¶ 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 y^e 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 [Page] 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 y^e testimonies of these scriptures compa­red [Page] 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 [Page] 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: y^t 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 [Page] 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 y^e wordes are so playne, both here in thys [Page] 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 y^e fyrst psalm, wher it is sayd: that the Lorde knoweth the waies of y^e 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 shal­be 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 [Page] 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 y^e deuyl, who was a mur­therer before the beginning of the world lyke as hys chyldren hath bene also euer syth the begynnynge of the worlde, and therfore must of necessity be hated of the most mercyfull Lorde, who is compelled by the order of hys woorkes, to vse these wycked roddes and cruell scourges, for the chastysement of hys chyldren, doyng manye tymes the woorke straunge from hys nature, that he maye do hys woorke of marcye, peculyer vnto his nature. And than vtterly breake, hate, reiect and cast away into euerlastyng fyre and vtter de­struction, thys rodde and scourge, lyke a most marcyfull father, fauouryng hys chyldren and hating the rodde. Lyke as he sayeth by hys Prophet: Woo vnto Assur the rodde of my fury and the staffe of my indingnation, and after promy­seth to breake the staffe and caste awaye the rodde. Psa. x. Suffering in the meane [Page] season yet theese instrumentes of hys wrathe prepared vnto destructyon, with greate pacyence for thys ende that hee maye vtter the ryches of hys glorye to­wardes the vessayles of glory, which he hathe prepared vnto glorye.

Thus was Pharao y^e manifest scourge and rodde of God, to correcte, to cha­styse, and to exercyse the Israelites, and to spreade the power of God through al the world. Therefore was Moyses sente vnto hym wyth the rodde of God hys myghtye mercy, to breake in sondre this rodde of chastisemente. And the Lorde sayed vnto Moyses, I haue appoynted the to be the God of Pharao, and Aaron thy brother shall be thy Prophet, thou shall speake vnto hym, all that I com­maunde the. And hee shall speake vnto Pharao, to let go the chyldren of Isra­ell for the of hys lande. But I wyl har­den hys hearte saythe the Lorde and I wyll multiplye my signes and wonders in Egypte and he shall not heare you. And I wyll laye my hand vppon Egipt and I wyll brynge myne army and peo­ple forthe of the lande of Egypte, by mooste greate iudgementes, and the E­giptians shall know that I am the lord Exodus .vii.

Agayne the Lord sayth. Now shall I [Page] stretche my hande to stryke the, and thy people wyth a plage, and thou shalt pe­ryshe from the earthe, for therfore haue I caused the to stande (for so is the He­brue word) that I maye shewe in the my strength and that my name maye be re­nowmed through al the earth. Exod. ix. Then the lorde sendeth a greate hayle so that fealynge the hande of God the tenthe tyme, Pharao was compelled to crye the Lord is iust, and I and my peo­ple are synners as foloweth in the same chapter. Yet for all thys the Lord hard­neth hys hearte, that he pursueth the chyldrē of Israel to hys owne destrucci­on. Exodus. xiiii. So that resystyng the power of god he perisheth in this world, and in the world to come he is appoyn­ted to the euerlastynge fyre prepared for the deuyll and hys aungelles by the iust iudgment of the almyghtye Lorde: who being refused and so openly resisted: iustly dothe geue ouer the wycked to theyr owne reprobate myndes wyth gready­nes to fulfyll theyr fleshlye desyres, and obstynat purpose to prosecute that whi­che the Deuyll and the worlde wylleth them to do, and so causeth them to hepe vpon their own heades their own dam­nation, treasuryng & storing vp al their life long, workes deseruynge the wrath [Page] of god agaynst the day of hys wrath and vengeaunce, as the Apostle sayth to the Romaynes.

Thys reprobacion then is the declara­cion of god hys seuere Iustyce, and iust iudgement agaynst the serpent and hys seede, whom by the worde of hys eternal wysdome, he hath accurssed from the be­gynnyng and appoynted to euerlastyng torment. The whych woorke necessarye for the procedyng of god hys holy proui­dence, eternal and neuer ceassynge regy­mēt & gouernāce, because it is the worke of the wyll of the myghtye god, whyche is the very law equitie and iustice it selfe, free from all affectyons, farre from all faulte, cryme or synne. It oughte to be knowen vnto vs al, that all fleshe maye tremble and consyder before whome it standeth, euen before that greate Lorde and myghty god, who hath power bothe ouer the body and soule to cast into hell fyre. To whom no man may saye: what doest thou? Being like the clay in the po­ters hand, or the staffe or axe in the hand of the smiter. Who offendeth against no lawe, because hys godly wyl is the lawe it selfe, and to knowe his pleasure, is to knowe the lawe, to follow his will, is to do y^e lawe, so that of necessitie this great Lorde is so farre and free from al sinne, [Page] that nothing is good but that whiche is wrought by hym, nothyng can be euyll that he worcketh in hys creatures. No the fall of Lucifer the father of the re­probate dothe vtter hys Maiestye, dothe shewe hys Iustyce, whyche olde Sa­than and father Deuil, was woorthelye cast downe into the bothome of hell and eternallye condempned to euerlastynge paine and tormente, because he dyd so ambiciously and proudly clymbe vp a­boue his appointed place in the heauēs. And where the malyce of thys old ser­pente caused Adam the firste manne to mounte aboue hys estate, to desyre to knowe good and euyll lyke a God, the maruelous mercye of God and inesti­mable loue towardes mankynde caused and compelled this wycked woorcke of the Serpent to serue hys glorye and to tourne to oure greate commodytye and profytte, in that he rayseth of the seede of man, a nother Adam, most innocent, and holye, agaynst whome no deuil, ne­ther any helly power maye preuayle, by whome we are not onlye reconcyled vn­to God and do obteyne pardon for thys offence, but we are borne a newe, and as it were againe created into greater glo­rye by farre then we were at the first, for [Page] the first man had only a promesse to liue in the earthly gardine so long as he dyd not eate of the forbidden frute, we haue the promyse of the heauenlye paradyse, and euerlasting pleasures. He had earthly meate and fruit, we haue the heauen­ly Manna whych feedeth into life euer­lasting. He was created to woorke in the gardyne workes natural, we are renew­ed vnto workes supernatural, aboue na­ture, heauenly, and celestiall. He was o­uer come by the serpent, we do ouercome and triumphe ouer the serpent, Synne, Deuyl, Death and Hell. He had the gift of reason and vnderstandynge, we haue the rytche wysedome of God hys holye spirite, wherby we dyscerne our own in­firmitie and weakenes, and hys almigh­tye power, mercye, and goodnesse. To be shorte, where he dyd renne frō God, hyd hym, and sewe figge leaues to couer his shame, folowynge hys fonde fantasye. We do boldly beholde the course of god hys woorkyng in our nakednes, synne, and infyrmitie, and magnifie, renowme and prayse our Lorde god whyche shew­eth hys grace, by our synne, whych vtte­reth hys power by oure weakenesse, hys wysdome by out foolyshnes, whych set­teth foorth hys electe vessels, his chosen Abels, by Caynites the vessayles of hys [Page] wrath. In wych Cain the fyrst murthe­therar, & therefore manifestly of the ser­pentes seede, appeareth euydentlye 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 [Page] learne more ouer y^e 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 y^e fatherly mercy of y^e 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 y^t 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, [Page] 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 w^t Iaacob, we shalbe saued, yf we be reiect & curssed wyth Esaw, we shalbe 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 y^t I shall speake, knowe thys: y^t 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 [Page] goodes of any of hys chosē, & therin shal you be lymitted and appoynted (as ther appeareth) how farre you shalbe 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, y^t they may be a testimony of cō dēpnatiō of the light of God his truthe reiected & dispised. Therfore for the elect of god y^t they may vnderstād the course of God hys woorckinge in al his crea­tures, [Page] & 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 y^e my­steries of thy heauēly kyngdom vnto vs. But by thy blessed wyl, are we y^t 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, [Page] 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, neither to the vn­derstādyng of many places of the scrip­tures, but we wyl confesse vnto thee, the weakenes of our fayth, wayghtyng al­wayes for further reuelacion of thy glo­ryous lyght, to be vttered vnto vs when thou shall thyncke of thy fatherly bene­uolence and goodnes, mete and conue­nient, knowynge most surelye that thou wylt pyttye our chyldyshe infansye, and [Page] cause the same to serue for thy glorye & our greate commoditye, seynge that we do erre, and are chyldysh, as sonnes be­fore such a father whyche cannot put of hys fatherlye pyttye, but rather as thou hast bought vs vnto the, to be the heires of thy kyngdome by the bloude of thy naturall sonne, so we be moste sure that thou wylt lyghten vs in the ende, wyth the ful fruition of the bryghte lyghte of thy countenaunce, that we may see the and know thee as this thy sonne our re­demer knoweth the, yea, see the our fa­ther face to face, and knowe as wee be knowen. Thus rest we only of thy hand to encreace our knowledge at thy good pleasure, O myghtye Lorde and moste mercyfull father. So be it.

If you can thus submitte your selues good brethren, to the wysdome of God, woorkyng in vs weakelyngs what hym lyketh. Al the stomblyng stockes whych myght offend you, may easely be remo­ued. Ther be twoo thynges especyallye whych do seeme to stande agaynste thys doctryne of eleccion and reprobacion, or of God his gouernaunce and prouidēce, for al is one in effecte, the one toucheth God, the other man. The tyrst and prin­cipalis, lest that y^e wicked do make God the author of synne in the reprobate, the [Page] whyche doubte, we maye remoue fowre manner of wayes.

Fyrst, by the authoryty of scriptures. Secondlye, by the testimonye of theyr owne consciences whiche be the repro­bate. Thyrdlye, by the nature of synne. Fowrthly, by the maiesty of god whych is bounde to none of hys creatures, to make hym thys or that vessayle. For the fyrst Saynt Iames sayth: Lette no man say when he is tempted, that he is tempted of God, for God, as he cannot be tempted wyth euyl, so neyther dothe he tempt any man. But euery manne is tempted, drawen awaye, and entysed of hys owne lust and concupiscence. Then the lust when it hath conceyued, bryn­geth foorthe synne. Iames. i. And euen thus it appeared in the fyrst fal of man­kynde. Fyrste, thoughe the Lorde oure God had warned and commaunded the contrary, our olde ennemye styrreth the concupiscence and luste of the woman, wyth the goodnes, pleasātnes & beawty of the aple, then her lust cōceiuing this, bryngeth forth synne, entising also her housbād to the breaking of God his cō ­mandemētes. Gen. iii. But cōtrarywise saith Iames in y^e same place. Ia. i. Lest you shuld erre & cōeeyue any euil opiniō of God, euerye good gyfte and euerye [Page] parfyte gifte is from aboue, descending from the father of lyght, wyth whom is no varyablenes, neyther chaunge into darknes, that he should geue now good thynges, nowe euyll, nowe lyght, nowe darknes. No, sayth the Apostle Paule, let God be true, and al men lyars. Can God be vniust? How shall he then iudge the worlde? Rom. iii. Agayne, God saith by hys prophet Ezechyel: I wyl not the death of a synner, but I wyl rather that the synner conuerte, repente, and lyue. And vnto wycked Iherusalem saith our sauiour Christ: O Iherusalem Iherusa­lem, whyche sleyest the Prophetes, and stonest them that are sēt vnto the: How oft wold I haue gathered together thy chyldren, as the Hen gathereth her chy­kyns vnder her wynges, and thou wol­dest not. Lo, thy house therfore is left desolate. Math. xxiii. Loo, here appeareth the goodnes of the lyuyng Lord, so dy­lygently callyng the wycked to hym by hys woorde, by hys Prophetes, by hys messengers, and at the lengthe by hys owne sonne, that he cannot in any case be accompted the authour of theyr euyl, nor cause of their fal. But contrary wise theyr owne wylful and wycked stobber­nes, is the cause of theyr euyll and the onely occasion of theyr fal, as it is writ­ten: [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] Thy perdicion and destruccion is of thyne owne selfe, but onlye of me is thy saluaciō. And infinite scryptures to the same purpose appertaynyng. That wee may say wyth Danyel: vnto the O lord, belongeth ryghtuousnes, and to vs the shame & coueryng of our faces. Dani. ix. Secōdly. The testemony of the consci­ēces of the wicked, whych shal accuse or excuse them at the great day, whyche is alwayes of the force & valure of a thou­sande wytnesses, whych is the woorme that shal neuer dye but gnawe the wyc­ked for euer. Esa. lxvi. Thys conscience (I say) of theyres shall condempne the wicked, and what shal God then do? Or wherein is hys dreadfull maiestye to be charged? Cain by hys owne conscience, is compelled to confesse: greater is my wyckednes then can be remytted. Thou castest me frome the face of the earthe (sayth he) and I must hyde me from thy face. Lo, the iust iudgemēt of God and hys worthy condempnacion, openly cō ­fessed. Who dare then blame God. Ca­in dare in no wyse doe it. Neyther yet proud Pharao, who condempned in his own hart and conscience, accuseth him selfe and hys people, and iustifyeth god delyuerynge all men from thys wycked blasphemye, sayinge openlye: I haue [Page] synned nowe, the Lorde is iust, and I & my people are wycked. Exodi. ix. What doth Iudas? Doth he not crye lykewise I haue sinned, betraying thys innocent bloud. Math. xxvii. And to vtter in dede that thyng he felt wythin hys breast, he is compelled to take aduengeance, and execute a iudgemēt most terrible against hym selfe, vtteryng to al the world hym selfe most wycked, and that the iustyce of God, punyshyng such wycked tray­tours and murtherers: ought most wor­thelye to be feared, magnyfyed, and re­uerenced, throughout the whole world. Lyke as al the other wicked and despa­rate parsones, whyche for anguyshe of harte, and terrour of cōscience, do mur­ther them selues, doth euydētly and cō ­tinually wytnesse vnto the worlds and, that ther is a iust Lord, the god of iudgement, whome they doe feare, and before whose face they dare not appeare, to ac­cuse hym of anye synne, but rather ta­kyng the cryme, blame, shame, and pu­nyshment, vnto themselues, who wor­thelye by theyr owne conscyence, haue deserued it, dothe thus tormente theym selues, and wyth vyolente handes, ad­uenge the synne they haue commytted in theyr owne synnefull soules and bo­dyes. Thus must God alwayes be foūd [Page] iust, and ouercome whē he is iudged, by the testimony of oure owne conscience, whyche shall accuse or excuse vs at the great day. Roma. ii. Wherefore let no man be so foolyshe, to saye, that God is the authour of euyll, vnlesse he wyll bee accompted woursse then Cain, more proude then Pharao, more wicked then Iudas, or any other the reprobate from the begynnynge.

Thyrdly, the nature of synne, beyng defyned by the authoritie of scriptures, to be a thought, woord, or deede, contra­rye to the wyl of God. For such thinges onely defyle the man, as Christ our ma­ster saieth. Mathewe. xv. and therefore are onelye to 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, [Page] 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 [Page] 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 [Page] 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, [Page] 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, y^t he might be magnified creating all thynges, his sonne our sauiour renoumed who hath [Page] redemed vs al, his holye spirite exalted who hath renewed al vs, y^t be his electe and chosen. Now to what creature is y^e maiesty of god bound and found debter of his spryte. If he with hold it from a­ny, hys dreadful maiesty may rightly w^t 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 y^e earth fal into dust, if man fal into sin y^t 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 y^u shal thinke good in thyne eyes, & the shame shal fal vpon our own faces The second cause which cōcerneth mā, [Page] (wherby many mistake this doctryn) is that God exhorteth man alwaies in his scryptures to good, and forbyddeth e­uell wyth manye terryble threatnings, whiche thinges semeth not to be nede­full (say they (seing the elect shalbe sa­ued and the reprobate condempned, by decree and sentence geuen vppon them before they be borne. To this we do an­swer that these exhortacions and com­ninations, are very necessarye to bothe twain, because God leadeth vs men al­wayes, lyke reasonable creatures, not lyke in sensible stockes or stones. And to the electe they are mooste necessarye Pryckes and spurres, to styrre the dull flesh toward his deuty, as all good men fealeth and can beare wytnesse. To the reprobate they are testymonies of the good wyl of the almighty God to them opened and vttered, but openly resisted, refused and reiected, accordinge to the saying of our sauioure Christ. If I had not come and spoken to them, they had had no sinne but now they haue no pre­tense or excuse for their sinne, Perad­uenture you wyl aunswer me: they can not obey vnto it. What is the cause thereof I pray you? because they lacke the spirite of Christe to leade them, you wyll saye. I dare easely grant you, but [Page] wyl they graunt thys? wyl they (thinke you) submytte theym selfe vnder poore Christe, and the folyshenes of the crosse and not rather boaste and bragge their wisdom, theyr knowledge, and theyr vp ryght dealyng, and rightousnes. Ar not these the men that dare thus boste? We knowe aswell as the Preacher can tell vs. Is the sprite of God departed from vs to speake wyth hym (as was said to Micha .ii. of the kynges .xxii. chap. Or as the Phariseis dyd aunsweare vnto Christe are we blinde? to whome our sa­uioure saythe agayne. If you wer blind you had no sinne, but now you say you see, therefore your synne remayneth. Io. ix. Thus doubtles they are so farre from the submission and subieccyon to poore Christ, that contrarye wyse they dooe willinglye and naturallye followe theyr father Lucifer, Who dyd lyft him self arrogantly aboue Christ the sonne of ryghteousnesse, and euermore fygh­teth agaynste Christe, though the migh­tye power and hyghe wysdome of God turneth hys euell wyll and al theyres to hys glory and good purposes. None o­ther wayes then bodilye and naturall darknes whiche by the wonderful wys­dome of God, clearelye setteth forthe the bright sonne shine, and yet laboreth [Page] by continual course to shadow the sōne & to couer the whole earthe. Wherfore the Lord God to dryue a waye this na­tural darcknes from manne, exhorteth to iustice & equitye, which is his nature and the image which man ought to coū ­terfait. And alwaies cōmaundeth thin­ges therunto agreable. And forbiddeth that he is not, that is to sai iniquiti, and behorteth there from by his Prophetes and preachers publishing his wil & pleasure, which is the light and law most perfit to man his noble creature, whome he hathe made for his honoure and glorye, whome he hath appoynted to beare hys Image vpon earth of iustice rightous­nes and innocency. But because this i­mage colde by no creature parfytlye be expressed, onles the same were fully re­plenished with y^e selfe same godhead, because that all things besydes forth had some inperfection, bewraying their ori­ginall the darcknes as Iohn calleth it the Tohu and Bohu. as Moises dothe it name, The vayne vanitie, and wylde deformite, whence they were by creacy­on altered, recouered, and brought into lyght and lyfe, as apeared in Adam fal­ling from truthe to lyes streyght at the beginning, now of necessity the sōne of God (who only is good of nature, becō ­meth mā, and taketh this office to beare [Page] the image of god inuisible. Col. i. And to be the head of that spiritual perfection which was to be wrought in mankynd, by his a fore appointed purpose, and be­cometh the first begotē of al creatures, for bi him wer al things created both in heauen and earth, visible and inuisible maiestye, Lordship, rule and powre, by whom and in whom al things are crea­ted, and he is before all creatures and in him al thinges haue their being. And he is the head of the bodye, he is the begin­ning and first begotten of the dead, that in al things he might haue preeminence For it pleased y^e father that in him shuld dwel al fulnes, and by him to reconcyle al things to him self. And to set at peace by him through y^e bloud of his cros both things in heauen and thynges in earth, for euē you sayth Paule which in times past were straungers, because your min­des were set in euel works, hath he now recōsiled in the bodi of his flesh through deathe, to make you holy and vnblame­les & without faulte in his sight. Seing then that thys cannot be denyed to bee the course of god hys holy woorking to dryue awaye thys darknesse, & to bryng mā to hys light to take away synne, & to brynge man to a lyfe blameles the state of innocēcy & his own liknes: shal it not [Page] be most nessessarye to haue preachers & teachers to tel vs this same, and admo­nyshe vs wherunto we be called seynge of our selues and our owne reasons no suche thyng can be perceiued. Therfore haue we preachinges and exhortacions as Paule sayeth: for when the worlde through wisdome knew not God in the the wysedome of God, it pleased God through the foolyshnes of preachynge to saue them that beleue .i. Corin. i. And as he also sayth of hym selfe in another place: We doe preache thys rytches in Christ the hope of your glory, warnyng al men, & teachyng al men in al wisdom, to make al men parfyt in Christ Iesu.

Thus serueth then exhortacions, de­hortacions, cōminations and publicaci­ons of the lawes and wyl of our Lorde God: that he may be knowen the Lord and gouernour ouer all the thynges he hath created, and the only law maker a­monges hys creatures publyshyng vn­to al that parfyt equitie & iustice whiche ought in no case to be resisted. Where­vnto yf they cannot attayne, they must confesse and knowledge theyr owne in­fyrmytye and weakenesse, and submyt theym selues vnder the myghtye hande of God, and so doynge they shall be re­ceyued as chyldren of the most louynge [Page] and most mercyfull Father, in such de­grees of parfection as he hath appoin­ted to the beawtefying of the bodye of hys sonne our heade. So that the Lorde God dothe teache all, and lyghten all men that come into the world both cho­sen and reprobate, wyth such a know­ledge as doth the good Prynce, whyche vnto all hys subiectes proclaymeth hys statutes, and publysheth his lawes: but lyke a good & tender father, he leadeth hys chyldren (regenerate and borne a newe, neyther of fleshe nor bloude, nor the wyl of man) and guydeth them with hys fatherly spirite in the pathes of the same lawes, wrytynge in theyr hartes what is hys good wyll and pleasure.

In the whych course of God hys wō ­derfull woorke, the wycked hathe no cause to complayne, for as theyr father whom they do follow is named y^e prince of thys worlde, so they haue the worlde at wyll, and are rytche roysters, and wealthye worldelynges, tramplynge vnder theyr feete poore Abell, and the despysed Christians: neyther wyll 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 [Page] 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. [Page] 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 thearth, 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 y^e 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 [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] 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 [...] [Page] 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 y^e 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.

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 & [Page] 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, y^t 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 [Page] 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.

Lo, what cā be spokē more playnly or more wayghtely agaynst your couetousnes & ambiciō? O prestes seing no man [Page] 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 reddy to ieoparde thy lyfe for thy sheepe, els art thou an hyrelyng and a theefe.

Wherfore. O priestes, thys prophet and messenger of God tellethe you playne, that so longe as you neglecte your dew­ties towarde Christes flocke, and onlye seeke youre owne gayne and to saciate your couetous mynds the lord God will haue no pleasure in you nor youre offe­rynges, be you Papystes, be you prote­stants, exammyne your owne conscien­ces wyth this question of the Prophet.

Who is there amonges you that wyll do any thing for nought? And feare the myghtye Lorde whyche thus chargeth you. And let some one be foūd amonges you, which followeth no gayne but la­boreth for loue in the vyneyarde of the Lorde.

This prophecy as al other the sayings of the prophetes, are generall and agre­eth fyrste to the tyme when it was spo­ken, and so consequently the truth therof remaineth vnto all ages, the priestes in that time thought that in Iury only did remaine the true worship of God: but heare is aunswered as in the tenthe chapter of the Actes vnto Peter, beyng of the same oppinion it was by reuela­cion declared, that there is no regard of no place or parson before God, whether it be Iewe or gentle, but in euerye naci­on he that feareth God and worketh iu­styce, he is acceptable vnto hym. Thys fear & reuerence of god his sacrate Ma­gestye, is the sweete incense & pure offe­rynge which the lord God requireth frō the one syde of the worlde to the other. Therefore saithe the Apostle Paule of this general acceptacion of al nacions, glorye honoure and peace to euerye one that worketh good both to the Iew and also to the Gentil, so that in eueri place god accepteth the iust and heareth hym, but he abhorreth the sinner with his sa­crifice, which is the sence and meanyng of our prophet, threatnyng to cast away [Page] the priestes with their fained holynes, & to receiue such worshippers which in a­ny place shulde worshippe in sprete and truth according to the saying of our sa­uiour Christ to the woman of Samaria Iho. iiii. Examples haue we ryght ma­ny, that the mercy of God, is much far­ther delated and spreade a broade, then the holye wordlyngs, who only wyl be accompted holye alone supposeth. For vnto Ionas (not able to consyder thys mystery) it was by the mouthe of God sayd and pronounced: Shal not I haue mercye of Niniue the greate cyty wher­in ther be mo then a hundreth and twē ­ty thousande men whych do not knowe betwyxt the righthād and the left hād? Though to our wicked cities and vnre­pentaunt contraryes, this exāple ought to be no comfort but a condempnacyō, as Christ our master warneth the phari­ses. For if one poore Ionas could cause Niniue the great to repent and .v. hun­dreth Prophets, apostles and preachers cannot pearse our flyntysh harts, what deserue so stubborne people? The Nini­uites dyd repente in ashes and sakcloth bothe Prynce and people, we gettte vs into Harnesse and gather great horsses to resyste God hys wrathe.

They weped for the preacher, we laugh at the preacher, They fasted we feaste, They mourned, we play the hoiters like brainsyk beastes, yea in the kings court where shulde begynne repentaunce and in the contrye for theyr mournynge, we mutter, we murmur, we grudge, and we grone agaynst God, against our heads, against our preachers against our guids The Niniuites dyd crye vnto the Lorde myghtelye (saythe Ionas) and cōmaunded euerye man to torne from hys euyll waye and from the vyolente oppressyon of hys brethren. We neyther cry nor cal but shewe oure selues vnwilling, weary and very lothe to come to comune pray­ers, to heare godlye preachings. Ah this comparison to our cities is farre vnlike, and nothing but a manifest condemp­nation of oure wycked worlde. Though amonges the moste wycked, God hathe hys chosen chyldren as he had Loth, a­monges the Sodomites. For the Nini­uites hadde a greate noumber bothe of their heades and inferioure people fea­rynge the Lorde of heauen and earthe, and therefore was Ionas readilye re­ceiued. Wee haue not one niste (as the Psalme sayeth) no not one, God loketh downe from heauen and seeth vs al vn­profytable, [Page] all declining from the way, all workynge wickednes, neyther priest nor writer working the worthy workes of repentaunce. To conclude all in two wordes. They dyd cease from synne, we do all encrease oure synne, whyche is oure condempnacion, yet in oure awne countrye we nothinge doubt, but God hathe hys chosen and knoweth theym, and causeth them to confesse hys holye name, to call their brethren too repen­tance, and to glorify the myghty pow­er of God. In manye other countryes we haue examples also y^t God hath al­wayes had hys people, whyche dyd offre vnto hym acceptable sacrifice emonges the heythen, as in Siria Naman, the quene of the Southe, Hyra the kyng of Tyrus. In Madian Iethro, the father in lawe of Moises, the wydowe of Sa­rephta, & in dyuerse other regions, whi­che as they were all made for the glorye of God, so was there alwaye summe a­monges them, that by marking his wō ­derous woorckes in the creation of the worlde and gouernaunce of the same, or else by secrete inspiracion, where there lacked open teachyng, did magnyfy his name and offre the calues of theyr lips, that is to saye: contynuall prayses and [Page] rehearsynge of his maruelous workes, wyth due obedience vnto the generall rules of his commaundementes, which he alway preferreth to al sacrifices, and counteth it moste pure incense, and an offerynge moste pleasaunt. Wherefore the Iewes warrefarre deceyued, which thoughte them selues onlye the people of God, because they had the circumsi­cion & the sacrifices, lykewyse we Chri­stians maye not boaste of oure name, of our profession, of our baptime despising all other people, and lyuinge contrarye to the wyll of God, vttered by Christe, contrarye to oure professyon promysed in baptysme, for as the Lorde God had manye of hys people at thys tyme of oure prophet scattered from the East to the West, thoughe neuer in flesh cyr­cumcysed, and as oure sauyour Christe saith to the Iewes bragyng of theyr fa­ther Abraham, that god hys father was able to rayse vp stones to be sonnes vn­to Abraham, so may it be sayde vnto vs counterfayte Christians, whyche wyth our Lasciuious lyfe do pollute our pro­fession. For we muste knowe that ney­ther circūcision neither vncircūsicion, neither washing nor not washing of the fleshe is anye thyng, but a new creature renewed with God hys holy spirit is all [Page] together, which in all places is ready to offer a pure offerynge of thanckes ge­uynge, ministryng iustyce, and working mercye. In the time of Malachy the ta­ble of the Lord was despysed by the co­uetousnes of the priests, hys name was polluted by theyr Lasciuious lyfe, the priests sayd: the meate of the Lords ta­ble is not to be regarded, it is no lyuing but beggary to serue the Lorde, we wyl not labour therfore in the Lords house, we wyll not shutte the dore for nought, neyther lyght a candle vpon hys table wythout some rewarde.

Euen as our priestes at this day (vn­worthely concernyng theyr offyce, but worthely concerning the wycked spoils of their liuings) do lament that the lay­itie wyll bryng them to extreme penury and beggarye. And some not worthy of v.li. lyuinge, from the churche, can saye what is, xl. pound, what is an hundreth pounde, and some Lordlye Byshoppes can saye what is D. marke. Now wher the laye men do wyckedly in takyng a­ny thynge from you: Doubtlesse you do muche the worsse in causinge the worde of God to be despysed through your co­uetouse desyres. Whereby you dooe make the Table of the Lorde despysed, [Page] and make all men vnwillynge to mini­stre meate to youre sacryfices that is to saye to ayde and to releaue you to the encrease of your lyuynges.

I do passe ouer because I wold haue it buryed in silence, how the table of the Lord was polluted of late in our popish time, both with the blindnes of the thinges offered there vppon, and the dombe Popishe ceremonyes heaped as it were wode heapes, the worde wyll and orde­naunce of God vtterly despised, and so many as God hathe opened theyr eyes, doth behold it and lamēt. Yet you pope holye Papistes saye.

As the Pharisey saye in the Gospell magnifying hym selfe and his workes, loo I do fast twyse in the weake, and I geue the tythes of all that I haue, & our Pharises and poope holye prelates sel­ling theyr lyppe labours, theyr prayers, and fastings, and such other holines to other mē, beleuing their lyes following the preceptes and doctrine of men, whi­che hath an outward shew of wysdome by supersticion and humblinge of theyr selues do bring laborious and paynful workes as they thincke.

Suche are the workes you do boaste, so weake and vnweyldye, that they are not of so muche force and strengthe as one blaste of wynde, no not youre God your Idol your popish wafer cake, was able in all hys powre to wythstande one blast of winde, and how much lesse then was all your wyl holines and other po­pish chaffer. Yea the whole kingdome of Antechriste shall be blowne a waye and theyr kyng destroyed with the breath of God hys mouthe. And the blaste of hys spirite.

The Lorde wyll haue nothynge gotten by rauyne, by robberye, by spoyl and by bryberye, no he alloweth no suche sacri­fyce, no suche offerynge as is gotten of the spoile of our brethrē. This is not his honour, no it were much his dishonoure to admitte such seruauntes. This were as pleasaunt a thynge to hym, as it is to a naturall father to robbe or to sleye the naturall chyld in the eies of hys fa­ther, and to brynge to hys father parte of the spoyl for a presēt. Thinkest thou the carnall father wyl receiue this thākfully? nay doubtlesse. No more wyl the heauenly father receyue any offerynge, sacrifice, praiers or almes fauourably, which such Priestes and Byshops brin­geth, as takinge greate lyuinges, forth of poore mens laboures, doth no part of there dutye, whiche is playne theft and robbery. But as the Iuste Lord hateth all disceite in all menne, and that which commeth vnder the cloke of holynes es­pecially, & as the blynde, lame, and mai­med beast, is an vnseamelye sacryfyce to be broughte to the myghtye God, as all suche sacryfycers wyth theyr pre­sentes, sacrifices and offerynges are to be dyspised amonges the people. So muche more the priest, who shoulde ap­peare