Commentary Upon Malachi, Biblical commentary

Commentary Upon Malachi · Biblical commentary

The words of the mighty God by his holy Prophet.

THe burthen of the woorde of God by the hād of the prophet Malaky.The text,

This is the burthen & wayghty embaſſage,Commentary. from the euerliuynge Lord and almightye God, thys is the terryble threatning of God hys greate wrathe, againſt al the wicked of the world, both choſen Iewes and holi prieſthode, proud Pammie and wicked Miſcreant, thunderynge fourthe the fearce wrath of the terryble comyng of the Lorde of hoſtes vntounto iudgement, written by the hand of the Prophet Malachy. The whych Malachy as the word ſoundeth and ſignifyeth an aungell, ſo the deuyne Sentenſes and miſteryes in theeſe fewe lyues conteined: hathe cauſed ſome writers to ſuppoſe, that the author hereof was an aungel, and nommortal, and ſo is Malaky named foreign amongs the other Prophetes and a… …owarde an aungell in the firſte cha… the fourthe booke entiteled to Ezra the ſcribe: but we knowyng by the worde of god that the very aungelles, are mynyſtrynge ſpyrites, ſet to miniſter for theyr ſakes, which ſhalbe the heirers of ſaluation. And that all Prophecye is enſpyred from god, poured downe by the ſprite of god into the hartes of his elect and choſen ſede of Abraham, do value the aucthoryty of euerye one of God hys holye Prophetes, embaſſaders and meſſengers ſo hyghlye as an aungel coming downe frome heauen, yea thereis ſuche aboundaunce and ſufficiency of heauenly doctryne in the holye Prophetes, ſuch concorde and agreemente betwyxe Moyſes and the Prophetes, and betwixe the prophets and the Apoſtles, that if an angell ſhould come from heauen to teache anye newe doctryne, ſtraunge from theyres taught heretofore? we ought to abhorre hym as accurſed. Wherefore we do take this oure Malaky, to be ſuche an aungel as is named in the ſeconde chapter. The lippes of the prieſt ſhal kepe knowledge, …nd they ſhall requyre my lawe of hys …outhe, for he is Malaky the aungell of … Lorde of hoſtes. Thoughe there bee … an hyghe Maieſtye in thys lyttle …hete, ſpeakyng eueryevery word of thys Prophecy in the parſone of the myghtye good, lyke an aungell callyng and crying ſ…e heauen, to brynge the chyldrene page missing appeare wyth powre, lyke the gouldeſmythes fyre, trying, pourginge and fynynge the golde and ſiluer frō the droſſe of your earthye mettayle, whyche is the chief matter of the two laſt Chapters. Thys is the ſomme then and ho…le purpoſe of oure Prophet, firſt to warne hys owne people of theyr wyckednes. Than to rebuke the Prieſtes, which cauſed the people to ſinne, in that they traunſgreſſed the lawe, and cauſed other to do the lyke, by thys meanes to brynge al fleſhe vntounto the feare of the Lorde, and to call them to repentaunce before the tyme of the terrible indingnacion of the myghty God ſhal brenne lyke a fyry fornace, cō ſumyng and deuouryng the provide and diſobedient lyke ſtraw and ſtubble, both roote and braunche together, as is ſayde in the laſt chapter. Wherein we muſte marke diligentlye .ii. tymes deſcribed openlye and euidentlye by oure Prophet. The firſt is a time of grace, wherin God chewſeth Iaacob, cheryſheth hym, teacheth hym by hys woorde, admonyſheth hym, calleth hym to repentaunce the other a tyme of ſeuere iuſtyce and ſtraight iudgment, the whyche tyme who is able to abyde? Or to beare the daye of hys wrath? The fyrſt tyme therfore wherein we are louonglye called by the worde of God, may not be negletted nor deſpyſed leaſt thys ſharpe ſentence be denounced againſt vsus. Here, here, o ye diſpiſers & peariſh. For a nother time ther is wherof we be here warned, whā fatherly merciemercy is departed, and fearce wrath againſt ſynne by the iuſt iudgment of God muſt be powred vponupon the heades, and laid as a burthen moſte heauye and a yoke moſte greuous vponupon the neckes and ſhoulders of the chyldren of wrathe and diſobedyence. This felte Caine in his deſperate wanderinge. This felte Eſau after hee had ſolde his heritage, for he colde finde no grace after that tyme, thoughe wyth teares he dyd ſeeke it. Gene. xxvii. Hebr. xi. Iudas hadde an acceptable tyme of grace offered vntounto him, whan he accompanied with Chriſt, when he dyd eate of Chriſtes owne dyſhe, at hys owne table, but deſpyſynge thys tyme, he betrayeth hys maſter, and therefore deſerueth to feale of the terryble tyme, euen in thys lyfe for an example to others. The wycked world lykewyſe, which wold not receyue the warnyng of Noah, promiſing mercye to the repentaunte ſynners, was worthely ouer whelmed and deſtroyed in the terrible tyme of God hys ſore vengaunce, raynynge downe frome heauen vntyll that all fleſhe of man and beaſte was deſtroyed, ſaue only Noah and his family: which embraced the word of ſaluation ſent vntounto them, and regarded the tyme of mercy. This hathe bene the decaye, fall, and deſtruccion of all and ſynguler natyons and countryes. Fyrſte alwayes warned by the ſpirite of God, of theyr wyckednes: and for their rebellyō againſt this ſpirite ſpeakyng in hys ſeruauntes & Prophets: hauehave they brought vppon them ſelues worthye deſolatyon. For the wycked alwaies do accompt the Prophets ſeditious parſons, and diſturbers of the common wealth, and y^e word of god ſent vntounto them, a burthen mooſte heauy and intollerable.

And euen ſo repynynge agaynſt: God hys iuſtyce, vttered in thys worlde, they begynne an infernall and helly torment to their owne conſcyences, whiche ſhall in the worlde to come, gnawe and grate, boyle & broyle, and blaſphemouſtly … forthe agaynſt the iuſt iudgmente of the almightye God.

Thys is the heauy burthen which ſhal be felte in that terryble tyme, whan the wrathe of the Lorde ſhall brenne lyke a brennynge chymnay, or an hote flaming fornace. When for the wayghte of thys greuous burthen, nothynge ſhalbe harde emonges the wycked, but wepyng wailynge, and gnaſhinge of teethe. Thys is the porcyon of the wycked ſaith the lord of hooſtes.

The text.I hauehave loued you ſayeth the Lord, and you hauehave aſked wherin I hauehave loued you? Was not Eſau brother to Iacob, ſaith the Lord: And I do louelove Iacob, and I doo hate Eſau. I hauehave made waſt his hylles and his heritage a wylde wildernes fordragons. If Edom ſhall ſaye we are waſted, but we wyll retourne and buyld oure deſolate places, thus ſayeth the Lord of hoſtes. They ſhall buylde and I wyll deſtroy, and they ſhall be called the wicked border and y^e people agaynſt whome God is angrye for euer. And your eyes ſhal ſee it, & you ſhall ſaye: God bee magnifyed, extolled, and prayſed vppon the borders of Iſraell.

We do reade. Gene. xxv. That Iſaac dyd praye vntounto the Lorde for his wife Rebecca, becauſe ſhe was longe barren, and god gaue vntounto her two chyldrē, whō ſhe felt to ſtriue and wraſtle in her wō be, wherfore ſhe aſked councell of the Lord what this thinge might meane. And the Lorde anſwered two nations are in thy wombe, and two diuers people ſhalbe ſeperate from thy bellye, and thone people ſhal ouercome the other, and the greater ſhall ſerue the leſſe. And when the tyme of her trauayle dyd come, Loo ſhe broughte for the two chyldren. The one was redde coloured, and all heyrye and roughe, and hys name was Eſau, the other dyd come forth holding hys brother by the foote, and therefore was he called Iaacob. Eſau was an hunter, and a tylman, but Iaacob was an heardman, and vponupon a tyme when Iacob had made him potage, Eſau cometh from the fyelde all wearye and fortyered, and ſayeth to hys brother Iaacob, giuegive me ſome of this red potage, where vponupon he hadde hys ſecond name Edom. But Iaacob knowyng by the appoynted wyll and pleaſure of the Lorde of all, thys neceſſitie to be laid vponupon Eſau, that he ſhuld thus become ſubiect vntounto hym, taketh thys occaſyon of extremyty to ſerue god hys worckynge, and demaundeth hys byrthe ryght, who geueth it hym wythout delaye. So that Iaacob nowe by righte, hathe recouered the enheritaunce, wherfore he did wraſtle in the wombe. And the Lorde God is hielye to be magnified, renoumed and prayſed, who hathe exaulted hys choſen Iaacob, and reiected thys rough Eſau, thys redde blouddy Edome, whiche dyd no more paſſe vppon hys byrthe ryght, then of a meſſe of pottage, thoughe afterward, whan it was to late, he did ſeke for it wyth teares and could not hauehave it, by the iuſt iudgmente of the almyghtye. Thus muche for the declaration of theſe two parſons and theyr names.

Now muſt we behold the two kindes of people, which did ſpring of theſe two brethren, and had theyr names of theym euer after. Of the Edomites, and theyr encreaſe from Eſau their father, and howe manye Dukes and captaynes dyd come of hym, we may reade. Gen. xxxvi. Their begynnyng was from the mount …ei…. Ioſue xxiiii. A roughe and cruell people. They dyd lyue, by the ſwearde as Iſaac theyr father dyd forſe and prophecye. Gen. xxvii. Cruell againſt theyr brethren Numeri. xx.xxiiii. Agaynſt whō Eſaiah xxxi. Ieremi. xlix. Ezechiel. xxv xxxv. And the hoole Prophecy of Abdiah is wrytten, onlye to vtter the wrathe of God agaynſt ſuch crueltye as dyd appeare in the father and chyldren, bothe Eſau and hys of ſprynge: wherefore the Lorde ſayeth: I hauehave ſworne by my ſelf, that Bozra the cheife cytye of Idumea ſhall be a wylderneſſe, a ſhame, and reproche, a deſert, and curſſe, and all the other cities ſhalbe for euer deſolate and deſtroyed, and ſo ſhall Idumea bee deſtroyed, as Sodome and Gomorra wer. Iere. xlix. Agayn Shame ſhal come vponupon the, for the malyce that thou vttereſt to thy brother Iaacob, yea for euermore ſhall thou pearyſhe and that becauſe of the tyme, when thou dyddeſt ſette thy ſelf agaynſt hym, and the lyke threatenynges. Through the whole Prophecye of Abdiah. Of Iacob and hys poſteritye it is writtē, and of his .xii. ſonnes, wherof came the .xii. trybes or kynreds. Gen. xxxv. And thorow oute the whole Byble we may learne, howe god cheuſeth calleth, leadeth and tryeth this Iacob and his poſteritie, to make them an example of a ſpirituall Iaacob, and a peculyer people, whiche he then had determyned to chewſe vntounto hym ſelfe, to worſhyppe and ſerue hym in ſpirite and truthe, to hauehave their heartes circumcyſed frome all fleſhelye luſtes, too make theym Iſraelites (that is to ſay) ouer commers of God, by faythe, conſtancy, pacience, and hope in God hys owne promyſes. Wyll you know then wherin God hath loued Iaacob? In manye things doubtleſſe. Firſt when he made hym in his mothers wombe, he dyd chewſe hym before hys brother Eſau. Gene. xxv. Roma. ix. God broughte hys brother by neceſſytye into ſubieccyon vntounto hym. God cauſed hys father to bleſſe hym. God ledde hym into his iornay when he fled from his brother. God dyd encreaſe hym and bleſſe hym euer more, whan Laban thoughte to bee gyle hym. God dyd delyuer hym from Laban, when he dyd purſue after hym. God dyd gyue hym the victorye, when the angell dyd wreſtle wyth hym, geuyng hym the name of Iſraell, pronouncyng that he had preuailed againſt God. God defended hym from the malyce of hys brother, and cauſed hym to fynde fauor in hys ſyghte. God encreaſed Iaacob wyth. xii. ſōnes, which repleniſhed the whole land of Canaan, whēce he dyd dryue forth the enhabitauntes & gaue it to theyr chyldren in poſſeſſyon. Namely the land of the Cananites, Hethites, Amorites, Phereſits, Gebuſits, and Gyrgoſites.

God did plage Egipt for Iaacob ſake He drowned Pharao and hys armye in the red ſee, god cauſed the ſeas to ſtande lyke walles, and made pathes for hys Iaacob.

God cauſed the floudes of Iordan to ſtoppe, and ſtay their courſe, and to ryſe vp lyke moūtaynes, to make paſſage for hys people the children of Iaacob. To paſſeouer howe god fed them .xl. yeares in wylderneſſe, that they neyther wanted garment to their body, neyther ſhoe to their foote, how he ſent them Manna from heauen, and ſpredde the ayre wyth quayles, when they deſyred chaunge of meate, how he did gyue them and drinke forth of the hard ſtone.

God dyd gyue hym a law, to leade his lyfe, and to teache hym parfyte wiſdome aboue all nations. Yea the Lorde hys God neuer lefte hym, neyther dyd forſake hym, but alwayes went before him in a fyry pyller by the nyght ſeaſon, and in a cloude by the daye tyme. As for the battayles which the Lorde hath foughten frome heauen for Iaacob and hys chyldren: they are wythout nombre.

And the wonderfull actes whych frō tyme to tyme God hath wrought for his choſen Iaacob, they can be contemed in no bookes nor wrightinges. God dyd ſpeake face to face vntounto hym, he ſent for hym his Prophets and meſſengers, and at the length God ſent downe hys own ſonne to take fleſhe for hys ſake, of hys ſeede and linage.

What coulde he do more for Iaacob that he hath not done? Reade the whole boke of Exodus. Deutero. Ioſue. Iudges and kinges, and a brief reherſall of God his greate worckes .ii. Ezra. ix. And eſpecially note the louelove of God toward Iaacob. Exod. xix. where the Lorde appearing with thondre, fyre, and ſmoke, ſaieth vntounto the houſe of Iacob: you ſhal be myne before al people, you ſhalbe vntounto me a prieſtly kingdome, and an holye people. The whiche ſentence is alledged in the newe Teſtamente .i. Peter .ii. Of the ſpirituall Iaacob, ſayinge. You are the choſen kinred, the kingly prieſthode the holye people, a people wonne for thys purpoſe, that you ſhuld ſhew forth hys power, whyche hathe called you into thys maruelous lyght. Whych ſometyme wer not hys people, but now are y^e people of God. Whiche once were withoute hys mercye, but nowe hauehave you attayned mercye.

Wherefore as it was then ſaid to the carnall Iaacob and outewarde Iſrael: I hauehave loued Iaacob, & he aſketh wherin I hauehave loued him, forgetful of my benefites, euen ſo nowe vnderunder thys complaynt of the carnall Iaacob, the ſpirite of God doothe charge vsus and condempne our ingratitude, whiche wyl be accompted the ſpiritual Iſraell and the true Iacob, not after the letter and fleſh but in ſpirite and truthe. Where we doe knowe that the almyghtye maker of heauen and earthe ſo loueth vsus, that hee is contente we ſhould be called his children, the ſonnes of the hyeſt. And is ſo carefull ouer vsus that he that toucheth vsus, toucheth y^e Aple of hys eye. And that he ſo hateth oure ennemyes, the bloudy Edomites, that he wyll deſtroye theym wyth euerlaſtynge deſtruccyon. Yea hee maketh the heauens aboue the holy angels in the heauens to miniſter vntounto vsus. He cauſeth the earthe beneathe, the ayre the ſeas to ſerue vsus. And ouer all creatures he gaue vsus the lordſhippe and dominion, to beare hys image and to be as it were earthlye Goddes. And whyche ſurmounteth and farre paſſeth all the woorckes that euer were wroughte in heauen or in earthe.

Thys mercyefull Lorde oure God (when we were not hys people but hys ennemyes, not ſeekynge after his mercy but goynge a ſtraye frome hym in oure fleſhly vanities) hath ſo loued vsus that he hath not ſpared hys only begottē ſonne, but moſt louingly hath geuen hym vntounto deathe for vsus, to delyuer vsus from the Egypte of ſynne, and the helly Pharao, to bleſſe vsus, to ſanctifyt vsus, to make vsus hys children. To deliuer vsus from cruel Eſaw and all Edomites. To bring vsus into the country promiſed, ſalf from ſeas, flouds and waues of thys worlde. To feede vsus wyth heauēly Manna of hys own fleſh, to gyue vsus drynke forth of hys own ſide, for Chriſt the ſonne of our god is the ſtony rocke, of whome all the faythfull. Iſraell doth drynke, and are ſatiſfied. Yet we not wythſtandinge thys greate louelove and manyfolde mercyes, do lyue careles of God hys commaundementes, as thoughe there were no cauſe whye wee ſhoulde louelove God or obey his pleaſure, whiche is thonlye tryall whether wee do louelove him, or no, as Chriſt our ſauiour his dearly beloued ſonne teacheth. Iho. xiiii xv. Not much vnlyke to our firſt father Adam, who thoughte that God had not loued him, when he did forbidde him the tree in paradyſe, but deluded by the ſubtyll ſerpente, ſuppoſed that God hadde enuyed his furtheraunce in knowledge, and therefore beleued the deuyll to louelove hym better, and to counſayle more for hys profytte then hys creator, maker Lorde and God.

Lykewiſe are we all mooſte readye to runne whether oure luſtes leadeth and thys olde Serpent dothe hiſſe and whyſtle vsus. But the word and wyll of God is vntounto vsus an heauye burthen, ſo that wee heare and take it not as a louinge leſſon taughte by a father or a frende, but as a greuous yocke and burthen layd vppon our backes by ſome tyraunt, or rather a frende. So that in oure deedes we clearely deny that we do louelove God, or that hee hath deſerued any louelove or ſeruice at oure handes,

Thus did the Iewes and carnal Iaacob our ſpectable and glaſſe to looke vppon, thoughe their father was choſen in hys mothers wombe, and hys poſteritye with maruelous miracles foſtered, cheryſhed and ſet vppon highe aboue al natyons, diſpyſe theyr louynge Lord, who of hys onlye free mercy had choſen them in Iaacob and refuſed Eſau wyth all his poſteritye, before that eyther of theeſe two children were borne into this world.

And becauſe they dyſpyſed theyr God and woulde not confeſſe vntounto hys glorye wherein he loued theym: Therefore are they worthelye reiecte, caſte awaye, and ſcattered a brode from the face of God, and dryuen from hys holye temple vntounto this daye. The whych obſtynate ingratitude, & wycked vnthankfulneſſe of thys carnal Iaacob, together with their worthy deſolacyon, ought to ſtirre our harde hearts and to moue our careleſſe mindes, to remember wherin our moſte mercyfull father vttereth hys louelove ſo many wayes vntounto vsus. Eſpeciallye ſeyng by the fall of the ſame Iaacob, ſaluacion is come vntounto vsus (which ones were vnderunder the ſhaddowe of death before their bowes were brokē) y^t we beyng wilde olyues, might be grafted in thē, and be come partakers of the roote and the fatneſſe of the olyue kyndlye and natural. This report of the great louelove of God towarde vsus, whyche are the choſē Iaacob and ſpiritual Iſraell, how he hath refuſed hys own chyldren, naturallye borne of Iaacob, as concernynge the fleſh, and taken vsus to him ſelf, which were hys open enemyes and ſtraungers from that people, as it is greatelye comfortable, ſo it is alſo verie terryble. For therin alſo muſte we conſidre howe they dyd fall for their vnthanckefulneſſe, and myſbelief, that we be not proude, but trē ble and feare, and alwayes knoweledge the louynge kyndeneſſe of oure Lorde towarde vsus. For if God hauehave not ſpared the naturall braunches, beware leaſte it happen by any meanes that he do not ſpare thee, whyche art of nature a wylde Olyue, Loo therefore the louelove of God, and hys goodnes towarde the, if thou abyde in goodnes myndful of the louinge kyndneſſe of the Lorde God: Or els contrarywyſe ſhal thou be cutte of, and they grafted in agayne, whyche are the natural braunches, yf they do turne from their myſbeleue, and confeſſe howe greatelye god loueth theym.

For we gentyles are thys ſame Eſaw and Edom here mencioned, yf we be vnthankfull, vnfaythfull and forgetfull of god hys benefytes, where as we huylde, the Lord wyl deſtroy, and we ſhal be called the wicked borders, and the people agaynſt whom god is angrye for euer, as oure Prophet Malachy ſpeaketh. But if we only can be thākful for al hys louing kyndeneſſe, and confeſſe and knoweledge the benefytes receyued: than ſhall wee be the true Iſraell, circumſiſed in harte, the choſen Iaacob, the holye people, whyche were wonne and purchaſed to preache foorthe hys prayſe, whyche hathe called vsus foorthe of darckenes into hys maruaylous lyghte.

And oure eyes ſhall ſee the Edomites (that is to ſaye) all the vnfaythfull of what manner of Nacyon, Countrye, or kyndred ſo euer they be vtterlye deſtroyed. Then ſhall we renowme, praiſe, laud, and magnifie the Lorde oure God in all our borders, becauſe he hathe ſo wonder fully ſhewed hys powre, hys myght, his iuſtice and iuſt iudgement vponupon the wicked Edomites, the veſſels of his wrathe, and in contrary ſort, hath he ſhewed the ry hes of hys glory towardes vsus the veſſayles of hys mercye, whom he hath prepared and appoynted vntounto glory, whom he hath choſen before the worlde began, called in y^e ende of the world, loued with louelove vnſpeakeable, that hee woulde bee conuerſaunte and ſet hys tabernacle amonges vsus. And bee oure god, and make vsus hys people. To hym muſt we crye holye, holye, holy, iuſt are thy iudgementes O Lorde. To recompence the wycked theyr euyll wayes, and to kepe thy promeſſe w^t thy choſen. To iudge the mighty Edomits after theyr own merits, and defende the ſimple Iaacob from all violence, and to ſhew mercy aboūdantlye to thy people, whome thou haſt choſē to be the ſpituall Iſrael cyrcumcyſed in hartes by thy ſpirite to do ſeruyce & honor to thy holy name, Amen.

¶ Of Eleccion and Reprobacyon.

HEre is a iuſte occaſion offered to entreate of reprobacion and Election, in that the Lord ſayeth by hys prophet, I hauehave loued Iaacob, and I do hate Eſau.

And thoughe the matter ſeameth to manye learned men mooſte daungerous of all other to be entreated and taughte amonge the vnlearned, yet becauſe I hauehave my ſelfe thereby attayned to ſuche fealynge of the myghtye god hys maruelous woorkynge, to ſuche a feare of hys maieſtie, reiecting and refuſynge, electyng and chewſyng whome it lyketh hym. Euen as the potter may make and breake withoute reſiſtaunce of the vyle claye, which he with his handes formeth and faſhyoneth as the Prophete ſpeaketh. Therefore hauehave I thoughte it my dewty, not to enuy vntounto anye, but to vtter the ſame vntounto other my brethren, children of the ſame father, ſeruaunte of the ſame Lord, and pottes made of the ſame moulde, and mettall that I am and by the ſame onlye workemaſter. Nether do I thyncke the vnlearned ſo vnmeete to receyue heauenlye doctryne, as we doe make them. Onleſſe it be throughe their negligence, whyche wyll no more, dylygently teach them, for lyke as they denie this doctrine to the vnlearned in the Latyne tonge, thoughe ſome ſuche hath as muche fealynge of the excellencye of the knowledge of God in Ieſu Chriſt, as any Doctor that euer I dyd knowe, yet I ſaye as they do denye this and ſaye: that it is perylous for the vnlearned, ſo hauehave they within this fewe yeares, denyed the word of God, the teſtament of oure heauenlie father to the laye men vnlearned in the tounges.

And yet wee all doe ſee, and knowe at thys daye (the Lorde oure God bee prayſed) that there be manye vnlearned in the tonges (eyther Latyne or Greeke, who hath attained to ſuch a deap knowledge of God his wil & pleaſure opened in his ſcriptures, that they maye be cōpared not with the meaneſt but wyth manye of the great learned ſorte. And (I pray you) had it bene well donne, that ſuche bees hadde benne prohybyted theeſe flowers of theſe comfortable paſtures? Becauſe that ſome poyſoned ſpythars, hadde gathered poyſon in the ſame. Nay Douteleſſe. For by the ſame reaſon, Chriſte ſhoulde not be preached at all, Becauſe he is a ſtomblynge ſtone vntounto ſome and the ſauour of death vntounto deathe.

But Conſyder that it hurteth onlye the wycked and thē it driueth towarde theyr Iornayes end, to the pytte of hell, whether they be learned in the Latyne tonge or no, for amonges both the learned and vnlearned, wee muſte knowe that there be both good and bad, holy and wycked, electe and reprobate, wherfore vntounto nether ought the truthe of God hys holye woorde to bee denyed.

But that it maye be a teſtemonye towards condempnacion to the one, and the gladde tydynges of ſaluacyon to the comforte of conſcyences to thother: it oughte vntounto al to be offered, opened, and publyſhed. Wherefore by the good will of GOD, we entende to ſpeake of thys greate matter, none other wayes, neyther in anye other ſorte, then the open-ſcriptures ſhall approue oure ſayinges. And wee doe ſaye wyth the holye Apoſtle Sayncte Paule as it is wrytten:

Bleſſed be God the father of oure Lorde Ieſus Chriſte, whyche hathe bleſſed vsus wyth all ſpyrytuall bleſſynges in heauenlye thynges vntounto Chriſte, lyke as hee hathe elected and choſen vsus in hym him before the foundations of the world were layd, that we ſhoulde be holye and blameleſſe before hym by louelove, who hath predeſtinate vsus, that hee myghte freelye chewſe vsus to bee hys chyldrene by Ieſu Chriſt. Epheſ. i. And thoughe there come ſome wycked men which were long before apoynted to thys iudgement, whych do tourne the grace of oure god to laſciuiouſnes and wantonnes, as holye Iudas ſayeth, yet knowe wee that wee are choſen by Ieſu Chriſt, that the glorye of hys grace, his fauoure and mercye towardes vsus myght be praiſed. For we are the electe and choſen kyndred and hys people by purchaſe, that we ſhuld ſhewe the vertue of hym whyche hathe called vsus forth of darcknes into thys marueylous lyghte.

For thys Electe people onlye was Chriſte ſente into thys worlde. To theym onelye is the woorde of ſaluatyon ſent, as Peter ſayeth to the electe by the for knowledge of God the father. i. Peter. i. Then to knowe what thys election of God is, and what in the ſcriptures it doothe ſygnyfye: We deſcribe and defyne Eleccyon to be the fre choiſe of the good wyll of the almyghtye God appoyntynge and preſcrybynge in the booke of lyfe before the begynnynge of the world, whome he wyll hauehave to be ſaued and accompted amonges the iuſte. Thys choyſe, this chewſynge, this afore appoynted purpoſe and ordynaunce of God, is a boundantlye ſet forthe in the fyrſte chapter to the Epheſians. That thys commeth of the fre wyl of god and hys only grace, freely wythout our deſeruynge, Contrarye to the vayne oppinion of the ſcole men, the ſame chapter and the nexte chapter followyng dothe playnelye teſtyfe. Ephe. i.ii. And moſte euydentlye, the Lorde in hys Maieſtye, ſpeaking to hys ſeruaunte Moyſes. Exodi .xxxiii. declareth all thys to ſtand of hys mercy, ſayinge: I wyl hauehave mercye vponupon whome it lyketh me, and I wil ſhewe mercye where it ſhall be my pleaſure, for ſo is the meanynge of thoſe wordes, I wyl hauehave mercy vponupon whom I wyll hauehave mercye. Paule alſo declarynge thys place the worcke of God betwixte theeſe two chyldren Iaacob and Eſau. Romaynes .ix. Sayeth thus of thys free Election, when Rebecca was wyth chylde wyth one and the ſame father Iſaac before the chyldrene were borne, when they hadde neyther done good nor badde, that the purpoſe of god whiche is by Election myghte ſtande, it was ſaide to her: not for the cauſe of woorkes, but by the grace of the caller, the elder ſhall ſerue the yonger. As it is wrytten ſayeth he: Iaacob I loued, but Eſaw I hated. Of the boke of lyfe, Moſes ſpeaketh. Exodus. xxxii. And Chriſte hym ſelfe Luke. x. Sayinge to hys Apoſtles: Ioye you and be gladde, for youre names are wrytten in the booke of lyfe in the heauens. And in the, lxix. Pſalme, it is ſpoken agaynſt the wycked. Let thē not be wrytten amonges the Iuſte, and put theym foorthe of the booke of lyfe. And agaynſt the falſe Prophet. Ezechyell. xiii. He ſhall not be in the counſayle of my people, nor wrytten in the booke of the houſe of Iſraell.

Nowe it is to bee noted and marked dylygentlye, that thys woorde eleccyon is taken after twoo ſortes in the ſcrypture, ſome tymes as it ſygnyfyeth abſolutelye the free choyſe, wyl, and appointment of God, wythoute the reſpecte of the reuelacyon of the woorde and meſſage of ſaluacyon. And thus ſpeaketh the holye Apoſtle Sayncte Paule of eleccion, ſayinge of the carnall Iaacob: They were ennemyes concernynge the goſpell for your cauſe, but concernynge the eleccion, they are beloued for theyr parentes. For the gyftes of God, and hys callynge are ſuche, that he can not repente. Euen as you once were myſbeleuers from god, but nowe hauehave attayned mercye by theyr myſbelyefe, that they ſhoulde attayne mercye alſo.

Thys eleccion expreſſeth abſolutelye the courſe of god hys woorkeyng, wythout the reſpect of reuelacion of the word or anye of oure woorkes folowyng. VnderUnder thys fyrſte kynde of eleccyon were thoſe hundreth and twentye thouſande, whyche god dyd chewſe and keepe vntounto hym felfe in Nineue amonges the Idolaters and the .vii. thouſande whyche god dyd leaue for hym ſelfe in Iſraell in the thyrde booke of the kynges the .xix. chapter. Yea, thoſe that yet are not, are thus electe, choſen, and amonges al nanacions both Iewes in thys long blindnes, and banyſhement from theyr countrye, emonges the Turckes in theyr Idolatrous wyckedneſſe, yea amonges y^e Edomytes, the Sabees, the Indyanes, and Ethiopians.

And in the late blyndeneſſe of the popyſhe churche, wherein wee together wyth oure fathers were all together Idolatours, all Hypocrytes and counterfayte Chriſtians, thys abſolute eleccyon whereby the mercyfull LORDE God dyd reſerue and keepe hys choſen vntounto 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 vntounto 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 vsus that we are the chyldren of God, choſen to hym ſelfe by Ieſu Chriſt from the begynynge, and therfore preparynge vsus to an holye and blameleſſe lyfe to the land and prayſe of the grace of god. The whiche eleccion beſides the daily experience of our conſciences may be approued by y^e teſtimonies of theſe ſcriptures compared 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 vntounto 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 vntounto him a thouſand yeres are but one daye, but the courſe and chaunge of tymes are in vsus, oure dedes, oure knowledge in mans chaungeable wyſdome.

Thys Eleccyon muſte of neceſſytye dryue downe the pryde, we hauehave 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 vsus 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 vsus (whyche are thys choſen Iacob) frome the louelove of God.

Canne affliccion? can anguyſhe? can parfecucion? can hunger? can nackednes? can peryll? can the ſwearde? For I amparſwaded ſayth he: y^t nether deathe nor life, nor angell, nor power, nor thinges preſente, neyther thynges to come, nether heighe nor depth, nether any creature can ſeperate vsus frome the louelove of God in Chriſt Ieſu our Lorde, lo this is the louelove 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 vsus, 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 vsus 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 vsus 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 louelove of God towarde Iaacob, the hayſynge and reprobatyon of Eſawe muſte lykewyſe bee declared, and thoughe the aduerſaryes of thys doctryne do ſeeme to denye, that there is any ſuch reprobaciō of the wycked, yet y^e wordes are ſo playne, both here in thys prophet and Rom. ix. That nothing can be more euydent. For what can be more playnelye ſpoken for thys purpoſe, then that god ſhould ſaye before the chyldren were borne that he hated Eſaw. What was this hatred, but the reprobacion, reieccion and condempnacion by god hys owne mouth of thys wycked Eſaw, lyke as in the laſt verſe of y^e fyrſt pſalm, wher it is ſayd: that the Lorde knoweth the waies of y^e iuſt (that is) he hath thē writtē in hys boke in the heauēs, he loueth them as is ſayd of Iaacob, he hath ſuche care ouer them, that they can not fal, but vntounto the glorye of god, and theyr owne commoditie, & by the courſe of the cōtraries cōpared together in that Pſalme: it ſhould be added, the Lord knoweth not the wycked, lyke as Chriſt ſayth: it ſhalbe anſwered vntounto 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, louelove 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 vntounto them of theyr father y^e deuyl, who was a murtherer before the beginning of the world lyke as hys chyldren hath bene alſo euer ſyth the begynnynge of the worlde, and therfore muſt of neceſſity be hated of the moſt mercyfull Lorde, who is compelled by the order of hys woorkes, to vſe theſe wycked roddes and cruell ſcourges, for the chaſtyſement of hys chyldren, doyng manye tymes the woorke ſtraunge from hys nature, that he maye do hys woorke of marcye, peculyer vntounto 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 vntounto 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 vntounto 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 vntounto glorye.

Thus was Pharao y^e manifeſt ſcourge and rodde of God, to correcte, to chaſtyſe, and to exercyſe the Iſraelites, and to ſpreade the power of God through al the world. Therefore was Moyſes ſente vntounto hym wyth the rodde of God hys myghtye mercy, to breake in ſondre this rodde of chaſtiſemente. And the Lorde ſayed vntounto Moyſes, I hauehave appoynted the to be the God of Pharao, and Aaron thy brother ſhall be thy Prophet, thou ſhall ſpeake vntounto hym, all that I commaunde the. And hee ſhall ſpeake vntounto 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 hauehave 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 vponupon 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 vntounto vsus al, that all fleſhe maye tremble and conſyder before whome it ſtandeth, euen before that greate Lorde and myghty god, who hath power bothe ouer the body and ſoule to caſt into hell fyre. To whom no man may ſaye: what doeſt thou? Being like the clay in the poters hand, or the ſtaffe or axe in the hand of the ſmiter. Who offendeth againſt no lawe, becauſe hys godly wyl is the lawe it ſelfe, and to knowe his pleaſure, is to knowe the lawe, to follow his will, is to do y^e lawe, ſo that of neceſſitie this great Lorde is ſo farre and free from al ſinne, 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 louelove 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 vntounto 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 hauehave the promyſe of the heauenlye paradyſe, and euerlaſting pleaſures. He had earthly meate and fruit, we hauehave the heauenly Manna whych feedeth into life euerlaſting. He was created to woorke in the gardyne workes natural, we are renewed vntounto 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 hauehave 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 the iuſt iudgement of the almyghty god, accurſſyng and condempnynge, in Satan and Cain, al ſynne and wyckednes. To vtter that he abhorreth ſynne, and hateth it, beyng ſo farre contrary from hys nature, whych is Iuſtice it ſelfe, contrary from hys wyll whyche is equitie, and hys lawe which is iudgement. In Pharao a chyld of the ſame father, reprobate indurate, and accurſſed, whom god ſtyrred vp for the declaracion of hys greate power and myghty arme, as well in the manifold myracles wrought for his people, whych nothyng had needed, neither had bene occaſyoned, if ther had not ben ſuche a tyraunt ſo indurate and ſo obſtinate, to wythſtande God and hys Seruauntes, as alſo by the ſubmercion and drownyng of hym and hys people in the read ſea, a ſygne and token fyrſte of the eternal and ineuitable deſtruccion and damnacion, whereunto the wycked are appoynted, then of the ſaluacion aſſygned and ſealed vp for the elect and choſen, we do learne here by alſo the power of god whych the very Sorcerers, the enemyes of god were compelled to confeſſe before Pharao. Exod. viii. Wee do learne more ouer y^e iuſtice of god, whych iuſtice Pharao hym ſelfe was compelled agaynſt hym ſelfe, to denounce and affyrme. Exo. ix. And fynally we may ſe expreſſed moſt manifeſtly y^e fatherly mercy of y^e god of Iaacob, whych dyd gyue the kynge and the whole people of Egypte a pryce for hys choſen Iaacob. Loo the louelove towardes Iaacob, and the hatred towardes Eſaw. What ſhall we ſpeake of Iudas and other manyfeſtlye reprobate, whych are compelled by the teſtymony of theyr owne conſciences, to pronounce them ſelues wycked, and therefore to feare god hys ſeueare iuſtice and iuſt iudgemente. And to flye there frome by the terrour of theyr euyl conſciences, whych is more ſore then a thouſand witneſſes, agaynſt ſuche as god doth leaue to theyr owne ſelues. The which terrible examples, the electe of god, hauyng before theyr eyes, hathe greate cauſe to praiſe theyr heauenlye father, throughe hys ſonne Chriſte, who hath ſent theym hys hollye ſpirite of comforte, whyche wyl neuer ſuffer theym to be tempted aboue y^t they are able to ſuffer & to beare.

But where we hauehave two kynde of mē, that be aduerſaryes to thys doctryne of reprobacion. The one ſorte vtteryng thē ſelues moſt manyfeſtly reprobate, obſtinate, and wylfully wycked: cryinge and blaſphemyng, we wyl follow our luſtes, what neede we to care howe we lyue, or what we do? yf we be elected w^t Iaacob, we ſhalbe ſaued, yf we be reiect & curſſed wyth Eſaw, we ſhalbe dampned. Theſe Lucifers, not ſubmyttynge them ſelues to the gouernaūce of god, careles what becometh of them, muſt be bette downe wyth the conſyderacion of the maieſtye and myghty power of God, whych ſuffereth not one ſparowe to fal vppon the earth wythout hys wyl and prouidence, neyther one heare to fal from the heade of hys electe and choſen, howe fearcelye ſo euer they ſhal rage againſt them.

Wherefore (O you Serpentes ſeede) howe ſo euer you ſhall be offended wyth thys y^t I ſhall ſpeake, knowe thys: y^t as the myghtye God hath made the ſkattered ſonnes, able inoughe to ſtay the ragyng ſeas: ſo ſhal your proude waues of your boylyng ſtomakes, and ouer buſye heades, be broken and brought full low, wher and whan it ſhal lyke the Lorde of al fleſh, by theſe hys weake veſſels. And lycence muſt you aſke, as dyd youre father the Deuyl, executynge hys tyrranny vponupon the good man Iob, as we reade in the fyrſt chapter of that hiſtory, before you can lay handes, eyther of bodye or goodes of any of hys choſē, & therin ſhal you be lymitted and appoynted (as ther appeareth) how farre you ſhalbe able to extend your violence. For God holdeth youre hartes in hys hande, be you neuer ſo great tyrauntes, and can ſoone cauſe you to faynt and fayle from your fury, turnyng your hartes rounde aboute as hym lyketh beſt. And becauſe thus you blaſpheme God, bothe in woordes and deedes, followyng your father Lucifer, abuſynge Gods creatures, and deſpyſyng hys benefytes, hys tollerance, and hys longe ſufferaunce, whyche myghte moue you to repentance (as holy Paule warneth) you treaſure vp for yourſelfe euen wrathe & vengeāce agaynſt the day of vengeāce. I do feare nothing at al to offend you with my wryting, neither do you pas any thyng at al what is written or ſpokē, though you vſe to ſwere, ſtāpe, & ſtare for a litle ſpace in a furious rage, when you heare & feele thynges contrarye to your poyſō. But the ſcriptures of God, al good wrytinges, al truthe vntounto ſuch dogges & hogges ar vttered to this purpoſe, y^t they may be a teſtimony of cō dēpnatiō of the light of God his truthe reiected & diſpiſed. Therfore for the elect of god y^t they may vnderſtād the courſe of God hys woorckinge in al his creatures, & reuerence his maieſty, & magnify & renoume his holy name, is this writtē. Yet doutles do I know amōgeſt the chiefe veſſayles and choſen chyldren of God, ther be many, whych hauehave not attayned to this poynt of doctrine of eleccion & reprobaciō, whō I am very lothe to offend, and therefore I deſyre thē for the louelove of god to ſuffer me quietly with out theyr greefe, to vtter vntounto other the cōfort of mi cōſciēce, which I hauehave here by vndoutedly receyued: like as I hauehave many times harkened vntounto them, in the contrary. Fyrſt praying thus both of vsus together vntounto our heauēli father, knowledging our own infirmitie & weakenes O father in the heauēs, what ſo euer we are, what ſo euer we hauehave, what ſo euer we know, it is only by thy fre grace, for we wer by nature the children of wrath, & we are not borne a newe of fleſh & blud either of the ſeede of man, or of the wyll of mā, fleſh & bloud cānot reueale y^e myſteries of thy heauēly kyngdom vntounto vsus. But by thy bleſſed wyl, are we y^t we are, & by the ſame knowe we that we know Therefore (O father) doe we commytte into thy handes onelye oure ſaluacyon. If oure knoweledge bee ſmall, yet wee doubte nothynge, but that wee are the chyldren of thy euerlaſtyng kingdome, and therfore by thy myghtye power, we ſhal growe whan it ſhal be thy pleaſure, to a more full and ryper knowledge of a more perfyte age, wherin our fayth ſhal be fullye able to comprehende and perceiue the bredth, depth, light, and largeneſſe of thy great mercies, and gracious promyſes. But ſeyng thys power of ful knowledge, and parfite reuelacion, paſſeth al powers naturall, and remayneth onelyonly in thy power, and the lyght of thy ſpirite (O Lorde.) Doe thou what ſhall pleaſe the, to open to vsus thy ſeruauntes and chyldren, depending of thy handes, ſo much of the light of thy countenaūce, and at ſuch tymes as ſhall ſeme good to thy wyſedome, and fatherlye mercye. In the meane tyme thus reſtyng hollye vponupon the, neyther can we deſpayre, neyther wil we be to much careful, although we can not attayne to the knowledge of many of thy woorkes, neither to the vnderſtādyng of many places of the ſcriptures, but we wyl confeſſe vntounto thee, the weakenes of our fayth, wayghtyng alwayes for further reuelacion of thy gloryous lyght, to be vttered vntounto vsus 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 vsus vntounto the, to be the heires of thy kyngdome by the bloude of thy naturall ſonne, ſo we be moſte ſure that thou wylt lyghten vsus 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 vsus weakelyngs what hym lyketh. Al the ſtomblyng ſtockes whych myght offend you, may eaſely be remoued. Ther be twoo thynges eſpecyallye whych do ſeeme to ſtande agaynſte thys doctryne of eleccion and reprobacion, or of God his gouernaunce and prouidēce, for al is one in effecte, the one toucheth God, the other man. The tyrſt and principalis, leſt that y^e wicked do make God the author of ſynne in the reprobate, the 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 eueryevery manne is tempted, drawen awaye, and entyſed of hys owne luſt and concupiſcence. Then the luſt when it hath conceyued, bryngeth foorthe ſynne. Iames. i. And euen thus it appeared in the fyrſt fal of mankynde. Fyrſte, thoughe the Lorde oure God had warned and commaunded the contrary, our olde ennemye ſtyrreth the concupiſcence and luſte of the woman, wyth the goodnes, pleaſātnes & beawty of the aple, then her luſt cōceiuing this, bryngeth forth ſynne, entiſing alſo her houſbād to the breaking of God his cō mandemētes. Gen. iii. But cōtrarywiſe ſaith Iames in y^e ſame place. Ia. i. Leſt you ſhuld erre & cōeeyue any euil opiniō of God, euerye good gyfte and euerye 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 vntounto wycked Iheruſalem ſaith our ſauiour Chriſt: O Iheruſalem Iheruſalem, whyche ſleyeſt the Prophetes, and ſtoneſt them that are ſēt vntounto the: How oft wold I hauehave gathered together thy chyldren, as the Hen gathereth her chykyns vnderunder 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 onelyonly occaſion of theyr fal, as it is written: duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page Thy perdicion and deſtruccion is of thyne owne ſelfe, but onlye of me is thy ſaluaciō. And infinite ſcryptures to the ſame purpoſe appertaynyng. That wee may ſay wyth Danyel: vntounto the O lord, belongeth ryghtuouſnes, and to vsus the ſhame & coueryng of our faces. Dani. ix. Secōdly. The teſtemony of the conſciēces of the wicked, whych ſhal accuſe or excuſe them at the great day, whyche is alwayes of the force & valure of a thouſande wytneſſes, whych is the woorme that ſhal neuer dye but gnawe the wycked for euer. Eſa. lxvi. Thys conſcience (I ſay) of theyres ſhall condempne the wicked, and what ſhal God then do? Or wherein is hys dreadfull maieſtye to be charged? Cain by hys owne conſcience, is compelled to confeſſe: greater is my wyckednes then can be remytted. Thou caſteſt me frome the face of the earthe (ſayth he) and I muſt hyde me from thy face. Lo, the iuſt iudgemēt of God and hys worthy condempnacion, openly cō feſſed. Who dare then blame God. Cain dare in no wyſe doe it. Neyther yet proud Pharao, who condempned in his own hart and conſcience, accuſeth him ſelfe and hys people, and iuſtifyeth god delyuerynge all men from thys wycked blaſphemye, ſayinge openlye: I hauehave ſynned nowe, the Lorde is iuſt, and I & my people are wycked. Exodi. ix. What doth Iudas? Doth he not crye lykewiſe I hauehave ſinned, betraying thys innocent bloud. Math. xxvii. And to vtter in dede that thyng he felt wythin hys breaſt, he is compelled to take aduengeance, and execute a iudgemēt moſt terrible againſt hym ſelfe, vtteryng to al the world hym ſelfe moſt wycked, and that the iuſtyce of God, punyſhyng ſuch wycked traytours and murtherers: ought moſt worthelye to be feared, magnyfyed, and reuerenced, throughout the whole world. Lyke as al the other wicked and deſparate parſones, whyche for anguyſhe of harte, and terrour of cōſcience, do murther them ſelues, doth euydētly and cō tinually wytneſſe vntounto 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, vntounto themſelues, who worthelye by theyr owne conſcyence, hauehave deſerued it, dothe thus tormente theym ſelues, and wyth vyolente handes, aduenge the ſynne they hauehave 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 vsus 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 onelyonly defyle the man, as Chriſt our maſter ſaieth. Mathewe. xv. and therefore are onelye to be accompted ſynne. No ſuche thought can be attributed or aſcribed vntounto God, as can be agaynſt hys wyll, therefore no ſynne canne bee hys woorke. Neyther can he be the authour of euyll, whiche therefore is called god, becauſe he is the authour and geuer of all good, ſo contrarye to the nature of ſynne, and ſo farre frome euyll, that he tourneth all oure euyll to ſome good, oure ſynne to the vtteryng of his grace, oure lyes, to the declaraciō of his truth. No, thys is the parfyte woorke maiſter whyche woorketh al thynges wythout faulte or treſpaſſe, all other doe fayle, fault, and treſpaſſe, and ſinne in al their woorkes, that he may be iuſtifyed in all hys doinges, and al creatures fal down before hys face & preſence. Who though he do woorke all in all thynges, yet doth he woorke the ſame to ſuche godly ende and purpoſe, knowen onelyonly to hys maieſtye, that thought wee be compelled to ſaye God is the authour of the fact, yet muſte we aunſwer: but not of the crime. Becauſe he is the mayſter of the houſe. and Lord ouer the family, and therefore maye doe anye thynge wythoute the blame of hys ſeruauntes.

And lyke as that whyche is no faulte in the Mayſter of the houſe, is a greate faulte manye tymes in anye of hys ſeruauntes, becauſe it is breakyng of their Mayſters commaundemente. Euen ſo doubtles the ſelfe ſame woorke is ſynne in God hys ſeruauntes and creatures, whych to God is no ſynne, but an ordynary woorke appoynted for ſome ſpecial purpoſe, eyther for the manyfeſtacion of hys power, as was the hardenyng of Pharao, or for the declaraciō of hys mercye, as was the fall of Dauid, of Peter, of Marye Mawdelen, and all other repentaunt ſynners. And wherefore (I praye you) maye not thys Lorde, thus vſe hys owne Seruauntes, wythoute any blame of ſynne, ſeinge that he hath created and made them all only to ſerue hys glorye, his iuſtice and his mercy. Or how can he be vniuſt, or the author of anye ſynne, by whome all the world muſt be iudged and brought to the balance of iuſtice and equity. Whan the firſt world ſhall be condempned for their ſinne and iniquitye, and we nowe lyuynge ſhall be iudged for oure ſynnes: eſpecyallye all thoſe which not onlye do euil thē ſelues, but are authours and fautours to wycked doers. Roma. i. Fourthly. The maieſty of God can be ſubiecte to no ſynne, be cauſe it canne be vnderunder no lawe, And that onlye is worthelye called ſynne, whyche is done agaynſte a lawe, therefore no worke that God doth, ought to be accompted euyll, eyther that he is the occaſion of any euyll, which onlye is the mynde, ſence, and ſpryte and power of the lawe, wythout whome no lawe of it ſelf is good. For euerye good lawe is the mynde, wyll and commaundements of God, and what ſo euer lawe is not the mynde, wyll, and commaundemente of God, as was the lawes of the Scribes and Pharyſeis, and of our late Papiſts, the ſame be wycked: who of neceſſitye were ſet vp the body of antechriſt to vttre their vnrighteouſnes, that Chriſt the ſonne of rightouſneſſe, the heade of his bodye, in his manyfolde mercies, more playnelye myghte appeare, and ſhyne with more glory. Againe to define ſinne to be the affeccion, mocion, or operacyon of any reaſonable creature, againſte the law of God: his maieſtie muſt nedes be ſecluded and excuſed, who is the law maker, the creator, no creature, hauing no euill mocion, nor led wyth any affection, which might make his worke euil. Like as the creature is for the moſt part blame worthi, becauſe euē whan it doth the beſt of all. It is ſubiecte to ſome affectiō eyther ſelf louelove, or hatred of ſome other, yea the Lorde God may vſe anye of hys creatures in any worke, without the blame of anye euyll, as well as the ſmithe may make his colles to flame, or to quenche them, eyther the ſame peace of yron, ſomtimes his hammer, ſomtime his tonges or ſtythye.

Wherfore though very much myght be ſayd in this parte, that as the potter maye make of one peece of claye what hym lyketh, the ſmythe maye make of hys yrō diuerſe inſtrumēts, yet folowyng the godlye wyſdome of. S. Paule, I thincke it more mete, to beate downe mans ſubteltyes, wyth the contemplation of the maieſty of the myghty God, pronouncing boldly that ſuch as ſay (if my lyes and ſynne, ſetforth hys glory, why am I then iudged as a ſynner, let vsus do euyll that good may come, and ſo in their wicked words dare make God the author of euill, hathe their worthye dampnacion al ready as Paule ſayeth. Roma. iii. For of neceſſitie which theyr eyes can not ſee, ſuch diuerſity of ſinne and grace, of rightouſnes and vnrightouſnes, of the contraryete & chaung of thinges, muſt be in thys wonderful creation of heauen and earthe, by the high Maieſtye of God appoynted and opened, For what neaded the goodly creature of light? If ther had bene no darknes, or howe ſhulde this benefyte hauehave bene felte or perceyued? what matter or cauſe of vtterynge iuſtyce mighte hauehave bene founde? wythoute ſynne and vnryghtouſnes? howe ſhoulde grace hauehave bene ſhewed yf no wrathe had bene deſerued? No, the mightye God thereby moſt euidently vttereth his maieſtye, in that he ſheweth how the heauens fal in to darknes without him, the earth into duſt, the angels into deuils, the mē into ſynne, and ſo finally withoute hym all thinges to come to noughte, y^t he might be magnified creating all thynges, his ſonne our ſauiour renoumed who hath redemed vsus al, his holye ſpirite exalted who hath renewed al vsus, y^t be his electe and choſen. Now to what creature is y^e maieſty of god bound and found debter of his ſpryte. If he with hold it from any, hys dreadful maieſty may rightly w^t hold it, for who hath geuen him firſt to aſk any thing again of debt or duty? If his maieſty do giuegive his ſpirit, it is of his fre mercy and grace. If y^e earth fal into duſt, if man fal into ſin y^t al things may be knowne to be nothing without god: what blame deſerueth god or who dare accuſe him? No, let al fleſh fal down before his maieſty & cōfes. Al things doth only reſt vponupon the o Lord god, thou haſt created all thinges of nothinge, ſo that without the they all do fall to their original, to ſhew them ſelues vayn and nothing worthy, weake, wretched & miſerable, wherfore if we hauehave any good thīg it commeth of thy mercy, if we hauehave any weakenes ſinne or infirmitie, it cōmeth of our owne concupiſcence, luſtes and vanity, our perdition is of oure ſelues, our ſynne is of our ſelues, only of the is our ſaluation, thou made vsus claye, pots and veſſails to thine vſe. Do thou with vsus as y^u ſhal thinke good in thyne eyes, & the ſhame ſhal fal vponupon our own faces The ſecond cauſe which cōcerneth mā, (wherby many miſtake this doctryn) is that God exhorteth man alwaies in his ſcryptures to good, and forbyddeth euell wyth manye terryble threatnings, whiche thinges ſemeth not to be nedefull (ſay they (ſeing the elect ſhalbe ſaued and the reprobate condempned, by decree and ſentence geuen vppon them before they be borne. To this we do anſwer that theſe exhortacions and comninations, are very neceſſarye to bothe twain, becauſe God leadeth vsus 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 hauehave no pretenſe or excuſe for their ſinne, Peraduenture you wyl aunſwer me: they can not obey vntounto 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 vnderunder 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 vsus. Is the ſprite of God departed from vsus to ſpeake wyth hym (as was ſaid to Micha .ii. of the kynges .xxii. chap. Or as the Phariſeis dyd aunſweare vntounto 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 coū terfait. And alwaies cōmaundeth thinges therunto agreable. And forbiddeth that he is not, that is to ſai iniquiti, and behorteth there from by his Prophetes and preachers publiſhing his wil & pleaſure, which is the light and law moſt perfit to man his noble creature, whome he hathe made for his honoure and glorye, whome he hath appoynted to beare hys Image vponupon earth of iuſtice rightouſnes and innocency. But becauſe this image colde by no creature parfytlye be expreſſed, onles the ſame were fully repleniſhed with y^e ſelfe ſame godhead, becauſe that all things beſydes forth had ſome inperfection, bewraying their originall the darcknes as Iohn calleth it the Tohu and Bohu. as Moiſes dothe it name, The vayne vanitie, and wylde deformite, whence they were by creacyon altered, recouered, and brought into lyght and lyfe, as apeared in Adam falling from truthe to lyes ſtreyght at the beginning, now of neceſſity the ſōne of God (who only is good of nature, becō meth mā, and taketh this office to beare 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 hauehave 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 hauehave preeminence For it pleaſed y^e father that in him ſhuld dwel al fulnes, and by him to reconcyle al things to him ſelf. And to ſet at peace by him through y^e bloud of his cros both things in heauen and thynges in earth, for euē you ſayth Paule which in times paſt were ſtraungers, becauſe your mindes were ſet in euel works, hath he now recōſiled in the bodi of his fleſh through deathe, to make you holy and vnblameles & without faulte in his ſight. Seing then that thys cannot be denyed to bee the courſe of god hys holy woorking to dryue awaye thys darkneſſe, & to bryng mā to hys light to take away ſynne, & to brynge man to a lyfe blameles the ſtate of innocēcy & his own liknes: ſhal it not be moſt neſſeſſarye to hauehave preachers & teachers to tel vsus this ſame, and admonyſhe vsus wherunto we be called ſeynge of our ſelues and our owne reaſons no ſuche thyng can be perceiued. Therfore hauehave 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 vntounto 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 vnderunder 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 vntounto all hys ſubiectes proclaymeth hys ſtatutes, and publyſheth his lawes: but lyke a good & tender father, he leadeth hys chyldren (regenerate and borne a newe, neyther of fleſhe nor bloude, nor the wyl of man) and guydeth them with hys fatherly ſpirite in the pathes of the ſame lawes, wrytynge in theyr hartes what is hys good wyll and pleaſure.

In the whych courſe of God hys wō derfull woorke, the wycked hathe no cauſe to complayne, for as theyr father whom they do follow is named y^e prince of thys worlde, ſo they hauehave the worlde at wyll, and are rytche royſters, and wealthye worldelynges, tramplynge vnderunder theyr feete poore Abell, and the deſpyſed Chriſtians: neyther wyll they change theyr eſtate wyth anye ſuche, no when they are called from darckeneſſe to be partakers of lyghte, of lyfe, and the heauenlye daynties, laid vp in poore Chriſte they deſpyſe that eſtate excuſynge theyr purchaſes, theyr marchaundyſe and theyr earthelye luſtes and delytes. Luke .xiiii. Vvherefore in the other worlde, they that here are oppreſſed, ſhall hauehave 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 vntounto 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 vntounto lyght, deathe vntounto lyfe, lyes vntounto 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 vnderunder 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 thearth, the ſeas, & the bothomles waters. Agayn, by the worde of God al thynges were ſet in their places, and by the ſpirite of hys mouthe all the powers that be in them. And Paule conſyderynge moſt deepely, and pronouncing moſt playnelye thys deuyne gouernaunce of the creatures, and godly prouidence of the creator, in all thynges for hys elect and choſen ſayth thus. Roma. viii. Vve know that all thynges woorke for the beſt vntounto them that louelove 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 vntounto hym to breake the heade of the ſerpent. Why? ſhould Abraham hauehave 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 vntounto 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 vntounto 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 vntounto 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 vntounto hym, In the whych oftentymes vndoubtedlye hee fealeth the heauye and greuous temptations that hys fathers Abraham and Iſaac hadde before (for no creature more often ſuffereth trouble than the verye electe of God) for the experimentes of his faith, whereby the lyuelye ſence and vndoubted tokens of hys fauourable eleccyon after manye battayles and vyctoryes myght be made certayne and ſure, thorowe preſent comforte alwayes miniſtred vntounto hym eyther by ſecreate inſpiration or manyfeſt reuelation, wytneſſynge the ſyngular care of hys heauenlye father ouer hym hys dearely beloued and choſen chyld, as hys wonderful viſion of the ladder and the angels deſſendynge from heauen doth declare, and the other viſion wherein the aungel dyd ſhewe him the partye colored ſhepe for hys porciō to multyply and encreaſe his ſubſtaunce, as alſo whan God byddeth him go into his owne contry from this diſceitfull Laban, and defendeth his Iacob from him, and finally the gloryous vyctory geuen vntounto him ouer the aungel, comforting him againſt y^e feare of his brother Eſau, dothe bryng forthe vntounto his heart and conſcience the aſſured ſygnes and tokens of his heauenly father, firſt electinge and chuſyng, and after euermore gouernynge, guydynge and preſeruynge by the free mercye of hys dyuyne prouydence.

Iheremy alſo choſen in his Mothers womb as appeareth in the fyrſt chapter of hys Prophecy, where it is ſayd from the mouthe of God (before I faſhyoned the in thy mothers wombe I dyd know the. And or euer thou waſt borne I dyd ſanctifye the, and ordeyned the too be a Prophet vntounto thys people, then felt the moſte lyuelye ſygnes and tokens of hys eleccion, whan his fleſhe repyned, grudged & feared to take in hand the execution of thys great & daūgerous ēbaſſage, and the powre of God hys ſpryte doth duplicate page duplicate page duplicate page duplicate page touch his heart, and openeth his mouth to the plāting and rooting vp of al people and kingdoms to breke, deſtroy and make waiſte, and raiſed him as a fenſed towne, a braſen wall an Iron pyller againſt the kings, prieſtes and people of the lande. Nowe thoughe ſome tymes his fleſhe dothe grudge for the burthen of his office & anguiſh of hart as though he had bene an abiecte or reprobate, yet alwayes after the brunte of temptacyons vtteringe his weakeneſſe, he fynedeth the merciful prouidence of his heauenlye father, to take a continuall care for him and not only comfort and aſſiſt him but alſo moſt euidently to punyſhe his ennemies.

And to be ſhorte all the electe of God are thus choſen and called guyded and gouerned frome their mothers wombe, accordynge to the ſaying of the princelye Prophete. Thou arte he that takeſt me from my mothers wombe, thou waſt my hope, yet whan I hanged vppon my mothers breſtes. I hauehave bene lefte vntounto the euer ſence I was borne thou art my God euen from my mothers wombe. And then do they fele moſt ſenſybly and lyuelye this their election, when temptacions and aduerſities doth aſſayl and aſſaulte them, in the whyche conflyctes page missing brynge to an earthlye prynce, and compare then with the prynce ouer al earthly and heauenly thynges, the Lorde of al Lordes, the kyng of al kynges, what comly offerynges would be brought to hys deuyne maieſtie. Would any of our earthly Dukes be well pleaſed with the preſent of a lame dogge or blind horſſe? Nay doubtleſſe: they would thynke thē ſelues vtterly diſpyſed and ſhamefully diſhonored by hym y^e ſhould offer them any ſuch. Yf nothyng then be acceptable amonges worldlye men in worldlye gyftes, ſaue that only whych of it ſelfe is commendable: howe mutch more before the Lord of hoſts, the Lord ouer al dukes & kings muſt we be careful what we do brynge? leaſt he being diſpleaſed, do reiect vsus together with our offeryng.

Nowe go to, and pray before the face of God, that he maye hauehave marcye vponupon vsus. Thys is done by your handes, wyl he receiue your faces, ſaith the Lord of hoſtes.

Yea, heare what the Lord of hoſtes & armyes, the greate & terryble God, the mighty Lord ſaith vntounto you by his prophet, you prieſtes come to the temple & to the aultare to praye for the people, there you doe offer, you drenne incenſe, you make vowes as though you would moue me to hauehave mercye vponupon you, and graunte your peticions, but thus careleſſe you doe come bryngynge the ſame and blynde, pollutynge the breade of my table wyth your leuen of hipocriſy, makynge my table deſpiſed wyth your vyle offerynges, y^t I neyther can of my Iuſtyce, nor wyll of my mercy, receyue the faces of ſuche fayned hypocrytes, neyther anye ſutche ſkornefull gyftes. No, I youre God am a iuſte God, I doe not heare the wylfull ſynners. And to the wycked I hauehave ſayed: why doeſt thou take my name in thy mouth? I abhorre the prayſes, the ſacrifyces, and the offerynges of the ſynner. Fyrſt pourge thy ſelfe therefore, and then bryng a pure offeryng to myne aultar yf thou wylt hauehave me to receyue thy face. O gyue eare you prieſtes, you are negligent in youre offyces, and that cauſeth thys worde of God to be lyke an heauye burthen to you.

Deceyue not youre ſelues and youre people, abydynge ſtyll blynde and haltynge of bothe ſydes. Betwyxte God and the worlde, the Spyryte and the fleſh, the lyuyng Lorde and Baal, neyther flatter your ſelues, thincking that God wyl receyue your fayre faces & hypocritical geſtures voyd of true holines. No, be ſure you hypocrites, that yf the earthlye Dukes and Lordes wyll hauehave no lame horſes when you prole for your benefites, neyther wil the Lord of heauen and earth heare your prayers, neyther graūt your requeſts for your blynd and lame offerynges, your haltyng doctryne, & crooked lameneſſe in the courſe of your vayne lyfe and euyl condicions. But thus ſayeth the Lorde God to you preeſtes agayne.

Who is there alſo amonges you, that wyll ſhutte the doores for noughte, or ſette lyght vponupon myne aultare? I hauehave no pleaſure in you ſayeth the Lorde of hoaſtes, and I wyll allow none offerynge of your handes.

Lo, what cā be ſpokē more playnly or more wayghtely agaynſt your couetouſnes & ambiciō? O preſtes ſeing no man but the Lord of al men, the Lorde of all hoaſtes and armyes, bee they neuer ſo fearce, ſpeaketh theſe woordes: I hauehave no pleaſure in you nor youre gyftes, I wyll none of theym, becauſe you do not ſerue me, but your auarice & your belly, for wer not that, you wold not ons ſhut the church doore, no nowe in theſe euyl dayes, many preſtes wyl not do ſo much as ſhut the doores of their churches, but gapynge ſtyl for gayne more and more, abide abroade in courtes and great mēs houſes, and though they hauehave great lyuynges and mutche aduantage by their churches, yet wyll they not once looke in at the church doore, wher they ar named the paſtors and ſhepeheardes, but lyke theeues come onelye thyther to robbe and to ſteale, wher thou oughteſt as thou haſt frely taken, ſo freely to miniſter. Thys ought to be thy ſpeciall reſpect, namely to do good & profyt without offence (though all other men muſte lykewyſe conſyder that the true & good laborer is wel worthye his deue and iuſt reward) yea, and if thou wyll be a good ſhepeheard thou muſt not onelye ſeeke thyne owne gayne, but thou muſte bee prompte and reddy to ieoparde thy lyfe for thy ſheepe, els art thou an hyrelyng and a theefe.

Wherfore. O prieſtes, thys prophet and meſſenger of God tellethe you playne, that ſo longe as you neglecte your dewties towarde Chriſtes flocke, and onlye ſeeke youre owne gayne and to ſaciate your couetous mynds the lord God will hauehave 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 louelove in the vyneyarde of the Lorde.

For frome the eaſte to the weſt my name is greate amonges the heathē, and eueryevery wher they brenne incenſe vntounto 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 vntounto 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 vntounto 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 vntounto 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 hauehave 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 vntounto Ionas (not able to conſyder thys myſtery) it was by the mouthe of God ſayd and pronounced: Shal not I hauehave mercye of Niniue the greate cyty wherin ther be mo then a hundreth and twē ty thouſande men whych do not knowe betwyxt the righthād and the left hād? Though to our wicked cities and vnrepentaunt contraryes, this exāple ought to be no comfort but a condempnacyō, as Chriſt our maſter warneth the phariſes. For if one poore Ionas could cauſe Niniue the great to repent and .v. hundreth Prophets, apoſtles and preachers cannot pearſe our flyntyſh harts, what deſerue ſo ſtubborne people? The Niniuites dyd repente in aſhes and ſakcloth bothe Prynce and people, we gettte vsus 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 vntounto 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 hauehave not one niſte (as the Pſalme ſayeth) no not one, God loketh downe from heauen and ſeeth vsus 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 hauehave examples alſo y^t God hath alwayes had hys people, whyche dyd offre vntounto hym acceptable ſacrifice emonges the heythen, as in Siria Naman, the quene of the Southe, Hyra the kyng of Tyrus. In Madian Iethro, the father in lawe of Moiſes, the wydowe of Sarephta, & in dyuerſe other regions, whiche as they were all made for the glorye of God, ſo was there alwaye ſumme amonges them, that by marking his wō derous woorckes in the creation of the worlde and gouernaunce of the ſame, or elſe by ſecrete inſpiracion, where there lacked open teachyng, did magnyfy his name and offre the calues of theyr lips, that is to ſaye: contynuall prayſes and rehearſynge of his maruelous workes, wyth due obedience vntounto 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 vntounto Abraham, ſo may it be ſayde vntounto vsus 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 couetouſnes of the prieſts, hys name was polluted by theyr Laſciuious lyfe, the prieſts ſayd: the meate of the Lords table is not to be regarded, it is no lyuing but beggary to ſerue the Lorde, we wyl not labour therfore in the Lords houſe, we wyll not ſhutte the dore for nought, neyther lyght a candle vponupon hys table wythout ſome rewarde.

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

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

Loo oure greate payne and wearynes do we brynge.

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

But the Lorde of hoſtes ſayeth, you myght blowe it away.

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

And you hauehave brought the rauine the ſicke, the lame, & bryngynge ſuche an offerynge, ſhal I receiue it of your hand fauorably, ſayth the Lorde? No curſed is the deceitful, which hath the male in his flocke, and doth vowe and offre corrupcion vntounto the Lorde, for I am a greate kyng ſayth the Lord of hoſtes: and my name is terrible amō ges the heythen.

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

End of the text · Anthony Gilby, Commentary Upon Malachi (1553)