Commentary Upon Micah, Chapter 2
The ſecond Chapter.
WO to them that imagin vanity and worke wyckednes vponupon theyr beds and early in the mornynge wyll do the ſame, The Textbecauſe that power is in theyr handes. They couetted fieldes, and hauehave goten them by extorcion: houſes hauehave they deſyred and taken them awaye. They hauehave 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 vponupon theyr ſoft beds wher they ſhould thank God for hys benefits, and pytye theyr brethern whych hauehave not the like: doth cleane contrary imagin only, lying vpō 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 graūt thys is playne, we ſay al ye thys is true, & we do cōfeſſe an euerlaſtyng wo and curſſe ſhal come vponupon ſuch couetous caytyfes, but whych of vsus 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 cōuetaūce of their matters, in regarde of our proteſtauntes, whyche thus opēly 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 thōdereth wo againſt them. Sayinge the Scribes and Phariſes ſet in Moyſes ſeate whatſoeuer they commaunded you, that looke you obſerue & kepe, but do not accordīg to their works for they ſpeake but thei do not. Wo therfore vntounto you ſaith Chriſte, whiche ſhut the kyngedome of heauen vntounto menne, neyther enterynge youre ſelues, neyther ſufferinge theym that woulde enter.
Marcke for thee louelove 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 louelove the worldlye kyngdome and Lordeſhyp more then the kyngdō of heauē, as Chriſte here chargeth thē, 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 vntounto you Scribes and Phariſes, ſaythe he, you Hypocrytes whyche doo deuoure the houſes of the wyddowes vnderunder 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 vnderunder the pretence of the Goſpel, as they dyd vnderunder the pretence of prayer, therefore doothe Chriſte call you Hipocrites whiche vnderunder 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 hauehave 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 vntounto 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 trodē vnderunder 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 vponupon you, and for your cauſes vponupon vsus 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 vntounto 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 vntounto you whych do i…ine houſe to houſe and field to field Eſay .v. and with the Prophet Ieremye, woo vntounto 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 vpō the miſeries whych ſhal come vponupon you. &c. Ia. v. Know thys olde ſaying to be moſt true. EueryEvery 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 repētaunce 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 ye 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 vntounto you and your ſhame ſhal neuer ceaſe, when he bryngeth into lyghte youre pryuye practyſes your crafty conueiaunce, youre ſubtyle inuenciōs, your ſyne wyts ſpēt in vaine and vnprofitable ymaginaciōs. 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 vponupon 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 reaſō, 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 brethrē. 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 ſtraūge 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 hauehave 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 vponupon 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 vponupon 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 ye very latter ende of his boke ſtandeth oure relygyon vponupon 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, thē the other dyd by cruell perſecucyon, and all the craftye imagynatyon of the craftye courte of Rome.
Therefore cometh this woo vponupon vsus 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 mā ſhal dare be ſo bold as once to … againſt them, though they be cōtrary to god his own lawes. For wher God hath commaunded in. the .xxii. of Exodus yt thou ſhal not hurt the widow and the fatherles, and if you do hurte or hinder thē 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 vntounto 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 vsus cōpare 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 louelove for the extremytye of her Parentes. For no vyolence canne brynge louelove, 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 vsus, vponupon oure heades, and cauſeth ſuche widowes to mourne and crye vntounto God for theyr miſeryes, we do make theſe fatherleſſe, theſe wardes, wherof we hauehave 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 cōmon and vſual, ſhalbe the greateſt plage that come to anye common wealthe. And theſe men hauynge theyr myndes occupied only in ſtraunge louelove, 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 vsus 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, eueryevery poore mā of the country feeleth and cryeth out ther vponupon, 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 hauehave no vproates nor commotion of youre commoners? Thē let them ſee ſome cauſe or louelove in you, for forced violence and louelove which commeth by cō pulſio…, 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 cō mons 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 vsus all repente of all vayne imaginacions againſt his holy lawes. Eſpecyally he to the fatherles as fathers, & to the wydowes as theyr huſbādes, 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 ye 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 hauehave theyr fyrſte fruites, therewyth too kepe hoſpitalitie & maintein ye pore wherof this profit aryſeth. You ſhal driue thē home to theyr benefices, and ceas muche ſlaūder, whych before your cōmons, they do ſeme worthely to lay vpō 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 hauehave ſo muche of vsus 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 yt 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 thē, you ſhal win the peoples herts, ſeyng ſuch chāges & 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 conſciēce, 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 vnderſtāding of the latten, and of the firſt verſe wher the Hebrue hath, El, & diuers hauehave 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 thē which hauehave authority and power in theyr handes. Neither is the ſpirit of God afraid of them any more thē of other. Searche your own conſciēces therfore you that hauehave 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 vponupon you, and mourne lamentably, ſaying: we are ſore wayſted and deſtroyed, the porciō of my people god wyl chāge. 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 vponupon 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 hauehave dyſpiſed the pore, ſpoiled them of home and harboure, broughte theym into bondage, made theim youre ſlaues and Peſauntes, hauehave kylled and ſlayne them. You muſte by the iuſte and righteous iudge hauehave the like vntounto 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 inuenciō, you cānot auoide it, he ſuffereth you yet to liue & behold it in others that he may prouoke you to repētance but the time is at hād if you doo not repēt whē ether wt this or other plage more greuous you ſhalbe wholy deſtroyed. Thē ſhal ye falſe prophets which hauehave flatred you in your wickednes make lamētaciō & cry out for your deſtrucciō whiche ſodēly ſhal come vpō you. Their idle braines ſhal muſe and meruel how this land promiſed to be yours, ſhuld be take with the enemye? Yea after they ſhalbe taken together with you by the enemy, they ſhall promiſe you to be reſtored as did Hanamah. Hiere. xxviii. ſayeinge: I hauehave 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 vntounto the, in the congregacicion of the Lorde.The text.
Becauſe you hauehave imagined miſchefe againſt other by couetouſnes, extorſion, violēce oppreſſiō, hauehave wroght & broght forwarde your wicked deuiſes, therfore ſhal you be ſo ſpoiled, that you ſhal hauehave no hope to hauehave your poſſeſſiōs reſtored, but ſhalbe vtterly roted forthe bothe of this cōgregaciō whō 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 cō tynue ſcattered in all countryes vntounto thys day. What ſhal we nowe loke for, onleſſe we doo repent, whoſe ſyn in nū ber 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 TextLette 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 hauehave cryed agaynſte theyr iniquitie and tolde them of deſtruccion, and the worde of the lord was laid vntounto 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 vntounto the Prophetes and ſeers: ſee not? and Prophecye not vntounto vsus thinges, that are lighte, but ſpeake pleaſaunte thynges vntounto vsus. 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 louelove 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 vsus, 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 hauehave bette downe hys ſpyryt. We hauehave hadde lyke Phaſſurs in our time, mo thē 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 vntounto 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 hauehave 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 vponupon 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 vponupon the true preachers laſteth but an howre: no it is no ſhame but the greateſt honor, you cā do thē. 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 Textis 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 choſē 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 hauehave 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 vponupon 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 Textthey 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 hauehave you dryuen from theyr houſes full of pleaſures, and from theyr chyldren, hauehave 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 whē one againſte other, & one frō another. Mimul. did ſnatch, ſctatch take & reno the pore bribing frō the rich, the rych pilling & polling the poore vntounto the bare ſkin. Whē the ſtraūger & trauailing mā was ſpoiled & robbed as though he had bene takē priſoner in battel. The theues by the hye wayes, & the Sherifes & iudges had part of the ſpoil, whē their princes wer become lions, & lerned to ra…ne for theyr pray: to deuour mē, & had learned to make widowes as Ezechiell ſpeaketh of Iehoiakim. Eze. xix. if theſe crimes wer the cauſe of the vtter deſtrucciō of the choſen kingdō (as the prophet vt the mouth of god here vttereth) what cā we loke for which hauehave filled the meaſure of wickednes ſo ful: ye we may euē now feele it ren oner into our owne boſomes: but onli by ye iuſt iugemēt of god to ſuffer the like at our enemyes hands, yt we hauehave done to our brethrē & neyghbours. And here might occaſiō ſerue to charge out relm wt the ſore hādlīg of widowes & fatherles childrē, bi our wicked lawes of wardes, & our ſore lawes of felonies, wherby ye poore widow & innocēt childrē ar ſpoiled, but I hauehave touched it before, & we cā loke for none other thīg thē the Lord threatneth, if we do not repēt which is as we do rede Exo. xxii. yt he wil make our wiues widowes, & our childrē fatherles, let vsus beware therfore how we do driue forth of theyr lāds & houſes ye poore deſolate widowes, & cauſe theyr chyldren by our cruel dealyng, to blaſpheme God, and curſſe theyr parentes, agaynſt God hys commaundemēt, and therfore againſt hys glory and honour,
The laſt ſentence. From theyr chyldren hauehave they taken my glory for euer, is by diuerſe interpreters vnderſtand of the adultry wherwyth the chyldren wer diffamed, accompted as Baſtards, other becauſe yt the childrē robbed of their parēts had now none to brynge thē vp to ye glory of god. And ſome becauſe thei had not their parēts whō they might honore in gods ſtede vntounto his glori. Munſterus alſo in his anotiōs bringeth a very good interpretaciō, which doth anſwer to the word for euer, wher the Lord had create mā to be immortal, which work was for don by ſin, it pleaſed the lord god by perpetual procreacion to recouer mākynde frō deſtrucciō & ſo to preſerue ye world by this lawful procreaciō of chyldrē, to the accōpliſhing of hys gloryous workes in his church, this thing is mēt by ye ſauing of the womā by the bringing foorth of childrē in ye ſecōd 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 hauehave forſaken all worlolye glory, but to hauehave a milſtone tied about his neck & to hauehave bene caſt into the botom of ye ſea, if adultery, if oppreſſiō, if tirā nye, 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 thē whych do ſo wickedly, which thing the ſpirit of the Lord is not ſhortned to ſee, to ſhew, & ſharply to puniſhe.
The TextAryſe 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 hauehave 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 deſtrucciō and ruine to ours here in England, eſpecially ſeing our country contaminax wyth couetouſnes and polluted wt glotoni, lechery & al kynd of filthines doth bringe forth new kyndes of diſſeaſes to other contries & old phiſiciōs vnknowē. Here appeareth ye Paul writeth to the Roma. that this creature ſubiect vntounto our vanities againſt her wil mourneth & groneth to be deliuered frō thys corruptible ſeruitute and ſemeth thus to ſaye vntounto vsus: O my children, whoſe wyckednes wyth much werines I hauehave thus long borne & ſuſteined, I muſt nedes a… the lēgth eaſe my ſelfe of ſo vnprofitable a burdē. For your ſins am I ſtrikē with ſteriliti & barā nes you do dig ſo depe in my bowels by your greedy couetouſnes yt 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 TextIf a man walke vaynelye and with opē lies lyinge vntounto you do ſai: I wil Propheci vntounto you for wine and dronkēnes he ſhalbe a Prophet vntounto 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 deſtrucciō for ſyn prophecyed. Therfore can thei not bear the true prophets, they cannot away wt thē: but as Achab anſwered vntounto king Ioſaphat aſkinge for ſome one prophet of the Lorde after that .iiii. C. falſe prophetes had prophecied pleſaūt things, Ther is one mā yet left one liue but I do hate him becauſe he doth not propheci vntounto me good:iii. Re. xxii but euil, but what foloweth this refuſing of the true prophet and chuſing of ye falſe. The Lord ſendeth a ſtrōg eluſion & cauſeth Achab to periſh by the counſel of ye wicked & lying prohets which wold not be ſaued by the councel of the good and true prophets read the chapter & ſee the iudgmēt of god againſt thē which do refuſe true prophets. Agayne of the Prophets which folow wyne & dronkēſhip. They hauehave erred, for wyne & gone aſtray for dronkēnes the preiſte & the prophete hath both erred for ſtrong drynke,Eſa. xxviii they ar ſwallowed vp of the wine they hauehave 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 ye blinde world magnified & receiued, mi lords wil hauehave none other to their chaplēs for with a fat prebēd ſuch mai be choked yt thei wil folow mi lord in al his fōd waies and allow al his wicked counſels, but that Micha that telleth ye truth he is thruſt forth of the dores he is of a furious ſprit, mylord hateth him as vnmete for his houſe & al good cōpany.
The TextI 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 hauehave ſpoyled & paſſed the gate, they hauehave 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 yu hauehave deſtroied it. So doth this gloryous ſentence appere to be brought in of our prophet as a flatterynge illuſion of ye falſe prophet, wherby thei did kepe the people ſtyll in the cōtēpt of god & the true prophets, promiſyng thē lybertye and tryumphe ouer their ennemyes, notwithſtandinge their enormities and greate wyckednes. Such flatterers we hauehave 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 lykē theyr felicitie.