A commentarye vpon the prophet Mycha. Wrytten by Antony Gilby. Anno Domi. M.D.Li

¶ 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 pronounce 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 about thee Lord , and our Lorde , and to teache the ignoraunt to haue a deepe consideracion of the magesty of thys Lord , whych is , whych hath bene , and whych shal be , by whom al creatures haue theyr being so oft as they do heare the Lord named and so cal them to the reuerence of the name of God , so longe bi vs Christians contempned , dispised , and vyllanously blasphemed , with vsual othes and abhominable periurie . Where as the Iewes dare not speake nor wryte thys greate name wyth meruelous obseruacaons & muche reuerence , to oure great shame I do speake it , whyche do tosse lyke a tennes ball wythout al feare and reuerence the name of oure Lord God from mouth to mouth , accountinge him vnmete for all good companye , especyallye for a kynges court whyche wyl not take the name of god in vain at eueri other word

Oh ye blasphemers muste this be the firste entrye into your Courts and companye , to shake of the feare of God . So despitefullye to breake hys hollye precept and commaundemente ? so contumelyouslye to abuse hys holye name , greate before all creatures , hygh before the aungels , and terryble to the deuils . Learne some other couretynge before thys Lord in his dreadful maiesty come downe amonges you . You can talke reuerentlye of the kynges Maiestye , hys hyghnes , hys hanorable counsayle , my Lordes grace , my Lorde Bishops grace and my ladyes grace , & is ther nothinge left for the Lord of al Lords , the kynge of all kynges , but Gods bloude , Gods wounds , Gods passion , blasphemyng outragiously both God the father & his son Christ ( who for to saue vs , shed his blud , suffered these woundes and bitter passion ) Is neyther God , who created thee ? nor Iesus Christ , who redemed thee , of no more reputacion ? Is this right courtyng ? to set so light by thy creacion ? thy redempcion , thy saluacion ? Then cursed be courtyng , wo worthe the wycked companye .

Here al people , The Text. hearken thou earth , and al that therin is . The Lord God be a wytnes against you , the Lord from his holy temple .

Loo , no kynges course is excepted , but al people muste doo reuerence vnto thys Lorde , al knees muste bowe before hys magesty . The heauen is hys seate , the earth is hys foote stoole . The kynge in hys pryuy chamber hath thys Lorde a wytnes of hys dooynges . The Lords of the priuay counsayle , can not shutte foorth of the counsayle chamber , thys vnreprouable wytnesse . No Kynge , no Courte , no Emperoure , no Poope , Prelate shal woorcke so pryuelye , but thys Lord shal espye and se , shal both wytnes and iudge al their doinges .

Let vs therfore tremble and diligently gyue eare when the Lord speaketh , and wyth feare and reuerence humble oure selues to his name . Desiringe as his sonne taughte vs , his name too bee sanctified , halowed , renowmed , reuerensed and magnified , and waitinge most obedientlie whyles hys holye wyll bee fulfylled .

Moyses dothe cal heauen and earth to witnes against vs , as doth our Prophete Micha . Deuternomi . iiii . xxx . and xxxii . So dothe Esaie also in hys firste Chapter , teachinge vs that the heauens , that is to say : the heauenly spyrytes and aungels , the earthe , that is too saye : al menne create vppon thee earth : shallbeare wytnesse at the great and terryble tyme of God hys laste Iudgemente , wythall trewe preachers and Prophetes , agaynste oure synfull stubbernes , whyche wyl not repent , beynge so ofte admonished . Yea the euerliuinge and euerlastynge Lorde in his dreadefull Magestye commeth as an vnreproueable wytnesse too aduenge the contempte of his hollye name , and all other abhominations , as this oure watche manne warneth , wyll wee not yet stoupe ? abate oure Pryde , plucke downe oure highe courtlie lokes , halte countenaunces , and leaue oure bleather blowne bragges , sette forth wyth shamlesse othes , too the contempte of God his holye name , and that bytter passion whiche Christe oure sauioure , suffered for vs .

Well , the Lorde is higher then al , and hee wil shortlye come downe from his holly temple . Then wo to the ex●●n of pryde , the blasphemers of his name . Wo to the ambicious Tiraunts and couetous caitifes .

Wo to the dronken in theyr lustes , eyther heare in Englande , or elles wher , for there is one God whych hateth synne euer sence he made manne , and one sprite whyche hath by the holye woorde vttered synne , rebuked it , and foughten againste it frome the begynnynge , one Lorde , whyche shall bee boothe wytnesse and iudge ouer all fleshe , whyche shall come sodaynelye vppon the wycked , strongelye , and myghtely , lyke an hayle storme , lyke a whyrle wynde , or lyke a sooden floude of waters fallynge vpon a great plaine Esay . xxvii .

The Text. For loo God shal come forthe of hys place , he shal come down and walcke vppon the hyghe places of the earth . And the hils shall melte vnder hys feete , the valaies shal cleaue in sonder , euen as the waxe melteth against the fyre and as the waters whiche fal downe with violence .

Oure Prophete Micha doothe paint the commyng of the Lord to iudgment boothe wyth the Iewes and also wyth the hole worlde wyth mooste euydent similitudes of comming downe and walkynge , whyche canne be applyed vnto God , who fylleth all places but only bi borowed speache as Moises did saye . Gen. iii. God did walke in Paradyse at the euentyde because he did then open his Magestye mooste presentlye vnto Adam , howbeit vpon our sauiour Christ whome we beleue bodilye too be in one place , not in al : according to the saying of the angel vnto the wemen . He is not heare after hys resurreccyon , but the men of Galile stode and beheld his humane body , go vp into the heauens , and the aungels saide agayne vnto them : ye men of Galile , this same Iesus shal com againe , as ye haue seene hym go vp in to the heauens . Actes . i. and God hathe appoynted a day , saythe Paule : when he wyll iudge the worlde wyth ryghteousnes , by thys man whom he hath raysed from deathe . Act. xvii . The whyche daye and tyme of the Lordes comming seemeth here to be chieflye and pryncypallye descrybed , thoughe the destruccyon of the Iewes be therewyth insumate , for thus dothe Christe hym selfe cople bothe together .xxiiii. of Mathew and Dauid in the .xvii. Psalme doothe adioyne the daye of hys perticuler deliueraunce to thys daye of the Lordes comminge , sayinge : the Lorde hathe hearde my voyce frome hys holye temple . The earthe was moued and trembled , and the foundacyons of the Mountaynes were troubled , & shaken . The smoke did come forthe in hys wrathe and the fyre dyd flame from hys face , so that cooles were kindled therwith , he bowed down the heauens & came down and darknes vnder his fete .

Of this daye and of these hygh places whereupon the Lorde shall walke , speaketh Esay the Prophete . In that daye the Lord alone shal be exalted for it shall come vppon all the hyghe and proud , vpon al them that ar arrogant , and they shal be broughte lowe , and vp on all the hyghe Ceder trees of Lybanus , and vpon al the Okes of Basan , & vpon al the high hilles , and vpon euerye high tower , the pryde of men shal be brought 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 heauens , not seing , nether regarding their doings vpon earth , our Prophet rebuketh that grosse opinion , and telleth them 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 commaundements . 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 & Ierusalem , set forthe by open similitude of the mountaines melting , the vallies cleauing in sondre , like as wax doth before the fyrye flame , he sheweth the cause of the ruin of them 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 destruccion 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 commonly translate , what is the syn ? because the interogatiue in the Hebrew is the Masculine gender , & 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 & condicions . 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 translacion , of thys text that it is a defectiue sentence , and by sondry interpreters is diuerstye supplied lyke as many mo are in the old testament . For the Hebrue tonge in sentences of vehemencye , and also of great haste doth leaue out certain words easy to be vnderstand . 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 golden 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 condicion 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 Ierusalem 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 them 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 complaineth , religion to be neglected , charity to be clene quenched , al good maners & orders peruerted and corrupted , couetousnes so depelye grounded , and ryot so rooted in theyr hartes , whyche haue authorytye ouer vs , that these poysons are spred lyke smyttinge lepryes , from the heade to the hole bodye euen to the soules of the feete and lowest members .

Repente ( we saye ) O you prynces & iudges of the earth , remember these examples of olde , consyder that al is laid vpon your backes , for you must answer for the sinnes of the people , euen you I saye , whiche shuld be as it wer earthlye goddes vnto the people , to minister all goodnes . Become not deuils the authors of euil and wickednes , haue ofte in minde the godli sayings of the boke of wisdome , that power is geuen vnto you of the Lord , & authoriti from the hiest , which shal examine your woorkes & shal serch your very thoughts , because that you being the ministers of his kingdome , haue not vsed righte iudgement , nor kept the law of righteousnes , nether haue you walked after the wil of God .

Horribly therfore and spedelye shal he appeare vnto you , for a moste straite iudgment shal be to them in authoritie . Vnto the smal mercye shal be shewed , but the mighty shal be mightely tormented . &c as in . Sapi. vi .

Repente we crie again O ye lords of the earthe of your former negligens in religion . Lay downe your couetouse ambicion , sease from ryot and your lasciuious wantonnes . Awaye with your stinkinge fornycacyon . Let go your oppression and extorsion .

Sease to do euil . Learne to doo good . Least you do perish with these .ii. cities afore named Samaria & Ierusalem . The pore people your subiects muste nedes folow your example , if you do vnfainedly repent as did the kings & princes of Niniue . Lyke as they can not eskape vnpunished if you do sinke in sin with the princes of Sodom . But oh , wher be the exampls & proclamacions of the kings & prynces of Niniue , which admonished of theyr syns by Ionah only , proclaimed a fast for yong & olde , man & beast , commanding most straitly that they shuld crye vnto the Lord with al theyr might , & euery man torne from his euil way , & from the wickednesse , wherein he was practised . That God might repent of his word & turne awa his wrath . But you contrariwise , not repenting , but forgetting how you haue offended God with your old idolatry , do abuse his light , now sent amongs you , to the satitfying of your lusts , & to condemnacion of your owne soules , cause god his holy word , & the preachers therof to serue your couetusnes . You do make proclamacions daily I do graunt against the couetous dealings of your inferior members & subiects : but be sure , the body can not be deliuered of this disease except the head be first pourged . Wherfore be warned in tyme by the prophets and preachers , for if we stil both head & fote , continue in euil , we must loke to gether to perish with the wicked world before vs .

The Text I wyll laye Samaria in forowes to plant vines , I wil cast down her stones into the valei & raise her foundacyons .

Lo , vtter destruccion is threatned to this cytye for the wickednes of the inhabitantes . And it was performed which the prophet speketh by Salmanasar , San herib , Phul , & Theglathphelaser , as appeareth in the .iiii. boke of the kinges the xvii . & .xviii. chap. And shal our polluted Samaritans of London escape vnpunished , the Iewes could not medle with the Samaritans without pollucion , neither can the faithful come to London but they are contaminate . Their eies with filthye sightes , are ful of adultery , their eares with wicked tales & blasphemies , ar obturate & made deaffe , theyr mindes with infinite errours occupied , with the diuersity of diuilish delucions demented , that neither Samaria , neither Sodom it self , hath deserued before god & man any sorar , or more extreme punishment . God is ther none amongs them , nether yet erthly king , as appeareth by their lawes contempned , no loue amongs men , no shame fastnes amonges women , no fayth , no fear , no trust , no confidence , no master content wyth one offyce and callynge , no seruaunt for loue , doth shew obedience .

In shadow and outward shewe , haue banished Idolatry , and changed theyr religion , yet do they serue the deuil styll as much as euer they dyd in al kynde of abhominacion . Therfore shal thys Englysh Samaria be wasted and destroyed , because from this sea all sinful poodles of England doth flow & spread abrode .

And al the grauen ymages of Samaria shall bee broken in peeces , The Text the gyftes and offerings shall be brent wyth fyre , and all her temples shal I make desolate , for she hath gathered all of the hyre of an harlot , and to the hyre of the harlot , they shall bee returned .

The grauen Images , the golden calues , & what so euer the Assyryans foundin Samaria , they spoiled and waisted it , they destroied theyr townes & temples as is towched .iiii. Kynges .xvii. They dyd take away their golden calues . Hosea .viii. wherby the lying Lord would vtter the weakenes of those fayned gods whych could not helpe them selues , and the foolyshnes of all men whyche wyll worshyp such broken cesterns that can hold no water . Yea , theyr foolyshnes & shameles abhominacion is muche more vttered in that the Prophet sayth that Samaria had gathered all thys of the hyre of the harlot : charging them as doth Ezechiel .xvi. Chap. that where vnto all common whores , ther is geuen rewards . Israel lokinge for no rewarde of her Idols , with whom she hathe ren of whoringe , hath contrariwise made them riche with her giftes and rewardes . But as goodes euill gotten muste nedes be euil spente ( according to the common Prouerbe ) so now commeth it to passe , that these ryche Iewels golde and siluer offered Idols in Samaria , are caried into Babilon to be dedicate to their Idoles againe , or elsse are readye to be conuerted vpon suche harlottes as communelye foloweth suche garrisons of orderles sowgioures and by the cursse of god and mooste heauy temptacion ( as we do se in our time ) that whiche was gotten by spiritual fornicacion is spent in beastly and bodely whoredome .

Wherefore I shal mourne and yel , The Text I shal go spoiled & naked , I must murne lyke the dragons , & wayle lyke the Estriches .

The Prophet brasteth forth wyth teares , wyth sighing , sobbing , yelling , and criyng , to lament the state of these myserable tymes , which he dyd see and behold to hang ouer the heades of his people . So doth Christ our Sauiour seynge Ierusalem , wept ouer it . So doth Esaiah . So doth Ieremiah , and al true prophets and preachers lament and bewaile the miseries , whych nedes must followe the synneful stubbernes of the wycked . Thus alwayes , the wycked worlde greueth the holy spirit of God , in these holye men : but neuer wyl they mourne for theyr own sins , vnles it be so as our prophet may be ryght wel vnderstand , that afflyccion , daunger , and distres , do giue them vnderstandyng , as in theyr feareful famine , when the delycate 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 & countryes 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 from 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 commaundments ? 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 woundes 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 them vp to their owne sinful lustes & therfore worthely hath also brought vpon them 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 then 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 vncircumcised Philistins do reioise at the fal of Israel , Wherein is declared the cause that in Gathe named a city of the Phelistines , whence the great enemy Goliath did come the fal of god his people shoulde not be knowen least the vncircumcised 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 geuen them 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 congregacions amongs our selues , bewaile our miseries , & the miseries of our brethren , & thus iudging our selues , we shal not be with the wicked condemned , but by our vnfained repentaunce , cause God to shew his mercye vpon vs , as did the Niniuites repenting 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 can not bewaile them . The proude papists can 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 hence Saphir with thine enhabitaunce , thou haddest thy name of beauty , but thou art naked with shame . And zaenan 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 from 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 found the wyckednes of Israell .

The Prophete doth reherse the cheife cities whence Ierusalem shoulde haue hadde healpe and succoure , and setteth before her eies the extreme misery whervnto she was brought by sin . The bewtiful Saphir was smitten wyth shame . zaenan whiche was not alwaye readye before tyme to go forthe against the enemy , and therof hadde the name , dare not now go forthe to lament her neighboures of Bethhaezel : no , the ennemye hath taken from them both menne , monye , and al municions by theyre longe siege against them . The ryche cytye of Maroth also dothe mourne for her ryches , wher she hoped for the good blessing of God which is here named , Tob , and doothe signifye all goodnesse . The contrary euen the curs & wrath of God threatned in the law , dyd pearce to the portes & gates of Ierusalem . Now Lakis which is named the .x. of Iosua to be the kings seat which is laide also to the princely trybe of Iuda . Iosue the .xv. is commanded by our Prophet to flye away in chariots and to be caried wyth mooste swyfte beastes for so dothe all the Hebrew commentaries agree that , Rekes , dothe signifye . Thoughe some do translate mules , some Camels , some Dromedaries , and some doth say it is the name of a beaste vnknowen to vs . The meaning of the Prophet is to vtter in how great feare they shal be before the enemy . And as the Prophet speaketh it was fulfilled the .xiiii. yere of the raigne of kynge Esechias , when Senaherib did take all the stronge fenced cities of Iuda , and beinge in the citie of Lakis , Ezechias sente Messengers to desyre him too departe and apoint what tribute he wold , iiii , kynges .xviii. The Prophet doth further vtter the cause of this terrible fear , from which they shuld flye , saying : that this Lakis was the firste fountayne of the Idolatrye , broughte from Samaria to Ierusalem , whiche ought therfore chieflye to tremble , because it was the fyrste and cheife cause of God his wrath thus kyndled . Let al them learn hereby to repente whyche are the authors of euil vntoo other , for when the almightye shall shake his sweard it shal be to late to seke for help at horsses and Chariots .

The common fame goeth that in Boston in Lincolne shere there , was seene a swearde hangynge in the ayre , but wee nede no fayned matters : we do feal the fearce wrath of God and his sore swerd in this soden death & murren of men , which myght cause vs to repent , if we wer not indurate & geuen ouer to our own lustes . Our beautie is shent , oure forward men are spente , oure ryches is consumed . Can we helpe this with the frendshyp of foran nacions ? canne we resiste the wrath of God by oure pollycyes ? especyallye ioynyng handes with papystes , the frendes of Antechriste by profession , and our auncyente ennemyes .

Therfore shal thou send gifts to Moresheth which is in Gath , The Text and the house of Akrib shall lye vnto the kinges of Israell . Yet agayne wyll I brynge an heyre vnto the thou citye of Maresha vnto Adullam shal come the glory of Israel . Make thy self bald & be shauen , for delicate & daintye children enlarge thi baldnes & nakednes like the Egle because thei are gon into captiuitie from the.

Moresheth & Maresha are .ii. dyuers cities of diuers contries & in the Hebrew playnelye dystyncte by letters and vow elles . Moresheth , Bathe was a cytye of Palastine whiche Dauid brought in subieccion and made tributarye . The whyche oure Prophet dothe nowe say , shall make Ierusalem trybutary in contrarye condycion , and Lykewyse Aksib was a citi of Iuda , Iosu .xv. whose citizens were like the lyinge and deceiuable waters geuinge no refreshinge to them which sought relief at their handes .

Maresha was in the trybe of Iuda , The prophet b● the mouth of god , threatneth to bring in a new heyre and owner to Maresha the cytye , wherein he was borne , to geue them knowledge , and to bryng into remembraunce the benefyte of old , when God brought them foorth of Egipt , did driue forth the Cananees , and set theym as heyres and owners in theyr land . The whych woorke of God they nothyng regardyng , but couetyng the spoyle one of another , euerye man takyng house and land from hys owne brother , as foloweth in the second chapter , by worthy punyshmente and iust recompence , God bryngeth and setteth in theyr place newe heyres and owners . And vnto Adullam , whych was a cytye nyght to Ierusalem , shal come thys heyre , thys owner , & new possessioner , whom al Israel shal hold as their lord , & count as theyr kynge . Wherfore he is here called theyr glory , the glory of Israel , whyche was fulfylled in the king of Assur . Sanherib whyche dyd come and conquer all the cityes of Iewry , saue only Ierusalem , which was left like a cotage in the fielde when the haruest was ended , as Esay sayeth : wher the Prophet biddeth the whole land of Iury , so make it selfe bald , & shaue of the hear , for the losse of her chyldren . He setteth forth the great heauines and murnyng which shuld folow this destruccion . Lyke as Ezechiel xxvii . Let them sprynckle theyr handes wyth duste and ashes , and shaue theym whyles they be bald . Also , Ieremy .xvi. of the contrary wher ther shal be no murnyng . They shal dye great and smal together , they shall not be buryed nor lamented , neyther shal any cut them selfe or any baldnes be made for them . Iob is named to haue bene shauen in his great sorow in the fyrst chap.

This similitude of the Egle is broughte in to amplifie and set forth theyr spoile and destruccion , for as the Egle in extreme age , doth cast al her fayre fethers and loseth them . So Israell naked and spoyled , bald and baren of al ornaments , shal mourne and lament , the whych symylytude of the Egle , maye represente also to the spiritual man , the renuynge of the spiritual Israel , whyche can not be any other waye , but by the mortifyfiyng of the carnal Israel . Whereunto the Prophets as vnto their chefe marke ( though darkely for the tyme ) doth apply theyr prophecyes . Of this renewing of the Egle , besydes the prophane writers , we read Psa. ciii . Esa. xl . of the renewyng and restoryng of the spirituall Israel . Esay . lx . Ambrose doth at large set forth this similitude , and apply it to the renewing of the faythful , in a Sermon made principally for the same purpose . Now to appyly thys prophecy to oure tyme and maners . What if wee be lykewise compelled to please wyth giftes our enemyes ? what if we beyng disepossed , other do inuade our possessions ? Whom can we blame , but our own wyckednes ? which being so oft warned , wilfullye do ren forwarde to prouoke the wrath of God vpon vs . This sore plage of thys sodayne death , send amonge vs ( vnles we do shortely repent and amend our euyl lyues ) semeth to be the weakenyng and rootyng out of vs against the commyng of some foraine enemies . For thus God vseth firste to warne by hys word , then by some fatherly correc●ion . After when the people doth waxe stubburne agaynst hys worde , and cruell amongs themselues , he geueth them vp to the cruelty of theyr enemyes , whych causeth baldnes , nakednes , and al myseries . Therfore let vs praye wyth Dauid that we fall into the hand of God , rather then into the handes of men .

The second Chapter .

WO to them that imagin vanity and worke wyckednes vpon theyr beds and early in the mornynge wyll do the same , The Text because that power is in theyr handes . They couetted fieldes , and haue goten them by extorcion : houses haue they desyred and taken them awaye . They haue by vyolence oppressed the man and hys house , the man and hys herytage .

Oure Prophet here to fore hath chiefly rebuked the people for theyr Idolatry and vnthankfulnes towardes god . Now when he commeth to touch theyr grosse couetousnes agaynste theyr brethren , he is compelled to cry , wo worthe them that thus wyckedlye lyinge vpon theyr soft beds wher they should thank God for hys benefits , and pytye theyr brethern whych haue not the like : doth cleane contrary imagin only , lying vpon theyr beds in the nyghte season , howe they may work wyckedly agaynst their poore brethren , and in the mornynge do speedelye perfourme theyr wycked dyuyses . Thys is so playne it needeth no expositour , the Prophet telleth theym what they imagin , only how they maye get theyr neighbours house and liuing . We al graunt thys is playne , we say al the thys is true , & we do confesse an euerlastyng wo and cursse shal come vpon such couetous caytyfes , but whych of vs careth for it . The poore man sayeth thys curs belongeth not to hym . The Lords and riche menne they care but for the tyme . The Bishops and priestes do loke ouer as the deuyll dothe loke ouer Lincoln ( as is the common prouerb of that countrye ) or els durste they neuer practise for purchasyng other mens landes and houses to make theyr wifes ladies , and theyr sons Lords . Yet can I prayse the Bishops of the Popishe churche for their clenly couetaunce of their matters , in regarde of our protestauntes , whyche thus openly shame theyr profession . Wil you yet be a church all alone , O English Bishops and and priestes , wyll you neyther folow Christ nor his Apostles , neyther the Bishoppe of Rome and his Bishoppes . At you wyser then the one sort or wyl you be worsse then the other ? What shall Isai ? You do know inough What shall I heape scrypture and reasons agaynst you ? repente or elsse with the Prophete we muste all crye wo , wo , agaynste you , it is youre ambycyon and couetousnesse that maketh oure Lords heades and gouernoures to do so euyll , you can not worthelye rebuke them beinge euyll your selues . Therefore our alder Master Christe commynge to reform the world , begynneth wyth the Scribes and Pharises , the Byshoppes and thee priests , and thondereth wo against them . Sayinge the Scribes and Pharises set in Moyses seate whatsoeuer they commaunded you , that looke you obserue & kepe , but do not according to their works for they speake but thei do not . Wo therfore vnto you saith Christe , whiche shut the kyngedome of heauen vnto menne , neyther enterynge youre selues , neyther sufferinge theym that woulde enter .

Marcke for thee loue of youre owne soules , howe lyke you be to these Pharises , they did set in Moises seate and dyd teache and preache the lawe of God , as you do somtimes . But because they dyd loue the worldlye kyngdome and Lordeshyp more then the kyngdom of heauen , as Christe here chargeth them , that they wyl be greate and be called Lordes and masters : by this lewd example , they shut the kyngdome of heauen that neyther they nor other blynded by theyr ambycyon , & led astraye by their euyll example colde enter therin .

Woo vnto you Scribes and Pharises , saythe he , you Hypocrytes whyche doo deuoure the houses of the wyddowes vnder the pretence of longe prayer , therfore shal you be more greuouslye punyshed . You knowe that the goodes of your sees and churches , althose lands and rentes whyche you receyue in youre Dioces are the goodes of the poore wedowes and fatherlesse . And he that defrawdeth the pore is a Murtherer . How dare you then deuoure thys to purchase landes for youre wyfe and chyldrene ? But you dooe it vnder the pretence of the Gospel , as they dyd vnder the pretence of prayer , therefore doothe Christe call you Hipocrites whiche vnder so holye a clooke dare couer your wickednes , and he saythe forther youre damnacyon shall be greater .

Shall we goo forther and say : Wo to you Scribes and Pharises , whyche laboure so busylye wyth flearyng and flatteryng , wyth threatnynge and prysonnynge to gather moo into your feloweshyppe too weare youre gaye geare , too take youre vayne tytles wyth you , that when they haue stepte forwarde too one peace of your supersticyon , they become more soorar defenders of youre fondenesse then you were before them . Shall we say ? Wo vnto you Scrybes and Pharyseis whych stryue for the gaye golden garmentes too be vsed at the Lords supper and for settynge of the aulter in the quyere and for rounde Cakes , and for the people too gape and take theym in theyr mouthes lyke Babes .

But for the godlye ministracion of this holi supper , and for the church and faithfull congregacion of Christe scattered a broade with Popyshe Boores , deuoured wyth couetouse and greadye Wolfes , Beares , and Lions , and troden vnder the fote with stinkinge Goates , you do care nothynge . I wyll goo no further but in the name of thys youre head Bishoppe , whome you professe to folowe : I warne you to repent , least this woo and cursse come vpon you , and for your causes vpon vs al. You are the salt of the earth , if the salte be vnsauery what canne be seasoned therewyth . I truste verelye there is some good amonges you that be Byshops and Priestes , but in thys poynt ar you al , that I knowe , fowllye faultye , that wyncke at your felowe Byshoppes and felowe priestes both in purchasing of Landes , gatherynge of ryches , and other abhominatyons . Awaye wyth couetousnesse the roote of all euilles . Awaye with your Lordlines which maketh you vnlyke Peter , and take vnto you larges for your gold n Miter , and mekenes for youre rotehet . Bewyse as Serpents but simple as Doues . So wicked Achab oppressing Naboth , and his companions , be they Noble menne , be they penne menne , wherof this worlde is ful . I do cry wyth Esay the Prophet : woo vnto you whych do i●ine house to house and field to field Esay .v. and with the Prophet Ieremye , woo vnto hym that buyldeth his house in vnrightuousnes , and his parlers not in Iudgement , and wyth the Apostle Iames. Go to nowe you rych men , weepe and howle vpon the miseries whych shal come vpon you . &c. Ia. v. Know thys olde saying to be most true . Euery rych man eyther is wicked , or heyre to the wycked . There be manye secret imaginacions and priuy practyses , wherwyth both Byshops and other myghte here worthelye be charged , but thys do I wryte secretly to admonyshe that they may be moued to repentaunce not openly to publish any pryuy secrete seyng theyr open crymes asketh speedy vengaunce .

Wherfore take heede al ye that imagyne vanitye and myckednes in youre secrete chambers , thynkynge to begyle both God and man by your wyly wits . God whych made the eye , dothe he not see ? He whych made the hert , hath he not vnderstandyng ? Is any nyght so dark ▪ that he can not se therin ? na● , ●yght is no nyght , darkenes is lyght before him . Therfore wo shal be vnto you and your shame shal neuer cease , when he bryngeth into lyghte youre pryuye practyses your crafty conueiaunce , youre subtyle inuencions , your syne wyts spent in vaine and vnprofitable ymaginacions . Ther is nothyng done so closely in secrete , but it shal be reueiled openly , be you sute , for Christ our aldermaster speaketh it . The rych nygard imagening vainly to build mo barnes and stoare houses , and so to rest in the strength of hys owne labors , had thys answer from the lord : O thou foole how vaynely dost thou ymagyne , thys nyght whyles thou doest ymagyne thus lying vpon thy bed , shal they take thy soule from thee .

Nebuchadnezer imagenynge vaynely of his owne strength and power , was so punished and plaged for hys vaine imaginacion , that he dyd lose hys reason , wyt , and vnderstandynge , and became a brute beast , eatyng grasse in the fielde for the space of .vii. yeares . And if so be that these men imagenyng vaine thinges onelye were thus entreated : howe shall wycked Haman and hys felowes eskape ? imagenyng myschiefe agaynst the chosen of God . Howe shall stought Nymrothe auoyde punyshment , which buyldeth his palaces wyth the spoile of hys brethren . Wher shal become the Cainites whych ymagine how to gette the bloud of theyr brethren . As for the imaginacion of Iezabel , to optayn the vineyarde , the enheritaunce of Nabothe , it is no straunge thing in these latter daies but a common practise , and a polytyke inuencion for the kynges aduauntage . For oure wyttes far passeth our predecessers in the imaginacion of mischiefe , as one day therin alwaies teacheth another . And the scolers of thys scoole can euer find somwhat to encreace and augment the wyckednes of theyr masters . As we haue seene mooste euydentlye in the popyshe churche , howe Pope after Pope dyd enlarge the inuencyons of Antechriste wyth newe and straunge deuyses so longe , whyles the grounde of Christes relygyon cleane forgotten , the Champyons and Captaynes of that wycked courte and companye , dyd affyrme and contende that all Chrysten Relygyon dydde stande and consyste wholy vpon Ceremonies , the imaginacions of the Idle brayns of Popes and prelates ) euen so holelye and fullye as the goodes and substaunce of the rich Marchaunt standeth vpon farthings , so that like as by takynge awaye farthing after farthynge from the ryche manne , al his substaunce is at length consumed euen so ( saythe Stephan Gardinet of late a stoute Prelate , of his diuelish Sophistry in the very latter ende of his boke standeth oure relygyon vpon the Masse and heape of Ceremonies whiche by deuision contempned , the subtance of our religion by prodygal chyldren is wasted and consumed ,

But praysed be the Lorde God theese vayne imageners , are put to silence , and confounded heare in Englande , & who so lyste to reade of theyr vayne imaginacions , No manne hathe more clearly vttered , nor more playnelye paynted them in theyr owne coloures then oute contry man of worthye memory William Tindal in his boke of the practise of prelats . So that I thought it not so mete much to medle wyth theyr inuencyons in thys treatyse as to rebuke the vyces of oure tyme and the vayn imaginacyons of the carnall Gospellers whyche wold fayne serue both God and Mammon , whiche wyll make theyr , bellye theyr God , & say they serue the Lorde whyche wold seme to be enemies to Popyshe relygyon , but they are aduersaryes to Christ his truth and Gospel , and do more harme thereunto by euil and lasciuious liberti of the flesh by couetousnes and other crymes , open to the eyes of al the world , them the other dyd by cruell persecucyon , and all the craftye imagynatyon of the craftye courte of Rome .

Therefore cometh this woo vpon vs nowe lyuynge , because we doo imagine how to maintayne by poure our wycked deuyses and iustyfye our euyl doynges . We canne imagine lawes to maintayne oure adulterye . We canne make diuorsmentes for verye sklenderlye approued causes . Wee canne coloure oure couetusnes with the cloke of religion . Brifly we can establishe al oure vain imaginacion by lawes of oure owne making , that no man shal dare be so bold as once to 〈◊〉 against them , though they be contrary to god his own lawes . For wher God hath commaunded in . the .xxii. of Exodus that thou shal not hurt the widow and the fatherles , and if you do hurte or hinder them by anye meanes eyther in Londes , in goodes , in Cattayle . For the Hebrewe woorde is generall of all manner of hurtynge or hynderyng of them . If thou do hurte or hynder them sayth the Lorde , and they doo crye vnto me . I wyll heare theyr crye , and my wrathe shal be kyndled againste you , and I wyll sleye you wyth the swearde , and your wiues shall be widowes & your chyldren fatherlesse wardes . Let vs compare oure craftye imaginations and wrong wraisting of laws to thys commaundemente and see howe we shall auoyde the woo and cursse for the breakynge af the same .

We doo imagine a lawe how to spoyl the poore wydowe , first plaged of God , with the want of her husbande , with fartherlosse of the lacke of her eldest childe ( whiche shoulde be her synguler comfort in the steade of hys father ) soulde frome Chapman to Chapmanne , and to Chapmanne agayne like an Oxe or an Asse or some bonde slaue . To be broughte vppe in drogerye or handled lyke a warde for both is one thinge by common Prouerb , and at lengthe agaynste hys wyll , which is the moste miserye of al , and farre from the lawe of nature , contrarye to the lawe of God and too all good polytyke lawe of free cytyes , compell hym too Marrye whome he hateth eyther for her owne vntowardenes , for such are appoynted forwardes ( for the mooste part ) as no other manne woulde gladlye chose ? ether can not loue for the extremytye of her Parentes . For no vyolence canne brynge loue , but free and coragyous stomakes , hate compulsion and setteth muche by choyse and lybertye , Especyallye heare where vppon hangeth the comforthe or care of the hoole life , and eyther furtheraunce or hinderaunce frome the endelesse felicitie .

But beholde what becommeth of oure imaginacions . We heape the cursses and wo threatned againste vs , vpon oure heades , and causeth suche widowes to mourne and crye vnto God for theyr miseryes , we do make these fatherlesse , these wardes , wherof we haue a carefull charge by the mouthe of God in manye places of scripture : too blaspheme God and manne in thee anguishe of theire heartes by oure couetouse cruelty : Cursyngethe tyme of theyre byrthe , theyre Parents , theyr Lands and Land Lords

Wee cople theim too oure Doughters too cause contynuall Adulterye in boothe partes . Who beynge thus marryed wyth thee Deuylles Marryage , seketh for deuorcement when they are foorth of bondage , whych as it maye in some cases be permytted , so for to bee made common and vsual , shal be the greatest plage that come to anye common wealthe . And these men hauynge theyr myndes occupied only in straunge loue , can neuer be apt instrumentes for anye such seruice as myght be for the glorye of God , for the kynges honor , for common tranquillyty , eyther in warre , or in peace , but vnprofitable to al purposes , as experience proueth , and the plage of God compelleth vs to pronounce .

Yt wer to long and tedious to touch the tenth part of your vayne imaginacions for the fyllyng of your pursses , eyther in thys courte of the wardes , or in the courtes of augmentacions , and impossyble for any man to vtter theym in the other courtes , neyther am I verye skylfull of them or in them , thanked be the Lord : but the euil effectes of them , the pyllyng and the pollyng , the extorcion and the brybery , euery poore man of the country feeleth and cryeth out ther vpon , therfore am I compelled to touch it , in hope that God wyl gyue you heartes to amende these thynges , in whose handes the power resteth .

Wyl you be loued of your subiectes ? Wyll you haue no vproates nor commotion of youre commoners ? Then let them see some cause or loue in you , for forced violence and loue which commeth by cōpulsio● , cannot be longe lastynge , The vaine imaginations or the late vpskips of Englande too make the people peasaunts and slaues , is not the right path waye to quyetnes . For euen now the commons are so base and pore that they cry out of the euil abuse and openly against the Iustices of the bench . And what wil folowe trowe you ? in your subtile imagions & fine wits , O ye vpskippes the deuourers of the people , and destroyers of al publique weal , whiche by wardes , by Symonye , by lease mongynge and lyke Marchaundyse , make waste thys hoole realme , before your tyme most welthye . O no● le counsaloures , se to the safetye of your selues & youre subiectes in time . The Lord our God hath oft shaken his rodde , Let vs all repente of all vayne imaginacions against his holy lawes . Especyally he to the fatherles as fathers , & to the wydowes as theyr husbandes , and you shal be the obedyente children of the hyghest , and hee shall tender you more then your owne mother , as it is promysed in the .iiii. of Ecclesiasticus after the whiche rule I do wyshe oure courtes of wardes to be reformed , to the glory of god the saluacion of your souls , the profit of the common weale .

Nowe for the subtyle ymagynacyons of the other courtes . I dooe saye no more , but if you wyll suffer all youre spirituall menne ( as they be called ) too haue theyr fyrste fruites , therewyth too kepe hospitalitie & maintein the pore wherof this profit aryseth . You shal driue them home to theyr benefices , and ceas muche slaunder , whych before your commons , they do seme worthely to lay vpon your backs . They do come now once or twise in ii . or iii. yeares to theyr Paryshe and saye , O good people we woulde fayne keepe houses amonges you accordynge to oure dutyes : but the kynges Offycers haue so muche of vs that we canne not recouer it thys .iii. yeares at the soonesse . And I wote not what Deuyll is occasyon therof , they take such a custome in this space that they neuer kepe good hospitality after .

If you wyll also reforme the wrong & vnproper vsage of the impropryatyons , fyrste geuen to the cleargye , for teachynge of the people and releyfe of thee poore : but sence that tyme aultered by subtyll deuyses too the monastaries and Abbayes , and now come into the kyngs hands , some menne canne tell howe . If you wyll restore these and suche lyke to theyr former vses , and leaue such vaine imaginacions as hathe ledde you too abuse them , you shal win the peoples herts , seyng such changes & reformacyons whiche hitherto suspecteth al suppression of Abbaies , of idols , of Colleges , of Chauntryes , of hospitalles , and all reformacyon of relygyon , to be made only for your owne pryuate profytes and purposes , whyche their suspycyon and fonde ymaginacyon ( as you doo accompt it ) canne no other wayes be wyped awaye , be you sure , but by the departynge from suche thynges wherein they doo see you take vnlawefull gaynes , whereof parte are here named . The spoyle of the fatherles , and the spoyle of the pore , in the goodes of the churche .

But thys geare is agaynst the kynges profytte and youres , O my Lordes , shall some vayne ymagynours twytle in youre eares ?

Oh what shall the kynges Magetye gayne if hee wynne the whole world and do lose his own soul by mainteining agaynst iustyce , against good conscience , agaynst God hys holy wyl , your vayne ymaginacions , myscheuous marchandyse and Symoniacall sales of youre gayneful chaffer . Our Prophet doothe threaten the endles wo of euerlastynge dampnacion agaynst al vayne ymageners , whyche hauynge power in theyr handes , do hast to perfourme theyr wicked deuyses . For thys is the sence and meanyng , thys is the true understanding of the latten , and of the first verse wher the Hebrue hath , El , & diuers haue translate the same God , and hath therby encombred themselues wyth dyuersity of interpretacions . But as it is taken by the best learned in the Hebrue toung , it sygnyfyeth here in thys place power , lyke as . Gene. xxi and Prouerb . iii. So that the prophet speaketh of them which haue authority and power in theyr handes . Neither is the spirit of God afraid of them any more than of other . Searche your own consciences therfore you that haue thys power in yuur handes , for all eniuries , violence , oppression , yea of euerye vayne thought and Imagynacyon , you shall gyue a full strayte answer , and the mighty shall be myghtelye tormented . The Lorde knoweth the thoughtes and imaginacion of man , that they are but vayne , and he taketh the wyse in theyr owne wylynes .

Therfore thus saith the Lord : lo , The Text. I do imagyne euyl agaynste thys family , whence you shal not pluck forth your neckes , neither shal you goo vpryghte , because thys tyme is euyll . At that daye shall the mourner make hys parable vpon you , and mourne lamentably , saying : we are sore waysted and destroyed , the porcion of my people god wyl change . How shal he take that is myne ? our landes shall be restored , the enemy shal deuyde it .

Because that these men of power did abuse theyr power agaynste theyr inferiour members , imagenyng myschyefe vpon theyr beds . Lo the Lord of al power wyl shorten theyr hornes , and lessen theyr strengthe . He wyll sette hys thoughtes agaynste theyr thoughtes , hys deuyses shal stande . He wyll laye a yoke vppon theyr neckes whiche shall cause them to stope and laye down these haute and highe lookes , wherwith they ouerloke euerye pore man whome they wolde oppresse , but beware you proude of the earthe whiche huffe vp youre noses into the wind after the srensh guise , you shall be fayne to hange downe your heades for the shame and miserye which the Lorde shall worthelye bringe vppon you . You haue dyspised the pore , spoiled them of home and harboure , broughte theym into bondage , made theim youre slaues and Pesauntes , haue kylled and slayne them . You muste by the iuste and righteous iudge haue the like vnto you measured . The Lorde dothe euen nowe beginne to bringe his yoke vppon your neckes whiche might cause you to stope with flying away with your fine Phisik with al your inuencion , you cannot auoide it , he suffereth you yet to liue & behold it in others that he may prouoke you to repentance but the time is at hand if you doo not repent when ether with this or other plage more greuous you shal be wholy destroyed . Then shal the false prophets which haue flatred you in your wickednes make lamentacion & cry out for your destruccion whiche sodenly shal come vpon you . Their idle braines shal muse and meruel how this land promised to be yours , shuld be take with the enemye ? Yea after they shal be taken together with you by the enemy , they shall promise you to be restored as did Hanamah . Hiere . xxviii . sayeinge : I haue broken the yocke of the kynge of Babilon . But at lenghte he shall se hys hope all vayne whiles the enemye deuideth the lande as it was deuided too the Lutheans and Babilonians . iiii , kinges xvii . reade the latter end of the .xxxiii. of Ezechiell for the declaracyon of thys Texte , howe shal he take that is myne ?

Therefore shall there be none whiche shall deuyde the lotte by lyne vnto the , in the congregacicion of the Lorde . The text .

Because you haue imagined mischefe against other by couetousnes , extorsion , violence oppression , haue wroght & broght forwarde your wicked deuises , therfore shal you be so spoiled , that you shal haue no hope to haue your possessions restored , but shal be vtterly roted forthe bothe of this congregacion whom the lord hath with such miracles broght forth of Egipt fostered & cherished in wildernes & hitherto so wonderfullye guided and gouerned , and also with the ryche gloten you shall bee secluded from the holye companye reastynge in Abrahams bosome . For the rotynge oute of the .x. trybes so that other nacyons occupyed theyr enherytaunce rede .iiii. kynges xvii . For the other .ii. trybes we do know that they contynue scattered in all countryes vnto thys day . What shal we nowe loke for , onlesse we doo repent , whose syn in number dothe farre passe theirs , oure iniquities are lyke the sand of the sea . Thinke we not that it is the same God which refused his chosen people for theyr sinne ?

Do not prophecye thus shal they saye . The Text Lette theim not Prophecy least they be put to shame .

Thus hathe the wycked worlde alwayes resysted the spyryte of God and laboured to quenche the sprytes , to stop the mouthes of the Prophetes , to putte them to shame as they supposed . Therfore saith Ieremy I am made a laughinge stocke all the daye longe . Ieremye .xx. They dooe all deryde me because nowe a longe space I haue cryed agaynste theyr iniquitie and tolde them of destruccion , and the worde of the lord was laid vnto me as a rebuke and shame all the daye longe . Therefore saythe Esaye . The people prouoketh my wrathe they are lying chyldren , chyldren which wyll not heare the law of the Lord , whiche do saye vnto the Prophetes and seers : see not ? and Prophecye not vnto vs thinges , that are lighte , but speake pleasaunte thynges vnto vs . Esay .xxx.

Thus the vnkinde people doth alwai hate the truthe , and rather then they wil departe from theyr beastlye lustes , wherin they wallow lyke swyne , they wyl desyre Christ hym selfe to depart with the Gaderines and Satazens . This is the condempnacion of the world , that light is come into the worlde , and men loue rather darckenes then lyghte . Therfore are they geuen ouer into myndes reprobate to do things vncomely fylled with al vnrightuousnes , whoredome , crafte , and couetousnes . Romaines .i.

Thys is the heauye temptacyon from the whyche we oughte too desyre oure heauenlye father at thys presente too delyuer vs , for euen nowe wyckednesse hathe so gotten the Masterie , and Flatterers are hadde in suche estimation , that our tender and delycate eares canne not abyde the trewth of goddes spyryte to scrape theym .

But wyth contencion , sedicion , and I wot not what els shal the true Preacher be charged to stoppe his mouthe if it bee possyble . But there is one euen the father of sprites whiche alone can eyther open or stop the mouthes of the spirites . Ther was one Phassur in the time of Ieremy the Prophete whych with strokes and imprisonmente woulde haue bette downe hys spyryt . We haue hadde lyke Phassurs in our time , mo than one , wherof some of them hath bene plaged wyth Phassur , let the reste be warned . For it is not ●e●tmye nor Latimer , nor Leauer , nor Hoper , nor Beacon , nor Horne that speaketh vnto them , but the spirite of God whyche alwaye by suche weake vessels doothe so vtter it self that when theese are gone other commeth of theyr ashes . And if these shuld not speake , the verye stones shoulde crye oute agaynste oure wyckednes . For Ieremye woulde haue holden hys peace when he was so euyll handled , but he saide that the fyre of this spirite was in his heart , and with in his bondes that he was weried wyth holdynge it in and colde refrayn no longer . Then setteth hee forthe the feare of menne agaynste hym , but streyghte hee addeth theese comfortable woordes .

The Lorde is wyth me lyke a strong Giaunte and therefore shall they fall head long whych persecute me , and they shal not preuaile agaynste me , but shall bee put to shame , because they cannot prosper , but an euerlastyng shame shal come vpon them whiche shal neuer be forgotten . O you Englyshe Phassurs fear and tremble for thys is your iudgment from the Lorde of spyrytes . The shame you wold lay vpon the true preachers lasteth but an howre : no it is no shame but the greatest honor , you can do them . But your shame is euerlastinge .

The Hebrewe Na●aph hych is here translate to Prophecye and to speake , is borowed by Metapher from the raine whyche of manye small droppes doothe grow to greaft abundance and maketh the earth fruteful in the ende . So dothe the woorde of God , therefore saythe Moses . Deuteronomi .xxxii. my doctrine shal drop downe like the rayne .

O thou that arte called the house of Iacob , The Text is the spyryte of the Lorde shortned , are not these his works , ar not mi words good to him that walketh vpright ?

Thou that wyl be called by the name of the chosen people , though thou be not so , thou oughtest to know the power of God , thou should thynke that the same spirite whych hath drawen foorthe the sweard agaynst the old world , the same spirit whych hath foughten wyth Pharao , and drowned hys army , which hath for theyr synnes dryuen forth the Cananees before thee , and hathe not spared the kynges Saule and Ieroboam , the same spirit hath not hys arme shortned that for lacke of power , it shoulde be afrayed of the face of any man , to keepe sylence at commaundemente , no , thou knowest that these wonders afore rehersed , and the terryble plages now threatned , are the woorkes of the almyghtye . Why then wylte thou suffer thy flatterers styl to bolster the vp in thy wyckednes , and bid the procede in thine own imaginacions , saying : that God is mercyful , he wyl not stryke . Surely the lord is mercyful , and hys words are comfortable , but as the Prophet telleth the , if thou walke vpryght . So doth Moyses in the geuynge of the promyses , at the fyrst adde thys condicion . If thou wylt heare the woorde of the Lorde , keepe it , and do it , thou shalte haue all the blessynges promised . But if thou wylte not heare the woorde of the Lorde to fulfyll all hys commaundementes , the cursses wryten in the law shal come vpon the. Deue. xxviii . Wherefore neyther the Iewes in theyr tyme , neyther we in our tyme may boast of the promyses , vnles in walkyng vprightly we wyl fulfil our condicions and couenantes .

And alredy my people is risen agaynst me lyke an enemy , The Text they do rente of the coate and cloke one of another : Euen from hym whyche walketh careles by the waye , as thoughe he were eskaped from battayle . The wyues of my people haue you dryuen from theyr houses full of pleasures , and from theyr chyldren , haue you taken my glorye for euer .

O Lorde was thys the fal of Israell ? because they dyd stand agaynste Gods commaundemente , openlye to defende theyr wycked wayes ? When Naboth was kylled , Iezabell dyd dryue oute the pore widow . Yea as the Hebrew semeth to sound when one againste other , & one from another . Mimul . did snatch , sctatch take & reno the pore bribing from the rich , the rych pilling & polling the poore vnto the bare skin . When the straunger & trauailing man was spoiled & robbed as though he had bene taken prisoner in battel . The theues by the hye wayes , & the Sherifes & iudges had part of the spoil , when their princes wer become lions , & lerned to ra●●ne for theyr pray : to deuour men , & had learned to make widowes as Ezechiell speaketh of Iehoiakim . Eze. xix . if these crimes wer the cause of the vtter destruccion of the chosen kingdom ( as the prophet vt the mouth of god here vttereth ) what can we loke for which haue filled the measure of wickednes so ful : the we may euen now feele it ren oner into our owne bosomes : but onli by the iust iugement of god to suffer the like at our enemyes hands , that we haue done to our brethren & neyghbours . And here might occasion serue to charge out relm with the sore handling of widowes & fatherles children , bi our wicked lawes of wardes , & our sore lawes of felonies , wherby the poore widow & innocent children ar spoiled , but I haue touched it before , & we can loke for none other thing than the Lord threatneth , if we do not repent which is as we do rede Exo. xxii . that he wil make our wiues widowes , & our children fatherles , let vs beware therfore how we do driue forth of theyr lands & houses the poore desolate widowes , & cause theyr chyldren by our cruel dealyng , to blaspheme God , and cursse theyr parentes , agaynst God hys commaundement , and therfore against hys glory and honour ,

The last sentence . From theyr chyldren haue they taken my glory for euer , is by diuerse interpreters vnderstand of the adultry wherwyth the chyldren wer diffamed , accompted as Bastards , other because that the children robbed of their parents had now none to brynge them vp to the glory of god . And some because thei had not their parents whom they might honore in gods stede vnto his glori . Munsterus also in his anotiōs bringeth a very good interpretacion , which doth answer to the word for euer , wher the Lord had create man to be immortal , which work was for don by sin , it pleased the lord god by perpetual procreacion to recouer mankynde from destruccion & so to preserue the world by this lawful procreacion of chyldren , to the accomplishing of hys gloryous workes in his church , this thing is ment by the sauing of the woman by the bringing foorth of children in the second chap. of the first epistle to Timothe . and in the .cxxvii. Psalme this which Micha calleth the glorye of the Lorde , Dauid dothe call it the enheritaunce of the Lorde , and Christe confyrmeth it sayinge : that hys kyngdome is of suche , and that theyr aungels doth alwayes sethe face of his father . Wherfore whether they be slayne by Herodes solgiers , or by English murtherers , whether they be made odious by ours or they stinking whoredome , whether the glorye of God be taken frome the chyldren by the court of wardes or other cruelty , better were it for that manne , by whom they bee hurte , be it kinge or Caiser , not onlye to haue forsaken all worlolye glory , but to haue a milstone tied about his neck & to haue bene cast into the botom of the sea , if adultery , if oppression , if tirannye , if extorsion , finallye , if anye kynde of vyce dooe raigne vnpunished in anye kingdome of the chiefe heades and magestrates , muste bee charged therewith , whiche as Paule saithe doothe not onlye the like , but are fautors and fauorers to them whych do so wickedly , which thing the spirit of the Lord is not shortned to see , to shew , & sharply to punishe .

The Text Aryse gette you hence . Thys is not youre reste , because youre land is poluted , therfore shall it destroy you wyth detestable destruccion .

Lostyl continually the Prophet beateth into our eares , that syn must nedes haue destruccion folowynge , that is the reward of synne from the begynnynge , in so much that thys same land of Iury whych was promysed to be theyr herytage for euer , was spoyled , waysted and destroyed , after that it was wyth Idolatry polluted , and as Moyses threatened . Leuiti. xviii . the same land shoulde vomyte them like as it did the Cananites , saying : Beware that the lande doo not like wyse vomit you sorthe agayne if you do the lyke wyckednes , as it dyd vomyte forth the people before you .

Wherfore lyke as the Prophetes of al ages , when they dyd see syn raygne vnpunished , dyd cry out against the gouernours , pronouncing these and suche like sharpe sentences agaynst them . So may the Prophets and preachers of our tymes , holdlye by the same spirite pronounce and publysh like destruccion and ruine to ours here in England , especially seing our country contaminax wyth couetousnes and polluted with glotoni , lechery & al kynd of filthines doth bringe forth new kyndes of disseases to other contries & old phisicions vnknowen . Here appeareth the Paul writeth to the Roma . that this creature subiect vnto our vanities against her wil mourneth & groneth to be deliuered from thys corruptible seruitute and semeth thus to saye vnto vs : O my children , whose wyckednes wyth much werines I haue thus long borne & susteined , I must nedes a● the length ease my selfe of so vnprofitable a burden . For your sins am I striken with steriliti & barānes you do dig so depe in my bowels by your greedy couetousnes that I must nedes breathe forth sulphuzeal ephalations & poysened breathynges to destroi such a serpentine generacion , whiche toileth & trauaileth so carefullye to kyll me youre mother , youe selfs and your brethren .

The Text If a man walke vaynelye and with open lies lyinge vnto you do sai : I wil Propheci vnto you for wine and dronkennes he shal be a Prophet vnto this people .

As though he shulde saye : oh it is a very hard and vnpleasaunt thyng for the people to heare their vyces reprehended and destruccion for syn prophecyed . Therfore can thei not bear the true prophets , they cannot away with them : but as Achab answered vnto king Iosaphat askinge for some one prophet of the Lorde after that .iiii. C. false prophetes had prophecied plesaunt things , Ther is one man yet left one liue but I do hate him because he doth not propheci vnto me good : iii. Re. xxii but euil , but what foloweth this refusing of the true prophet and chusing of the false . The Lord sendeth a strong elusion & causeth Achab to perish by the counsel of the wicked & lying prohets which wold not be saued by the councel of the good and true prophets read the chapter & see the iudgment of god against them which do refuse true prophets . Agayne of the Prophets which folow wyne & dronkenship . They haue erred , for wyne & gone astray for dronkennes the preiste & the prophete hath both erred for strong drynke , Esa. xxviii they ar swallowed vp of the wine they haue erred in vision and fallen in iudgement . So doth al that seketh gaine voluptuousnes & plesures , they ought not to be trusted they ar lyinge prophetes yet are they only of the blinde world magnified & receiued , mi lords wil haue none other to their chaplens for with a fat prebend such mai be choked that thei wil folow mi lord in al his fond waies and allow al his wicked counsels , but that Micha that telleth the truth he is thrust forth of the dores he is of a furious sprit , mylord hateth him as vnmete for his house & al good company .

The Text I wyl gather the together O Iacob , I wyl gather the wholy . I wyll gather and ioyne together the remnaunte of Israel , I wyll putte them together like the sheepe of Bozra , and lyke as the flock gathered in the fold . They shal hurle together for the great multytude . The spoyler is gone before theym , they haue spoyled & passed the gate , they haue gone forth therby , & theyr kynge hathe gone for the before them , and the Lorde as theire captayne ,

Such a gloryous Prophecye doth the false prophets bring forth to king Achab Go vppe to Ramoth saye they , and the Lorde wyll gyue it into thy handes . Agayne zedechia made him hornes of yron and sayde thus sayth the Lord with these shall thou tosse and folde Siria whiles thou haue destroied it . So doth this gloryous sentence appere to be brought in of our prophet as a flatterynge illusion of the false prophet , wherby thei did kepe the people styll in the contempt of god & the true prophets , promisyng them lybertye and tryumphe ouer their ennemyes , notwithstandinge their enormities and greate wyckednes . Such flatterers we haue in all ages .

Therfore take hede ( O England ) then that thus tell the 〈…〉 the in thy wyckednesse with ●ayre promyses , they doo deceiue the , and do seeke benefyces and Bishopprickes , that they maye fil theyr bellyes with wyne and strong dryn●● 〈◊〉 as the Prophete said before . I do know that thys texte is for the moost part vnderstande as a Prophecye of the commynge of Christe , and it maye wel so be , but I had rather so to expounde the prophetes , that they myght seme to hange together by comelye ordre , then to teare them in peaces . Bozra was a cytye full of people , ful of sheepe and catall , wherunto the fals Prophetes therfore dooth lyken theyr felicitie .

The iii. Chapter .

Vt I sayde heare I praye B you O Princes of Iacob & dukes of the house of Israel . Doth it not pertein vnto you to knowe iudgement ? you do hate the good & loue the eul , you do fle of the skin of their backs and the fleshe of their bones . You haue deuoured thee flesh of my people & plucked their skin from of them , and haue broken their bones & crushed them in peaces , as in a pot , & like the flesh in the middest of the Chaldren .

Princes ought to know iudgment , thei ought to be wise men fearing god , yea standing in gods stede to the people , hauing the truth within them that thei nede not to seke it at their chaplens . They ought to be men which hateth auarice , Exo. xviii . for thei execute the iudgment of the lord . Deu. i. & whatsoeuer thei shal iudge , shal redound & be required vpo them .ii. Cori. xix . but you do think you mailiue as you list O princes & dukes of oure wycked time , you do not thinke that you haue taken an office wherof you must geue answere . But that you haue attayned to such honoures that ye shuld be accompted as earthly goddes , that no man shulde be so beard ye as to talke of your doings , and dare followe the Pope in making such proclamations , though they be such in verye deade as our Prophet heare paynteth which ar so plaine they nede no interpretacion . Therefore I do say with the Prophet Esay , heare O ye deaffe men , and sharpen your sights to se O ye blynde . But who is so blynde as my seruaunt ? or so deafe as my messengers whome I sent vnto them ? For who is so blinde as my people and they that haue the rule of them . They ar like as if thou vnderstodest much and kepe nothing , or if one herd wel but wer not obedient . The Lorde be merciful vnto them for his righteousnes sake that his word might be magnified & praised . They do boast to knowe the woorde : but beware the seruaunt whiche knoweth & dothe not , shal be beaten with many stripes .

You do fle of the skī of their backs If you do read the .xxxiiii. The Text of Ezechiel you shal se the difference betwyxt these euill pastors & shepherds which fead them selues with the spoil of the shepe , & the good sheperd which cherysheth his shepe . Nowe wher our prophet sayth that the Prynces do hate the good men and loue the euil : it is the experience of al ages for dicers , dauncers , flatterers and such like ar receyued into their pryuyc hambers when true Preachers are prysoned . And yf it chaunce that a noble man haue one honest man in hys house , he is a sheepe amonges Wolues , deluded and decyded by my Lordes owne minions and moste sage counsaylers , at the length , eyther banyshed , or put to sylence , because the whole course of hys lyfe , conuersacion , and communicacion , is contrary to theirs , and vnprofitable for theyr purposes .

Then shall they crye vnto the Lord , The Text and he wil not heare them , but wyl hide his face from them at that tyme , lyke as they haue don euil in their wicked works . Thus sayth the Lord of the prophets , whych do seduce the people , thus the Lord sayth against them : When they haue any thing to byte vpon , then they preache that all shal be well , but if a man put not somthing in their mouthes they preach of wat against him , Therfore your vision 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 cofounded , 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 wisdome 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 from them , lyke as they haue turned theyr faces from the poore , & rather regarded Hawkes and Hounds dice and cardes , dauncing and tossinge of balles lyke babes , then the pyteous complaintes of theyr poore members made of the same molde , & boughte wyth one price with them . And as for theyr chaplaynes whych do chop with them their benefices , & geueth an whol yeres rent or thei enter , or greater gaine peraduenture , & so long as my lord & they can agree of couenaunts , or that my lord wil get them mo promocions , 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 spoken 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 iudgement 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 vpon 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 them 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 London or elsse wher gotten with good conscyence 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 ●u●ill gouernaunce . They haue set forthe the Bible that al menne may se how far thei do swarue in life from 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 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 Ierusalem , and he shal iudge many nacions , and correct strong and myghty people for a long 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 man shal sit vnder his vyne , & vnder hys fygtree , & no man shal afraye hym , for the mouth of the lord hathe spoken it .

Esay the Prophet in hys second 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 manner 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 long before . Euen as the sprite of oure heauenlye 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 theyre 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 them was christ concerning the flesh . And so mai●●t be by the secrete woorke of god that by this clear light of the gospel , so wonder fully spred amonges vs in these last daies they shall confesse their greate crymes and greuous offences 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 them . 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 theyre fathers . For the gyftes and callynge of God are suche that he can not repent of them . For like as 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 they●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 from such playne promyses to them 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 iudgment . Onlye I wold haue vs to thyncke that the Iewes hadde the oracles , the promyses , the testament , 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 gr●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 theyre 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 theyre 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 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 temple vnto the Babilonical captiuitie . ccccxix , yeres

From the Babilonicall captiuitie to the comminge of Christ the true Messiah . cccccc . xxiii .

From 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 Abraham 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 saluacion . 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 Adam , these tymes were promysed . Thys was she second Adam the seede of the woman in whome the worlde agayne shoulde be blessed . Thys tyme was prefygured in the fludde . This Christ shuld deliuer from 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 whom 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 wonders 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 them . Though he do long deffer them 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 whom 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 c●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 man , 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 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 Salomon , 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 whom 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 counsel : 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 yron , 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 open woorde of God in the secrete worckes , whyche then shal be shewed , nether may it be accompted as a greate ●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 ●estynge stocke and a by woorde the Lorde sweareth . Ezechiell .xxxvi. that they shall suffer shame and ●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 ●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 incomprehensyble 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 hand of God , destroied such as Pharao , Sāherib , 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 made , nether shalt thou take anye thinge of them vnto the , least thou offende because that it is the abhominacyon of the Lorde thy God , nether shalt thou brynge anye thynge of the Idol in to thy house , leaste thou be accursed like as it is . Thou shalte abhorre it as fylthynes because it is Anathema and accursed . So was Iherico and Amelech , Anathematysed if I maye be suffered so too speake . And Achan was stoned for touchynge of the one , Saule was put from hys kyngdom for hauynge of the other . God graunte the noble houses of Englande to suffer no lyke damnage for the turnynge too theyr pryuate vses suche spoyles as they haue gotten of theese theyr spirituall enemyes . I dare say nothing but thys onlye that al men canne easylye iudge that if the Idols founde in that Babylon had beene brente wyth all theyr Iewels vnto them offered , and the landes and possessyons putte to the mayntenaunce of true religion . To the fyndyng of the pore , to the setting forth of godlye learnynge and vertue , whiche was abused in supersticion & Hipocrisy : we myghte haue hoped for oure zeale to godward , to haue had his mercy , and for our godli pollici to haue sene a star : shing region . Where nowe that couetousnes that foule beaste , blotteth and spotteth , al oure doinges in the syght of God and man , we do feare the cleane contrarye . God graunte vs eies to se & hartes to repente for the glory of that name & that truthes sake , whyche we do professe .

☞ Nowe shalte thou be compassed The Text with garisons , thou doughter of garysons , he hath layed seyge agaynste vs , wyth a staffe wyll thei strike the cheke of the iudge of Israell .

After the Prophete haue ended hys wonderfull prophecy of the last daies , that he may the better be beleued . He telleth them thynges whych many of them shuld see wyth theyr eyes . Now saith he , euen now is it at hand that Ierusalem ful of people and garysons of sougiers , shal be obsessed and beseyged wyth many sougyers . And if dyd come so to passe in the dayes of Ezechyas , when Seneheryb sent hys army to Ierusalem , whych did beseyge it and brought great famine vp on them , not wythstandyng there was destroyed of that great army and garyson , by the angel of God . C , lxxxv . thousande in one nyghte . Agayne wythin a fewe yeares after , Pharao broughte an army forth of Egypt , and did smite and stay theyr good kyng Iosias and ryghteous Iudge of Iuda . Lyke as also the last kynge of Israell . O see was slayne in the dayes of Ezechiah , vnder whome oure Prophet lyued , and dyd wryte this prophecye , and the chiefe cyty of Israel Samaria , was destroyed the same tyme . And not very many yeares after , the cyty of Ierusalem was besyeged by Nabuchadnezer , Ioakim was taken prysoner , and zedekiah set in hys place , who caused Ierusalem to be agayn beseyged and destroyed , and hym selfe had hys eyes put foorth , and so was caryed prysoner . Of the whych zedechias , they do for the most part expound thys 〈◊〉 of theyr cheife Iudge stryken vpon the cheeke . And some dothe saye that it is a prophecye of Christe whych shoulde be stryken vpon the chycke before the hye Priestes . But to cause it to agree wyth that which goeth before and followeth . Heare seemeth to bee set forth a prophecye what shal come vpon Ierusalem , euen great misery , and thynges vnto the flesh desperate , and tymes past all hope to the iudgement of man . How be it to the almyghty power of the euerlyuyng Lord , vnto whom al godlye Prophetes and preachers alway prouoketh al thinges that he pleaseth are mooste easye to be fulfylled . The Lorde is mooste neare when he seemeth farre awaye . The Lorde is mooste stronge , when manne is moste weake .

Therefore strayght wayes in the next verse folowinge oure Prophete adioyneth howe that in tymes mooste terrible when they shoulde be paste al hope , their lande wyth contynuall warres all wasted , theyr kynges captiued . Foraine nacyons bearyng rule ouer them . And that same tyme the Romaine tyraunte Augustus Caiser demaundynge a sore trybute vpon theim : Forthe of a lytle vyllage not worthye to beare anye vewe in the musters and assembles of the people , shulde come forthe a captayne contrarye too mannes iudgmente , whyche shoulde gouerne Israell in the strength of the Lorde and the hyghe and mighty name of God . So that no power of man shal be able to resyste hym : as is most euidently proued in that he hath enlarged his kyngdome and spred his name through oute the hole world , magry al tyraunts , al persecutors , al hys enemies , and hath contynued it this . M.d.li . yeres beating downe with the breath of his mouth with oute swearde or weapon al his aduersaryes , and at this daye moste gloryouslye tryumphynge ouer them .

The Text And thou Bethlem Euphrata though thou be lytle among the thousandes of Iuda , forth of the shall come vnto me he that shall be the ruler in Israell , and hys commynge forth from old , from euerlastynge . Therefore he wyl geue theim vnto other vnto the tyme that she which shal beare , haue borne and the relydue of the brethrene shall returne too the chyldren of Israel . And he shal stand and gouern in the strength of the Lorde , and the highe name of the Lorde hys God .

O wonderful blindenes of the Iewes , whych do not vnderstand or not regard thys playne prophecye of Christe , princypally spoken for theyr comfort . O more wonderful madnes of the Anabaptistes which wilfully refuseth the knowledge & true vnderstanding hereof turning them to the folye of theyr owne braines . The Iewish Priestes and Scribes do brynge in thys Prophecye to kynge Herode at the fyrst when he demaunded wher their Messiah , whome we call Christe shoulde be borne in Bethleem Iuda , they do answere , for thus was it prophecyed that thou Bethelem , though thou be litle . &c. Forth of the shal come a captayne .

The wyse Magis so wonderfully by the spirite of God called from far countryes forth of forayne and Heythen nacions , brought bi a stai to Ierusalem , to teache them there of theyr owne kyng , doth folow the sta● standyng ouer thys place wher thys Prophet apointeth his natiuitye . There they do fynde him and worshyp hym as God and kyng in this lytle vyllage Bethelem .

At hys byrth fyrste of al the Aungels appeared vnto the poore shepeherds to vtter vnto the world that thys kyngedome is not of the proude , but for the poore , humble and meeke , vnto whome Messiah is sent . Esay .lxi. and they se a wonderfull lyght , and heare a voice sayinge : that theyr Messiah was borne in the cyty of Dauid whych is also named Bethelem , in the same chapter the fyrst of Luke , because Dauid was ther born i. Samuell .xvi. and anointed kinge . In the same Chapter Symeon the Prophete whyche had promise made by the spirit , that he should not se death before that he shuld , se this Messiah , confesseth that this is the lyght of the Hethen , and the glorye of the people Israel .

Anna the Prophetyse whych night & day 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 them . 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 man , 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 than 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 manhode 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 from generacion to generacion . And in the Psal. cxxx . most playnelye . The Lorde hathe sworne to Dauid and wyll not deceyue . I wyll set vpon thy seate the fruite of thy wombe the whyche place holy Peter alledginge to the Iewes . Actes .ii. doth name it the fruyte of the loynes of Dauid forseinge by the spyryte that suche an Artycle of oure faythe whyche shoulde be so much impugned , hadde neade to bee payneted wyth moost playne woordes . And what canne be more playne I praye you to declare hym too haue bene verye fleshe and verye manne , then thus to haue named him too haue come of thee seede of thee loynes , and forthe of the wome of Dauid . And if you do stycke of the woorde and name of a manne , reade .iii. kinges .ii. chapter . Thou shalte alwaye haue a manne to sit in thy seat ouer Israel , and in the ende , the seate of Dauid shall bee stable before the Lorde for euer . So that thys maye be suffycyente too all theym whyche wyth anye thynge wyll be satisfied , that the Messiah and sauyoure promysed is verye man . Who so wyl search mo scryptures lette hym read the .vii. of Esaye where is playnelye Prophecyed that he shall be borne of a Virgin , in the iiii . Chapter he is called the braunche of the Lorde and the fruyte of the earthe , where bothe hys natures are touched .

Like as oure Prophete dothe mooste plainelye painte him foorthe in boothe kindes , also sayinge that he shoulde be borne in Bethlem , a village of small reputacion , because it was able too make but a small noumber in the musters and taxes when the people were noumbred by hondrethes and thousandes as was then vsed , and we doo vse the same styll to thys daye . The whyche woordes of oure Prophete that hee shoulde come foorthe of lytle Bethlehem to rule ouer Israell doothe declare hys mannehode lyke as the woordes folowing . His comminge foorthe is from old , from euerlastinge vttereth hys Godhead . For only God hathe bene frome euerlastynge . Thus is your Messiah painted vnto you God and manne , O vnbeleuinge nacyon . The stone whiche you doo refuse being folishe builders is made the chief cornor stone of God his holy buildinge . Esay did also vtter this vnto you in moste plaine wordes saying . A child is born vnto vs , a son is geuen vnto vs , vpon his shulder shal be the kingdome , and he shall be called meruelous , the counsel geuer , the myghtye God , the euerlastynge father , the Prince of Peace , of the multiplying of his kingdome and of hys peace there shal be no ende . He shall sette vppon the seate of Dauid and vpon his kingdome to sette vp the same and too stablyshe it in equitie and rightuousnes from hensforthe for euermore . Esaye .ix. Heare is he named a childe borne , whiche shoulde be king , which oppresseth his manhode . All the other wordes do moste playnelye describe the pore and propertyes of hys God heade , who so shall worthelye ponder them , and if nothinge canne serue to satyfye your styffe stomackes , onles you haue the hyghe name of God Iouah ascribed to oure Christe youre Messiah as some of you impudently canne answer , Vouchsafe to reade the Prophet Ieremy in the .xxiii. chapter and ther you shal most plainly find it so . Lo the daies shal come faith the Lord and I will raise vp to Dauid a rightuous braunche and he shall raigne kinge and prospere . He shal do iudgemente and iustice in the earthe . In those dayes shal Iuda be saued , & Israel shal dwell boldly & this is hys name wherewyth they shall call hym Iouah Sidkenu , by interpretacion God whych is , whiche hathe beene , whyche shall be by whome all thynges haue theyr being is oure ryghteousnes for so muche is comprehended in the Hebrew Iouah as was sayde in the fyrste leafe . And thys is the hyghe name whyche the Iewes do agre , neuer to be geuen to any creature . Therfore we do conclude against them that our Christ is God the only creatour , of whom al creatures haue their essence , substaunce , & beyng as thys word importeth , Agayn wher as it is wrytten Psalme .c.ix. The Lorde sayed vnto my Lord sytte of my right hand whiles that I make thyne enemies thy fotestole . And Christ our Lord demaundeth of your Doctoures & Pharyses , if Christe were Dauid sonne as the scriptures compelled them too confesse . How then calleth Dauid hym lord by the spyryte so longe afore ? And if he be Dauides Lorde howe then is he hys sonne ? The whiche questyon hath vexed your braynes whyche denye hym too be God thys . M. ccccc . yeres . Therfore fall downe and worshyppe oure Christe as God , lyke as the . xc.vi . Psalme doth teache you , that al the aungels of heauen shall worshyp hym , and you shal vnderstande not onlye thys questyon , but al those same places of the Psalms and Prophetes , whyche you doo nowe reade wyth a vayle and myste before your eyes Psalme . xliiii.lxxxviii , cix . cxxxi . Esa. iiii vii . viii.ix.xi.xxviii.xl.xlii.xlv.xlvi.xlix.lii liii . lxii . Ieremy . xxiiii.xxx.xxxiii . Ezech. xvii . xxxiiii.xxxvii . Daniel . ii.ix. Mich. v. Agge . ii . Baruch . iii. Osee . xiii . vi . Ioel. ii Amos. ix . zacharye . iii. xiii . Malache . iii. Ionah the fygure of Christ hys deathe and resurreccion . Whych places I doo note for the godly , that they may se Christ to haue beene the shoote anker of the Prophetes ▪ and chyefe marke of theyr Prophecyes .

What shall I nede to brynge forth anye place of the newe Testament ? seinge that standeth hollye vpon this doctryne that Iesus Christe is God and manne , and by thys you maye knowe the spirite of God saythe Saynt Ihon. Euerye spirite whych confesseth Iesus Christ to become in the flesh , is of God . Ihon. iiii . And euery spirit which doth not confes Iesu Christ to becom in the flesh , is not of God . And this is the spirit of Antechrist saythe Saynt Ihon. And before in the thyrde Chap. Who is a lyer but he that denyeth Iesus too bee Christe . Thys same is Antychryste whyche denyeth boothe the father and the sonne . And who so denyeth the sonne , neither hath the father . Therefore embrace the sonne and receyue hym wyth a kysse leaste hee be angry and you do perysh forth of the way . Psal. ii . We do know that the son of God is come , and hath geuen vs hartes to know hym , whych is true and we are in thys truthe , in hys sonne Iesus Christ . Thys is the true God and euerlastyng lyfe . i. Ihon. v. We doo confesse wyth S. Paule that Christe is borne of the Iewes , as touchyng the flesh which is God in al thynges to be praysed for euer . Rom. ix . We do professe thys faith whych holye Ihon Baptyste preached . That our sauiour Christ , though he dyd come after Ihon as touchyng the carnal natiuity . Yet is he far mightiar then Ihon , and Baptiseth vs wyth the holy Gost , and wyth fyre . Hys fan is in hys hand to pourge hys flower , and he wyll gather hys wheate into hys barne , and burne the chaffe wyth vnquenshed fyre . We do beleue that at hys Baptyme the holye Goste dyd come downe inuisible forme vpon hym , and a voice was heard from heauen , sayinge : Thys is my beloued sonne in whome is my delyte . Mathew . iii. and .xvii. Marke .i. and .ix. Luke iii. and .ix. and all the Gospell of Saynte Ihon wrytten for the same purpose agaynste the Ebeonites . Agayne Romaynes . i.viii.ix . and .xi. Corinthyans .v. Galathyans .iiii. Philippians .ii. Collossians . ii.i . Timothe . ii.iii . Tytus . ii . Hebrues . i.v .

Yf the testymony of one of your Rabbynes , O Iewes , or of your phantastycal Prophetes , O you rennagates , Anabaptystes seme great vnto you . Let the voyce of God from heauen , the testemonye of all hys holye Prophetes , Patriakes , Martyrs , Apostles , doctours and faythful wytnesses of all ages , be greater and of more wayghte vnto you . Let your own saluacion be more deare , then the deuyles delusion . Let the author of truth be heard , and banysh the authour of lyes . The Lord God sayth by his holye Prophete Ezechiel . Ezechiel . xxxiiii . I alone wyll feede my flocke , & straight he addeth , My seruaunte Dauyd shall feede , so that you maye see that boothe theese are but one , whose feedynge you muste desyre , yf you bee not of the loste sheepe for there is no waye to God the father , but by Christe , whyche is heare called the seruaunte Dauyd , neyther canne anye manne come to Christe the onelye shepehearde of sowles , vnles the father drawe hym .

A Prayer .

Wherefore O Lord God and heauenvly father , the God of Abraham , the God of Isaac , the God of Iacob , whiche dyddest promise vnto Abraham , that thou wouldest bee the God of hys seede for euer . Whyche haste promysed also too subdue Moab & Esau , that is to saye , all heathen miscreauntes too thy chosen Israel , and to gather vnder one shephearde thy seruaunte Dauid Christe oure sauioure all they scattered shepe bothe of the Iewes and Gentyls , that there myghte bee one sheppehearde and one folde . Mercyfullye beholde thy flocke amonges them , boothe dyspersed and scattered , erryng , wanderynge , and goynge astraye wyth peruerse myndes and erronyous opinions , farre from thy foulde , not knowinge as yet nor regardynge the voyce of thy sonne the onlye good shepherd , which did geue hys soule for his shepe . And draw them , we besech the , home agayne to the fold of thy son Iesus Christ , wythoute whom there is no saluacion , no conforte , no health , no hope , no stay of conscience . But imserable wanderynge from erroure to erroure , and in in the ende vtter desperacion . Haue mercye therfore of thy miserable stray shepe for theyr shepherde sake , for thy prayse sake , and for the glorye of thyne owne name for the amplyfyinge and enlargyng the kyngdome of thy sonne Christ who is declared God all readye in the flesh by hys manyfest miracles , iustified in spyryte , sene of the angels , preached amonge the people , beleued vpon in the world and receyued in glory , and shortly shal come in the same glory to make hys ennemyes hys footestole . So be it .

Nowe to oure Prophete from whom we maye seme to haue made ouer longe a digression , same that this wicked time requireth it .

Therefore wil he geue them . The Text

He wyll geue them to the Babilonians and Romaines to be vexed , oppressed , and euyll entreated . And then when all semeth mooste myserable and desperate , shal thys chylde bee borne , whyche shall gather together this scattered people , thys is it whiche we laboured to declare in the .iiii. Chapter . Howe Messiah shoulde come in a tyme mooste myserable , when the scepter shuld be taken from Iuda and geuen to a foran Tyraunt as it was geuen to Herode a Romayne at the commyng of Christ . And euer before was it in the hand of some of theyr own Prynces , eyther of theyr kinges , either of theyr Machabees , either of theyr counsalours whome they called Sanhedrin , How be it Herod hauing the whole nacion , suspected , dyd take away all their offycers , and set in hys captaynes . But here is promysed a newe delyuerance when thys chylde commeth , a restoryng and gatheryng of the chyldren of Israell together . Whych we do vnderstande to be already begone , when he did come into the worlde in fleshe , to preache the glad tydynges of hys kingdome , in openynge hys fathers greate mercye and good wyll towardes vs mooste vile and wretched synners , and too make of vs Gentylles ( whych were lykedomme and dead stones , touchynge the knowledge of GOD ) chyldren vnto Abraham , and true Israelytes . To make vs whych were not his people to be accepted as hys people , and then shal it be most perfitely fulfylled in the end , when ther shal be but one shepeherd & one fold The Text

And he shal stand and feede in the strengthe of the Lord , and in the hyghe name of the Lorde hys God , and they shal returne , for nowe shall he be magnyfyed to the endes of the earth .

Loo , the power of Messiah it shal be , no fleshly or humane power , but it shall be the power of the euerlyuynge Lorde , and the hye name of God , wherein he shal feede hys flocke as Christ sayeth in the .x. of Ihon : I am the good shepherd and I do know mi shepe , & I am knowen of mine , euen as the father knoweth me euen so do I know the father , and I do laye downe my soule for my sheepe . No man taketh it from me , but I do laye it downe of my selfe .

I haue power too laye it downe , and I haue power too take it agayne . My sheepe dooe knowe my voyce and folow me , and I do giue them euerlastyng lyfe , neyther shal they perysh for euer . Neyther shal any man take theym forth of my hand . My father which gaue me then is greater then all , and no man can take them forth of my fathers hand . I and my father are al all one .

Who can bring a more cleare exposicion of the feadynge and power of Messiah than he here doth hymselfe . Neither may it trouble any scrupulous conscience that the prophet nameth him ( his god ) for so sayth Christe that his father did giue him thys shepe , meanynge , as he beinge fyrste in the forme of God wythoute all wronge , equal vnto God , did make hym self of no reputacion like vnto man , in the forme and shape of manne , so dyd God gyue hym all thynges , and was named hys God . As he was man humbled and broughte downe euen too verye deathe wherein hee cryed bearynge oure myseryes , and fealynge the wrathe of God againste vs for oure synnes , Eloi , Eloi . My God , my God , whye haste thou forsaken me , wherefore also God hathe exalted hym to the hyghest authoryty and geuen hym a name whyche is aboue all names , that in the name of Iesu al knees shoulde bowe of heauenlye thynges , of earthlye thynges , and of infernall spyrytes . And all tounges shoulde confesse that Iesu is the Lorde too the glorye of God the father , lo the manhode in that he calleth his God and receyueth of the father and Godhead of Messiah in that all knees shall bowe and worshyp hym , lyke as in the .xlv. Psalme . He is thy Lorde thou shalte worship hym . Where as in Deuteronomi .vi. it is written thou shalt worship the Lorde thy God only . And they shall retourne , The Text for now shal he be magnified to the ends of the earthe .

Hear is the promise of the restoring of Israell and magnifyinge of the kingdome of Christ rehearsed , which is more at large set forth in the latter end of the laste Chapter of Esay the Prophet and Ezechiell .xxxvii.

And herein shal be peace . The Text If Assur shall come into our land , and if he shall come to treade in our palaces , we shall rayse agaynste hym .vii. Pastoures and .viii. Princelike men , and they shall fede the lande of Assur wyth the swearde , and the lande of Nimrodde wyth theyre owne sweard poyntes . And shall delyuer vs from Assur if hee come into oure lande , or if he treade vpon oure borders .

In thys raygne and gloryous kyngdome of Messiah shall be peace . And as the Hebrewe demonstratiue Oz serueth because it is of the masculyne gender . Thys Messiah is thys peace and peace maker vnto vs accordinge to the saying of the Apostle . He is oure peace whyche hathe made two people one , and hathe broken down the wal , whych was a stop betwixte vs , takinge awaye the strife euen the lawe of the commaundementes standinge in decrees by his fleshe . For to make vs .ii. boothe in him selfe one newe man , makynge peace and reconcylynge bothe in one bodye by the crosse takinge awaye all enemyte by it . And thus dyd come and preache peace to the gentiles whyche were farre of and to the Iewes whiche were neare . Ephesi . ii . Loo thys is the peace whereof we shoulde reioyse , that we beinge iustified by fayth in him haue peace wyth God . Romaynes .v. and by hym are pacyfyed , thynges heauenlye and earthlye . Thys shorte sentence doothe insynuate so greate a mysterye lyke as doothe the outewarde ennemye , and outewarde delyueraunce folowinge importe and signify the wonderfull worekes of Christe in his church Thys peace was it that Aaron was appoyneted by God too wyshe vnto the people in all hys blessynges . Numerye . vi . A lyke promyse of peace is made . Leuiticus .xxvi. I wyll geue peace in your borders you shall steape and no manne shall afraye you , I shall take awaye euyll beastes , and the swearde shall not goo thorow your borders . You shal persecute your ennemyes , and they shal fal before you . Fiue of you shal put to flight an hundreth , and a hundreth shall pursue ten thousande . Your ennemyes shal fall wyth the swearde in your syghte . Whyche is lyke thys promyse of the destruccion of Assur , and the lande of Nimrod , whyche are boothe one thyng . For thys Nimrod was the begynner of the kingedome of Babilon the cheife citye of the Assirians , and vnder the destruccyon of hym and hys lande is insumate the destruccyon of all Tyrauntes and ennemyes , boothe spyrytuall and temporal . Agaynste whome the Lorde oure God at hys appoyncted tyme rayeseth vppe .vii. for one too destroye theym and hathe alwaye viii . foulde so manye too helpe hys electe , as the ennemye canne haue to hurt them . Yea , God of hys mighty power , and stretched out arme , canne bryng al hys ennemyes to vtter confusion in the twynkling of an eye , as it is moste manyfest in manye places of the old Testament . So that the power of the ennemye can be reckened but a .ix. or .x. parte a verye small thynge to the power of the faythfull . As dothe appeare mooste not ablye .iiii. kynges .vi. by Heleseus whiche seinge his cytye Dothaim beseged wyth manye Garrisons of sowgioutes , biddeth hys seruaunte not to be afraied , forther is mo with vs saith he then with them , and prayeth for the openinge of his seruauntes eies . And lo , they were opened and he did see the hyll full of horsse and fyrye Chariots round aboute Heliseus . And the Lorde at the prayer of thys manne of God , did smite all the Sirians with blindenes and caused theim so to be ledde by the Prophete vnto the kynge of Israel , whose destruccyon they soughte . The lyke powre of God agaynst the Assirians is red .ii. Re. xix . ii . Chronicles .xxxiii. Esay .xxxvi. and manye such pastoures and Princes hath the Lorde set vppe for the delyueraunce of hys in all ages , especyallye to beate downe Assur . He sent Cirus hys annointed , in whome wee maye see a fygure of Christ . Esay . xlvi . & of the delyueraunce by Messiah , reade . Ezechi . xxxvi.xxxviii.xxxix . Whereby as by all the other , thou mayste vnderstand the spirytual delyueraunce from al helly powers .

This Phrase of .vii. and .viii. betokeneth abundaunce & plenteth of captaynes lyke as the xi . chap of Eccle. you may read the same . The feadinge with thesweard and the swearde poyntes , is a manyfeste Ironye and scorne of the ennemyes alludynge too the name of pastoure and feadynge .

And the remnaunte of Iacob shall be in the myddeste of many people , The Text as thee dewe frome thee Lorde , as the droppes vppon the herbe , whyche looketh for no man neyther trusteth in the chyldren of menne .

Loo .ii. goodlye propertyes wherewyth God beautyfieth thys chosen Iacob thys scattered , and despised people , faythe haue they , howe farre soeuer they be scattered abrode , whyche looketh vp to the heauens , not regardyng the help of anye manne , no more then dothe the dewe whyche falleth downe vppon the hearbe , wythoute the ayde of manne . And like as the dewye drops after great heate dothe cheryshe the grasse : euen so they do brynge forthe woorckes of mercye , pyty , comforte and refreshynge , to the people amonges whom they do liue and are conuersaunt . These be the two tokens of the true Iacob , but these remnantes of Iacob must be tryed with the fyre . As zachary sayth .xiii. I wyl bryng in the thyrd part of Israel by fyre , and wyl try them lyke as syluer is tried , and fyne them as gold is fyned . Thys is the remnaunt whych are saued by free eleccion , as Saynte Paule sayth . Romaynes .xi. Chapter , and howe the remnaunt of Israell shal be watered wyth pure water frome heauen , and thereby looke vp toward heauen to kepe and fulfyl the lawes of theyr Lorde , and so encreased and waxe gloryous , reade Ezechyell .xxxvi. Chapter .

The Text And the remnaunt of Iacob shall bee amonges the people , lyke the Lyon amongs the wi●d Beastes , and lyke the Lyons whelpe amonges the flockes of sheepe , whyche when hee commeth by , doothe teare in peeces and trample vnder hys feete , and there shall be none to delyuer . Thy handes shall be lyfted vp vpon thyne ennemy , and all that hate the shall be rooted vp .

Thys is it that Iacob dyd Prophecy of hys posterytye in the latter dayes to be fulfylled . Genesis .xlix. shewynge to hys chyldren that whyche God had opened vnto hym of Iuda , whome he nameth to be lyke a Lyon , a Lyonesse , a Lyons whelpe , to vtter hys power amonges men . As the Lyon is called the chiefe amonges the beastes , he shall destroye hys ennemyes and bynd hys colt to the vyne , and washe hys garmente in the bloude of the grape .

Whereby is vttered the greate power and glorye that he hathe prepared for hys chosen Iacob after he haue made theyr ennemyes theyr footestoole , whyche all the Prophetes doo make as the chyefe marke and ende of theyr Prophecyes , for the comforte of the chosen Israel , as is at large before wrytten , and wonderfullye set forth in Ezechiel . xxxvii . xxxviii . and .xxxix. Chapter

And it shall bee in that The Text same day sayth the Lord , and I wyl destroy thy horse forth of the mydd●st of thee , and breake thy charyots . I wyl destroye thy cytyes , and ouercome al thy municions . I wyll destroye thyne enchauntmentes , and thou shalte haue no sothlaiers . I wil destroi thyne Idols and thyne ymages , forth of the myddes of thee , and thou shalt not worship any more the worke of thyne owne hands . And I wyl pluck vp thy groues forth of the middes of the , and I wyl destroy thy cityes . And I wyll bee auenged in my wrathe and fury vpon the people which hath not heard me .

Although thys prophecy be by many expounded of the Iewes , yet had I rather to take it , as spoken of the Hethen , and so it very wel agreeth wyth all the other prophetes , whych strayghte after the deliueraunce of Israel from amongs the heythen , dothe alwayes threaten a terryble destruccion to theyr enemyes . Of whom so euer it is spoken , we muste marke for what cause it is spoken , to teach vs that syn is the cause of destruccion to al kyngdomes . The trust in charyotes , in horses , in walled cytyes and strong holdes . In enchauntmentes and Idols , are the cause of God hys wrath , indygnacion and heauy dyspleasure . Especially Idolatry , enchantment and couniuryng , whych are the spiritual fornicacion , these are the crymes that God heare and euery wher dothe threaten to auenge in hys wrath and fury . Deut. iiii vii . And thorow the whole booke . Iosue xxiii . xxv . Dyd he not wonderfuly destroi xxiii . thousand of the Israelytes vppon one day by theyr owne pristes & Leuits , for Idolatry ? Exod. xxxii . Did not God geue them into theyr enemyes handes , for folowing the wayes of the Hethen ? Iudges . ii.iii.iiii.vi.viii.x . Dothe he not threaten alwaies to take them of the face of the earth , and destroy them for it ? Exodus , Leuiticus , Numeri , Deuteronomi , and in al the Prophets ? Doth not God appeare vnto Solomon afterward & declare the same vnto him .iii. Re. ix . saying : that if Israell shulde worship straunge gods he wold take him away and make him a by word amongs the heathen . And when it shulde be demaunded why God had destroied this people whome he had chosen , this shulde be answered , because they haue worshipped straunge goddes , therefore hathe the Lorde broughte vpon vs al this euil .iii. kinges .ix.

This we knowe now liuinge especially in this realme and se and ar taught to be mooste true by the mouthe of God in our time as was Solomon . But a great parte of vs haue Idolatrye hidde in our hearts as hadde Solomon , and none of vs do earnestlye repent of the Idolatry by vs committed , no more then did Solomon , therfore shal we suffer shame with Solomon and oure posteritie shal be despised as it shal be taughte more at large . Nowe for the stronge doctrine and spirituall fornicacion of enchauntemente and coniuracyon , of sothesaying , or diuinacion , on lesse it be spedelye stopped by the wyl of God , workinge the care of such thinges in the harte of our kinge & counsalers , it shal shortlye braste forthe so farre amonges vs as it dyd amonges the Iewes a lyttle before theyr laste destruccyon , whereof Iosephus wryteth Ant. xx . cap. iiii . xi.xii . that they dyd forsake the true Prophetes of God , and sought after Sorcerers and soothe sayers . So saythe Esay , that the Lorde hadde forsaken his people the house of Iacob , because they were more full of enchauntementes then was the Arabians , and as full of sothsaiers as the Philistines and wyth straunge doctryne they hadde satisfied their selues . Esaye .ii.

So canne I come into no corner of thys realme where I finde not , or heare not of some of theese . In Oxforde and in Cambridge , wher God hys holy word shoulde banyshe thys blyndenesse , there be masters for the nonest , which after they haue studyed Astronomye , whyche after they haue studied Astronomye and come to the iudicials of Astrology and found some experiments true and some false , when the placynge of the Planettes in theyr appoynted houses , and theyr aspectes and respectes wyl not serue their fonde purposes . Then loo muste they enter in too Necromancye , and call some deade spirit forth of hys graue wyth the bind of a swalow or a cat 〈◊〉 please the deuill to accepte that lewde sacrifice and hear haue they infinite supersticions of times , of wordes , of places , of the putrefactyon of that bloude , and other lyke madnes whiche I am a shamed too rehearse and sorye too remember , consyderynge that manne was made by God to beare hys image , and therefore too looke and to do seruice to no suche vyle creatures , especyallye to hys auncyente ennemye the Deuill , for whose acquaintaunce all these Coniurers hath suche care and maketh suche preparacye , wyth watching , wyth fastinge , with crossynge , wyth . M cccccc . supersticions , obseruacyons , for the destruccion of theyr owne soules , as no man wyl for theyr owne saluacyon .

They saye they vse good woordes the greate name of God Iehouah , Adonai , Otheos , Sotor , Manuel , Sabaoth and I wot not what . So did oure Coniurers in the kyngdome of the Romyshe Ante christe vse some good woordes and the lyke names aboute the coniurynges , of Belles , of salt , of water , of oile , of wine , of breade , of Palmes and such lyke , but they dyd mixt therwyth many blasphemyes , yea and the good wordes whatsoeuer they dyd speake , were neuer applied to that purpose whyche God appointed but too theese their owne imagined phantasyes of coniurynge God his creatures , whyche alwaye hath bene accounted abhomination before God . Deuter. xviii . For looke howe farre the heauens are from the earthe , and so farre are my waies from your waies , and mi thoughtes from your rhoughtes , saythe the Lorde . Esaye .lv. yea too the sinner saythe the Lorde , why doste thou take my name in thy mouthe ? Psalm .l. That theese open euyl doers and manyfest transgressours agaynste God hys holye commaundemente , oughte rather too tremble at the magnyfycente magestye of God his holye name , then thus lewdlye too alledge it in theyre charmes .

These Cambredge coniurers haue scolers in the countryes abroade , whych seketh howe to haue familier spirites , whiche they doo tearme too haue a Bee in a boxe to teache them to play at the Dice & Cardes , and other leud pastimes . And some muste haue Marcurius well placed to helpe at a pynsh , when they canne fynde no monye vnder crosses , to brynge it by some other vnshamefull shyftes . Some muste haue Venus in her fauorable aspecte coniured into an aple to wyll the sauoure of wemen . Some must haue Saturne for wysdome , Iupiter for honoures , Mars for battel , whiche ar the verye Deuelyshe delusyons wherewyth the Deuyll blyneded the Babylonyans Egiptians and Cananees . And in oure Popyshe tyme broughte in lyke dyshonoure of God in oure George of Engeland , oure Ladye of Walsingham , oure Daruelgadder of Wales , whereby wee muste vnderstande that there is one olde ennemye of oures , the oulde Serpente whych hathe enuyed the honoure of one God , and laboured too drawe vs therefrome , euen frome the begynninge , whiche wyth holye woordes and gloryous names , and far fetched tearmes , semeth too vtter hys wysdome lyke an aungell of light . as Paule warneth . But marke the ende of theym whyche suffer theym selues , by hym too bee deluded , desiring the deuyll too geue them of hys Counsel . Oure fyrste Parentes were by this craftye Serpentes subtyll Counsel , dryuen forthe of Paradyse & adiudged to death with al their posteritie . Genes. iii. King Saul counsayling with the sothesayer the wise womanne , whome onlye he hadde lefte in hys lande , was slayne wyth hys iii. sonnes the daye folowinge .

So muche doothe it aduayle too aske counsell of the deade for the liuinge or of the wicked spirites whyche do transforme them selues into the lykenesse of the deade , as was heare in thys place of Samuel . For as the deuyl hath no power of the good soules , so canne hee not styrre theym too geue aunswere , but as we haue sayde he canne transforme him selfe into anye lykenesse that he maye myghtelye woorcke in theese chyldrene of mischeife .

But marcke the ende I saye of al nacyons , whiche doo leaue the Lorde , and hys holye woorde for suche delucyons . In hope to get some thynge thereby to satisfye theyr dyuelyshe myndes . Some for the loue of women do trye it , and other some for the grydy desyre of goods do practise it , wyth manye other thynges , whyche were to longe to tell nowe . Was not this one of the greatest crimes wherfore Egipte was scourged and plaged ? Esaiah .xix.

Wherefore was the Empyre of the Chaldees destroyed ? and proud Babilon brought down ? Esay aunswereth . Al the euils did come vpon the O Babilon for the multitude of thyne owne charmes and the stobbourne of malyce of thy couniurers , for thou haste comforted thy self in thy disceatfulnes and haste sayde : no man seeth me . Thyne owne connynge and thy wysdom haue disceiued the. Therfore shal trouble tal vpon the , and thou shalte not knowe from whence it shal aryse . Doo you beleife that God telleth truthe O you coniurars ? What is there but you can knowe it , if it please youre great master the deuil ? But the Prophet sayth againe to your contrary . Mischeife shall fall vppon the whyche thou shalte not be able to put of . A sodayne myserye shal come vpon that or euer thou be aware . Wherefore now go to the coniurers and to the multitude of thy wytches , whom thou hast bene acquainted with al from thy youth , if they mai help the or strengthen the ? Thou haste bene wearied with the multitude of thine owne counsels . Nowe let thy heauen gasers thy starre starers , thy Moone markers stande vp and saue the frome the thynges whyche shall come vpon the.

Beholde they are stuble , the fire hath brente them , they cannot delyuer theyr own souls from the power of the flame , and so foorthe too the ende . Are not the Philistines and Canaces alwaye charged for these crimes , to haue hadde their worthy desolacyon ? As for Israel Esay saith plainly that God old forsake it for thys , Esay .ii. & dyd lay the line of Samaria vppon Ierusalem therefore , and the burthene of the house of Achab and dyd raise it as it were a wrytyng table .ii. Re xxi . ii . Chronicles .xxxiii.

Yea when the Lorde wyll vtter his anger agaynste them , he calleth them charmers chyldrene . Come hither saythe he by hys Prophete you charmers children , you aduouterous seede . Esaye : lvii . Abroade in all places of Englande wheras I haue taryed , haue I heard of wyse menne and wyse wemenne , whyche can tell of thynges that are lost , and canne saye manye sayinges for childrene , and cattel , whyche are forspoken and haue blessinges to saye ouer certaine herbes as ouer vernine and dil , if they be gathered betwixte the mary dayes . And about wemen wyth childe , they can saye oure Ladye with the whyte smocke , thy syde smock , and such mad charmes .v. C. are vsed in the countryes , whyche the spyrituall eies mighte espy , if they had not theyr Greke name for nought . And our Preachers shulde plucke away oure polytycall magistrates should punysh , for the Lord sayth : that these are the thynges , and not the handlynge of the chalyce wherewyth the people are polluted Leuiti. xix . You shall not declyne to the charmers , and of the wytches aske nothyng , lest you be polluted by them . Againe Leui. xx . The soule which loketh after any sothsayer or charmer to commyt fornicacion wyth them , I wyll set my face agaynst that soule , and I wyll destroye hym from the myddes of hys people , sayth the Lorde . Agayne . Deut. xviii . the Lord commaundeth when thou entrest the lande whyche the Lorde thy God geueth the , beware thou doo not folow the abhominacions of that people . Let none be founde amonges the whych caryeth hys chylde throughe the fyre , or that asketh of the charmers , eyther that obserueth dreames or dayes and times , or of them whyche do marke the flying and crying of byrdes , or of any enchaunters , or of any deuyl couniurar or any soythsayer or any that haue familiar spirites or anye wyse menne , or wise womenne . eyther any that asketh councel at the deade , for who so doothe theese , he is abhomynable before God , and for these abhominacions the Lorde thy God dothe roote them forthe before thy face . Loo with how sore wordes and threatenynges the Lorde God detesteth & forbiddeth all the kindes of these deuelishe inuencions , whereby men doo runne a whorynge from God too abuse hys creatures in spirituall fornicacion .

These thinges haue I written occasyoned by oure Prophete of thys spyrituall fornicatyon , Idolatrye and all kynde of diuynacyon whyche wee call so the saying , prophecyinge , charminge , enchauntement , wytchcrafte , Magyke , Astrologye , Necromancye , Chiromancy , Geomanci , or what other name so euer the deuyl shal inuent to driue vs from god to vayne creatures , for the Deuyll hathe euer thys one woorcke in hande but hee deceyueth the symple with the shyfte of hys deskante by vanytye of woordes .

And I do warne all people to repente kynges , Lordes , Bishoppes , Commons For none canne excuse theym selues of that spyrytuall fornycacyon wyth the late deposed Idole that Waser Cake . Naye shall I call it deposed whyche is scantlye transposed wythoute anye feruent zeale or signe of repentaunce ? We haue not fealte Moises to make vs drink the bitter ashes therof with teares . We haue not had Iehu to auenge God of hys ennemyes the Priestes of Baall . ii . kinges .x. We haue not wept and wailed , and torne oure garmentes for verye anguishe of oure heartes . We haue not caste awaye the ornamentes of our olde idolles , & the vessels that serued them as did the good yong king Iosiah . We haue not destroied the sacrificers and steiers of oure Christe , as yong Iosiah did with the Priestes of the hyghe places wyth al charmers , witches , and enchaunters ? To be shorte . We 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 from 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 whom 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 wombe , 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 tender 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 ●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 , repentant 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 ? answer 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 , Aaron and Miriam before the. O my people , remember 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 & chosen 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 open hys quarel , to vtter the causes of hys wrath , and to try him self in your owne consciences to be faultles .

The Prophetes of all ages , they are here commaunded to contende and striue wyth the mountaines and mighty men of the world , so is it theyr great labour , peril & danger to cause them 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 vpon the people that hath not herd . So that to harken to the voyce of God is better than any sacrifice . Therefore is heare so oft bet into the Iewes heades , Here what the lord saith . Let the hils here heare O ye mountaines , thus the prophet warneth as it were a Bedle or Cryar of the common place to kepe sylence , and to geue dylygent harkning to the voice of the almyghty . He warneth the earth and al that therin is , euen the very foundacions therof to gyue good eare . Shal man then be deafe and stop hys eares ? The Lord calleth the heauens , and thei obey . The earthe frome nothynge , and strayght it was presente . The ragynge seas and rough floudes , do harken to hys commaundement . Dare man deny to heare hys Lorde , by whom he lyueth and hath hys beyng ? shal he be brutysh and wythout vnderstandyng , when all brute beastes are obedyent to the lords commaundmente ? Dyd not Balaams Asse both speake and vnderstanded when the Lorde called and commaunded ?

O man , wylt thou not heare him with out whom thou art not ? Doest thou not feare to fal agayne into dust and ashes , when thou art at hys voyce so dul & insensible ? Or can thou forget his benefits by whom thou hast thy being ? Yea this Lord calleth the thyngs that be not , as though they wer alredy He maketh the dead hodies to harken to his voice . Howe dare thou O man , turne away & not geue care , seyng the breath of thy bodye is in his hand ? He sleieth and geueth lyfe .

See howe the Lorde doothe humble hym selfe to thyne infirmyty and weaknesse . He is contente not onelye too speake vnto thee whyche arte but duste and ashes , full of syn , but to shewe hys quarrell and as it were too pleate hys cause with vs , that he mighte be founde true and all menne liers , and therefore iustified in hys woordes and ouercome when he is iudged . Let al menne therefore tremble before his face and crye vnto God , to geue them eares that canne hear , & eyes that can se & then say with Dauid I wil hear what the Lord speaketh .

The Lorde calleth into their remembraunce , & therewith their benefites of old theyr deliuerance , How he plaged the Egiptians & preserued them , How he made them passage through the red sea , & drowned theyr ennemies , How he fedde them wyth Manna frome heauen , not sufferynge theyr garmentes too be olde , nor theyr shooes torne for the space of .xl. yeres in the wildernes : he geueth them the good meeke and louinge captaine Moyses to guyde them , Aaron to preache his wyll vnto them and to praye for theym . Miriam a Prophetisse , a comforte too the womenne in theyr longe iournye Exo. dye throughe oute .

And when kynge Balacke had counsell to hyre Bilham to accursse the saith the Lord , I dyd turn thy curs into blessyng , who beinge thus disapointed dyd take newe Counsell of Bilham too entice the people by flatterye too Idolatrye and fornication , therby to prouoke my wrathe agaynste thee , wherefore I plaged the vntyll I hadde slaine .xxiiii. thousand . When Pinhas the Priest styrred wyth the zeale of my glorye slewe Duke zambrye the captaine of the tribe of Simeon , and Cospye the doughter of Sur , the cheif Prince of the Madianits & throughe the zelous enterpryse , caused mi wrath to cease . Nu. xxii . xxiii.xxiiii.xxv

In Sittam dyd I staye Balacke , and Bilham . I caused Moyses too destroye the Midianites withoute mercy , and did gyue vnto you theyr godes cattayle and substaunce . Numeri .xxxi. In Gilgall I dyd take awaye the reproche of Egipte from you . I caused you to be cyrcumcysed and dyd giue you of the fruits of the promysed lande . Iosue . v. Al thys dyd I for the , that thou myghteste knowe my ryghtuousnesse , that I would keepe my promyse , notwyth standynge thys manyfolde wyckednesse . The lyke rebuke of their ingratitude maiste thou read Esay .i. Eze. xx . Now if we wold hereby in our wycked tyme lerne to behold the in estimable goodnes of God toward vs , and our vnthankefulnes agaynst so louyng a Lord : We myght fully perceaue and see most euydently the wonderfull mercies of our heauenly father , calling vs to repentaunce whych hath not only giuen vs bodely benefytes as he dyd vnto Israell , but he hathe delyuered vs from the helly Pharao , from the curses of Antichriste , from the sea of erroures and erronions opinions , and caused vs to eate the heauenly Manna , the fleshe of hys owne sonne , thereby to geue vs lyfe euerlastynge . O the vnspeakeable goodnes of our heauenvly father , and wo to our sturdy stomakes stifeled in euyl .

The Text With what acceptable thing shal I present the Lord ? Shall I bow my selfe before the highe God ? Shal I come before hym wyth brent offerings , wyth calues of one yeare olde ? Hathe the lord his pleasure in M. of rams either hys delyte in .x. M. streames of oyle ? Or shal I geue my first borne for myne iniquity , euen the fruite of my wombe , for the syn of my soule ? I wyl tel the man what is good and what the Lord requireth of the : euen to do iudgement , to loue mercy , and to walk reuerently before thy God .

Because that here is so iust occasion offered to declare what is the true worshyp of god , & which is the false and vntrue . I desyre thee gentle reader to suffer me somthyng to declare this dout , because it hath troubled the consciences of many in al worlds . And also that it maye be a testimony & wytnes vnto the worlds ende of our conscience towards God & hys true worship , which haue wrytten or spoken against the false worship of the Romysh Antichrist . Wherin fyrst I pray thee to marke & consider how the conscience stryken with the feare of gods iudgementes seeketh some stay , & euermore would haue succour against his heauy indignacion , but vnles it be quieted & setled bi the truth of God his holy word , it renueth astray from god more & more . & at lengthe foloweth fond imaginacions . As the Hethen before the law geuen , did stay theyr children to please God as they ymagened . Wherfore the Lorde did dryue them forth of theyr contries , and dydde geue them to Israell in possession and warned them of heythrush abhominacions .

The Iewes after the law of Moises was geuen , not vnderstandyng the end of their Ceremonies , dyd heape vp infynyte sacrifices . Vnto whom God saith dy Esaiah : he that offereth vnto me an Oxe is lyke hym that stayeth a man , and he that kylleth a beaste as hee that brayneth a dogge . And hee that Offereth sacryfyce as hee that Offereth swynes fleshe , hee that remembreth incence as he that offereth vnto an Idolle . Theese thynges haue they chosen in their waies & in their abhominacions theyr soule is delyted .

Oure Papistes not vnderstanding , or rather not regardinge what our master Christe hadde taughte vs . Mat. xv . that in vayne we do worshyp God teachinge the Doctrynes , the Preceptes of men . Hadde sette vppe a newe holynesse , euen theyr hoole relygyon in outewarde Ceremonies of dayes and times , of candelles and Belles , of towchynge and of handling , of blowynge and kyssyng , creapynge , knealynge and knockynge , of gyrdles and garmentes , of geuynge to theyr Idolles and aulters fyne ornaments , of buylding of Chappels , chauntryes and Abbayes , of gaddinge to Walsingham , to Canterbury , to Compostella , to Ierusalem , to fetch Iames shels , Walsingham Kynges , Becketes Broches , and pardon Beades , where vppon muste be sayde I wote not howe manye lady Psalters . And alway ten Aue Maries to one Pasternoster , or elsse al was marred , and infinite other madde inuencyons of mans idle braine . By the whiche maddynge of mannes heade in al ages , whyche I haue but lyghtelye touched , we maye perceiue that no teste can be founde for mannes soule in our own inuencions . But the farther manne wadeth in hys fonde intentes and fantastical imaginacion , the farther he slydeth from God , vnsure that he hathe done any thing acceptable in the sight of God . Therfore must we which are seruaunts and creatures , learning our own weaknes by the fal of others , turne to our master , lord and creator , to know what his word commaundeth in the agony of conscience & considering that the turning from the creator to creatures hath bene the ground of al Idolatry , euery man chusing to himself the Idol of his own hart . Some the son some the Moone , some the .vii. starres , some Saturn , some Iupiter , some Mars some Venus , some Marcurye , And dotinge farther , some haue worshypped Calfes , some Cockes , some Serpents , some Dogges , some Asses , some Gotes , And in oure Popyshe wickednesse wee oure selues , haue worshypped stockes & stones , and geuen diuine honours almost to all manner of creatures , a vyle wafer cake did we honour as our God in dede , and when that was lifte vppe betwyxte the Priestes fingers , we saide we dyd se oure maker , and knocked and kneeled , crowched and kyssed withoute all measure . And the Priest when he did eate it , thoughte he did receiue hys maker , and made so manye fonde gestures ioyened with infinite supersticions that thereby we may marcke , if we haue nothinge elsse too leade vs that the fayened and false worshyppe of God hathe no ende not staye , can neuer tell where too consyste , doothe alwaye disquiet and neuer satysfye nor quiet the conscience . Therefore for the loue of our own souls , of the quiettinge of oure owne conscyence , let vs vnfainedlye repente of al oure falsed goddes and fayned worshyppe of God , and knowledg that ther is but one God whyche broughte the children of Israel forthe of Egipte from the house of bondage , and hath deliuered vs the spirituall Israell frome the Egypte of synne end erroures from the bondage of the deuyll , Deathe and hel , and broughte vs into the lybertye of hys chyldren , by the deathe of his owne sonne . And by his holye spyryte poured into our heartes doth teache vs to crye father father .

Let vs knowledge ( I saye ) that thys Lorde our God is but one God , whome we muste loue with all oure hearte , with all our soule , with all oure strength , him must we feare , and hym onlye must we worshippe and in hys name onlye maye we sweare . By the whiche woordes wee maye learne that ther● is but one God only , who onlye oughte to be worshypped , feared , loued , trusted and hooped vpon , which the wordes of swearing in his name importeth .

Thys oure God then whose worshyppe wee doo teache is that almyghtye power , whyche made heauen and earthe by hys woorde and by the same throughe hys spyryte doothe gouerne al creatures therin . Sauing Israel , and drowning Pharao . Sauyng hys chosen of free mercy and grace , and condempnynge the wycked hypocrytes by iuste iudgement . Thys our God is a spyrite , as Christ our aldermaster teacheth vs , & they whych worshyp hym , must worship in spirite and truthe . Ihon .iiii. And seeyng he is a spirit , pure from bodyly corrupcion , and therfore hauyng no neede of our bodely seruice . Hys true worshyp can not consist in bodely exercise whych lasteth but the tyme it is in doinge , but in the inward holines of the hart which euermore encreaseth & spryngeth forth into life euerlasting . Such a worshyppe therfore our Prophet teacheth , whyche ariseth and springeth forth of the secret reuerence and feare of God , hys sacrate magesty , whych is not seruyse , but child lyke , wherby we are not onlye affrayed to dysplease God oure father , but also prompt and redy , lyke obediente chyldren to expresse in our lyuyng , Iudgement and merci , the two special propertyes & greatest shew of hys image which appeareth vnto hys creatures .

Prouer. i. Therfore is thys feare called the begynnyng of wysedome , and the spyryte of feare . Esaa .ix. begynneth the worke whyche the other sprytes of wysdome & vnderstandyng , the spyryte of counsell and strengthe , the spirite of knowledge and true holinesse and accomplisheth & fulfilleth . So that thys spirite of feare dothe go before in al the hartes of them whiche God dothe chuse to worship him in spirite and truth , makinge theym afraied to do homage and worship to any thinge saue their Lorde God onlye , eyther anye otherwise then hee requireth and commandeth . Afraied euermore to do any thing wherin they do not know hys open pleasure . Thys feare was in Cornelius befor he had the perfit knowledge of God , and in the menne of Israell vnto whome Peter did saye . O brethren and children of Abraham and thei amonges you which feareth God , vnto you is the woord of saluacion sent , & in the Psas . ciii . Euen as the father hath mercye of his children , so hath the Lord mercye of them that feare him , and the merci of the Lorde is for euermore vpon them whyche feare him .

The cause is that they whiche do fear the Lorde are alwaies ready with heart and minde to do thinges pleasaunt vnto him , and to abstaine from the contrary . His displeasure do they feare like louynge chyldrene . If theyr heauenly father be pleased they do reioice , if he be offended they doo crye for mercye , so that of hym they do teast in prosperiti , of him they do hange in aduersitie , accordinge to hys owne commaundemente by hys chosen vessell Dauid . Call vppon me in the daye of thy trouble and I shal deliuer the , and thou shalte worshippe me . So that this inuocacion after some interpretoures is the true worship of God . And surelye seinge Paule . Romaines .x affirmeth that who soeuer calleth vpon the name of the Lorde , shall be saued . No manne canne denye but an eareneste callynge vppon God comprehendeth the true worshippe which God requyreth and contayneth in it perfyte religion , because it hath fayth the ground of all vertues , for howe canne they call vppon God whyche dooe not beleue in hym ? Romaynes .x. And they whyche dooe call vppon other creatures hathe affiance truste and faythe in those thinges , elsse woulde they neuer call vppon theym . Thys faythe spryngynge of the fyrste parte whiche was the feare and reuerence of God his hygh Maiesty , supplyeth the seconde poynte of the worshippe of God whych requyreth a knowledge of God . For how can we beleue in hym whom we haue not knowen . Rom. x. Hereby doo wee gyue glorye and worshyppe vnto God , that is too say : we knoweledge hym too be true in all hys promyses . And because without faythe it is impossible to please God , this faith maketh vs suer that wee doo worshippe hym as wee shoulde , and certifieth vs that wee bee the chyldrene of God and that oure woorckes are acceptable in hys syghte . Hereby did Abell in hys sacryfyce more truly worshyppe God then dyd hys brother Caine . Abraham also and hys wyfe Sarai by faythe were the true worshyppers of God and receyued the promyse . Elizabeth also gaue more glorye and worshippe vnto God 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 than 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 Cain●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 ? Ihon .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 , whom 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 harken 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 inuencyons , he plaged them greuouslye , sente them drought , dearth , famine , pestilence , and the swerd of the Egiptians , Chaldees , and Romaynes .

Espicially when God the father sent 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 geuen . 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 wherewith worldlye menne are pleased , as gold , siluer , precious stones , gaye ornamentes , and ryche gyftes , cappynge , knelinge , curtesies , to be sought farre of at Rome , Compostella , or at Ierusalem . But to worship hym in the house of hartes in the chamber of out breastes in the temple of oure soule , wherein he hath chosen hys mansion . Ther to worshyp him not wyth mans imaginacyon and chosen holynes , whyche hee calleth vayne worshippe , and abhorreth it . But in the worshyppe whych he appoynteth and commaundeth , that is as his sonne declareth in spirit and truth . By vnfained reuerence of god hys sacrate magesty . By faythful truste in his vnfallyble promyses . By loue not counterfayte towarde oure neyghboures . Whych three frutful braunches growyng forth of the man newe regenerate by the spyryte of god , must needes brynge foorthe manye spiritual workes as inuocacion , prayer , thankesgeuynge , fastynge and mournynges for synnes , almes , and all the woorkes of mercye and pytye . Who so walketh in these woorkes , hee truelye worshyppeth God , and hereby are the true and false worshyppers knowen in sonder , the true churche and the chuche of Hypocrytes , because these woorkes fayth , feare and loue , was not found in the olde world , therefore was it drowned , because theese three partes of the true woorshyppe was not founde amonges the Iewes , therefore wer they destroyed . Because theese woorkes of true woorshippe were not founde in the popyshe church , therefore is it subuerted , and if they be not shortelye founde in oure refourmed churches , they shall wyth lyke shame be subuerted and destroyed . Lette vs walke humblye therfore before oure Lorde , and beware of of oure fall . He doothe not suffer hys chosen , so longe tyme as he doothe the reprobate .

The voyce of the Lord dothe crye vnto the cytye . The Text A wyse man wyll feare thy name . Heare the rodde , and who it is whych hath appointed the certaine tyme vnto it . Is ther yet in the house of the wycked tresure and the false measure ? O abhominacion . Shall I iustyfye the wycked Ballaunce , and the satchell of deceytefull wayghtes ?

Her ryche men are replete wyth rauyne , and her enhabytauntes hath spoken lyes , and had deceitfull tounges in theyr mouthes . Therfore wyl I make the sicke , stryking the and makyng the desolate for thy sinnes , Thou shalt eate and not be satisfyed for miserye shall go thorowe thee , thou shalte go vnto thy wyfe , but shee shal he barren , and that whyche she doth brynge foorthe , shall I geue vnto the swerd . Thou shalt sowe , and not reape , thou shalte tread the Oliues , but thou shalt not anoynt thy selfe wyth Oyle , and treade the grapes , but thou shalte not drynke thy wyne . Because thou haste kepte the ordynance of Amry , and al the abomynacion of the house of Achab , and hast walked in theyr counsailes . Therefore wyl I geue the vnto desolacion , and all thy enhabytauntes to be hyssed and skorned and you shall beare the shame of my people .

The voyce of the Lorde .

The Lorde cryeth by hys preachers , The Text by hys Prophetes , by hys Apostles , by his Messengers in al ages , and al tymes to call vs to repentaunce . He warneth of hys wyl and pleasure . He telleth which is true worshyp , and which is false . And as he sayth by hys Apostle Paule : Al the daye long haue I stretched foorthe my handes vnto an vnbeleuing people , and a people that striueth against me . Rom. x. And by hys owne son he sayth : Ierusalem Ierusalem , how oft wold I haue gathered the together , as the hen gathereth her chyckens vnder her wynges , & thou wouldest not . Math. xxiii . Whych doothe vtter the fatherlye care of oure God , alway callyng and crying vpon vs . But who heareth his callynge ? who seeth hys power ? who feareth hys name ? Thusiah doth see it , saith our Prophet , that is to say , wisdom , or the wyse man wyl be warned . For so doth the Hebrew interpreters expounde it . And so it agreeth with the course of God his working , at al times God calleth al. His sound of his voice goeth through the world , yet scātlicā ther be one so wise to repent in the warning of the .vii. cities . No mo wer found fearfull of God hys sore threatenynges but only Loth in the destruccion of the hoole worlde , Noah was onlye founde wyse and obedyent . In Ierusalem how fewe wer found obedyent when the Prophetes warned them to repente . In oure world God graunt some one wise & faithful man may be found , whych maye pray for vs , as Abraham did for the Sodomits , and geue warning of gods wrath hefore it fall vpon oure cities . Heare the rodde , the rod of God his great vengeaunce is readye shaken againste your cities . The time is determined for your punishment . Wil you not yet be warned to lay away wickednes & repent of your euil waies ? wyl you kepe stil your euil gotten goods and treasures heaped bi extorsion ? How can your sinnes then ●ee pardoned ? My lawe commaundeth for thynges wronglye taken to paye foure foulde and fyue fould . Haue you satisfyed my lawe and least your selues so greate treasures ?

Nay you are so farre frome such equyty that of restitucion , that you maineteyne styll youre bryberye and extorsyon . You keepe styll in youre houses , youre leane and bare measures , your scant and false Bushelles too prouoke my wrathe and indygnatyon vppon you . Your measure is scante of Corne and your chaffer , but it is full of my wrathe and heauye dyspleasure .

Shall I iustyfye the wycked ballaunce ? Or as the Hebrew stan●eth wickednesse in the ballaunce . If I shoulde leaue thys vnpunyshed I shoulde seame to iustyfye and alowe al the wickednesse that you do vse therein . Where contrarywise , I haue commaunded the too haue iuste ballaunce and euen wayghtes and true measures . Leui. xix . and in Deuteronomye .xxv. Thou arte commaunded not too haue dyuers wayghtes a greater and a smaller , neyther to haue in thy house a bygge bushell and a small , but that thou shalte haue a iuste and true wayghte , an euen and true bushell that thou maye lyue a longe tyme in the land which the lord thi God geueth the. Ther furthermore art thou taught , that I thy Lorde God doo abhorre hym that dothe these thinges , and that I detest al vniust dealing as a thing abhominable , and so doothe my seruaunte Salomon teache the. Prouerbe .xx that double waightes and dysceitefull ballaunce abhominable before thy Lord God . Howe dareste thou then kepe in thy house eyther any false measure or thereby anye euyl gotten treasure ? Doste thou nothynge regarde me whyche haue thy lyfe & breath in my hande ?

Arte thou nothynge moued by my manyfolde benefytes ? nothynge afraied of my threatninges , repente , O repent and herken to my Prophetes or elsse my rod is readye to scourge thy wickednesse .

The tyme is determined by me the allmyghtye measurer of times , onlesse you do repente , O you wicked Marchaunts of London and and all other cities . But O wicked worlde I do knowe your deuises . You do hide vp your ware vntil it waxe scant . You do lesson your measures . You encrease your prices , too make the pore your slaues , yet wil ye be gospellers Can you worship me and youre wycked Mammon boothe together ? Canne you serue two Masters ? Nay , you are to me defraudinge and oppressinge the poore as they that slaye the childrene in the fathers syghte . Thus do you worshyp me . O you couetous Marchaunts , building your houses in the bloude of youre brethrene . There is no faythe , no feare , nor loue amonges you but youre ryches are repleat wythrauine . The houses of your Lordes , of youre iudges , of chancellers of youre treasurers , of youre receyuers , shortlye of all oure ryches and wealthy are full of the spoyle of the euyll gotten goodes and eyther open or pryuy thefte & robbery . Can I then holde my peace & as it wer iustify your doings ? Especiall● seinge , lyinge , dissemblinge and disceat is so common that frome the heade too the foote neuer one is fautelesse there is not one ryghteous , no not one that I myghte haue mercye . There is no truth no mercye , no knowledge of God in the earthe , curssinge , lyinge , murther , thefte and adulterye hath ouer runne all together . The faythfull are wasted foorth of the earthe . Euery manne telleth hys brother a lye , wyth desceytefull lyppes and doble hartes . I wil destroy a● their lying lips and these tunges that can tell these goodly tales & do thincke that they at able to ouercome al with theyr tunges . But for thys oppressyon of the pore and for their mourninge I wil nowe aryse .

And I wyl make the sycke strykinge the with famin , sterilite , barrennes , battayl , aptiuitie and bondage . Thou shalt eate and not be satisfied , whiche is the soorest famyn , the woman shall receiue the seed , and brynge forth no fruite , the fowlest sterilitie , and if she do brynge forth , the swerd shal deuoure them . Thou shalt be in such bondage , that thou shalt toyl & trauail for other , & haue no parte thy selfe , such affliccion , such mysery , such calamitye shal be in the myds of the , that thou shalt be wasted for thy syns .

Because thou hast kept the ordynaunces of Amri and the abhominatyons of Achab. &c. The Text

Loo how peryllous a thyng , and how great a plage it is to haue wicked kings and princes to raign ouer vs . For theyr authoritie doth not harme only whyles they lyue , and haue theyr flatterers folowyng and counterfaytyng their wyckednes , but in the ages longe after them and the posteritie folowyng their lawes are alleged , their rites and customes renewed . So was idolatry alwaies contynued in the .x. trybes from their first king Ieroboam to kyng Amry , who built Samaria & to his sonne wicked Acab , who not only alledged the wickednes of his forefathers vnto the people , but addeth moreouer shamful extorcion & shedding of innocent blud , sleing Naboth for his vineyard , killing the prophets of the lord . The other princes & people folowynge their wicked abhominacions & naughty counsailes , iii. Re. xvi . are here threatned to be wasted & destroied . The people to be hyssed and skorned , & the princes worthely to beare the shame of the people of God , by them seduced . zedechiah the last kyng ouer Iuda may be a terrible example vnto al kings , had fyrst his sons slayne in hys owne sight , then had hys eyes worthely put forth by the Babilonians , and so kept in lyue by dayly delusion of the Chaldes to beare the shame of the people of god . Yea they ar without number whom the Lord hath more greuosly by his iustice thus plaged . As Nebuchadnezer turned into a brute beast . As Adombezeche the king of the Cananees , & the .lxx other princes who had theyr fyngars & toes cut of , & so reserued to their shame to gather crommes vnder the tables lyke dogs , besides the .xxx. i. Iudges . Iosue . xii . kings whom Iosue hanged and destroied , and innumerable other both in scriptures & prophane hystoryes rehearsed . Nowe therefore O Kynges and Princes vnderstande and suffer your selues to be taught and admonyshed , you that iudge the earth .

Serue the Lorde in feare in the gouernaunce of hys people , and reioyse wyth tremblyng in the gifts god geueth you , for he wyl haue an accomptes how you do gouern hys people , and how you doo order hys creatures Embrace his poore Christ louyngly in hys members , lest he be angry , and you do peryshe foorthe of the waye . For when hys anger is a lytle kindled , then happy are they that trust in hym . Then happy are they as the king & Prophet Dauid doth teach you which hath not walked in the counsaile of the wycked , whyche hath not stande in the way of the synner , whych hath not sytten in the seate of the scornful . But in the law of thee Lord hath had hys delyte , and in hys law doth meditate day & nyght . For be shal be lyke a tree planted by the riuersyde , whych shal bring forth hys fruite in dewe tyme . Hys leafe shal not fall , and hys woorke shall prosper . Wher the wycked far contrary shall be lyke chaffe dryuen wyth the wynde . Therfore the wycked shal not stande in iudgement nor the synners in the company of the iust . For the Lord knoweth the way of the ryghtuous , and the waye of the wycked shal perysh . The Lorde is no acceptour of persons . But who so doth euyll be it kyng , be it Emperoure , he shal peryshe as is heare spoken .

The .vii. Chapter .

WO is me , The Text for I am lyke the gleaners of Sommer fruites , and as the braunches after the wyne haruest . There is not a Cluster of grapes to eate , my soule desireth type fruite .

Thus doth our Prophet bewayle the mesery of hys people , he compareth the good amonges them hym selfe , and the other to the gleaners and gatherers after haruest is ended , and al cleane gathered into thy barnes . And the best amongs men to the wyne braunches wythered , dryed , and hauing nothyng vpon them , wherupon the desyrous soule myght be sasiate , Therfore he mourneth and waileth for the mysery whych of necessytie must folow so far spred iniquiti . And he sheweth in the verse folowynge , what fruit it is that he seketh . What grapes they are hys soule desyreth ( Biccurah the first ripe frutes ) meanynge the fore fathers fist borne & the former age Abraham . Isaac , Iacob , Dauid . These doth Ieremy cal Israel , whiles they walked in holynes the fyrst fruits vnto the lord . And heare our Prophet dothe complain that al thys good rype fruit is gathered and gone , and nothyng lefte vngathered , but brambles and thornes whyche are fit for nothing but the fyre euen for the fyre of Gods wrath , whych shal shortely be kyndled , and no creature shal be able to quenche it , or to abyde the heate thereof : For thys oure Prophet wayleth and cryeth wo.

The Text The good perisheth foorthe of the earth , neyther is any ryghtuous vpon earth . Al dooe lye in wayghte for bloud . Euery man hunteth hys brother as wyth a net . They labour to make good the euyll of theyr handes . The prince asketh , and the iudge for reward , and the greate man speaketh the destruccion of his owne soule , and they draw wyckednes as wyth a threfolde cable . The best amongs them is lyke a bryar & the ryghteous lyke a thorne of the hedge . The day of thy ouersears , the day of thy vysitacion is come , nowe shall they bee full of perplexitye .

Here may we se how the spirit of god is in hys holy saints & prophets is vexed & trobled for our wickednes . i. King .x. Elias thus wayleth : I haue lyued long inoughe , O Lord , take away my soule , I am no better then my fathers . And the Lorde calleth vpon hym , & he answereth againe . I haue bene zelous & feruent for the lord of hosts , because the children of Israel haue forsaken thy couenaunt . They haue destroied thine altars , slaine thy prophetes with the swerd , & I am left alone & they seke my soul to take it away . Esay . lvii Esay saith : the iust perisheth , & no man regardeth it , in his hart . The good & merciful are gathered to their graues , Psal. xii . Psal. liii . & no man vnderstandeth . Dauid crieth also : Saue vs O Lord , for the holy ones do fayle & waste , the faithful ar consumed from amongs the children of men . Againe , the lord loked down from the heauens , vpon the children of Adam , to se if ther wer any the dyd vnder stand , or that did seke the Lord . Al ar gon bak together , thei ar abhominable , ther is not one that dooth good , no not one . Do you knowe nothinge O you worckers of wyckednesse whyche dooe eate vppe my people as men doo eate breade and calleth not vpon God ? In al theese thynges that oure Prophete and other holye wryters dothe charge you , O Princes iudges and Magistrates , examyne your owne conscience , and iudge youre selues , that you be not iudged and condemned wyth the wycked . You are here likened to Caine whiche did lye in wayt for his brothers bloude . You are likened to Nimroth huntinge your brethrene to catche them in youre nettes . If you wer not such , we shoulde not heare of suche sodayne tal and ruyne of noble houses . But what soeuer you doo that muste bee well done saythe oure Prophet , so stoutlye wyll you defende your own doinges too make euyll good , and good euyll as Esaye saythe and to cloke your wycked worckes , if you do feare anye daunger .

The Prince that beareth cheyfe rule and maye do the mooste too hyde youre myscheyfe he muste be won wyth gifts , and if he be suche one as will receiue them he shall haue whatsoeuer hee wyll aske , the iudge must haue part of that whiche is geuen & the greate ryche man by this meanes bryngeth forwarde hys purpose to the destruccyon of hys owne soule . Whiles this thre folde cable is thus linked . Therefore dothe Esaye threatning woo and destruccyon to them that thus drawe inquitie with cables of vaniti and wickednes with carte roopes . Whyche counteth euyll good , and good euyll , whyche do iustifye the wycked for gyftes And saythe farther . Lyke as the flame of the fyre dothe deuoure the stuble : Esaye .v. so shal the roote of suche be like the coles , and theyr budde be like the duste .

This similitudes of briers and thorns are broughte in for this purpose to vtter the stinginge and prickinge of wickednes . As bryers and thrones do prycke al that handleth them whiles thei do growe , and when they are hewen vppe they are good for nothinge but to kindle a speadye fyre . So saythe oure Prophete that the best and mooste rightuous amonges them are noisome and harmful vnto men and fit fire brandes for the furi of God . This shal be knowen most plainelye on lesse we do repent when the daies of our visitacion commeth ( which is at hande ) when affliccion sorowe and carefulnesse and pietie and doutfulnes shal come vpon al fleshe , as foloweth .

Geue no credence to thy frend The Text truste not thy brother keepe the doore of thy mouth from hyr that lieth in thy bosome . For the sonne slaundereth the father , the doughter riseth vppe agaynste the mother , and the daughter in lawe againste the mother in law .

Beholde the sorowe ampietie and doubtfulnesse whiche foloweth by iuste plage the worldlye Tirauntes and euyl dooers . They dooe stynge ano prycke euerye manne that medleth wyth them like thornes , they muste of no necessytye therefore feare , dystrust , and be vndoutefull of euerye creature as Dionysius the Tiraunte and suche lyke where of some not trustinge theyr owne wifes were compelled to searche theyr pryuye chambers nightelye , and theyre wyfes coffers , & credite therein barbarous and cruell sougioures . Other durst not trust theyr owne doughters , but fearynge all other creatures refused the healpe of theyre Chamberlaynes and other seruauntes . Durste credyte no barboures to shaue theyr beardes , but vsed the help of theyr Doughters whyles they were yonge to shaue theyr beardes , but when theyr doughters did growe to more age and yeres wherein they were able to dyscerne theyr fathers doinges , the fear of theyr owne conscience like Canites for the crueltye they hadde shewed to other , wold not suffer than to commit them selues to theyr own flesh and blud , to their bowels which did come forthe of theyr owne bodies . But saide within them selues as did cruel Cain . Eueri one that can finde the oportunitie wil slay me , and so wyth their owne handes they were compelled to swing of the hear of theyr own beards with brenninge coles . This is the greate and greuous plage that the almyghtye threatneth to laye vpon the wicked . To make hym lyke a boylynge sea whyche canne haue no rest , whose floudes dooth rage to their owne ruin , ther is no peace nor reste too the wycked saithe the Lord God . Esay . lvii . This did appeare in Cain after he hadde killed his brother as it was sayde before thinkinge by iust iudgmente therfore that euerye manne shoulde slaye him that shoulde mete him . And because in oure peryllous tymes there is so many Canites , it is no meruel though eueri man be afraied of his brother , no man trusteth another , the noble feareth the commons the commones trusteth not the nobility . These are the last dayes wherein iniquitie dothe abounde , loue is loste , charitye quenshed , faythe and truste are dryuen forthe of mannes company . If there be anye tokens of loue shewed , it is for some wicked purpose , either for the clokinge of some vice or the withdrawing-from vertue and godlinesse , suche therefore we muste alwaye suspect . And if thy brother the sonne of thy mother as Moises saithe , or thy sonne , or thy doughter , or thy wife that is in thy bosome , or thy friende whom thou loueste as thine own life be about to perswade the to the worship of straunge goddes or anye such obhominacion , thou mayest not onlye not geue credence vnto them but to help to punish them Deu. xiii . If the Emperour should sende his Interim into England or the Pope his decretals that all the fayr promises that the wicked can imagine , defye them bothe and deteste theyr flatterye . If anye Frenshe or Scottishe Ladye shoulde flatter for lyke purpose , she oughte moost horrible to be detested and abhorred remembring that Salomon by the flattering of his wifes , was brought to Idolatrye . Sampson to his owne destruccion . And infinite other that haue fallen som into one vice , some in an other and ar length to shamefull endes by the flatterye of fayned friendes . Beware of flatterers therefore O kinges and princes , for be sure when so euer you shal delite in them you shal not long continue withoute shame . The moste present poyson to a Prynce is flatterye . Beware I ●aye therefore . For Iudas when he flattereth mooste fayre , is moost readye too be traye his master . Ioab when hee kisseth Amasa and and Abner and sheweth mooste frendshippe is ready to kil them .

Abimelech when he flattereth hys .lxx brethrene is all readye throughe ambicion appoyncted too destroye them . Dadila when shee flattereth Sampson too knowe his strength hath the Philistines priuilye hid in her house . Absalom dothe call to his feaste by flattery and ther slai his brother Ammon , and withdraweth the heartes of the people by flattery from hys father Dauid , and at lengthe dryueth him forth of his kingdom . Wherin appeareth the smal trust to be had to the wicked worldlings and crafti flatterers , though they offer great frendship , though thei be our brethren , though thei ly in our owne bosons . And hear mai we set before our eies who ar to be trusted in this wicked worlde so full of disceit and who are not . They onlye which do seke godlines and vertue and setteth much bi the truth of the woorde of God . for thys truthe is mightier then women , then wine , then the kinge , it ouercommeth all . It conquereth falshed , it condempneth flattery , it driueth away blindnes , it causeth the blinde to se , the yong scoler to be wyser then the great Doctor , it trieth al , it espieth all , it iudgeth , it condemneth al. To the author and geuer of this truth be al glorye for euer .

Let vs no longer trust to manne therfore or make fleshe our arme in thys our wicked time wherin al are geuen to falshode , to flatterye , to deceit , to couetous , to ambicion , to lyinge , slaunderynge , to al euils and wickednesse . But contraryewise say with our Prophet euery one of vs bothe kinge and subiecte .

The Text I will loke vnto the Lorde . I wil trust vnto God my sauior , & my God wil heare me .

Whether it be in the day of my visitacion when aduersitie shal come vpon me , or in the day of prosperitie when these flatterers shal folow me . I wil regard nothing but the Lord I wil truste to none but to God my sauiour . The Lorde God is the measurer of mi trouble he can & wil hear my cry & deliuer me from al peril . Therfore wil I cal vnto the Lord with the holy king Dauid . Psa. iii. Psalm. iii. O God how are mine ennemies multiplied howe manye doth rise vp against me . Many doth say vnto mi soul : his God shal not saue him , but thou O God act the sheilde ouer me . My glory and the lifting vp of my head . I wil cry vnto the Lord wyth my voyce and he wil hear from his holy hil .

O thou mine enemy reioise not against me that I am fallen , The Text I am risen vp againe , And thoughe I shuld sit in darknes , the Lord is my lght . I wyl beare the displesure of the Lord , because I haue sinned against him whiles that heaueng my cause & do iudgment for me . For he wil bring me into light & I shal se his rightousnes . Then mine enemi shal behold & be ashamed which saith vnto me : wher is the lord thy god ? mine eies shall behold her and now shall she be troden vnder the foote like the mire of the stretes .

Three thnges are here to be obserued in thys humble confession of the sinner whether thou do vnderstand it in the person of a perticuler synner , or in the parson of the multitude of Israel led into captiuity . Fyrst a consideracion and know ledgynge of the synnes committed agaynst God : and therefore pacience to beare and to suffer what so euer the lord shal lay vpon theyr backs . Secondly wher such as are chastened of the Lord are alwayes of the wycked world despised , reuiled and skorned vniustli , and without cause whych doth augment theyr heauines . Here is the aduenging therof , and the iudgement of theyr innocencye towardes theyr enemies whych do persecute them , committed vnto God . Thirdlye here is ful and perfit fayhte of God hys fauour in the middes of the afflyccions and hope of a comfortable ende of them to the glory of god to the confusion shame and destruccion of al hys enemyes to be learned .

For the fyrst Dauid cryeth : O Lorde enter not thou into iudgemente with thy seruaunt , for in thy syghte no lyuynge creature shal be iustified . For the second part he dare be bold to say , iudge me accordynge to my ryghtuousnes , and the xxxv . Psa. thorowe out for this purpose . For the third he saith . Though I do syt in darcknes and in the shadow of death yet arte thou with me . So fyrmelye perswaded of God hys fauoure in the middes of the trouble are the elect of God , that they saye alwaye with Paule , who shall separate vs from the fauoure of God ? shal affliccyon ? shal anguishe ? shal persecucion , shall hunger ? shall nakednesse ? shall peryl ? daunger or swearde ? Naye thou haste thus appointed , ordeyned , and therefore warned vs longe before . That we shoulde bee slayne euerye daye for thy sake and counted like shepe readye to the slaughter , but in al this we do ouercome , by him whiche hathe loued vs . And as Paul saith in another place , we do glorye in oure afflyccion , knoweinge that affliccion bringinge pacience , pacience bringeth trial and hoope in the ende whiche is neuer shamed .

This lesson of comforte maye euerye pryuate personne fealinge him selfe smitten for hys synne , learn of our Prophet . But farther nowe hee speaketh in the person of the Iewes , and of the hole church chosen of God , and the like thinges for them maye bee marked besydes the fall of the Chaldees , of Antechrist & of al Tirauntes persecutoures of the elect people whiche shall by the conqueste of Christe theyr heade make all theyr enemies as theyr foote stole , to treade vpon theym lyke the myre of the streate as is here prophecied . Therfore must we bear pacientli a litle while , and we shal satisfye our eyes with the sight of theyr fall by the iuste iudgmente of God and venginge oure cause like as they haue with oute cause vniustly triumphed ouer vs , hated , oppressed and murthered vs , deseruing no such cruelty at theyr hands , for too the Lorde longeth vengaunce . And he wyll perfourme it . Reade the .v. Chapter of wisdome to the end . For the declaration of all thys .

To note also the Phrases of lyghte and darckenesse , lighte signifieth knowledge and comfort . Esaye . ii.ix.xlii.xlix.lx.lxi . Mathew .iiii. Luke .ii. Darkenes the contrary , persecution , blyndenesse , sorowe . Esaye .xiii. Lamentacions .v. Micha . iii. Psam .lxix. To se also and to beholde the ennemye is to reioyse at the fall of hym whiche the iuste dooe for the righteous iudgemente whyche God sendeth vpon the enemye . Psa. liiii , the wycked to satysfy theyr malicious myndes . Psa. xxxv . The Text

In the daye when the hedges shall be buylte , that day shal put awaye thy bondage , That daye shall come frome Assur and the walled cytyes and frome the fortresses vnto the floud , from the sea vnto the sea and to the mountaine Hor ,

The contrye of Iury was spoyled , wasted , and destroied , as ye haue hearde by the Chaldees and by the Romaines , but like as in the .iiii. Chapter , so is hear promised a wonderful deliueraunce of the Iewes , & a myserable plage to come vpon their enemies . Ther is a day appointed that thy waste places shall be built . Amos. ix . Ezechiel .xxxvii. A daye when al tiranny cal exaction and tribute shal be taken awaye . Ezechiell .xxxviii. That daye shall thy people which wer caried captiue vntoo Babilon bee broughte frome theyre strong fenced cities , fortes , castels & holds , wherin they wer kept prysonners home again to enhabit from the strong cities to the flud Iordan & from the red sea to the great sea and so to the hil Carmel and the mountayne called Hor. Esay sayth of thys gathering together Israel from the cast I wil bring thy seede & from the West I wyl gather the. I wyll saye to the North , geue and to the Southe hinder not , bryng my sonnes frome farre and my Doughters from the ende of the earthe .

And the lande shall bee desolate for the enhabytauntes , The Text because of the fruyte of theyre imagynacyons .

Thoughe thys sentence be hear spoken cheiflye of the ennemyes land , yet is it generallye true in all landes and contryes . The Canances were waysted and destroied therefore . The Iewes them selfe had theyr lande flowinge wyth mylcke and honye , so longe before promysed to theyre fathers , made so desolate for the fruyte of theyr owne imaginacions that no manne wente thorowe it . The Chaldees wer miserably wasted and brought to desolacyon by the Macedonians for the fruite of their labours ? What shall I name the desolations of Sodom , Gomor and the other cytie , sor the destruccion of the hoole worlde in the time of Noah . Do we not reade . Genesis .vi. That God did se that the malice of man was greate vppon earthe and all the imaginacion of his heart was only euil ? and therefore he saythe he wyll destroye from the face of the earthe bothe manne and beaste , and Birde of the ayre . Shall we then walcke styll in the fruyte of our imaginacions ? One sorte in fleshlye pleasures , deliting in wicked womenne , and madde mariages made for worldlye purposes , imagininge howe to be gyle bothe God and manne , as it wer . Another sort too make theim selfe myghtye menne of greate fame , ryches and renoume , imageninge howe to begile oure yong king and to pyll and poll his poore commons

The thyrde and worste sorte are the vnsauerye salte whereof Christe oure master telleth , whiche shoulde season other , but because they haue loste theyr sauoure and saltenesse , they are fytte for nothinge but the donge hil , and causeth other to stincke by theyr shamelesse lyfe before the face of God , not darringe to rebuke them , or elsse not regarding them , whiles they doo seeke benefices and Bishopryckes , bi flattering of their Lordes and masters and blineding the pore commonnes theyr brethrene .

The .iiii. sorte are of these scattered sheepe of theese despysed commonners whyche runneth heare and there they wotte not where for releife and succour styll wanderynge after theyr owne imaginacion , and not hearkeninge too the worde of God whiche byndeth them to obedience . Lo such are the fruits of our imaginacions in England this dai . The gouernoures despise theyr God , the subiects , their gouernoures , the people , the preistes , the priests neglect their charge ouer the stocke . So now it is come so far that the boy moste commonly dare presume vpon hys better withoute order againste honesty and al good disciplyne , O good Lorde shall not oure lande be desolate for such wild figge trees , barren of al good fruts numbe , lame , and voyde of al vertuous studyes & honest exercises .

The Text Fede thy people with thy staf the flocke of thyne herytage whiche abydeth alone in the woodde in the myddes of Harmell lette them be fedde in Basan and Gilead as in the olde time .

The Prophete seinge in spyryte the gloryous restorynge and delyueraunce of Israel , praieth for them that the lord woulde voutchsafe to fede theym in the steade of theese euyll pastoures whyche fedeth them selues knowinge mooste assuredlye that if the Lord wil be theyr pastor , shepperde and feader , they shal lack nothinge as Dauid dothe acknowledge Psalme .xxiii. confessing also with king Dauid that his rod and his staffe doothe comforte hys stocke , therefore doothe he saie , feade thy people wyth thy rod . And Dauid dothe saye : thy rod and thy staffe they haue comeforted me . The flocke of his chosen heritage he nameth to abyde alone in the mounetaynes , because they shuld come ouer Carmel and other mountaines , like scattered shepe , one abiding and waytynge for another in that glorious restoringe , whiche in spyryte he dyd foresee which shuld be like the gloryous conquest in Basan & Gilead , when they fyrst entered the promysed lande , and Manasse hadde these twayne in possessyon Iosua .xvii. And our prophet bryngeth in the answer of the Lorde , fully perswaded that his peticion was already graunted .

Euen lyke as in the daye of thy delyueraunce foorthe of Egipte I wyl shewe vnto hym my wonders , The Text. The heathen shal be a shamed of their strength , they shal lay their hand vpon theyr mouthe and their eares shall bee deafe . They shal lyk dust lyke the serpent , and lyke the wormes of the earth . They shal come quaking foorth of theyr holes . They shal tremble before oure Lorde god . The shal they feare .

In such vehement Prophecies wher the prophetes do seme rauished the change of parsons , is oft vsed , and therefore I haue hitherto passed it as a thing whiche may easely be marked by him which wyth any diligence doth read them . In the first verse Israel is spoken vnto both in the first and second person , and in the last the prophet doth so speake of God , rauished by the seruent spirite . And here is a plaine promise of the restorynge agayne of Israel , wyth sygnes and wonders to the shame , confusion and condemnacion of the wycked Heythen , as is more at large set forth . Ezechyel .xxxvi. xxxvii . xxxviii.xxxix . Ieremye . xxx.xxxi . Esaye .lxiii.

The day of the delyueraunce foorthe of Egypte , was most wonderfull wyth the plages sent vpon Pharao , and the drownyng of him in the red sea with all hys army , the standynge of the waters lyke walles , the destruction of the cities wythout handes , and other great workes , wherof the booke of Exodus and Iosue are ful .

The dayes of the spiritual deliueraunce from the helly Pharao , as they are wonderfully begone in our Sauiour Christe the true Messiah , so shal they be by him then most wonderfully fynyshed and ended , when al the power of the aduersary shal be destroyied in the end of the world , when the helly Pharao shal be cast into the lake of fyre and brimstone . Ihon .xix

To laye the hand vpon the mouth is a common phrase too keepe sylence for shame . Iob. xxxviii . That the Serpente lycke the duste and eateth the earthe , is the cursse of God . Genesis in , and here it is geuen to the serpentes generacion to fal downe for feare and creepe into holes lyke wormes , Wherin appeareth the almyghtye power of God and the weake arme of the wycked . Therefore doth oure prophet ende wyth these exclamacions . They shall tremble before oure Lorde God . Thee shall they feare O Lorde . Agayne .

What God is lyke vnto thee The Text whyche doest pardon iniquitie and passe ouer synne for the remnaunt of thyne enherytaunce he hath not setled hys wrathe for euer , but he hath pleasure in mercy . He wyl returne and haue mercye vpon vs . He wil tread doun our wickednes vnder hys feete , and cast al our syns into the bottom of the seas , Thou wylt performe thy promes to Iacob , and thy mercye to Abraham , whyche thou hast sworne to oure fathers from the dayes of olde .

After our prophet hath receaued this comfortable answer from God , he rendreth thankes wyth an admiracion and comparyson of the euer lyuinge God , which hath wrought these wonders the false Gods , whych can dooe nothynge . Wherin also he setteth forth the sinful weakenes of man whyche can attayne nothinge but by pardon and mercy , according to the Psalme .xxxi. Blessed are they whose wyckednes are forgeuen and whose syns are couered . Agayne happy is that man whom the Lord hath not charged wyth syn . Dauid also after the consyderacion of the greate maiestye of God maketh lyke comparyson , and asketh what god ther is besydes the lord . Psa. xvii . And Moyses describeth the Lorde by these properties . Exo. xxxiiii . saying : O Lord , Lorde , mercyfull and gracious God , pacient and aboundaunt in pytye and truth . Shewyng mercy vnto thousands takyng awaye iniquitye wyckednes and synne . &c.

So that God whyche in hys substaunce is vnsearcheable by mercy , pytye and truthe , sheweth hym selfe vnto men . Wherin also is comprehended the promes of Messiah made vnto the fathers , by whome thys mercye and louynge kyndnes shoulde be shewed , and wyth thys he endeth , as doth the moost part of the prophetes , to teache vs alwayes to haue confydence in God , thoughe the promyse dooe seeme longe dyfferred , For he is the god that is true , he is faytheful , he performeth wyth the largeste that he dothe promsie , he is also mercifull , he is pytyfull , full of louynge kindenesse , whych we do feale in that he did geue his own sonne to be made man of the seede of Abraham for our sakes , howe canne hee but giue vs all thynges with hym ? To him therefore let vs geue all glorye . Let vs serue hym wyth feare and tremblinge , walckynge before oure God as our Prophet warneth , reuerentlye , doinge iudgemente and louinge mercye all the dayes of oure lyfe , so shall the woes and cursses threatned vnto the wicked be turned awaye from vs , and the blessinges promysed too the obedyente chyldrene be mooste aboundauntlie poured vpon vs . Graunte that wee maye this do to the honor of thy name for thy sonne our Lord Iesu Christe his sake . So be it .

¶ Prayse the Lord .