they change theyr estate wyth anye suche no when they are called from darckenesse to be partakers of lyghte of lyfe and the heauenlye daynties laid vp in poore Christe they despyse that estate excusynge theyr purchases theyr marchaundyse and theyr earthelye lustes and delytes Luke .xiiii. Vvherefore in the other worlde they that here are oppressed shall haue comforte and the other torment Sutche is the order then of God hys woorkeynge that by the contrayetie of the chosen and reprobate of Iaacob and Esaw of Pharao and Israell and the wysedome of God and the wysdome of the worlde he wyll set foorth hys maiestye hys power hys diuinitie hys Godhead so mutche as maye be knowen vnto man that is to saye in hys wysedome Iustyce mercye and almyghtynes For comparynge hys wysedome to anye other wysdome nowe appeareth the contrary that it is very foolyshnes euen darkenes compared vnto lyght deathe vnto lyfe lyes vnto truth as Paule sayth Vvhen they accompted them selues wyse they were made verye fooles and changed the truthe wyth lyes the glorye of the immortall God to mortall and corruptyble creatures They folowynge theyr owne ryghtuousnes coulde not come to the ryghtuousnes of God in Iesu Christe Vvherefore of necessitye God dyd shytte all vnder synne that hys mercye myghte flowe ouer al. And that hys myghty power myghte appere he hath created the heauēs earth wherin we do se lyght darknes death and lyfe shame and glory weakenes and strength lyes truth ryghtuousnes and vnryghtuousnes to serue to the settyng foorth of hys glory that man may be driuen to say wyth Paule O the depth of the ritches of the wysdome and knowledge of God How incōprehensible are hys waies How vnsearcheable are hys iudgementes For who hath knowen the mynde of the Lorde or who hathe bene hys counsailour Or who hath geuen hym ought afore hande that he myghte be repayed For by hym and through hym and in him are all thynges to him be prayse for euer Amen And as thys holy Apostle Paul doth submyt him selfe to the great depth of the wisedome of God and hys wonderfull regyment and prouydence and wolde beate driue downe all fleshe by the consideracion of the same So also al our fathers frō the beginning hath laid this the only foūdaciō of their faythe Vvherfore Moyses beginneth to stablish the faith of man at the history of the creacion and so forth by thorder of god his presēt gouernaunce about the thynges made created And Dauid for a confession of his faith pronoūceth of this prouidēce Psa xcv I do know that thou art a great Lord a Lorde aboue al Gods Althyngs what soeuer the lords plesure was he hath made in the heauēs th earth the seas the bothomles waters Agayn by the worde of God al thynges were set in their places and by the spirite of hys mouthe all the powers that be in them And Paule consyderynge most deepely and pronouncing most playnelye thys deuyne gouernaunce of the creatures and godly prouidence of the creator in all thynges for hys elect and chosen sayth thus Roma viii Vve know that all thynges woorke for the best vnto them that loue God who also are called of purpose for those whyche he knewe before he also predestinate that they shoulde be lyke fashyoned to the shape of hys sonne Moreouer whō he hath predestinate those hathe he called and whome he called them he also hathe iustified whome he hathe iustified those also hathe he gloryfyed So that thys appeareth to be no newe learnyng or vayne doctryne of God hys prouidence and election But the onelye grounde of faythe and certayntye of conscience in al conflyctes agaynst the world the flesh the dyuell agaynste Synne Death hell as thapostle vseth it in the latter ende of the same chapter and all rhe fathers from the begynninge hathe felt it For how could Adā by any other worke or creature eyther by comfort of any other doctryne stay hys cōscience but in that the Lorde God promysed to prouyde for hym and to saue hym from hys ennemye who once had ouercome hym by the blessed seede whych not by merytes but by mercye and grace and therfore of hys free purpose before appoynted shoulde be sentte vnto hym to breake the heade of the serpent Why should Abraham haue left hys country and hys owne fathers house yf he had not felt thys deuine prouidence fatherly care free choyse and eleccion of hym and hys seede By the whych lyuely felyng of God hys careful prouidēce and free choyse sendyng him seede whan he was past hope of seede concernyng his deade body and al the works of nature and by the stedfastnes of faythe in the temptacions aboute the same seede to be made a slaine sacrifice and other greuous temptaciōs and aduersities frome tyme to tyme layed vpō hym thys chosen vessayle Abraham is called the father of all faythfull As by hys historye appereth a fatherly care of our god for all hys people bothe for bodyes and soules for wyfe and chylde and all together And Isaac hys sonne that chosen seede in whom al the nations of the earth were promysed to be blessed longe before the chylde was borne hath thys promysse of enherytaunce geuen hym by fauour that the promes myght be sure to al the seede as Paule sayth Ro. xiiii vnto whom and hys faithful seede this free promys and fatherlye eleccion and predestinacion or what els you wyl cal it was agayne reuealed and opened Genes xxvi in these woordes thorowe thy sede shal al the nacions of the earth be blessed And the liuely sence and feelyng of thys eleccion and fatherly care of God for hym dyd then especiallye shyne in hys hart when the Lord sayde vnto hym Go not into Egypte tarye here I wyl be wyth the and wyll blesse the and thorow thy sede shal al the nacions of the earth be blessed Gene. xxvi And after that greuous temptacion vndoubtedlye wherein he was compelled for feare of the Philistines to deny hys wyfe and call her syster and after the manyfolde contencyons wyth the Philystynes wherein hys God dyd preserue hym and at the ende in the wonderfull myracle of hys chyldren whose birthe right was altered by the vnsearchable prouydence of God the manyfest notes and tokens of the free Eleccyon and choyse of God dyd apeare And Iaacob chosen and beloued in his mothers wombe felte this fre worke of God his greate fauoure who had chosen him before he was borne and taking occasion of the necessitye of hys brother seketh the byrth ryght the whyche God hadde vnto hym before appoynted and promised renouncing the cours of nature thē dothe he leaue and forsake hys fathers house and pacientlye taketh all troubles offred vnto hym In the whych oftentymes vndoubtedlye hee fealeth the heauye and greuous temptations that hys fathers Abraham and Isaac hadde before for no creature more often suffereth trouble than the verye electe of God for the experimentes of his
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 For frome the easte to the west my name is greate amonges the heathē and euery wher they brenne incense vnto my name and a pure offerynge for great is my name amongs the heathē saith the Lord of hosts and you polluted it in your wordes saying the table of the lord is polluted and the word of the prieste is that the meate therof is despised 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 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 twēty 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 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 that 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 wōderous 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 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 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
¶ To the faythfull brethren whych by worde and woorke are prompt and ready to declare them selues vnfayned folowers of the truth reuealed Anthonye Gylbye wysheth peace and strength from the Lorde I Did write of late a rude Comentarye vppon the godlye Prophet Micha dearely beloued wherwyth many worldlings as I am enfourmed are very mutche greued sore offended because that Prophet dothe freate and chayffe the old sores of their cankered cōsciences and holow harts Especyally certeyne Charmers Enchaūters whych would be named wisemen and Astronomers haue so farre vttered theyr malice and spyt foorth theyr poyson that they are not content to rayle agaynste me whych were a right smal matter in mine owne cause and busines but they dare lyfte vp theymselues blinde bussardes not able to see theyr owne snares against God his sacrate maiesty agaynst hys gloryous truthe reuealed to hys sayntes against hys holy spirite foreseing al thynges gouernyng all thynges yea reuealyng all thynges longe before they doe come to passe alwayes to some of hys chosen bothe the saluacion of the good and the perdicion and destruccion of the wycked reprobate the Charmers Chyldren as Esay calleth them Emōges thys nomber euen of the learned sort such as the Diuel hath styrred by the name of Gospellers and the vayne tytle of learning to shame the Gospell and good learnynge for there is no good learnyng against thy Lord god be thou sure suche I say as haue the shewe of knowledge and relygion but fele not the power therof hath bene so shame lesse that they durst compare the false heade of deuylyshe lyes to the infallible truth of god hys holy prophetes the writyngs of theyr wiserds to the holy scriptures of the euerlyuyng and euer seynge God Comparynge vyle chaffe vnto pure wheate as Hieremi speaketh Hiere xxiii Theyr marlynes theyr nolhardes theyr walsh Dauids and Daruel Gadders whome they wyth lyke foreheades dare pronounce to be bygotten borne brought foorth instructed and taughte by the wycked spirit the dyuel in playn englyshe dare they conferre and prefer to the chyldren of God begotten and borne a newe neyther of fleshe nor bloude nor any carnall or internall operation But by a celestial heauenly diuyne byrth regenerate and newe begottē by the good spirite of God Whome we must needes confesse moste able to search and teache not only the secretes of mans harte but the depth of God his great iudgementes Of these beware deare brethren the dayes are euyl And no maruaile though the wicked deuil do roare rage and raill now especially in this time when his artes maskes and subtile deuyses begynne by God hys holye woord to be vttered discouered defaced For he alway striueth for hys kingdom of darknes against the chyldren of lyght the true prophetes of God euer synce the begynnynge and hath euermore in his members chalenged a knowledge wysdome aboue the wysdome of God as appeared in the Sorcerers of Egipte resystynge Moses in zedechia and such lyke chyldren of the deuyll resystynge Michea and the true prophetes especially when thys olde serpēt in hys owne parson tēpted our master Christ caryeng him frō place to place byddyng hym fal downe and worshyp and he would gyue hym al the kingdōs of the worlde and al theyr glorye How be it the deuil in al these doth bestirre him in vayne and fayleth of hys purpose Yea our Lorde and myghty God dothe alwayes at hys appointed tyme and good pleasure stoppe and stay this raging deuil and causeth hys artes to faile his craftes to be vncouered the wysdome of hys wyserdes to appeare foolyshenesse and maketh hys oracles false hys aunsweres he vttereth to be most vayne and deceyuable as we reade in the fall of Cresus and other heathen Idolaters demēted with lyke madnes And to our singuler comfort whych be Christians in the byrth of our sauiour Christe he compelled al the idoles whych afore time by the deuils subtiltie dyd delude symple people to be dombe and vnable to giue any answer to their worshyppers and at the sendyng forthe of Christes Apostles al the Charmers Sorcerers and Enchaūters were made dombe and speechlesse So strongly dyd our lord by thys hys myghty captayn bynde in chaynes and keepe captyue this armed Giant and spoill hys house and temple Now therfore howsoeuer the deuyll or the wycked world shall take it after the burthen of the prophet Micha I do brynge another burthen greeuous and heauye agaynst al wytches Charmers and Enchaunters and against al wedlock breakers fornicators and adulterers against al periured vaine swearers agaynst all extorcioners oppressours and brybers finallye agaynst al that feare not the Lord all and synguler wycked worldelynges I do brynge a burthen I say from whēce neyther learned nor vnlearned neyther priest nor people shall plucke foorthe theyr neckes The burthē I do meane of the waighty word of the great God brought down vnto men by no blynde nolhardes or wycked Marlines but by the angel of god by the messenger of the hye king and Lorde of the whole earthe whych vttereth the terryble tyme of Iustice vengeaunce agaynst all the proude people and wycked doers How be it vnto you deare brethren that do feare the Lord I do brynge thys glad tydynges that the sunne of ryghteousnesse vnto you shal aryse and saluaciō shal be vnder hys beames Walk in hys lyght therfore whyles you haue lyghte for for youre sakes these euil daies shal be shortened And though the proude do rage and raill against my former treatise because my rude simplicitie voyde of eloquence my playne kynd of wrytyng tastyng of my plough gadde lame in learnyng long banyshed from the scholes farre from the Logician subtyltye Rethorycall assentacion or courtelye flatterye hath skraped tendre and daynetye eares wyth sharpe bytynge treuthe and caused them to kycke yet because the poore symple soules whych cannot attayne to the hyghe wrytynges of learned clarckes hath confessed theym selues some thynge to haue learned thereby bothe to fear God his sacrate maiesty and to walke more warely in their vocations and callynges It hathe encouraged me agayne to offer my selfe a laughynge stocke to the wycked worldelynges a spittynge stocke to the spytefull Papystes and to a rable of suche as shal be pynched wyth the wayghtye burthen and heauye yoke of God hys greate vengeaunce The whyche moste woorthelye shal be layed vppon theyr neckes in the declaratyon of thys Prophecye Wherefore I beseeche thee O heauenlye Father the father of Spyrytes so to lyghten my hart with thy holye spirit that I maye haue the true vnderstandynge of the secrete mysteryes of the spirit hydde in thys Prophet Graunte also suche larges of thy spirite that I maye to the profite of my poore brethren dyspose thys thy heauenlye treasure and boldly and constātly set forthe thy truthe to the glory of thy most holy name So be it The words of the mighty God by his holy Prophet THe burthen of the woorde of God by the hād
and twentye thousande whyche god dyd chewse and keepe vnto hym felfe in Nineue amonges the Idolaters and the .vii. thousande whyche god dyd leaue for hym selfe in Israell in the thyrde booke of the kynges the .xix. chapter Yea those that yet are not are thus electe chosen and amonges al nanacions both Iewes in thys long blindnes and banyshement from theyr countrye emonges the Turckes in theyr Idolatrous wyckednesse yea amonges the Edomytes the Sabees the Indyanes and Ethiopians And in the late blyndenesse of the popyshe churche wherein wee together wyth oure fathers were all together Idolatours all Hypocrytes and counterfayte Christians thys absolute eleccyon whereby the mercyfull LORDE God dyd reserue and keepe hys chosen vnto him in all places all ages al countryes without respecte of parsones dyd most euidentlye appeare How be it this secresy of eleccion must onlye be lefte to the Maiestie of God wher whan how and whome he therby saueth and sheweth hys mercye For to the blynde iudgmente of manne al theese people rehersed and suche lyke semeth reiecte reprobate and caste awaye as appeareth by Ionas condempnynge the Niniuites by Elyas condempninge the Israelites and a long whyle vntil God had by miracle from heauen delyuered hym from that erroure vnto the chief Apostle Peter iudgynge all the gentyles to bee a polluted people farre from the fauoure of God The second kynde of Eleccyon is set forth knowne euidente open by the spryte of God worckyng in the hartes of the electe and chosen by faythe and trust in God hys promyses teaching vs that we are the chyldren of God chosen to hym selfe by Iesu Christ from the begynynge and therfore preparynge vs to an holye and blamelesse lyfe to the land and prayse of the grace of god The whiche eleccion besides the daily experience of our consciences may be approued by the testimonies of these scriptures compared together Esay lix Rom. viii Ephe. i. Collossi iii. and a verye brief and parfit dyscripcion of thys Elecciō ii Thess ii in these wordes We ought to thanke God that he hathe chosen you from the begynnynge by the santefyinge of the spryte and the belefe of the truthe to the whych he hath called you by our gospel to attayne the glorye of oure Lorde Iesus Christe by thys gracyous eleccyon was Iacob dearely beloued in hys mothers wombe and Hieremy knowne vnto God before he was fashyoned in hys mothers wombe Hieremi i. And to bee short al other the electe of god are thus chosen santefied and beloued from the begynnyng from before the foundacyons of the worlde from euerlastynge to euerlastyng For there is no chaunge of tyme wyth God seyng that all thynges are presente in hys sighte For vnto him a thousand yeres are but one daye but the course and chaunge of tymes are in vs oure dedes oure knowledge in mans chaungeable wysdome Thys Eleccyon muste of necessytye dryue downe the pryde we haue of oure owne strengthe oure owne power oure owne nature or owne fre wyl our owne merits our own iustificaciō of our own workes and bring vs to the fealynge of the myghty power of God whych worketh all in all thynges to the restoringe of al thynges in our Christ both in heauen and earthe by whome we are called into thys state longe before appoynted accordinge to his purposed pleasure by whose power all thynges be wroughte that we maye boldly say with the Apostle who dare laye anye thynge to the charge of the electe of God It is God that iustifieth who is he that canne condempne who can seperate vs whyche are thys chosen Iacob frome the loue of God Canne affliccion can anguyshe can parfecucion can hunger can nackednes can peryll can the swearde For I amparswaded sayth he that nether deathe nor life nor angell nor power nor thinges presente neyther thynges to come nether heighe nor depth nether any creature can seperate vs frome the loue of God in Christ Iesu our Lorde lo this is the loue wherwith the Lorde loueth his Iacob wherby we say O heauenlye father Lord of heauen and earth it hathe pleased the that thou myghte shewe thy greate goodnesse mooste liberallye and frely towardes vs before that we were And therefore before we hadde done eyther good or yll wythoute anye our merytes or deseruyngs only thorough thy free mercye to electe and chuse ordayne and appoynte vs heyres of euerlastynge life and therby to make all thyngs perteynyng to oure saluacion so fyrme and sure that they canne not stagger nor wauer nor fayle Where contrarywyse if they dyd hange of oure worthynesse we shoulde euer be doubtefull because euerye manne is a lyer and all our righteousnesse is lyke a spotted clothe and nothynge but counterfeyte hyprocrysy wayed in the balaunce of thy seuere iustice But the grace of thys thy fre eleccyon maketh vs mooste certayne and sure seynge no creature is able to take oute of thy hande O God Wherefore wee doo lande and magnyfye thy name worlde wythoute ende So be it Nowe after thys doctryne of electyon and loue of God towarde Iaacob the haysynge and reprobatyon of Esawe muste lykewyse bee declared and thoughe the aduersaryes of thys doctryne do seeme to denye that there is any such reprobaciō of the wycked yet the wordes are so playne both here in thys prophet and Rom. ix That nothing can be more euydent For what can be more playnelye spoken for thys purpose then that god should saye before the chyldren were borne that he hated Esaw What was this hatred but the reprobacion reieccion and condempnacion by god hys owne mouth of thys wycked Esaw lyke as in the last verse of the fyrst psalm wher it is sayd that the Lorde knoweth the waies of the iust that is he hath thē writtē in hys boke in the heauēs he loueth them as is sayd of Iaacob he hath suche care ouer them that they can not fal but vnto the glorye of god and theyr owne commoditie by the course of the cōtraries cōpared together in that Psalme it should be added the Lord knoweth not the wycked lyke as Christ sayth it shal be answered vnto thē I know you not The latter parte of the verse is that the way of the wycked shall peryshe so that it appeareth to be al one not to be elected accepted and knowen of god and to perysh and to be as a reprobate condēpned And Felinus forth of kymhi dothe note that that parte of the laste verse of the .ii. Psalme God beynge angrye you shal peryshe foorth of the way dothe expounde thys of the fyrste psalme so that the election knowledge loue and fauour of god and eternal saluacion cannot be separate Like as hys anger and hatred reprobacion and condempnacion consequently do folow in Cain Esaw Pharao Iudas the Phariseis and like obdurate persones so manifestly vttering thē selues to be of that sorte whome god alwayes hated The chyldren not of Abraham but as Christ answereth vnto them of theyr father the deuyl who
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 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 the 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 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 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 the lawe so that of necessitie this great Lorde is so farre and free from al sinne 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 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 wrath In wych Cain the fyrst murthetherar therefore manifestly of the serpentes seede appeareth euydentlye
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 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 the wicked do make God the author of synne in the reprobate the 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 cōmandemētes Gen. iii. But cōtrarywise saith Iames in the same place Ia. i. Lest you shuld erre cōeeyue any euil opiniō of God euerye good gyfte and euerye 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 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 cōfessed 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 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 cōtinually 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 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
whiche thinges semeth not to be nedefull say they seing the elect shal be 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 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 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 coūterfait 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 the 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 becōmeth mā and taketh this office to beare 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 the 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 the 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 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 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 wōderfull woorke the wycked hathe no cause to complayne for as theyr father whom they do follow is named the 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