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 vnto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongs the other Prophetes and aâ—â—owarde an aungell in the firste chaâ—â—â—â— 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 shal be 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 â—nd they shall requyre my lawe of hys â—outhe for he is Malaky the aungell of 〈◊〉 Lorde of hostes Thoughe there bee 〈◊〉 an hyghe Maiestye in thys lyttle â—â—â—â—hete speakyng euery word of thys Prophecy in the parsone of the myghtye good lyke an aungell callyng and crying sâ—â—â—e heauen to brynge the chyldrene appeare wyth powre lyke the gouldesmythes fyre trying pourginge and fynynge the golde and siluer froÌ„ the drosse of your earthye mettayle whyche is the chief matter of the two last Chapters Thys is the somme then and hoâ—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 vnto 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 coÌ„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 vs. Here here o ye dispisers pearish For a nother time ther is wherof we be here warned whaÌ„ fatherly mercie is departed and fearce wrath against synne by the iust iudgment of God must be powred vpon the heades and laid as a burthen moste heauye and a yoke moste greuous vpon 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 vnto 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 vnto 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 rebellyoÌ„ against this spirite speakyng in hys seruauntes Prophets haue they brought vppon them selues worthye desolatyon For the wycked alwaies do accompt the Prophets seditious parsons and disturbers of the common wealth and the word of god sent vnto 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 shal be 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 haue loued you sayeth the Lord and you haue asked wherin I haue loued you Was not Esau brother to Iacob saith the Lord And I do loue Iacob and I doo hate Esau I haue 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 the 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 vnto the Lorde for his wife Rebecca because she was longe barren and god gaue vnto her two chyldreÌ„ whoÌ„ she felt to striue and wrastle in her woÌ„ 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 shal be seperate from thy bellye and th one 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
be called his children the sonnes of the hyest And is so carefull ouer vs that he that toucheth vs toucheth the 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 vnto vs. He causeth the earthe beneathe the ayre the seas to serue vs. And ouer all creatures he gaue vs 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 vs that he hath not spared hys only begottē sonne but most louingly hath geuen hym vnto deathe for vs to delyuer vs from the Egypte of synne and the helly Pharao to blesse vs to sanctifyt vs to make vs hys children To deliuer vs from cruel Esaw and all Edomites To bring vs into the country promised salf from seas flouds and waues of thys worlde To feede vs wyth heauēly Manna of hys own flesh to gyue vs 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 loue and manyfolde mercyes do lyue careles of God hys commaundementes as thoughe there were no cause whye wee shoulde loue God or obey his pleasure whiche is thonlye tryall whether wee do loue 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 loue 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 vs. But the word and wyll of God is vnto vs 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 loue God or that hee hath deserued any loue 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 vnto 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 vnto 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 loue so many wayes vnto vs. Especiallye seyng by the fall of the same Iaacob saluacion is come vnto vs which ones were vnder the shaddowe of death before their bowes were brokē that 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 loue of God towarde vs 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 vs 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 trēble and feare and alwayes knoweledge the louynge kyndenesse of oure Lorde towarde vs. For if God haue 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 loue 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 vs 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 vpon the wicked Edomites the vessels of his wrathe and in contrary sort hath he shewed the ry hes of hys glory towardes vs the vessayles of hys mercye whom he hath prepared and appoynted vnto glory whom he hath chosen before the worlde began called in the ende of the world loued with loue vnspeakeable that hee woulde bee conuersaunte and set hys tabernacle amonges vs. And bee oure god and make vs 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 with 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 haue loued Iaacob and I do hate Esau And thoughe the matter seameth to manye learned men mooste daungerous of
all other to be entreated and taughte amonge the vnlearned yet because I haue my selfe thereby attayned to suche fealynge of the myghtye god hys maruelous woorkynge to suche a feare of hys maiestie reiecting and refusynge electyng and chewsyng whome it lyketh hym Euen as the potter may make and breake withoute resistaunce of the vyle claye which he with his handes formeth and fashyoneth as the Prophete speaketh Therefore haue I thoughte it my dewty not to enuy vnto anye but to vtter the same vnto other my brethren children of the same father seruaunte of the same Lord and pottes made of the same moulde and mettall that I am and by the same onlye workemaster Nether do I thyncke the vnlearned so vnmeete to receyue heauenlye doctryne as we doe make them Onlesse it be throughe their negligence whyche wyll no more dylygently teach them for lyke as they denie this doctrine to the vnlearned in the Latyne tonge thoughe some suche hath as muche fealynge of the excellencye of the knowledge of God in Iesu Christ as any Doctor that euer I dyd knowe yet I saye as they do denye this and saye that it is perylous for the vnlearned so haue they within this fewe yeares denyed the word of God the testament of oure heauenlie father to the laye men vnlearned in the tounges And yet wee all doe see and knowe at thys daye the Lorde oure God bee praysed that there be manye vnlearned in the tonges eyther Latyne or Greeke who hath attained to such a deap knowledge of God his wil pleasure opened in his scriptures that they maye be cōpared not with the meanest but wyth manye of the great learned sorte And I pray you had it bene well donne that suche bees hadde benne prohybyted theese flowers of these comfortable pastures Because that some poysoned spythars hadde gathered poyson in the same Nay Doutelesse For by the same reason Christe shoulde not be preached at all Because he is a stomblynge stone vnto some and the sauour of death vnto deathe But Consyder that it hurteth onlye the wycked and thē it driueth towarde theyr Iornayes end to the pytte of hell whether they be learned in the Latyne tonge or no for amonges both the learned and vnlearned wee muste knowe that there be both good and bad holy and wycked electe and reprobate wherfore vnto nether ought the truthe of God hys holye woorde to bee denyed But that it maye be a testemonye towards condempnacion to the one and the gladde tydynges of saluacyon to the comforte of conscyences to thother it oughte vnto al to be offered opened and publyshed Wherefore by the good will of GOD we entende to speake of thys greate matter none other wayes neyther in anye other sorte then the open-scriptures shall approue oure sayinges And wee doe saye wyth the holye Apostle Sayncte Paule as it is wrytten Blessed be God the father of oure Lorde Iesus Christe whyche hathe blessed vs wyth all spyrytuall blessynges in heauenlye thynges vnto Christe lyke as hee hathe elected and chosen vs in hym him before the foundations of the world were layd that we shoulde be holye and blamelesse before hym by loue who hath predestinate vs that hee myghte freelye chewse vs to bee hys chyldrene by Iesu Christ Ephes i. And thoughe there come some wycked men which were long before apoynted to thys iudgement whych do tourne the grace of oure god to lasciuiousnes and wantonnes as holye Iudas sayeth yet knowe wee that wee are chosen by Iesu Christ that the glorye of hys grace his fauoure and mercye towardes vs myght be praised For we are the electe and chosen kyndred and hys people by purchase that we shuld shewe the vertue of hym whyche hathe called vs forth of darcknes into thys marueylous lyghte For thys Electe people onlye was Christe sente into thys worlde To theym onelye is the woorde of saluatyon sent as Peter sayeth to the electe by the for knowledge of God the father i. Peter i. Then to knowe what thys election of God is and what in the scriptures it doothe sygnyfye We describe and defyne Eleccyon to be the fre choise of the good wyll of the almyghtye God appoyntynge and prescrybynge in the booke of lyfe before the begynnynge of the world whome he wyll haue to be saued and accompted amonges the iuste Thys choyse this chewsynge this afore appoynted purpose and ordynaunce of God is a boundantlye set forthe in the fyrste chapter to the Ephesians That thys commeth of the fre wyl of god and hys only grace freely wythout our deseruynge Contrarye to the vayne oppinion of the scole men the same chapter and the nexte chapter followyng dothe playnelye testyfe Ephe. i. ii And moste euydentlye the Lorde in hys Maiestye speaking to hys seruaunte Moyses Exodi .xxxiii. declareth all thys to stand of hys mercy sayinge I wyl haue mercye vpon whome it lyketh me and I wil shewe mercye where it shall be my pleasure for so is the meanynge of those wordes I wyl haue mercy vpon whom I wyll haue mercye Paule also declarynge thys place the worcke of God betwixte theese two chyldren Iaacob and Esau Romaynes .ix. Sayeth thus of thys free Election when Rebecca was wyth chylde wyth one and the same father Isaac before the chyldrene were borne when they hadde neyther done good nor badde that the purpose of god whiche is by Election myghte stande it was saide to her not for the cause of 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 haue attayned mercye by theyr mysbelyefe that they shoulde attayne mercye also Thys eleccion expresseth absolutelye the course of god hys woorkeyng wythout the respect of reuelacion of the word or anye of oure woorkes folowyng Vnder thys fyrste kynde of eleccyon were those hundreth
was a murtherer before the beginning of the world lyke as hys chyldren hath bene also euer syth the begynnynge of the worlde and therfore must of necessity be hated of the most mercyfull Lorde who is compelled by the order of hys woorkes to vse these wycked roddes and cruell scourges for the chastysement of hys chyldren doyng manye tymes the woorke straunge from hys nature that he maye do hys woorke of marcye peculyer vnto his nature And than vtterly breake hate reiect and cast away into euerlastyng fyre and vtter destruction thys rodde and scourge lyke a most marcyfull father fauouryng hys chyldren and hating the rodde Lyke as he sayeth by hys Prophet Woo vnto Assur the rodde of my fury and the staffe of my indingnation and after promyseth to breake the staffe and caste awaye the rodde Psa x. Suffering in the meane season yet theese instrumentes of hys wrathe prepared vnto destructyon with greate pacyence for thys ende that hee maye vtter the ryches of hys glorye towardes the vessayles of glory which he hathe prepared vnto glorye Thus was Pharao the manifest scourge and rodde of God to correcte to chastyse and to exercyse the Israelites and to spreade the power of God through al the world Therefore was Moyses sente vnto hym wyth the rodde of God hys myghtye mercy to breake in sondre this rodde of chastisemente And the Lorde sayed vnto Moyses I haue appoynted the to be the God of Pharao and Aaron thy brother shall be thy Prophet thou shall speake vnto hym all that I commaunde the. And hee shall speake vnto Pharao to let go the chyldren of Israell for the of hys lande But I wyl harden hys hearte saythe the Lorde and I wyll multiplye my signes and wonders in Egypte and he shall not heare you And I wyll laye my hand vppon Egipt and I wyll brynge myne army and people forthe of the lande of Egypte by mooste greate iudgementes and the Egiptians shall know that I am the lord Exodus .vii. Agayne the Lord sayth Now shall I stretche my hande to stryke the and thy people wyth a plage and thou shalt peryshe from the earthe for therfore haue I caused the to stande for so is the Hebrue word that I maye shewe in the my strength and that my name maye be renowmed through al the earth Exod. ix Then the lorde sendeth a greate hayle so that fealynge the hande of God the tenthe tyme Pharao was compelled to crye the Lord is iust and I and my people are synners as foloweth in the same chapter Yet for all thys the Lord hardneth hys hearte that he pursueth the chyldrē of Israel to hys owne destruccion Exodus xiiii So that resystyng the power of god he perisheth in this world and in the world to come he is appoynted to the euerlastynge fyre prepared for the deuyll and hys aungelles by the iust iudgment of the almyghtye Lorde who being refused and so openly resisted iustly dothe geue ouer the wycked to theyr owne reprobate myndes wyth greadynes to fulfyll theyr fleshlye desyres and obstynat purpose to prosecute that whiche the Deuyll and the worlde wylleth them to do and so causeth them to hepe vpon their own heades their own damnation treasuryng storing vp al their life long workes deseruynge the wrath of god agaynst the day of hys wrath and vengeaunce as the Apostle sayth to the Romaynes Thys reprobacion then is the declaracion of god hys seuere Iustyce and iust iudgement agaynst the serpent and hys seede whom by the worde of hys eternal wysdome he hath accurssed from the begynnyng and appoynted to euerlastyng torment The whych woorke necessarye for the procedyng of god hys holy prouidence eternal and neuer ceassynge regymēt gouernāce because it is the worke of the wyll of the myghtye god whyche is the very law equitie and iustice it selfe free from all affectyons farre from all faulte cryme or synne It oughte to be knowen vnto vs al that all fleshe maye tremble and consyder before whome it standeth euen before that greate Lorde and myghty god who hath power bothe ouer the body and soule to cast into hell fyre To whom no man may saye what doest thou Being like the clay in the poters hand or the staffe or axe in the hand of the smiter Who offendeth against no lawe because hys godly wyl is the lawe it selfe and to knowe his pleasure is to knowe the lawe to follow his will is to do the lawe so that of necessitie this great Lorde is so farre and free from al sinne that nothing is good but that whiche is wrought by hym nothyng can be euyll that he worcketh in hys creatures No the fall of Lucifer the father of the reprobate dothe vtter hys Maiestye dothe shewe hys Iustyce whyche olde Sathan and father Deuil was woorthelye cast downe into the bothome of hell and eternallye condempned to euerlastynge paine and tormente because he dyd so ambiciously and proudly clymbe vp aboue his appointed place in the heauēs And where the malyce of thys old serpente caused Adam the firste manne to mounte aboue hys estate to desyre to knowe good and euyll lyke a God the maruelous mercye of God and inestimable loue towardes mankynde caused and compelled this wycked woorcke of the Serpent to serue hys glorye and to tourne to oure greate commodytye and profytte in that he rayseth of the seede of man a nother Adam most innocent and holye agaynst whome no deuil nether any helly power maye preuayle by whome we are not onlye reconcyled vnto God and do obteyne pardon for thys offence but we are borne a newe and as it were againe created into greater glorye by farre then we were at the first for the first man had only a promesse to liue in the earthly gardine so long as he dyd not eate of the forbidden frute we haue the promyse of the heauenlye paradyse and euerlasting pleasures He had earthly meate and fruit we haue the heauenly Manna whych feedeth into life euerlasting He was created to woorke in the gardyne workes natural we are renewed vnto workes supernatural aboue nature heauenly and celestiall He was ouer come by the serpent we do ouercome and triumphe ouer the serpent Synne Deuyl Death and Hell He had the gift of reason and vnderstandynge we haue the rytche wysedome of God hys holye spirite wherby we dyscerne our own infirmitie and weakenes and hys almightye power mercye and goodnesse To be shorte where he dyd renne frō God hyd hym and sewe figge leaues to couer his shame folowynge hys fonde fantasye We do boldly beholde the course of god hys woorkyng in our nakednes synne and infyrmitie and magnifie renowme and prayse our Lorde god whyche sheweth hys grace by our synne whych vttereth hys power by oure weakenesse hys wysdome by out foolyshnes whych setteth foorth hys electe vessels his chosen Abels by Caynites the vessayles of hys wrath In wych Cain the fyrst murthetherar therefore manifestly of the serpentes seede appeareth euydentlye
neither to the vnderstādyng of many places of the scriptures but we wyl confesse vnto thee the weakenes of our fayth wayghtyng alwayes for further reuelacion of thy gloryous lyght to be vttered vnto vs when thou shall thyncke of thy fatherly beneuolence and goodnes mete and conuenient knowynge most surelye that thou wylt pyttye our chyldyshe infansye and cause the same to serue for thy glorye our greate commoditye seynge that we do erre and are chyldysh as sonnes before such a father whyche cannot put of hys fatherlye pyttye but rather as thou hast bought vs vnto the to be the heires of thy kyngdome by the bloude of thy naturall sonne so we be moste sure that thou wylt lyghten vs in the ende wyth the ful fruition of the bryghte lyghte of thy countenaunce that we may see the and know thee as this thy sonne our redemer knoweth the yea see the our father face to face and knowe as wee be knowen Thus rest we only of thy hand to encreace our knowledge at thy good pleasure O myghtye Lorde and moste mercyfull father So be it If you can thus submitte your selues good brethren to the wysdome of God woorkyng in vs weakelyngs what hym lyketh Al the stomblyng stockes whych myght offend you may easely be remoued Ther be twoo thynges especyallye whych do seeme to stande agaynste thys doctryne of eleccion and reprobacion or of God his gouernaunce and prouidēce for al is one in effecte the one toucheth God the other man The tyrst and principalis lest that the wicked do make God the author of synne in the reprobate the whyche doubte we maye remoue fowre manner of wayes Fyrst by the authoryty of scriptures Secondlye by the testimonye of theyr owne consciences whiche be the reprobate Thyrdlye by the nature of synne Fowrthly by the maiesty of god whych is bounde to none of hys creatures to make hym thys or that vessayle For the fyrst Saynt Iames sayth Lette no man say when he is tempted that he is tempted of God for God as he cannot be tempted wyth euyl so neyther dothe he tempt any man But euery manne is tempted drawen awaye and entysed of hys owne lust and concupiscence Then the lust when it hath conceyued bryngeth foorthe synne Iames. i. And euen thus it appeared in the fyrst fal of mankynde Fyrste thoughe the Lorde oure God had warned and commaunded the contrary our olde ennemye styrreth the concupiscence and luste of the woman wyth the goodnes pleasātnes beawty of the aple then her lust cōceiuing this bryngeth forth synne entising also her housbād to the breaking of God his cōmandemētes Gen. iii. But cōtrarywise saith Iames in the same place Ia. i. Lest you shuld erre cōeeyue any euil opiniō of God euerye good gyfte and euerye parfyte gifte is from aboue descending from the father of lyght wyth whom is no varyablenes neyther chaunge into darknes that he should geue now good thynges nowe euyll nowe lyght nowe darknes No sayth the Apostle Paule let God be true and al men lyars Can God be vniust How shall he then iudge the worlde Rom. iii. Agayne God saith by hys prophet Ezechyel I wyl not the death of a synner but I wyl rather that the synner conuerte repente and lyue And vnto wycked Iherusalem saith our sauiour Christ O Iherusalem Iherusalem whyche sleyest the Prophetes and stonest them that are sēt vnto the How oft wold I haue gathered together thy chyldren as the Hen gathereth her chykyns vnder her wynges and thou woldest not Lo thy house therfore is left desolate Math. xxiii Loo here appeareth the goodnes of the lyuyng Lord so dylygently callyng the wycked to hym by hys woorde by hys Prophetes by hys messengers and at the lengthe by hys owne sonne that he cannot in any case be accompted the authour of theyr euyl nor cause of their fal But contrary wise theyr owne wylful and wycked stobbernes is the cause of theyr euyll and the onely occasion of theyr fal as it is written Thy perdicion and destruccion is of thyne owne selfe but onlye of me is thy saluaciō And infinite scryptures to the same purpose appertaynyng That wee may say wyth Danyel vnto the O lord belongeth ryghtuousnes and to vs the shame coueryng of our faces Dani. ix Secōdly The testemony of the consciēces of the wicked whych shal accuse or excuse them at the great day whyche is alwayes of the force valure of a thousande wytnesses whych is the woorme that shal neuer dye but gnawe the wycked for euer Esa lxvi Thys conscience I say of theyres shall condempne the wicked and what shal God then do Or wherein is hys dreadfull maiestye to be charged Cain by hys owne conscience is compelled to confesse greater is my wyckednes then can be remytted Thou castest me frome the face of the earthe sayth he and I must hyde me from thy face Lo the iust iudgemēt of God and hys worthy condempnacion openly cōfessed Who dare then blame God Cain dare in no wyse doe it Neyther yet proud Pharao who condempned in his own hart and conscience accuseth him selfe and hys people and iustifyeth god delyuerynge all men from thys wycked blasphemye sayinge openlye I haue synned nowe the Lorde is iust and I my people are wycked Exodi ix What doth Iudas Doth he not crye lykewise I haue sinned betraying thys innocent bloud Math. xxvii And to vtter in dede that thyng he felt wythin hys breast he is compelled to take aduengeance and execute a iudgemēt most terrible against hym selfe vtteryng to al the world hym selfe most wycked and that the iustyce of God punyshyng such wycked traytours and murtherers ought most worthelye to be feared magnyfyed and reuerenced throughout the whole world Lyke as al the other wicked and desparate parsones whyche for anguyshe of harte and terrour of cōscience do murther them selues doth euydētly and cōtinually wytnesse vnto the worlds and that ther is a iust Lord the god of iudgement whome they doe feare and before whose face they dare not appeare to accuse hym of anye synne but rather takyng the cryme blame shame and punyshment vnto themselues who worthelye by theyr owne conscyence haue deserued it dothe thus tormente theym selues and wyth vyolente handes aduenge the synne they haue commytted in theyr owne synnefull soules and bodyes Thus must God alwayes be foūd iust and ouercome whē he is iudged by the testimony of oure owne conscience whyche shall accuse or excuse vs at the great day Roma ii Wherefore let no man be so foolyshe to saye that God is the authour of euyll vnlesse he wyll bee accompted woursse then Cain more proude then Pharao more wicked then Iudas or any other the reprobate from the begynnynge Thyrdly the nature of synne beyng defyned by the authoritie of scriptures to be a thought woord or deede contrarye to the wyl of God For such thinges onely defyle the man as Christ our master saieth Mathewe xv and therefore are onelye to