Of Election and Reprobation, Treatise
¶ A BRIEFE Treatice of Election and Reprobation, with certen Anſvvers to the Obiections of the Aduerſaries of thys doctrine: Written by Anthonie Gylbie.
Rom. 9.
I vvill shevve mercy vponupon vvhom I vvill shevv mercy, and I vvill hauehave compaſsion vponupon vvhom I vvill hauehave compaſsion. (⸪)
¶ A briefe Treatiſe, with certayne Anſvvers to the Obiections of the Aduerſaries of this doctrine, vvritten by Anthonie Gylbie.
VVHereas three yeeres ago, dearely beloued, I did write of this matter of Election & Reprobation, which is called Predeſtination, in a certayn Commentarie vponupon the Prophet Malachie, by the occaſion of this texte:
I hauehave loued Iacob, and I hauehave hated Eſau.
The which Treatiſe by the rage of perſecution, partly periſhed, and parte dyd come of late to my hands: accompting this doctrine ſo neceſſarie, that vponupon all occaſions it ought with reuerence to be vttred to the glory of God, which ſo wonderfully appeareth in this his riche merciemercy towards vsus, whom he chooſeth from the filthe of ſinne, to ſerue him in righteouſneſſe, and to the beating down of our corrupt nature, which without this, eyther moūteth by pride, vntounto preſumptiō, or falleth by infidelitie to deſperation. Bicauſe that without ſome taſte of this diuine prouidence in Predeſtination, there can be no fayth, but eyther a doubtfull wauering, leading to diſpayre, which we hauehave felte in the Papiſtrie, whyles we looked to our owne weakneſſe and infirmitie, not able to endure one houre in the way of righteouſneſſe: or elſe a vayne preſumption of fayned holyneſſe, whyles we beholde our owne beléefe and good works, or the perfection that we doo imagine in our owne ſelues, as doo the Anabaptiſtes. Therefore I thought it good according to my ſimple Talent, to teſtifie this truthe agayne vntounto the worlde, at the Printing of this worthy Table of the great lerned man, Maſter Beza, which is ſet foorth in French, Latin, and Italian, and now into Engliſhe, tranſlated by our brother VV. VVhittingham: wherein is moſt euidētly ſet foorth before our eyes the chiefe ground of this doctrine, and the principall poyntes thereof are ſo déepely opened, that there ſéemed to wante nothing that was poſſible in ſo few lines to be vttered, yet for the ſhortneſſe therein all things can not be conteyned, but that ſome brief leſſons for the vnlearned (who hath not their ſences fully exerciſed with ſuche déepe ſentences) may well be adioyned, as eueryevery man hereafter ſhall héerevnto be moued by the ſpirit of God working in their hearts (that many bearing witneſſe to the truthe of this moſt profitable doctrine nowe reuealed) the mercies of God in chooſing his chyldren may more and more, day by day be diſcloſed: and by the witneſſe of diuers conſenting togither in one, God the father of our Lorde Ieſus Chriſt may be glorified. For héerein chiefly ſtandeth his prayſe, honor, and glory, that theſe his wonderfull mercies towarde his Electe may be prayſed. Nowe there is no meane more apte, nor doctrine more conuenient to eſtabliſh the fayth of the Saincts, than to certifie by the Scriptures, that God hathe choſen them before the beginning of the worlde to be holy to him ſelfe, and ſo written their names in the booke of lyfe in the heauens, that all their ſaluation reſteth wholly vponupon his hands and holy counſell that can by no meanes be altred or chaū ged, ſo that neyther death, diuell, nor hell, dare nowe accuſe them that are by adoption grafted in Chriſt, who are called of the eternall purpoſe: bicauſe it is God that iuſtifieth, and who dare condemne them? It is Chriſt that is giuen for them, and howe ſhall not all things be giuen alſo to them? For them that he knewe before, them he ordeyned before, that they ſhould be like faſhioned to the image of his ſonne, and whome he appoynted before, thoſe alſo he called, and whome he called, thoſe alſo he iuſtified, and whom he iuſtified, thoſe alſo he glorified, that this eternall purpoſe and counſell of God, béeing once reuealed to his Saincts, by the effectuall vocation and calling, whiche is the iuſtification of fayth wrought in their heartes by the holy ſpirite, they can no longer doubt neyther of Election, Predeſtination, ſaluation, or glorification. Neither can any thing more beate downe mans nature, and the pride of his vayne heart, than to behold the maieſtie of God, making them by grace ſo farre vnlyke one to the other, who were both one, altogither by nature the children of wrath, of vengeance, & damnation: as the wonderfull example of Iacob and Eſau, of whom the Lorde pronounceth that he loueth the one, and hateth the other, before they were borne, and the terrible ſentēce agaynſt Pharao, whome the Scripture affyrmeth that God rayſed vp to ſhewe vponupon him his power, and hardened hys hart, to make his name knowne, & ſuche like, which euerywhere are ſet before our eyes to cauſe man fall downe before God, and to feare his iudgements, doth declare. But our Aduerſaries obiect agaynſt vsus, that this doctrine is an offence to many, and that ſome abuſe it to carnall libertie. I doo anſwere, that Chriſte is a ſtumbling ſtone to many, and all the doctrine of the Goſpell is likewiſe ſlaundered by the euill conuerſation of others: yet may we not prohibite the ſwéete floures from the Bées, bicauſe Spiders ſucke thence their poyſon, no more than wée maye ſtoppe the ſunne to ſhyne, bycauſe it hurteth ſore eyes. But that it may be the glad tydings of ſaluation to the aſſurance of the faith of the one, and a cleare teſtimonie of cōdemnation of the other, to the beating downe of the pride of man, thys glorious coūſel of the mightie God, ought vntounto all in this cleare reuelation of the Goſpel, to be offered, opened, and publiſhed.
Wherefore by the good wyll of God, we entende to ſpeake of this greate matter, none other wayes, neyther in any other ſorte, then the open Scriptures ſhall approue our ſayings. Therfore we ſay with the holy Apoſtle Sayncte Paule: Bleſſed be God the Father of our Lorde Ieſus Chriſte, whiche hath bleſſed vsus with all ſpiritual bleſſings in heauenly things vntounto Chriſte, lyke as he hath elected and choſen vsus in hym before the foundations of the worlde were layde, that we ſhould be holy and blameleſſe before him by louelove, who hath predeſtinate vsus, that hée mighte fréely chooſe vsus to bée hys chyldren by Ieſus Chriſte. Ephe. j. And thoughe there come ſome wicked men whiche were long before appoynted to this iudgement, whiche doo turne the grace of oure God to laſciuiouſneſſe and wantonneſſe, as holy Iude ſaythe: yet knowe we that we are choſen by Ieſus Chriſte, that the glory of his grace, hys fauoure and mercy towardes vsus mighte be prayſed. For wée are the electe and choſen kynred, and hys people by purchaſe, that wée ſhoulde ſhewe the vertue of hym whyche hathe called vsus foorth of darkneſſe into this maruellous lighte.
This people ordeyned to ſaluation onelyonly beléeueth. Act. 13. For thys Electe people onelyonly was Chryſte ſent into this worlde. To them onelyonly is the worde of ſaluation ſente, as Peter ſayth: To the Elect by the foreknowledge of God the father. 1. Pet. 1. Then to know what this Election of God is, and what in the Scriptures it dothe ſignifye. Wée deſcribe and defyne Election to bée the frée choyce of the good wyll of the Almyghtie GOD appoynting and preſcrybyng in the Booke of lyfe before the beginning of the world, whom he will hauehave to be ſaued and compted amongeſt the iuſt. Whom he will hauehave holy and without faulte before hym to bée his children, by adoption to ſet foorth his glory. This choyſe, this chooſing, this aforeappoynted purpoſe and ordinaunce of God, is aboundauntlye ſet foorthe in the firſte chapter to the Epheſians. That this commeth of the frée wyll of God and hys onelyonly grace, freely without our deſeruing (contrary to the vayne opinion of the Papiſts and Anabaptiſts) the ſame chapter and the nexte chapter folowing dothe plainely teſtifie. Epe. 1. 2. And moſt euidently, the Lord in his maieſtie, ſpeaking to his ſeruant Moyſes. Exod. 33. declared all this to ſtande of his mercy, ſaying: I will hauehave merciemercy vponupon whom it liketh me, and I will ſhew merciemercy where it ſhall be my pleaſure, for ſo is the meaning of thoſe wordes, I will hauehave mercy vponupon whom I will hauehave mercy. Paul alſo declaring in this place the woorke of God béetwixte theſe two children Iacob and Eſau. Romaynes. 9. ſaythe thus of this frée Election, whē Rebecca was with child with one and the ſame father Iſaac, before the children were borne, when they had neyther done good nor bad, that the purpoſe of God whiche is by Election mighte ſtande, it was ſayde to her, not for the cauſe of workes, but by the grace of the caller, the elder ſhall ſerue the younger. As it is written, ſaythe hée: Iacob I loued, but Eſau I hated. Of the booke of life, Moyſes ſpeaketh, Exod. 32. And Chriſt himſelfe, Luk. 10. Saying to his Apoſtles: Ioy you and be glad, for your names are written in the boke of life in the heauens. And in the 69. Pſalme it is ſpoken againſt the wicked. Let them not be written amongſt the Iuſt, and put them foorth of the booke of life. And agaynſt the falſe Prophet. Ezechiel. 13. He ſhall not be in the counſaile of my people, nor written in the booke of the houſe of Iſraell. There be two finall cauſes alſo of this eternal purpoſe of the election, the which Paule rehearſeth in the firſt chapter to the Epheſians, the one toucheth God, the other perteineth to man. He hath Elected vsus béefore the foundations of the worlde (ſayth the Apoſtle) that wée mighte be holy and without blame. And thys anſwereth the wicked, which would abuſe the mercies of God to their luſt. Againe it followeth, He hath Predeſtinate vsus, that he might chooſe vsus to be hys chyldren, that hys name may bée prayſed. And this ſtoppeth the mouthes of al our Aduerſaries that ſay, that thys doctrine is not to the prayſe of God: ſo that they muſt ceaſe to ſlaunder this doctrine, vnleſſe they wil hinder the glory of God, and denie the open Scriptures.
Nowe it is to be noted and marked dyligently, that thys woorde Election is taken after two ſortes in the Scripture, ſome tymes as it ſignifieth abſolutely the frée choyſe, will, and appointment of God, without the reſpecte of the reuelation of the woorde and meſſage of ſaluatyon. And thus ſpeaketh the holy Apoſtle Saincte Paule of Election, ſaying of the carnal Iacob: They were enimies concernyng the Goſpel for your cauſe, but concernyng the Election, they are beloued for their parents. For the gyftes of God, and hys callyng are ſuche, that hée can not repente. Euen as you once were myſbeléeuers from God, but nowe hauehave attayned merciemercy, by theyr myſbeléefe, that they ſhould attayne merciemercy alſo.
Thys Election expreſſeth abſolutely the ſecret purpoſe of God, without the reſpect o… …uelation of the woorde, or any of our workes followyng. VnderUnder thys firſt kynde of Election were thoſe hundreth and twenty thouſande, whiche God dyd chooſe and kéepe vntounto hymſelfe in Niniue amongſt the Idolaters, and the ſeuen thouſande which God dyd leaue for hymſelfe in Iſrael, in the thirde booke of kings the. 19. chap. Yea, thoſe that yet are not, are thus elect, choſen, and amongſt al nations both Iewes in thys long blindnes, & baniſhment from their countrey amongſt the Turkes in theyr Idolatrous wickedneſſe, yea amongſt the Edomites, the Sabees, the Indians, and Ethiopians.
And in the late blyndneſſe of the Popiſhe church, wherein we togither wyth our fathers were altogether Idolatrous, all Hypocrites and counterfaite Chriſtians, thys abſolute Election whereby the mercyfull Lorde God did reſerue and kéepe hys choſen vntounto him in all places, all ages, all countreys, without reſpect of perſons dyd moſt euidently appeare. Howbeit this ſecreſie of election muſte onelyonly bée lefte to the Maieſtie of God, where, when, how, and whom he thereby ſaueth and ſheweth his mercy. For, to the blynde iudgemente of man all theſe people rehearſed, and ſuche like ſéemeth reiect, reprobate and caſte away as appeareth by Ionas condemning the Niniuites, by Elias cōdemning the Iſraelites, and a long while, vntil God had by miracle from Heauen deliuered hym from that errour, vntounto the chiefe Apoſtle Peter, iudgeing all the Gentiles to bée a polluted people farre from the fauour of God.
The ſeconde kynde of Election is ſet forth and knowen euident and open by the ſpirit of God, working in the harts of the elect and choſen by fayth and truſt in God his promiſes through Chriſt, teaching vsus that we are the children of God choſen to him ſelfe by Ieſus Chriſte, from the beginning, and therfore preparing vsus to an holy and blameleſſe lyfe to the laude & prayſe of the grace of God. The which Election beſides the dayly experience of our conſciences may bée approued by the teſtimonies of theſe Scriptures compared togither. Eſay. 59. Rom. 8. Ephe. 1. Coloſſ. 3. and a very briefe and perfecte deſcription of thys Election. 2. Theſſ. 2. in theſe wordes. We ought to thanke God that he hath choſen you from the beginning by the ſanctifying of the ſpirite and the beléefe of the truth, to the which he hath called you by our Goſpell, to attayne the glory of our Lorde Ieſus Chriſte. By this gratious election was Iacob dearely beloued in his mothers wombe, and Ieremy knowne vntounto God before he was faſhioned in his mothers wombe. Ieremie. 1. And to be ſhort, all other the eleect of God are thus choſen, ſanctified and beloued from the beginning from before the foundations of the world, frō euerlaſting to euerlaſting. For there is no change of tyme with God, ſéeyng that all thinges are preſent in his ſighte. For vntounto him a thouſande yeares are but one day, but the courſe & change of times are in vsus, our déedes, our knowledge, in mans chaungeable wiſedome.
This Election muſt of neceſitie driue downe the pryde we hauehave of our owne ſtrength, our owne power, our owne nature, our owne frée wil, our owne merits, our owne iuſtification of our owne workes, and bryng vsus to the féelyng of the mighty power of God, whiche worketh all in all things, to the reſtoring of all things in our Chriſt, both in Heauen and Earth, by whome we are called into this ſtate, long before appoynted accordyng to his purpoſed pleaſure, by whoſe power all things are wrought, that we may boldly ſay with the Apoſtle, who dare lay any thing to the charge of the Elect of God? It is God that inſtifieth, who is he that can condemne? Who can ſeperate vsus (which are thys choſen Iacob) from the louelove of God.
Can affliction? Can anguiſh? Can perſecution? Can hunger? Can nakednes? Can peryll? Can the ſword? For I am perſwaded, ſayth he, that neyther death nor life, nor Angell, nor power, nor thyngs preſent, nether things to come, nether height nor depth, neyther any creature can ſeparate vsus from the louelove of God in Chriſt Ieſu our Lord. Lo this is the louelove wher with the Lorde loueth his Iacob, wherby we ſay: O heauenly father, Lord of heauen and earth, it hath pleaſed thée that thou mighte ſhew thy greate goodneſſe moſte liberally & fréely towards vsus, before that we were, and therefore before we had done eyther good or euil, without any our merites or deſeruings onelyonly thorough thy frée mercy to elect and chooſe, ordayne and appoynte vsus Heyres of euerlaſting life, and thereby to make all thinges perteining to our ſaluation ſo fyrme and ſure, that they can not ſtagger, wauer, nor fayle. Where contrarywiſe if they dydde hang of our worthineſſe, we ſhould euer be doubtefull, bicauſe eueryevery man is a lyer, and all our righteouſneſſe is like a ſpotted clothe, and nothing but counterfeyte hypocriſie, weyed in the balance of thy ſeuere iuſtice. But the grace of this thy frée Election maketh vsus moſt certaine and ſure, ſéeing no creature is able to take oute of thy hande, O God. Wherefore we doo laude & magnifie thy name worlde withoute ende. So be it.
Nowe after thys doctrine of Election, and louelove of God towarde Iacob, the hating and Reprobation of Eſau muſt lykewiſe be declared, & though the aduerſaries of thys doctrine do ſéeme to denye that there is anye ſuche Reprobation of the wicked, yet the wordes are ſo playne in Malachie and Romaines. 9. that nothyng can be more euidente. For what can be more playnely ſpoken for thys purpoſe, then that God ſhoulde ſay before the children were borne, that he hated Eſau. What was this hatred, but the Reprobation, Reiection, and condemnation by God hys owne mouth of thys wicked Eſau, like as in the laſte verſe of the firſt Pſalme, wher it is ſaid, that the Lord knoweth the wayes of the iuſte, (that is) he hath them written in hys booke in the Heauens, he loueth them as is ſayde of Iacob, hée hath ſuche care ouer them, that they can not fall, but vntounto the glory of God, and their owne commoditie, and by the courſe of the contraries compared together in that Pſalm: it ſhoulde be added, the Lorde knoweth not the wicked, like as Chriſte ſayth, it ſhall bée anſwered vntounto them, I knowe you not: the latter parte of the verſe is that the way of the wicked ſhall periſhe, ſo that it appeareth to be all one, not to be elected, accepted, and knowen of God, and to periſh, and to be as a Reprobate condemned. And Felinus foorthe of Kymhy doth note, that that parte of the laſte verſe of the. 2. Pſalme: God beeing angry, you ſhall periſhe foorth of the way, dothe expounde this of the fyrſte Pſalme, ſo… that the Election, knowledge, louelove, a… I fauour of God, & eternall ſaluation …| not be ſeparate: Like as his anger and hatred, reprobation and condemnation conſequently do follow, in Cain, Eſau, Pharao, Iudas, the Phariſies, and like obdurate perſons, ſo manifeſtly vttering them ſelues to bée of that ſort whome God alwayes hated: The children not of Abraham, but as Chriſt anſwereth vntounto them, of their father the diuel, who was a murtherer frō the beginning, like as his children hauehave bene alſo euer ſithe the beginning of the world, and therefore muſte of neceſſitie be hated of the moſte mercifull Lorde, who is compelled by the order of his workes, to vſe theſe wicked roddes and cruel ſcourges, for the chaſtiſement of his children, dooing many times the worke ſtraunge from his nature, that he maye do his worke of mercy, peculiar vntounto his nature: And than vtterly breake, hate, reiect, and caſt away into euerlaſting fire and vtter deſtruction this rodde and ſcurge, like a moſte mercifull father fa…oring his children and hating the rodde. th…e as he ſayth by his Prophet: Wootion… Aſſur the rodde of my fury, and the ſtaffe of my indignation, and after promyſeth to breake the ſtaffe and caſt awaye the rodde. Pſalm. 10. Suffering in the meane ſeaſon yet theſe inſtrumentes of his wrathe prepared vntounto deſtruction, with greate pacience, for this ende that he may vtter the riches of his glory towards the veſſels of glory, which he hath prepared vntounto glory.
Thus was Pharao the manifeſt ſcurge and rodde of God, to correct, to chaſtice, & to exerciſe the Iſraelites, and to ſpread the power of God through all the world. Therefore was Moyſes ſente vntounto him with the rodde of God hys mightie mercy, to breake in ſunder thys rodde of chaſticement. And the Lorde ſayde vntounto Moyſes, I hauehave appoynted thée to bée the God of Pharao, and Aaron thy Brother ſhall be thy Prophet, thou ſhalte ſpeake vntounto him all that I commaunde thée. And he ſhall ſpeake vntounto Pharao, to let go the children of Iſraell foorth of his lande. But I will harden hys hearte, ſaythe the Lorde, and I wyll, multiplie my ſignes and wonders in Egypte, and he ſhall not heare you. And I will bring myne armie and people foorth of the lande of Egypte, by moſt greate iudgementes, and the Egyptians ſhal knowe that I am the Lord. Exod. 12.
Agayne the Lorde ſayth, Nowe ſhall I ſtretche my hande to ſtryke thée, and thy people with a plague, and thou ſhalt periſhe from the earth, for therefore hauehave I cauſed thée to ſtande (for ſo is the Hebrue woorde) that I may ſhewe in thée my ſtrength, and that my name may be renowmed through al the earth. Exod. 9. Then the Lorde ſendeth a great hayle, ſo that feelyng the hande of God the tenth tyme, Pharao was compelled to crie: The Lorde is iuſte, and I and my people are ſinners, as followeth in the ſame chapter. Yet for all this the Lorde hardeneth his heart, that hée purſueth the children of Iſraell to hys owne deſtruction. Exod. 14. So that reſiſting the power of God he periſheth in thys worlde, and in the worlde to come hée is appoynted to the euerlaſting fyre prepared for the diuell and hys Aungels by the iuſte iudgemente of the almightie Lorde: who béeyng refuſed and ſo openly reſiſted, iuſtely dothe giuegive ouer the wycked to their owne Reprobate myndes, wyth gredineſſe to fulfyll theyr fleſhely deſiers and obſtinate purpoſe to proſecute that which the Deuyll and the woorlde willeth them to doo, and ſo cauſeth them to heape vponupon their owne heades their owne damnation, treaſuring and ſtoring vp al their life long, workes deſeruing the wrath of God againſte the day of hys wrathe and vengeaunce, as the Apoſtle ſayth to the Romaines.
This Reprobation then is the declaration of God his ſeuere iuſtice and iuſt iudgement, againſt the Serpent and hys ſéede, whome, by the worde of hys eternall wiſedome hée hathe accurſed from the béegynnyng, and appointed too euerlaſtyng torment. The whiche woorke neceſſarie for the procéedyng of God hys holie pronydence, Eternall and neuer ceaſſing Regymente and gouernaunce, bicauſe it is the worke of the will of the mightie God, whiche is the verie lawe, equitie, and iuſtice it ſelfe, frée from all affections, farre from all fault, crime or ſinne: It ought to be knowen vntounto vsus all, that all fleſh may tremble, and conſider before whome it ſtandeth, euen before that great Lorde and mighty God, who hath power both ouer the body and ſoule to caſt into hell fire. To whom no man may ſay: what doeſt thou? Being like the clay in the potters hande, or the ſtaffe or axe in the hande of the ſmiter. Who offendeth againſt no law, bicauſe his godly will is the lawe it ſelfe, and to knowe his pleaſure, is to know the lawe, to follow his will, is to doo the lawe, ſo that of neceſſitie this great Lorde is ſo farre and frée from all ſinne, that nothing is good but that which is wrought by hym, nothing can be euil that he worketh in his creatures. No, the fall of Lucifer ye father of ye reprobate dothe vtter his maieſtie, dothe ſhew his iuſtice, which olde Sathan and Father diuell, was worthily caſt downe into the bottome of hell, and eternally condemned to euerlaſting payne and torment, bicauſe he did ſo ambitiouſly and proudly climbe vp aboue his appoynted place i… the heauens. And where the malice of this olde Serpent cauſed Adam the firſt man to mount aboue his eſtate▪ to deſire to knowe good and euill like a God, the maruellous mercy of God, & inoſtimable louelove towards mankind cauſed & compelled this wicked worke of the Serpent to ſerue his glory, and to turne to our great commoditie and profite, in that he rayſeth of the ſéede of man another Adam, moſt innocent and holy, agaynſt whom no Diuell, neyther any helly power may preuayle, by whom we are not onelyonly reconciled vntounto God, and doo obteyne pardon for this offence, but we are borne a newe, and as it were agayne created into greater glory by farre, than we were at the firſt: for the firſt man had onelyonly a promiſe to liue in the earthly garden ſo long as he did not eate of the forbidden frute, we hauehave the promiſe of the heauenly Paradice, and euerlaſting pleaſures. He had earthly meate and frute, we hauehave the heauenly Manna which féedeth into life euerlaſting. He was created to worke in the Garden workes naturall, we are renewed vntounto workes ſupernaturall, aboue nature, heauenly and celeſtiall. He was ouercome by the Serpent, we doo ouer come and triumphe ouer the Serpent, Sinne, Diuell, Death, and Hell. He had the gifte of reaſon and vnderſtanding, we hauehave the rich wiſdome of God his holy ſpirite, whereby we diſcerne our own infirmitie and weakneſſe, and his almightie power, mercy, and goodneſſe. To be ſhorte, where he dyd runne from God, hidde him, and ſowed Figge leaues to couer his ſhame, following hys fonde fantaſie. We doo boldly beholde the courſe of Gods working in our nakedneſſe, ſinne, and infirmitie, and magnifie, renowne, and prayſe oure Lorde God, whiche ſhoweth his grace by oure ſinne, whiche vttereth his power by our weakneſſe, his wiſedome by our fooliſhneſſe, which ſetteth ſoorth his elect veſſels, his choſen Abels, by Caynites the veſſels of his wrath. In whiche Cayn the firſt murtherer, and therefore manifeſtly of the ſerpents ſéede, appeareth euidently the iuſt iudgement of the Almightie God, accurſing and condemning in Satan and Cayn, all ſinnes and wickedneſſe. To vtter that he abhoreth ſinne, and hateth it, béeing ſo farre contrarie from his nature, which is iuſtice it ſelfe, contrarie from his will, which is equitie, and his law which is iudgement: In Pharao a childe of the ſame father, reprobate, indurate, and accurſed, whome God ſtirred vp for the declaration of his great power and mightie arme, as well in the manyfolde myracles wrought for his people, whiche nothing had néeded, neither had bin occaſioned, if there had not bin ſuch a tyrāt ſo indurate and ſo obſtinate, to withſtande God & his ſeruants, as alſo by the ſubuerſion & drouning of him & his people in the red Sea, a ſigne & token firſt of the eternall and ineuitable deſtruction & damnation, whervnto the wicked are appoynted, than of the ſaluation aſſigned & ſealed vp for the elect & choſen: we do lerne héerby alſo ye power of God, whiche the very Sorcerers, the enimies of God were compelled to confeſſe before Pharao. Exod. 8. Wée doo lerne moreouer the iuſtice of God, which iuſtice Pharao him ſelfe was compelled agaynſt him ſelfe, to denounce and affirme. Exod. 9. And finally we may ſee expreſſed moſte manifeſtly the fatherly mercy of the God of Iacob, whiche dyd giuegive the king and the whole people of Egypt a pryce for his choſen Iacob. Lo the louelove towards Iacob, and the hatred towards Eſau. What ſhall we ſpeake of Iudas and other, manifeſtly reprobate, whiche are compelled by the teſtimonie of their owne conſciences to pronounce them ſelues wicked, and therfore to feare god his ſeuere iuſtice and iuſt iudgement, and to flye therefrom by the terrour of their euill conſciences, which is more ſore than a thouſand witneſſes, agaynſt ſuche as God doth leaue to their owne ſelues. The which terrible examples, the Elect of God, hauing before their eyes, hathe greate cauſe to prayſe their heauenly father, through his ſonne Chriſte, who hath ſent them his holy ſpirite of comfort, which will neuer ſuffer them to be tempted aboue that they are able to ſuffer and to beare.
But where we hauehave two kind of men that be aduerſaries to this doctrine of Reprobation. The one ſorte vttering them ſelues moſt manifeſtly Reprobate, obſtinate, and wilfully wicked, crying and blaſpheming: we will followe our luſts, what neede we to care howe we lyue, or▪ what we doo? If we be elected with Iacob, we ſhall be ſaued, if we be reiecte and curſed with Cham, we ſhall be damned. Theſe Lucifers, not ſubmitting themſelues to the gouernance of God, careleſſe what becommeth of them, muſt be bette downe with the conſideration of the maieſtie and mightie power of God, whiche ſuffereth not one ſparrowe to fall vponupon the earth without his will & prouidence, neither one heare to fall from the head of his elect and choſen, howe fiercely ſo euer they ſhall rage agaynſt them.
Wherefore (O you Serpents ſéede) howe ſoeuer you ſhall be offended with this that I ſhall ſpeake, knowe this, that as the mightie God hathe made the ſcattered ſandes able inoughe to ſtay the raging Seas: ſo ſhall your proude waues of your boyling ſtomacks and ouer buſie heades, be broken and brought full lowe, where and when it ſhall like the Lorde of all fleſhe by theſe his weake veſſels. And liſence muſt you aſke, as did your father the diuel, executing his tyrannie vponupon the good mā Iob, as we reade in the firſt chapter of that Hyſtorie, before you can lay hands eyther of body or goods of his choſen, and therein ſhall you be limitted and appoynted (as there appeareth) how farre you ſhall be able to extend your violence. For God holdeth your hearts in his hand be you neuer ſo great tyrants, & can ſoone cauſe you to faynt and fayle from your furie, turning your hearts rounde about as him liketh beſt. And bicauſe you thus blaſpheme God bothe in words & déedes, following your father Lucifer, abuſing Gods creatures, and deſpiſing his benefytes, his tollerance, and his long ſufferance, whiche might moue you to repentance (as holy Paule warneth) you treaſure vp for your ſelues euen wrath and vengeance agaynſt the day of vengeance I doo feare nothing at all to offende you with my writing, neither doo you paſſe any thing at all what is written or ſpoken, though you vſe to ſweare, ſtampe, & ſtare for a little ſpace in a furious rage, when you heare and féele things contrarie to your poyſon. But the ſcriptures of God, all good writings, all truthe, vntounto ſuche dogs and hogs are vttered to this purpoſe, that they may be a teſtimonie of condemnation of the light of Gods truth reiected and deſpiſed. Therfore for the elect of God that they may vnderſtande the courſe of Gods working in al his creatures, & reuerence his maieſtie, and magniſie and renoume his holy name, is this written. Yet doubtleſſe doo I know amongſt the chiefe veſſels & choſen children of God there be many whiche hauehave not attayned to this poynt of doctrine of Electiō & Reprobatiō, whom I am very loth to offend, and therfore I deſire thē for the louelove of God to ſuffer me quietly without their grief to vtter vntounto other the comforte of my conſcience, which I haus hereby vndoubtedly receyued: like as I hauehave many times harkened vntounto them in the cōtrarie Firſt praying thus bothe of vsus togither vntounto our heauenly father, knowledging our owne infirmitie and weakneſſe. O father in the heauens, whatſoeuer we are, whatſoeuer we hauehave, whatſoeuer we knowe, it is onelyonly by thy free grace, for we were by nature the children of wrath, and we are not borne a newe of fleſhe and bloud, eyther of the ſéede of man, or of the wyll of man, fleſhe and bloud can not reueale the myſteries of thy heauenly kingdome vntounto vsus. But by thy bleſſed will, are we that we are, and by the ſame knowe we that we knowe: therefore (O father) doo we commit into thy hands onelyonly our ſaluation. If our knowledge be ſmall, yet we doubt nothing but that we are the children of thy euerlaſting kingdome, and therefore by thy mightie power, we ſhall growe when it ſhall be thy pleaſure, to a more full & riper knowledge of a more perfite age, wherein our fayth ſhall be fully able to comprehend & perceyue the bredth, depth, height, & largeneſſe of thy great mercyes, and gratious promyſes. But ſéeing this power of full knowledge and perfect reuelation, paſſeth all power naturall, and remayneth onelyonly in thy power, and the light of thy ſpirite (O Lord). Doo thou what ſhall pleaſe thée, to opē to vsus thy ſeruaunts & children, depending of thy hands, ſo muche of the lyght of thy countenance, and at ſuch tymes as ſhall ſéeme good to thy wiſdome and fatherly merciemercy. In the meane tyme thus reſtyng wholy vponupon thée, neither can we diſpaire, neither will we be too muche careful, although we can not attayn to ye knowledge of many of thy works, neither to the vnderſtandyng of many places of the ſcriptures, but we wil confeſſe vntounto thee the weakneſſe of our faith, wayting alwayes for further reuelatiō of thy glorious light to be vttered vntounto vsus, when thou ſhalt thinke of thy Fatherly beneuolence and goodneſſe méete and conuenient, knowing moſte ſurely that thou wilt pitie our childiſhe infanſy, and cauſe the ſame to ſerue for thy glory and oure great commoditie, ſéeing that we do erre and are childiſh, as ſonnes before ſuche a Father whiche can not put off hys Fatherly pitie, but rather as thou haſte broughte vsus vntounto thee, to be the heyres of thy kingdome by the bloode of thy naturall ſonne, ſo we be moſte ſure that thou wilte lighten vsus in the ende, with the full fruition of the brighte lighte of thy contenaunce, that we may ſee thée and knowe thée as thys thy ſonne oure Redéemer knoweth thee, yea, ſee thee oure Father, face to face, and knowe as we be knowen. Thus reſte we onelyonly of thy hande to encreace oure knowledge at thy good pleaſure, O mighty Lorde and moſte mercifull father. So be it.
If you can thus ſubmitte your ſelues, good brethren, too the wiſedome of God, working in vsus weakelinges what him lyketh. All the ſtomblyng ſtockes whiche myghte offende you, may eaſelie be remoued. There bée two thynges eſpecially whyche doo ſéeme too ſtande agaynſte thys doctrine of Election and Reprobation, or of God hys gouernaunce and prouidence, for all is one in effect, the one toucheth God, the other man. The fyrſte and principall is, leaſte that the wicked do make God the aucthor of ſynne in the Reprobate, the which doubt, we may remone foure maner of wayes.
Firſt, by the authoritie of ſcriptures. Secondly, by the teſtimonie of their owne conſciēces which be the Reprobate. Thirdly, by the nature of ſinne. Fourthly, by the maieſtie of God, whiche is bounde to none of his creatures, to make hym this or that veſſell. For the firſte, Sainct Iames ſaith: Let no man ſay when he is tempted, that he is tempted of God, for God, as he can not be tempted with euill, ſo neither dothe hée tempte anie man. But euerie manne is tempted, drawen awaye, and entyſed of his owne luſte and concupiſcence. Then the luſte when it hath conceyued, bryngeth foorth ſynne. Iames. 1. And euen thus it appeared in the fyrſte fall of mankinde. Firſt, though the Lorde oure God had warned and commaunded the contrarie, oure olde enimie ſtyrreth the concupiſcēce and luſt of the woman, with the goodnes, pleaſantneſſe and beautie of the apple, thē hir luſt cōceiuing this, bringeth foorth ſinne, entiſing alſo hir huſbande to the breaking of God hys commaundementes. Gene. 3. But contrariwiſe, ſayth Iames in the ſame place. Ia. 1. leaſt you ſhould erre and conceiue any euill opinion of God, eueryevery good gyfte and euerie perſite gyfte is from aboue, diſcending from the Father of light, with whom is no vareableneſſe, nether change into darkenſſe, that hée ſhoulde gyue nowe good things, nowe euill, nowe light, nowe darkeneſſe. No, ſaithe the Apoſtle Paule, let God be true, and al men lyars. Can God be vniuſte? How ſhall he then iudge the worlde? Rom. 3. Agayne, God ſaith by hys prophet Ezechiell: I will not the death of a ſinner, but I wil rather that the ſinner conuert, repente and liue. And vntounto wycked Ieruſalem ſayth our ſauiour Chriſt: O Ieruſalem, Ieruſalem, which ſlayeſt the Phrophets, and ſtoneſt them that are ſente vntounto thée: Howe oft would I hauehave gathered togither thy children, as the Hen gathereth hir chickens vnderunder hir winges, and thou wouldeſt not. Lo, thy houſe therefore is left deſolate. Math. 23. Lo, héere appeareth the goodneſſe of the liuing Lord, ſo diligently calling the wicked to hym by his woord, by his Prophets, by his meſſengers, and at the length by his owne ſonne, that hée cannot in any caſe be accompted the aucthor of their euill, nor cauſe of their fall. But contrariwiſe, their owne wilfull and wicked ſtobberneſſe is the cauſe of their euill, and the onelyonly occaſion of theire fall, as it is written: Thy perdicion and deſtruction is of thine owne ſelfe, but onelyonly of me is thy ſaluation. And infinite ſcriptures to the ſame purpoſe appertayning. That wée may ſay wyth Daniel: vntounto thée O Lorde, belongeth ryghteouſneſſe, and to vsus the ſhame and coueryng of our faces. Daniel. 9. Secondly. The teſtimony of the conſciences of the wycked, whiche ſhall accuſe or excuſe them at the greate day, which is alwayes of the force and valure of a thouſande witneſſes, which is the worme that ſhal neuer dye, but gnawe the wycked for euer. Eſa. 46. This conſcience, I ſay, of theyrs ſhall condemne the wicked, and what ſhall God then doo? Or wherin is his dreadfull maieſtie to bée charged? Cayne by hys owne conſcience, is compelled to confeſſe: greater is my wickednes then can be remitted. Thou caſtſeſt me from the face of the earth, ſayth he, and I muſt hyde me from thy face. Loo, the iuſte iudgmente of God and his worthy condemnation, openly confeſſed. Who dare then blame God? Cayn dare in no wiſe do it. Neither yet proud Pharao, who condemned in hys owne harte and conſcience, accuſeth him ſelf and his people, and iuſtifieth God, deliuering all men from this wicked blaſphemy, ſaying openly: I hauehave ſynned nowe, the Lord is iuſte, and I and my people are wycked. Exodus. 9. What doth Iudas? Dothe he not cry likewiſe, I hauehave ſynned, betraying thys innocent bloude. Mathew. 27. And to vtter in déede that thing he felts within hys breſte, hée is compelled to take aduengance, and execute a iudgement moſte terrible agaynſt hym ſelfe, vttering to all the world hym ſelfe moſte wicked, and that the iuſtice of God puniſhyng ſuch wycked traytours and murtherers, oughte moſte worthily to be feared, magnified, and reuerenced, throughout the whole world. Lyke as all the other wycked and deſparate perſons, whiche for anguiſhe of heart, and terrour of conſcience, do murther them ſelues, doth euidently and continually wytneſſe vntounto the worldes ende, that there is a iuſt Lord, the God of iudgemente, whom they doe feare, and before whoſe face they dare not appeare to accuſe hym of any ſynne, but rather takyng the crime, blame, ſhame, and puniſhmente, vntounto them ſelues, who worthyly by their owne conſcience, hauehave deſerued it, dothe thus tormente them ſelues, and with violente handes aduenge the ſynne they hauehave …ommytted in theyr owne ſynnefull ſoules and bodyes. Thus muſte God alwayes be found iuſt, and ouercome when he is iudged, by the teſtimonie of our own conſcience, whiche ſhall accuſe or excuſe vsus at the great day. Roma. 2. Wherefore let no man be ſo foolyſhe to ſay, that God is the author of euill, vnleſſe he will be accompted worſe than Cayn, more proude than Pharao, more wicked than Iudas, or any other the Reprobate from the beginning.
Thirdly, the nature of ſinne being defyned by the authoritie of ſcriptures, to be a thought, worde, or déed, contrary to the wil of God. For ſuch things onelyonly defyle the man, as Chriſt our maſter ſayth, Mathew. 15. and therfore are onelyonly to be accompted ſinne. No ſuch thought can be attrybuted or aſcrybed vntounto God, as can be againſt his will, therfore no ſinne can be hys woorke. Neyther canne he bée the aucthor of euill, whiche therefore is called God, bycauſe hée is the aucthor and gyuer of al good, and ſo farre from euill, that hée turneth all oure euill too ſome good, oure ſynne to the vttering of his grace, our lyes to the declaration of his truthe. No, this is the perfect worke maſter whiche worketh all things without faulte or treſpaſſe, all other doo fayle, faulte, and treſpaſſe, and ſinne in all their works, that he may be iuſtified in al his dooings, and al creatures fall downe before his face and preſence. Who though he do worke al in al things, yet doth he worke the ſame to ſuche godly ende and purpoſe, knowen onelyonly to hys maieſtie, that though we be compelled to ſay, God is the author of the fact, yet muſt we anſwere: but not of the crime. Bicauſe he is the maſter of the houſe, and Lorde ouer the familie, and therefore may do any thing without the blame of his ſeruants.
And like as that whiche is no fault in the maſter of the houſe, is a great faulte many times in any of his ſeruantes, bicauſe it is the breaking of their maſters commaundement: Euen ſo doubtleſſe the ſelfe ſame worke is ſinne in God his ſeruants and creatures, which to God is no ſinne, but an ordinary worke appoynted for ſome ſpeciall purpoſe, eyther for the manifeſtation of his power, as was the hardening of Pharao, or for the declaration of his mercy, as was the fall of Dauid, of Peter, of Marie Magdalen, and all other repētant ſinners. And wherfore, I pray you, may not this Lord thus vſe his owne ſeruauntes, without any blame of ſinne, ſéeing that he hath created and made them all onelyonly to ſerue hys glorie, hys iuſtice, and hys merciemercy. Or howe can he be vniuſte, or the author of anye ſynne, by whome all the worlde muſte be iudged and broughte to the balance of iuſtice and equitie. When the firſt worlde ſhall be condemned for their ſinne and iniquitie, and we nowe liuing ſhall be iudged for oure ſinnes: ſpecially all thoſe whiche not onelyonly doe euyll themſelues, but are authors and faultors to wycked doers. Romanes. 1. Fourthly, The maieſtie of God can be ſubiect to no ſinne, bicauſe it can be vnderunder no lawe. And that onelyonly is worthely called ſinne which is done agaynſt a Lawe, therefore no worke that God dothe oughte to be accompted euill, eyther that he is the occaſion of any euyll, whiche onelyonly is the minde, ſence, ſpirite, and power of the Lawe, wythout whom no lawe of it ſelfe is good. For euerie good lawe is the minde, will, and commaundement of God, and what ſo euer lawe is not the mynde, wyll, and commaundement of God (as was the lawes of the Scribes and Phariſeys, and of the curſed Papiſts) the ſame be wicked: who of neceſſitie were ſet vp the body of Antichriſt, to vtter their vnrighteouſneſſe, that Chriſte the ſonne of righteouſneſſe, the head of his body, in his manyfolde mercies, more playnely might appeare, and ſhine with more glory. Agayne to define ſinne to be the affection, motion, or operation of any reaſonable creature, agaynſt the law of God: his maieſtie muſt néedes be ſecluded and excuſed, who is the lawe maker, the creator, no creature, hauing no euill motion, nor ledde with any affection, which might make his worke euill. Like as the creature is for the moſt part blame worthy, bicauſe euen when it doth the beſt of all. It is ſubiect to ſome affection, eyther ſelfeloue, or hatred of ſome other, yea the Lorde God may vſe any of his creatures in any worke, without the blame of any euill, as well as the Smith may make his coles to flame, or to quenche them, eyther the ſame péece of yron, ſometimes his hammer, ſometime his tongs or ſtithy.
Wherefore though very much might be ſayde in this parte, that as the potter may make of one péece of clay what him liketh, the Smith may make of his yron diuers inſtrumentes, yet following the godly wiſdome of S. Paule, I thinke it more méete to beate downe mans ſubtilties, with the contemplation of the Maieſtie of the mightie God, pronouncing boldly that ſuche as ſay (if my lyes and ſinne ſet foorth his glory, why am I then iudged as a ſinner, let vsus doo euill that good may come, and ſo in their wycked words dare make God the author of euil) hath their worthy damnation alreadie, as Paule ſayth. Rom. 3. For of neceſſitie, whiche their eyes can not ſée, ſuche diuerſitie of ſinne and grace, of righteouſneſſe and vnrighteouſneſſe, of the contrarietie and change of things, muſt be in this wō derfull creation of heauen and earth, by the high maieſtie of God appoynted and ordeyned. For what néeded the goodly creature of lighte? If there had bin no darkneſſe, or howe ſhoulde this benefite hauehave bin felte or perceyued? what matter or cauſe of vttering iuſtice mighte hauehave bin founde without ſinne and vnrighteouſneſſe? howe ſhoulde grace hauehave bin ſhewed, if no wrath had bin deſerued? No the mightie God thereby moſt euidently vttereth his maieſtie, in that he ſheweth how the heauens fal into darkneſſe without him, the earth into duſt, the Angels into diuels, the men into ſinne, and ſo finally without him all things to come to nought, that he might be magnified creating all things, his ſonne our ſauiour renowmed, who hath redéemed vsus all, hys holy ſpirite exalted, who hath renewed all vsus that be his elect and choſen. Nowe to what creature is the maieſtie of God bounde and founde debter of his ſpirite. If he withholde it from any, his dreadfull maieſtie may rightly withhold it, for who hath giuen him firſt, to aſke any thing agayne of debt or dutie? If his maieſtie do giuegive his ſpirite, it is of his frée mercy and grace. If the earth fal into duſt, if man fal into ſinne, that all things may be knowne to be nothing without God: what blame deſerueth God, or who dare accuſe him? No, let all fleſh fall downe before his maieſtie and confeſſe: All things doth onelyonly reſt vponupon thée, O Lorde, thou haſt created all things of nothing, ſo that without thée they all do fall to their originall, to ſhewe themſelues vayne and nothing worthe, weake, wretched, & miſerable, wherfore if we hauehave any good thing, it commeth of thy mercy, if we hauehave any weakneſſe, ſinne, or infirmitie, it cōmeth of our owne concupiſcence, luſts, & vanitie, our perditiō is of our ſelues, our ſinne is of our ſelues, only of thee is our ſaluatiō, thou made vsus clay, potts & veſſels to thine vſe. Do thou with vsus as thou ſhalt think good in thine eyes, and the ſhame ſhall fall vponupon our own faces. The ſeconde cauſe which concerneth man (wherby many miſtake this doctrine) is that God exhorteth man always in his Scriptures to good, and forbiddeth euill with many terrible threatnings, whiche things ſeemeth not to be néedful (ſay they) ſeeing the Elect ſhall be ſaued, & the Reprobate condēned, by decree & ſentence giuen vponupon them before they be borne. To this we do anſwer, that theſe exhortatiōs and cōmunications are very neceſſarie to both twaine, bicauſe God leadeth vsus men alwayes like reaſonable creatures, not like inſenſible ſtocks or ſtones. And to the Elect they are moſt neceſſarie pricks and ſpurres, to ſtirre the dull fleſh toward his dutie, as all good men feeleth & can beare witneſſe. To the Reprobate they are teſtimonies of the good will of the almighty God to them opened and vttered, but openly reſiſted, refuſed, and reiected, according to the ſaying of oure Sauioure Chriſt: If I had not come and ſpoken to them, they had had no ſinne, but nowe they hauehave no pretence or excuſe for their ſinne. Peraduenture you will anſwere me: They can not obey vntounto it. What is the cauſe thereof I pray you? bicauſe they lacke the ſpirite of Chriſte to leade them, you will ſay: I dare eaſily graunt you, but will they graunt this? will they (thinke you) ſubmit them ſelues vnderunder poore Chriſte, and the fooliſhneſſe of the croſſe, and not rather boaſt and brag their wiſedome, their knowledge, and their vpright dealing, and righteouſneſſe. Are not theſe the men that dare thus boaſt? We knowe as well as the Preacher can tell vsus. Is the ſpirite of God departed from vsus to ſpeake with him? As was ſayde to Micha. 2. of the Kings, 22. chapter. Or as the Phariſies did anſwere vntounto Chriſte: are we blinde? To whome our Sauiour ſayth agayne: If you were blinde you had no ſinne, but nowe you ſay you ſée, therefore your ſinne remayneth. Iohn. 9. Thus doubtleſſe they are ſo farre from the ſubmiſſion & ſubiection to poore Chriſt, that contrariwiſe they doo willingly and naturally followe their father Lucifer, who did lift him ſelfe arrogantly aboue Chriſt the ſonne of righteouſneſſe, and euermore fighteth agaynſt Chriſt, though ye mightie power and high wiſdome of God turneth his euill will and all theyrs to his glory and good purpoſes. None other wayes than bodily and naturall darkneſſe, which by the wonderfull wiſdome of God, clearly ſetteth foorth the bright ſunneſhine, and yet laboureth by continuall courſe to ſhadow the ſunne, and to couer the whole earth. Wherfore the Lorde God to dryue away this naturall darkneſſe from man, exhorteth to iuſtice and equitie, which is hys nature, and the Image whiche man ought to counterfeit. And alwayes commaundeth thyngs therevnto agreable. And forbiddeth that he is not, that is to ſay, iniquitie, and dehorteth therefrom by his Prophets and Preachers, publyſhing his wyll and pleaſure, which is the light and lawe moſt perfect to man his noble creature, whom he hath made for his honour and glory, whom he hath appoynted to beare hys Image vppon earth, of iuſtice, righteouſneſſe and innocency. But bicauſe thys Image could by no creature perfectlie bée expreſſed, vnleſſe the ſame were fully repleniſhed with the ſelf ſame Godhead, bicauſe that all things beſideſfoorth had ſome imperfection, bewraying their originall the darkneſſe, as Iohn calleth it, the Tohu and Bohu, as Moyſes dothe it name. The vayne vanitie and wilde deformitie, whence they were by creation altered, recouered, and broughte into lighte and life, as appeared in Adam falling from truthe to lyes ſtreight at the beginning: nowe of neceſſitie the ſonne of God (who onelyonly is good of nature) becommeth man, and taketh this office to beare the Image of God inuiſible. Coloſ. 1. And to be the head of that ſpirituall perfection whiche was to be wrought in mankinde, by his aforeappoynted purpoſe, and becommeth the firſt begotten of all creatures, for by him were all things created both in heauen and earth, viſible and inuiſible, maieſtie, Lordeſhip, rule, and power, by whom, and in whom al things are created, and he is before all creatures, and in him all things hauehave their béeing. And he is the head of the body, he is the beginning and firſt begotten of the head, that in all things he might hauehave preheminence. For it pleaſed the father that in him ſhould dwell all fulneſſe, and by him to reconcile all things to him ſelfe. And to ſet at peace by him through the bloud of hys croſſe both things in heauen and things in earth: for euen you, ſayth Paule, whiche in times paſt were ſtraungers, bicauſe your mindes were ſet in euill works, hath he nowe reconciled in the body of his fleſh throughe deathe, to make you holy and blameleſſe, and without fault in his ſight. Séeing then that this can not be denied to be the courſe of God his holy working, to driue away this darkneſſe, and to bring man to his light, to take away ſinne, and to bring man to a life blameleſſe, the ſtate of innocencie, and his owne likeneſſe: ſhal it not be moſte ueceſſarie to hauehave Preachers and teachers, to tel vsus this ſame, and to admoniſhe vsus wherevnto we be called, ſéeing of our ſelues and our owne reaſons no ſuche thing can be perceyued? Therefore hauehave we preachings and exhortations as Paule ſayth: for when the worlde thorough wiſdome knew not God in the wiſdome of God, it pleaſed God throughe the fooliſhneſſe of preaching to ſaue them that beleeued. 1. Corin. 1. And as he alſo ſaythe of hym ſelfe in another place: We do preach this rycheſſe in Chriſte the hope of your glory, warning all men, and teaching all men in all wiſdome, to make all men perfect in Chriſt Ieſu.
Thus ſerueth then exhortations, dehortations, comminations, and publications of the lawes and wyll of our Lorde God: that he may be knowen the Lorde and gouernour ouer all the thynges hée hath created, and the onelyonly lawe maker amongſt hys creatures, publiſhyng vntounto all that perfect equitie and Iuſtice which ought in no caſe to be reſiſted. Whervnto if they can not attayne, they muſt confeſſe and knowledge theyr own infirmitie and weakneſſe, and ſubmit them ſelues vnderunder the mighty hande of God, and ſo doyng they ſhall be receyued as children of the moſt louing and moſt mercifull father, in ſuche degrees of perfection as he hath appoynted to the beautifying of the body of his ſonne our head. So that the Lorde God dothe teache all, and lighten all men that come into the worlde bothe choſen and Reprobate, with ſuch a knowledge as doth the good Prince, which vntounto all his Subiects proclaymeth his ſtatutes, and publiſheth his lawes: but like a good and tender father, he leadeth his children, regenerate and borne a newe, neyther of fleſh nor bloud, nor the will of man', and guideth them with his fatherly ſpirite in the pathes of the ſame lawes, writing in their hearts what is his good will and pleaſure.
In the which courſe of God his wonderfull worke, the wicked hathe no cauſe to complayne, for as their father whom they doo followe is named the Prince of thys worlde, ſo they hauehave the world at will, and are riche royſters and welthy worldlings, trampling vnderunder their féete poore Abell, and the deſpiſed Chriſtians: neyther will they change their eſtate with any ſuch, no when they are called from darkneſſe to be partakers of light, of life, and the heauenly daynties, layde vp in poore Chriſt, they deſpiſe that eſtate, excuſing their purchaſes, their marchaundiſe, and their earthly luſtes and delightes. Luke. 14. Wherfore in the other worlde they that héere are oppreſſed ſhall hauehave comforte, and the other torment.
Suche is the order then of God his working, that by the contrarietie of the Choſen and Reprobate, of Iacob and Eſau, of Pharao and Iſraell, and the wiſedome of God, and the wiſedome of the worlde, he wyll ſet foorth his maieſtie, his power, his diuinitie, his Godhead, ſo muche as may be knowen vntounto man (that is to ſay) in his wiſedome, iuſtice, mercy, and almightineſſe. For comparing his wyſedome to any other wiſedome, nowe appeareth the contrarie, that it is very fooliſhneſſe, euen darkneſſe compared vntounto light, death vntounto lyfe, lyes vntounto truth, as Paule ſayth: When they accompted them ſelues wiſe, they were made very fooles, and chaunged the truthe wyth lyes: the glory of the immortall God, to mortall and corruptible creatures. They following their owne righteouſneſſe could not come to the righteouſneſſe of God in Ieſu Chriſte.
Wherefore of neceſſitie God dyd ſhut all vnderunder ſinne, that his mercy myghte flow ouer all. And that hys mighty power might appeare, he hath created the heauens and earth, wherein we do ſée lighte and darkneſſe, death and life, ſhame and glory, weakneſſe and ſtrength, lyes and truthe, righteouſneſſe and vnrighteouſneſſe, to ſerue to the ſetting foorth of hys glory, that man maye be driuen to ſaye with Paule: O the depthe of the riches of the wiſdome and knowledge of God. How incomprehenſible are his wayes? Howe vnſearchable are his iudgemēts? For who hath knowen the minde of the Lorde? or who hath bin his counſeller. Or who hath giuen him ought aforehand, that he might be repayed? For by him, and throughe him, and in him, are all things, to him be prayſe for euer. Amen.
And as this holy Apoſtle Paule dothe ſubmitte him ſelfe to the great depthe of the wiſedome of God, and his wonderfull Regimente and Prouidence, and would beate and driue downe all fleſh by the conſideration of ye ſame. So alſo al our Fathers from the beginning hath layde this the onelyonly foundation of their faythe: Wherefore Moyſes beginneth to ſtabliſh the faith of man at the hiſtorie of ye creatiō, & ſo foorth by the order of God hys preſent gouernaunce about the things made and created. And Dauid for a confeſſion of his faithe pronounceth of this prouidence. Pſa. 95. I do know that thou art a great Lorde and a Lorde aboue all Gods. All thinges whatſouer the Lordes pleaſure was, he hath made in the heuēs, the earth, the ſeas, & the botomleſſe waters. Againe, by the worde of God al thinges were ſet in their places, & by the ſpirit of his mouth all the powers that be in them. And Paul conſidering moſt déepely, and prououncing moſte playnely thys diuine gouernaunce of the creatures, and Godly prouidence of the creator, in all things for his Elect and choſen, ſayth thus. Roma. 8. We knowe that all thinges woorke for the beſte vntounto them that louelove God, who alſo are called of purpoſe: for thoſe which he knewe before, he alſo predeſtinate, that they ſhoulde be like faſhoned to the ſhape of hys Sonne. Moreouer, whome he hath predeſtinate, thoſe hath he called, & whom he called, them he alſo hath iuſtified, whoō he hath iuſtifyed, thoſe alſo hath he glorifyed.
So that thys appeareth to be no new learning or vaine doctrine of Gods prouidence and Election. But the only ground of faith and certaynty of concience in all conflictes agaynſt the worlde, the fleſhe and the deuil, agaynſt Sinne, Death, and Hell, as the Apoſtle vſeth it in the latter ende of the ſame chapter, and all the Fathers from the beginning hath felt it. For how coulde Adam by any other worke or creature, eyther by comfort of any other doctrine, ſtay hys conſcience? But in tha… the Lorde God promiſed to prouyde for hym, and to ſaue him from his enemie (who once had ouercome hym) by the bleſſed ſéed, which not by mrrites, but by merciemercy and grace, and therefore of his frée purpoſe before appoynted, ſhoulde be ſente vntounto hym to breake the head of the Serpent. Why? Should Abraham hauehave left hys countrey and hys owne fathers houſe, if he had not felt this diuine prouidence, fatherly care, frée choyſe, and Election of him and his ſeede? By the whiche liuely feeling of God his careful prouidēce, and frée choyſe, ſending him ſéede when he was paſt hope of ſeede (cōcerning hys dead bodie and al the works of nature) and by the ſtedfaſtnes of faith in the temptations about the ſame ſeede, to be made a ſlayne ſacrifice, other gréeuous temptations and aduerſities from time to time layde vponupon hym, this choſen veſſell Abraham is called the father of all faythul. As by his hyſtorie appereth a fatherly care of our God, for all his people, both for bodies & ſoules for wife and childe, and all togither. And Iſaac his ſonne, that choſen ſéede, in whom all the Nations of the earth were promiſed to be bleſſed long before the childe was borne, hath this promiſe of enheritaunce gyuen hym by fauour, that the promiſe might be ſure to all the ſéede as Paule ſaith. Rom. 14. vntounto whom and his ſaythful ſeede, this frée promiſe & fatherly Election and Predeſtination (or what elſe you will call it) was againe reuealed and opened. Geneſ. 26. in theſe wordes: th… row thy ſeede ſhall all the nations of the earth be bleſſed. And the liuely ſence and feeling of this Election and fatherly care of God for hym, did then eſpecially ſhine in his hart, when the Lord ſayd vntounto him: Go not into Egipte, tarie here, I will be with thee, and wil bleſſe thee, and thorow thy ſéed ſhal al the natiōs of the earth be bleſſed. Gen. 26. And after that greuous temptation vndoubtedly wherein he was compelled for feare of the Philiſtines, to denie his wife and cal hir ſyſter, & after the manifolde contentions with the Philiſtines, wherin his God dyd preſerue him, and at the end in the wōderful miracle of his children, whoſe birthright was altered by the vnſearcheable prouidence of God, the manyfeſt notes and tokens of the free Election and choyſe of God dyd appeare. And Iacob choſen and beloued in his mothers wombe, felte thys free worke of God his great fauour, who had choſen hym before hee was borne, and taking occaſion of the neceſſitie of his brother, ſéeketh the birthright', the which God had vntounto him before appoynted and promiſed, renouncing the courſe of nature, then doth he leaue and forſake his fathers houſe, and paciently taketh all troubles offred vntounto him. In the which oftentimes vndoubtedly he féeleth the heauy and gréeuous temptations that his fathers Abraham and Iſaac had before (for no creature more often ſuffereth trouble than the very Elect of God) for the experiment of his fayth, whereby the liuely ſence and vndoubted tokens of his fauourable election after many battels & victories, might be made certen and ſure, thorough preſent comfort alwayes miniſtred vntounto him eyther by ſecret inſpiration or manifeſt reuelation, witneſſing the ſinguler care of his heauenly father ouer hym his dearely beloued and choſen childe, as his wonderfull viſion of the ladder and the Angels deſcending from heauen dothe declare, and the other vnſion wherin the Angell did ſhewe him the party coloured ſhéepe for his portion, to multiplie and encreaſe his ſubſtance: as alſo when God biddeth him go into his owne countrey from this deceytfull Laban, and defendeth his Iacob from him: And finally the glorious victorie giuen vntounto him ouer the Angell, comforting him agaynſt the feare of his brother Eſau, dooth bring foorth vntounto his heart and conſcience the aſſured ſigne and token of the fauour of his heauenly father, firſt electing and chooſing, and after euermore gouerning, guyding, and preſerning by the frée mercy of his diuine Prouidence.
Ieremie alſo choſen in his mothers wombe, as appeareth in the firſt chapter of his Prophecie, where it is ſayd from the mouth of God: before I faſhioned thée in thy mothers wombe I did know thée, and or euer thou waſt borne I did ſanctifie thée and ordeyned thée to be a Prophet vntounto this people, then felte the moſte liuely ſignes and tokens of his Election, when his fleſhe repined, grudged, and feared to take in hande the execution of this great and daungerous embaſſage, & the power of God his ſpirite dothe touche his heart, and openeth his mouthe to the planting and rooting vp of all people and kingdoms to breake, deſtroy, and make waſte, and rayſed hym as a fenſed towne, a braſen wall, an yron pyller agaynſte the kyngs, prieſtes, and people of the lande. Nowe though ſometymes hys fleſh doth grudge for the burthen of hys office, and anguiſh of hart, as though he had been an abiecte or Reprobate, yet alwayes after the brunt of temptations vttering his weakneſſe, he findeth the mercifull prouidence of his heauenly father, to take a contiunall care for hym, and not onelyonly comforte and aſſiſt hym, but alſo moſt euidently to puniſh his enimies.
And to be ſhort, all the electe of God are thus choſen and called, guyded, and gouerned from their mothers wombe, according to the ſaying of the pryncely Prophete: Thou arte hée that takeſt me from my mothers wombe, thou waſt my hope, yet when I hanged vppon my mothers breſtes. I hauehave bene left vntounto thee euer ſince I was borne, thou art my God euen from my mothers wombe. And then doe they feele moſt ſenſibly & liuely thys theyr Election, when temptations and aduerſities doth aſſaile and aſſault them, in the which conflcts of the fleſh, and the ſpirite, of ſynne and grace, of lighte and darknes, they are compelled to crye and cal, to ſigh and ſobbe before theyr heauenly father for the deliueraunce of this mortall and ſinful body ſubdued to vanitie: and though they do moſt euidently perceyue how they are called from darkneſſe to lighte, from louelove of iniquitie, to the hatred of the ſame, from obedience ſomtime giuen to Sathan and to the luſtes of the fleſh, to the obedience of the ſpirit, which ſighteth agaynſt the fleſh, and though, I ſay, they perceyuing this, be not able to quench theſe raging luſtes, yet do they mourne and dayly lament, calling for the grace of their heauenly father, which lamentations, ſighings and ſorowyngs for theyr ſinnes, bée the ſenſible féelings and lyuely ſygnes and tokens of Gods infallible and ſure Election. Wherefore whoſoeuer ſhal féele theſe ſecret ſighes and mournings, thereby hating ſinne & deſiring therfrō to be deliuered, conſidering theyr owne weaknes, and wiſhing alwaies to be of more perfection, let them with all thankes géeuing vntounto God reioyce, knowing that this procedeth not from fleſh nor bloud, but frō the ſpirite of our head Ieſus Chriſt, who maketh interceſſion for his afflicted members (who are hys Saincts) with vnſpeakeable gronings. Whom though for a time he doo permit to be afflicted, both in ſpirite and bodie, as ſometimes he did Iob, Ionas, Ieremie, and other: yet at the ende hée giueth vntounto them moſt triumphant victorie, according to the euerlaſting purpoſe of his diuine prouidence, who is to be feared, reuerenced, renowmed and prayſed for euer. So be it.
Heretofore hauehave we anſwered generally to them that woulde make God the autour of euill, and to them which do ſay, that thys doctriue taketh away exhortations and threatnings, and the preaching of the worde. Now by the grace of God, we will more briefly anſwere to ſome arguments whiche they bryng foorth of the ſcriptures, ſettyng aparte all ſuch cauyllations as mans reaſon (whiche in Gods myſteries can neuer be ſatiſfied) by ye craft of the deuil doth excogitate, & inuent. But fyrſt we will ſpeake ſomething of good workes, & the true vnderſtanding of thoſe ſcriptures which commende thē vntounto vsus, leaſt we ſhould ſeeme to diſſuade mē from the ſame, or extenuate the meaning of the holy ghoſt, in ſuch ſentences as our aduerſaries do wickedly peruert for ye maintenāce of mans power againſt this doctrine of grace & frée Electiō, which dare affirme that by works they purchaſe part of their ſaluation, the whiche (as we hauehave ſaid) is fréely gyuen by this Election in Chriſte Ieſu before the foundation of the worlde was layde.
The good works which are ſo in déed, that is to ſay, which procéede of the ſpirite of adoption, & the feeling of Gods mercies in electing, calling & iuſtifying, firſt of al hauehave this vſe, ye they declare the power of God to be in vsus, and the ſpirite of Chriſt, which doth conforme vsus to his Image: and this is the ende whereunto we are Elected and predeſtinate to be conformed to the image of hys ſonne. Rom. 8. Elected before the foundation of the worlde to be holy and blameleſſe Ephe. … created vntounto good workes, which God hath prepared for vsus too walke therein Epeſ. 2. Theſe hauehave the reward, as Paule ſaith, not only of this life, but of the world to come. Therfore ſayth our ſauiour Chriſte. Math. 25. Come ye bleſſed of my father, poſſeſſe the kingdome prepared for you frō the beginning of the worlde. I was hungry, and yée gaue me meate: I was thirſty, and ye gaue me drinke. &c.
Of thys excellent commendation and rewarde of good workes, we do learne the dignitie of the ſame, not of the worthineſſe of thēſelues, which are neuer able to ſtand in Gods iugdementes: for our very righteouſneſſes are, as Eſay ſayth, as clothes filthily pulluted, but of the dignitie of the grace of the promiſe of God, who worketh them in vsus. For it is God, ſaith Paul, that worketh in vsus both the will and alſo the worke, euen of his purpoſe. Phil. 2. Therfore all is of grace, not of works, leaſt any ſhould glory. Epheſ. 2. For if there were any power in our ſelues, or dignity in the works, then had we ſome thing to glory, but now that all is confeſſed to be of Gods free mercies, and nothing of our ſelues, we conclude that God crowneth and rewardeth his owne works in vsus, that who ſo glorieth ſhould glory in the Lorde. …. Cor. …. And where ſome allege this place▪ Mat. 26. ſo to commende workes that they ſhould be the cauſe of the Election and the fauour of God, they do not conſider the fyrſte wordes: Come you bleſſed of my father, inherite the kyngdome prepared for you from the beginning of the world▪ Wherin we may note, that they béeing the bleſſed and beloued of the father, are called to the inheritance of the heauenly kingdome, not wonne by works, but prepared by the heauenly father for hys children before they did any works at all: Like as the wicked hauehave their place of eternall torment there named for them before prepared and appoynted. And in both twayne the workes doth only declare what the trees are wherout they ſpring, & teſtifie what ye fountaine is whence they flow: according as our Sauiour Chriſt ſayth: the trée is knowē by yt fruite, & a good man foorth of the good treaſure of his heart dothe bring foorth good workes, and the euill man euill workes. This dothe Iames byd vsus, to ſhewe our faith of our workes, and ſaith, that Abraham did thus vtter his faith by his works, and Rahab by her works, and were iuſtified. Where we are compelled with all the Godly learned to expound the worde iuſtified, declared to bée Iuſte, or elſe we do make Iames contrary to himſelf, contrary to Moyſes, whoſe ſentence he in the ſame place alledgeth, contrary to Paule, and the whole courſe of Scriptures. And thus muſte all the generall ſentence of workes bee vnderſtoode, that by theſe workes wherein God wyll hauehave vsus to walke, we are knowen to hauehave his ſpirit to bée good trées, & ſo iudged by our fruits: as is the good apple trée by the apples, not that the apples make hym good, but teſtifie that hee is good, and that it hath within it ſelfe a kindly power of good iuice and noriſhment. So we feeling the power of the ſpirite woorkyng in oure hartes Godly motions, and ſo bringyng foorth good fruites of faith and good workes, doo confirme our Election & vocation, as Peter ſpeaketh, to our ſelues and others.
The ſeconde vſe of workes is, that God in vsus by them may be glorified. Whereof our ſauiour Chriſt ſaith, Mat. 5. Let your light ſo ſhine before men, that they ſeeing your good workes may glorifie your father which is in heauen. And this is the chéefe vſe of good workes, the laude and glorie of God whereunto we were fyrſt created in the earthy Adam, & now are anew reſtored by the heauenly Adam Chriſt Ieſu, to walke in good works, and to be holy, blameleſſe, & without faulte. And to thys ende that God in them might be glorified, doth ſcripture cōmend vntounto vsus good works and ſetteth foorth the crowne of glory to them that therein are exerciſed, So runne that ye may obtayne, ſaith the Apoſtle, labor for the crown incorruptible. 1. Cor. 9.
Now bicauſe theſe latter dayes are the tymes wherein our Sauiour Chriſte dyd ſay, that faith ſhould fayle, and charitie ſhould waxe coulde, we that hauehave ſo cleare reuelation of Gods great mercyes in Ieſus Chriſte may gyue no occaſion to the ſlouthfull fleſhe, eyther in our ſelues or others: but after the example of the Scriptures we muſt alwayes exhorte to good workes, and ſo tame our bodies and bring them into ſubiection (as Paul ſaith) leaſt whiles we preach to others, we our ſelues bée founde Reprobates. 1. Corin. 9. the which ſentence is euill alledged of the aduerſaries of Election, as though Paule might hauehave become a reprobate, or as if yt he had not béen certaine of his ſaluation, but that it ſhoulde hang of his well doings. For he ſayth firſt in the ſame ſentēce, I do ſo runne, not as at an vncertain thing, and ſo fight, not as one that beateth the ayre: but as he ſaith to the Romanes. chap. 8. I am ſure that neyther death nor life, neither Angels, nor rule, neither power, neither things preſent, nether things to come, neither high, neither low, neither any other creature, ſhall be able to depart vsus from the louelove of God in Chriſte Ieſu oure Lorde. Likewiſe they alledge foorth of the ſeconde chapter to the Philippians, that Paule willeth vsus to worke oure owne ſaluation: but they do not conſider that he ſtreight wayes addeth, that it is God which worketh bothe the wyll and the worke. And in the chapter before, he ſaith, that it is God which hath begon ye good worke, and will finiſh it. So that ſuch Scriptures may neuer bée alledged for workes, agaynſt grace, for to ſet vp our ſaluation of our ſelues, which onelyonly commeth of mercy in the frée Election, wherby we were choſen in Chriſte Ieſu, and created a newe in him, by his onelyonly ſpirite to bring foorth good workes. Therefore doo we conclude with Paul. Romanes. 11. that we are ſaued and iuſtified fréelie by Grace, not by woorkes, for ſo grace were no grace, and that all are ſhutte vp vnderunder ſynne, that merciemercy may be vppon all, vppon whome it pleaſeth hym too ſhewe merciemercy. And for the conſideration of theſe greate myſteries of Election and Reprobation, we crye with Paule: O the depth of the ryches of the wiſdome of God. How vnſearcheable are his iudgements? & how incōprehenſible his wayes? For who hath giuen him firſt, and he ſhall be recompenſed? For of hym, and through him, and for hym are al things. To him therefore be glorie, for euer and euer. So be it.
¶ IMPRINTED at London by Dauid Moptid, and Iohn Mather, Dwelling in Redcroſſe ſtreete nexte adioyning to S. Gylſes Church without Criplegate. (⸪)
End of the text · Anthony Gilby, Of Election and Reprobation (1575)