and ended when al the power of the aduersary shal be destroyied in the end of the world when the helly Pharao shal be cast into the lake of fyre and brimstone Ihon .xix To laye the hand vpon the mouth is a common phrase too keepe sylence for shame Iob. xxxviii That the Serpente lycke the duste and eateth the earthe is the cursse of God Genesis in and here it is geuen to the serpentes generacion to fal downe for feare and creepe into holes lyke wormes Wherin appeareth the almyghtye power of God and the weake arme of the wycked Therefore doth oure prophet ende wyth these exclamacions They shall tremble before oure Lorde God Thee shall they feare O Lorde Agayne What God is lyke vnto thee The Text whyche doest pardon iniquitie and passe ouer synne for the remnaunt of thyne enherytaunce he hath not setled hys wrathe for euer but he hath pleasure in mercy He wyl returne and haue mercye vpon vs. He wil tread doun our wickednes vnder hys feete and cast al our syns into the bottom of the seas Thou wylt performe thy promes to Iacob and thy mercye to Abraham whyche thou hast sworne to oure fathers from the dayes of olde After our prophet hath receaued this comfortable answer from God he rendreth thankes wyth an admiracion and comparyson of the euer lyuinge God which hath wrought these wonders the false Gods whych can dooe nothynge Wherin also he setteth forth the sinful weakenes of man whyche can attayne nothinge but by pardon and mercy according to the Psalme .xxxi. Blessed are they whose wyckednes are forgeuē and whose syns are couered Agayne happy is that man whom the Lord hath not charged wyth syn Dauid also after the consyderacion of the greate maiestye of God maketh lyke comparyson and asketh what god ther is besydes the lord Psa xvii And Moyses describeth the Lorde by these properties Exo. xxxiiii saying O Lord Lorde mercyfull and gracious God pacient and aboundaunt in pytye and truth Shewyng mercy vnto thousands takyng awaye iniquitye wyckednes and synne c. So that God whyche in hys substaunce is vnsearcheable by mercy pytye and truthe sheweth hym selfe vnto men Wherin also is comprehended the promes of Messiah made vnto the fathers by whome thys mercye and louynge kyndnes shoulde be shewed and wyth thys he endeth as doth the moost part of the prophetes to teache vs alwayes to haue confydence in God thoughe the promyse dooe seeme longe dyfferred For he is the god that is true he is faytheful he performeth wyth the largeste that he dothe promsie he is also mercifull he is pytyfull full of louynge kindenesse whych we do feale in that he did geue his own sonne to be made man of the seede of Abraham for our sakes howe canne hee but giue vs all thynges with hym To him therefore let vs geue all glorye Let vs serue hym wyth feare and tremblinge walckynge before oure God as our Prophet warneth reuerentlye doinge iudgemente and louinge mercye all the dayes of oure lyfe so shall the woes and cursses threatned vnto the wicked be turned awaye from vs and the blessinges promysed too the obedyente chyldrene be mooste aboundauntlie poured vpon vs. Graunte that wee maye this do to the honor of thy name for thy sonne our Lord Iesu Christe his sake So be it ¶ Prayse the Lord. A prayer for the kynge O Lorde euerlyuynge God Lorde of Lordes kinge of kinges Leade oure yonge kynge in thy faythe feare and loue Teache his heart thy secrete wisdome Strengthen hym therewith timelye before his people perish for the wicked dothe preuayle they do wallowe in theyr wickednes Dooe this for thy truthes sake whiche he doth professe Let not hys ennemies haue the ouer hande least they blaspheming thy truthe do saye where is hys God what relygyon hathe he professed So be it O kinge by truthe thou standeste defende thy truthe By righteouse iudgemente thy throne shall be established by wickednes subuerted Therfor hast thou the swearde by God oppointed to sette vppe the one too strike downe the other Thus do thou shal lyue se good daies O you that be subiectes vnder thys kinge of tender age be thanckefull too God for all hys wonders wroughte in hys tyme knoweledge that it is God that hathe sente him vnto vs and hathe sette forthe his truthe in his weake infancy and mightelye defended hym frome all treasonnes and traytoures rebellyons Repent of al former euyls and praye wythout ceassynge that the Lorde god may vouchsafe to guyde gouern and preserue him lōg to raigne ouer vs with the loue of Iustice Iudgement and true holynesse So be it
serpentine generacion whiche toileth trauaileth so carefullye to kyll me youre mother youe selfs and your brethren The Text If a man walke vaynelye and with opeÌ„ lies lyinge vnto you do sai I wil Propheci vnto you for wine and dronkeÌ„nes he shal be a Prophet vnto this people As though he shulde saye oh it is a very hard and vnpleasaunt thyng for the people to heare their vyces reprehended and destruccioÌ„ for syn prophecyed Therfore can thei not bear the true prophets they cannot away with theÌ„ but as Achab answered vnto king Iosaphat askinge for some one prophet of the Lorde after that .iiii. C. false prophetes had prophecied plesauÌ„t things Ther is one maÌ„ yet left one liue but I do hate him because he doth not propheci vnto me good iii. Re. xxii but euil but what foloweth this refusing of the true prophet and chusing of the false The Lord sendeth a stroÌ„g elusion causeth Achab to perish by the counsel of the wicked lying prohets which wold not be saued by the councel of the good and true prophets read the chapter see the iudgmeÌ„t of god against theÌ„ which do refuse true prophets Agayne of the Prophets which folow wyne dronkeÌ„ship They haue erred for wyne gone astray for dronkeÌ„nes the preiste the prophete hath both erred for strong drynke Esa xxviii they ar swallowed vp of the wine they haue erred in vision and fallen in iudgement So doth al that seketh gaine voluptuousnes plesures they ought not to be trusted they ar lyinge prophetes yet are they only of the blinde world magnified receiued mi lords wil haue none other to their chapleÌ„s for with a fat prebeÌ„d such mai be choked that thei wil folow mi lord in al his foÌ„d waies and allow al his wicked counsels but that Micha that telleth the truth he is thrust forth of the dores he is of a furious sprit mylord hateth him as vnmete for his house al good coÌ„pany The Text I wyl gather the together O Iacob I wyl gather the wholy I wyll gather and ioyne together the remnaunte of Israel I wyll putte them together like the sheepe of Bozra and lyke as the flock gathered in the fold They shal hurle together for the great multytude The spoyler is gone before theym they haue spoyled passed the gate they haue gone forth therby theyr kynge hathe gone for the before them and the Lorde as theire captayne Such a gloryous Prophecye doth the false prophets bring forth to king Achab Go vppe to Ramoth saye they and the Lorde wyll gyue it into thy handes Agayne zedechia made him hornes of yron and sayde thus sayth the Lord with these shall thou tosse and folde Siria whiles thou haue destroied it So doth this gloryous sentence appere to be brought in of our prophet as a flatterynge illusion of the false prophet wherby thei did kepe the people styll in the coÌ„teÌ„pt of god the true prophets promisyng theÌ„ lybertye and tryumphe ouer their ennemyes notwithstandinge their enormities and greate wyckednes Such flatterers we haue in all ages Therfore take hede O England then that thus tell the 〈…〉 the in thy wyckednesse with â—ayre promyses they doo deceiue the and do seeke benefyces and Bishopprickes that they maye fil theyr bellyes with wyne and strong drynâ—◠〈◊〉 as the Prophete said before I do know that thys texte is for the moost part vnderstande as a Prophecye of the commynge of Christe and it maye wel so be but I had rather so to expounde the prophetes that they myght seme to hange together by comelye ordre then to teare them in peaces Bozra was a cytye full of people ful of sheepe and catall wherunto the fals Prophetes therfore dooth lykeÌ„ theyr felicitie The iii. Chapter Vt I sayde heare I praye B you O Princes of Iacob dukes of the house of Israel Doth it not pertein vnto you to knowe iudgemeÌ„t you do hate the good loue the eul you do fle of the skin of their backs and the fleshe of their bones You haue deuoured thee flesh of my people plucked their skin from of them and haue broken their bones crushed theÌ„ in peaces as in a pot like the flesh in the middest of the Chaldren Princes ought to know iudgmeÌ„t thei ought to be wise meÌ„ fearing god yea staÌ„ding in gods stede to the people hauiÌ„g the truth within theÌ„ that thei nede not to seke it at their chapleÌ„s They ought to be meÌ„ which hateth auarice Exo. xviii for thei execute the iudgmeÌ„t of the lord Deu. i. whatsoeuer thei shal iudge shal redouÌ„d be required vpo theÌ„ .ii. Cori. xix but you do thiÌ„k you mailiue as you list O priÌ„ces dukes of oure wycked time you do not thinke that you haue takeÌ„ an office wherof you must geue answere But that you haue attayned to such honoures that ye shuld be accompted as earthly goddes that no man shulde be so beard ye as to talke of your doings and dare followe the Pope in making such proclamations though they be such in verye deade as our Prophet heare paynteth which ar so plaine they nede no interpretacion Therefore I do say with the Prophet Esay heare O ye deaffe men and sharpeÌ„ your sights to se O ye blynde But who is so blynde as my seruaunt or so deafe as my messengers whome I sent vnto them For who is so blinde as my people and they that haue the rule of theÌ„ They ar like as if thou vnderstodest much and kepe nothing or if one herd wel but wer not obedieÌ„t The Lorde be merciful vnto theÌ„ for his righteousnes sake that his word might be magnified praised They do boast to knowe the woorde but beware the seruauÌ„t whiche knoweth dothe not shal be beaten with many stripes You do fle of the skiÌ„ of their backs If you do read the .xxxiiii. The Text of Ezechiel you shal se the difference betwyxt these euill pastors shepherds which fead theÌ„ selues with the spoil of the shepe the good sheperd which cherysheth his shepe Nowe wher our prophet sayth that the Prynces do hate the good meÌ„ and loue the euil it is the experience of al ages for dicers dauncers flatterers and such like ar receyued into their pryuyc hambers when true Preachers are prysoned And yf it chaunce that a noble man haue one honest man in hys house he is a sheepe amonges Wolues deluded and decyded by my Lordes owne minions and moste sage counsaylers at the length eyther banyshed or put to sylence because the whole course of hys lyfe conuersacion and coÌ„municacion is coÌ„trary to theirs and vnprofitable for theyr purposes Then shall they crye vnto the Lord The Text and he wil not heare them but wyl hide his face from them at that tyme lyke as they haue don euil in their wicked works Thus sayth the Lord of the prophets whych do seduce
forme vpon hym and a voice was heard from heauen sayinge Thys is my beloued sonne in whome is my delyte Mathew iii. and .xvii. Marke .i. and .ix. Luke iii. and .ix. and all the Gospell of Saynte Ihon wrytten for the same purpose agaynste the Ebeonites Agayne Romaynes i.viii.ix and .xi. Corinthyans .v. Galathyans .iiii. Philippians .ii. Collossians ii.i Timothe ii.iii Tytus ii Hebrues i.v Yf the testymony of one of your Rabbynes O Iewes or of your phantastycal Prophetes O you rennagates Anabaptystes seme great vnto you Let the voyce of God from heauen the testemonye of all hys holye Prophetes Patriakes Martyrs Apostles doctours and faythful wytnesses of all ages be greater and of more wayghte vnto you Let your own saluacion be more deare then the deuyles delusion Let the author of truth be heard and banysh the authour of lyes The Lord God sayth by his holye Prophete Ezechiel Ezechiel xxxiiii I alone wyll feede my flocke straight he addeth My seruaunte Dauyd shall feede so that you maye see that boothe theese are but one whose feedynge you muste desyre yf you bee not of the loste sheepe for there is no waye to God the father but by Christe whyche is heare called the seruaunte Dauyd neyther canne anye manne come to Christe the onelye shepehearde of sowles vnles the father drawe hym A Prayer VVherefore O Lord God and heauēly father the God of Abraham the God of Isaac the God of Iacob whiche dyddest promise vnto Abraham that thou wouldest bee the God of hys seede for euer Whyche haste promysed also too subdue Moab Esau that is to saye all heathen miscreauntes too thy chosen Israel and to gather vnder one shephearde thy seruaunte Dauid Christe oure sauioure all they scattered shepe bothe of the Iewes and Gentyls that there myghte bee one sheppehearde and one folde Mercyfullye beholde thy flocke amonges them boothe dyspersed and scattered erryng wanderynge and goynge astraye wyth peruerse myndes and erronyous opinions farre from thy foulde not knowinge as yet nor regardynge the voyce of thy sonne the onlye good shepherd which did geue hys soule for his shepe And draw them we besech the home agayne to the fold of thy son Iesus Christ wythoute whō there is no saluaciō no cōforte no health no hope no stay of cōscience But imserable wanderynge from erroure to erroure and in in the ende vtter desperacion Haue mercye therfore of thy miserable stray shepe for theyr shepherde sake for thy prayse sake and for the glorye of thyne owne name for the amplyfyinge and enlargyng the kyngdome of thy sonne Christ who is declared God all readye in the flesh by hys manyfest miracles iustified in spyryte sene of the angels preached amonge the people beleued vpon in the world and receyued in glory and shortly shal come in the same glory to make hys ennemyes hys footestole So be it Nowe to oure Prophete from whom we maye seme to haue made ouer longe a digression same that this wicked time requireth it Therefore wil he geue them The Text He wyll geue them to the Babilonians and Romaines to be vexed oppressed and euyll entreated And then whē all semeth mooste myserable and desperate shal thys chylde bee borne whyche shall gather together this scattered people thys is it whiche we laboured to declare in the .iiii. Chapter Howe Messiah shoulde come in a tyme mooste myserable whē the scepter shuld be taken from Iuda and geuen to a foran Tyraunt as it was geuen to Herode a Romayne at the commyng of Christ And euer before was it in the hand of some of theyr own Prynces eyther of theyr kinges either of theyr Machabees either of theyr coūsalours whome they called Sanhedrin How be it Herod hauing the whole nacion suspected dyd take away all their offycers and set in hys captaynes But here is promysed a newe delyuerance when thys chylde commeth a restoryng and gatheryng of the chyldren of Israell together Whych we do vnderstande to be already begone when he did come into the worlde in fleshe to preache the glad tydynges of hys kingdome in openynge hys fathers greate mercye and good wyll towardes vs mooste vile and wretched synners and too make of vs Gentylles whych were lykedomme and dead stones touchynge the knowledge of GOD chyldren vnto Abraham and true Israelytes To make vs whych were not his people to be accepted as hys people and then shal it be most perfitely fulfylled in the end when ther shal be but one shepeherd one fold The Text And he shal stand and feede in the strengthe of the Lord and in the hyghe name of the Lorde hys God and they shal returne for nowe shall he be magnyfyed to the endes of the earth Loo the power of Messiah it shal be no fleshly or humane power but it shall be the power of the euerlyuynge Lorde and the hye name of God wherein he shal feede hys flocke as Christ sayeth in the .x. of Ihon I am the good shepherd and I do know mi shepe I am knowē of mine euen as the father knoweth me euen so do I know the father and I do laye downe my soule for my sheepe No man taketh it from me but I do laye it downe of my selfe I haue power too laye it downe and I haue power too take it agayne My sheepe dooe knowe my voyce and folow me and I do giue them euerlastyng lyfe neyther shal they perysh for euer Neyther shal any man take theym forth of my hād My father which gaue me thē is greater then all and no man can take them forth of my fathers hād I and my father are al all one Who can bring a more cleare exposicion of the feadynge and power of Messiah thē he here doth hymselfe Neither may it trouble any scrupulous cōsciēce that the prophet nameth him his god for so sayth Christe that his father did giue him thys shepe meanynge as he beinge fyrste in the forme of God wythoute all wronge equal vnto God did make hym self of no reputaciō like vnto man in the forme and shape of manne so dyd God gyue hym all thynges and was named hys God As he was man humbled and broughte downe euen too verye deathe wherein hee cryed bearynge oure myseryes and fealynge the wrathe of God againste vs for oure synnes Eloi Eloi My God my God whye haste thou forsaken me wherefore also God hathe exalted hym to the hyghest authoryty and geuen hym a name whyche is aboue all names that in the name of Iesu al knees shoulde bowe of heauenlye thynges of earthlye thynges and of infernall spyrytes And all tounges shoulde confesse that Iesu is the Lorde too the glorye of God the father lo the manhode in that he calleth his God and receyueth of the father and Godhead of Messiah in that all knees shall bowe and worshyp hym lyke as in the .xlv. Psalme He is thy Lorde thou shalte worship hym Where as in Deuteronomi .vi. it is written thou shalt worship
haue not earnestlye repented with mourninge and fastinge for theese abhomininacions as did the Niniuites Therefore as Olda answered too the good kinge Iosiah that the Lorde woulde shewe of his mercies vnto him because he did cutte his clothes and wepte when he hearde the threateninges of God againste his countries Neuerthelesse he woulde bring al those euilles vppon that place and vppon the inhabitauntes of the land because thei hadde forsaken God and worshipped straunge Goddes prouokinge God vnto wrathe in al the workes of their own handes So canne oure people and contrye nothynge at all repentyng of theyr former euyll but styll euer more and more prouokinge the wrathe of God vppon them Some by the desyre thei haue to theyr olde Idolles Some by theyr Sorcerers Charmes Enchantmentes soothesayinges Manye by adulterye lasciuious wantonnes and fleshlye lybertye and all by ambicion or couetousnesse pillinge pollinge and brybynge-from their brethren Looke for none other thynge onlesse they vnfaynedlye forthewith shewe the worckes of repentaunce but miserye calamitie destruction famine darthe diseases pestilence and theswearde in the ende of foraynenacyons Yea whyche is mooste terrible of al we do feale the wrathe of God so kendled amonges vs all readye that we are lyke Pharao hardened in our sinnes euen plaged contynuallye with the encrease of new vices and newe dyleases folowing Was there euer suche inuencions in any worlde for pollynge of the people was there euer suche shamelesse whordome suche wedlocke breakinge Can it be denied that Paul writeth to the Romains because they haue chaunged the glory of the God immortal in the lykenes of mortal corruptible creatures Therfore hathe God geuen theym to folowe the lustes of theyr owne heartes in vnclennes with shame to abuse theyr own bodies together Reade the Chapter to the ende and you shall see the wrath of God greuously kindled in that al the vyces ther named as the punishmentes of sinne by sinne are moste euidentlye fallen vpon vs. And we maye feale the saying of the Prophet Ose to be most true The spirit of fornicacion hath deceiued you you haue gon a whoring froÌ„ your God Therfore shal your doughters bee harlots and your wises be whores O mercyfull Lorde leade vs not into thys greuous temptacion that oure sin shoulde be punyshed wyth the encrease of syn by the geuyng ouer of vs miserable sinners to our owne lustes For who canne bee able too beate hys synnes if thou strayght obserue them O Lord Make vs not lyke Caine Pharao and Iudas whiche dyd heape synne vppon sinne But giue vs heartes lyke the Niniuites too repente for oure synnes Haue pytye vppon oure yonge Kynge whoÌ„ thou of thy mercy diddest wonderfullye vouchsafe to gyue vnto vs at what time wee waited worthelye for thy sore scourge whome thou dyddeste fashyon and preserue in hys mothers woÌ„be and bryng forth into thys lyght wyth lyke maruel of thy almighty power Whom thou haste defended and kept wyth thy myghtye arme thys tyme of hys infancye from domestical and for an enemies Vnder home in hys weake and moste teÌ„der age thou haste caused to shyne forth the cleare lighte of thys Gospell which hathe bet downe the Idolles and Idolatrous aulters through oute hys â—ealme whereby amonges the Papists Turkes and Iewes thou hast made thi Britains to be bruted How be it al this hast thou so wroughte vnder a yonge chylde that the glorye myghte come holye vnto the and to no man mortall For the glorye of thy name therefore and for Iesus Christe hys sake whose honoure we doo seeke and kingdome wee desyre haue mercye vppon hym most mercyful father Make hym faythful as Dauid zealus lyke Hezechiah repentaÌ„t as Iosiah to hys people the professoures maynetayners of thy truth against all papistes Tuckes Iewes against al the powers of Antichrist Graunt thy manyfold and great mercyes that they may abhorre theyr owne wickednes and the wyckednes of their forefathers and walke nowe lyke the chyldren of thys great lyght the chyldren of thy kyngdome Graunte we besech thee O most mercyful father vnto al them whych do professe the truth of thy Gospel vnfayned repentaunce of al theyr syns fast confydence vpon thy great mercyes the renuing of theyr lyues according to the truth of thy word whych they do professe that they maye exhort one another to walk in thy light saying wyth the Prophete Osee Come and let vs returne vnto the Lord for he hath begone and wyll heale vs he wyll stryke vs and make vs whole Graunte this O Lord God that thy name be not euyl spoken of amonges thy enemyes So be it The .vi. Chapter HEare now what the euer liuing Lord sayth The Text Arise and contende wyth the mountaynes let the hyls heare thy voyce Heare O ye hyls the iudgement of the lord by whom al thynges haue theyr beynge and you strong foundacions of the earth geue eare for the lord hath a quarel wyth hys people and wyth Israel he wyl try hym selfe My people what haue I done to you or what greuous thynge haue I appoynted the aÌ„swer vnto me Because I haue brought the forth of the land of Egypte and from the house of bondage I haue redemed thee and I haue sent Moyses AaroÌ„ and Miriam before the. O my people remeÌ„ber I prai the what counsel Balake the king of Moab did begyn and what Bileam the son of Be or did answer hym from Siftim vnto Gilgal that thou myghtest know the ryghteousnes of the lorde After the sore threatenynges of the Gentyls the prophete returneth to reproue Israel the elect choseÌ„ people of ingratitude and vnthankefulnes callyng as it were heauen and earth to witnes as in the fyrst chapter and Esay .i. And first he sayth Geue good eare for you shal heare the euerlyuyng Lord the almyghtye by whome all thinges were create and do consist speake playnelye vnto you content to humble hym selfe so low as to opeÌ„ hys quarel to vtter the causes of hys wrath and to try him self in your owne coÌ„sciences to be faultles The Prophetes of all ages they are here coÌ„maunded to contende and striue wyth the mouÌ„taines and mighty meÌ„ of the world so is it theyr great labour peril danger to cause theÌ„ by any meanes to here the word of God Therfore was it sayd in the last verse of the fyft chap. I wil be aduenged in my wrath in my fury vpoÌ„ the people that hath not herd So that to harken to the voyce of God is better theÌ„ any sacrifice Therefore is heare so oft bet into the Iewes heades Here what the lord saith Let the hils here heare O ye mountaines thus the prophet warneth as it were a Bedle or Cryar of the common place to kepe sylence and to geue dylygent harkning to the voice of the almyghty He warneth the earth and al that therin is euen the very foundacions therof to gyue good eare Shal man then be deafe and stop hys eares The
Lord calleth the heauens and thei obey The earthe frome nothynge and strayght it was presente The ragynge seas and rough floudes do harken to hys commaundement Dare man deny to heare hys Lorde by whom he lyueth and hath hys beyng shal he be brutysh and wythout vnderstandyng when all brute beastes are obedyent to the lords commaundmente Dyd not Balaams Asse both speake and vnderstāded whē the Lorde called and commaunded O mā wylt thou not heare him with out whom thou art not Doest thou not feare to fal agayne into dust and ashes when thou art at hys voyce so dul insensible Or cā thou forget his benefits by whom thou hast thy being Yea this Lord calleth the thyngs that be not as though they wer alredy He maketh the dead hodies to harkē to his voice Howe dare thou O mā turne away not geue care seyng the breath of thy bodye is in his hand He sleieth and geueth lyfe See howe the Lorde doothe humble hym selfe to thyne infirmyty and weaknesse He is contente not onelye too speake vnto thee whyche arte but duste and ashes full of syn but to shewe hys quarrell and as it were too pleate hys cause with vs that he mighte be founde true and all menne liers and therefore iustified in hys woordes and ouercome when he is iudged Let al menne therefore tremble before his face and crye vnto God to geue them eares that canne hear eyes that can se thē say with Dauid I wil hear what the Lord speaketh The Lorde calleth into their remembraunce therewith their benefites of old theyr deliuerāce How he plaged the Egiptiās preserued thē How he made thē passage through the red sea drowned theyr ennemies How he fedde them wyth Manna frome heauen not sufferynge theyr garmentes too be olde nor theyr shooes torne for the space of .xl. yeres in the wildernes he geueth thē the good meeke and louinge captaine Moyses to guyde them Aaron to preache his wyll vnto them and to praye for theym Miriam a Prophetisse a comforte too the womenne in theyr longe iournye Exo. dye throughe oute And when kynge Balacke had counsell to hyre Bilham to accursse the saith the Lord I dyd turn thy curs into blessyng who beinge thus disapointed dyd take newe Counsell of Bilham too entice the people by flatterye too Idolatrye and fornication therby to prouoke my wrathe agaynste thee wherefore I plaged the vntyll I hadde slaine .xxiiii. thousand When Pinhas the Priest styrred wyth the zeale of my glorye slewe Duke zambrye the captaine of the tribe of Simeon and Cospye the doughter of Sur the cheif Prince of the Madianits throughe the zelous enterpryse caused mi wrath to cease Nu. xxii xxiii.xxiiii.xxv In Sittam dyd I staye Balacke and Bilham I caused Moyses too destroye the Midianites withoute mercy and did gyue vnto you theyr godes cattayle and substaunce Numeri .xxxi. In Gilgall I dyd take awaye the reproche of Egipte from you I caused you to be cyrcumcysed and dyd giue you of the fruits of the promysed lande Iosue v. Al thys dyd I for the that thou myghteste knowe my ryghtuousnesse that I would keepe my promyse notwyth standynge thys manyfolde wyckednesse The lyke rebuke of their ingratitude maiste thou read Esay .i. Eze. xx Now if we wold hereby in our wycked tyme lerne to behold the in estimable goodnes of God toward vs and our vnthankefulnes agaynst so louyng a Lord We myght fully perceaue and see most euydently the wonderfull mercies of our heauenly father calling vs to repentaunce whych hath not only giuen vs bodely benefytes as he dyd vnto Israell but he hathe delyuered vs from the helly Pharao from the curses of Antichriste from the sea of erroures and erronions opinions and caused vs to eate the heauenly Manna the fleshe of hys owne sonne thereby to geue vs lyfe euerlastynge O the vnspeakeable goodnes of our heauēly father and wo to our sturdy stomakes stifeled in euyl The Text With what acceptable thing shal I present the Lord Shall I bow my selfe before the highe God Shal I come before hym wyth brent offerings wyth calues of one yeare olde Hathe the lord his pleasure in M. of rams either hys delyte in .x. M. streames of oyle Or shal I geue my first borne for myne iniquity euē the fruite of my wombe for the syn of my soule I wyl tel the mā what is good and what the Lord requireth of the euē to do iudgement to loue mercy and to walk reuerently before thy God Because that here is so iust occasion offered to declare what is the true worshyp of god which is the false and vntrue I desyre thee gentle reader to suffer me somthyng to declare this dout because it hath troubled the cōsciences of many in al worlds And also that it maye be a testimony wytnes vnto the worlds ende of our cōsciēce towards God hys true worship which haue wryttē or spoken against the false worship of the Romysh Antichrist Wherin fyrst I pray thee to marke cōsider how the cōsciēce strykē with the feare of gods iudgemētes seeketh some stay euermore would haue succour against his heauy indignacion but vnles it be quieted setled bi the truth of God his holy word it renueth astray frō god more more at lengthe foloweth fond imaginaciōs As the Hethen before the law geuen did stay theyr children to please God as they ymagened Wherfore the Lorde did dryue thē forth of theyr contries and dydde geue them to Israell in possession and warned thē of heythrush abhominacions The Iewes after the law of Moises was geuen not vnderstandyng the end of their Ceremonies dyd heape vp infynyte sacrifices Vnto whō God saith dy Esaiah he that offereth vnto me an Oxe is lyke hym that stayeth a mā and he that kylleth a beaste as hee that brayneth a dogge And hee that Offereth sacryfyce as hee that Offereth swynes fleshe hee that remembreth incence as he that offereth vnto an Idolle Theese thynges haue they chosē in their waies in their abhominacions theyr soule is delyted Oure Papistes not vnderstanding or rather not regardinge what our master Christe hadde taughte vs. Mat. xv that in vayne we do worshyp God teachinge the Doctrynes the Preceptes of men Hadde sette vppe a newe holynesse euen theyr hoole relygyon in outewarde Ceremonies of dayes and times of candelles and Belles of towchynge and of handling of blowynge and kyssyng creapynge knealynge and knockynge of gyrdles and garmentes of geuynge to theyr Idolles and aulters fyne ornaments of buylding of Chappels chauntryes and Abbayes of gaddinge to Walsingham to Canterbury to Compostella to Ierusalem to fetch Iames shels Walsingham Kynges Becketes Broches and pardon Beades where vppon muste be sayde I wote not howe manye lady Psalters And alway ten Aue Maries to one Pasternoster or elsse al was marred and infinite other madde inuencyons of mans idle braine By the whiche maddynge of mannes heade in al ages whyche I
haue but lyghtelye touched we maye perceiue that no teste can be founde for mannes soule in our own inuencions But the farther manne wadeth in hys fonde intentes and fantastical imaginacion the farther he slydeth from God vnsure that he hathe done any thing acceptable in the sight of God Therfore must we which are seruaunts and creatures learning our own weaknes by the fal of others turne to our master lord and creator to know what his word cōmaundeth in the agony of cōsciēce cōsidering that the turnīg frō the creator to creatures hath bene the groūd of al Idolatry euery mā chusing to hīself the Idol of his own hart Some the son some the Moone some the .vii. starres some Saturn some Iupiter some Mars some Venus some Marcurye And dotinge farther some haue worshypped Calfes some Cockes some Serpents some Dogges some Asses some Gotes And in oure Popyshe wickednesse wee oure selues haue worshypped stockes stones and geuen diuine honours almost to all manner of creatures a vyle wafer cake did we honour as our God in dede and when that was lifte vppe betwyxte the Priestes fingers we saide we dyd se oure maker and knocked and kneeled crowched and kyssed withoute all measure And the Priest when he did eate it thoughte he did receiue hys maker and made so manye fonde gestures ioyened with infinite supersticions that thereby we may marcke if we haue nothinge elsse too leade vs that the fayened and false worshyppe of God hathe no ende not staye can neuer tell where too consyste doothe alwaye disquiet and neuer satysfye nor quiet the conscience Therefore for the loue of our own souls of the quiettinge of oure owne conscyence let vs vnfainedlye repente of al oure falsed goddes and fayned worshyppe of God and knowledg that ther is but one God whyche broughte the children of Israel forthe of Egipte from the house of bondage and hath deliuered vs the spirituall Israell frome the Egypte of synne end erroures from the bondage of the deuyll Deathe and hel and broughte vs into the lybertye of hys chyldren by the deathe of his owne sonne And by his holye spyryte poured into our heartes doth teache vs to crye father father Let vs knowledge I saye that thys Lorde our God is but one God whome we muste loue with all oure hearte with all our soule with all oure strength him must we feare and hym onlye must we worshippe and in hys name onlye maye we sweare By the whiche woordes wee maye learne that ther◠is but one God only who onlye oughte to be worshypped feared loued trusted and hooped vpon which the wordes of swearing in his name importeth Thys oure God then whose worshyppe wee doo teache is that almyghtye power whyche made heauen and earthe by hys woorde and by the same throughe hys spyryte doothe gouerne al creatures therin Sauing Israel and drowning Pharao Sauyng hys chosen of free mercy and grace and condempnynge the wycked hypocrytes by iuste iudgement Thys our God is a spyrite as Christ our aldermaster teacheth vs they whych worshyp hym must worship in spirite and truthe Ihon .iiii. And seeyng he is a spirit pure from bodyly corrupcion and therfore hauyng no neede of our bodely seruice Hys true worshyp can not consist in bodely exercise whych lasteth but the tyme it is in doinge but in the inward holines of the hart which euermore encreaseth spryngeth forth into life euerlasting Such a worshyppe therfore our Prophet teacheth whyche ariseth and springeth forth of the secret reuerence and feare of God hys sacrate magesty whych is not seruyse but child lyke wherby we are not onlye affrayed to dysplease God oure father but also prompt and redy lyke obediente chyldren to expresse in our lyuyng Iudgement and merci the two special propertyes greatest shew of hys image which appeareth vnto hys creatures Prouer. i. Therfore is thys feare called the begynnyng of wysedome and the spyryte of feare Esaa .ix. begynneth the worke whyche the other sprytes of wysdome vnderstandyng the spyryte of counsell and strengthe the spirite of knowledge and true holinesse and accomplisheth fulfilleth So that thys spirite of feare dothe go before in al the hartes of them whiche God dothe chuse to worship him in spirite and truth makinge theym afraied to do homage and worship to any thinge saue their Lorde God onlye eyther anye otherwise then hee requireth and commandeth Afraied euermore to do any thing wherin they do not know hys open pleasure Thys feare was in Cornelius befor he had the perfit knowledge of God and in the menne of Israell vnto whome Peter did saye O brethren and children of Abraham and thei amonges you which feareth God vnto you is the woord of saluacion sent in the Psas ciii Euē as the father hath mercye of his children so hath the Lord mercye of them that feare him and the merci of the Lorde is for euermore vpon them whyche feare him The cause is that they whiche do fear the Lorde are alwaies ready with heart and minde to do thinges pleasaunt vnto him and to abstaine from the contrary His displeasure do they feare like louynge chyldrene If theyr heauenly father be pleased they do reioice if he be offended they doo crye for mercye so that of hym they do teast in prosperiti of him they do hange in aduersitie accordinge to hys owne commaundemente by hys chosen vessell Dauid Call vppon me in the daye of thy trouble and I shal deliuer the and thou shalte worshippe me So that this inuocacion after some interpretoures is the true worship of God And surelye seinge Paule Romaines .x affirmeth that who soeuer calleth vpon the name of the Lorde shall be saued No manne canne denye but an eareneste callynge vppon God comprehendeth the true worshippe which God requyreth and contayneth in it perfyte religion because it hath fayth the ground of all vertues for howe canne they call vppon God whyche dooe not beleue in hym Romaynes .x. And they whyche dooe call vppon other creatures hathe affiance truste and faythe in those thinges elsse woulde they neuer call vppon theym Thys faythe spryngynge of the fyrste parte whiche was the feare and reuerence of God his hygh Maiesty supplyeth the seconde poynte of the worshippe of God whych requyreth a knowledge of God For how can we beleue in hym whō we haue not knowē Rom. x. Hereby doo wee gyue glorye and worshyppe vnto God that is too say we knoweledge hym too be true in all hys promyses And because without faythe it is impossible to please God this faith maketh vs suer that wee doo worshippe hym as wee shoulde and certifieth vs that wee bee the chyldrene of God and that oure woorckes are acceptable in hys syghte Hereby did Abell in hys sacryfyce more truly worshyppe God then dyd hys brother Caine. Abraham also and hys wyfe Sarai by faythe were the true worshyppers of God and receyued the promyse Elizabeth also gaue more glorye and worshippe vnto God