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