saye let vs goo vp into the hyll of the Lorde to the house of the God of Iacob and he shall teache vs of hys waies and we shal walke in hys pathes for the lawe shall go forth of Sion and the worde of the Lord from IerusaleÌ„ and he shal iudge many nacioÌ„s and correct strong and myghty people for a loÌ„g tyme. And they shal breake theyr swerds into shares and theyr speares into syckles And one nacion shall not lyfte a sweard against another neither shal thei lern the feates of war ani more but eueri maÌ„ shal sit vnder his vyne vnder hys fygtree no man shal a fraye hym for the mouth of the lord hathe spoken it Esay the Prophet in hys secoÌ„d chap. hathe his same Prophecye the which of all our interpretours and of the Iewes also is vnderstande to be of theyr Messiah and Christe oure sauiour but after a sondrye sorte For we do take it that the Prophet in his time seing in the earthlye Ierusalem religion neglected iudgment peruerted and iustice banished did caste vp the eies of his spirite into that great and highe hyl wherof Ihon speaketh in the .xxi. of his reuelacion and did see the house of the Lorde the spouse of the Lambe the greate city the holy Ierusalem comminge down from heauen hauynge the clearnes of God and al maÌ„ner of vertues and al kynde of knowledge whiche is mente by those manyfolde stones there named So that al the people whiche shall be saued shall come therunto shal walke in the lyghte therof and the kyngs of the earth shal bring theyr glorye vnto it Nothing polluted or defyled shall enter into it Apoca. xxi Thus semeth Saynte Ihon to vtter in other woordes the same Prophecy whiche Micheas and Esaias dyd speake loÌ„g before Euen as the sprite of oure heaueÌ„lye father for the comforte of the electe shulde thus speake vnto vs. Be of good comforte my chyldren though you se mi worde despysed my lytle flocke scattered my pore oppressed it shal not be alwaye thus I haue appoynted a tyme. when I wyll haue the mastrye when I wyll rayse vp the hyll of my house my chosen I do meane aboue all hylles aboue all the hyghe and gloryous things in the worlde that the Heathen shall flowe vnto it The whyche thynge was fulfylled partlye when it pleased him at the time appointed to send his sonne so to be exalted that he shuld drawe althinges vnto hym When he commaunded all his to bee of good courage for he had ouercome the worlde when he spoeyled the Prynces and powers and put them to vtteraunce tryumphynge ouer theim by hym selfe Collo ii That thys hyll of the Lords house might be exalted Christe gaue him selfe for it that he myght sanctyfye it Epheci v. that he myght make it for hymself a gloryous congregacyon wythout spotte or wrynkle agaynst the whyche house because it standeth of a sure rock the gates of hell canne not preuayle neither death nor lyfe nor angels nor rule nor power shal be able to dryue this spirituall house forthe of gods fauoure no the Deuyls dare laye nothynge too the charge of thys churche and house of the faythfull For the Lorde euen the God of Iacob dwelleth in it and who dare stande againste it Thus lo the true temple of God and the house wherin the holy gost dwelleth which ar we so manye as do beleife .i. Cor. iii. at the commynge of oure sauyoure Christe was exalted sette aboue all the hyghe mountaynes great glori pompe pride of this world The whiche glorye beinge published by Christ and his Apostles it brought forth fruyte throughoute the hole worlde in Asia Africa and Europa Then began they to clyme vppe vnto the hil of God that is to the hil of knowledge to be taughte in the wayes of the Lord and to walke in his pathes as our Prophet dothe declare him selfe When the gospel dyd fyrste come forth of Sion and the gracious worde and wyll of the Lord did spring from Ierusalem Then they come from the East to the West to seke this glory to sit and rest in the bosome of faythful Abraham in this glorious Ierusalem Thys is the reaste that foloweth where all shall bee soo quyet that they shall breake theyr sweardes into Mattockes and they re speares into sythes neuer to stryue nor fyghte in thys holye hyll of the heauenlye Ierusalem Wherunto we muste lyfte vp the eyes of oure spyrytes contynuallye stryuinge to mortifye the fleshe whyche canne not enter therein because it is polluted Thys reaste is onlye begonne in thee spirituall manne in thys lyfe and canne not be made perfite tyil the last ennemye be ouercome whyche is deathe This is oure beleife grounded vpon scripture of this glorious raising vp of the hil of the house of the lord Now the Iewes doth stycke to the outwarde letter and naked wordes bothe in thys and manye other textes touchynge the restitution of their temple and kingdom And surely as the Lorde God seeth from the begynninge of al hys works to the ende of the same and hys gyftes are wythoute repentaunce and the sprete of God dothe promyse greate thynges to that nacyon because theyr fathers were the roote and theirs was the adoptyon glorye and testament to them was the law geuen the ceremonies and the promises of theÌ„ was christ concerning the flesh And so maiâ—â—t be by the secrete woorke of god that by this clear light of the gospel so wonder fully spred amoÌ„ges vs in these last daies they shall confesse their greate crymes and greuous offeÌ„ces of Christ refused and theyr blasphemyes agaynst the son of God and so God in them be glorified amongs al nacions which shal heare the mercies of the Lord towards them what promises they haue if they do repent read .xxx. of Deut. and of theyr returne in the last dayes Ose iii. S. Paul also seemeth to delate thys matter Ro. xi askynge for what purpose they dyd fall and aunswereth God forbyd that they al dyd so fal that they shoulde all perysh But by theyr fall saluacion dyd come to the Gentyles for thys purpose to prouoke them euen the Iewes to folow the same and farther sayth Paul if theyr fal were the ryches of the world and theyr decay the ryches of the Gentyls how much more the fulnes of theÌ„ And if the castyng awaye of the Iewes were the reconcilyng of the world what shall be the receiuinge of them but lyfe brought from the dead Agayne I wyll not haue you ignoraunt of this mystery sayth Paul that ye be not hye minded among your selues that blyndnes hath chanced to Israel But in parse whyles that the fulnes of the Gentyls shoulde enter and then al Israel shoulde be saued againe By the Gospel they ar enemyes for you but by the eleccion thei are bee loued for they re fathers For the gyftes and callynge of God are suche that he can not repent of them For like as
shall be fulfylled our Prophete vttereth in the laste day sayth he whyche laste dayes are alwaies spoken of the tyme of oure Christ the Messiah promysed For the Iewes do recken vi ages or tymes of most worthye reputacyon Fyrste from the creation of the world vnto the flud M. cccccc.lv yeres Then from the floude vnto the delyueraunce of the chyldrene of Israel forthe of Egipt ccccccc xc.m yeres Frome the delyueraunce of Israell vnto the gloryous buyledynge of the first temple bi Salomon cccc lxxx yeres From the buildinge of the teÌ„ple vnto the Babilonical captiuitie ccccxix yeres From the Babilonicall captiuitie to the comminge of Christ the true Messiah cccccc xxiii FroÌ„ Christ al these latter daies of his raigne by the Gospell M.d. Li. yeares whyche is the laste Into the whyche laste tyme of Christ al prophecies al historyes the Prophets them selues do loke and behold Therefore saith Christ your father AbrahaÌ„ did desyre to see my day he dyd see it and reioysed Againe blessed ar your eies whiche haue seene that whyche manye haue desired to see and colde not Therefore sayth Simeon nowe lette thy seruaunt depart in peace for myne eies haue sene thy saluacioÌ„ And aiust cause why these laste tymes shuld be loked for and made the marcke too shoote at and ende of all prophecy For streght after the fal of AdaÌ„ these tymes were promysed Thys was she second Adam the seede of the womaÌ„ in whome the worlde agayne shoulde be blessed Thys tyme was prefygured in the fludde This Christ shuld deliuer froÌ„ the hellye Pharao Thys is the true Salomon and kynge of peace buyldeynge hym a temple wythoute spotte Prophecye hys delyuereth frome Babylonycall bondage of Antechriste and all aduersarye powers so that there was no further to be loked for but thys tyme before the lawe Melchisedeke wythout father and mother did prefigure this In the law al ceremonies wer but shadowes Christe was the body in whoÌ„ al prophecies wer fulfylled al shadows ceassed So that these tymes of Christe maye worthelye bee called the laste tymes and as Paule calleth it to the Galathians and Ephesyans the fulnesse of tyme wherein all thinges were fulfilled The laste tymes also may they be called because they are mooste neare to the commynge of christ vnto iudgement whiche shal be the laste daye of al flesh the laste day of thys heauen and thys earth as Ihon speaketh Neyther may we thyncke muche that they were called the laste dayes and the laste tymes in the tyme of Christ and his Apostles and yet thus longe are continued For as Saynte Peter aunswereth to thys folyshe doubte wherwyth the fleshly are deluded One day with the Lorde is as it wer a thousand yere and a thousande yere as it were one daye And the Lorde is not slowe in commynge as the vnwyse do thinke him But paciente towardes vs not wyllynge any to perysh but to receyue all to repentaunce The Text For all people shal walke euery one in the name of their God and we wyll walke in the name of our god for euer and euer This semeth to be spoken of the prophet for a confirmation and an assuraunce to haue this great promise fulfylled because all nacions set vp some kynde of religin and haue some gods to whom they credite whom they do obey and folowe Yea the wycked world drowned in Idolatri and al abhominacions Imagyned of theire owne madde braines euerye one to haue hys seuerall GOD. All theyrs are but fayned gods sayeth he naye they are deuylles and no goddes But oures is the lyuynge GOD the lorde which hath made heauen and earth and wrought al the woÌ„ders both in heauen and earth we maye boldelye beleue him walcke and go forward in the power of his name foreuer how vnpossible so euer his promises do seme to the fleshe he is able to performe theÌ„ Though he do long deffer theÌ„ to try our fayth and to shew his power whervnto nothynge is vnpossible he lasteth for euer therfore we may neuer end our hope and trust of that thynge he promyseth In that day sayth the Lorde The Text I wyll gather her whyche halteth and is caste away her whoÌ„ I haue punyshed and I wyll make thee halt to haue a successyon and the outecaste to bee a stronge people and the Lorde shal raygne ouer them in mount Syon from hence foorthe for euer And thou O tower of the flocke the tower of the daughter of Syon to thee shall come to thee shall come I saye the fyrste kyngdome the kyngdome of the daughter of Ierusalem In that daye in the laste dayes in the tyme of Messiah for so doth al interpreters take it I wyll gather you sayeth youre God thoughe I haue chastened you cast you away and made you lame I wyl not fayle to make you a stronge people agayne and geue you a posterytye and succession wythoute anye ende and wythoute all noumber For I my selfe wyl be your kyng in the mount Sion for euer Thus dooth the Prophete contynue in the confyrmacion of these greate promises so darke vnto the flesh that wyth muche busynes it can hardly be perswaded in the promises of heauenly and spiritual works By the word haltynge our Prophete would insinuate and bryng into memorye how that Israel haltyng from god and clynshynge after Idols as Elyas chargeth them .iii. Reg. xxviii had so prouoked hym to anger that he had worthely made them halt and lame that is to say had greuously afflycted and skourged theym for so is the same woorde of haltynge vsed for greuous afflyccion Psalm xxv xxviii and thys Prophecye is red also Esa xxxv how the lame shal leape and skyp for ioy The Text And the Lorde shal raygne Tyrantes shal raygne no longer but the Lord shal raygne which teacheth vs styl that thys newe restored kyngdome shal be spiritual for al men are flesh and all theyr kyngdomes câ—rnal the kyngdomes of all menne haue an ende but thys hathe none ende therefore is thys the kyngdome of God the kingdom of the sonne of God whyche God the father dyd gyue hym that he shulde occupye the seate of Dauid hys Father and raygne in the house of Iacob for euer of hys kyngdome there shoulde be none ende as the aungel dyd saye to the blessed Virgin Heare maye the Iewes by thys place learn that theyr king whom they do looke for to be man of the seede of Dauid shal also be God for here he is called Iehouah by the hyghe name of God and his kyngdome named euerlastyng whyche onlye can be the kyngedome of God and not man All this we do see fulfylled in oure Christe and hys spyrytuall kyngdome so manye as doo beleue Christ to be God and maÌ„ and do feale howe by hys spyryte he begynneth to raigne in the heartes of hys chosen The laste verse is so vehementelye broughte forthe by the Prophete to confyrme thys promyse that euerye worde in it is twyse
A COMMENtarye vpon the Praphet Mycha Wrytten by Antony Gilby Anno domi M.D. Li. ☞ A preface wyth the sum of the Chapters and the tyme and lyfe of the Prophet ¶ The word of God to Micha of Maresha in the dayes of Iotham Achas Iehiskiah kings of Iuda whyche he dyd see ouer Samaria and Ierusalē WE do nede no newe Prophets We do nede no mo Prophecyes We do nead no mo Miracles sygnes or tokens whyche nowe do lyue in these latter dayes if we will call olde thynges to memorye neither of wee wyll beleue the olde hystoryes reported by Moyses and the terryble threatnynges of the Prophets Could wee beleue if the greateste miracles of raysinge the deade to speake amongs vs were wroughte in oure dayes as Christe oure sauyoure saythe too the ryche glotten Wherfore suffer me I beseeche the too renewe olde thynges wrytten by thys Prophete Micha the mooste earneste rebuker of vyce in hys tyme and the mooste dylygente watch man to warne bothe of good and euyl for to come vpō his people and if so be that the wordes of this olde truthe do chayfe your olde sores in thys perilous tyme wherein all olde euyls seme too haue dysgysed them selues wyth new vysers rather suffer them to be ripped to the hearde coore then to spurne impudentlye against the prycke to striue agaynst the streame For the time is at hande by the vnchaungeable appoyntmente of the euerliuinge Lord moste myghtye Iudge when euery man shal be tryed and Iudged approued of refused by the thoughtes of hys hearte by the woordes of hys mouthe and by the fruyts of his owne imaginacions Therfore this diligent watchman warneth especiallye of this iudgment in the entrye into his prophecye in the fyrste Chapter sayinge that the Lord hym selfe wyll come downe moste terrybly to the wycked the mountains shall melte the valeis shall vade and vanish like waxe before the firy flame And in the seconde chapter he crieth forthe woo dampnacion and the sore vengaunce of God agaynste the vaine thoughtes and Imaginacions of thee mighty men of the world against their wicked workes and threatenynges of the true Prophetes In the thyrde Chapter he rypeth more neare the coare of theyr crueltye and extorsion He vttereth the flattery of their chaplaines as we do cal them the false prophetes flearynge vppon them for aduauntage and bolsterynge them vp in wyckednesse the lynkynge together of the Iudges and high Offycers theyr brybery and auarice and for theyr wyckednes he threatneth vtter desolacion to their cities In the .iiii. he promiseth a kingdom farre contrarye to thys kyngedome to come vppon earthe full of knowledge quietnes and peace which is the kingdome of Messiah wherin all the chosē Iacob shal be restored to theyr honour promysed and theyr ennemyes vtterlye destroyed In the .v. he threatneth the desolacion of Ierusalem the robbers doughters as Iherome dothe translate and immediatlye adioyneth a large plain promise of Messiah oure sauiour to be borne in Bethlē a despised vyllage he declareth hym to be both God man and sheweth howe he shall fede Iacob and be his peace But he shall fede the land of Nimroth with their ennemies wyth theyr owne swearde poyntes In the sixte he contendeth wyth the people in the person of God for their ingratitude teachynge the true worshyppe of God to stande in iudgmente mercye and the reuerēce of the sacrate magesty of the almyghtie He detesteth in the parson of God al dysceytful dealyng and promiseth worthy recompens and iust rewardes for al euyll doers In the .vii. and last Chapter the prophet bewaileth the skarsitye of the good the smal truste of worldely frendeshyp he teacheth paciēce he geueth comfort he promyseth delyueraunce to faythfull Iacob to the shame and confusyon of God hys ennemyes and the land and prayse of God hys greate mercye truthe Amen This haue we heare in this Prophet holesome doctryne for al ages For the spyryte of God seeth from time to time contynuallye oure iniquytyes and stryueth euermore there agaynste No hyll is so hyghe no valleye so low that he seeth not He shaketh the foundacyōs of the earthe when he rebuketh the world in the rygoure of his wrath Let vs therfore remember the olde world before vs plaged for synne drowned for theyr wyckednes and feare the fyre of goddes wrath threatned by the Prophetes to be kyndled in these laste tymes to the euerlastynge destruccion of all euyll doers who wyth the deuyll and his aungels shal haue aworme the whyche shal hereafter gnaw and grate theyr conscience for euer and a fyry tormente whyche shall neuer be quenched whereof our Prophet warneth the wycked worlde threatnyng woo and damnacyon wyth feruente spryt and sorow of hearte brastynge forth into teares yellynge and syghinge for the euils he dyd saye towardes them Micha i. For thys Prophet Micha semeth to be another Eliah feruent in spyryt and zeloous for the glory of God he was of the pryncelye trybe of Iuda and therefore acquaynted wyth the pryuy practises of the potentates prynces he did wel inoughe know theyr ydle deuyses theyr vayne imagynacyons and cold espye the lynkynge together of the highe officers and Iudges He liued in the time of Esaiah Hoseah and Amos vnder these .iii. kinges Iothana Achas Hezechiah A man of suche an hygh reuelacyon that Esaiah dare alledg the greateste mysteryes of his hole prophecy of the spiritual kyngedome of Christe and of the greate tranquyllytye vnder him by the same woordes that thys manne of God Micha hadde spoken theym It shal be in the laste daies and so forth Esa .ii. Hieremiah also alledgeth hym by name sayinge Micha of Marescha was a Prophet in the dayes of Ezekiah and saythe to al the people of Iuda Thus saythe the Lorde of hostes Sion shal be plowed lyke the feilde and Iherusalem shall be an heape of stones and the hyll of the house of the Lord shal be an hyghe woode Hierem .xxvi. and the came is red the thyrde Chapter of oure Prophet worde for word We do reade of ii Prophetes of this name The fyrst is named Micha the sō of Iemla an Israelite whom Achab did saye that he had onlye lefte one a lyue amonges all the Prophets of the lord but I do hate hym saythe he for he neuer Prophecyed good towardes me .iii. kynges .xxii. The other is of Iuda our prophet which liued almost .ii. C. yeres after the first Micha He was borne in a city called Maresha which is in the trybe of Iuda Iosua .xv. Hys propheci is general to al cities cuntries but vnto Ierusalē to Samaria he chiefly vttereth hys threatninges because there he dyd knowe and see theyr wyckednes to bee great amongs whom he dyd see cruelti extorsiō tyranni couetousnes auarice ambicion the cōtempt of God his true religion Idolatry and lyke abhominaciōs to raygne not onely vnpunyshed but by the chiefe Lordes greatest Peares and Prynces practysed vsed and frequented In
hys tyme both these .ii. kingdōs wer greuousli vexed with wars wtout treasōs within themselues They wer polluted defyled wyth Idolatry So far geuē ouer to mindes reprobate that forgetting al true worship of God and al natural inclinacion they did sacrifice theyr owne children by fyre vnto Baal These wycked tymes wherein he liued vnder Iotham Achas and Ichiskiah ar set forth in the .iiii. booke of the Kynges xv.xvi and .xvii. Chapters As for Samaria it was geuen ouer to al wyckednes zacharia the wycked Idolatrous kyng raigning but .vi. monethes was traytorously slaine by Sellum whych Sellum vsurping the crowne but one moneth was slayne by Manahen which also slew al the enhabitants of Thapsa and most cruelly murthered al the women wyth chyld rypte theyr bellyes and tyrannouslye wyth taxes trybutes dyd vexe all hys subiectes to mayntaine hys wyckednes which causeth our Prophet to saye that they dyd flay theyr skyns of theyr backs and the flesh of theyr boanes Then Phacea his sonne raygned after hym one yeare as wycked as hys father and they al walked in the wycked wayes of Ieroboam the sonne of Nabat whyche set vp the golden calfe Thefore were they geuen ouer to myndes reprobate wyth gredynes to fulfyl al theyr wycked lustes In the second yeare of the raygne of Phacea the son of Manahea Phacea the sonne Romalia wrought treason agaynst hym slewe hym and vsurped the crowne and departed not from the wicked wayes of hys predecessors kynges of Samaria Vnder him Theglathphallassar the king of Assiria inuadeth Galile and carieth away captiue the trybe of Nephthalim Agayn Osee the son of Hela wrought treasō against this Phacea slew hym vsurped his crowne Agaīst whō Salmanasser moueth war doeth beseige his chiefe city Samaria taketh destroieth it so leadeth the .x. tribes captiue into Assyria Thus with wars wickednes was Samaria destroied as oure Prophete warned in hys tyme broughte to an heape of stones whyche myght haue caused Ierusalem to haue taken heede to his threatnings But no warninge can serue the wicked and stifnecked For Iotham the king of Iuda and Ierusalem in manye thyngs a mā praise worthye thoughe he did se many of these great plages fal vpō Samaria for theyr Idolatry yet did he suffer his people to sacrifice in the hill altars contrary to God his holy commaundemēt As for Achas kynge of Ierusalem He was worsse thē wycked Achab kyng of Samaria for beside al other abhominacions he dyd offer hys sonne in fire vnto Baal after the maner of the heathen Cananees spoyled the treasures of the house of the Lord to geue them to Theglathphelasser And thoughe Ezechiah the good king folowing him destroied the idols did breake doun the hil alters and the brasē serpent thoughe I say the kinge himself fauored true religion yet was their olde wickednes so roted in the herts of his nobles cōmons that besides cōspiracies pertakings within his own realm also much war of forē nacions without wherwith God worthely plaged his subiectes for their stobernes Al theire walled Cytyes were taken by Senacheryb from the vttermoste borders vnto Lakis wherof our Prophet speaketh in the fyrste chapter yea Ierusalē was obsessed and beseged as he also prophecieth that thys plage shoulde come to the gates of Ierusalem Nowe we that reade and heare these olde thynges of Samaria and Ierusasalem their kings and Prynces In the ende of the worlde muste knowe that they are wrytten for our learnyng that we beynge warned by they re scourge Plage and fall shulde feare to doo the lyke wyckednes And heare in this prophet cheiflye we are warned of Idolatry ambition and extorsion As for Idolatry thoughe our gouernours here in Englande through the mighty hand of God haue forthe comforte of hys electe banyshed the outwarde shewe therof Yet one sorte makynge thys mooste godlye and glorious fact to serue their luker gayne to the sclaunder of such a notable enterpryse haue seemed too chaunge the kinde of Idolatri making the muck which they found heaped about those idols to be their god So that they maye worthely be called Idolaters so lōg as thei haue it kepe it set so much store by it nether is it anye newe learenyng to cal this their auarice Idolatry for so Paul calleth it to Ephesians the v. Chapter Another sort there is which in their heartes haue Idolles styll and vtter it when occasion serueth saying that it was a good worlde when theese Idols of Wasyngeham Canterburye and theyr blessed Masse were worshipped and regarded There be moo sortes whyche wyll be called Gospellers that haue some their bellye for they re God some theyr subtile wittes and worldlye policies some one thing some another so that in effecte Idolatrye is not banyshed but raigneth more clokedly amōgs vs too the ignominye and shame of the truthe of one God whyche wee woulde seame to set forthe and maineteyne As for ambicion extorcion the deuil practiseth at this daye too stoppe the gloryous kingdome of Christe by thyem and rayseth ambytyous stomackes haulte and proude mindes amongs those whiche would seeme the stoutest captaines of godlye cheualrye whyche thorowe theyr vnsacyable ambicion and gready desire of gathering althings into their hāds robbeth reaueth pilleth polleth and oppresseth theyr felow sougiours So that vnder theyr holy professiō and pretensed religion they do betray theyr graūd captaine and master of religion and worketh more wyckedly of the deuyls part for the contempt of God his word then doth any one whych openly beareth hys badge and cognisaunce Agaynst such therfore bryngeth our prophete sore threatenynges yea terryble thoundrynges Wherunto it behoueth hye and low the earthe and all earthlye creatures to geue eare and to harken For it is the woord of the Lorde not of man whych Micha bringeth The Lord hym selfe doth speake it from the holye temple of hys maiesty from whence he shal come downe ryghte shortelye to be bothe a wytnes and Iudge agaynst vs. Wherefore lette vs iudge oure selues nowe warned by God hys woorde that we be not iudged of the Lorde and so for our wyckednes wyth the worlde cōdempned For our God whose worde is now sent amongs vs is a consuming fyre before whome no syn can be cloked Hys worde is the hāmer breakynge the hard stone ¶ The word of God to Micha THe worde or message of the euerlyuyng Iouah that is of him whiche now s that hath beene that shal be By whome also al thinges haue theyr beyng for so much contayneth that hye name of God whyche we do for the most part translate lord thorowout the Byble because the Iewes not daring to pronoūce it neyther by any other woorde beinge able to expres so much of God doth place in the stede therof Adonai which doth sygnyfy Lord. Which I do note to thys ende to admonysh the reader to auoyde such cauillacions as the enemyes of the gospell haue here to fore styrred
downe and theyr highe lokes be brought lowe saythe Esay which is the meaninge of oure Prophete The Text And the hils shal melt For oure God is a consuminge fyre and who is able to abide the heat of his heauye displeasure and as Esay saith the Lorde shall come in fyre and hys Chariot shall be lyke a whyrle winde to vtter forthe hys furye wyth greate rage hys rebuke in the flame of fyre For in the fyre and the sweard shal the Lorde Iudge all fleshe Esay lxvi Now where the proude world dothe thinke that the lord liueth in the heauēs not seing nether regardīg their doings vpō earth our Prophet rebuketh that grosse opinion and telleth thē that as he dyd come terryble downe vpon the mounte Sinai when he dyd geue the lawe of the .x. commaundementes So wyll he come wyth fyre to make theyr heartes to melte when he wyll aske accomptes of the kepynge and fulfillynge of these holye commaundemēts The whiche fearefull communication and threatninge maye worthely cause vs in these latter daies vpon whom the end of the world is come to quake and tremble consideringe oure careles life whiche do al thinges so wilfullye and wickedlye as thoughe either ther were no God at al or no daye appoynted to make aunswere for oure doinges But the Lorde wyll come spedely from hys holye temple For the wickednes of Iacob The Text. all this and for the synne of the house of Israel After the Prophet haue threatned vtter destruccyon of the .ii. kingdomes Samaria Ierusalē set forthe by open similitude of the moūtaines melting the vallies cleauing in sondre like as wax doth before the fyrye flame he sheweth the cause of the ruin of thē bothe of the greate wrathe of God as all prophecies bee generall beynge geuen by one spirit whych seeth to the end euermore stryuyng agaynst the syn of al nacions So doth the spirite teach vs that the only cause of Gods wrath in al ages and al places is the synne and wyckednesse of the world for the which he said once It repenteth me that I made man Genesis .vi. For synne God destroyed the whole world whych he had made bothe man and beast saue only a seede reserued in the Arke to preach hys iustyce hys mercy in a new world renewed by hys spirit For the proude synful words of the old Giantes did the great plage of the confusion of languages come vp on the world whyche we doo feele vnto thys day so that one man vnto another beyng of a straunge nacion is made as it were a dombe and speecheles beaste For syn were the .v. cytyes brente wyth fyre For synne wer the old Giants Og kynge of Basan and the monstruous seede of Suachim destroyed For synne the Cananites the Heuites the Hethites the Iebusites and to be short after them who were placed in theyr Countryes the chosen Israelites beynge in noumber lyke the sande of the sea were myserably wasted destroyed and consumed The .iiii. pryncipall Monarchies whyche Daniel descrybeth be all beaten downe for sinne And the .x. litle hornes or kingdomes also hathe beene euery one of them ofter then once changed and translated Finally al realmes countryes townes and cities shall for synne haue the like ruine and destruccion Some sooner and sorar to cause the rest to repent and at the length all because the reward of synne is destrucciō by the myghty Lord hys vnchangeable ordynaunce So sore a thynge is synne in the syghte of God that who so euer synneth deserueth death This was the old learning which the Lord taught Adam in Paradise whych al the seede of Adam feeleth and tasteth continuallye and yet can neyther see nor auoyde the cause of theyr destruccion but as Media dyd say Euen seyng wittyng and wyllyng we do perysh Who was the cause of synne to Iacob was it not Samaria The Text and who of the hie places of Iuda was it not Ierusalem Thys sentence can not stand as it is cōmonly translate what is the syn because the interogatiue in the Hebrew is the Masculine gēder therfore must be referred to the author of the synne and hye places wherunto the aunswer also serueth that Samaria and Ierusalem that is to say the chefe cities and kings courtes are the causes of al wyckednes Idolatrous abhominacion Euen so so said Elias to king Achab Thou and thy fathers house hath troubled Israel whych haue forsaken the commaundements of God and followed Baalam For lyke as the kyng and court is such are the people as the experience of al ages playnelye teacheth For the people alwayes by flatteryng and counterfaityng kynges and princes doth imitate follow their maners condiciōs And thys is nothing vnnatural that the body and inferiour members shuld follow the qualities disposicion of the heade but rather impossible that it shuld be inclined any other waies Here is to be noted for the variety of trāslacion of thys text that it is a defectiue sentence and by sondry interpreters is diuerstye supplied lyke as many mo are in the old testamēt For the Hebrue tonge in sētēces of vehemencye and also of great haste doth leaue out certain words easy to be vnderstād itti mi who wyth me ha shalam how peace such eclypsed phrasies haue we in the Englishe tong as howe nowe horsse horsse Samaria was the kyngs of Israels seate as we reade .iii. Kyng .xvi. Amry king of Israel bought the hyl Thamor of Themer and buylte it for his palace wher as the kyngs wer named before to raygne in Thyrsa as appeareth in the same chapter This Samaria is much blamed in scripture because of the goldē calfes which Ieroboam set vp al the kings of Israel in this city chiefely maintained after hym And Ierusalem is annexed as her sister by byrth being both of one people brought forth of Egipt and also like of condiciō in al kynde of abhominacions as the thyrde chapter of Ieremye and xxiii of Ezechiel dothe at large vnder the names of Ahola and Aholiba declare Wher as Ierusalē is accompted muche more wycked because she could not beware by her systers fall but encreased her abhominacions and therfore much more greuouslye to be iudged and condempned In what case then are we lyuyng in these euil daies in our great cities courtes and kyngs houses whych haue not the terryble example of one of thē only but of infinite other set before our eies We do reade of the wycked kynges in Ierusalem Achas and Manasse which dyd not onlye excede in wyckednes the kynges of Israell and prynces of Samaria but they are charged that they far passe the wyckednesse of that people whyche the Lorde dyd driue forthe before them for theyr synnes And abhominations the wicked Cananees wher the kynges and Prynces were so euyl the people coulde not be good therfore did come vpon them horrible destruccyon at the ende What shall we saye in these perilous tymes wherin al men
women were fayne to eate theyr owne tender babes to eate rates horsse heades the verye dounge of Asses when their king was caryed captyue and hys eyes put foorthe when the bewtye of theyr fayre women was wythered wyth waylyng wyth heate and burnynge of the weather when the playtynge of theyr haire was turned into baldnes and all theyr strong men slayne in battayle Then as Esaiah sayth theyr gates shal mourne and the citye beyng spoyled shal syt vpon the earth Esay iii. Thus maye it be verye aptly vnderstande eyther of the Prophet or of the people Of thys spoyle and nakednes Moyses by the mouthe of God dyd Prophecye Deuterno xxix Because they haue forsaken the couenaunt of God whych he hath made wyth theyr fathers when he broughte them out of the land of Egyptte shall theyr lande lye spoyled and wasted Agayne Hos cha iii. A long time sayth he shal the chyldren of Israell syt wythout kynge wythout Prynce without sacrifice wythoute altar Ephot Ieraphim Wherin is to be marked that the fall and destruccion of al cityes coūtryes are for seene to the spyryte of God and the cause of theyr ruyne is onely synne and wyckednesse euen the forsakynge of the Lorde This it is whiche shall make the proude Dragons whiche fometh forthe fyre frō theyr mouthes to yel and cry at the end for the misery whiche shall come vppon them This shal cause the greate Estriches to grone and mourne for verye distres and anguishe Fynallye this sinne shal cause al the earth to shake quake to yell and wayle when the word of god shal be poured forthe vpon it O Lorde be merciful vnto vs for our sinnes sake doo we fele at this daye thy heauye dyspleasure too rage and rayne throughe our hole realme and especiallye at this presente vppon thy house of Suffolke once beautifyed by thy gloryous Gospell but nowe by oure vnworthynes spoyled naked and byryued of the crowne of glorye of thy chosen vessels the hope honoure and comlines of that house O Lorde why dothe not the wycked peryshe whyche knoweth not the nor careth for thy commaundmēts But the iudgmente beginneth at thyne houshould chyldren the heard hearted Estriches and deuourynge Dragones shall yel and mourne in the ende The proude tirauntes are lykened to Dragons Ezechiel .xxxii. Iob. xl For the Dragons howe they dye pressed to deathe by the huge Elephante Plinius declareth Lib. viii Cap. xi The Estryches ar described Lib. x. Cap. i. Strabo Liber xvi Because her woūdes ar in curable The Text For to Iehuda is it nowe come it is come too the gates of my people euen to Ierusalem Lo this is the cause worthy of much moureninge weepinge and wailinge saithe oure Prophetes because Iehuda hath sinned and as Esay saith from the heade to the foote there is nothing but swelling soores stripes and wonds no place lefte where they maye be plaged anye more The wrathe of the Lord is so soore kindled that he hathe geuen thē vp to their owne sinful lustes therfore worthely hath also brought vpō thē miserable plagues the fyre of hys vengaunce canne not be quenshed but styll the Idolatrous people of Samaria too the chosen kyngedome it rageth from Iehuda euen to Ierusalem that holy citie whereunto the perpetual priesthode and kingedome vnto the comminge of Messiah was promised so that as Esay lamenteth the cities rounde aboute Ierusalem beinge destroied Ierusalem was lefte alone lyke a watche house in the vineyarde or the cottage in the garden of Cucummers and cleare withoute any sucoure obsessed besieged by Rabsace as appeareth .iiii. kings .xviii. Here by nowe Englande and all those people whome God hathe speciallye called in these oure times by the lighte of hys Gospel hathe greate cause too tremble and fear God his secrete iudgment consydering that we haue not so many promyses as hadde Ierusalem and theyr fall was for theyr vnthankefulnes and forgetfulnes of their duties towards god as appeareth by oure Prophete What shal we thē loke for like fal with the Germaines Nay much worsse much sorar because wee wyll not yet be warned Do not declare this in Gath neyther wepe you nor wayl you there The Text. in the houses of Sephratumble thy selfe in the duste A lyke lamentacion maketh Dauid for the deathe of Saull and Ionathas ii kings .ii. shew not this thing in Gath nor Askalon saithe he leste the vncircūcised Philistins do reioise at the fal of Israel Wherein is declared the cause that in Gathe named a city of the Phelistines whēce the great enemy Goliath did come the fal of god his people shoulde not be knowē least the vncircūcised should say wher is their God As the great Turck the prowde Pope with their adherents do not stick at this dai to sai of the Germaines that they were in an euill waye els shuld not god haue geuē thē to their enemies O let vs beware lest the name of God or his holye doctrine be by our wicked sinfulnes at anye time so hainouslye blasphemed But as for Ophir whiche is hear called Aphra for the hebrew allusion with Aphar whiche signifieth dust whiche was in the tribe of Beniamin one of the hyghe cities of Iuda the prophet byddeth it after the custome of mourners to mourn in dust ashes So ought we in our owne cōgregacions amōgs our selues bewaile our miseries the miseries of our brethrē thus iudging our selues we shal not be with the wicked cōdēned but by our vnfained repētaūce cause God to shew his mercye vpō vs as did the Niniuites repēting in ashes sackloth at the preaching of Ionas But O merciful god what flintish harts haue we The enemies of Christe do laugh reioise at these our miseries Yet we cā not bewaile thē The proude papists cā say they are plaged for theyr sinnes yet will we not espy them They do say I doo feare me ouertrulye that we neither do faste nor praye but cause the Gospell to serue oure folyshe fantasyes and therfore doth God send these plages vpon vs that we maye bee made newe vessels apte and mete to these spirituall workes therby to put awaye thy wrath so sore kindled against vs and to stop the mouthes of oure enemies The Text. Get the hēce Saphir with thine enhabitaunce thou haddest thy name of beauty but thou art naked with shame And zaenā whiche had the name of goinge forward shal not go forth to bewail Bethhazell the ennemye shall take from you through his long seige For the citizens of Maroth hathe sorowed for their ryches sake because that euyll is come frō the Lord vnto the gate of Ierusalem Yoke thi chariote with thi Dromedaries and swift running Camels O Lakis for thou wast the first beginning of the sinne of Israel the doughter of Sion for in the was foūd the wyckednes of Israell The Prophete doth reherse the cheife cities whence Ierusalem shoulde haue hadde healpe and succoure and setteth before
the people thus the Lord sayth against them WheÌ„ they haue any thing to byte vpon then they preache that all shal be well but if a man put not soÌ„thing in their mouthes they preach of wat against him Therfore your visioÌ„ shal be turned to nyght and your prophecying to darknes The sun shall go downe ouer these Prophets and the day shal be darcke vnto them Then shal the vision seers be ashamed and the sothsayers confouÌ„ded yea they shal be faine al the packe of them to stop their mouthes for thei haue not gods woorde Lyke as the princes Iudges and gouernours hath bene turned from Gods to minister goodnes vnto Tyrants workyng al wickednes So shall God hymselfe brynge vpon theyr heades heauye destruccion And as the booke of wisdoÌ„e sayth these mighty men shal haue more terrible torment Sapie vi Then thought they cry vnto the Lord he wyl not heare theym but hyde his face froÌ„ them lyke as they haue turned theyr faces froÌ„ the poore rather regarded Hawkes and Hounds dice and cardes dauncing and tossinge of balles lyke babes then the pyteous coÌ„plaintes of theyr poore meÌ„bers made of the same molde boughte wyth one price with them And as for theyr chaplaynes whych do chop with theÌ„ their benefices geueth an whol yeres rent or thei enter or greater gaine peradueÌ„ture so long as my lord they can agree of couenauÌ„ts or that my lord wil get them mo promocioÌ„s they wil tel my lord he may hawke he mai hunt he mai bowle he may play at the bal what he wyl so he do stop their mouthes with somwhat al is wel it please youre grace but against theyr poore brethren which haue nothynge to geue theym they are cruell and deuouring wolfes They pole their parishners they pyl theyr tenauntes they send polling proctors are most redy by al meanes to trouble the poores to moue war against him both with theyr good word to my lord if nede be other pretipractise To these wicked hipocrits shal come darknes angwish sorow heuynes al the wooes and cursses all the plages spokeÌ„ of in the scriptures Thys great misery is ment bi night darknes as we may perceyue Esa v. xiii Ierem. xv Mat. xxiiii Here note also the terryble sentence of God his sincere iustice against the wycked whych shal cry vnto god and shal not be herd wher alway he heareth the good before they do crye Esay .lxv. he reiecteth the wycked wyth theyr sacrifie Esay .lxvi. The Text But I am ful of the power of the spirit of god ful of iudgemeÌ„t and strength to shew vnto Iacob hys iniquity and to Israell hys syn Here this I beseche you O princes of the house of Iacob and dukes of the house of Israel which do make iudgemente abhominable do peruert al equity building Sion in blud Ierusalem in wickednes Her princes did iudge for rewarde her priestes did preach for wagyes her prophets dyd prophecy for mony stil made the Lord their staffe saying is not the lorde in the mids of vs ther shal com none euyll vpoÌ„ vs. Therfore for your cause Sion shal be plowed lyke the field Ierusalem shal be an heape of stones the hyll of the temple shal be an hie woode Marke the mighty power of god his holy sprit o princes he causeth the prophets to speake or els thei do remain spechles Ieremye saythe I can not speake because I am a chylde But what answereth the Lorde saye not so Ieremy that thou arte a chylde for thou shalte go to all that I shall sende the and shal speke al that I shall commaunde the Feare not before theyr faces for I am with the to delyuer the saythe the Lord ye do set theÌ„ ouer the people sayth the Lord ouer kyngdomes to roote vp and to destroy too waste and scatter to buylde and too plante I shall cause the not too feare theyr faces for I haue made the lyke a walled cytye an yron pyller and a brasen wall to the kynges of Iuda to the Prynces and priestes and to all the people of the lande they shal fyghte against the but they shall not preuaile for I am wyth the sayethe Lorde to delyuer the. O whye are you faynte hearted whiche haue the lyke Offyce what can be sayde more to encorage you Whye dare you not crye agaynste the wyckednes of our tyme as the prophets dyd in theyr time Dothe not oure iusticiaries and iudges peruerte iustyce and make their iudgementes abhomynable Is there no rewardes in the handes of oure Prynces are al these fayre houses about LondoÌ„ or elsse wher gotteÌ„ with good coÌ„scyence and buylded without bloude Nay sure lye for one of youre greate builders dyd wryte worthelye vpon his walles a confession for al hys felowes No man waxeth ryche but by the discommoditie of others but you are but hyrelynges preachynge for wages and canne espye no faultes Yet dare you saye for these ramping Lions haue not they banyshed the Popishe religion is not God amonges vs haue not they set forth the Bible ar not they Gospellers Yes to theyr open shame doutlesse for heretofore ther was some pretence of religion some colorable cloke of vertue and honestye that is shaken of I do graunt and not so much lefte as fyg leaues to couer their shame howe can God be amonge thys people amonges whome the Deuyll raygneth and rageth by couetous ambicion whordome exhortacion contempt of true religion and all â—uâ—ill gouernaunce They haue set forthe the Bible that al menne may se how far thei do swarue in life froÌ„ God hys hollye woorde They are called Gospellers in spyte as I doo take it of the holye Gospell For the holye Gospell of God is slaundered and euyll spoken of booth of oure Papistes in EngLande and in other nacions so farre as our Englysh gospellyng is knowen Because in the beginning therof al things wer compelled to serue theyr couetousnes and lasciuious lybertye and so it is styl continued True relygion is sought of no body priuate gayne whyche aryseth of the great possessions of the spoiled kyngdom is sought of euery bodye and how perilous a thing it is to bryng such cursed spoyle into out houses read the .vii. of Iosue of Achan the sonne of Charmy and repent wyth the Niniuits both kyng whyche shal aunswer for all these iniquytyes and Dukes Earles Barons Byshops whyche do turne to your priuate commodityes thynges dedicate to publyke vses Repente I saye lest wyth Ierusalem your houses be turned into heapes of stones Ieremi .xxvi. hath the same sayinge forth of our prophet and our sauiour in .xix. of Luke The .iiii. Chapter The Text BVt it shall come in the last dayes that the hil of the house of the lord shal be prepared in the toppe of the mountaynes and it shal be taysed aboue all theyr toppes and the people shall flowe vnto it Much people shal go and
you wer sometimes not beleuyng but nowe haue obtayned mercy by theyr misbeleife so are they nowe made myscreantes because you haue obtayned mercye that they myghte obtayne mercy also For God hathe for thys purpose shut al vnder synne that he myghte haue mercie vpon al. The Iewes are chaunced in erroures and kepte in excyle so that they are talked of taken as abiects through oute the hole world We dooe accompte them and theyr doynges to be fygures of vs and oure doinges and theyâ—es alwayes holye for theyr fathers as Paule saythe And in what blyndenes in what and howe grosse darckenes of erroures vnder oure abhominable desolacion this longe tyme haue we whyche accompte oure selues the spiritual Iuda bene shut vp whiles the iustice whyche is by fayth in Christe hathe bene forgotten the iustyce of worckes set in place new sectes founded newe relygion inuented open blasphemies agaynste the open woorde of God with swerd fyre mainteined fylthye fornicatyon allowed shamelesse swearynge permytted and suche abhominable Idolatry erected as before this tyme of Antechriste the lyke was neuer imagined The stynkinge breathe of manne so soone as hym lyked to blowe foorthe a God into a cake and name it Christ god and manne wyth other more deuelyshe delusions then euer hadde the Iewes Howe be it all thys boothe theyr synnefull blyndenesse and oures doothe serue too the magnyfyinge of the Magestye mercye and power of the euerlyuynge Lorde whyche worketh all for him selfe euen the wycked agaynste the euyl day Because thee goodnesse of hym is suche that he wyll tourne the stubbernesse of the Iewes hytherto and oure longe contynued blyndenesse vnder Antychriste to hys glorye too the auauncemente of constancye in mercye and truthe too the greate beautifyinge and gloryous settynge foorthe of the saluacyon of hys chosen accordynge too the sayeinge of Saynte Paule All thynges together are ayde and helpes too them that be of purpose called Romaines .viii. The incrudelytye of the Iewes can not make the Faythe and promyse of God voyde of none effecte But rather our iniustice doothe commende hys iustyce and oure vntruthe causeth his truthe to excel vntoo hys glorye that he maye bee founde true and almen lyers and he ouer comes when he is iudged Then as the fall of the Iewes muste nedes be confessed by Paules doctryne too be that they maye attayne mercye and God to be so gloryfyed so maye we looke for the fulfyllynge of suche Prophecyes as appertaineth too that purpose at the tyme appoyncted whyche is in these laste dayes when God wil haue hoole Israell saued When he wyl haue one folde and one flocke reade the Prophecyes of the restorynge agayne of the Iewes Esaye xi.lxvi Chapters zacharye .ii. Chapter Osee .iii. Chapter Diete xxii xxxii.xxxiii Chapters Ezechiell xx.xxxiiii.xxxvii Amos .ix. And you shal perceyue that God wyl be yet muche more amonges boothe Iewes and Gentyles gloryfyed For all Prophecyes bee not wholye ended fulfylled and therefore are they darcke vnto vs because the appointed tyme is not come whych shall bring lyghte vnto theym saue as I sayde before before that in the spirituall Israell they may after a sorte be verifyed but so that the Israel bothe by promise and by sede ought not froÌ„ such playne promyses to theÌ„ made for to be secluded But because I woulde not be the author of any newe doctryne I doo submyt my iudgemente herein and in al that I do wryte to them that do syt and ar able to geue iudgmeÌ„t Onlye I wold haue vs to thyncke that the Iewes hadde the oracles the promyses the testameÌ„t the Prophets Christ oure sauyoure touchynge the fleshe They are the rote the true and naturall Olyue We are wylde and be but grafted in theym They are reiecte and blynded a longe tyme. So haue wee beene also They are banyshed from theyr contry we lyue banyshed also from our naturall countrye And shal it not be a comforte vnto vs seynge all chaunceth vnto theym in fygure to see theym restored the hoope of oure restorynge vnto oure heauenlye countrye Shal it not make muche for the glorie of God to perfourme his promesse wyth the largesse nowe when all thynges semeth boothe vnto them and vnto vs passe all hope and desperate Shall it not commende and sette forthe the mercye of God whyche so long time hath suffered and sustayned synners Shall it not grâ—atlye enlarge the kingdome of Christe too haue gathered thys scattered flocke of the Iewes into hys foulde Shall not thys consyderacyon gyue vs occasyon too prayse and magnyfye thys gloryous kyngdome too humble oure selues before the myghtye worckinge hande of God whose onlye woorcke it is boothe in them and in vs too electe and chuse too reiecte and refuse to illumynate to excreate to caste downe too rayse vp againe Shall not thys muche moue vs charytablye too deale wyth theym too vse all louynge meanes that may be to wyn them to the fauoure of God agayne And the rather may we dooe thys wyth good hope of they re saluacyon because they do liue in such fear of God For the moste parte of them as farre as I canne learne as the lyke is not to be sounde amonge vs Christians Euerye manne woman and childe amonges them is mydste perfyte in thee letter of the lawe and olde Testamente They abhorre al Idolles and Idolatry They reuerence the hygh name of God so wonderfulli as we blaspheme it light tye Thoughe the vale hange yet before they re eyes in the readynge of the lawe howebeit thys do I saye to them and al other whyche shall vouchsafe too reade theese rude and playne commentaryes that as I haue conceyued a hope by the scryptures of the rayesynge agayne of the Iewes too be a fygure example of oure resurreccyon So me thyncke it maye be hear iudged against the Iewes by the woordes of oure Prophete that temple and kyngedome gouernaunce beatynge downe of ennemyes and promysed tranquilitie muste be only by the worde of God and therefore spirytual not carnal as they imagine but muche better then they can yet behold for first saythe oure Prophete The Text In the last dayes the house of the Lord shal be prepared in the toppe of the mountaynes aboue all mountaynes And strayghtwaies he declareth howe that shall come to passe Muche people saythe he shall say let vs go vp into the hil of the lorde and he shal teach vs of his waies we wil walke in hys pathes for the lawe shal goo foorth of Syon And straight adioineth vnto this word and Doctryne of the Lorde the iudgement and correction which are the cheif poyntes of the regymente and kingdom and streyghte after the reast and quyetnes frome all forran ennemyes whyche thinges folowinge so euidently semeth altogether to hang of the word of God and therefore shal not be carnal but spiritual and eternall euen suche ioye reast and peace as Christe promysed vnto his Disciples suche as the world canne not gyue When thys
doubled That whyche he calleth the tower of the flocke because the people was gathered thyther thryse by the yere as the flocke is gathered into a folde he calleth it agayne the towre of the doughter of Sion and twyse hee saythe shall come that the Iewes shuld not despayre though they do se the time prolonged and defferred That whyche he called the fyrst kingdome hee calleth it agayne the kyngedom of the daughter of Sion promising them that the relygyon noble courage and iustice the glorye and wysdome of SalomoÌ„ or whatsoeuer was praise worthye in the begynnynge that same shal mooste fullye be restored in thys raygne of Messiah Esaye hathe the lyke in the ende of hys fyrst Chapter I shal restore thy iudges as in the beginning and the counsellers as at the fyrste Nowe whye doste thou crye wyth suche loude voyce The Text is there no kynge in the are thy counsaloures peryshed Because sorow is come vppon the as vppon the womanne that trauayleth As thoughe he shoulde saye I doo knowe my woordes wyll greue the so muche more as all thynges semeth vnto the fleshe desperate Thou dooste lacke thy noble captaynes and counsaloures vnto whoÌ„ thou haste trusted the whiche heretofore hath delyuered the. And because thou hast made flesh thy arme trustinge to muche to thy kinges and counsaloures and further haste exalted thy selfe whiche art but dust and ashes as thoughe thou haddeste power of thyne owne wythoute me and therefore are these sorowes come vpon the euen the sore panges and throwes of trauaylyng wemen Lamente The Text and sorowe O Doughter of Sion lyke the womanne trauayelynge for thou shalte nowe goo foorth of the citye thou shalte dwell in the feild Thou shalte goo to Babylon But thence shalte thou be delyuered There shall the Lorde redeme the frome the handes of thyne ennemyes Thou muste I saye to beate downe thys vayne confydence and hoope thou haste besydes me befoore chastened but be sure thou shalte bee delyuered in the ende Thus saythe the Prophete O see of the same delyueraunce Along time thou shalt looke for me and not be coupled to any housband nether yet ten of whoreyng and I wyll looke for the thou shalt be without king with out Prince and priest and after returne and seeke the Lord thy God and Dauid thy king and feare the Lord for thy good in the last dayes The Text And now shall many nacyons of the Heythen be gathered agaynst the saying she is polluted our eyes shal behold Syon and haue their desyre vpon her but they haue not knowen the thoughtes of the Lorde nor vnderstand hys couÌ„sel For he hath gathered them as a handful into the barne Aryse and threshe thou daughter of Syon for I wyl make the hornes of yroÌ„ and hooffes of brasse and thou shalt breake in peeces muche people And I shall dedycate vnto the Lorde theyr spoyle and theyr riches to the Lord of al the earth The Prophet gothe forthe to declare the state of the Iewes in the dayes of Messiah for of that tyme all do take it Now because the time is not come wherin the Iewes shall receyue oure Christ as theyr Messiah theyr God and theyr king I do iudge it vnmete for any man onlesse he haue some specyall Reuelacyon to wade anye farther then the opeÌ„ woorde of God in the secrete worckes whyche then shal be shewed nether may it be accompted as a greate â—aulte to anye of vs if we do clearlye confesse oure selues ignoraunte what or howe many nacyons shall be gathered agaynste Israell or howe they shal be destroyed but rather a greate presumptyon if we shuld rashlye to take vpon vs the cleare lyght of suche secrete misteryes Like as of the other part I suppose the rashe iudgmente of some whyche do say that the Iewes are so dampned and al together cast away that they cannot be restored as it appeareth euydentelye too bee pronounced agaynste the scryptures so ought it not to be allowed but brotherlye to be reproued As for those enemyes of theirs whyche reioyseth at thys longe captiuitie and maketh them a â—estynge stocke and a by woorde the Lorde sweareth Ezechiell .xxxvi. that they shall suffer shame and â—ewyl sanctyfye hys hyghe name whyche was polluted amonges the Gentiles and they shal knowe that he is God In the .xxxvii of Ezechiell God promyseth the restorynge of the Iewes by the raysynge of deade bones where in â—e breatheth the spyryt and lyfe whyche is the receiuinge of them wherunto Paule alludeth Roma xi saying what shal be theyr receyuynge but lyfe frome the deade Ezechiel xxxviii xxxix is this Prophecye of Micheas at the full sette foorthe who so shall haue the Reuelacyon of the spryte for to see thys wonderous woorckes as for vs to whome it is not fullye opened wee dooe praye that too the glorye of God and the renoume of hys hyghe name it maye in the due tyme be reuealed Cryinge in the meane season agaynst oure blyndenesse as did Paule wrytynge vppon the same hyghe mysterye O the profounde deepenesse of the ryches wysdom and knowledge of God howe vnsearcheable are thy wayes and incoÌ„prehensyble thy iudgements For who hath known the minde of the Lorde or who hath bene hys counsayle geuer Vnto vs it shall be enoughe whyles that tyme do trye the truthe further too consyder the ennemyes of Israell all mooste tryumphynge ouer it sodenly by the mighty haÌ„d of God destroied such as Pharao SaÌ„herib Rabsace Nebuchadnezer Antiochus Herod And oure ennemyes whyche are the spirituall Israel wonderfullye vanquished and by Christe and hys woorde put too confusion The Romyshe Antichrist wyth hys Idoles hys Cardynalles hys Byshoppes hys shauelynges Monks Chanons Fryers hys Priestes regulars and irregulers oute of al the rules and orders of honestye whych Heathen companye were entred oure lands were gathered agaynste vs. Countynge vs polluted Heretikes worthye too satysfye theyr bluddy eyes wysh our deathes hangynge and burnynge But they dydde not knowe the thoughtes of the Lorde that hee suffered theym too rage that hee myghte be glorified in the ende when they shulde be threshen to powder geuynge hys faythefull suche power that they shulde treade down al the power of theyr aduersary lyke chaffe to geue God the glorye of thys spoyle and too knowledge thys too bee hys woorcke to the glorye of hys name God graunte that we vnto whome God hathe geuen thys tryumphe be not forgetful to paye oure vowes vnto our Lorde The Prophete voweth in the personne of vs too dedycate and to geue hym not only the calfes of oure lippes but the riches and spoyle to be a moment and as he calleth it Anathema a thynge so separate vnto the Lorde that no manne may touch it much lesse conuert it to any pryuate vse Neyther is this the vow of our Prophet onelye but a playne commaundemente of God Deuter. vii Thou shalte brene wyth fyre theyr grauen Images Thou shalt not couet theyr syluer gold wherof they are
serued in the temple wyth praying and fastynge professed thys to bee the redemer of Israel Yea the voice of God from heauen in the presence of many people doth confyrme al thys saying thys is my welbeloued sonne in whom I am well pleased heare you hym The myracles wythout number both in hys lyfe tyme when he cured al dyseases both of body and soule When he caused the wyndes to cease the seas to obeye and deathe to geue place and in hys death when he caused the heauens to shet the earth to shake the sunne to loose hys lyght And after hys death also when he caused the hels to open the graues to geue againe theyr prysonats What wyll you haue more Hys mooste ennemyes the Scrybes and Pharyseis coulde not saye in conscience but that al these wonders were doone by the fyngar of God and the sougiours wyth theyr captayne whych kepte hym at hys deathe was compelled to crye Truelye thys is the verye sonne of God Math. xxvii Yea the verye deuyls were dryuen to confesse hym to bee Iesus the sonne of God Math. viii Mark .v. Luke .viii and yet some whych do beare his name called Christians and some twyse christened as they cal it dare denye vnto hym thys glory O blasphemye intollerable yea al the power of Sathan and all the gates of hel haue not bene able to beate downe the church buylt vpon thys confession as Christ out sauioure promysed Math. xvi thoughe contynuallye thys M.D. and Li. yeares they haue wyth the swerd hangyng and burnyng moste despitefully stryuen agaynst it and yet these blynde beastes dare attempt such foly Yea thoughe the Iewes thoughe the Turkes thoughe the Aryans and the Anababtistes and al the lying rable of the deuyls sougiers labour and striue al that in them lyeth to hinder and stop the kyngdom of this child borne in despysed Bethelem as he is man but commyng forth from old from euerlastyng as he is god Yet lo it is now dilated and spred a longe tyme throughe the whole world and at thys present moste gloryously spreadeth and triumpheth ouer al. Embrace therefore the sonne least he be angrye and you doo peryshe foorthe of the way al you ragyng people and vain imaginers agaynst our Christe Y◠you gather you and sette you agaynste thys Messiah the euerlyuing lord wyl laugh you to scorne For he hath anointed him kyng vpon Sion hys holye temple He wryteth it in hys euerlastyng decree He calleth hym hys sonne he geueth hym power ouer al people to rule them wyth the yron scepter and so folowing of the kyngdome of Christ Psal ii Agaynst the aduersaryes therefore of thys kyngdome whyche are the Antychristes wherof we are so oft warned in the scriptures Suffer me I pray you to make a short digression not for any sotie arguments that I wil bring against them for that is contrarye bothe to my purpose and profession But for my zele sake simply to vtter the words of truth yf by that way we may win but any one of thē It is not sayd for noughte by the holy Apostle Heb. iiii The word of god is lyuelye and myghtye in operacion sharper then any twoo edged swearde Therfore wyl I vse the sweard of God hys holy scriptures to cutte of theyr errours desyryng oure heauenlye father wil houte whom no man can come vnto Christ to drawe some of these blynded and loste shepe home againe to hys son Christe theyr only shepperde and to hys fold holy felowship of the faithful lyuynge in Christen vnytye to the glorye of hys name and the delatinge and enlargynge of his glorious kyngdome There be .ii. sortes of the aduersaryes of thys kingdome the one denieth him to be God the other to be mā wherfore I wyll declare and proue by open scriptures Christ God and Man FYrste that the Messiah promysed shulde be verye man euen of the seede of man as we doo reade Genes iii. that the womannes seede shal breake the serpentes heade agayne Gen. xii saythe God vnto Abraham in the shal al the kynredes of the earthe bee blessed and declaringe howe thys shall come too passe in thee xvii Chapter he promyseth to Abraham and to Sarai a sede wyth whom he wil make an euerlastynge leage and couenaunte And in the .xxii. Chapter after he had broughte thys promised seede to be a slaine sacrifice as the Lorde hadde commaunded thys was again from heauen pronounced that in the sede of Abraham all nacions shoulde be blessed And in the .xxvi. Chapter vnto his sonn◠Isaac was the same promyse renewed wyth these same words In thy sede shal al the nacyons be blessed Againe to his sonne Iacob in the .xxviii. of Genesis al the kynreds of the earthe shal be blessed in the and thy seede saythe the Lorde Agayne saithe Iacob in the spyryte of Prophecye to hys chyldrene The scepter shall not bee taken frome Iuda nor the ruler from his seat whyles that Messiah do come and to him shal the people be gathered Loo thus by playne testymonies mooste auncient euen from the beginninge maye it bee proued Messiah oure Christ to be appoynted man of the seede of manne And after the troublous tymes when all theyr captaines fayled as Micha dyd Prophecy then forthe of a litle village of the tribe of Iuda shuld come oure Christe the appointed and anoynted ruler ouer the faithful Israel And to let you vnderstande whyche are the ennemyes to Christ his kyngdome that you do striue in vayne there against mark that Balaam prouoked bi the king Balaac colde speake nothyng agaynste thys kingdome which he did se more thē a thousand .d. yeres to come after hym but dydde reuerence it a farre of saying There shal ryse a starre from Iacob and a rodde from Israel whiche shall stryke the captaynes of Moab Of Iacob shall come thys greate Lorde whyche shal destroye the remnaunte forthe of the cytye Numer xxiiii Thus are the enemyes of oure Christe compelled to knoweledge hym a man of the seede of Iacob and a gloryous kynge ouer all hys ennemyes tryumphynge Agayne Deut. xviii Moses the seruaunte of God dare say thus A Prophete vp frome amonges thy brethrene euen lyke me shall the Lorde thy God raise vnto the whosoeuer shall not heare hym I wyll requyre it of him Loo nowe heare is the humilitie of Christ his man hode set forthe but so that whosoeuer is the despiser of him and hys doctryne hathe thys playnly promised that he shall gyue accomptes for it and God hym selfe wyll questyon wyth hym the cause whye he hathe refused him For so standeth the Hebrewe Beware therfore as Esay sayth and take hede vnto your selues from the man whose breathe is in hys nostrelles for wherin he is reputed though he be very man and therfore despised yet is he of the Lorde onlye regarded Agayne in the Psalme lxxxviii We do reade I haue sworn to Dauid my seruaunte for euer wyll I prepare thy sede and wyl stablish thy seate
haue not earnestlye repented with mourninge and fastinge for theese abhomininacions as did the Niniuites Therefore as Olda answered too the good kinge Iosiah that the Lorde woulde shewe of his mercies vnto him because he did cutte his clothes and wepte when he hearde the threateninges of God againste his countries Neuerthelesse he woulde bring al those euilles vppon that place and vppon the inhabitauntes of the land because thei hadde forsaken God and worshipped straunge Goddes prouokinge God vnto wrathe in al the workes of their own handes So canne oure people and contrye nothynge at all repentyng of theyr former euyll but styll euer more and more prouokinge the wrathe of God vppon them Some by the desyre thei haue to theyr olde Idolles Some by theyr Sorcerers Charmes Enchantmentes soothesayinges Manye by adulterye lasciuious wantonnes and fleshlye lybertye and all by ambicion or couetousnesse pillinge pollinge and brybynge-from their brethren Looke for none other thynge onlesse they vnfaynedlye forthewith shewe the worckes of repentaunce but miserye calamitie destruction famine darthe diseases pestilence and theswearde in the ende of foraynenacyons Yea whyche is mooste terrible of al we do feale the wrathe of God so kendled amonges vs all readye that we are lyke Pharao hardened in our sinnes euen plaged contynuallye with the encrease of new vices and newe dyleases folowing Was there euer suche inuencions in any worlde for pollynge of the people was there euer suche shamelesse whordome suche wedlocke breakinge Can it be denied that Paul writeth to the Romains because they haue chaunged the glory of the God immortal in the lykenes of mortal corruptible creatures Therfore hathe God geuen theym to folowe the lustes of theyr owne heartes in vnclennes with shame to abuse theyr own bodies together Reade the Chapter to the ende and you shall see the wrath of God greuously kindled in that al the vyces ther named as the punishmentes of sinne by sinne are moste euidentlye fallen vpon vs. And we maye feale the saying of the Prophet Ose to be most true The spirit of fornicacion hath deceiued you you haue gon a whoring froÌ„ your God Therfore shal your doughters bee harlots and your wises be whores O mercyfull Lorde leade vs not into thys greuous temptacion that oure sin shoulde be punyshed wyth the encrease of syn by the geuyng ouer of vs miserable sinners to our owne lustes For who canne bee able too beate hys synnes if thou strayght obserue them O Lord Make vs not lyke Caine Pharao and Iudas whiche dyd heape synne vppon sinne But giue vs heartes lyke the Niniuites too repente for oure synnes Haue pytye vppon oure yonge Kynge whoÌ„ thou of thy mercy diddest wonderfullye vouchsafe to gyue vnto vs at what time wee waited worthelye for thy sore scourge whome thou dyddeste fashyon and preserue in hys mothers woÌ„be and bryng forth into thys lyght wyth lyke maruel of thy almighty power Whom thou haste defended and kept wyth thy myghtye arme thys tyme of hys infancye from domestical and for an enemies Vnder home in hys weake and moste teÌ„der age thou haste caused to shyne forth the cleare lighte of thys Gospell which hathe bet downe the Idolles and Idolatrous aulters through oute hys â—ealme whereby amonges the Papists Turkes and Iewes thou hast made thi Britains to be bruted How be it al this hast thou so wroughte vnder a yonge chylde that the glorye myghte come holye vnto the and to no man mortall For the glorye of thy name therefore and for Iesus Christe hys sake whose honoure we doo seeke and kingdome wee desyre haue mercye vppon hym most mercyful father Make hym faythful as Dauid zealus lyke Hezechiah repentaÌ„t as Iosiah to hys people the professoures maynetayners of thy truth against all papistes Tuckes Iewes against al the powers of Antichrist Graunt thy manyfold and great mercyes that they may abhorre theyr owne wickednes and the wyckednes of their forefathers and walke nowe lyke the chyldren of thys great lyght the chyldren of thy kyngdome Graunte we besech thee O most mercyful father vnto al them whych do professe the truth of thy Gospel vnfayned repentaunce of al theyr syns fast confydence vpon thy great mercyes the renuing of theyr lyues according to the truth of thy word whych they do professe that they maye exhort one another to walk in thy light saying wyth the Prophete Osee Come and let vs returne vnto the Lord for he hath begone and wyll heale vs he wyll stryke vs and make vs whole Graunte this O Lord God that thy name be not euyl spoken of amonges thy enemyes So be it The .vi. Chapter HEare now what the euer liuing Lord sayth The Text Arise and contende wyth the mountaynes let the hyls heare thy voyce Heare O ye hyls the iudgement of the lord by whom al thynges haue theyr beynge and you strong foundacions of the earth geue eare for the lord hath a quarel wyth hys people and wyth Israel he wyl try hym selfe My people what haue I done to you or what greuous thynge haue I appoynted the aÌ„swer vnto me Because I haue brought the forth of the land of Egypte and from the house of bondage I haue redemed thee and I haue sent Moyses AaroÌ„ and Miriam before the. O my people remeÌ„ber I prai the what counsel Balake the king of Moab did begyn and what Bileam the son of Be or did answer hym from Siftim vnto Gilgal that thou myghtest know the ryghteousnes of the lorde After the sore threatenynges of the Gentyls the prophete returneth to reproue Israel the elect choseÌ„ people of ingratitude and vnthankefulnes callyng as it were heauen and earth to witnes as in the fyrst chapter and Esay .i. And first he sayth Geue good eare for you shal heare the euerlyuyng Lord the almyghtye by whome all thinges were create and do consist speake playnelye vnto you content to humble hym selfe so low as to opeÌ„ hys quarel to vtter the causes of hys wrath and to try him self in your owne coÌ„sciences to be faultles The Prophetes of all ages they are here coÌ„maunded to contende and striue wyth the mouÌ„taines and mighty meÌ„ of the world so is it theyr great labour peril danger to cause theÌ„ by any meanes to here the word of God Therfore was it sayd in the last verse of the fyft chap. I wil be aduenged in my wrath in my fury vpoÌ„ the people that hath not herd So that to harken to the voyce of God is better theÌ„ any sacrifice Therefore is heare so oft bet into the Iewes heades Here what the lord saith Let the hils here heare O ye mountaines thus the prophet warneth as it were a Bedle or Cryar of the common place to kepe sylence and to geue dylygent harkning to the voice of the almyghty He warneth the earth and al that therin is euen the very foundacions therof to gyue good eare Shal man then be deafe and stop hys eares The
in that she beleued hys promyse then dyd her husband zachary who because he doubted was striken dumme whiles the child was borne Shortelye too conclude this faith is it that causeth true worshyppe For whatsoeuer commeth not of faythe the fame is synne And because faythe commeth of the hearyng of the word of God only of no mans fansy we may boldly pronounce that al suche worshyp as is set vp by mannes imaginacion without the scriptures of God is without faith and therefore synneful consequently abhominable in the sight of God whether they be sacrifices before the lawe or in the time of the lawe or Ceremonyes sence the lawe ceassed The thyrde and last parte of this worship standeth in vnfayned loue towarde oure neighboure wythoute the whyche oure Master Christe commaundeth too laye downe all sacrifice before the alter and first go be reconciled Mat. v. And withoute this hee despiseth all sacrifice saying by his Prophete Ose I wil haue mercie and not sacrifice and the knoweledg of God rather theÌ„ brent offerings And by the Prophete Esay of them that hathe not this loue your incense is abhominacion vnto me And when you shall lifte vp your handes I shal turne away myne eyes for youre handes are ful of bloude whyche laste woordes are more plainelye vnderstand by saint Ihon saying He that hateth his brother is a murtherer who for the vnclennesse of hys handes hathe no parte in the kyngdom of God And where as other whyche are not spotted with theyr neyghboures bloude but are clensed by the bloude of the Lambe are the very temples of God wherein he wyll be worshipped theese bloudy Cainâ—tes whych loueth not their brethren canne be no temple for Christ wherein hee wyll dwell and reaste but for the Deuill and Antichriste For thys calleth God his Sabboth and reast pleasaunte vnto hym Esaye .xxviii. To refreshe the wearye whych he calleth also the refreshinge of his owne selfe Thus doo we keepe the acceptable holye day and doo the worshippe that he desyreth when wee shewe mercye and comforte the poore and neadye The whyche worshyppe is so greate that he wyl aske accomptes of none other thynge at the daye of iudgemente but if we haue clothed him when we did see him naked if we haue fedde him when he was hongry and so foorthe Math. xxv For because theese dedes of mercye and loue doothe presuppose boothe faythe and feare of God This loue therefore must we bring to the true worshyppynge of God And as oure Prophete in fewe woordes doth comprehende all kynde of worshyppe wee muste doo iudgemente loue mercye and walcke humblye and reuerentlye before the Lorde Too do iudgment may be well vnderstand to doo as thou wold be don to What so euer thou iudgest that thou wold haue doone to the that do thou vnto other To do mercye is to forgeue as thou wold be forgeuen and thys hart and mynd must we bring to worshyp god to walke before hym For of thys doth God make tryal whether we do loue hym or no. If we do not loue our brother whom we se how can we loue God whom we se not IhoÌ„ .iiii. Then if we do brynge vnto God as for hys honor and worshyp sacrifices offerynges or what so euer it be wythoute the loue of god what do we but declare our selues detestable hipocrites dissemblyng to loue hym whoÌ„ we do not loue to honour hym whom we dishonor and to worshyp hym who by vs is blasphemed Therefore may we not thyncke to please God wyth any sacrifyce or outwarde shewe of holynes but wee muste walke humblye and obedyentlyee before the Lorde as Samuell answered kynge Saule .i. Kynges .xv. Beholde to obeye is better then sacrifice and to harkeÌ„ is better then the fat of wethers Enok walked thus wyth God and therefore was taken vp into hys presence Noah humble and obedient with fayth feare and reuerence walked before the Lorde and entred into his ark when all the proude and dysobedyente world was drowned Lothe walked obedyentlye and durste not looke backe when hee was taken frome the Sodomites wher hys wyfe stobernelye breakyng the commaundement was turned into a salte stone Abraham and Sarai may bee examples howe we shoulde walke humblye and reuerentelye and also faythfullye and obedyentlye before the Lord which after promise or commaundement dyd not regard any thyng not so muche as theyr owne old barran bodyes but only looked vnto God geuyng him thys honoure worshyppe and glorye that hee was able to fulfil whatsoeuer he hadde spoken and promysed And whyche oughte to be our glasse therein too see the woorkes of God towarde vs. Israell so long as they dyd walke humblye and obedyentlye before theyr Lorde and worshypped hym after hys woorde and commaundementes fearyng hym wyth vnfayned and dissemblyng harts harkenyng vnto hys word and practised theyr lyues therafter He led theym wyth hys myghtye arme throughe the red sea fed theym wyth Manna in the wyldernes destroied many nacions for them But when they dyd swarue from hys commaundement and would worshyp hym after theyr owne inuencyoÌ„s he plaged them greuouslye sente them drought dearth famine pestilence and the swerd of the Egiptians Chaldees and Romaynes Espicially when God the father seÌ„t hys owne son to cal them to hys obedience and to teach them that theyr slain sacrifice was of no force in it selfe but onelye dyd sygnifye that by hys bloude and sacrifice of hym beyng as it wer an vnspotted lambe theyr iniquity should be forgeuen and the syn of theyr souls washed away whych was sygnified by hys baptyme They walkyng proundly not humbly despysed humble Christe boasted them selues to bee the chyldren of Abraham to be the true Israelytes to haue the oracles to haue the law writen to be obseruers and keepers of the law to be the only worshyppers of god to know hys wyl to be guydes vnto the blynde and all together but Christ calleth the most holy amonges them blind guydes paynted graues fayned hypocrites and false worshippers And after he was refused and vyllanlouslye handled God sendeth vpon them worthy destruccion famin hunger pestilence and the swerde of the Romaines which did roote them forth laye theyr lande desolate and scatter them abrode vnto thys daye So perilous a thynge it is not to walcke humblye before him but to gad otherwayes from hym for the respecte of anye creature For he onlye canne do all careth for all knoweth all lyke as he onelye hathe create al vnto hym therfore withoute declininge too any other muste all honoure and worshyp be geueÌ„ And as he hathe saued all theym whiche haue thus walked before him wyth this faythe feare and loue too declare that there is one God euer constant and vnchangeable so doothe he nowe requyre the same worship that he did of them before vs whiche did neyther consyste in holye causes nor brente offerynges as the carnal heithen and grosse Pharyses fancied and supposed neither in suche thinges