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
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
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
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 vpon a tyme when Iacob had made him potage Esau cometh from the fyelde all wearye and fortyered and sayeth to hys brother Iaacob giue me some of this red potage where vpon 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 vpon Esau that he shuld thus become subiect vnto 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 haue 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 â—eiâ— 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 whoÌ„ 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 haue 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 shal be for euer desolate and destroyed and so shall Idumea bee destroyed as Sodome and Gomorra wer Iere. xlix Agayn Shame shal come vpon 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 writteÌ„ 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 vnto hym selfe to worshyppe and serue hym in spirite and truthe to haue 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 vnto 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 soÌ„nes which replenished the whole land of Canaan wheÌ„ce 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 mouÌ„taynes 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 froÌ„ 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 vnto 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 loue of God toward Iaacob Exod. xix where the Lorde appearing with thondre fyre and smoke saieth vnto the house of Iacob you shal be myne before al people you shal be vnto 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 the people of God Whiche once were withoute hys mercye but nowe haue you attayned mercye Wherefore as it was then said to the carnall Iaacob and outewarde Israel I haue loued Iaacob he asketh wherin I haue loued him forgetful of my benefites euen so nowe vnder thys complaynt of the carnall Iaacob the spirite of God doothe charge vs 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 vs that hee is contente we should
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
faith whereby the lyuelye sence and vndoubted tokens of hys fauourable eleccyon after manye battayles and vyctoryes myght be made certayne and sure thorowe present comforte alwayes ministred vnto hym eyther by secreate inspiration or manyfest reuelation wytnessynge the syngular care of hys heauenlye father ouer hym hys dearely beloued and chosen chyld as hys wonderful vision of the ladder and the angels dessendynge from heauen doth declare and the other vision wherein the aungel dyd shewe him the partye colored shepe for hys porciō to multyply and encrease his substaunce as also whan God byddeth him go into his owne contry from this disceitfull Laban and defendeth his Iacob from him and finally the gloryous vyctory geuen vnto him ouer the aungel comforting him against the feare of his brother Esau dothe bryng forthe vnto his heart and conscience the assured sygnes and tokens of his heauenly father first electinge and chusyng and after euermore gouernynge guydynge and preseruynge by the free mercye of hys dyuyne prouydence Iheremy also chosen in his Mothers womb as appeareth in the fyrst chapter of hys Prophecy where it is sayd from the mouthe of God before I fashyoned the in thy mothers wombe I dyd know the. And or euer thou wast borne I dyd sanctifye the and ordeyned the too be a Prophet vnto thys people then felt the moste lyuelye sygnes and tokens of hys eleccion whan his fleshe repyned grudged feared to take in hand the execution of thys great daūgerous ēbassage and the powre of God hys spryte doth touch his heart and openeth his mouth to the plāting and rooting vp of al people and kingdoms to breke destroy and make waiste and raised him as a fensed towne a brasen wall an Iron pyller against the kings priestes and people of the lande Nowe thoughe some tymes his fleshe dothe grudge for the burthen of his office anguish of hart as though he had bene an abiecte or reprobate yet alwayes after the brunte of temptacyons vtteringe his weakenesse he fynedeth the merciful prouidence of his heauenlye father to take a continuall care for him and not only comfort and assist him but also most euidently to punyshe his ennemies And to be shorte all the electe of God are thus chosen and called guyded and gouerned frome their mothers wombe accordynge to the saying of the princelye Prophete Thou arte he that takest me from my mothers wombe thou wast my hope yet whan I hanged vppon my mothers brestes I haue bene lefte vnto the euer sence I was borne thou art my God euen from my mothers wombe And then do they fele most sensybly and lyuelye this their election when temptacions and aduersities doth assayl and assaulte them in the whyche conflyctes 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 the should offer them any such Yf nothyng then be acceptable amonges worldlye men in worldlye gyftes saue that only whych of it selfe is commendable howe mutch more before the Lord of hosts the Lord ouer al dukes kings must we be careful what we do brynge least he being displeased do reiect vs together with our offeryng Nowe go to and pray before the face of God that he maye haue marcye vpon vs. 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 vnto 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 haue mercye vpon you and graunte your peticions but thus carelesse you doe come bryngynge the same and blynde pollutynge the breade of my table wyth your leuen of hipocrisy makynge my table despised wyth your vyle offerynges that I neyther can of my Iustyce nor wyll of my mercy receyue the faces of suche fayned hypocrytes neyther anye sutche skornefull gyftes No I youre God am a iuste God I doe not heare the wylfull synners And to the wycked I haue sayed why doest thou take my name in thy mouth I abhorre the prayses the sacrifyces and the offerynges of the synner Fyrst pourge thy selfe therefore and then bryng a pure offeryng to myne aultar yf thou wylt haue me to receyue thy face O gyue eare you priestes you are negligent in youre offyces and that causeth thys worde of God to be lyke an heauye burthen to you Deceyue not youre selues and youre people abydynge styll blynde and haltynge of bothe sydes Betwyxte God and the worlde the Spyryte and the flesh the lyuyng Lorde and Baal neyther flatter your selues thincking that God wyl receyue your fayre faces hypocritical gestures voyd of true holines No be sure you hypocrites that yf the earthlye Dukes and Lordes wyll haue no lame horses when you prole for your benefites neyther wil the Lord of heauen and earth heare your prayers neyther graūt your requests for your blynd and lame offerynges your haltyng doctryne crooked lamenesse in the course of your vayne lyfe and euyl condicions But thus sayeth the Lorde God to you preestes agayne Who is there also amonges you that wyll shutte the doores for noughte or sette lyght vpon myne aultare I haue 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 haue no pleasure in you nor youre gyftes I wyll none of theym because you do not serue me but your auarice your belly for wer not that you wold not ons shut the church doore no nowe in these euyl dayes many prestes wyl not do so much as shut the doores of their churches but gapynge styl for gayne more and more abide abroade in courtes and great mēs houses and though they haue great lyuynges and mutche aduantage by their churches yet wyll they not once looke in at the church doore wher they ar named the pastors and shepeheardes but lyke theeues come onelye thyther to robbe and to steale wher thou oughtest as thou hast frely taken so freely to minister Thys ought to be thy speciall respect namely to do good profyt without offence though all other men muste lykewyse consyder that the true good laborer is wel worthye his deue and iust reward yea and if thou wyll be a good shepeheard thou must not onelye seeke thyne owne gayne but thou muste bee prompte and
reddy to ieoparde thy lyfe for thy sheepe els art thou an hyrelyng and a theefe Wherfore O priestes thys prophet and messenger of God tellethe you playne that so longe as you neglecte your dewties towarde Christes flocke and onlye seeke youre owne gayne and to saciate your couetous mynds the lord God will haue no pleasure in you nor youre offerynges be you Papystes be you protestants exammyne your owne consciences wyth this question of the Prophet Who is there amonges you that wyll do any thing for nought And feare the myghtye Lorde whyche thus chargeth you And let some one be foūd amonges you which followeth no gayne but laboreth for loue in the vyneyarde of the Lorde For frome the easte to the west my name is greate amonges the heathē and euery wher they brenne incense vnto my name and a pure offerynge for great is my name amongs the heathē saith the Lord of hosts and you polluted it in your wordes saying the table of the lord is polluted and the word of the prieste is that the meate therof is despised This prophecy as al other the sayings of the prophetes are generall and agreeth fyrste to the tyme when it was spoken and so consequently the truth therof remaineth vnto all ages the priestes in that time thought that in Iury only did remaine the true worship of God but heare is aunswered as in the tenthe chapter of the Actes vnto Peter beyng of the same oppinion it was by reuelacion declared that there is no regard of no place or parson before God whether it be Iewe or gentle but in euerye nacion he that feareth God and worketh iustyce he is acceptable vnto hym Thys fear reuerence of god his sacrate Magestye is the sweete incense pure offerynge which the lord God requireth frō the one syde of the worlde to the other Therefore saithe the Apostle Paule of this general acceptacion of al nacions glorye honoure and peace to euerye one that worketh good both to the Iew and also to the Gentil so that in eueri place god accepteth the iust and heareth hym but he abhorreth the sinner with his sacrifice which is the sence and meanyng of our prophet threatnyng to cast away the priestes with their fained holynes to receiue such worshippers which in any place shulde worshippe in sprete and truth according to the saying of our sauiour Christ to the woman of Samaria Iho. iiii Examples haue we ryght many that the mercy of God is much farther delated and spreade a broade then the holye wordlyngs who only wyl be accompted holye alone supposeth For vnto Ionas not able to consyder thys mystery it was by the mouthe of God sayd and pronounced Shal not I haue mercye of Niniue the greate cyty wherin ther be mo then a hundreth and twēty thousande men whych do not knowe betwyxt the righthād and the left hād Though to our wicked cities and vnrepentaunt contraryes this exāple ought to be no comfort but a condempnacyō as Christ our master warneth the pharises For if one poore Ionas could cause Niniue the great to repent and .v. hundreth Prophets apostles and preachers cannot pearse our flyntysh harts what deserue so stubborne people The Niniuites dyd repente in ashes and sakcloth bothe Prynce and people we gettte vs into Harnesse and gather great horsses to resyste God hys wrathe They weped for the preacher we laugh at the preacher They fasted we feaste They mourned we play the hoiters like brainsyk beastes yea in the kings court where shulde begynne repentaunce and in the contrye for theyr mournynge we mutter we murmur we grudge and we grone agaynst God against our heads against our preachers against our guids The Niniuites dyd crye vnto the Lorde myghtelye saythe Ionas and cōmaunded euerye man to torne from hys euyll waye and from the vyolente oppressyon of hys brethren We neyther cry nor cal but shewe oure selues vnwilling weary and very lothe to come to comune prayers to heare godlye preachings Ah this comparison to our cities is farre vnlike and nothing but a manifest condempnation of oure wycked worlde Though amonges the moste wycked God hathe hys chosen chyldren as he had Loth amonges the Sodomites For the Niniuites hadde a greate noumber bothe of their heades and inferioure people fearynge the Lorde of heauen and earthe and therefore was Ionas readilye receiued Wee haue not one niste as the Psalme sayeth no not one God loketh downe from heauen and seeth vs al vnprofytable all declining from the way all workynge wickednes neyther priest nor writer working the worthy workes of repentaunce To conclude all in two wordes They dyd cease from synne we do all encrease oure synne whyche is oure condempnacion yet in oure awne countrye we nothinge doubt but God hathe hys chosen and knoweth theym and causeth them to confesse hys holye name to call their brethren too repentance and to glorify the myghty power of God In manye other countryes we haue examples also that God hath alwayes had hys people whyche dyd offre vnto hym acceptable sacrifice emonges the heythen as in Siria Naman the quene of the Southe Hyra the kyng of Tyrus In Madian Iethro the father in lawe of Moises the wydowe of Sarephta in dyuerse other regions whiche as they were all made for the glorye of God so was there alwaye summe amonges them that by marking his wōderous woorckes in the creation of the worlde and gouernaunce of the same or else by secrete inspiracion where there lacked open teachyng did magnyfy his name and offre the calues of theyr lips that is to saye contynuall prayses and rehearsynge of his maruelous workes wyth due obedience vnto the generall rules of his commaundementes which he alway preferreth to al sacrifices and counteth it moste pure incense and an offerynge moste pleasaunt Wherefore the Iewes warrefarre deceyued which thoughte them selues onlye the people of God because they had the circumsicion the sacrifices lykewyse we Christians maye not boaste of oure name of our profession of our baptime despising all other people and lyuinge contrarye to the wyll of God vttered by Christe contrarye to oure professyon promysed in baptysme for as the Lorde God had manye of hys people at thys tyme of oure prophet scattered from the East to the West thoughe neuer in flesh cyrcumcysed and as oure sauyour Christe saith to the Iewes bragyng of theyr father Abraham that god hys father was able to rayse vp stones to be sonnes vnto Abraham so may it be sayde vnto vs counterfayte Christians whyche wyth our Lasciuious lyfe do pollute our profession For we muste knowe that neyther circūcision neither vncircūsicion neither washing nor not washing of the fleshe is anye thyng but a new creature renewed with God hys holy spirit is all together which in all places is ready to offer a pure offerynge of thanckes geuynge ministryng iustyce and working mercye In the time of Malachy the table of the Lord was despysed by the