¶ To the faithful brethren which by word and work are prompt and ready to declare themselves unfeigned followers of the truth revealed. Anthonye Gylbye wisheth peace and strength from the Lord.  
I Did write of late a rude Comentarye upon the godly Prophet Micha (dearly beloved) wherewith many worldlings (as I am informed) are very much grieved & sore offended, because that Prophet doth fret and chayffe the old sores of their cankered consciences and hollow hearts: especially certain Charmers & Enchanters, which would be named wisemen and Astronomers, have so far uttered their malice, and spit forth their poison, that they are not content to rail against me (which were a right small matter in mine own cause and business) but they dare lift up themselves (blind buzzards, not able to see their own snares) against God his sacrate majesty, against his glorious truth revealed to his saints, against his holy spirit, foreseeing all things, governing all things, yea revealing all things long before they do come to pass, always to some of his chosen, both the salvation of the good, and the perdition and destruction of the wicked reprobate, the Charmers Children as Esay calleth them. amongs this number even of the learned sort, such as the Devil hath stirred by the name of Gospelers and the vain title of learning, to shame the Gospel and good learning (for there is no good learning against thy Lord god be thou sure) such I say as have the show of knowledge and religion, but feel not the power thereof, hath been so shame less, that they durst compare the false head of devilish lies to the infallible truth of god his holy prophets, the writings of their wiserds, to the holy scriptures of the everliving and ever saying God: Comparing vile chaff unto pure wheat, as Hieremi speaketh. Heir. xxiii. Their marlynes, their nolhardes, their welsh David's and Daruel Gadders (whom they with like foreheads dare pronounce to be bygotten, borne, brought forth, instructed and taught, by the wicked spirit) the devil in plain english, dare they confer and prefer to the children of God, begotten and borne a new, neither of flesh nor blood nor any carnal or internal operation: But by a celestial heavenly & divine birth, regenerate and new begotten by the good spirit of God. Whom we must needs confess most able to search and teach, not only the secrets of man's heart, but the depth of God his great judgements. Of these beware (dear brethren) the days are evil.  
And no marvel though the wicked devil do roar, rage and rail, now especially in this time, when his arts, masks, and subtle devices, begin by God his holy word to be uttered, discovered & defaced. For he always striveth for his kingdom of darkness against the children of light, the true prophets of God ever since the beginning, and hath evermore in his members challenged a knowledge & wisdom above the wisdom of God, as appeared in the Sorcerers of Egipte resisting Moses, in zedechia and such like children of the devil, resisting Michea and the true prophets, especially when this old serpent in his own parson tempted our master Christ, carrying him from place to place, bidding him fall down and worship, and he would give him all the kingdoms of the world and all their glory. How be it the devil in all these, doth bestir him in vain, and faileth of his purpose. Yea, our Lord and mighty God doth always at his appointed time and good pleasure, stop and stay this raging devil, and causeth his arts to fail his crafts to be uncovered, the wisdom of his wyserdes to appear foolishness, and maketh his oracles false, his answers he uttereth to be most vain and deceivable, as we read in the fall of Croesus and other heathen Idolaters demented with like madness. And to our singular comfort which be Christians, in the birth of our saviour Christ, he compelled all the idols which afore time by the devils subtlety did delude simple people to be dumb and unable to give any answer to their worshippers, and at the sending forth of Christ's Apostles, all the Charmers, Sorcerers and Enchanters, were made dumb and speechless. So strongly did our lord by this his mighty captain, bind in chains, and keep captive this armed Giant, and spoill his house and temple. Now therefore howsoever the devil or the wicked world shall take it, after the burden of the prophet Micha, I do bring another burden grievous and heavy against all witches, Charmers and Enchanters, and against all wedlock breakers, fornicators and adulterers, against all perjured & vain swearers, against all extortioners, oppressors and bribers, finally against all that fear not the Lord, all and singular wicked worldlings. I do bring a burden I say; from whence neither learned nor unlearned, neither priest nor people shall pluck forth their necks. The burden I do mean, of the weighty word of the great God brought down unto men, by no blind nolhardes, or wicked Marlines, but by the angel of god, by the messenger of the high king, and Lord of the whole earth, which uttereth the terrible time of justice & vengeance against all the proud people and wicked doers. How be it unto you (dear brethren) that do fear the Lord, I do bring this glad tidings, that the sun of righteousness unto you shall arise, and salvation shallbe under his beams. Walk in his light therefore whiles you have light, for for your sakes these evil days shallbe shortened.  
And though the proud do rage and rail against my former treatise, because my rude simplicity void of eloquence, my plain kind of writing, tasting of my plough gad, lame in learning, long banished from the schools, far from the Logician subtlety, rhetorical assentation, or courtelye flattery, hath skraped tender and dainty ears with sharp biting truth, and caused them to kick, yet because the poor simple souls, which cannot attain to the high writings of learned clarks, hath confessed themselves some thing to have learned thereby, both to fear God his sacrate majesty, and to walk more warily in their vocations and callings: It hath encouraged me again to offer myself a laughing stock to the wicked worldlings, a spitting stock to the spiteful papists, and to a rabble of such, as shallbe pinched with the weighty burden and heavy yoke of God his great vengeance.  
The which most worthily shallbe laid upon their necks in the declaration of this prophecy. Wherefore I beseech thee O heavenly Father, the father of spirits, so to lighten my heart with thy holy spirit, that I may have the true understanding of the secret mysteries of the spirit hid in this Prophet. Grant also such largesse of thy spirit that I may to the profit of my poor brethren, dispose this thy heavenly treasure and boldly and constantly set forth thy truth to the glory of thy most holy name. So be it.   

The words of the mighty God by his holy Prophet.  THe burden of the word of God by the hand of the prophet Malaky. 
The text,  
This is the burden & weighty embassage, 
Commentary.  from the everliving Lord and almighty God, this is the terrible threatening of God his great wrath, against all the wicked of the world, both chosen jews and holy priesthood, proud Pammie and wicked Miscreant, thundering fourth the fierce wrath of the terrible coming of the Lord of hosts unto judgement, written by the hand of the Prophet Malachy. The which Malachy as the word soundeth and signifieth an angel, so the divine Sentenses and mysteries in these few lives contained: hath caused some writers to suppose, that the author hereof was an angel, and nommortal, and so is Malaky named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongs the other Prophets and a●●owarde an angel in the first cha●●●● the fourth book entitled to Ezra the scribe: but we knowing by the word of god that the very angels, are ministering spirits, set to minister for their sakes, which shallbe the heirers of salvation. And that all prophecy is inspired from god, poured down by the spirit of god into the hearts of his elect and chosen seed of Abraham, do value the aucthoryty of every one of God his holy Prophets, embassaders and messengers so highly as an angel coming down from heaven, yea thereiss such abundance and sufficiency of heavenly doctrine in the holy Prophets, such concord and agreement betwix Moses and the Prophets, and betwixt the prophets and the Apostles, that if an angel should come from heaven to teach any new doctrine, strange from theirs taught heretofore? we aught to abhor him as accursed. Wherefore we do take this our Malaky, to be such an angel as is named in the second chapter. The lips of the priest shall keep knowledge, ●nd they shall require my law of his ●outhe, for he is Malaky the angel of 〈◊〉 Lord of hosts. Though there be 〈◊〉 an high Majesty in this little ●●●●hete, speaking every word of this Prophecy in the parson of the mighty good, like an angel calling and crying s●●●e heaven, to bring the children appear with power, like the gouldesmythes fire, trying, purging and fining the gold and silver from the dross of your earthy metal, which is the chief matter of the two last Chapters. This is the some then and ho●le purpose of our Prophet, first to warn his own people of their wickedness. Than to rebuke the Priests, which caused the people to sin, in that they traunsgressed the law, and caused other to do the like, by this means to bring all flesh unto the fear of the Lord, and to call them to repentance before the time of the terrible indingnation of the mighty God shall burn like a fiery furnace, consuming and devouring the provide and disobedient like straw and stubble, both root and branch together, as is said in the last chapter. Wherein we must mark diligently ii times described openly and evidently by our Prophet. The first is a time of grace, wherein God chewseth jaacob, cherisheth him, teacheth him by his word, admonisheth him, calleth him to repentance the other a time of severe justice and strait judgement, the which time who is able to abide? Or to bear the day of his wrath? The first time therefore wherein we are lovonglye called by the word of God, may not be negletted nor despised lest this sharp sentence be denounced against us. Here, here, o ye despisers & perish. For another time there is whereof we be here warned, when fatherly mercy is departed, and fierce wrath against sin by the just judgement of God must be powered upon the heads, and laid as a burden most heavy and a yoke most grievous upon the necks and shoulders of the children of wrath and disobedience. This felt Cain in his desperate wandering. This felt Esau after he had sold his heritage, for he cold find no grace after that time, though with tears he did seek it. Gene. xxvii. Hebr. xi. judas had an acceptable time of grace offered unto him, when he accompanied with Christ, when he did eat of Christ's own dish, at his own table, but despising this time, he betrayeth his master, and therefore deserveth to feal of the terrible time, even in this life for an example to others. The wicked world likewise, which would not receive the warning of Noah, promising mercy to the repentant sinners, was worthily over whelmed and destroyed in the terrible time of God his sore vengeance, raining down from heaven until that all flesh of man and beast was destroyed, save only Noah and his family: which embraced the word of salvation sent unto them, and regarded the time of mercy. This hath been the decay, fall, and destruction of all and singular nations and countries. first always warned by the spirit of God, of their wickedness: and for their rebellion against this spirit speaking in his servants & Prophets: have they brought upon themselves worthy desolation. For the wicked always do account the Prophet's seditious parsons, and disturbers of the common wealth, and the word of god sent unto them, a burden most heavy and intolerable.  
And even so repining against: God his justice, uttered in this world, they begin an infernal and helly torment to their own consciences, which shall in the world to come, gnaw and grate, boil & broil, and blasphemoustly 〈◊〉 forth against the just judgement of the almighty God.  
This is the heavy burden which shall be felt in that terrible time, when the wrath of the Lord shall burn like a brenning chymnay, or an hot flaming furnace. When for the weight of this grievous burden, nothing shallbe hard amongs the wicked, but weeping wailing, and gnashing of teeth. This is the portion of the wicked saith the lord of hosts.  
The text.  I have loved you sayeth the Lord, and you have asked wherein I have loved you? Was not Esau brother to jacob, saith the Lord: And I do love jacob, and I do hate Esau. I have made waste his hills and his heritage a wild wilderness fordragons. If Edom shall say we are wasted, but we will return and build our desolate places, thus sayeth the Lord of hosts. They shall build and I will destroy, and they shall be called the wicked border and the people against whom God is angry for ever. And your eyes shall see it, & you shall say: God be magnified, extolled, and praised upon the borders of Israel. 
We do read. Gene. xxv. That Isaac did pray unto the Lord for his wife Rebecca, because she was long barren, and god gave unto her two children, whom she felt to strive and wrestle in her won be, wherefore she asked council of the Lord what this thing might mean. And the Lord answered two nations are in thy womb, and two divers people shallbe separate from thy belly, and th'one people shall overcome the other, and the greater shall serve the less. And when the time of her travail did come, Loo she brought for the two children. The one was red coloured, and all heyrye and rough, and his name was Esau, the other did come forth holding his brother by the foot, and therefore was he called jaacob. Esau was an hunter, and a tylman, but jaacob was an herdman, and upon a time when jacob had made him pottage, Esau cometh from the field all weary and fortyered, and sayeth to his brother jaacob, give me some of this red pottage, where upon he had his second name Edom. But jaacob knowing by the appointed will and pleasure of the Lord of all, this necessity to be laid upon Esau, that he should thus become subject unto him, taketh this occasion of extremyty to serve god his worcking, and demandeth his birth right, who giveth it him without delay. So that jaacob now by right, hath recovered the inheritance, wherefore he did wrestle in the womb. And the Lord God is hielye to be magnified, renowned and praised, who hath exaulted his chosen jaacob, and rejected this rough Esau, this red bloody Edome, which did no more pass upon his birth right, then of a mess of pottage, though afterward, when it was to late, he did seek for it with tears and could not have it, by the just judgement of the almighty. Thus much for the declaration of these two parsons and their names.  
Now must we behold the two kinds of people, which did spring of these two brethren, and had their names of them ever after. Of the Edomites, and their increase from Esau their father, and how many Dukes and captains did come of him, we may read. Gen. xxxvi. Their beginning was from the mount ●ei●. joshua xxiiii. A rough and cruel people. They did live, by the sword as Isaac their father did force and prophecy. Gen. xxvii. Cruel against their brethren Numeri. xx. xxiiii. Against whom Esaiah xxxi. jeremi. xlix. Ezechiel. xxv xxxv. And the hole Prophecy of Abdiah is written, only to utter the wrath of God against such cruelty as did appear in the father and children, both Esau and his of spring: wherefore the Lord sayeth: I have sworn by myself, that Bozra the chief city of Idumea shall be a wilderness, a shame, and reproach, a desert, and curse, and all the other cities shallbe for ever desolate and destroyed, and so shall Idumea be destroyed, as Sodom and Gomorra were. jere. xlix. Again Shame shall come upon thee, for the malice that thou utterest to thy brother jaacob, yea for evermore shall thou perish and that because of the time, when thou didst set thyself against him, and the like threatenings. Through the whole prophecy of Abdiah. Of jacob and his posterity it is written, and of his xii sons, whereof came the xii tribes or kindreds. Gen. xxxv. And thorough out the whole Bible we may learn, how god cheuseth calleth, leadeth and trieth this jacob and his posterity, to make them an example of a spiritual jaacob, and a peculiar people, which he then had determined to choose unto himself, to worship and serve him in spirit and truth, to have their hearts circumcised from all fleshly lusts, too make them Israelites (that is to say) over comers of God, by faith, constancy, patience, and hope in God his own promises. Will you know then wherein God hath loved jaacob? In many things doubtless. First when he made him in his mother's womb, he did choose him before his brother Esau. Gene. xxv. Roma. ix. God brought his brother by necessity into subjection unto him. God caused his father to bless him. God led him into his journey when he fled from his brother. God did increase him and bless him ever more, when Laban thought to be guile him. God did deliver him from Laban, when he did pursue after him. God did give him the victory, when the angel did wrestle with him, giving him the name of Israel, pronouncing that he had prevailed against God. God defended him from the malice of his brother, and caused him to find favour in his sight. God increased jaacob with. xii. sons, which replenished the whole land of Canaan, whence he did drive forth the inhabitants & gave it to their children in possession. Namely the land of the Canaanites, hittites, Amorites, Pheresits, Gebusits, and Gyrgosites.  
God did plague Egypt for jaacob sake He drowned Pharaoh and his army in the red see, god caused the seas to stand like walls, and made paths for his jaacob.  
God caused the floods of jordan to stop, and stay their course, and to rise up like mountains, to make passage for his people the children of jaacob. To passover how god fed them xl years in wilderness, that they neither wanted garment to their body, neither shoe to their foot, how he sent them Manna from heaven, and spread the air with quails, when they desired change of meat, how he did give them and drink forth of the hard stone.  
God did give him a law, to lead his life, and to teach him perfit wisdom above all nations. Yea the Lord his God never left him, neither did forsake him, but always went before him in a fiery pillar by the night season, and in a cloud by the day time. As for the battles which the Lord hath fought from heaven for jaacob and his children: they are without number.  
And the wonderful acts which from time to time God hath wrought for his chosen jaacob, they can be contemned in no books nor writings. God did speak face to face unto him, he sent for him his Prophets and messengers, and at the length God sent down his own son to take flesh for his sake, of his seed and lineage.  
What could he do more for jaacob that he hath not done? Read the whole book of Exodus. Deutero. joshua. judges and kings, and a brief rehearsal of God his great works ii Ezra. ix. And especially note the love of God toward jaacob. Exod. nineteen. where the Lord appearing with thunder, fire, and smoke, saith unto the house of jacob: you shall be mine before all people, you shallbe unto me a priestly kingdom, and an holy people. The which sentence is alleged in the new Testament i Peter ii Of the spiritual jaacob, saying. You are the chosen kindred, the kingly priesthood the holy people, a people won for this purpose, that you should show forth his power, which hath called you into this marvelous light. Which sometime were not his people, but now are the people of God. Which once were without his mercy, but now have you attained mercy.  
Wherefore as it was then said to the carnal jaacob and outward Israel: I have loved jaacob, & he asketh wherein I have loved him, forgetful of my benefits, even so now under this complaint of the carnal jaacob, the spirit of God doth charge us and condemn our ingratitude, which will be accounted the spiritual Israel and the true jacob, not after the letter and flesh but in spirit and truth. Where we do know that the almighty maker of heaven and earth so loveth us, that he is content we should be called his children, the sons of the highest. And is so careful over us that he that toucheth us, toucheth the Apple of his eye. And that he so hateth our enemies, the bloody Edomites, that he will destroy them with everlasting destruction. Yea he maketh the heavens above the holy angels in the heavens to minister unto us. He causeth the earth beneath, the air the seas to serve us. And over all creatures he gave us the lordship and dominion, to bear his image and to be as it were earthly Gods. And which surmounteth and far passeth all the works that ever were wrought in heaven or in earth.  
This merciful Lord our God (when we were not his people but his enemies, not seeking after his mercy but going a stray from him in our fleshly vanities) hath so loved us that he hath not spared his only begotten son, but most lovingly hath given him unto death for us, to deliver us from the egypt of sin, and the helly Pharaoh, to bless us, to sanctifyt us, to make us his children. To deliver us from cruel Esaw and all Edomites. To bring us into the country promised, self from seas, floods and waves of this world. To feed us with heavenvly Manna of his own flesh, to give us drink forth of his own side, for Christ the son of our god is the stony rock, of whom all the faithful. Israel doth drink, and are satisfied. Yet we not withstanding this great love and manifold mercies, do live careless of God his commandments, as though there were no cause why we should love God or obey his pleasure, which is th'only trial whether we do love him, or no, as Christ our saviour his dearly beloved son teacheth. Iho. xiiii xv. Not much unlike to our first father Adam, who thought that God had not loved him, when he did forbid him the tree in paradise, but deluded by the subtle serpent, supposed that God had envy his furtherance in knowledge, and therefore believed the devil to love him better, and to counsel more for his profit then his creator, maker Lord and God.  
Likewise are we all most ready to run whether our lusts leadeth and this old Serpent doth hiss and whistle us. But the word and will of God is unto us an heavy burden, so that we hear and take it not as a loving lesson taught by a father or a friend, but as a grievous yoke and burden laid upon our backs by some tyrant, or rather a friend. So that in our deeds we clearly deny that we do love God, or that he hath deserved any love or service at our hands,  
Thus did the jews and carnal jaacob our spectable and glass to look upon, though their father was chosen in his mother's womb, and his posterity with marvelous miracles fostered, cherished and set upon high above all nations, despise their loving Lord, who of his only free mercy had chosen them in jaacob and refused Esau with all his posterity, before that either of these two children were borne into this world.  
And because they despised their God and would not confess unto his glory wherein he loved them: Therefore are they worthily reject, cast away, and scattered a broad from the face of God, and driven from his holy temple unto this day. The which obstinate ingratitude, & wicked unthankfulness of this carnal jaacob, together with their worthy desolation, aught to stir our hard hearts and to move our careless minds, to remember wherein our most merciful father uttereth his love so many ways unto us. Especially seeing by the fall of the same jaacob, salvation is come unto us (which once were under the shadow of death before their bows were broken) that we being wild olives, might be grafted in them, and be come partakers of the root and the fatness of the olive kindly and natural. This report of the great love of God toward us, which are the choose jaacob and spiritual Israel, how he hath refused his own children, naturally borne of jaacob, as concerning the flesh, and taken us to himself, which were his open enemies and strangers from that people, as it is greatly comfortable, so it is also very terrible. For therein also must we consider how they did fall for their unthanckefulnesse, and misbelief, that we be not proud, but tremble and fear, and always knowledge the loving kindness of our Lord toward us. For if God have not spared the natural branches, beware least it happen by any means that he do not spare thee, which art of nature a wild olive, Loo therefore the love of God, and his goodness toward thee, if thou abide in goodness mindful of the loving kindness of the Lord God: Or else contrariwise shall thou be cut of, and they grafted in again, which are the natural branches, if they do turn from their misbelieve, and confess how greatly god loveth them.  
For we gentiles are this same Esaw and Edom here mentioned, if we be unthankful, unfaithful and forgetful of god his benefits, where as we huylde, the Lord will destroy, and we shall be called the wicked borders, and the people against whom god is angry for ever, as our Prophet Malachy speaketh. But if we only can be thankful for all his loving kindness, and confess and knowledge the benefits received: than shall we be the true Israel, circumcised in heart, the chosen jaacob, the holy people, which were won and purchased to preach forth his praise, which hath called us forth of darkness into his marvelous light.  
And our eyes shall see the Edomites (that is to say) all the unfaithful of what manner of nation, Country, or kindred so ever they be utterly destroyed. Then shall we renown, praise, laud, and magnify the Lord our God in all our borders, because he hath so wonder fully showed his power, his might, his justice and just judgement upon the wicked Edomites, the vessels of his wrath, and in contrary sort, hath he showed the riches of his glory towards us the vessayles of his mercy, whom he hath prepared and appointed unto glory, whom he hath chosen before the world began, called in the end of the world, loved with love unspeakable, that he would be conversant and set his tabernacle amongs us. And be our god, and make us his people. To him must we cry holy, holy, holy, just are thy judgements O Lord. To recompense the wicked their evil ways, and to keep thy promise with thy chosen. To judge the mighty Edomits after their own merits, and defend the simple jaacob from all violence, and to show mercy abundantly to thy people, whom thou hast choose to be the spituall Israel circumcised in hearts by thy spirit to do service & honour to thy holy name, Amen.  

¶ Of Election and Reprobation.  
HEre is a just occasion offered to entreat of reprobation and Election, in that the Lord sayeth by his prophet, I have loved jaacob, and I do hate Esau.  
And though the matter seemeth to many learned men most dangerous of all other to be entreated and taught among the unlearned, yet because I have myself thereby attained to such feeling of the mighty god his marvelous working, to such a fear of his majesty, rejecting and refusing, electing and chewsing whom it liketh him. Even as the potter may make and break without resistance of the vile clay, which he with his hands formeth and fashyoneth as the Prophet speaketh. Therefore have I thought it my duty, not to envy unto any, but to utter the same unto other my brethren, children of the same father, servant of the same Lord, and pots made of the same mould, and metal that I am and by the same only workmaster. Nether do I think the unlearned so unmeet to receive heavenly doctrine, as we do make them. unless it be through their negligence, which will no more, diligently teach them, for like as they deny this doctrine to the unlearned in the Latin tongue, though some such hath as much feeling of the excellency of the knowledge of God in jesus Christ, as any Doctor that ever I did know, yet I say as they do deny this and say: that it is perilous for the unlearned, so have they within this few years, denied the word of God, the testament of our heavenly father to the lay men unlearned in the tongues.  
And yet we all do see, and know at this day (the Lord our God be praised) that there be many unlearned in the tongues (either Latin or Greek, who hath attained to such a deap knowledge of God his will & pleasure opened in his scriptures, that they may be compared not with the meanest but with many of the great learned sort. And (I pray you) had it been well done, that such bees had been prohibited these flowers of these comfortable pastures? Because that some poisoned spythars, had gathered poison in the same. Nay doubtless. For by the same reason, Christ should not be preached at all, Because he is a stumbling stone unto some and the savour of death unto death.  
But Consider that it hurteth only the wicked and then it driveth toward their jornayes' end, to the pit of hell, whether they be learned in the Latin tongue or no, for amongs both the learned and unlearned, we must know that there be both good and bad, holy and wicked, elect and reprobate, wherefore unto neither ought the truth of God his holy word to be denied.  
But that it may be a testemonye towards condemnation to the one, and the glad tidings of salvation to the comfort of consciences to tother: it ought unto all to be offered, opened, and published. Wherefore by the good will of GOD, we intend to speak of this great matter, none other ways, neither in any other sort, than the open-scriptures shall approve our sayings. And we do say with the holy Apostle Sayncte Paul as it is written:  
Blessed be God the father of our Lord jesus Christ, which hath blessed us with all spiritual blessings in heavenly things unto Christ, like as he hath elected and chosen us in him him before the foundations of the world were laid, that we should be holy and blameless before him by love, who hath predestinate us, that he might freely choose us to be his children by jesus Christ. Ephes. i. And though there come some wicked men which were long before appointed to this judgement, which do turn the grace of our god to lasciviousness and wantonness, as holy judas sayeth, yet know we that we are chosen by jesus Christ, that the glory of his grace, his favour and mercy towards us might be praised. For we are the elect and chosen kindred and his people by purchase, that we should show the virtue of him which hath called us forth of darkness into this marvelous light.  
For this Elect people only was Christ sent into this world. To them only is the word of salvation sent, as Peter sayeth to the elect by the for knowledge of God the father. i. Peter. i. Then to know what this election of God is, and what in the scriptures it doth signify: We describe and define election to be the free choice of the good will of the almighty God appointing and prescribing in the book of life before the beginning of the world, whom he will have to be saved and accounted amongs the just. This choice, this chewsing, this afore appointed purpose and ordinance of God, is a boundantlye set forth in the first chapter to the Ephesians. That this cometh of the free will of god and his only grace, freely without our deserving, Contrary to the vain opinion of the school men, the same chapter and the next chapter following doth plainly testyfe. Ephe. i. two. And most evidently, the Lord in his Majesty, speaking to his servant Moses. Exodi xxxiii declareth all this to stand of his mercy, saying: I will have mercy upon whom it liketh me, and I will show mercy where it shall be my pleasure, for so is the meaning of those words, I will have mercy upon whom I will have mercy. Paul also declaring this place the work of God betwixt these two children jaacob and Esau. Romans ix Sayeth thus of this free Election, when Rebecca was with child with one and the same father Isaac before the children were borne, when they had neither done good nor bad, that the purpose of god which is by Election might stand, it was said to her: not for the cause of works, but by the grace of the caller, the elder shall serve the younger. As it is written sayeth he: jaacob I loved, but Esaw I hated. Of the book of life, Moses speaketh. Exodus. xxxii. And Christ himself Luke. x. saying to his Apostles: joy you and be glad, for your names are written in the book of life in the heavens. And in the, lxix. Psalm, it is spoken against the wicked. Let them not be written amongs the just, and put them forth of the book of life. And against the false Prophet. Ezechyell. xiii. He shall not be in the counsel of my people, nor written in the book of the house of Israel.  
Now it is to be noted and marked diligently, that this word election is taken after two sorts in the scripture, some times as it signifieth absolutely the free choice, will, and appointment of God, without the respect of the revelation of the word and message of salvation. And thus speaketh the holy Apostle Sayncte Paul of election, saying of the carnal jaacob: They were enemies concerning the gospel for your cause, but concerning the election, they are beloved for their parents. For the gifts of God, and his calling are such, that he can not repent. Even as you once were misbelievers from god, but now have attained mercy by their mysbelyefe, that they should attain mercy also.  
This election expresseth absolutely the course of god his woorkeing, without the respect of revelation of the word or any of our works following. Under this first kind of election were those hundredth and twenty thousand, which god did choose and keep unto him self in Nineue amongs the Idolaters and the vii thousand which god did leave for himself in Israel in the third book of the kings the xix chapter. Yea, those that yet are not, are thus elect, chosen, and amongs all nations both jews in this long blindness, and banishment from their country, amongs the turks in their Idolatrous wickedness, yea amongs the edomites, the Sabees, the Indyanes', and Ethiopians.  
And in the late blindness of the popish church, wherein we together with our fathers were all together idolaters, all hypocrites and counterfeit Christians, this absolute election whereby the merciful LORD God did reserve and keep his chosen unto him in all places, all ages, all countries without respect of parsons did most evidently appear. How be it this secrecy of election must only be left to the Majesty of God, where, when, how and whom, he thereby saveth and showeth his mercy. For to the blind judgement of man, all these people rehearsed and such like seemeth reject, reprobate and cast away, as appeareth by jonas condemning the Ninivites, by Elyas condemning the Israelites and a long while, until God had by miracle from heaven delivered him from that error unto the chief Apostle Peter, judging all the gentiles to be a polluted people far from the favour of God.  
The second kind of election is set forth & known evident & open by the sprite of God, worcking in the hearts of the elect and chosen by faith and trust in God his promises, teaching us that we are the children of God, chosen to himself by jesus Christ from the begining, and therefore preparing us to an holy and blameless life to the land and praise of the grace of god. The which election besides the daily experience of our consciences may be approved by the testimonies of these scriptures compared together. Esay. lix. Rom. viii. Ephe. i. Collossi. iii. and a very brief and perfect description of this Election. two. Thess. two. in these words. We ought to thank God that he hath chosen you from the beginning by the santefyinge of the sprite and the belief of the truth to the which he hath called you, by our gospel to attain the glory of our Lord jesus Christ, by this gracious election was jacob dearly beloved in his mother's womb, and Hieremy known unto God before he was fashioned in his mother's womb. Hieremi. i. And to be short, all other the elect of god are thus chosen, santefied, and beloved from the beginning, from before the foundations of the world, from everlasting to everlasting. For there is no change of time with God, seeing that all things are present in his sight. For unto him a thousand years are but one day, but the course and change of times are in us, our deeds, our knowledge in man's changeable wisdom.  
This election must of necessity drive down the pride, we have of our own strength, our own power, our own nature, or own free will, our own merits, our own justification, of our own works and bring us to the feeling of the mighty power of God, which worketh all in all things, to the restoring of all things in our Christ, both in heaven and earth, by whom we are called into this state, long before appointed according to his purposed pleasure, by whose power all things be wrought, that we may boldly say with the Apostle, who dare lay any thing to the charge of the elect of God? It is God that justifieth, who is he that can condemn? who can separate us (which are this chosen jacob) from the love of God.  
Can affliction? can anguish? can parfecution? can hunger? can nackednes? can peril? can the sword? For I amparswaded saith he: that neither death nor life, nor angel, nor power, nor things present, neither things to come, neither height nor depth, neither any creature can separate us from the love of God in Christ jesus our Lord, lo this is the love wherewith the Lord loveth his jacob whereby we say: O heavenly father, Lord of heaven and earth, it hath pleased the that thou might show thy great goodness, most liberally and freely towards us, before that we were. And therefore before we had done either good or ill, without any our merits or deservings, only through thy free mercy to elect and choose, ordain and appoint us heirs of everlasting life, and thereby to make all things pertaining to our salvation so firm and sure, that they can not stagger nor waver nor fail, Where contrariwise if they did hang of our worthiness, we should ever be doubtful, because every man is a liar, and all our righteousness is like a spotted cloth, and nothing but counterfeit hyprocrysy, weighed in the balance of thy severe justice. But the grace of this thy free election maketh us most certain and sure, saying no creature is able to take out of thy hand, O God. Wherefore we do land and magnify thy name world without end.  
So be it.  
Now after this doctrine of election, and love of God toward jaacob, the haysing and reprobation of Esawe must likewise be declared, and though the adversaries of this doctrine do seem to deny, that there is any such reprobation of the wicked, yet the words are so plain, both here in this prophet and Rom. ix. That nothing can be more evident. For what can be more plainly spoken for this purpose, than that god should say before the children were borne that he hated Esaw. What was this hatred, but the reprobation, rejection and condemnation by god his own mouth of this wicked Esaw, like as in the last verse of the first psalm, where it is said: that the Lord knoweth the ways of the just (that is) he hath them written in his book in the heavens, he loveth them as is said of jaacob, he hath such care over them, that they can not fall, but unto the glory of god, and their own commodity, & by the course of the contraries compared together in that Psalm: it should be added, the Lord knoweth not the wicked, like as Christ saith: it shallbe answered unto them, I know you not. The latter part of the verse is, that the way of the wicked shall perish, so that it appeareth to be all one, not to be elected, accepted and known of god, and to perish, and to be as a reprobate condemned. And Felinus forth of kymhi doth note that that part of the last verse of the ii Psalm. God being angry, you shall perish forth of the way, doth expound this of the first psalm, so that the election knowledge, love and favour of god and eternal salvation cannot be separate: Like as his anger and hatred, reprobation and condemnation consequently do follow, in Cain, Esaw, Pharaoh, judas the Phariseis, and like obdurate persons, so manifestly uttering themselves to be of that sort whom god always hated: The children not of Abraham, but as Christ answereth unto them of their father the devil, who was a murderer before the beginning of the world like as his children hath been also ever sith the beginning of the world, and therefore must of necessity be hated of the most merciful Lord, who is compelled by the order of his works, to use these wicked rods and cruel scourges, for the chastisement of his children, doing many times the work strange from his nature, that he may do his work of mercy, peculiar unto his nature. And than utterly break, hate, reject and cast away into everlasting fire and utter destruction, this rod and scourge, like a most merciful father, favouring his children and hating the rod. Like as he sayeth by his Prophet: Woe unto Assur the rod of my fury and the staff of my indingnation, and after promiseth to break the staff and cast away the rod. Psa. x. Suffering in the mean season yet these instruments of his wrath prepared unto destruction, with great patience for this end that he may utter the riches of his glory towards the vessayles of glory, which he hath prepared unto glory.  
Thus was Pharaoh the manifest scourge and rod of God, to correct, to chastise, and to exercise the Israelites, and to spread the power of God through all the world. Therefore was Moses sent unto him with the rod of God his mighty mercy, to break in sondre this rod of chastisement. And the Lord said unto Moses, I have appointed the to be the God of Pharaoh, and Aaron thy brother shall be thy Prophet, thou shall speak unto him, all that I command the. And he shall speak unto Pharaoh, to let go the children of Israel for the of his land. But I will harden his heart saith the Lord and I will multiply my signs and wonders in egypt and he shall not hear you. And I will lay my hand upon Egypt and I will bring mine army and people forth of the land of egypt, by most great judgements, and the Egyptians shall know that I am the lord Exodus vii  
Again the Lord saith. Now shall I stretch my hand to strike thee, and thy people with a plague, and thou shalt perish from the earth, for therefore have I caused the to stand (for so is the Hebrew word) that I may show in the my strength and that my name may be renowned through all the earth. Exod. ix. Then the lord sendeth a great hail so that feeling the hand of God the tenth time, Pharaoh was compelled to cry the Lord is just, and I and my people are sinners as followeth in the same chapter. Yet for all this the Lord hardeneth his heart, that he pursueth the children of Israel to his own destruction. Exodus. xiiii. So that resisting the power of god he perisheth in this world, and in the world to come he is appointed to the everlasting fire prepared for the devil and his angels by the just judgement of the almighty Lord: who being refused and so openly resisted: justly doth give over the wicked to their own reprobate minds with greadynes to fulfil their fleshly desires, and obstinate purpose to prosecute that which the devil and the world willeth them to do, and so causeth them to heap upon their own heads their own damnation, treasuring & storing up all their life long, works deserving the wrath of god against the day of his wrath and vengeance, as the Apostle saith to the Romans.  
This reprobation than is the declaration of god his severe justice, and just judgement against the serpent and his seed, whom by the word of his eternal wisdom, he hath accursed from the beginning and appointed to everlasting torment. The which work necessary for the proceeding of god his holy providence, eternal and never ceasing regiment & governance, because it is the work of the will of the mighty god, which is the very law equity and justice itself, free from all affections, far from all fault, crime or sin. It ought to be known unto us all, that all flesh may tremble and consider before whom it standeth, even before that great Lord and mighty god, who hath power both over the body and soul to cast into hell fire. To whom no man may say: what dost thou? Being like the clay in the poters' hand, or the staff or axe in the hand of the smiter. Who offendeth against no law, because his godly will is the law itself, and to know his pleasure, is to know the law, to follow his will, is to do the law, so that of necessity this great Lord is so far and free from all sin, that nothing is good but that which is wrought by him, nothing can be evil that he worketh in his creatures. No the fall of Lucifer the father of the reprobate doth utter his Majesty, doth show his justice, which old Satan and father Devil, was worthily cast down into the bothome of hell and eternally condemned to everlasting pain and torment, because he did so ambitiously and proudly climb up above his appointed place in the heavens. And where the malice of this old serpent caused Adam the first man to mount above his estate, to desire to know good and evil like a God, the marvelous mercy of God and inestimable love towards mankind caused and compelled this wicked work of the Serpent to serve his glory and to turn to our great commodity and profit, in that he raiseth of the seed of man, another Adam, most innocent, and holy, against whom no devil, neither any helly power may prevail, by whom we are not only reconciled unto God and do obtain pardon for this offence, but we are borne a new, and as it were again created into greater glory by far than we were at the first, for the first man had only a promise to live in the earthly garden so long as he did not eat of the forbidden fruit, we have the promise of the heavenly paradise, and everlasting pleasures. He had earthly meat and fruit, we have the heavenly Manna which feedeth into life everlasting. He was created to work in the garden works natural, we are renewed unto works supernatural, above nature, heavenly, and celestial. He was over come by the serpent, we do overcome and triumph over the serpent, Sin, devil, Death and Hell. He had the gift of reason and understanding, we have the rich wisdom of God his holy spirit, whereby we discern our own infirmity and weakness, and his almighty power, mercy, and goodness. To be short, where he did run from God, hid him, and sew fig leaves to cover his shame, following his fond fantasy. We do boldly behold the course of god his working in our nakedness, sin, and infirmity, and magnify, renown and praise our Lord god which showeth his grace, by our sin, which uttereth his power by our weakness, his wisdom by out foolishness, which setteth forth his elect vessels, his chosen Abel's, by Caynites the vessayles of his wrath. In who Cain the first murthetherar, & therefore manifestly of the serpent's seed, appeareth evidently the just judgement of the almighty god, accurssing and condemning, in Satan and Cain, all sin and wickedness. To utter that he abhorreth sin, and hateth it, being so far contrary from his nature, which is justice itself, contrary from his will which is equity, and his law which is judgement. In Pharaoh a child of the same father, reprobate indurate, and accursed, whom god stirred up for the declaration of his great power and mighty arm, as well in the manifold miracles wrought for his people, which nothing had needed, neither had been occasioned, if there had not been such a tyrant so indurate and so obstinate, to withstand God and his Servants, as also by the submertion and drowning of him and his people in the read sea, a sign and token first of the eternal and inevitable destruction and damnation, whereunto the wicked are appointed, then of the salvation assigned and sealed up for the elect and chosen, we do learn here by also the power of god which the very Sorcerers, the enemies of god were compelled to confess before Pharaoh. Exod. viii. We do learn more over the justice of god, which justice Pharaoh himself was compelled against himself, to denounce and affirm. Exo. ix. And finally we may see expressed most manifestly the fatherly mercy of the god of jaacob, which did give the king and the whole people of egypt a price for his chosen jaacob. Loo the love towards jaacob, and the hatred towards Esaw. What shall we speak of judas and other manifestly reprobate, which are compelled by the testimony of their own consciences, to pronounce themselves wicked, and therefore to fear god his severe justice and just judgement. And to fly there from by the terror of their evil consciences, which is more sore than a thousand witnesses, against such as god doth leave to their own selves. The which terrible examples, the elect of god, having before their eyes, hath great cause to praise their heavenly father, through his son Christ, who hath sent them his holly spirit of comfort, which will never suffer them to be tempted above that they are able to suffer & to bear.  
But where we have two kind of men, that be adversaries to this doctrine of reprobation. The one sort uttering themselves most manifestly reprobate, obstinate, and wilfully wicked: crying and blaspheming, we will follow our lusts, what need we to care how we live, or what we do? if we be elected with jaacob, we shallbe saved, if we be reject & cursed with Esaw, we shallbe dampened. These Lucifers, not submitting themselves to the governance of god, careless what becometh of them, must be bet down with the consideration of the majesty and mighty power of God, which suffereth not one sparrow to fall upon the earth without his will and providence, neither one hear to fall from the head of his elect and chosen, how fearcelye so ever they shall rage's against them.  
Wherefore (O you Serpent's seed) how so ever you shall be offended with this that I shall speak, know this: that as the mighty God hath made the scattered sons, able enough to stay the raging seas: so shall your proud waves of your boiling stomachs, and over busy heads, be broken and brought full low, where and when it shall like the Lord of all flesh, by these his weak vessels. And licence must you ask, as did your father the devil, executing his tyranny upon the good man job, as we read in the first chapter of that history, before you can lay hands, either of body or goods of any of his choose, & therein shall you be limited and appointed (as there appeareth) how far you shallbe able to extend your violence. For God holdeth your hearts in his hand, be you never so great tyrants, and can soon cause you to faint and fail from your fury, turning your hearts round about as him liketh best. And because thus you blaspheme God, both in words and deeds, following your father Lucifer, abusing Gods creatures, and despising his benefits, his tolerance, and his long sufferance, which might move you to repentance (as holy Paul warneth) you treasure up for yourself even wrath & vengeance against the day of vengeance. I do fear nothing at all to offend you with my writing, neither do you pass any thing at all what is written or spoken, though you use to swear, stamp, & stare for a little space in a furious rage, when you hear & feel things contrary to your poison. But the scriptures of God, all good writings, all truth unto such dogs & hogs are uttered to this purpose, that they may be a testimony of condemnation of the light of God his truth rejected & despised. Therefore for the elect of god that they may understand the course of God his woorckinge in all his creatures, & reverence his majesty, & magnify & renown his holy name, is this written. Yet doubtless do I know amongst the chief vessayles and chosen children of God, there be many, which have not attained to this point of doctrine of election & reprobation, whom I am very loath to offend, and therefore I desire them for the love of god to suffer me quietly with out their grief, to utter unto other the comfort of mi conscience, which I have here by undoubtedly received: like as I have many times hearkened unto them, in the contrary. first praying thus both of us together unto our heavenly father, knowledging our own infirmity & weakness O father in the heavens, what so ever we are, what so ever we have, what so ever we know, it is only by thy free grace, for we were by nature the children of wrath, & we are not borne a new of flesh & blood either of the seed of man, or of the will of man, flesh & blood cannot reveal the mysteries of thy heavenvly kingdom unto us. But by thy blessed will, are we that we are, & by the same know we that we know Therefore (O father) do we commit into thy hands only our salvation. If our knowledge be small, yet we doubt nothing, but that we are the children of thy everlasting kingdom, and therefore by thy mighty power, we shall grow when it shall be thy pleasure, to a more full and riper knowledge of a more perfit age, wherein our faith shall be fully able to comprehend and perceive the breadth, depth, light, and largeness of thy great mercies, and gracious promises. But seeing this power of full knowledge, and perfect revelation, passeth all powers natural, and remaineth only in thy power, and the light of thy spirit (O Lord.) Do thou what shall please thee, to open to us thy servants and children, depending of thy hands, so much of the light of thy countenance, and at such times as shall seem good to thy wisdom, and fatherly mercy. In the mean time thus resting holly upon thee, neither can we despair, neither will we be to much careful, although we can not attain to the knowledge of many of thy works, neither to the understanding of many places of the scriptures, but we will confess unto thee, the weakness of our faith, wayghting always for further revelation of thy glorious light, to be uttered unto us when thou shall think of thy fatherly benevolence and goodness, meet and convenient, knowing most surely that thou wilt pyttye our childish infansye, and cause the same to serve for thy glory & our great commodity, saying that we do err, and are childish, as sons before such a father which cannot put of his fatherly pyttye, but rather as thou hast bought us unto thee, to be the heirs of thy kingdom by the blood of thy natural son, so we be most sure that thou wilt lighten us in the end, with the full fruition of the bright light of thy countenance, that we may see the and know thee as this thy son our redeemer knoweth thee, yea, see the our father face to face, and know as we be known. Thus rest we only of thy hand to increase our knowledge at thy good pleasure, O mighty Lord and most merciful father. So be it.  
If you can thus submit yourselves good brethren, to the wisdom of God, working in us weaklings what him liketh. All the stumbling stocks which might offend you, may easily be removed. There be two things especially which do seem to stand against this doctrine of election and reprobation, or of God his governance and providence, for all is one in effect, the one toucheth God, the other man. The tyrst and principalis, lest that the wicked do make God the author of sin in the reprobate, the which doubt, we may remove four manner of ways.  
first, by the authority of scriptures. secondly, by the testimony of their own consciences which be the reprobate. thirdly, by the nature of sin. four, by the majesty of god which is bound to none of his creatures, to make him this or that vessel. For the first Saint james saith: Let no man say when he is tempted, that he is tempted of God, for God, as he cannot be tempted with evil, so neither doth he tempt any man. But every man is tempted, drawn away, and enticed of his own lust and concupiscence. Then the lust when it hath conceived, bringeth forth sin. james. i. And even thus it appeared in the first fall of mankind. first, though the Lord our God had warned and commanded the contrary, our old enemy stirreth the concupiscence and lust of the woman, with the goodness, pleasantness & beauty of the apple, than her lust conceiving this, bringeth forth sin, enticing also her husband to the breaking of God his commandements. Gen. iii. But contrariwise saith james in the same place. ja. i. Lest you should err & comeeyve any evil opinion of God, every good gift and every perfit gift is from above, descending from the father of light, with whom is no varyablenes, neither change into darkness, that he should give now good things, now evil, now light, now darkness. No, saith the Apostle Paul, let God be true, and all men liars. Can God be unjust? How shall he then judge the world? Rom. iii. Again, God saith by his prophet Ezechyel: I will not the death of a sinner, but I will rather that the sinner convert, repent, and live. And unto wicked Iherusalem saith our saviour Christ: O Iherusalem Iherusalem, which sleyest the Prophets, and stonest them that are sent unto thee: How oft would I have gathered together thy children, as the Hen gathereth her chykyns under her wings, and thou wouldest not. Lo, thy house therefore is left desolate. Math. xxiii. Loo, here appeareth the goodness of the living Lord, so diligently calling the wicked to him by his word, by his Prophets, by his messengers, and at the length by his own son, that he cannot in any case be accounted the author of their evil, nor cause of their fall. But contrary wise their own wilful and wicked stobbernes, is the cause of their evil and the only occasion of their fall, as it is written: Thy perdition and destruction is of thine own self, but only of me is thy salvation. And infinite scriptures to the same purpose appertaining. That we may say with Danyel: unto the O lord, belongeth righteousness, and to us the shame & covering of our faces. Dani. ix. Secondly. The testimony of the consciences of the wicked, which shall accuse or excuse them at the great day, which is always of the force & valour of a thousand witnesses, which is the worm that shall never die but gnaw the wicked for ever. Esa. lxvi. This conscience (I say) of theirs shall condemn the wicked, and what shall God then do? Or wherein is his dreadful majesty to be charged? Cain by his own conscience, is compelled to confess: greater is my wickedness then can be remitted. Thou castest me from the face of the earth (saith he) and I must hide me from thy face. Lo, the just judgement of God and his worthy condemnation, openly confessed. Who dare then blame God. Cain dare in no wise do it. Neither yet proud Pharaoh, who condemned in his own heart and conscience, accuseth himself and his people, and justfieth god delivering all men from this wicked blasphemy, saying openly: I have sinned now, the Lord is just, and I & my people are wicked. Exodi. ix. What doth judas? Doth he not cry likewise I have sinned, betraying this innocent blood. Math. xxvii. And to utter in deed that thing he felt within his breast, he is compelled to take advengeance, and execute a judgement most terrible against himself, uttering to all the world himself most wicked, and that the justice of God, punishing such wicked traitors and murderers: aught most worthily to be feared, magnified, and reverenced, throughout the whole world. Like as all the other wicked and desperate parsons, which for anguish of heart, and terror of conscience, do murder themselves, doth evidently and continually witness unto the worlds and, that there is a just Lord, the god of judgement, whom they do fear, and before whose face they dare not appear, to accuse him of any sin, but rather taking the crime, blame, shame, and punishment, unto themselves, who worthily by their own conscience, have deserved it, doth thus torment themselves, and with violent hands, avengeth the sin they have committed in their own sinful souls and bodies. Thus must God always be found just, and overcome when he is judged, by the testimony of our own conscience, which shall accuse or excuse us at the great day. Roma. two. Wherefore let no man be so foolish, to say, that God is the author of evil, unless he will be accounted woursse then Cain, more proud than Pharaoh, more wicked than judas, or any other the reprobate from the beginning.  
Thirdly, the nature of sin, being defined by the authority of scriptures, to be a thought, word, or deed, contrary to the will of God. For such things only defile the man, as Christ our master saith. matthew. xv. and therefore are only to be accounted sin. No such thought can be attributed or ascribed unto God, as can be against his will, therefore no sin can be his work. Neither can he be the author of evil, which therefore is called god, because he is the author and giver of all good, so contrary to the nature of sin, and so far from evil, that he turneth all our evil to some good, our sin to the uttering of his grace, our lies, to the declaration of his truth. No, this is the perfit work master which worketh all things without fault or trespass, all other do fail, fault, and trespass, and sin in all their works, that he may be justified in all his doings, and all creatures fall down before his face & presence. Who though he do work all in all things, yet doth he work the same to such godly end and purpose, known only to his majesty, that thought we be compelled to say God is the author of the fact, yet must we answer: but not of the crime. Because he is the master of the house. and Lord over the family, and therefore may do any thing without the blame of his servants.  
And like as that which is no fault in the Master of the house, is a great fault many times in any of his servants, because it is breaking of their masters commandment. Even so doubtless the self same work is sin in God his servants and creatures, which to God is no sin, but an ordinary work appointed for some special purpose, either for the manifestation of his power, as was the hardening of Pharaoh, or for the declaration of his mercy, as was the fall of David, of Peter, of mary Mawdelen, and all other repentant sinners. And wherefore (I pray you) may not this Lord, thus use his own Servants, without any blame of sin, seeing that he hath created and made them all only to serve his glory, his justice and his mercy. Or how can he be unjust, or the author of any sin, by whom all the world must be judged and brought to the balance of justice and equity. When the first world shall be condemned for their sin and iniquity, and we now living shall be judged for our sins: especially all those which not only do evil themselves, but are authors and fautors to wicked doers. Roma. i Fourthly. The majesty of God can be subject to no sin, be cause it can be under no law, And that only is worthily called sin, which is done against a law, therefore no work that God doth, aught to be accounted evil, either that he is the occasion of any evil, which only is the mind, sense, and sprite and power of the law, without whom no law of itself is good. For every good law is the mind, will and commandments of God, and what so ever law is not the mind, will, and commandment of God, as was the laws of the Scribes and Pharyseis, and of our late Papists, the same be wicked: who of necessity were set up the body of antichrist to utter their unrighteousness, that Christ the son of righteousness, the head of his body, in his manifold mercies, more plainly might appear, and shine with more glory. Again to define sin to be the affection, motion, or operation of any reasonable creature, against the law of God: his majesty must needs be secluded and excused, who is the law maker, the creator, no creature, having no evil motion, nor led with any affection, which might make his work evil. Like as the creature is for the most part blame worthy, because even when it doth the best of all. It is subject to some affection either self love, or hatred of some other, yea the Lord God may use any of his creatures in any work, without the blame of any evil, as well as the smith may make his coals to flame, or to quench them, either the same peace of iron, sometimes his hammer, sometime his tongues or stythye.  
Wherefore though very much might be said in this part, that as the potter may make of one piece of clay what him liketh, the smith may make of his iron diverse instruments, yet following the godly wisdom of. S. Paul, I think it more meet, to beat down man's subtleties, with the contemplation of the majesty of the mighty God, pronouncing boldly that such as say (if my lies and sin, setforth his glory, why am I then judged as a sinner, let us do evil that good may come, and so in their wicked words dare make God the author of evil, hath their worthy damnation all ready as Paul sayeth. Roma. iii. For of necessity which their eyes can not see, such diversity of sin and grace, of righteousness and unrighteousness, of the contraryete & change of things, must be in this wonderful creation of heaven and earth, by the high Majesty of God appointed and opened, For what needed the goodly creature of light? If there had been no darkness, or how should this benefit have been felt or perceived? what matter or cause of uttering justice might have been found? without sin and unryghtousnes? how should grace have been showed if no wrath had been deserved? No, the mighty God thereby most evidently uttereth his majesty, in that he showeth how the heavens fall in to darkness without him, the earth into dust, the angels into devils, the men into sin, and so finally without him all things to come to nought, that he might be magnified creating all things, his son our saviour renowned who hath redeemed us all, his holy spirit exalted who hath renewed all us, that be his elect and chosen. Now to what creature is the majesty of god bound and found debtor of his sprite. If he with hold it from any, his dreadful majesty may rightly with hold it, for who hath given him first to ask any thing again of debt or duty? If his majesty do give his spirit, it is of his free mercy and grace. If the earth fall into dust, if man fall into sin that all things may be known to be nothing without god: what blame deserveth god or who dare accuse him? No, let all flesh fall down before his majesty & confess. All things doth only rest upon the o Lord god, thou hast created all things of nothing, so that without the they all do fall to their original, to show themselves vain and nothing worthy, weak, wretched & miserable, wherefore if we have any good thing it cometh of thy mercy, if we have any weakness sin or infirmity, it cometh of our own concupiscence, lusts and vanity, our perdition is of ourselves, our sin is of ourselves, only of the is our salvation, thou made us clay, pots and vessails to thine use. Do thou with us as thou shall think good in thine eyes, & the shame shall fall upon our own faces The second cause which concerneth man, (whereby many mistake this doctrine) is that God exhorteth man always in his scriptures to good, and forbiddeth evil with many terrible threatenings, which things seemeth not to be needful (say they (seeing the elect shallbe saved and the reprobate condemned, by decree and sentence given upon them before they be borne. To this we do answer that these exhortations and comninations, are very necessary to both twain, because God leadeth us men always, like reasonable creatures, not like in sensible stocks or stones. And to the elect they are most necessary Pricks and spurs, to stir the dull flesh toward his duty, as all good men feeleth and can bear witness. To the reprobate they are testimonies of the good will of the almighty God to them opened and uttered, but openly resisted, refused and rejected, according to the saying of our saviour Christ. If I had not come and spoken to them, they had had no sin but now they have no pretence or excuse for their sin, Peradventure you will answer me: they can not obey unto it. What is the cause thereof I pray you? because they lack the spirit of Christ to lead them, you will say. I dare easily grant you, but will they grant this? will they (think you) submit themself under poor Christ, and the foolishness of the cross and not rather boast and brag their wisdom, their knowledge, and their up right dealing, and righteousness. Are not these the men that dare thus boast? We know aswell as the Preacher can tell us. Is the spirit of God departed from us to speak with him (as was said to Micha ii of the kings xxii chap. Or as the Phariseis did answer unto Christ are we blind? to whom our saviour saith again. If you were blind you had no sin, but now you say you see, therefore your sin remaineth. Io. ix. Thus doubtless they are so far from the submission and subjection to poor Christ, that contrary wise they do willingly and naturally follow their father Lucifer, Who did life himself arrogantly above Christ the son of righteousness, and evermore fighteth against Christ, though the mighty power and high wisdom of God turneth his evil will and all theirs to his glory and good purposes. None other ways then bodily and natural darkness which by the wonderful wisdom of God, clearly setteth forth the bright son shine, and yet laboureth by continual course to shadow the son & to cover the whole earth. Wherefore the Lord God to drive a way this natural darkness from man, exhorteth to justice & equity, which is his nature and the image which man ought to counterfeit. And always commandeth things thereunto agreeable. And forbiddeth that he is not, that is to sai iniquiti, and behorteth there from by his Prophets and preachers publishing his will & pleasure, which is the light and law most perfect to man his noble creature, whom he hath made for his honour and glory, whom he hath appointed to bear his Image upon earth of justice righteousness and innocency. But because this image cold by no creature parfytlye be expressed, unless the same were fully replenished with the self same godhead, because that all things besides forth had some inperfection, bewraying their original the darkness as john calleth it the Tohu and Bohu. as Moses doth it name, The vain vanity, and wild deformity, whence they were by creation altered, recovered, and brought into light and life, as appeared in Adam falling from truth to lies straight at the beginning, now of necessity the son of God (who only is good of nature, becometh man, and taketh this office to bear the image of god invisible. Col. i. And to be the head of that spiritual perfection which was to be wrought in mankind, by his afore appointed purpose, and becometh the first begotten of all creatures, for by him were all things created both in heaven and earth, visible and invisible majesty, Lordship, rule and power, by whom and in whom all things are created, and he is before all creatures and in him all things have their being. And he is the head of the body, he is the beginning and first begotten of the dead, that in all things he might have pre-eminence For it pleased the father that in him should dwell all fullness, and by him to reconcile all things to himself. And to set at peace by him through the blood of his cross both things in heaven and things in earth, for even you saith Paul which in times past were strangers, because your minds were set in evil works, hath he now reconciled in the body of his flesh through death, to make you holy and unblameles & without fault in his sight. Seeing then that this cannot be denied to be the course of god his holy working to drive away this darkness, & to bring man to his light to take away sin, & to bring man to a life blameless the state of innocency & his own likeness: shall it not be most nessessarye to have preachers & teachers to tell us this same, and admonish us whereunto we be called saying of ourselves and our own reasons no such thing can be perceived. Therefore have we preachings and exhortations as Paul sayeth: for when the world through wisdom knew not God in the the wisdom of God, it pleased God through the foolishness of preaching to save them that believe i Corin. i. And as he also saith of himself in another place: We do preach this riches in Christ the hope of your glory, warning all men, & teaching all men in all wisdom, to make all men parfyt in Christ jesus.  
Thus serveth then exhortations, dehortations, comminations and publications of the laws and will of our Lord God: that he may be known the Lord and governor over all the things he hath created, and the only law maker amongs his creatures publishing unto all that parfyt equity & justice which ought in no case to be resisted. Whereunto if they cannot attain, they must confess and knowledge their own infirmity and weakness, and submit themselves under the mighty hand of God, and so doing they shall be received as children of the most loving and most merciful Father, in such degrees of perfection as he hath appointed to the beawtefying of the body of his son our head. So that the Lord God doth teach all, and lighten all men that come into the world both chosen and reprobate, with such a knowledge as doth the good Prince, which unto all his subjects proclaimeth his statutes, and publisheth his laws: but like a good & tender father, he leadeth his children (regenerate and borne a new, neither of flesh nor blood, nor the will of man) and guideth them with his fatherly spirit in the paths of the same laws, writing in their hearts what is his good will and pleasure.  
In the which course of God his wonderful work, the wicked hath no cause to complain, for as their father whom they do follow is named the prince of this world, so they have the world at will, and are rich roisters, and wealthy worldlings, trampling under their feet poor Abel, and the despised Christians: neither will they change their estate with any such, no when they are called from darkness to be partakers of light, of life, and the heavenly dainties, laid up in poor Christ they despise that estate excusing their purchases, their merchandise and their earthily lusts and delights. Luke xiiii Wherefore in the other world, they that here are oppressed, shall have comfort and the other torment.  
Such is the order then of God his woorkeing that by the contrayetie of the chosen and reprobate, of jaacob and Esaw, of Pharaoh and Israel, and the wisdom of God, and the wisdom of the world, he will set forth his majesty, his power, his divinity, his Godhead so much as may be known unto man (that is to say) in his wisdom, justice, mercy, and absoluteness. For comparing his wisdom to any other wisdom, now appeareth, the contrary, that it is very foolishness, even darkness compared unto light, death unto life, lies unto truth, as Paul saith: When they accounted themselves wise, they were made very fools, and changed the truth with lies, the glory of the immortal God, to mortal and corruptible creatures. They following their own righteousness could not come to the righteousness of God in jesus Christ.  
Wherefore of necessity God did shit all under sin that his mercy might flow over al. And that his mighty power might appear, he hath created the heavens & earth, wherein we do see light & darkness, death and life, shame and glory, weakness and strength, lies & truth, righteousness and unrighteousness to serve to the setting forth of his glory, that man may be driven to say with Paul: O the depth of the riches of the wisdom and knowledge of God. How incomprehensible are his ways? How unsearchable are his judgements. For who hath known the mind of the Lord, or who hath been his counsellor. Or who hath given him aught afore hand? that he might be repaid. For by him and through him and in him, are all things, to him be praise for ever. Amen.  
And as this holy Apostle Paul doth submit himself to the great depth of the wisdom of God and his wonderful regiment and providence, and would beat & drive down all flesh by the consideration of the same. So also all our fathers from the beginning hath laid this the only foundation of their faith. Wherefore Moses beginneth to establish the faith of man at the history of the creation, and so forth by thorder of god his present governance about the things made & created. And David for a confession of his faith pronounceth of this providence Psa. xcv I do know that thou art a great Lord & a Lord above all Gods. Althyngs what soever the lords pleasure was he hath made in the heavens th'earth, the seas, & the bothomles waters. Again, by the word of God all things were set in their places, and by the spirit of his mouth all the powers that be in them. And Paul considering most deeply, and pronouncing most plainly this divine governance of the creatures, and godly providence of the creator, in all things for his elect and chosen saith thus. Roma. viii. We know that all things work for the best unto them that love God, who also are called of purpose, for those which he knew before, he also predestinate that they should be like fashioned to the shape of his son. Moreover, whom he hath predestinate, those hath he called, and whom he called, them he also hath justified, whom he hath justified, those also hath he glorified.  
So that this appeareth to be no new learning or vain doctrine of God his providence and election. But the only ground of faith and certainty of conscience in all conflicts against the world, the flesh & the devil, against Sin, Death, & hell, as th'apostle useth it in the latter end of the same chapter and all the fathers from the beginning hath felt it. For how could Adam by any other work or creature, either by comfort of any other doctrine, stay his conscience? but in that the Lord God promised to provide for him, and to save him from his enemy (who once had overcome him) by the blessed seed which not by merits, but by mercy and grace, and therefore of his free purpose before appointed, should be sentte unto him to break the head of the serpent. Why? should Abraham have left his country and his own father's house if he had not felt this divine providence, fatherly care, free choice and election of him and his seed? By the which lively feeling of God his careful providence, and free choice, sending him seed when he was past hope of seed (concerning his dead body and all the works of nature) and by the steadfastness of faith in the temptations about the same seed to be made a slain sacrifice, and other grievous temptations and adversities from time to time laid upon him, this chosen vessel Abraham is called the father of all faithful. As by his history appeareth a fatherly care of our god, for all his people, both for bodies and souls, for wife and child and all together. And Isaac his son, that chosen seed, in whom all the nations of the earth were promised to be blessed long before the child was borne, hath this promise of inheritance given him by favour, that the promise might be sure to all the seed as Paul saith. Ro. xiiii unto whom and his faithful seed this free promise and fatherly election and predestination (or what else you will call it) was again revealed and opened. Genes. xxvi. in these words: thorough thy seed shall all the nations of the earth be blessed. And the lively sense and feeling of this election and fatherly care of God, for him, did then especially shine in his heart when the Lord said unto him: Go not into egypt tarry here, I will be with thee, and will bless thee, and thorough thy seed shall all the nations of the earth be blessed. Gene. xxvi. And after that grievous temptation undoubtedly wherein he was compelled for fear of the Philistines, to deny his wife and call her sister, and after the manifold contentions with the Philystynes, wherein his God did preserve him, and at the end in the wonderful miracle of his children, whose birth right was altered by the unsearchable providence of God the manifest notes and tokens of the free election and choice of God did appear. And jaacob chosen and beloved in his mother's womb felt this free work of God his great favour, who had chosen him before he was borne, and taking occasion of the necessity of his brother, seeketh the birth right, the which God had unto him before appointed and promised renouncing the course of nature, them doth he leave and forsake his father's house and patiently taketh all troubles offered unto him, In the which oftentimes undoubtedly he feeleth the heavy and grievous temptations that his father's Abraham and Isaac had before (for no creature more often suffereth trouble than the very elect of God) for the experiments of his faith, whereby the lively sense and undoubted tokens of his favourable election after many battles and victories might be made certain and sure, thorough present comfort always ministered unto him either by secret inspiration or manifest revelation, witnessing the singular care of his heavenly father over him his dearly beloved and chosen child, as his wonderful vision of the ladder and the angel's dessending from heaven doth declare, and the other vision wherein the angel did show him the party coloured sheep for his portion to multiply and increase his substance, as also when God biddeth him go into his own country from this deceitful Laban, and defendeth his jacob from him, and finally the glorious victory given unto him over the angel, comforting him against the fear of his brother Esau, doth bring forth unto his heart and conscience the assured signs and tokens of his heavenly father, first electing and choosing, and after evermore governing, guiding and preserving by the free mercy of his divine providence.  
Iheremy also chosen in his Mother's womb as appeareth in the first chapter of his Prophecy, where it is said from the mouth of God (before I fashioned the in thy mother's womb I did know the. And or ever thou wast borne I did sanctify thee, and ordained the too be a Prophet unto this people, than felt the most lively signs and tokens of his election, when his flesh repined, grudged & feared to take in hand the execution of this great & dangerous embassage, and the power of God his sprite doth touch his heart, and openeth his mouth to the planting and rooting up of all people and kingdoms to break, destroy and make waste, and raised him as a fenced town, a brazen wall an Iron pillar against the kings, priests and people of the land. Now though some times his flesh doth grudge for the burden of his office & anguish of heart as though he had been an abject or reprobate, yet always after the brunt of temptations uttering his weakness, he fynedeth the merciful providence of his heavenly father, to take a continual care for him and not only comfort and assist him but also most evidently to punish his enemies.  
And to be short all the elect of God are thus chosen and called guided and governed from their mother's womb, according to the saying of the princely Prophet. Thou art he that takest me from my mother's womb, thou wast my hope, yet when I hanged upon my mother's breasts. I have been left unto the ever sense I was borne thou art my God even from my mother's womb. And then do they feel most sensibly and lively this their election, when temptations and adversities doth assail and assault them, in the which conflyctes bring to an earthly prince, and compare then with the prince over all earthly and heavenly things, the Lord of all Lords, the king of all kings, what comely offerings would be brought to his divine majesty. Would any of our earthly Dukes be well pleased with the present of a lame dog or blind horse? Nay doubtless: they would think themselves utterly despised and shamefully dishonoured by him the should offer them any such. If nothing then be acceptable amongs worldly men in worldly gifts, save that only which of itself is commendable: how much more before the Lord of hosts, the Lord over all dukes & kings must we be careful what we do bring? least he being displeased, do reject us together with our offering.  Now go to, and pray before the face of God, that he may have mercy upon us. This is done by your hands, will he receive your faces, saith the Lord of hosts. 
Yea, hear what the Lord of hosts & armies, the great & terrible God, the mighty Lord saith unto you by his prophet, you priests come to the temple & to the aultare to pray for the people, there you do offer, you drenne incense, you make vows as though you would move me to have mercy upon you, and grant your petitions, but thus careless you do come bringing the same and blind, polluting the bread of my table with your leaven of hypocrisy, making my table despised with your vile offerings, that I neither can of my justice, nor will of my mercy, receive the faces of such feigned hypocrites, neither any such scornful gifts. No, I your God am a just God, I do not hear the wilful sinners. And to the wicked I have said: why dost thou take my name in thy mouth? I abhor the praises, the sacrifices, and the offerings of the sinner. first purge thyself therefore, and then bring a pure offering to mine altar if thou wilt have me to receive thy face. O give ear you priests, you are negligent in your offices, and that causeth this word of God to be like an heavy burden to you.  
deceive not yourselves and your people, abiding still blind and halting of both sides. betwixt God and the world, the Spirit and the flesh, the living Lord and Baal, neither flatter yourselves, thinking that God will receive your fair faces & hypocritical gestures void of true holiness. No, be sure you hypocrites, that if the earthly Dukes and Lords will have no lame horses when you prole for your benefits, neither will the Lord of heaven and earth hear your prayers, neither grant your requests for your blind and lame offerings, your halting doctrine, & crooked lameness in the course of your vain life and evil conditions. But thus sayeth the Lord God to you priests again.  Who is there also amongs you, that will shut the doors for nought, or set light upon mine aultare? I have no pleasure in you sayeth the Lord of hosts, and I will allow none offering of your hands. 
Lo, what can be spoken more plainly or more wayghtely against your covetousness & ambition? O priests seeing no man but the Lord of all men, the Lord of all hosts and armies, be they never so fierce, speaketh these words: I have no pleasure in you nor your gifts, I will none of them, because you do not serve me, but your avarice & your belly, for were not that, you would not once shut the church door, no now in these evil days, many priests will not do so much as shut the doors of their churches, but gaping still for gain more and more, abide abroad in courts and great men's houses, and though they have great livings and much advantage by their churches, yet will they not once look in at the church door, where they are named the pastors and shepherds, but like thieves come only thither to rob and to steal, where thou oughtest as thou hast freely taken, so freely to minister. This aught to be thy special respect, namely to do good & profit without offence (though all other men must likewise consider that the true & good labourer is well worthy his due and just reward) yea, and if thou will be a good shepherd thou must not only seek thine own gain, but thou must be prompt and ready to jeopardy thy life for thy sheep, else art thou an hireling and a thief.  
Wherefore. O priests, this prophet and messenger of God telleth you plain, that so long as you neglect your duties toward Christ's flock, and only seek your own gain and to satiate your covetous minds the lord God will have no pleasure in you nor your offerings, be you papists, be you protestants, exammyne your own consciences with this question of the Prophet.  
Who is there amongs you that will do any thing for nought? And fear the mighty Lord which thus chargeth you. And let some one be found amongs you, which followeth no gain but laboureth for love in the vineyard of the Lord.  For from the east to the west my name is great amongs the heathen, and every where they burn incense unto my name, and a pure offering, for great is my name amongs the heathen saith the Lord of hosts: and you polluted it in your words saying: the table of the lord is polluted, and the word of the priest is that the meat thereof is despised. 
This prophecy as all other the sayings of the prophets, are general and agreeth first to the time when it was spoken, and so consequently the truth thereof remaineth unto all ages, the priests in that time thought that in jury only did remain the true worship of God: but hear is answered as in the tenth chapter of the Acts unto Peter, being of the same opinion it was by revelation declared, that there is no regard of no place or parson before God, whether it be jew or gentle, but in every nation he that feareth God and worketh justice, he is acceptable unto him. This fear & reverence of god his sacrate majesty, is the sweet incense & pure offering which the lord God requireth from the one side of the world to the other. Therefore saith the Apostle Paul of this general acceptation of all nations, glory honour and peace to every one that worketh good both to the jew and also to the Gentil, so that in every place god accepteth the just and heareth him, but he abhorreth the sinner with his sacrifice, which is the sense and meaning of our prophet, threatening to cast away the priests with their feigned holiness, & to receive such worshippers which in any place should worship in spirit and truth according to the saying of our saviour Christ to the woman of Samaria Iho. iiii. Examples have we right many, that the mercy of God, is much farther delated and spread a broad, than the holy worldlings, who only will be accounted holy alone supposeth. For unto jonas (not able to consider this mystery) it was by the mouth of God said and pronounced: Shall not I have mercy of Ninive the great city wherein there be more than a hundredth and twenty thousand men which do not know betwixt the right-hand and the left hand? Though to our wicked cities and vacant contraries, this example ought to be no comfort but a condemnation, as Christ our master warneth the Pharisees. For if one poor jonas could cause Ninive the great to repent and .v. hundredth Prophets, apostles and preachers cannot pierce our flyntysh hearts, what deserve so stubborn people? The Ninivites did repent in ashes and sackcloth both Prince and people, we gettte us into Harness and gather great horses to resist God his wrath.  
They weped for the preacher, we laugh at the preacher, They fasted we feast, They mourned, we play the hoiters like brainsyk beasts, yea in the king's court where should begin repentance and in the country for their mourning, we mutter, we murmur, we grudge, and we groan against God, against our heads, against our preachers against our guides The Ninivites did cry unto the Lord mightily (saith jonas) and commanded every man to torn from his evil way and from the violent oppression of his brethren. We neither cry nor call but show ourselves unwilling, weary and very loath to come to commune prayers, to hear godly preachings. Ah this comparison to our cities is far unlike, and nothing but a manifest condemnation of our wicked world. Though amongs the most wicked, God hath his chosen children as he had Loath, amongs the Sodomites. For the Ninivites had a great number both of their heads and inferior people fearing the Lord of heaven and earth, and therefore was jonas readily received. We have not one niste (as the Psalm sayeth) no not one, God looketh down from heaven and seeth us all unprofitable, all declining from the way, all working wickedness, neither priest nor writer working the worthy works of repentance. To conclude all in two words. They did cease from sin, we do all increase our sin, which is our condemnation, yet in our own country we nothing doubt, but God hath his chosen and knoweth them, and causeth them to confess his holy name, to call their brethren too repentance, and to glorify the mighty power of God. In many other countries we have examples also that God hath always had his people, which did offer unto him acceptable sacrifice amongs the heathen, as in Syria Naman, the queen of the south, Hyra the king of Tyrus. In Madian jethro, the father in law of Moses, the widow of Sarephta, & in diverse other regions, which as they were all made for the glory of God, so was there alway sum amongs them, that by marking his wondrous works in the creation of the world and governance of the same, or else by secret inspiration, where there lacked open teaching, did magnify his name and offer the calves of their lips, that is to say: continual praises and rehearsing of his marvelous works, with due obedience unto the general rules of his commandments, which he always preferreth to all sacrifices, and counteth it most pure incense, and an offering most pleasant. Wherefore the jews warfare deceived, which thought themselves only the people of God, because they had the circumcision & the sacrifices, likewise we Christians may not boast of our name, of our profession, of our baptism despising all other people, and living contrary to the will of God, uttered by Christ, contrary to our profession promised in baptism, for as the Lord God had many of his people at this time of our prophet scattered from the East to the West, though never in flesh circumcised, and as our saviour Christ saith to the jews' bragging of their father Abraham, that god his father was able to raise up stones to be sons unto Abraham, so may it be said unto us counterfeit Christians, which with our Lascivious life do pollute our profession. For we must know that neither circumcision neither uncircumsition, neither washing nor not washing of the flesh is any thing, but a new creature renewed with God his holy spirit is all together, which in all places is ready to offer a pure offering of thanks giving, ministering justice, and working mercy. In the time of Malachy the table of the Lord was despised by the covetousness of the priests, his name was polluted by their Lascivious life, the priests said: the meat of the Lords table is not to be regarded, it is no living but beggary to serve the Lord, we will not labour therefore in the Lord's house, we will not shut the door for nought, neither light a candle upon his table without some reward.  
Even as our priests at this day (unworthily concerning their office, but worthily concerning the wicked spoils of their livings) do lament that the laity will bring them to extreme penury and beggary. And some not worthy of u.li. living, from the church, can say what is, xl. pound, what is an hundredth pound, and some lordly bishops can say what is D. mark. Now where the lay men do wickedly in taking any thing from you: Doubtless you do much the worse in causing the word of God to be despised through your covetous desires. Whereby you do make the Table of the Lord despised, and make all men unwilling to ministre meat to your sacrifices that is to say to aid and to relieve you to the increase of your livings.  
I do pass over because I would have it buried in silence, how the table of the Lord was polluted of late in our popish time, both with the blindness of the things offered there upon, and the dumb Popish ceremonies heaped as it were wode heaps, the word will and ordinance of God utterly despised, and so many as God hath opened their eyes, doth behold it and lament. Yet you pope holy Papists say.  Loo our great pain and wearynes do we bring. 
As the Pharisey say in the Gospel magnifying himself and his works, loo I do fast twice in the weak, and I give the tithes of all that I have, & our Pharisees and poop holy prelate's selling their lip labours, their prayers, and fastings, and such other holiness to other men, believing their lies following the precepts and doctrine of men, which hath an outward show of wisdom by superstition and humbling of their selves do bring laborious and painful works as they think.  But the Lord of hosts sayeth, you might blow it away. 
Such are the works you do boast, so weak and unweyldye, that they are not of so much force and strength as one blast of wind, no not your God your Idol your popish wafer cake, was able in all his power to withstand one blast of wind, and how much less than was all your will holiness and other popish chaffer. Yea the whole kingdom of Antechriste shall be blown a way and their king destroyed with the breath of God his mouth. And the blast of his spirit.  And you have brought the ravin the sick, the lame, & bringing such an offering, shall I receive it of your hand favourably, saith the Lord? No cursed is the deceitful, which hath the male in his flock, and doth vow and offer corruption unto the Lord, for I am a great king saith the Lord of hosts: and my name is terrible amongs the heathen. 
The Lord will have nothing gotten by ravin, by robbery, by spoil and by bribery, no he alloweth no such sacrifice, no such offering as is gotten of the spoil of our brethren. This is not his honour, no it were much his dishonour to admit such servants. This were as pleasant a thing to him, as it is to a natural father to rob or to slay the natural child in the eyes of his father, and to bring to his father part of the spoil for a present. Thinkest thou the carnal father will receive this thankfully? nay doubtless. No more will the heavenly father receive any offering, sacrifice, prayers or alms favourably, which such Priests and Bishops bringeth, as taking great livings, forth of poor men's labours, doth no part of there duty, which is plain theft and robbery. But as the just Lord hateth all deceit in all men, and that which cometh under the cloak of holiness especially, & as the blind, lame, and maimed beast, is an unseemly sacrifice to be brought to the mighty God, as all such sacrificers with their presents, sacrifices and offerings are to be despised amongs the people. So much more the priest, who should appear