declare that he fynedeth no manner of thynge in vs wherefore he shoulde do vs good but that he taketh occasion to do vs good of his mercye onlye And that therfore our saluation is hys owne woorke and not oures Sithe then that God doth appoynt thy saluation none other where but in hym self only why shouldest thou come down to thy self Syth that he doth assigne vnto thee his mercy onlye why shouldest thou runne to thine owne merites Contente thy selfe with his mercy and set al thy workes a side ObiectioÌ„ ALBION Yet for all this both Ambrose Origene and Hierome were of opinion that God dyd dispose and deuide his grace amoÌ„g men as he did for se that they shuld vse it PHILALETHES I doe not denye it Answer Li. retract i. Cap. i. Episto ad sextum cix yea I say furthermore that S. Augustine was of the same opinion also But after that he had profited better in the knowledge of the scriptures and word of God he did not only reuoke it but also dyd moste mightelye confute it as false and erroneus Yea after his retraction rebukinge the Pelagians because that they continue still in the same errour he saith plainlye these wordes Against the PelagiaÌ„s who woulde not meruaile that the Apostle shoulde haue wanted this witty vnderstanding For when he hadde set forthe a matter which was to be wondred and meruailed at touching them that were not yet borne Rom. ix and had made an obiection to him selfe sayinge What then is there any vnrighteousnesse with God he had occasioÌ„ to answer that god had forsene the merites of them both yet he did not so but did flie to his iudgementes and mercy And in an other place when he had taken awaye all the merites before our election Home in Ioa. 8. he saith Here truelye the vaine reasoning of them canne take no place whiche do defend the foreknowledge of God against his grace and therfore do say that we wer chosen afore that the foundacions of the world wer made because that God did forsee that we would be good and not that he hym selfe should make vs good He sayth not so that saythe Ye haue not chosen me but I haue chosen you For if he had therefore chosen vs because that he had forsene that we would be good he shuld also haue knowne before that we woulde haue chosen him Let this serue for them They doe alwaies a peale vnto the fathers and yet they will follow none of theyr holesome doctrine that do so gladly reast vpon the authority of the fathers But go to let it be as thoughe he had sayde nothynge at all and so let vs come to the very matter it selfe There was a very harde question moued whether God dyd iustlye or not in thys that he dyd geue hys grace to certayne men Here Paule myght haue ryd hym self wyth one word if he wold haue had any respect vnto the workes and merites For he myghte haue answered straighte that God dyd so because that he dyd foresee their merites and woorkes But why doth he not so but rather coÌ„tynueth styll in a Communicatyon whyche is of lyke difficultye and hardnesse Shall we saye that the holy gost which spake by his mouthe was obliuious or forgetful we se that he goth not about the bush but answereth plainly that God dothe show fauour vnto his elect because that it is his will so to do and that he sheweth mercy because that hys pleasure is so For when the Lord saith I will shew mercy to whome I shew mercye and will haue compassion on whome I haue compassion Ex. xxxiii it is as much as if he shuld say that nothing doth moue him to mercye but onlye because that he wyll shew mercy that is to say that the only thinge that moueth hym to be merciful or to shew mercy and compassion is only his blessed wil and pleasure Therfore the sayinge of Saint Augustine shal remain most true Home in Ioa. 38. Episto cvi where he saith that the grace of God doth not finde vs worthy to be chosen but maketh vs worthy I do here let passe the vaine subtelties of the schole men which canne take no place among them that contente them selues with the wholesome doctrine and heauenly wisedome of Gods worde For that is very true which an olde Ecclesiasticall wryter did wryte sayinge that they which do assigne Am. de vo ca. gentium Li. 1. Ca. 1. attribute and adscribe the election of God vnto the merites of men are wyser than it behoueth ALBION But what wyll ye saye of the reprobate and damned For Question nowe I do perceyue that God doth chuse vs of his free mercy and goodnesse withoute any respecte of our owne works and deseruyngs PHILALETHES We nede to go no farther than to the example Aunswer touching reprobation that we brought fourth last For there Iacob hauinge yet deserued nothinge with his good workes is receaued â—n to fauoure and Esau reiected â—nd cast of though he had done yet 〈◊〉 maner of euil If we should flye â—nto the workes that is to saye if
those that haue no fellowship with him but are straungers from hys couenaunt and gospel The faythfull haue fellowship with Christe and the vnfaithfull are straungers from him For as it hath bene said alreadye Ephe. i. God hathe chosen vs in Christ Iesu afore that the foundacions of the world were layde that we shoulde be holye and wythoute blame before him throughe loue And hath ordained vs before throughe Iesu Christe to be heyres vnto him self according to the pleasure of his wil to the praise of the glory of his grace wherewith he hathe made vs accepted in the beloued Behold God hath chosen vs afore the foundacions of the world were laied for to be holy and blamelesse that is to say heires of lyfe euerlasting Again he hathe chosen vs in Christ But making yet the matter more plaine he saithe that GOD hath ordained vs before throughe Christe Iesu for to be heyres vnto him self and that frely that all the glory and praise may be geuen vnto his deuyne grace As many therfore as be in Christ are chosen vnto life euerlastinge For Ihon the Apostle saith He that hath the son hathe life but he that hathe not the sonne of God hathe not lyfe And wyth it dothe the Gospell agree For there our sauior Iesus Christ saithe Thys is the wyll of the father that hath sent me Iohn vi that who so euer doth se the sonne and beleueth in him hath life euerlasting and I shal raise him vp in the laste daye Behold this is the eternall wyll and euerlastynge decree of GOD that we shuld be saued in his sonne through faith On the contrari the Lord speaking of them that be predestinated vnto death euerlastyng and vnto condemnation he saythe he that beleueth not is already condempned Ihon. iii. because that he dyd not beleue in the name of the onlye begotten sonne of God And this is the condemnation that the lyghte did come into the worlde and men did loue darcknesse more than the light Therfore if any man should aske me nowe whether he be chosen to life or ordained vnto death that is to saye whether he be of the nomber of the chosen or of the nomber of the reprobate I would answer him plainlye out of the Euangelicall and Apostolicall scripture that if he hathe fellowshyppe with Christe he is ordained vnto life and is of the noumber of the elect and chosen if not that he is ordained vnto death and condemnation For surely all they that haue no felowship with Christe but are straungers from him and his couenaunt shall vtterly be damned and cast away ALBION But our election is hidden in God Obiectiō how shall we then know whether we be chosen in Christ or not Aunswer PHILALETHES God is wonte to declare at length this election of oures wher by he hathe chosen vs vnto the partaking of eternal life when he dothe call vs by the preachings of his word and inward working of hys holy spirit And this calling of god How god doth declare vnto vs our election which doth consist in the preaching of the gospell and in the inwarde workynge of the holye ghoste is of some men called a signe token or testimonye of oure eleciyon For whome God hath ordained before to be fashioned like vnto the shape of hys sonne them dyd he also call Ro. viii and whome he hath called theym dothe he also iustify for to glorify them afterwardes For though the liuing Lord hathe ordained vs before to be his children by adoption heirs of his heauenli glory yet do we not enter into the possessyon of these heauenly goodes and richesse til we be called In deede when we be called Ephe. i. then do we begin to haue a certain fruition of our chusing election For this cause saint Paul dothe call the spirite that we do receiue the spirite of adoptyon the seale and earnest penye of oure enheritaunce Because that he dothe with his testimonye stablyshe and seale vp in the heartes of the faythful the certainty of their adoption God therfore doth ordaine them to be his children and apoynteth him self to be a father vnto them whōe he hathe chosen and by callinge of them he dothe receiue theym into hys family and houshold offrynge and declaring him selfe vnto them Now sith that the scripture dothe after this sort ioygne the callynge of God vnto his election it dothe sufficiently declare therby that we oughte to require or seeke in it for none other thinge but for the free mercy of God only For if ye shuld aske whom god is wont to cal the scripture doth answer you by by that he doth cal them whōe he hath chosen before Nothing els can we fynde in oure election but the mercy of God But if we come once to the election there can we fynde nothing els but the mere mercye of God So that here the sayinge of Paul is most truely verified wher he saith It lieth not in anye mans wil or renning but in the mercy of god ALBION And my gentlemen did tel me that by this place of the Apostle we do plainly learne that ther is a certain wyll and endeuor in man which excepte they be helped by the especial grace of almighty God can do nothing in dede but if they be once aided helped frō aboue they do farther veri much our saluatiō wherby as I could vnderstand they did meane that there is of nature a certain desire endeuor in mā to be saued which being helped by the the mercy of God do healpe wonderfully towardes the obtaining of euerlastinge life and so they do adscribe parte of oure saluation vnto the grace and mercy of God part of it vnto the same will and renuing or endeuoure of man PHILALETHES Thys doubtlesse is a mere cauillation Enchery ad Laurentium Ca. xxxi Howbe it I haue lieuer to confute it with the words of S. Augustine than with myne owne If saith he the Apostle dyd meane none other thinge but that it doth not only lie in the wyll and renuing of man except the mercyful Lord doth healpe we may also saye on the contrarye that it lyeth not only in the mercy of God without the wil and renuing of manne But sith that it wer a plain vngodlinesse to saye so let vs not doubte but that the apostle did attribute al thinges vnto the mercy of God and that he did leaue no maner of thing vnto our owne will and endeuors And in an other place these be hys woordes Quapropter vt in deum credamus pie vmamus Ad vita Epi. cvii. non volentis neque currentis sed miserentis dei est non quia velle currete non debemus sed quia ipse in nobis velle operatur currere That is saye therefore that we should beleue in God and liue godly it lieth not in the wil or renewing of manne but in the mercy of God not that
vnexcusable before the maiestye of GOD And wyth them we may wel comprehend those that hear the word but because that they are deafe in theyr heartes and mindes thoughe they be called yet they wil geue nether eares nor heede vnto the calling The second sort that be called do professe the Christian religion and receiue the worde Actes viii but it hathe no true roote in them As Symon Magus which being conuinced in his hart that the Gospel was true did for a time professe it but because it had no rote in him he dyd sone fall away from it Suche are they to whome the Lord doth geue his holy spirit illuminating them for a time but afterwards he doth forsake them because of theyr ingratitude and vnthankfulnes and doth strike thē with greater blindnesse The third maner of calling is both particulare and also moste effectuall For by it the Lord doth only call his electe and chosen and whome he hath ordeined before vnto life euerlastinge workinge so in them by the inwarde operation of his holi spirit that the word which is preached vnto them dothe take rote in theyr hartes and bringeth forthe frute vnto eternall lyfe He doth also by the same spirit testifye vnto them I meane vnto their spirit that they be the childrē of God and heyres of the kingdome of heauen But we wil come to the parable it self when our sauioure Iesus Christ did see Mat. xxii that the gospell was far spreade abrode and that it was despysed of manye and receiued of few he doth describe God vnto vs vnder the person of a mighty king which ordaining a solemne feaste doth sende his seruauntes into all costes for to call a great multitude vnto it But because that they whiche were fyrste bidden dyd refuse to come makinge all one excuse or other he was faine to call them that were behinde the hedges and in the Corners of the streates vnto hys feast Hetherto is the parable vnderstanded of the outward calling Afterwardes he saith that the master of the feaste whiche is none other but God him selfe dyd enter in for to see and cherish his gestes and that whome he did finde there withoute the bridegromes liuery him he did cast into vttermost darknesse where shall be wepinge and gnashynge of teethe They that with their mouthes do professe the gospel and be not inwardelye sanctified with the holy spirit of god be withoute the bridgrōes lyuerey This parte of the similitude oughte to be vnderstanded of them that wyth theyr mouthes do professe the Gospell and the true Christian faithe and so do associate and a fellowshyppe themselues with the churche and congregation of the faithful but ar not sanctified inwardlye with the holy spirit of god nor haue put on our sauioure Iesu Christe Suche spottes of his church the Lord wil not alwaies suffer but as theyr stinckinge filthinesse doth deserue he will caste them oute at lengthe We saye then with Christe that manye are called by that generall calling of God whiche pertaineth bothe to the reprobate and chosen but fewe are chosen And vnto these fewe doothe the particulare callinge of the Lorde pertaine only For it bringeth with it selfe the spirite of regeneration whiche is the earnest penye and seale of oure heauenlye enheritaunce where by oure heartes are sealed vp againste the daye of the Lorde ALBION It appeareth also that al they that be chosen shall not be saued For Obiectiō Christe oure sauioure saith I haue chosen you twelue Iohn vi and one of you is a deuel And this doth he speake of Iudas whiche was one of hys Apostles and whome he dyd sende fourth with the other to preach his Gospell and to woorke myracles for the confirmation of the same Againe where he saithe Ioh. xvii that none of them dyd pearishe that were geuen hym of the father he dothe excepte the chylde of Perdityon PHILALETHES It is to bee vnderstanded Aunswer Two māners of chusinge that there be two manners of chusinge The one whereby the Apostles were chosen to that moste worthy office of Apostleship that they were in and the other whereby they were chosen vnto life euerlastinge Therefore when Christ saith that Iudas was chosen wyth the other Apostles the same muste be vnderstanded of the office where vnto he was chosen with the other For when he speaketh of the electyon that dothe pertayne vnto life euerlasting and vnto the enheritaunce of the kingdom of heauen he doth all together exclude hym from the nomber of the chosen Iohn xiii I do not sayth he speake of you all I know whom I haue chosen Whervnto Iudas was geuen vnto Christ of his heauenly father After the same maner may we say that Iudas was geuen Christe of hys heauenlye father not for to be kept and preserued wyth the other vnto lyfe euerlastyng but for to beare the offyce of an Apostle for a tyme. Whyche appeareth to bee most true by that whiche he saythe in another place Al that my father hath geuen me sayth he shal come vnto me and him that cometh I wyll not cast oute The lyke maye be sayed of all those that for a whyle do seme to be very Apostels of oure sauioure Iesu Christ preachynge the gospell to mens thinkynge moste syncerelye and purelye but at lengthe they do cleane fall awaye from Christe and become enemyes of the worde Such were Philetus Hymeneus and Demas ii Timo. ii iiii with many other These were geuen Christ of hys heauenlye father for to be in such high rowmes and offyces for a tyme but not for to be kept vnto eternall lyfe Elles how coulde that stande where he sayeth Thys is the wyl of the father that hathe sente me Ihon. vi that I lose none of al those that he hath geue me But that I do raise thē vp again in the last dai Heareby thā may we conclude that they that be geuē vnto Christ of his father for to be felowe heires wyth him of his heauenly kingdome can neuer perishe that the place that ye aleadged ought to be vnderstanded of those that be geuen vnto Christ for to serue him for a time And of thys sorte are they that turne to their olde vomit again to their walowing in the myre ii Pet. ii or that hauing ben once lighted notwithstanding that they haue tasted of the heauenlye gifte Heb. vi and are become partakers of the holy ghost and haue tasted of the good word of God and of the power of the world to come yet do fall away at length from the knowen truth or that hauinge bene righteous for a whyle do turne awaye vnfaithfully and geue them selues to vnrighteousnesse These folke for a whyle euen tyll they be vtterlye fallen awaye from the knowen truth Eze. xviii are taken for true Chrystyans and are reckenned amonge the shepe of oure sauyoure Iesu Christe and yet they be none of them For if they
All the naughtinesse then doth lie in them selues so that no part of it can be adscribed vnto god Similytude no more than the stinche of a deade carkise which is putrified and resolued by the heat of the sunne can be adscribed vnto the pleasaunte beames of the same For God only by his vnsearcheable wisdome dothe tourne theyr deuelishnesse to suche an vse as he thincketh moste expedient for his glory and for the profit of hys elect and chose Ioseph had a respect vnto this when he did say vnto his brethren Ioseph ge xlv It was not you that sold me into Egipte but I was by the wyl of God sent before you for to preserue your lyfe Ye thoughte euel of me but God hath turned it into good Also Iob when he hadde lost both hys goodes and chyldren he acknowledged by and by that thys was the worke of the Lorde saying The Lorde hathe geuen it Iob. i. and the Lord hath taken it awaye the name of the Lorde be blessed Lykewise when Semei dyd bothe reuyle Dauid ii Sa. xvi and also burl stones agaynst hym he would in no wyse suffer that anye of his companye should do hym harme but sayd let hym alone for the Lord hath commaunded hym to reuile me ALBION Nowe do I perceyue that he whych is throughly instructed in the doctryne of the deuyne prouydence of almighty god How cōfortable the doctryne of the prouidence is hathe an exceadinge good occasyon to be alwayes pacyent what aduersitye or trouble so euer dothe happen vnto hym For by it dothe he vnderstand that nothing can happen vnto hym For by it dothe he vnderstand that nothing can happen vnto him withoute the will and appoyntment of God who wil suffer nothing but that which is iust and expedient PHILALE This is one of the chiefe causes whye the scrypture doth trauaile so muche for to proue it Amos. iii as when Amos doth plainly affyrme that there can be no plage in the city withoute it be the Lordes doyng And also when Ieremy dothe so sharpely rebuke those Lament iii. that dyd thyncke that anye calamitye could chaunce wythout the worke of the Lord. For when plages and calamityes do come by mens handes it is saide that they be sanctified for to do the worke of the Lord Esay xiii Eze. xii xvii Psal xvii Esay x. Iere. i. and are called nettes sweardes and axes whiche are gouerned by hys hand they be also called the instrumentes of the Lordes furye and wrathe whiche he dothe rayse and stirre vp with his whisteling only Therefore when Pilate and Herode did come together for to putte Christe to deathe It is sayde Act. iiii that they gathered together for to doe what so euer the hand and the counsaile of the Lorde had determyned before to be done Act. ii Item that the Iewes dyd putte Christe to deathe beynge delyuered by the determinate Counsayle and foreknowledge of God that so they did fulfil what soeuer was wrytten of him Whiche thynges doubtlesse are set forth to this ende that when any calamity doth happen vnto vs by the wickednesse of men we shoulde lifte vp oure eyes vnto God and learne to acknowledge that what so euer they haue commytted wickedlye againste vs it was permitted and sente by the iust ordenaunce of almightye God our heauenly father Nowe if anye calamitye dothe happen vnto vs wythout the hādy woorke of menne as barennesse of grounde famyne sondrye and dyuers kyndes of dyseases and such lyke the scrypture dothe call the same the curses or chasteninges of the Lord. Thys thyng beyng well consydered Exo. xxvi Deut. xxviii shal not only engender in vs an wonderful patience when any trouble or aduersity doth happen vnto vs but also a greate tranquillity and quietnesse of mynde ALBION How the doctrine of the dyuine prouidence of God engendreth in vs a quietnesse of minde I pray you good brother Philalethes that ye wyll declare vnto vs howe the doctryne of Gods prouydence should engender in vs such a tranquillitye and quyetnesse of mynde as ye say PHILALETHES What greater comfort tranquillity or quyetnesse can there be vnto vs than to be throughly perswaded by the infallyble word of God that all men of what state or condition so euer they be are in the power and gouernment of the Lord that he hath theyr heartes in hys hand and can turne them which way he lusteth For whether we must obtain theyr fauoure or elles shonne and auoid their malice and displeasure we be sure that God is able to rule the matter as it pleaseth hym as he seeth to be most expediente for his glory for our owne cōmodity and profytte He is able to make vs to finde fauour not only before them that be frendely and beare a good wil vnto vs but also in the eyes of the Egiptians Exo. xiiii And as for our enemies he canne bridell their malyce many sondry waies For ether he taketh a way their right minde frō them so that they can neyther take nor folow good coūsel as when he did sende a lyinge sprite in to the mouthes of all the false prophets that wer in Achabs court i. Re. xxii i. Reg. xii for to deceaue him or whē he did blinde Rehoboā with the counsel of his yong men that he might through his folishenesse be spoiled of his kingdome Otherwhiles he leaueth thē in their right minde but he doth so sore abashe or aston them that they dare enterpryse nothinge or when they haue done all that they can he doth cut them of doth in no wise suffer thē to come to their pretensed purpose as he dyd in Achitophell ii Sam. xvii who had geuen a most diuelish abhominable counsaill against Dauid his anointed In like maner doth he rule and gouern al maner of creatures as he him self doth see to be expedient for our commodity and profyt yea the very deuil him self who as we see durst attempte nothinge against Iob without his permission and cōmaundement Moreouer consider with your self how many parils dangers we be subiect vnto The infynit daungers that we be subiect vnto we do cary about with oure selues euen in oure owne bodies and flesh a thousande kynde of dyseases so that it may be sayed that we leade a lyfe wrapped togeyther wyth deathe We canne neyther bee a colde nor sweat wyth out pearyl and ieopardye Agayne whyche waye so euer we canne turne oure selues all maner of thynges that be aboute vs do threaten vs wyth present death If we saile in a ship we are but one foote from deathe If we ryde on a horse oure lyfe doth stande in the stumbling of one foote If we go through the stretes of a cyty or town as many tiles as hāg vpō houses so many deaths do hang ouer our heds If ther be any toole or weapon in our owne handes or in oure frendes handes there is hurte
prepared agaynste vs. All the wylde beastes that we see are armed to oure destruction If we wyll shutte vppe oure selues in a closed garden where all thynges seeme pleasaunt to the eye ther may a venimouse serpent lye lurking in the grasse amonge the violets floures Oure houses beyng continually subiect to casuality of fire do in the dai time threatē vs with pouerti in the night time with destruction death I do here let passe poisonninge and robbinge with other innumerable parilles daungers that do cōpasse vs about both at home and abroade What shall we do thē in this sea of parils and daungers Are we not euen as thoughe we had alwaies a naked swerd hanginge ouer our neckes DIDY Obiectiō These things do happē very seldome Againe they do not chaūce vnto all mē nor al together at once Aunswer PHI. Syth that we are warned by the examples of other men that they may also chance vnto vs that our life ought no more to be accepted than the life of thē to whō they do hapen daily hourly we cānot chuse but fear least they do also chaunce vnto vs. And what can be more miserable than such continuall feare and dreade ALBI. Indede brother Philalethes if we had none other refuge but to our selues it were better to be oute of this life than in it PHI. When the godlye than be once broughte to a perfctee knowledge and vnderstandinge of the diuine prouidence of almighty god our heauenly father they be not only deliuered frō this extreme feare anguishe but also from all vngodly solicitude care For why They dare boldely cōmit them selues vnto the Lorde whom they see to rule gouern all things after such a sorte by his almighty power vnsercheable wisdom that nothing can happen wythout his appoyntmēt They know that the lorde hath geuen charge to hys angels ouer them so that nether fyre nor water Psal xcl nor any other creature can come nere them for to harm or hurt them without gods permissiō leue For so saith the Psalmist he shal deliuer thee from the snare of the hunter from the noisome pestilence He shal defend thee vnder his winges and thou shalt be safe vnder his fethers his faithfulnes truth shal be thi shield and buckler Thou shalt not be afraid for anye terror by night nor for the arow the flieth by day Hereof cometh the reioysing of the saints as when they say Psal Cxviii Psa xxvii and .lvi. The lord is my helper I shall not fear what flesh can do vnto me The lord is my defendor whereof shuld I be afraid Thoughe a hole camp do stand against me or thoughe I walcke in the myddest of the shadow of death yet wil I not cease to hope wel Wherof then dothe it come that they be neuer wythoute hope and comfort but only because that they se learn by gods worde that the deuill and all hys wycked limmes are by the almighty power and deuine prouidēce of almightye God so kepte and brideled in that they can not as much as moue one fynger for to do them harme but as farre fourthe as God dothe eyther suffer or commaund them For as it lieth in the power of the Lord to arme their fury to turne it whych way he lusteth Iere. x. so dothe it lye in hym to appoynte certayne boundes and limites vnto theym which thei may not passe Esay vii For this cause Rasim the king of Israell which semed to be ii fire brōdes for to destroy and consume the hole land of Iuda are of the Prophet called smokynge brondes whyche can no more but shew a litle smoke Eze. xxix Lykewyse Pharao when he dyd seeme to be moste dreadfull by reason of hys great strengthe and power he is lykened vnto a Whale and hys souldiours vnto fyshes And therefore the Lord saith plainly that he wil with an anglinge rod ketche both the captayne and the army draw them which waye he wyll AL. Now do I fele and perceyue The ignoraunce of the dyuine prouidence of god is the cause of all myserye that they that are ignoraunt of the deuine prouidence of almighty god are in extreme misery and that in the knowledge right vnderstāding of it doth consiste and lie the greatest beatitude and felicitye that we can haue in this world PHI. This doctryne beyng wel vnderstāded must neades moue vs also The profit that ryseth of the doctrine of the diuine prouidence of God to be alwaies thanckful For if we receiue anye benefite at mennes hands we shal thus consider with our selues Verely it is God that hathe inclyned these mens harts vnto vs and that hathe moued them to do vs good Wherof an earnest thāckes geuing vnto god must neades follow Yea we shal also reuerence and thancke those by whome God hath done vs good as worthy instruments ministers of his goodnes towards vs. If we receiue any profite of the insensible creatures we shall doe the like as in the plenty aboundance of frutes I meane of corne and of other like thinges which the earth doth bring forth for the sustenance and vse of men For we shal think that it is God that heareth heauen that heauen may hear the earthe that the earth may hear her frutes that is to say we shal thincke none other but that it is God onlye that poureth the swete shours down frō heauen that the earth may be fruteful and so bring forth in due time season al manner of frutes the serue for the vse and sustenance of mē In other things we shal acknowledge that it is the blessing of god only that doth prosper vs in all that we go aboute Who consideringe all these things can be vnthākful DY Surely I cannot chuse but alowe youre sayinges How be it ther is yet one thing that doth somewhat trouble my conscience ALBI. I meruayle what the same coulde be For me thincke that oure brother Philalethes hath spoken already largely inough of predestination and of the deuine prouidence of almighty god euen as much as is sufficient for the edifying and comfort of al faithfull beleuers but the vaine curiosity of men canne neuer be contented nor yet satisfied DY This that I intēd to set forthe brother Albion cometh not of a vain curiosity but of a feruent desire that I haue to be instructed in the truth Therfore I beseche you to pardone me if I be bolde to moue questions in thinges that be doutful vnto me PHI. Say on boldly what is it that troubleth you DY Obiectiō We do read the god did repent because that he had made man also that he had anoynted Saul to be king ouer Israel Gen. vi .i. Sa. xv Iere. xv And in many places the prophets do testifye vnto vs the God wil repent of the plages that he hath apoynted to bring vpon his people if after that
warning is geueÌ„ vnto them they wil repent turne Had not god threatned by the Prophet Ionas Iona. iii. that Niniue shuld be destroied after xl daies yet assone as they repented and brought forth frutes worthy of their repentance he dyd withhold the destruction froÌ„ them Moreouer Esay xxviii had he not signified by the mouthe of his prophet Esay vnto king Ezechias that he shuld die the death yet beynge moued wyth hys prayers and teares he did prolong his life Mani do gather vpon these places that God hath not determined al things from the beginnyng but that he dothe dispose order them euery day euery hour as we do deserue as he thynketh mete conuenient Aunswer PHI. This must ye marke neighbor Dydi that we caÌ„ no more adscribe repentance vnto god than we can adscribe vnto him ether ignoraÌ„ce or error or vnablenes For if no man doth wittingly the thing wherof he shuld repent afterwards we caÌ„not attribute repentance vnto god but that we must also coÌ„fes that he knew not before what should com after or that he could not chuse but do it or that he did rashly vnaduisedly a thing wherof he shuld by by repent Which is verye far froÌ„ the meaning of the holy ghost which testifieth vnto vs eueri wher that the ordenaunce of God in the admynystration of worldlye thynges is vnchangeable and wythout al repentaunce in so much that his very enemies Nu. xxiii are fayne to bear record of the constancy vnchangeablenes of it For Balaam wold he nild he and in despite of his beard was compelled to speake these wordes God is not a man that he shuld lie nor a mans child that he should repent of any thing Should he say not do Shuld he speake and not make it good DY What dothe the scripture then in such places mean by the name of repentance PHI. It is a manner of speaking whych of the grekes is called Anthropopathia This figure Anthropopathia is many times vsed in the scriptures wherby the scripture dothe condescend submit it self vnto our weak capacity describing God vnto vs not as he is in him selfe but as we fele him to be Although he be without al humain passions yet the scriptures do testifye vnto vs that he is angry with sinners As then when we do hear the god is angri we must not imagin that he is subiect to any passion but that it is a manner of speaking wherby god is set forth vnto vs not as he is in dede but as he semeth vnto vs to be when he doth put his righteous iudgemeÌ„ts to execution when he doth plage and chastise vs so when we do hear that god doth repent him we must not imagin straightwais that ther is any such repentaunce in him as is in mortal men but that by it the chaunge and alteration of things such as it dothe appeare vnto vs is signified betokened For sith that among men any maner of change is a correctinge of that whiche did displease that the same amending or correcting doth come of a certain repentance therefore by the name of repentaÌ„ce that same is signified which god semeth to chaunge alter in his workes In the meane seson nether his counsell nor will is chaunged or altred The couÌ„sell and wyll of god is neuer altered Question For loke what he hath decreed prouided alowed and apoynted from the beginning the same doth he bring to passe thoughe neuer so sodain a chaunge doth appear vnto vs to be in thinges DY What say ye then of the Niniuites whome he dyd spare after that he had threatned them with destructyon Or of kyng Ezechias whose lyfe he dyd lengthen after that he had caused to be sygnifyed vnto hym that he should dye the deathe Do not these examples declare suffyciently that God doth some tymes chaung and alter that which he hath determyned and apoynted before PH. They that do ether thyncke or saye so Aunswer to the Question do not perceyue that in the warninges threatnynges of god some condition is alwayes to be vnderstanded althoughe it bee not expressed nor mentyoned of as it doth plainly apear by the end it self that doth coÌ„monly folow For wherfore dothe the Lord send Ionas vnto the Niniuites for to geue them warnyng a fore hand of theyr destructyon Or wherfore doth he shew by his prophet Esay vnto Ezechias that he shuld die Might not he haue destroied both the Niniuites and also Ezechias wythout anye warnynge he dyd it not theÌ„ to thys end Why the Niniuits are warned before of theyr destruction that they being warned of theyr destruction should see it to come a farre of but rather because that he woulde not haue them to be destroyed That therfore Ionas dyd prophecye that Niniue should after forty dayes be ouerthrowne It was done to thys end that it should not be ouerthrown That hope of long lyfe was taken away from kyng Ezechias it was also done to this end that he might obtayne a longer lyfe Who dothe not now see that the Lord went about by such threatnynges to call moue them to repentaunce that so they might escape the iudgement condemnation that they had deserued by theyr sinnes Any man may then se and perceyue that ther was a certain condition included or conteined in those warninges threatnynges that we haue now spoken of Whyche thynge we be able to proue by lyke examples of the scriptures gen xxii When the Lord did rebuke Abimelech because that he had taken away Abrahams wife he sayd vnto him Behold thou shalt die because of the woman that thou hast taken away For she hath a husbande But after that he had excused hym self these words did the Lord speak vnto hym agayne Restore the woman vnto her husbande For he is a Prophet and he shall praye for thee that thou maist liue Els thou shalt die the death and al that thou hast Ye may see how sore the fyrst threatninge is that so he myghte moue him to make restitution and how that he dothe in the other declare plainly his wil. After the same manner oughte the other places to be vnderstaÌ„ded Therfore we must not conclude by them that god dyd alter any thinge that he had determined before because that he dyd reâ—oke and call backe that same that he had published already For when the Lorde wyth threatnynge of punishement How the lorde maketh a way to his dyuine prouidence dothe exhort them vnto repentaunce whoÌ„ he hath determined to spare he dothe rather make a way vnto his diuine prouidence thaÌ„ otherwise For we must not thinke that he doth vary either in word or dede For this sayinge of Esai must be verified wher he sayeth If the Lorde of hostes determine a thinge who wyll disanull â—t Esa xiiii And if he stretch fourth his hand who wyll holde it in agayn ALBION This then