Commentary Upon Micah, Chapter 4

Commentary Upon Micah · Chapter 4

The .iiii. Chapter.

The TextBVt 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 vntounto it. Much people ſhal go and ſaye: let vsus goo vp into the hyll of the Lorde, & to the houſe of the God of Iacob, and he ſhall teache vsus 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 Ieruſalē, and he ſhal iudge many naciōs, and correct ſtrong and myghty people for a lōg 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 y^e feates of war ani more, but eueri mā ſhal ſit vnderunder his vyne, & vnderunder hys fygtree, & no man ſhal a fraye hym, for the mouth of y^e lord hathe ſpoken it.

Eſay the Prophet in hys ſecōd 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 mā ner of vertues, and al kynde of knowledge, whiche is mente by thoſe manyfolde ſtones there named. So that al the people whiche ſhall be ſaued ſhall come therunto, ſhal walke in the lyghte therof, and the kyngs of the earth ſhal bring theyr glorye vntounto 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 lōg before. Euen as the ſprite of oure heauē lye father for the comforte of the electe ſhulde thus ſpeake vntounto vsus. 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 hauehave appoynted a tyme. when I wyll hauehave 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 vntounto 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 vntounto 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 y^e 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, ſhalbe 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 vntounto 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 vponupon 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 thē 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 amōges vsus in theſe laſt daies they ſhall confeſſe their greate crymes and greuous offēces 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 hauehave, 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 thē. 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 hauehave 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 hauehave obtayned mercy by theyr miſbeleife: ſo are they nowe made myſcreantes, becauſe you hauehave obtayned mercye that they myghte obtayne mercy alſo. For God hathe for thys purpoſe ſhut al vnderunder ſynne that he myghte hauehave merciemercy vponupon 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 vsus 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 vnderunder oure abhominable deſolacion, this longe tyme hauehave 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 vnderunder 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 hauehave hoole Iſraell ſaued. When he wyl hauehave 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 vntounto vsus becauſe the appointed tyme is not come whych ſhall bring lyghte vntounto 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 frō ſuch playne promyſes to thē 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 iudgmēt. Onlye I wold hauehave vsus to thyncke that the Iewes hadde the oracles, the promyſes, the teſtamēt, 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 hauehave wee beene alſo. They are banyſhed from theyr contry, we lyue banyſhed alſo from our naturall countrye.

And ſhal it not be a comforte vntounto vsus, ſeynge all chaunceth vntounto theym in fygure to ſee theym reſtored, the hoope of oure reſtorynge vntounto 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 vntounto them and vntounto vsus 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 hauehave gathered thys ſcattered flocke of the Iewes into hys foulde? Shall not thys conſyderacyon, gyue vsus 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 vsus, too electe and chuſe, too reiecte and refuſe, to illumynate, to excreate, to caſte downe, too rayſe vp againe.

Shall not thys muche moue vsus 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 vsus 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 hauehave 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 TextIn the laſt dayes the houſe of the Lord ſhalbe 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 vsus go vp into the hil of y^e lorde and he ſhal teach vsus of his waies & we wil walke in hys pathes, for the lawe ſhal goo foorth of Syon.

And ſtraight adioineth vntounto 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 vntounto 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 i.vi. ages or tymes of moſt worthye reputacyon. Fyrſte from the creation of the world vntounto the flud. M.cccccc.lv. yeres. Then from the floude vntounto the delyueraunce of the chyldrene of Iſrael forthe ii.of Egipt, ccccccc.xc.m. yeres.

Frome the delyueraunce of Iſraell iii.vntounto the gloryous buyledynge of the firſt temple bi Salomon. cccc.lxxx, yeres

iiii.From the buildinge of the tēple vntounto the Babilonical captiuitie. ccccxix, yeres

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

Frō 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 Abrahā did deſyre to ſee my day, he dyd ſee it and reioyſed. Againe, bleſſed ar your eies, whiche hauehave ſeene that whyche manye hauehave deſired to ſee and colde not. Therefore ſayth Simeon, nowe lette thy ſeruaunt depart in peace, for myne eies hauehave ſene thy ſaluaciō. 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 y^e fal of Adā, theſe tymes were promyſed. Thys was ſhe ſecond Adam the ſeede of the womā in whome the worlde agayne ſhoulde be bleſſed. Thys tyme was prefygured in the fludde. This Chriſt ſhuld deliuer frō 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 whō 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 vntounto iudgement, whiche ſhalbe 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 vsus, not wyllynge any to peryſh but to receyue all to repentaunce.

The TextFor all people ſhal walke eueryevery 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 hauehave this great promiſe fulfylled, becauſe all nacions ſet vp ſome kynde of religin, and hauehave 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 hauehave 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 wō ders both in heauen and earth, we maye boldelye beleue him, walcke and go forward in the power of his name foreuer, how vnpoſſible ſo euer his promiſes do ſeme to the fleſhe, he is able to performe thē. Though he do long deffer thē 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 TextI wyll gather her whyche halteth, and is caſte away, her whō I hauehave punyſhed, and I wyll make thee halt to hauehave 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 hauehave 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 vntounto 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 TextAnd the Lorde ſhal raygne.

Tyrantes ſhal raygne no longer, but the Lord ſhal raygne which teacheth vsus ſtyl that thys newe reſtored kyngdome ſhalbe ſpiritual, for al men are fleſh, and all theyr kyngdomes c…rnal, the kyngdomes of all menne hauehave 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 mā, 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 Salomō, 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 Textis 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 vntounto the fleſhe deſperate. Thou dooſte lacke thy noble captaynes and counſaloures vntounto whō 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 vponupon the, euen the ſore panges and throwes of trauaylyng wemen.

Lamente, The Textand 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 TextAnd now ſhall many nacyons of the Heythen be gathered agaynſt the, ſaying: ſhe is polluted, our eyes ſhal behold Syon, and hauehave their deſyre vponupon her, but they hauehave not knowen the thoughtes of the Lorde, nor vnderſtand hys coūſel: 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 yrō, and hooffes of braſſe, and thou ſhalt breake in peeces muche people. And I ſhall dedycate vntounto 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 y^e 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 hauehave ſome ſpecyall Reuelacyon to wade anye farther then the opē woorde of God in the ſecrete worckes, whyche then ſhal be ſhewed, nether may it be accompted as a greate …aulte to anye of vsus 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 vponupon vsus 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 ſhalbe theyr receyuynge but lyfe frome the deade? Ezechiel. xxxviii.xxxix. is this Prophecye of Micheas at the full, ſette foorthe who ſo ſhall hauehave the Reuelacyon of the ſpryte for to ſee thys wonderous woorckes, as for vsus 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 incōprehenſyble thy iudgements. For who hath known the minde of the Lorde, or who hath bene hys counſayle geuer. VntoUnto vsus 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 hād 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 vsus. Countynge vsus 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 vntounto whome God hathe geuen thys tryumphe, be not forgetful to paye oure vowes vntounto our Lorde. The Prophete voweth in the perſonne of vsus 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 vntounto 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 vntounto 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 hauehave 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 vntounto 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 hauehave hoped for oure zeale to godward, to hauehave had his mercy, and for our godli pollici to hauehave 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 vsus 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 Textwith gariſōs, thou doughter of garyſons, he hath layed ſeyge agaynſte vsus, wyth a ſtaffe wyll thei ſtrike the cheke of the iudge of Iſraell.

After the Prophete hauehave ended hys wonderfull prophecy of y^e laſt daies, that he may the better be beleued. He telleth them thynges whych many of thē ſhuld ſee wyth theyr eyes. Now ſaith he, euen now is it at hand that Ieruſalem ful of people and garyſons of ſougiers, ſhalbe 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, vnderunder 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 vponupon the cheeke. And ſome dothe ſaye that it is a prophecye of Chriſte whych ſhoulde be ſtryken vponupon 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 vponupon Ieruſalem, euen great miſery, and thynges vntounto the fleſh deſperate, and tymes paſt all hope to the iudgement of man. How be it to the almyghty power of the euerlyuyng Lord, vntounto 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 vponupon 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 ſhalbe able to reſyſte hym: as is moſt euidently proued in y^t 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 w^t the breath of his mouth with oute ſwearde or weapon al his aduerſaryes, and at this daye moſte gloryouſlye tryumphynge ouer them.

The TextAnd thou Bethlem Euphrata though thou be lytle among the thouſandes of Iuda, forth of the ſhall come vntounto me he that ſhall be the ruler in Iſraell, and hys commynge forth from old, from euerlaſtynge. Therefore he wyl geue theim vntounto other vntounto the tyme y^t ſhe which ſhal beare, hauehave 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 thē 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 vntounto the poore ſhepeherds to vtter vntounto the world that thys kyngedome is not of the proude, but for the poore, humble and meeke, vntounto 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, cōfeſſeth that this is the lyght of the Hethē, 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 hauehave 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 vntounto hym thys glory. O blaſphemye intollerable, yea al the power of Sathan and all the gates of hel hauehave not bene able to beate downe the church buylt vponupon thys confeſſion as Chriſt out ſauioure promyſed Math. xvi. thoughe contynuallye thys M.D. and .Li. yeares they hauehave 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 vponupon Sion hys holye temple. He wryteth it in hys euerlaſtyng decree. He calleth hym hys ſonne, he geueth hym power ouer al people to rule them wyth the yron ſcepter, and ſo folowing of the kyngdome of Chriſt. Pſal. ii.

Agaynſt the aduerſaryes therefore of thys kyngdome whyche are the Antychriſtes, wherof we are ſo oft warned in the ſcriptures. Suffer me I pray you to make a ſhort digreſſion, not for any ſotie arguments that I wil bring againſt them, for that is contrarye bothe to my purpoſe and profeſſion. But for my zele ſake ſimply to vtter the words of truth, yf by that way we may win but any one of thē. It is not ſayd for noughte by the holy Apoſtle. Heb. iiii. The word of god is lyuelye and myghtye in operacion: ſharper then any twoo edged ſwearde. Therfore wyl I vſe the ſweard of God hys holy ſcriptures to cutte of theyr errours, deſyryng oure heauenlye father, wil houte whom no man can come vntounto Chriſt, to drawe ſome of theſe blynded, and loſte ſhepe home againe to hys ſon Chriſte theyr only ſhepperde, and to hys fold &, holy felowſhip of the faithful, lyuynge in Chriſten vnytye to the glorye of hys name and the delatinge and enlargynge of his glorious kyngdome.

There be .ii. ſortes of the aduerſaryes of thys kingdome, the one denieth him to be God, the other to be mā, wherfore I wyll declare, and proue by open ſcriptures.

Chriſt God and Man.

FYrſte that the Meſſiah promyſed ſhulde be verye man euen of the ſeede of man as we doo reade: Geneſ. iii. that the womannes ſeede ſhal breake the ſerpentes heade, agayne, Gen. xii. ſaythe God vntounto 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 vntounto 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 ſhalbe 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 y^e king, Balaac colde ſpeake nothyng agaynſte thys kingdome which he did ſe more thē a thouſand .d. yeres to come after hym: but dydde reuerence it a farre of ſaying: There ſhal ryſe a ſtarre from Iacob and a rodde from Iſrael whiche ſhall ſtryke the captaynes of Moab. Of Iacob ſhall come thys greate Lorde whyche ſhal deſtroye the remnaunte forthe of the cytye Numer. xxiiii. Thus are the enemyes of oure Chriſte compelled to knoweledge hym a man of the ſeede of Iacob, and a gloryous kynge ouer all hys ennemyes tryumphynge. Agayne. Deut. xviii. Moſes the ſeruaunte of God dare ſay thus. A Prophete vp frome amonges thy brethrene euen lyke me ſhall the Lorde thy God raiſe vntounto the, whoſoeuer ſhall not heare hym I wyll requyre it of him. Loo nowe heare is the humilitie of Chriſt his man hode ſet forthe but ſo that whoſoeuer is the deſpiſer of him and hys doctryne hathe thys playnly promiſed that he ſhall gyue accomptes for it, and God hym ſelfe wyll queſtyon wyth hym the cauſe whye he hathe refuſed him. For ſo ſtandeth the Hebrewe. Beware therfore as Eſay ſayth, and take hede vntounto 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 hauehave ſworn to Dauid my ſeruaunte, for euer wyll I prepare thy ſede and wyl ſtabliſh thy ſeate frō generaciō to generaciō. And in the Pſal. cxxx. moſt playnelye. The Lorde hathe ſworne to Dauid and wyll not deceyue. I wyll ſet vponupon 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 hauehave bene verye fleſhe and verye manne, then thus to hauehave named him too hauehave 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 hauehave 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 vntounto 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 vntounto you in moſte plaine wordes ſaying. A child is born vntounto vsus, a ſon is geuē vntounto vsus, vpō his ſhulder ſhalbe 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 ſhalbe no ende. He ſhall ſette vppon the ſeate of Dauid and vponupon 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 hauehave 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 duplicate page duplicate page by whome all thynges hauehave theyr being is oure ryghteouſnes for ſo muche is cō prehended 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 thē that our Chriſt is God the only creatour, of whō al creatures hauehave their eſſēce, ſubſtaūce, & beyng as thys word importeth, Agayn wher as it is wrytten Pſalme .c.ix. The Lorde ſayed vntounto my Lord ſytte of my right hand whiles y^t 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 y^e godly, that they may ſe Chriſt to hauehave 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 vponupon 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 eueryevery ſpirit which doth not confes Ieſu Chriſt to becom in y^e 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 vsus 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 vsus 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 vponupon 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 vntounto 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 vntounto you. Let your own ſaluacion be more deare, then the deuyles deluſion. Let the author of truth be heard, and banyſh the authour of lyes. The Lord God ſayth by his holye Prophete Ezechiel. Ezechiel. xxxiiii. I alone wyll feede my flocke, & ſtraight he addeth, My ſeruaunte Dauyd ſhall feede, ſo that you maye ſee that boothe theeſe are but one, whoſe feedynge you muſte deſyre, yf you bee not of the loſte ſheepe for there is no waye to God the father, but by Chriſte, whyche is heare called the ſeruaunte Dauyd, neyther canne anye manne come to Chriſte the onelye ſhepehearde of ſowles, vnles the father drawe hym.

A Prayer.

VVherefore O Lord God and heauēly father, the God of Abraham, the God of Iſaac, the God of Iacob, whiche dyddeſt promiſe vntounto 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 vnderunder one ſhephearde thy ſeruaunte Dauid Chriſte oure ſauioure all they ſcattered ſhepe bothe of the Iewes and Gentyls, that there myghte bee one ſheppehearde and one folde. Mercyfullye beholde thy flocke amonges them, boothe dyſperſed and ſcattered, erryng, wanderynge, and goynge aſtraye wyth peruerſe myndes and erronyous opinions, farre from thy foulde, not knowinge as yet nor regardynge the voyce of thy ſonne the onlye good ſhepherd, which did geue hys ſoule for his ſhepe. And draw them, we beſech the, home agayne to the fold of thy ſon Ieſus Chriſt, wythoute whō there is no ſaluaciō, no cōforte, no health, no hope, no ſtay of cōſcience. But imſerable wanderynge from erroure to erroure, and in in the ende vtter deſperacion. HaueHave 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 vponupon 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 hauehave made ouer longe a digreſſion, ſame that this wicked time requireth it.

Therefore wil he geue them.The Text

He wyll geue them to the Babilonians and Romaines to be vexed, oppreſſed, and euyll entreated. And then whē all ſemeth mooſte myſerable and deſperate, ſhal thys chylde bee borne, whyche ſhall gather together this ſcattered people, thys is it whiche we laboured to declare in the .iiii. Chapter. Howe Meſſiah ſhoulde come in a tyme mooſte myſerable, whē the ſcepter ſhuld be taken from Iuda and geuen to a foran Tyraunt as it was geuen to Herode a Romayne at the commyng of Chriſt. And euer before was it in the hand of ſome of theyr own Prynces, eyther of theyr kinges, either of theyr Machabees, either of theyr coū ſalours 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 vsus mooſte vile and wretched ſynners, and too make of vsus Gentylles (whych were lykedomme and dead ſtones, touchynge the knowledge of GOD) chyldren vntounto Abraham, and true Iſraelytes. To make vsus whych were not his people to be accepted as hys people, and then ſhal it be moſt perfitely fulfylled in the end, when ther ſhalbe but one ſhepeherd & one foldThe 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 ſhalbe, no fleſhly or humane power, but it ſhall be the power of the euerlyuynge Lorde, and the hye name of God, wherein he ſhal feede hys flocke as Chriſt ſayeth in the .x. of Ihon: I am the good ſhepherd and I do know mi ſhepe, & I am knowē of mine, euen as the father knoweth me euen ſo do I know the father, and I do laye downe my ſoule for my ſheepe. No man taketh it from me, but I do laye it downe of my ſelfe.

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

Who can bring a more cleare expoſicion of the feadynge and power of Meſſiah thē he here doth hymſelfe. Neither may it trouble any ſcrupulous cōſciēce that y^e prophet nameth him (his god) for duplicate page duplicate page ſo ſayth Chriſte that his father did giuegive him thys ſhepe, meanynge, as he beinge fyrſte in the forme of God wythoute all wronge, equal vntounto God, did make hym ſelf of no reputaciō like vntounto man, in y^e 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 vsus 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 y^e 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 Textfor 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 TextIf 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 vsus from Aſſur if hee come into oure lande, or if he treade vponupon 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 vntounto vsus 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 vsus, takinge awaye the ſtrife euen the lawe of the commaundementes ſtandinge in decrees by his fleſhe. For to make vsus .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 hauehave 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 vntounto 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 vnderunder 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 hauehave to hurt thē. 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 y^e ennemye can be reckened but a .ix. or .x. duplicate page duplicate page 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 vsus 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 vntounto 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 abūdaūce & plenteth of captaynes lyke as y^e 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 Textas thee dewe frome thee Lorde, as the droppes vppon the herbe, whyche looketh for no mā neyther truſteth in the chyldren of menne.

Loo .ii. goodlye propertyes wherewyth God beautyfieth thys choſen Iacob thys ſcattered, and deſpiſed people, faythe hauehave 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 TextAnd 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 vnderunder hys feete, and there ſhall be none to delyuer. Thy handes ſhall be lyfted vp vponupon 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 vntounto 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 hauehave 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 thatThe 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 hauehave 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 vponupon 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 Hethē, and ſo it very wel agreeth wyth all the other prophetes, whych ſtrayghte after the deliueraunce of Iſrael frō 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 vsus 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 eueryevery wher dothe threaten to auenge in hys wrath and fury. Deut. iiii vii. And thorow the whole booke. Ioſue xxiii.xxv. Dyd he not wōderfuly 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 thē of the face of the earth, and deſtroy thē for it? Exodus, Leuiticus, Numeri, Deuteronomi, and in al the Prophets? Doth not God appeare vntounto Solomon afterward & declare y^e ſame vntounto 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 heathē. And when it ſhulde be demaunded why God had deſtroied this people whome he had choſen, this ſhulde be anſwered, becauſe they hauehave worſhipped ſtraunge goddes, therefore hathe the Lorde broughte vponupon vsus 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 Solomō. But a great parte of vsus hauehave Idolatrye hidde in our hearts as hadde Solomon, and none of vsus do earneſtlye repent of the Idolatry by vsus committed, no more then did Solomō, therfore ſhal we ſuffer ſhame with Solomon and oure poſteritie ſhalbe deſpiſed as it ſhalbe 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 vsus as it dyd amonges the Iewes a lyttle before theyr laſte deſtruccyon, whereof Ioſephus wryteth Ant. xx. cap. iiii.xi.xii. y^t 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 y^e noneſt, which after they hauehave ſtudyed Aſtronomye, whyche after they hauehave 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 y^e deuill to accepte that lewde ſacrifice and hear hauehave they infinite ſuperſticiōs 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 frō 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 hauehave ſcolers in the countryes abroade, whych ſeketh howe to hauehave familier ſpirites, whiche they doo tearme too hauehave a Bee in a boxe to teache them to play at the Dice & Cardes, and other leud paſtimes. And ſome muſte hauehave Marcurius well placed to helpe at a pynſh, when they canne fynde no monye vnderunder croſſes, to brynge it by ſome other vnſhamefull ſhyftes. Some muſte hauehave Venus in her fauorable aſpecte coniured into an aple to wyll the ſauoure of wemen. Some muſt hauehave duplicate page duplicate page 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 vsus 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 thē 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 w^t 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 hauehave 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 louelove 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 vponupon the O Babilon for y^e 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 wyſdō hauehave diſceiued the. Therfore ſhal trouble tal vponupon 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 cōtrary. Miſcheife ſhall fall vppon the whyche thou ſhalte not be able to put of. A ſodayne myſerye ſhal come vponupon y^t 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 vponupon 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 hauehave 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 childrē, you aduouterous ſeede. Eſaye: lvii. Abroade in all places of Englande wheras I hauehave taryed, hauehave 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 hauehave 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 whē 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 hauehave 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 hauehave 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 y^e deuyl ſhal inuēt to driue vsus frō 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 hauehave not fealte Moiſes to make vsus drink y^e bitter aſhes therof with teares. We hauehave not had Iehu to auenge God of hys ennemyes the Prieſtes of Baall. ii. kinges .x. We hauehave not wept and wailed, and torne oure garmentes for verye anguiſhe of oure heartes. We hauehave not caſte awaye the ornamentes of our olde idolles, & the veſſels that ſerued them as did y^e good yong king Ioſiah. We hauehave 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 hauehave 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 vntounto 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 vntounto 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 hauehave 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 vsus 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 y^e Romains, becauſe they hauehave chaunged y^e glory of y^e God immortal in y^e 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 vponupon vsus. And we maye feale the ſaying of the Prophet Oſe to be moſt true, The ſpirit of fornicacion hath deceiued you & you hauehave gon a whoring frō your God. Therfore ſhal your doughters bee harlots, and your wiſes be whores.

O mercyfull Lorde leade vsus not into thys greuous temptacion, that oure ſin ſhoulde be punyſhed wyth the encreaſe of ſyn, by the geuyng ouer of vsus miſerable ſinners to our owne luſtes. For who canne bee able too beate hys ſynnes, if thou ſtrayght obſerue them O Lord? Make vsus not lyke Caine, Pharao, and Iudas whiche dyd heape ſynne vppon ſinne. But giuegive vsus heartes lyke the Niniuites too repente for oure ſynnes. HaueHave pytye vppon oure yonge Kynge whō y^u of thy mercy diddeſt wonderfullye vouchſafe to gyue vntounto vsus at what time wee waited worthelye for thy ſore ſcourge, whome thou dyddeſte faſhyon and preſerue in hys mothers wōbe, 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. VnderUnder home in hys weake and moſte tē der age thou haſte cauſed to ſhyne forth the cleare lighte of thys Goſpell, which hathe bet downe the Idolles and Idolatrous aulters, through oute hys …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 vnderunder a yonge chylde, that the glorye myghte come holye vntounto 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, hauehave mercye vppon hym moſt mercyful father. Make hym faythful as Dauid, zealus lyke Hezechiah, repentāt as Ioſiah & to hys people the profeſſoures & maynetayners of thy truth againſt all papiſtes Tuckes & Iewes, againſt al y^e 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, vntounto al them whych do profeſſe the truth of thy Goſpel, vnfayned repentaunce of al theyr ſyns, faſt confydence vponupon 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 vsus returne vntounto the Lord, for he hath begone and wyll heale vsus, he wyll ſtryke vsus and make vsus whole. Graunte this O Lord God that thy name be not euyl ſpoken of amonges thy enemyes So be it.