and dayly lament calling for the grace of their heauenly father which lamentations sighings and sorowyngs for theyr sinnes bée the sensible féelings and lyuely sygnes and tokens of Gods infallible and sure Election Wherefore whosoeuer shal féele these secret sighes and mournings thereby hating sinne desiring therfrō to be deliuered considering theyr owne weaknes and wishing alwaies to be of more perfection let them with all thankes géeuing vnto God reioyce knowing that this procedeth not from flesh nor bloud but frō the spirite of our head Iesus Christ who maketh intercession for his afflicted members who are hys Saincts with vnspeakeable gronings Whom though for a time he doo permit to be afflicted both in spirite and bodie as sometimes he did Iob Ionas Ieremie and other yet at the ende hée giueth vnto them most triumphant victorie according to the euerlasting purpose of his diuine prouidence who is to be feared reuerenced renowmed and praysed for euer So be it Heretofore haue we answered generally to them that woulde make God the autour of euill and to them which do say that thys doctriue taketh away exhortations and threatnings and the preaching of the worde Now by the grace of God we will more briefly answere to some arguments whiche they bryng foorth of the scriptures settyng aparte all such cauyllations as mans reason whiche in Gods mysteries can neuer be satisfied by the craft of the deuil doth excogitate inuent But fyrst we will speake something of good workes the true vnderstanding of those scriptures which commende thē vnto vs least we should seeme to dissuade mē from the same or extenuate the meaning of the holy ghost in such sentences as our aduersaries do wickedly peruert for the maintenāce of mans power against this doctrine of grace frée Electiō which dare affirme that by works they purchase part of their saluation the whiche as we haue said is fréely gyuen by this Election in Christe Iesu before the foundation of the worlde was layde The good works which are so in déed that is to say which procéede of the spirite of adoption the feeling of Gods mercies in electing calling iustifying first of al haue this vse the they declare the power of God to be in vs and the spirite of Christ which doth conforme vs to his Image and this is the ende whereunto we are Elected and predestinate to be conformed to the image of hys sonne Rom. 8. Elected before the foundation of the worlde to be holy and blamelesse Ephe. 〈◊〉 created vnto good workes which God hath prepared for vs too walke therein Epes 2. These haue the reward as Paule saith not only of this life but of the world to come Therfore sayth our sauiour Christe Math. 25. Come ye blessed of my father possesse the kingdome prepared for you frō the beginning of the worlde I was hungry and yée gaue me meate I was thirsty and ye gaue me drinke c. Of thys excellent commendation and rewarde of good workes we do learne the dignitie of the same not of the worthinesse of thēselues which are neuer able to stand in Gods iugdementes for our very righteousnesses are as Esay sayth as clothes filthily pulluted but of the dignitie of the grace of the promise of God who worketh them in vs For it is God saith Paul that worketh in vs both the will and also the worke euen of his purpose Phil. 2. Therfore all is of grace not of works least any should glory Ephes 2. For if there were any power in our selues or dignity in the works then had we some thing to glory but now that all is confessed to be of Gods free mercies and nothing of our selues we conclude that God crowneth and rewardeth his owne works in vs that who so glorieth should glory in the Lorde ◠Cor. ◠And where some allege this place ▪ Mat. 26. so to commende workes that they should be the cause of the Election and the fauour of God they do not consider the fyrste wordes Come you blessed of my father inherite the kyngdome prepared for you from the beginning of the world ▪ Wherin we may note that they béeing the blessed and beloued of the father are called to the inheritance of the heauenly kingdome not wonne by works but prepared by the heauenly father for hys children before they did any works at all Like as the wicked haue their place of eternall torment there named for them before prepared and appoynted And in both twayne the workes doth only declare what the trees are wherout they spring testifie what the fountaine is whence they flow according as our Sauiour Christ sayth the trée is knowē by that fruite a good man foorth of the good treasure of his heart dothe bring foorth good workes and the euill man euill workes This dothe Iames byd vs to shewe our faith of our workes and saith that Abraham did thus vtter his faith by his works and Rahab by her works and were iustified Where we are compelled with all the Godly learned to expound the worde iustified declared to bée Iuste or else we do make Iames contrary to himself contrary to Moyses whose sentence he in the same place alledgeth contrary to Paule and the whole course of Scriptures And thus muste all the generall sentence of workes bee vnderstoode that by these workes wherein God wyll haue vs to walke we are knowen to haue his spirit to bée good trées so iudged by our fruits as is the good apple trée by the apples not that the apples make hym good but testifie that hee is good and that it hath within it selfe a kindly power of good iuice and norishment So we feeling the power of the spirite woorkyng in oure hartes Godly motions and so bringyng foorth good fruites of faith and good workes doo confirme our Election vocation as Peter speaketh to our selues and others The seconde vse of workes is that God in vs by them may be glorified Whereof our sauiour Christ saith Mat. 5. Let your light so shine before men that they seeing your good workes may glorifie your father which is in heauen And this is the chéefe vse of good workes the laude and glorie of God whereunto we were fyrst created in the earthy Adam now are anew restored by the heauenly Adam Christ Iesu to walke in good works and to be holy blamelesse without faulte And to thys ende that God in them might be glorified doth scripture cōmend vnto vs good works and setteth foorth the crowne of glory to them that therein are exercised So runne that ye may obtayne saith the Apostle labor for the crown incorruptible 1. Cor. 9. Now bicause these latter dayes are the tymes wherein our Sauiour Christe dyd say that faith should fayle and charitie should waxe coulde we that haue so cleare reuelation of Gods great mercyes in Iesus Christe may gyue no occasion to the slouthfull fleshe eyther in our selues or others but after the example of the Scriptures we must alwayes exhorte to good workes and so tame our bodies and bring them into subiection as Paul saith least whiles we preach to others we our selues bée founde Reprobates 1. Corin. 9. the which sentence is euill alledged of the aduersaries of Election as though Paule might haue become a reprobate or as if that he had not béen certaine of his saluation but that it shoulde hang of his well doings For he sayth first in the same sentēce I do so runne not as at an vncertain thing and so fight not as one that beateth the ayre but as he saith to the Romanes chap. 8. I am sure that neyther death nor life neither Angels nor rule neither power neither things present nether things to come neither high neither low neither any other creature shall be able to depart vs from the loue of God in Christe Iesu oure Lorde Likewise they alledge foorth of the seconde chapter to the Philippians that Paule willeth vs to worke oure owne saluation but they do not consider that he streight wayes addeth that it is God which worketh bothe the wyll and the worke And in the chapter before he saith that it is God which hath begon the good worke and will finish it So that such Scriptures may neuer bée alledged for workes agaynst grace for to set vp our saluation of our selues which onely commeth of mercy in the frée Election wherby we were chosen in Christe Iesu and created a newe in him by his onely spirite to bring foorth good workes Therefore doo we conclude with Paul. Romanes 11. that we are saued and iustified fréelie by Grace not by woorkes for so grace were no grace and that all are shutte vp vnder synne that mercie may be vppon all vppon whome it pleaseth hym too shewe mercie And for the consideration of these greate mysteries of Election and Reprobation we crye with Paule O the depth of the ryches of the wisdome of god How vnsearcheable are his iudgements how incōprehensible his wayes For who hath giuen him first and he shall be recompensed For of hym and through him and for hym are al things To him therefore be glorie for euer and euer So be it ¶ IMPRINTED at London by Dauid Moptid and Iohn Mather Dwelling in Redcrosse streete nexte adioyning to S. Gylses Church without Criplegate ⸪
repente and liue And vnto wycked Ierusalem sayth our sauiour Christ O Ierusalem Ierusalem which slayest the Phrophets and stonest them that are sente vnto thée Howe oft would I haue gathered togither thy children as the Hen gathereth hir chickens vnder hir winges and thou wouldest not Lo thy house therefore is left desolate Math. 23. Lo héere appeareth the goodnesse of the liuing Lord so diligently calling the wicked to hym by his woord by his Prophets by his messengers and at the length by his owne sonne that hée cannot in any case be accompted the aucthor of their euill nor cause of their fall But contrariwise their owne wilfull and wicked stobbernesse is the cause of their euill and the onely occasion of theire fall as it is written Thy perdicion and destruction is of thine owne selfe but onely of me is thy saluation And infinite scriptures to the same purpose appertayning That wée may say wyth Daniel vnto thée O Lorde belongeth ryghteousnesse and to vs the shame and coueryng of our faces Daniel 9. Secondly The testimony of the consciences of the wycked whiche shall accuse or excuse them at the greate day which is alwayes of the force and valure of a thousande witnesses which is the worme that shal neuer dye but gnawe the wycked for euer Esa. 46. This conscience I say of theyrs shall condemne the wicked and what shall God then doo Or wherin is his dreadfull maiestie to bée charged Cayne by hys owne conscience is compelled to confesse greater is my wickednes then can be remitted Thou castsest me from the face of the earth sayth he and I must hyde me from thy face Loo the iuste iudgmente of God and his worthy condemnation openly confessed Who dare then blame God Cayn dare in no wise do it Neither yet proud Pharao who condemned in hys owne harte and conscience accuseth him self and his people and iustifieth God deliuering all men from this wicked blasphemy saying openly I haue synned nowe the Lord is iuste and I and my people are wycked Exodus 9. What doth Iudas Dothe he not cry likewise I haue synned betraying thys innocent bloude Mathew 27. And to vtter in déede that thing he felts within hys breste hée is compelled to take aduengance and execute a iudgement moste terrible agaynst hym selfe vttering to all the world hym selfe moste wicked and that the iustice of God punishyng such wycked traytours and murtherers oughte moste worthily to be feared magnified and reuerenced throughout the whole world Lyke as all the other wycked and desparate persons whiche for anguishe of heart and terrour of conscience do murther them selues doth euidently and continually wytnesse vnto the worldes ende that there is a iust Lord the God of iudgemente whom they doe feare and before whose face they dare not appeare to accuse hym of any synne but rather takyng the crime blame shame and punishmente vnto them selues who worthyly by their owne conscience haue deserued it dothe thus tormente them selues and with violente handes aduenge the synne they haue â—…ommytted in theyr owne synnefull soules and bodyes Thus muste God alwayes be found iust and ouercome when he is iudged by the testimonie of our own conscience whiche shall accuse or excuse vs at the great day Roma 2. Wherefore let no man be so foolyshe to say that God is the author of euill vnlesse he will be accompted worse than Cayn more proude than Pharao more wicked than Iudas or any other the Reprobate from the beginning Thirdly the nature of sinne being defyned by the authoritie of scriptures to be a thought worde or déed contrary to the wil of god For such things onely defyle the man as Christ our master sayth Mathew 15. and therfore are onely to be accompted sinne No such thought can be attrybuted or ascrybed vnto God as can be against his will therfore no sinne can be hys woorke Neyther canne he bée the aucthor of euill whiche therefore is called God bycause hée is the aucthor and gyuer of al good and so farre from euill that hée turneth all oure euill too some good oure synne to the vttering of his grace our lyes to the declaration of his truthe No this is the perfect worke master whiche worketh all things without faulte or trespasse all other doo fayle faulte and trespasse and sinne in all their works that he may be iustified in al his dooings and al creatures fall downe before his face and presence Who though he do worke al in al things yet doth he worke the same to suche godly ende and purpose knowen onely to hys maiestie that though we be compelled to say God is the author of the fact yet must we answere but not of the crime Bicause he is the master of the house and Lorde ouer the familie and therefore may do any thing without the blame of his seruants And like as that whiche is no fault in the master of the house is a great faulte many times in any of his seruantes bicause it is the breaking of their masters commaundement Euen so doubtlesse the selfe same worke is sinne in God his seruants and creatures which to God is no sinne but an ordinary worke appoynted for some speciall purpose eyther for the manifestation of his power as was the hardening of Pharao or for the declaration of his mercy as was the fall of Dauid of Peter of Marie Magdalen and all other repeÌ„tant sinners And wherfore I pray you may not this Lord thus vse his owne seruauntes without any blame of sinne séeing that he hath created and made them all onely to serue hys glorie hys iustice and hys mercie Or howe can he be vniuste or the author of anye synne by whome all the worlde muste be iudged and broughte to the balance of iustice and equitie When the first worlde shall be condemned for their sinne and iniquitie and we nowe liuing shall be iudged for oure sinnes specially all those whiche not onely doe euyll themselues but are authors and faultors to wycked doers Romanes 1. Fourthly The maiestie of God can be subiect to no sinne bicause it can be vnder no lawe And that onely is worthely called sinne which is done agaynst a Lawe therefore no worke that God dothe oughte to be accompted euill eyther that he is the occasion of any euyll whiche onely is the minde sence spirite and power of the Lawe wythout whom no lawe of it selfe is good For euerie good lawe is the minde will and commaundement of God and what so euer lawe is not the mynde wyll and commaundement of God as was the lawes of the Scribes and Phariseys and of the cursed Papists the same be wicked who of necessitie were set vp the body of Antichrist to vtter their vnrighteousnesse that Christe the sonne of righteousnesse the head of his body in his manyfolde mercies more playnely might appeare and shine with more glory Agayne to define sinne to be the affection motion or operation of any reasonable creature agaynst the law of
God his maiestie must néedes be secluded and excused who is the lawe maker the creator no creature hauing no euill motion nor ledde with any affection which might make his worke euill Like as the creature is for the most part blame worthy bicause euen when it doth the best of all It is subiect to some affection eyther selfeloue or hatred of some other yea the Lorde God may vse any of his creatures in any worke without the blame of any euill as well as the Smith may make his coles to flame or to quenche them eyther the same péece of yron sometimes his hammer sometime his tongs or stithy Wherefore though very much might be sayde in this parte that as the potter may make of one péece of clay what him liketh the Smith may make of his yron diuers instrumentes yet following the godly wisdome of S. Paule I thinke it more méete to beate downe mans subtilties with the contemplation of the Maiestie of the mightie God pronouncing boldly that suche as say if my lyes and sinne set foorth his glory why am I then iudged as a sinner let vs doo euill that good may come and so in their wycked words dare make God the author of euil hath their worthy damnation alreadie as Paule sayth Rom. 3. For of necessitie whiche their eyes can not sée suche diuersitie of sinne and grace of righteousnesse and vnrighteousnesse of the contrarietie and change of things must be in this wōderfull creation of heauen and earth by the high maiestie of God appoynted and ordeyned For what néeded the goodly creature of lighte If there had bin no darknesse or howe shoulde this benefite haue bin felte or perceyued what matter or cause of vttering iustice mighte haue bin founde without sinne and vnrighteousnesse howe shoulde grace haue bin shewed if no wrath had bin deserued No the mightie God thereby most euidently vttereth his maiestie in that he sheweth how the heauens fal into darknesse without him the earth into dust the Angels into diuels the men into sinne and so finally without him all things to come to nought that he might be magnified creating all things his sonne our sauiour renowmed who hath redéemed vs all hys holy spirite exalted who hath renewed all vs that be his elect and chosen Nowe to what creature is the maiestie of God bounde and founde debter of his spirite If he withholde it from any his dreadfull maiestie may rightly withhold it for who hath giuen him first to aske any thing agayne of debt or dutie If his maiestie do giue his spirite it is of his frée mercy and grace If the earth fal into dust if man fal into sinne that all things may be knowne to be nothing without God what blame deserueth God or who dare accuse him No let all flesh fall downe before his maiestie and confesse All things doth onely rest vpon thée O Lorde thou hast created all things of nothing so that without thée they all do fall to their originall to shewe themselues vayne and nothing worthe weake wretched miserable wherfore if we haue any good thing it commeth of thy mercy if we haue any weaknesse sinne or infirmitie it cōmeth of our owne concupiscence lusts vanitie our perditiō is of our selues our sinne is of our selues only of thee is our saluatiō thou made vs clay potts vessels to thine vse Do thou with vs as thou shalt think good in thine eyes and the shame shall fall vpon our own faces The seconde cause which concerneth man wherby many mistake this doctrine is that God exhorteth man always in his Scriptures to good and forbiddeth euill with many terrible threatnings whiche things seemeth not to be néedful say they seeing the Elect shall be saued the Reprobate condēned by decree sentence giuen vpon them before they be borne To this we do answer that these exhortatiōs and cōmunications are very necessarie to both twaine bicause God leadeth vs men alwayes like reasonable creatures not like insensible stocks or stones And to the Elect they are most necessarie pricks and spurres to stirre the dull flesh toward his dutie as all good men feeleth can beare witnesse To the Reprobate they are testimonies of the good will of the almighty God to them opened and vttered but openly resisted refused and reiected according to the saying of oure Sauioure Christ If I had not come and spoken to them they had had no sinne but nowe they haue no pretence or excuse for their sinne Peraduenture you will answere me They can not obey vnto it What is the cause thereof I pray you bicause they lacke the spirite of Christe to leade them you will say I dare easily graunt you but will they graunt this will they thinke you submit them selues vnder poore Christe and the foolishnesse of the crosse and not rather boast and brag their wisedome their knowledge and their vpright dealing and righteousnesse Are not these the men that dare thus boast We knowe as well as the Preacher can tell vs Is the spirite of God departed from vs to speake with him As was sayde to Micha 2. of the Kings 22. chapter Or as the Pharisies did answere vnto Christe are we blinde To whome our Sauiour sayth agayne If you were blinde you had no sinne but nowe you say you sée therefore your sinne remayneth Iohn 9. Thus doubtlesse they are so farre from the submission subiection to poore Christ that contrariwise they doo willingly and naturally followe their father Lucifer who did lift him selfe arrogantly aboue Christ the sonne of righteousnesse and euermore fighteth agaynst Christ though the mightie power and high wisdome of God turneth his euill will and all theyrs to his glory and good purposes None other wayes than bodily and naturall darknesse which by the wonderfull wisdome of God clearly setteth foorth the bright sunneshine and yet laboureth by continuall course to shadow the sunne and to couer the whole earth Wherfore the Lorde God to dryue away this naturall darknesse from man exhorteth to iustice and equitie which is hys nature and the Image whiche man ought to counterfeit And alwayes commaundeth thyngs therevnto agreable And forbiddeth that he is not that is to say iniquitie and dehorteth therefrom by his Prophets and Preachers publyshing his wyll and pleasure which is the light and lawe most perfect to man his noble creature whom he hath made for his honour and glory whom he hath appoynted to beare hys Image vppon earth of iustice righteousnesse and innocency But bicause thys Image could by no creature perfectlie bée expressed vnlesse the same were fully replenished with the self same Godhead bicause that all things besidesfoorth had some imperfection bewraying their originall the darknesse as Iohn calleth it the Tohu and Bohu as Moyses dothe it name The vayne vanitie and wilde deformitie whence they were by creation altered recouered and broughte into lighte and life as appeared in Adam falling from truthe to lyes streight at the beginning nowe
of necessitie the sonne of God who onely is good of nature becommeth man and taketh this office to beare the Image of God inuisible Colos 1. And to be the head of that spirituall perfection whiche was to be wrought in mankinde by his aforeappoynted purpose and becommeth the first begotten of all creatures for by him were all things created both in heauen and earth visible and inuisible maiestie Lordeship rule and power by whom and in whom al things are created and he is before all creatures and in him all things haue their béeing And he is the head of the body he is the beginning and first begotten of the head that in all things he might haue preheminence For it pleased the father that in him should dwell all fulnesse and by him to reconcile all things to him selfe And to set at peace by him through the bloud of hys crosse both things in heauen and things in earth for euen you sayth Paule whiche in times past were straungers bicause your mindes were set in euill works hath he nowe reconciled in the body of his flesh throughe deathe to make you holy and blamelesse and without fault in his sight Séeing then that this can not be denied to be the course of God his holy working to driue away this darknesse and to bring man to his light to take away sinne and to bring man to a life blamelesse the state of innocencie and his owne likenesse shal it not be moste uecessarie to haue Preachers and teachers to tel vs this same and to admonishe vs wherevnto we be called séeing of our selues and our owne reasons no suche thing can be perceyued Therefore haue we preachings and exhortations as Paule sayth for when the worlde thorough wisdome knew not God in the wisdome of God it pleased God throughe the foolishnesse of preaching to saue them that beleeued 1. Corin. 1. And as he also saythe of hym selfe in another place We do preach this rychesse in Christe the hope of your glory warning all men and teaching all men in all wisdome to make all men perfect in Christ Iesu Thus serueth then exhortations dehortations comminations and publications of the lawes and wyll of our Lorde God that he may be knowen the Lorde and gouernour ouer all the thynges hée hath created and the onely lawe maker amongst hys creatures publishyng vnto all that perfect equitie and Iustice which ought in no case to be resisted Whervnto if they can not attayne they must confesse and knowledge theyr own infirmitie and weaknesse and submit them selues vnder the mighty hande of God and so doyng they shall be receyued as children of the most louing and most mercifull father in suche degrees of perfection as he hath appoynted to the beautifying of the body of his sonne our head So that the Lorde God dothe teache all and lighten all men that come into the worlde bothe chosen and Reprobate with such a knowledge as doth the good Prince which vnto all his Subiects proclaymeth his statutes and publisheth his lawes but like a good and tender father he leadeth his children regenerate and borne a newe neyther of flesh nor bloud nor the will of man ' and guideth them with his fatherly spirite in the pathes of the same lawes writing in their hearts what is his good will and pleasure In the which course of God his wonderfull worke the wicked hathe no cause to complayne for as their father whom they doo followe is named the Prince of thys worlde so they haue the world at will and are riche roysters and welthy worldlings trampling vnder their féete poore Abell and the despised Christians neyther will they change their estate with any such no when they are called from darknesse to be partakers of light of life and the heauenly daynties layde vp in poore Christ they despise that estate excusing their purchases their marchaundise and their earthly lustes and delightes Luke 14. Wherfore in the other worlde they that héere are oppressed shall haue comforte and the other torment Suche is the order then of God his working that by the contrarietie of the Chosen and Reprobate of Iacob and Esau of Pharao and Israell and the wisedome of God and the wisedome of the worlde he wyll set foorth his maiestie his power his diuinitie his Godhead so muche as may be knowen vnto man that is to say in his wisedome iustice mercy and almightinesse For comparing his wysedome to any other wisedome nowe appeareth the contrarie that it is very foolishnesse euen darknesse compared vnto light death vnto lyfe lyes vnto truth as Paule sayth When they accompted them selues wise they were made very fooles and chaunged the truthe wyth lyes the glory of the immortall God to mortall and corruptible creatures They following their owne righteousnesse could not come to the righteousnesse of God in Iesu Christe Wherefore of necessitie God dyd shut all vnder sinne that his mercy myghte flow ouer all And that hys mighty power might appeare he hath created the heauens and earth wherein we do sée lighte and darknesse death and life shame and glory weaknesse and strength lyes and truthe righteousnesse and vnrighteousnesse to serue to the setting foorth of hys glory that man maye be driuen to saye with Paule O the depthe of the riches of the wisdome and knowledge of god How incomprehensible are his wayes Howe vnsearchable are his iudgemēts For who hath knowen the minde of the Lorde or who hath bin his counseller Or who hath giuen him ought aforehand that he might be repayed For by him and throughe him and in him are all things to him be prayse for euer Amen And as this holy Apostle Paule dothe submitte him selfe to the great depthe of the wisedome of God and his wonderfull Regimente and Prouidence and would beate and driue downe all flesh by the consideration of the same So also al our Fathers from the beginning hath layde this the onely foundation of their faythe Wherefore Moyses beginneth to stablish the faith of man at the historie of the creatiō so foorth by the order of God hys present gouernaunce about the things made and created And Dauid for a confession of his faithe pronounceth of this prouidence Psa 95. I do know that thou art a great Lorde and a Lorde aboue all Gods. All thinges whatsouer the Lordes pleasure was he hath made in the heuēs the earth the seas the botomlesse waters Againe by the worde of God al thinges were set in their places by the spirit of his mouth all the powers that be in them And Paul considering most déepely and prououncing moste playnely thys diuine gouernaunce of the creatures and Godly prouidence of the creator in all things for his Elect and chosen sayth thus Roma 8. We knowe that all thinges woorke for the beste vnto them that loue God who also are called of purpose for those which he knewe before he also predestinate that they shoulde be like fashoned to the shape of hys