be called his children the sonnes of the hyest And is so carefull ouer vs that he that toucheth vs toucheth the Aple of hys eye And that he so hateth oure ennemyes the bloudy Edomites that he wyll destroye theym wyth euerlastynge destruccyon Yea hee maketh the heauens aboue the holy angels in the heauens to minister vnto vs. He causeth the earthe beneathe the ayre the seas to serue vs. And ouer all creatures he gaue vs the lordshippe and dominion to beare hys image and to be as it were earthlye Goddes And whyche surmounteth and farre passeth all the woorckes that euer were wroughte in heauen or in earthe Thys mercyefull Lorde oure God when we were not hys people but hys ennemyes not seekynge after his mercy but goynge a straye frome hym in oure fleshly vanities hath so loued vs that he hath not spared hys only begottē sonne but most louingly hath geuen hym vnto deathe for vs to delyuer vs from the Egypte of synne and the helly Pharao to blesse vs to sanctifyt vs to make vs hys children To deliuer vs from cruel Esaw and all Edomites To bring vs into the country promised salf from seas flouds and waues of thys worlde To feede vs wyth heauēly Manna of hys own flesh to gyue vs drynke forth of hys own side for Christ the sonne of our god is the stony rocke of whome all the faythfull Israell doth drynke and are satisfied Yet we not wythstandinge thys greate loue and manyfolde mercyes do lyue careles of God hys commaundementes as thoughe there were no cause whye wee shoulde loue God or obey his pleasure whiche is thonlye tryall whether wee do loue him or no as Christ our sauiour his dearly beloued sonne teacheth Iho. xiiii xv Not much vnlyke to our first father Adam who thoughte that God had not loued him when he did forbidde him the tree in paradyse but deluded by the subtyll serpente supposed that God hadde enuyed his furtheraunce in knowledge and therefore beleued the deuyll to loue hym better and to counsayle more for hys profytte then hys creator maker Lorde and God Lykewise are we all mooste readye to runne whether oure lustes leadeth and thys olde Serpent dothe hisse and whystle vs. But the word and wyll of God is vnto vs an heauye burthen so that wee heare and take it not as a louinge lesson taughte by a father or a frende but as a greuous yocke and burthen layd vppon our backes by some tyraunt or rather a frende So that in oure deedes we clearely deny that we do loue God or that hee hath deserued any loue or seruice at oure handes Thus did the Iewes and carnal Iaacob our spectable and glasse to looke vppon thoughe their father was chosen in hys mothers wombe and hys posteritye with maruelous miracles fostered cheryshed and set vppon highe aboue al natyons dispyse theyr louynge Lord who of hys onlye free mercy had chosen them in Iaacob and refused Esau wyth all his posteritye before that eyther of theese two children were borne into this world And because they dyspysed theyr God and woulde not confesse vnto hys glorye wherein he loued theym Therefore are they worthelye reiecte caste awaye and scattered a brode from the face of God and dryuen from hys holye temple vnto this daye The whych obstynate ingratitude wycked vnthankfulnesse of thys carnal Iaacob together with their worthy desolacyon ought to stirre our harde hearts and to moue our carelesse mindes to remember wherin our moste mercyfull father vttereth hys loue so many wayes vnto vs. Especiallye seyng by the fall of the same Iaacob saluacion is come vnto vs which ones were vnder the shaddowe of death before their bowes were brokē that we beyng wilde olyues might be grafted in thē and be come partakers of the roote and the fatnesse of the olyue kyndlye and natural This report of the great loue of God towarde vs whyche are the chosē Iaacob and spiritual Israell how he hath refused hys own chyldren naturallye borne of Iaacob as concernynge the flesh and taken vs to him self which were hys open enemyes and straungers from that people as it is greatelye comfortable so it is also verie terryble For therin also muste we considre howe they dyd fall for their vnthanckefulnesse and mysbelief that we be not proude but trēble and feare and alwayes knoweledge the louynge kyndenesse of oure Lorde towarde vs. For if God haue not spared the naturall braunches beware leaste it happen by any meanes that he do not spare thee whyche art of nature a wylde Olyue Loo therefore the loue of God and hys goodnes towarde the if thou abyde in goodnes myndful of the louinge kyndnesse of the Lorde God Or els contrarywyse shal thou be cutte of and they grafted in agayne whyche are the natural braunches yf they do turne from their mysbeleue and confesse howe greatelye god loueth theym For we gentyles are thys same Esaw and Edom here mencioned yf we be vnthankfull vnfaythfull and forgetfull of god hys benefytes where as we huylde the Lord wyl destroy and we shal be called the wicked borders and the people agaynst whom god is angrye for euer as oure Prophet Malachy speaketh But if we only can be thākful for al hys louing kyndenesse and confesse and knoweledge the benefytes receyued than shall wee be the true Israell circumsised in harte the chosen Iaacob the holye people whyche were wonne and purchased to preache foorthe hys prayse whyche hathe called vs foorthe of darckenes into hys maruaylous lyghte And oure eyes shall see the Edomites that is to saye all the vnfaythfull of what manner of Nacyon Countrye or kyndred so euer they be vtterlye destroyed Then shall we renowme praise laud and magnifie the Lorde oure God in all our borders because he hathe so wonder fully shewed hys powre hys myght his iustice and iust iudgement vpon the wicked Edomites the vessels of his wrathe and in contrary sort hath he shewed the ry hes of hys glory towardes vs the vessayles of hys mercye whom he hath prepared and appoynted vnto glory whom he hath chosen before the worlde began called in the ende of the world loued with loue vnspeakeable that hee woulde bee conuersaunte and set hys tabernacle amonges vs. And bee oure god and make vs hys people To hym must we crye holye holye holy iust are thy iudgementes O Lorde To recompence the wycked theyr euyll wayes and to kepe thy promesse with thy chosen To iudge the mighty Edomits after theyr own merits and defende the simple Iaacob from all violence and to shew mercy aboūdantlye to thy people whome thou hast chosē to be the spituall Israel cyrcumcysed in hartes by thy spirite to do seruyce honor to thy holy name Amen ¶ Of Eleccion and Reprobacyon HEre is a iuste occasion offered to entreate of reprobacion and Election in that the Lord sayeth by hys prophet I haue loued Iaacob and I do hate Esau And thoughe the matter seameth to manye learned men mooste daungerous of
all other to be entreated and taughte amonge the vnlearned yet because I haue my selfe thereby attayned to suche fealynge of the myghtye god hys maruelous woorkynge to suche a feare of hys maiestie reiecting and refusynge electyng and chewsyng whome it lyketh hym Euen as the potter may make and breake withoute resistaunce of the vyle claye which he with his handes formeth and fashyoneth as the Prophete speaketh Therefore haue I thoughte it my dewty not to enuy vnto anye but to vtter the same vnto other my brethren children of the same father seruaunte of the same Lord and pottes made of the same moulde and mettall that I am and by the same onlye workemaster Nether do I thyncke the vnlearned so vnmeete to receyue heauenlye doctryne as we doe make them Onlesse it be throughe their negligence whyche wyll no more dylygently teach them for lyke as they denie this doctrine to the vnlearned in the Latyne tonge thoughe some suche hath as muche fealynge of the excellencye of the knowledge of God in Iesu Christ as any Doctor that euer I dyd knowe yet I saye as they do denye this and saye that it is perylous for the vnlearned so haue they within this fewe yeares denyed the word of God the testament of oure heauenlie father to the laye men vnlearned in the tounges And yet wee all doe see and knowe at thys daye the Lorde oure God bee praysed that there be manye vnlearned in the tonges eyther Latyne or Greeke who hath attained to such a deap knowledge of God his wil pleasure opened in his scriptures that they maye be cōpared not with the meanest but wyth manye of the great learned sorte And I pray you had it bene well donne that suche bees hadde benne prohybyted theese flowers of these comfortable pastures Because that some poysoned spythars hadde gathered poyson in the same Nay Doutelesse For by the same reason Christe shoulde not be preached at all Because he is a stomblynge stone vnto some and the sauour of death vnto deathe But Consyder that it hurteth onlye the wycked and thē it driueth towarde theyr Iornayes end to the pytte of hell whether they be learned in the Latyne tonge or no for amonges both the learned and vnlearned wee muste knowe that there be both good and bad holy and wycked electe and reprobate wherfore vnto nether ought the truthe of God hys holye woorde to bee denyed But that it maye be a testemonye towards condempnacion to the one and the gladde tydynges of saluacyon to the comforte of conscyences to thother it oughte vnto al to be offered opened and publyshed Wherefore by the good will of GOD we entende to speake of thys greate matter none other wayes neyther in anye other sorte then the open-scriptures shall approue oure sayinges And wee doe saye wyth the holye Apostle Sayncte Paule as it is wrytten Blessed be God the father of oure Lorde Iesus Christe whyche hathe blessed vs wyth all spyrytuall blessynges in heauenlye thynges vnto Christe lyke as hee hathe elected and chosen vs in hym him before the foundations of the world were layd that we shoulde be holye and blamelesse before hym by loue who hath predestinate vs that hee myghte freelye chewse vs to bee hys chyldrene by Iesu Christ Ephes i. And thoughe there come some wycked men which were long before apoynted to thys iudgement whych do tourne the grace of oure god to lasciuiousnes and wantonnes as holye Iudas sayeth yet knowe wee that wee are chosen by Iesu Christ that the glorye of hys grace his fauoure and mercye towardes vs myght be praised For we are the electe and chosen kyndred and hys people by purchase that we shuld shewe the vertue of hym whyche hathe called vs forth of darcknes into thys marueylous lyghte For thys Electe people onlye was Christe sente into thys worlde To theym onelye is the woorde of saluatyon sent as Peter sayeth to the electe by the for knowledge of God the father i. Peter i. Then to knowe what thys election of God is and what in the scriptures it doothe sygnyfye We describe and defyne Eleccyon to be the fre choise of the good wyll of the almyghtye God appoyntynge and prescrybynge in the booke of lyfe before the begynnynge of the world whome he wyll haue to be saued and accompted amonges the iuste Thys choyse this chewsynge this afore appoynted purpose and ordynaunce of God is a boundantlye set forthe in the fyrste chapter to the Ephesians That thys commeth of the fre wyl of god and hys only grace freely wythout our deseruynge Contrarye to the vayne oppinion of the scole men the same chapter and the nexte chapter followyng dothe playnelye testyfe Ephe. i. ii And moste euydentlye the Lorde in hys Maiestye speaking to hys seruaunte Moyses Exodi .xxxiii. declareth all thys to stand of hys mercy sayinge I wyl haue mercye vpon whome it lyketh me and I wil shewe mercye where it shall be my pleasure for so is the meanynge of those wordes I wyl haue mercy vpon whom I wyll haue mercye Paule also declarynge thys place the worcke of God betwixte theese two chyldren Iaacob and Esau Romaynes .ix. Sayeth thus of thys free Election when Rebecca was wyth chylde wyth one and the same father Isaac before the chyldrene were borne when they hadde neyther done good nor badde that the purpose of god whiche is by Election myghte stande it was saide to her not for the cause of woorkes but by the grace of the caller the elder shall serue the yonger As it is wrytten sayeth he Iaacob I loued but Esaw I hated Of the boke of lyfe Moses speaketh Exodus xxxii And Christe hym selfe Luke x. Sayinge to hys Apostles Ioye you and be gladde for youre names are wrytten in the booke of lyfe in the heauens And in the lxix Psalme it is spoken agaynst the wycked Let thē not be wrytten amonges the Iuste and put theym foorthe of the booke of lyfe And agaynst the false Prophet Ezechyell xiii He shall not be in the counsayle of my people nor wrytten in the booke of the house of Israell Nowe it is to bee noted and marked dylygentlye that thys woorde eleccyon is taken after twoo sortes in the scrypture some tymes as it sygnyfyeth absolutelye the free choyse wyl and appointment of God wythoute the respecte of the reuelacyon of the woorde and message of saluacyon And thus speaketh the holye Apostle Sayncte Paule of eleccion sayinge of the carnall Iaacob They were ennemyes concernynge the gospell for your cause but concernynge the eleccion they are beloued for theyr parentes For the gyftes of God and hys callynge are suche that he can not repente Euen as you once were mysbeleuers from god but nowe haue attayned mercye by theyr mysbelyefe that they shoulde attayne mercye also Thys eleccion expresseth absolutelye the course of god hys woorkeyng wythout the respect of reuelacion of the word or anye of oure woorkes folowyng Vnder thys fyrste kynde of eleccyon were those hundreth
and twentye thousande whyche god dyd chewse and keepe vnto hym felfe in Nineue amonges the Idolaters and the .vii. thousande whyche god dyd leaue for hym selfe in Israell in the thyrde booke of the kynges the .xix. chapter Yea those that yet are not are thus electe chosen and amonges al nanacions both Iewes in thys long blindnes and banyshement from theyr countrye emonges the Turckes in theyr Idolatrous wyckednesse yea amonges the Edomytes the Sabees the Indyanes and Ethiopians And in the late blyndenesse of the popyshe churche wherein wee together wyth oure fathers were all together Idolatours all Hypocrytes and counterfayte Christians thys absolute eleccyon whereby the mercyfull LORDE God dyd reserue and keepe hys chosen vnto him in all places all ages al countryes without respecte of parsones dyd most euidentlye appeare How be it this secresy of eleccion must onlye be lefte to the Maiestie of God wher whan how and whome he therby saueth and sheweth hys mercye For to the blynde iudgmente of manne al theese people rehersed and suche lyke semeth reiecte reprobate and caste awaye as appeareth by Ionas condempnynge the Niniuites by Elyas condempninge the Israelites and a long whyle vntil God had by miracle from heauen delyuered hym from that erroure vnto the chief Apostle Peter iudgynge all the gentyles to bee a polluted people farre from the fauoure of God The second kynde of Eleccyon is set forth knowne euidente open by the spryte of God worckyng in the hartes of the electe and chosen by faythe and trust in God hys promyses teaching vs that we are the chyldren of God chosen to hym selfe by Iesu Christ from the begynynge and therfore preparynge vs to an holye and blamelesse lyfe to the land and prayse of the grace of god The whiche eleccion besides the daily experience of our consciences may be approued by the testimonies of these scriptures compared together Esay lix Rom. viii Ephe. i. Collossi iii. and a verye brief and parfit dyscripcion of thys Elecciō ii Thess ii in these wordes We ought to thanke God that he hathe chosen you from the begynnynge by the santefyinge of the spryte and the belefe of the truthe to the whych he hath called you by our gospel to attayne the glorye of oure Lorde Iesus Christe by thys gracyous eleccyon was Iacob dearely beloued in hys mothers wombe and Hieremy knowne vnto God before he was fashyoned in hys mothers wombe Hieremi i. And to bee short al other the electe of god are thus chosen santefied and beloued from the begynnyng from before the foundacyons of the worlde from euerlastynge to euerlastyng For there is no chaunge of tyme wyth God seyng that all thynges are presente in hys sighte For vnto him a thousand yeres are but one daye but the course and chaunge of tymes are in vs oure dedes oure knowledge in mans chaungeable wysdome Thys Eleccyon muste of necessytye dryue downe the pryde we haue of oure owne strengthe oure owne power oure owne nature or owne fre wyl our owne merits our own iustificaciō of our own workes and bring vs to the fealynge of the myghty power of God whych worketh all in all thynges to the restoringe of al thynges in our Christ both in heauen and earthe by whome we are called into thys state longe before appoynted accordinge to his purposed pleasure by whose power all thynges be wroughte that we maye boldly say with the Apostle who dare laye anye thynge to the charge of the electe of God It is God that iustifieth who is he that canne condempne who can seperate vs whyche are thys chosen Iacob frome the loue of God Canne affliccion can anguyshe can parfecucion can hunger can nackednes can peryll can the swearde For I amparswaded sayth he that nether deathe nor life nor angell nor power nor thinges presente neyther thynges to come nether heighe nor depth nether any creature can seperate vs frome the loue of God in Christ Iesu our Lorde lo this is the loue wherwith the Lorde loueth his Iacob wherby we say O heauenlye father Lord of heauen and earth it hathe pleased the that thou myghte shewe thy greate goodnesse mooste liberallye and frely towardes vs before that we were And therefore before we hadde done eyther good or yll wythoute anye our merytes or deseruyngs only thorough thy free mercye to electe and chuse ordayne and appoynte vs heyres of euerlastynge life and therby to make all thyngs perteynyng to oure saluacion so fyrme and sure that they canne not stagger nor wauer nor fayle Where contrarywyse if they dyd hange of oure worthynesse we shoulde euer be doubtefull because euerye manne is a lyer and all our righteousnesse is lyke a spotted clothe and nothynge but counterfeyte hyprocrysy wayed in the balaunce of thy seuere iustice But the grace of thys thy fre eleccyon maketh vs mooste certayne and sure seynge no creature is able to take oute of thy hande O God Wherefore wee doo lande and magnyfye thy name worlde wythoute ende So be it Nowe after thys doctryne of electyon and loue of God towarde Iaacob the haysynge and reprobatyon of Esawe muste lykewyse bee declared and thoughe the aduersaryes of thys doctryne do seeme to denye that there is any such reprobaciō of the wycked yet the wordes are so playne both here in thys prophet and Rom. ix That nothing can be more euydent For what can be more playnelye spoken for thys purpose then that god should saye before the chyldren were borne that he hated Esaw What was this hatred but the reprobacion reieccion and condempnacion by god hys owne mouth of thys wycked Esaw lyke as in the last verse of the fyrst psalm wher it is sayd that the Lorde knoweth the waies of the iust that is he hath thē writtē in hys boke in the heauēs he loueth them as is sayd of Iaacob he hath suche care ouer them that they can not fal but vnto the glorye of god and theyr owne commoditie by the course of the cōtraries cōpared together in that Psalme it should be added the Lord knoweth not the wycked lyke as Christ sayth it shal be answered vnto thē I know you not The latter parte of the verse is that the way of the wycked shall peryshe so that it appeareth to be al one not to be elected accepted and knowen of god and to perysh and to be as a reprobate condēpned And Felinus forth of kymhi dothe note that that parte of the laste verse of the .ii. Psalme God beynge angrye you shal peryshe foorth of the way dothe expounde thys of the fyrste psalme so that the election knowledge loue and fauour of god and eternal saluacion cannot be separate Like as hys anger and hatred reprobacion and condempnacion consequently do folow in Cain Esaw Pharao Iudas the Phariseis and like obdurate persones so manifestly vttering thē selues to be of that sorte whome god alwayes hated The chyldren not of Abraham but as Christ answereth vnto them of theyr father the deuyl who
the iust iudgement of the almyghty god accurssyng and condempnynge in Satan and Cain al synne and wyckednes To vtter that he abhorreth synne and hateth it beyng so farre contrary from hys nature whych is Iustice it selfe contrary from hys wyll whyche is equitie and hys lawe which is iudgement In Pharao a chyld of the same father reprobate indurate and accurssed whom god styrred vp for the declaracion of hys greate power and myghty arme as well in the manifold myracles wrought for his people whych nothyng had needed neither had bene occasyoned if ther had not ben suche a tyraunt so indurate and so obstinate to wythstande God and hys Seruauntes as also by the submercion and drownyng of hym and hys people in the read sea a sygne and token fyrste of the eternal and ineuitable destruccion and damnacion whereunto the wycked are appoynted then of the saluacion assygned and sealed vp for the elect and chosen we do learne here by also the power of god whych the very Sorcerers the enemyes of god were compelled to confesse before Pharao Exod. viii Wee do learne more ouer the iustice of god whych iustice Pharao hym selfe was compelled agaynst hym selfe to denounce and affyrme Exo. ix And fynally we may se expressed most manifestly the fatherly mercy of the god of Iaacob whych dyd gyue the kynge and the whole people of Egypte a pryce for hys chosen Iaacob Loo the loue towardes Iaacob and the hatred towardes Esaw What shall we speake of Iudas and other manyfestlye reprobate whych are compelled by the testymony of theyr owne consciences to pronounce them selues wycked and therefore to feare god hys seueare iustice and iust iudgemente And to flye there frome by the terrour of theyr euyl consciences whych is more sore then a thousand witnesses agaynst suche as god doth leaue to theyr owne selues The which terrible examples the electe of god hauyng before theyr eyes hathe greate cause to praise theyr heauenlye father throughe hys sonne Christe who hath sent theym hys hollye spirite of comforte whyche wyl neuer suffer theym to be tempted aboue that they are able to suffer to beare But where we haue two kynde of mē that be aduersaryes to thys doctryne of reprobacion The one sorte vtteryng thē selues most manyfestly reprobate obstinate and wylfully wycked cryinge and blasphemyng we wyl follow our lustes what neede we to care howe we lyue or what we do yf we be elected with Iaacob we shal be saued yf we be reiect curssed wyth Esaw we shal be dampned These Lucifers not submyttynge them selues to the gouernaūce of god careles what becometh of them must be bette downe wyth the consyderacion of the maiestye and myghty power of God whych suffereth not one sparowe to fal vppon the earth wythout hys wyl and prouidence neyther one heare to fal from the heade of hys electe and chosen howe fearcelye so euer they shal rage against them Wherefore O you Serpentes seede howe so euer you shall be offended wyth thys that I shall speake knowe thys that as the myghtye God hath made the skattered sonnes able inoughe to stay the ragyng seas so shal your proude waues of your boylyng stomakes and ouer busye heades be broken and brought full low wher and whan it shal lyke the Lorde of al flesh by these hys weake vessels And lycence must you aske as dyd youre father the Deuyl executynge hys tyrranny vpon the good man Iob as we reade in the fyrst chapter of that history before you can lay handes eyther of bodye or goodes of any of hys chosē therin shal you be lymitted and appoynted as ther appeareth how farre you shal be able to extend your violence For God holdeth youre hartes in hys hande be you neuer so great tyrauntes and can soone cause you to faynt and fayle from your fury turnyng your hartes rounde aboute as hym lyketh best And because thus you blaspheme God bothe in woordes and deedes followyng your father Lucifer abusynge Gods creatures and despysyng hys benefytes hys tollerance and hys longe sufferaunce whyche myghte moue you to repentance as holy Paule warneth you treasure vp for yourselfe euen wrathe vengeāce agaynst the day of vengeāce I do feare nothing at al to offend you with my wryting neither do you pas any thyng at al what is written or spokē though you vse to swere stāpe stare for a litle space in a furious rage when you heare feele thynges contrarye to your poysō But the scriptures of God al good wrytinges al truthe vnto such dogges hogges ar vttered to this purpose that they may be a testimony of cōdēpnatiō of the light of God his truthe reiected dispised Therfore for the elect of god that they may vnderstād the course of God hys woorckinge in al his creatures reuerence his maiesty magnify renoume his holy name is this writtē Yet doutles do I know amōgest the chiefe vessayles and chosen chyldren of God ther be many whych haue not attayned to this poynt of doctrine of eleccion reprobaciō whō I am very lothe to offend and therefore I desyre thē for the loue of god to suffer me quietly with out theyr greefe to vtter vnto other the cōfort of mi cōsciēce which I haue here by vndoutedly receyued like as I haue many times harkened vnto them in the contrary Fyrst praying thus both of vs together vnto our heauēli father knowledging our own infirmitie weakenes O father in the heauēs what so euer we are what so euer we haue what so euer we know it is only by thy fre grace for we wer by nature the children of wrath we are not borne a newe of flesh blud either of the seede of man or of the wyll of mā flesh bloud cānot reueale the mysteries of thy heauēly kyngdom vnto vs. But by thy blessed wyl are we that we are by the same knowe we that we know Therefore O father doe we commytte into thy handes onelye oure saluacyon If oure knoweledge bee small yet wee doubte nothynge but that wee are the chyldren of thy euerlastyng kingdome and therfore by thy myghtye power we shal growe whan it shal be thy pleasure to a more full and ryper knowledge of a more perfyte age wherin our fayth shal be fullye able to comprehende and perceiue the bredth depth light and largenesse of thy great mercies and gracious promyses But seyng thys power of ful knowledge and parfite reuelacion passeth al powers naturall and remayneth onely in thy power and the lyght of thy spirite O Lorde Doe thou what shall please the to open to vs thy seruauntes and chyldren depending of thy handes so much of the light of thy countenaūce and at such tymes as shall seme good to thy wysedome and fatherlye mercye In the meane tyme thus restyng hollye vpon the neyther can we despayre neyther wil we be to much careful although we can not attayne to the knowledge of many of thy woorkes
be accompted synne No suche thought can be attributed or ascribed vnto God as can be agaynst hys wyll therefore no synne canne bee hys woorke Neyther can he be the authour of euyll whiche therefore is called god because he is the authour and geuer of all good so contrarye to the nature of synne and so farre frome euyll that he tourneth all oure euyll to some good oure synne to the vtteryng of his grace oure lyes to the declaraciō of his truth No thys is the parfyte woorke maister whyche woorketh al thynges wythout faulte or trespasse all other doe fayle fault and trespasse and sinne in al their woorkes that he may be iustifyed in all hys doinges and al creatures fal down before hys face presence Who though he do woorke all in all thynges yet doth he woorke the same to suche godly ende and purpose knowen onely to hys maiestye that thought wee be compelled to saye God is the authour of the fact yet muste we aunswer but not of the crime Because he is the mayster of the house and Lord ouer the family and therefore maye doe anye thynge wythoute the blame of hys seruauntes And lyke as that whyche is no faulte in the Mayster of the house is a greate faulte manye tymes in anye of hys seruauntes because it is breakyng of their Maysters commaundemente Euen so doubtles the selfe same woorke is synne in God hys seruauntes and creatures whych to God is no synne but an ordynary woorke appoynted for some special purpose eyther for the manyfestacion of hys power as was the hardenyng of Pharao or for the declaraciō of hys mercye as was the fall of Dauid of Peter of Marye Mawdelen and all other repentaunt synners And wherefore I praye you maye not thys Lorde thus vse hys owne Seruauntes wythoute any blame of synne seinge that he hath created and made them all only to serue hys glorye his iustice and his mercy Or how can he be vniust or the author of anye synne by whome all the world must be iudged and brought to the balance of iustice and equity Whan the first world shall be condempned for their sinne and iniquitye and we nowe lyuynge shall be iudged for oure synnes especyallye all those which not onlye do euil thē selues but are authours and fautours to wycked doers Roma i. Fourthly The maiesty of God can be subiecte to no synne be cause it canne be vnder no lawe And that onlye is worthelye called synne whyche is done agaynste a lawe therefore no worke that God doth ought to be accompted euyll eyther that he is the occasion of any euyll which onlye is the mynde sence and spryte and power of the lawe wythout whome no lawe of it self is good For euerye good lawe is the mynde wyll and commaundements of God and what so euer lawe is not the mynde wyll and commaundemente of God as was the lawes of the Scribes and Pharyseis and of our late Papists the same be wycked who of necessitye were set vp the body of antechrist to vttre their vnrighteousnes that Christ the sonne of rightousnesse the heade of his bodye in his manyfolde mercies more playnelye myghte appeare and shyne with more glory Againe to define sinne to be the affeccion mocion or operacyon of any reasonable creature againste the law of God his maiestie must nedes be secluded and excused who is the law maker the creator no creature hauing no euill mocion nor led wyth any affection which might make his worke euil Like as the creature is for the most part blame worthi because euē whan it doth the best of all It is subiecte to some affectiō eyther self loue or hatred of some other yea the Lorde God may vse anye of hys creatures in any worke without the blame of anye euyll as well as the smithe may make his colles to flame or to quenche them eyther the same peace of yron somtimes his hammer somtime his tonges or stythye Wherfore though very much myght be sayd in this parte that as the potter maye make of one peece of claye what hym lyketh the smythe maye make of hys yrō diuerse instrumēts yet folowyng the godlye wysdome of S. Paule I thincke it more mete to beate downe mans subteltyes wyth the contemplation of the maiesty of the myghty God pronouncing boldly that such as say if my lyes and synne setforth hys glory why am I then iudged as a synner let vs do euyll that good may come and so in their wicked words dare make God the author of euill hathe their worthye dampnacion al ready as Paule sayeth Roma iii. For of necessitie which theyr eyes can not see such diuersity of sinne and grace of rightousnes and vnrightousnes of the contraryete chaung of thinges must be in thys wonderful creation of heauen and earthe by the high Maiestye of God appoynted and opened For what neaded the goodly creature of light If ther had bene no darknes or howe shulde this benefyte haue bene felte or perceyued what matter or cause of vtterynge iustyce mighte haue bene founde wythoute synne and vnryghtousnes howe shoulde grace haue bene shewed yf no wrathe had bene deserued No the mightye God thereby most euidently vttereth his maiestye in that he sheweth how the heauens fal in to darknes without him the earth into dust the angels into deuils the mē into synne and so finally withoute hym all thinges to come to noughte that he might be magnified creating all thynges his sonne our sauiour renoumed who hath redemed vs al his holye spirite exalted who hath renewed al vs that be his electe and chosen Now to what creature is the maiesty of god bound and found debter of his spryte If he with hold it from any hys dreadful maiesty may rightly with hold it for who hath geuen him first to ask any thing again of debt or duty If his maiesty do giue his spirit it is of his fre mercy and grace If the earth fal into dust if man fal into sin that al things may be knowne to be nothing without god what blame deserueth god or who dare accuse him No let al flesh fal down before his maiesty cōfes Al things doth only rest vpon the o Lord god thou hast created all thinges of nothinge so that without the they all do fall to their original to shew them selues vayn and nothing worthy weake wretched miserable wherfore if we haue any good thīg it commeth of thy mercy if we haue any weakenes sinne or infirmitie it cōmeth of our owne concupiscence lustes and vanity our perdition is of oure selues our synne is of our selues only of the is our saluation thou made vs claye pots and vessails to thine vse Do thou with vs as thou shal thinke good in thyne eyes the shame shal fal vpon our own faces The second cause which cōcerneth mā wherby many mistake this doctryn is that God exhorteth man alwaies in his scryptures to good and forbyddeth euell wyth manye terryble threatnings
they change theyr estate wyth anye suche no when they are called from darckenesse to be partakers of lyghte of lyfe and the heauenlye daynties laid vp in poore Christe they despyse that estate excusynge theyr purchases theyr marchaundyse and theyr earthelye lustes and delytes Luke .xiiii. Vvherefore in the other worlde they that here are oppressed shall haue comforte and the other torment Sutche is the order then of God hys woorkeynge that by the contrayetie of the chosen and reprobate of Iaacob and Esaw of Pharao and Israell and the wysedome of God and the wysdome of the worlde he wyll set foorth hys maiestye hys power hys diuinitie hys Godhead so mutche as maye be knowen vnto man that is to saye in hys wysedome Iustyce mercye and almyghtynes For comparynge hys wysedome to anye other wysdome nowe appeareth the contrary that it is very foolyshnes euen darkenes compared vnto lyght deathe vnto lyfe lyes vnto truth as Paule sayth Vvhen they accompted them selues wyse they were made verye fooles and changed the truthe wyth lyes the glorye of the immortall God to mortall and corruptyble creatures They folowynge theyr owne ryghtuousnes coulde not come to the ryghtuousnes of God in Iesu Christe Vvherefore of necessitye God dyd shytte all vnder synne that hys mercye myghte flowe ouer al. And that hys myghty power myghte appere he hath created the heauēs earth wherin we do se lyght darknes death and lyfe shame and glory weakenes and strength lyes truth ryghtuousnes and vnryghtuousnes to serue to the settyng foorth of hys glory that man may be driuen to say wyth Paule O the depth of the ritches of the wysdome and knowledge of God How incōprehensible are hys waies How vnsearcheable are hys iudgementes For who hath knowen the mynde of the Lorde or who hathe bene hys counsailour Or who hath geuen hym ought afore hande that he myghte be repayed For by hym and through hym and in him are all thynges to him be prayse for euer Amen And as thys holy Apostle Paul doth submyt him selfe to the great depth of the wisedome of God and hys wonderfull regyment and prouydence and wolde beate driue downe all fleshe by the consideracion of the same So also al our fathers frō the beginning hath laid this the only foūdaciō of their faythe Vvherfore Moyses beginneth to stablish the faith of man at the history of the creacion and so forth by thorder of god his presēt gouernaunce about the thynges made created And Dauid for a confession of his faith pronoūceth of this prouidēce Psa xcv I do know that thou art a great Lord a Lorde aboue al Gods Althyngs what soeuer the lords plesure was he hath made in the heauēs th earth the seas the bothomles waters Agayn by the worde of God al thynges were set in their places and by the spirite of hys mouthe all the powers that be in them And Paule consyderynge most deepely and pronouncing most playnelye thys deuyne gouernaunce of the creatures and godly prouidence of the creator in all thynges for hys elect and chosen sayth thus Roma viii Vve know that all thynges woorke for the best vnto them that loue God who also are called of purpose for those whyche he knewe before he also predestinate that they shoulde be lyke fashyoned to the shape of hys sonne Moreouer whō he hath predestinate those hathe he called and whome he called them he also hathe iustified whome he hathe iustified those also hathe he gloryfyed So that thys appeareth to be no newe learnyng or vayne doctryne of God hys prouidence and election But the onelye grounde of faythe and certayntye of conscience in al conflyctes agaynst the world the flesh the dyuell agaynste Synne Death hell as thapostle vseth it in the latter ende of the same chapter and all rhe fathers from the begynninge hathe felt it For how could Adā by any other worke or creature eyther by comfort of any other doctryne stay hys cōscience but in that the Lorde God promysed to prouyde for hym and to saue hym from hys ennemye who once had ouercome hym by the blessed seede whych not by merytes but by mercye and grace and therfore of hys free purpose before appoynted shoulde be sentte vnto hym to breake the heade of the serpent Why should Abraham haue left hys country and hys owne fathers house yf he had not felt thys deuine prouidence fatherly care free choyse and eleccion of hym and hys seede By the whych lyuely felyng of God hys careful prouidēce and free choyse sendyng him seede whan he was past hope of seede concernyng his deade body and al the works of nature and by the stedfastnes of faythe in the temptacions aboute the same seede to be made a slaine sacrifice and other greuous temptaciōs and aduersities frome tyme to tyme layed vpō hym thys chosen vessayle Abraham is called the father of all faythfull As by hys historye appereth a fatherly care of our god for all hys people bothe for bodyes and soules for wyfe and chylde and all together And Isaac hys sonne that chosen seede in whom al the nations of the earth were promysed to be blessed longe before the chylde was borne hath thys promysse of enherytaunce geuen hym by fauour that the promes myght be sure to al the seede as Paule sayth Ro. xiiii vnto whom and hys faithful seede this free promys and fatherlye eleccion and predestinacion or what els you wyl cal it was agayne reuealed and opened Genes xxvi in these woordes thorowe thy sede shal al the nacions of the earth be blessed And the liuely sence and feelyng of thys eleccion and fatherly care of God for hym dyd then especiallye shyne in hys hart when the Lord sayde vnto hym Go not into Egypte tarye here I wyl be wyth the and wyll blesse the and thorow thy sede shal al the nacions of the earth be blessed Gene. xxvi And after that greuous temptacion vndoubtedlye wherein he was compelled for feare of the Philistines to deny hys wyfe and call her syster and after the manyfolde contencyons wyth the Philystynes wherein hys God dyd preserue hym and at the ende in the wonderfull myracle of hys chyldren whose birthe right was altered by the vnsearchable prouydence of God the manyfest notes and tokens of the free Eleccyon and choyse of God dyd apeare And Iaacob chosen and beloued in his mothers wombe felte this fre worke of God his greate fauoure who had chosen him before he was borne and taking occasion of the necessitye of hys brother seketh the byrth ryght the whyche God hadde vnto hym before appoynted and promised renouncing the cours of nature thē dothe he leaue and forsake hys fathers house and pacientlye taketh all troubles offred vnto hym In the whych oftentymes vndoubtedlye hee fealeth the heauye and greuous temptations that hys fathers Abraham and Isaac hadde before for no creature more often suffereth trouble than the verye electe of God for the experimentes of his
faith whereby the lyuelye sence and vndoubted tokens of hys fauourable eleccyon after manye battayles and vyctoryes myght be made certayne and sure thorowe present comforte alwayes ministred vnto hym eyther by secreate inspiration or manyfest reuelation wytnessynge the syngular care of hys heauenlye father ouer hym hys dearely beloued and chosen chyld as hys wonderful vision of the ladder and the angels dessendynge from heauen doth declare and the other vision wherein the aungel dyd shewe him the partye colored shepe for hys porciō to multyply and encrease his substaunce as also whan God byddeth him go into his owne contry from this disceitfull Laban and defendeth his Iacob from him and finally the gloryous vyctory geuen vnto him ouer the aungel comforting him against the feare of his brother Esau dothe bryng forthe vnto his heart and conscience the assured sygnes and tokens of his heauenly father first electinge and chusyng and after euermore gouernynge guydynge and preseruynge by the free mercye of hys dyuyne prouydence Iheremy also chosen in his Mothers womb as appeareth in the fyrst chapter of hys Prophecy where it is sayd from the mouthe of God before I fashyoned the in thy mothers wombe I dyd know the. And or euer thou wast borne I dyd sanctifye the and ordeyned the too be a Prophet vnto thys people then felt the moste lyuelye sygnes and tokens of hys eleccion whan his fleshe repyned grudged feared to take in hand the execution of thys great daūgerous ēbassage and the powre of God hys spryte doth touch his heart and openeth his mouth to the plāting and rooting vp of al people and kingdoms to breke destroy and make waiste and raised him as a fensed towne a brasen wall an Iron pyller against the kings priestes and people of the lande Nowe thoughe some tymes his fleshe dothe grudge for the burthen of his office anguish of hart as though he had bene an abiecte or reprobate yet alwayes after the brunte of temptacyons vtteringe his weakenesse he fynedeth the merciful prouidence of his heauenlye father to take a continuall care for him and not only comfort and assist him but also most euidently to punyshe his ennemies And to be shorte all the electe of God are thus chosen and called guyded and gouerned frome their mothers wombe accordynge to the saying of the princelye Prophete Thou arte he that takest me from my mothers wombe thou wast my hope yet whan I hanged vppon my mothers brestes I haue bene lefte vnto the euer sence I was borne thou art my God euen from my mothers wombe And then do they fele most sensybly and lyuelye this their election when temptacions and aduersities doth assayl and assaulte them in the whyche conflyctes brynge to an earthlye prynce and compare then with the prynce ouer al earthly and heauenly thynges the Lorde of al Lordes the kyng of al kynges what comly offerynges would be brought to hys deuyne maiestie Would any of our earthly Dukes be well pleased with the present of a lame dogge or blind horsse Nay doubtlesse they would thynke thē selues vtterly dispysed and shamefully dishonored by hym the should offer them any such Yf nothyng then be acceptable amonges worldlye men in worldlye gyftes saue that only whych of it selfe is commendable howe mutch more before the Lord of hosts the Lord ouer al dukes kings must we be careful what we do brynge least he being displeased do reiect vs together with our offeryng Nowe go to and pray before the face of God that he maye haue marcye vpon vs. Thys is done by your handes wyl he receiue your faces saith the Lord of hostes Yea heare what the Lord of hostes armyes the greate terryble God the mighty Lord saith vnto you by his prophet you priestes come to the temple to the aultare to praye for the people there you doe offer you drenne incense you make vowes as though you would moue me to haue mercye vpon you and graunte your peticions but thus carelesse you doe come bryngynge the same and blynde pollutynge the breade of my table wyth your leuen of hipocrisy makynge my table despised wyth your vyle offerynges that I neyther can of my Iustyce nor wyll of my mercy receyue the faces of suche fayned hypocrytes neyther anye sutche skornefull gyftes No I youre God am a iuste God I doe not heare the wylfull synners And to the wycked I haue sayed why doest thou take my name in thy mouth I abhorre the prayses the sacrifyces and the offerynges of the synner Fyrst pourge thy selfe therefore and then bryng a pure offeryng to myne aultar yf thou wylt haue me to receyue thy face O gyue eare you priestes you are negligent in youre offyces and that causeth thys worde of God to be lyke an heauye burthen to you Deceyue not youre selues and youre people abydynge styll blynde and haltynge of bothe sydes Betwyxte God and the worlde the Spyryte and the flesh the lyuyng Lorde and Baal neyther flatter your selues thincking that God wyl receyue your fayre faces hypocritical gestures voyd of true holines No be sure you hypocrites that yf the earthlye Dukes and Lordes wyll haue no lame horses when you prole for your benefites neyther wil the Lord of heauen and earth heare your prayers neyther graūt your requests for your blynd and lame offerynges your haltyng doctryne crooked lamenesse in the course of your vayne lyfe and euyl condicions But thus sayeth the Lorde God to you preestes agayne Who is there also amonges you that wyll shutte the doores for noughte or sette lyght vpon myne aultare I haue no pleasure in you sayeth the Lorde of hoastes and I wyll allow none offerynge of your handes Lo what cā be spokē more playnly or more wayghtely agaynst your couetousnes ambiciō O prestes seing no man but the Lord of al men the Lorde of all hoastes and armyes bee they neuer so fearce speaketh these woordes I haue no pleasure in you nor youre gyftes I wyll none of theym because you do not serue me but your auarice your belly for wer not that you wold not ons shut the church doore no nowe in these euyl dayes many prestes wyl not do so much as shut the doores of their churches but gapynge styl for gayne more and more abide abroade in courtes and great mēs houses and though they haue great lyuynges and mutche aduantage by their churches yet wyll they not once looke in at the church doore wher they ar named the pastors and shepeheardes but lyke theeues come onelye thyther to robbe and to steale wher thou oughtest as thou hast frely taken so freely to minister Thys ought to be thy speciall respect namely to do good profyt without offence though all other men muste lykewyse consyder that the true good laborer is wel worthye his deue and iust reward yea and if thou wyll be a good shepeheard thou must not onelye seeke thyne owne gayne but thou muste bee prompte and