Commentary Upon Micah, Chapter 6
The .vi. Chapter.
HEare now what the euer liuing Lord ſayth: The TextAriſe and contende wyth the mountaynes, & let the hyls heare thy voyce. Heare O ye hyls the iudgement of the lord, by whom al thynges hauehave theyr beynge: and you ſtrong foundacions of the earth, geue eare, for the lord hath a quarel wyth hys people, and wyth Iſrael, he wyl try hym ſelfe. My people what hauehave I done to you? or what greuous thynge hauehave I appoynted the? āſwer vntounto me. Becauſe I hauehave brought the forth of the land of Egypte, and from the houſe of bondage, I hauehave redemed thee, and I hauehave ſent Moyſes, Aarō and Miriam before the. O my people, remēber I prai the what counſel Balake the king of Moab did begyn, and what Bileam the ſon of Be or did anſwer hym from Siftim vntounto Gilgal, that thou myghteſt know the ryghteouſnes of the lorde.
After the ſore threatenynges of the Gentyls the prophete returneth to reproue Iſrael, the elect & choſē people of ingratitude and vnthankefulnes, callyng as it were heauen and earth to witnes, as in the fyrſt chapter, and Eſay .i. And firſt he ſayth: Geue good eare for you ſhal heare the euerlyuyng Lord the almyghtye, by whome all thinges were create and do conſiſt, ſpeake playnelye vntounto you, content to humble hym ſelfe ſo low as to opē hys quarel, to vtter the cauſes of hys wrath, and to try him ſelf in your owne cōſciences to be faultles.
The Prophetes of all ages, they are here cōmaunded to contende and ſtriue wyth the moūtaines and mighty mē of the world, ſo is it theyr great labour, peril & danger to cauſe thē by any meanes to here the word of God. Therfore was it ſayd in the laſt verſe of the fyft chap. I wil be aduenged in my wrath, & in my fury vpō the people that hath not herd. So that to harken to the voyce of God is better thē any ſacrifice. Therefore is heare ſo oft bet into the Iewes heades, Here what ye lord ſaith. Let the hils here heare O ye mountaines, thus ye prophet warneth as it were a Bedle or Cryar of the common place to kepe ſylence, and to geue dylygent harkning to the voice of the almyghty. He warneth the earth and al that therin is, euen the very foundacions therof to gyue good eare. Shal man then be deafe and ſtop hys eares? The Lord calleth the heauens, and thei obey. The earthe frome nothynge, and ſtrayght it was preſente. The ragynge ſeas and rough floudes, do harken to hys commaundement. Dare man deny to heare hys Lorde, by whom he lyueth and hath hys beyng? ſhal he be brutyſh and wythout vnderſtandyng, when all brute beaſtes are obedyent to the lords commaundmente? Dyd not Balaams Aſſe both ſpeake and vnderſtāded whē the Lorde called and commaunded?
O mā, wylt thou not heare him with out whom thou art not? Doeſt thou not feare to fal agayne into duſt and aſhes, when thou art at hys voyce ſo dul & inſenſible? Or cā thou forget his benefits by whom thou haſt thy being? Yea this Lord calleth the thyngs that be not, as though they wer alredy He maketh the dead hodies to harkē to his voice. Howe dare thou O mā, turne away & not geue care, ſeyng the breath of thy bodye is in his hand? He ſleieth and geueth lyfe.
See howe the Lorde doothe humble hym ſelfe to thyne infirmyty and weakneſſe. He is contente not onelye too ſpeake vntounto thee whyche arte but duſte and aſhes, full of ſyn, but to ſhewe hys quarrell and as it were too pleate hys cauſe with vsus, that he mighte be founde true and all menne liers, and therefore iuſtified in hys woordes and ouercome when he is iudged. Let al menne therefore tremble before his face and crye vntounto God, to geue them eares that canne hear, & eyes that can ſe & thē ſay wt Dauid I wil hear what the Lord ſpeaketh.
The Lorde calleth into their remembraunce, & therewith their benefites of old theyr deliuerāce, How he plaged the Egiptiās & preſerued thē, How he made thē paſſage through the red ſea, & drowned theyr ennemies, How he fedde them wyth Manna frome heauen, not ſufferynge theyr garmentes too be olde, nor theyr ſhooes torne for ye ſpace of .xl. yeres in the wildernes: he geueth thē the good meeke and louinge captaine Moyſes to guyde them, Aaron to preache his wyll vntounto them and to praye for theym. Miriam a Prophetiſſe, a comforte too the womenne in theyr longe iournye Exo. dye throughe oute.
And when kynge Balacke had counſell to hyre Bilham to accurſſe the ſaith the Lord, I dyd turn thy curs into bleſſyng, who beinge thus diſapointed dyd take newe Counſell of Bilham too entice the people by flatterye too Idolatrye and fornication, therby to prouoke my wrathe agaynſte thee, wherefore I plaged the vntyll I hadde ſlaine .xxiiii. thouſand. When Pinhas the Prieſt ſtyrred wyth the zeale of my glorye ſlewe Duke zambrye the captaine of the tribe of Simeon, and Coſpye the doughter of Sur, the cheif Prince of the Madianits & throughe ye zelous enterpryſe, cauſed mi wrath to ceaſe. Nu. xxii.xxiii.xxiiii.xxv
In Sittam dyd I ſtaye Balacke, and Bilham. I cauſed Moyſes too deſtroye the Midianites withoute mercy, and did gyue vntounto you theyr godes cattayle and ſubſtaunce. Numeri .xxxi. In Gilgall I dyd take awaye the reproche of Egipte from you. I cauſed you to be cyrcumcyſed and dyd giuegive you of the fruits of the promyſed lande. Ioſue. v. Al thys dyd I for the, that thou myghteſte knowe my ryghtuouſneſſe, that I would keepe my promyſe, notwyth ſtandynge thys manyfolde wyckedneſſe. The lyke rebuke of their ingratitude maiſte thou read Eſay .i. Eze. xx. Now if we wold hereby in our wycked tyme lerne to behold the in eſtimable goodnes of God toward vsus, and our vnthankefulnes agaynſt ſo louyng a Lord: We myght fully perceaue and ſee moſt euydently the wonderfull mercies of our heauenly father, calling vsus to repentaunce whych hath not only giuen vsus bodely benefytes as he dyd vntounto Iſraell, but he hathe delyuered vsus from the helly Pharao, from the curſes of Antichriſte, from the ſea of erroures and erronions opinions, and cauſed vsus to eate the heauenly Manna, the fleſhe of hys owne ſonne, thereby to geue vsus lyfe euerlaſtynge. O the vnſpeakeable goodnes of our heauēly father, and wo to our ſturdy ſtomakes ſtifeled in euyl.
The TextWith what acceptable thing ſhal I preſent the Lord? Shall I bow my ſelfe before the highe God? Shal I come before hym wyth brent offerings, wyth calues of one yeare olde? Hathe the lord his pleaſure in M. of rams either hys delyte in .x. M. ſtreames of oyle? Or ſhal I geue my firſt borne for myne iniquity, euē the fruite of my wombe, for the ſyn of my ſoule? I wyl tel the mā what is good and what the Lord requireth of the: euē to do iudgement, to louelove mercy, and to walk reuerently before thy God.
Becauſe yt here is ſo iuſt occaſion offered to declare what is ye true worſhyp of god, & which is the falſe and vntrue. I deſyre thee gentle reader to ſuffer me ſomthyng to declare this dout, becauſe it hath troubled the cōſciences of many in al worlds. And alſo that it maye be a teſtimony & wytnes vntounto ye worlds ende of our cōſciēce towards God & hys true worſhip, which hauehave wryttē or ſpoken againſt the falſe worſhip of the Romyſh Antichriſt. Wherin fyrſt I pray thee to marke & cōſider how the cōſciēce ſtrykē with the feare of gods iudgemētes ſeeketh ſome ſtay, & euermore would hauehave ſuccour againſt his heauy indignacion, but vnles it be quieted & ſetled bi ye truth of God his holy word, it renueth aſtray frō god more & more. & at lengthe foloweth fond imaginaciōs. As the Hethen before the law geuen, did ſtay theyr children to pleaſe God as they ymagened. Wherfore the Lorde did dryue thē forth of theyr contries, and dydde geue them to Iſraell in poſſeſſion and warned thē of heythruſh abhominacions.
The Iewes after the law of Moiſes was geuen, not vnderſtandyng the end of their Ceremonies, dyd heape vp infynyte ſacrifices. VntoUnto whō God ſaith dy Eſaiah: he yt offereth vntounto me an Oxe is lyke hym that ſtayeth a mā, and he that kylleth a beaſte as hee that brayneth a dogge. And hee that Offereth ſacryfyce as hee that Offereth ſwynes fleſhe, hee that remembreth incence as he that offereth vntounto an Idolle. Theeſe thynges hauehave they choſē in their waies & in their abhominacions theyr ſoule is delyted.
Oure Papiſtes not vnderſtanding, or rather not regardinge what our maſter Chriſte hadde taughte vsus. Mat. xv. that in vayne we do worſhyp God teachinge the Doctrynes, the Preceptes of men. Hadde ſette vppe a newe holyneſſe, euen theyr hoole relygyon in outewarde Ceremonies of dayes and times, of candelles and Belles, of towchynge and of handling, of blowynge and kyſſyng, creapynge, knealynge and knockynge, of gyrdles and garmentes, of geuynge to theyr Idolles and aulters fyne ornaments, of buylding of Chappels, chauntryes and Abbayes, of gaddinge to Walſingham, to Canterbury, to Compoſtella, to Ieruſalem, to fetch Iames ſhels, Walſingham Kynges, Becketes Broches, and pardon Beades, where vppon muſte be ſayde I wote not howe manye lady Pſalters. And alway ten Aue Maries to one Paſternoſter, or elſſe al was marred, and infinite other madde inuencyons of mans idle braine. By the whiche maddynge of mannes heade in al ages, whyche I hauehave but lyghtelye touched, we maye perceiue that no teſte can be founde for mannes ſoule in our own inuencions. But the farther manne wadeth in hys fonde intentes and fantaſtical imaginacion, the farther he ſlydeth from God, vnſure that he hathe done any thing acceptable in the ſight of God. Therfore muſt we which are ſeruaunts and creatures, learning our own weaknes by ye fal of others, turne to our maſter, lord and creator, to know what his word cōmaundeth in ye agony of cōſciēce & cōſidering that the turnīg frō the creator to creatures hath bene the groūd of al Idolatry, eueryevery mā chuſing to hīſelf the Idol of his own hart. Some the ſon ſome the Moone, ſome the .vii. ſtarres, ſome Saturn, ſome Iupiter, ſome Mars ſome Venus, ſome Marcurye, And dotinge farther, ſome hauehave worſhypped Calfes, ſome Cockes, ſome Serpents, ſome Dogges, ſome Aſſes, ſome Gotes, And in oure Popyſhe wickedneſſe wee oure ſelues, hauehave worſhypped ſtockes & ſtones, and geuen diuine honours almoſt to all manner of creatures, a vyle wafer cake did we honour as our God in dede, and when that was lifte vppe betwyxte the Prieſtes fingers, we ſaide we dyd ſe oure maker, and knocked and kneeled, crowched and kyſſed withoute all meaſure. And the Prieſt when he did eate it, thoughte he did receiue hys maker, and made ſo manye fonde geſtures ioyened with infinite ſuperſticions that thereby we may marcke, if we hauehave nothinge elſſe too leade vsus that the fayened and falſe worſhyppe of God hathe no ende not ſtaye, can neuer tell where too conſyſte, doothe alwaye diſquiet and neuer ſatyſfye nor quiet the conſcience. Therefore for the louelove of our own ſouls, of the quiettinge of oure owne conſcyence, let vsus vnfainedlye repente of al oure falſed goddes and fayned worſhyppe of God, and knowledg that ther is but one God whyche broughte the children of Iſrael forthe of Egipte from the houſe of bondage, and hath deliuered vsus the ſpirituall Iſraell frome the Egypte of ſynne end erroures from the bondage of the deuyll, Deathe and hel, and broughte vsus into the lybertye of hys chyldren, by the deathe of his owne ſonne. And by his holye ſpyryte poured into our heartes doth teache vsus to crye father father.
Let vsus knowledge (I ſaye) that thys Lorde our God is but one God, whome we muſte louelove with all oure hearte, with all our ſoule, with all oure ſtrength, him muſt we feare, and hym onlye muſt we worſhippe and in hys name onlye maye we ſweare. By the whiche woordes wee maye learne that ther… is but one God only, who onlye oughte to be worſhypped, feared, loued, truſted and hooped vponupon, which the wordes of ſwearing in his name importeth.
Thys oure God then whoſe worſhyppe wee doo teache is that almyghtye power, whyche made heauen and earthe by hys woorde and by the ſame throughe hys ſpyryte doothe gouerne al creatures therin. Sauing Iſrael, and drowning Pharao. Sauyng hys choſen of free mercy and grace, and condempnynge the wycked hypocrytes by iuſte iudgement. Thys our God is a ſpyrite, as Chriſt our aldermaſter teacheth vsus, & they whych worſhyp hym, muſt worſhip in ſpirite and truthe. Ihon .iiii. And ſeeyng he is a ſpirit, pure from bodyly corrupcion, and therfore hauyng no neede of our bodely ſeruice. Hys true worſhyp can not conſiſt in bodely exerciſe whych laſteth but the tyme it is in doinge, but in the inward holines of the hart which euermore encreaſeth & ſpryngeth forth into life euerlaſting. Such a worſhyppe therfore our Prophet teacheth, whyche ariſeth and ſpringeth forth of the ſecret reuerence and feare of God, hys ſacrate mageſty, whych is not ſeruyſe, but child lyke, wherby we are not onlye affrayed to dyſpleaſe God oure father, but alſo prompt and redy, lyke obediente chyldren to expreſſe in our lyuyng, Iudgement and merci, the two ſpecial propertyes & greateſt ſhew of hys image which appeareth vntounto hys creatures.
Prouer. i.Therfore is thys feare called the begynnyng of wyſedome, and the ſpyryte of feare. Eſaa .ix. begynneth the worke whyche the other ſprytes of wyſdome & vnderſtandyng, the ſpyryte of counſell and ſtrengthe, the ſpirite of knowledge and true holineſſe and accompliſheth & fulfilleth. So that thys ſpirite of feare dothe go before in al the hartes of them whiche God dothe chuſe to worſhip him in ſpirite and truth, makinge theym afraied to do homage and worſhip to any thinge ſaue their Lorde God onlye, eyther anye otherwiſe then hee requireth and commandeth. Afraied euermore to do any thing wherin they do not know hys open pleaſure. Thys feare was in Cornelius befor he had the perfit knowledge of God, and in the menne of Iſraell vntounto whome Peter did ſaye. O brethren and children of Abraham and thei amonges you which feareth God, vntounto you is the woord of ſaluacion ſent, & in ye Pſaſ. ciii. Euē as the father hath mercye of his children, ſo hath the Lord mercye of them that feare him, and the merci of the Lorde is for euermore vponupon them whyche feare him.
The cauſe is that they whiche do fear the Lorde are alwaies ready with heart and minde to do thinges pleaſaunt vntounto him, and to abſtaine from the contrary. His diſpleaſure do they feare like louynge chyldrene. If theyr heauenly father be pleaſed they do reioice, if he be offended they doo crye for mercye, ſo that of hym they do teaſt in proſperiti, of him they do hange in aduerſitie, accordinge to hys owne commaundemente by hys choſen veſſell Dauid. Call vppon me in the daye of thy trouble and I ſhal deliuer the, and thou ſhalte worſhippe me. So that this inuocacion after ſome interpretoures is the true worſhip of God. And ſurelye ſeinge Paule. Romaines .x affirmeth that who ſoeuer calleth vponupon the name of the Lorde, ſhall be ſaued. No manne canne denye but an eareneſte callynge vppon God comprehendeth the true worſhippe which God requyreth and contayneth in it perfyte religion, becauſe it hath fayth the ground of all vertues, for howe canne they call vppon God whyche dooe not beleue in hym? Romaynes .x. And they whyche dooe call vppon other creatures hathe affiance truſte and faythe in thoſe thinges, elſſe woulde they neuer call vppon theym. Thys faythe ſpryngynge of the fyrſte parte whiche was the feare and reuerence of God his hygh Maieſty, ſupplyeth the ſeconde poynte of the worſhippe of God whych requyreth a knowledge of God. For how can we beleue in hym whō we hauehave not knowē. Rom. x. Hereby doo wee gyue glorye and worſhyppe vntounto God, that is too ſay: we knoweledge hym too be true in all hys promyſes. And becauſe without faythe it is impoſſible to pleaſe God, this faith maketh vsus ſuer that wee doo worſhippe hym as wee ſhoulde, and certifieth vsus that wee bee the chyldrene of God and that oure woorckes are acceptable in hys ſyghte. Hereby did Abell in hys ſacryfyce more truly worſhyppe God then dyd hys brother Caine. Abraham alſo and hys wyfe Sarai by faythe were the true worſhyppers of God and receyued the promyſe. Elizabeth alſo gaue more glorye and worſhippe vntounto God in that ſhe beleued hys promyſe, then dyd her huſband zachary, who becauſe he doubted was ſtriken dumme whiles the child was borne.
Shortelye too conclude, this faith is it that cauſeth true worſhyppe. For whatſoeuer commeth not of faythe the fame is ſynne. And becauſe faythe commeth of the hearyng of the word of God only & of no mans fanſy, we may boldly pronounce that al ſuche worſhyp as is ſet vp by mannes imaginacion without the ſcriptures of God is without faith, and therefore ſynneful, & conſequently abhominable in the ſight of God, whether they be ſacrifices before the lawe, or in the time of the lawe or Ceremonyes ſence the lawe ceaſſed.
The thyrde and laſt parte of this worſhip ſtandeth in vnfayned louelove towarde oure neighboure, wythoute the whyche oure Maſter Chriſte commaundeth too laye downe all ſacrifice, before the alter, and firſt go & be reconciled. Mat. v. And withoute this hee deſpiſeth all ſacrifice ſaying by his Prophete Oſe I wil hauehave merciemercy and not ſacrifice and the knoweledg of God, rather thē brent offerings. And by the Prophete Eſay of them that hathe not this louelove, your incenſe is abhominacion vntounto me. And when you ſhall lifte vp your handes, I ſhal turne away myne eyes, for youre handes are ful of bloude, whyche laſte woordes are more plainelye vnderſtand by ſaint Ihon ſaying: He that hateth his brother is a murtherer, who for the vnclenneſſe of hys handes hathe no parte in the kyngdom of God. And where as other whyche are not ſpotted with theyr neyghboures bloude but are clenſed by the bloude of the Lambe are the very temples of God wherein he wyll be worſhipped, theeſe bloudy Cain…tes whych loueth not their brethren, canne be no temple for Chriſt, wherein hee wyll dwell and reaſte, but for the Deuill and Antichriſte. For thys calleth God his Sabboth and reaſt pleaſaunte vntounto hym. Eſaye .xxviii. To refreſhe the wearye whych he calleth alſo the refreſhinge of his owne ſelfe. Thus doo we keepe the acceptable holye day, and doo the worſhippe that he deſyreth when wee ſhewe mercye, and comforte the poore and neadye. The whyche worſhyppe is ſo greate, that he wyl aſke accomptes of none other thynge at the daye of iudgemente, but if we hauehave clothed him, when we did ſee him naked, if we hauehave fedde him when he was hongry and ſo foorthe. Math. xxv. For becauſe theeſe dedes of mercye and louelove, doothe preſuppoſe, boothe faythe and feare of God. This louelove therefore muſt we bring to the true worſhyppynge of God. And as oure Prophete in fewe woordes doth comprehende all kynde of worſhyppe, wee muſte doo iudgemente, louelove, mercye, and walcke humblye and reuerentlye before the Lorde. Too do iudgment may be well vnderſtand, to doo as thou wold be don to. What ſo euer thou iudgeſt that thou wold hauehave doone to the, that do thou vntounto other. To do mercye, is to forgeue as thou wold be forgeuen, and thys hart and mynd muſt we bring to worſhyp god, & to walke before hym. For of thys doth God make tryal whether we do louelove hym or no. If we do not louelove our brother whom we ſe, how can we louelove God whom we ſe not? Ihō .iiii. Then if we do brynge vntounto God, as for hys honor and worſhyp ſacrifices, offerynges, or what ſo euer it be wythoute the louelove of god, what do we but declare our ſelues deteſtable hipocrites, diſſemblyng to louelove hym, whō we do not louelove, to honour hym, whom we diſhonor, and to worſhyp hym, who by vsus is blaſphemed. Therefore may we not thyncke to pleaſe God wyth any ſacrifyce, or outwarde ſhewe of holynes, but wee muſte walke humblye and obedyentlyee before the Lorde, as Samuell anſwered kynge Saule .i. Kynges .xv. Beholde, to obeye is better then ſacrifice, and to harkē is better then the fat of wethers.
Enok walked thus wyth God, and therefore was taken vp into hys preſence. Noah humble and obedient, with fayth, feare and reuerence: walked before the Lorde, and entred into his ark, when all the proude and dyſobedyente world was drowned. Lothe walked obedyentlye, and durſte not looke backe when hee was taken frome the Sodomites, wher hys wyfe ſtobernelye breakyng the commaundement was turned into a ſalte ſtone.
Abraham and Sarai may bee examples howe we ſhoulde walke humblye, and reuerentelye, and alſo faythfullye and obedyentlye before the Lord, which after promiſe or commaundement, dyd not regard any thyng, not ſo muche as theyr owne old barran bodyes but only looked vntounto God, geuyng him thys honoure, worſhyppe and glorye, that hee was able to fulfil whatſoeuer he hadde ſpoken and promyſed. And whyche oughte to be our glaſſe, therein too ſee the woorkes of God towarde vsus. Iſraell ſo long as they dyd walke humblye, and obedyentlye before theyr Lorde, and worſhypped hym after hys woorde and commaundementes, fearyng hym wyth vnfayned and diſſemblyng harts, harkenyng vntounto hys word, and practiſed theyr lyues therafter. He led theym wyth hys myghtye arme throughe the red ſea, fed theym wyth Manna in the wyldernes, deſtroied many nacions for them. But when they dyd ſwarue from hys commaundement, and would worſhyp hym after theyr owne inuencyōs, he plaged them greuouſlye, ſente them drought, dearth, famine, peſtilence, and the ſwerd of the Egiptians, Chaldees, and Romaynes.
Eſpicially when God the father ſēt hys owne ſon to cal them to hys obedience, and to teach them that theyr ſlain ſacrifice was of no force in it ſelfe, but onelye dyd ſygnifye that by hys bloude and ſacrifice of hym, beyng as it wer an vnſpotted lambe, theyr iniquity ſhould be forgeuen, and the ſyn of theyr ſouls waſhed away, whych was ſygnified by hys baptyme. They walkyng proundly not humbly, deſpyſed humble Chriſte, boaſted them ſelues to bee the chyldren of Abraham, to be the true Iſraelytes, to hauehave the oracles, to hauehave the law writen, to be obſeruers and keepers of the law, to be the only worſhyppers of god, to know hys wyl, to be guydes vntounto the blynde and all together: but Chriſt calleth the moſt holy amonges them, blind guydes, paynted graues, fayned hypocrites, and falſe worſhippers. And after he was refuſed and vyllanlouſlye handled, God ſendeth vponupon them worthy deſtruccion, famin, hunger, peſtilence, and the ſwerde of the Romaines which did roote them forth, & laye theyr lande deſolate and ſcatter them abrode vntounto thys daye. So perilous a thynge it is, not to walcke humblye before him, but to gad otherwayes from hym, for the reſpecte of anye creature. For he onlye canne do all, careth for all, knoweth all, lyke as he onelye hathe create al vntounto hym, therfore withoute declininge too any other muſte all honoure and worſhyp be geuē. And as he hathe ſaued all theym whiche hauehave thus walked before him wyth this faythe, feare, and louelove too declare that there is one God, euer conſtant and vnchangeable, ſo doothe he nowe requyre the ſame worſhip that he did of them before vsus, whiche did neyther conſyſte in holye cauſes, nor brente offerynges, as the carnal heithen and groſſe Pharyſes fancied and ſuppoſed, neither in ſuche thinges wherewith worldlye menne are pleaſed, as gold, ſiluer, precious ſtones, gaye ornamentes, and ryche gyftes, cappynge, knelinge, curteſies, to be ſought farre of at Rome, Compoſtella, or at Ieruſalem. But to worſhip hym in ye houſe of hartes in the chamber of out breaſtes in the temple of oure ſoule, wherein he hath choſen hys manſion. Ther to worſhyp him not wyth mans imaginacyon and choſen holynes, whyche hee calleth vayne worſhippe, and abhorreth it. But in the worſhyppe whych he appoynteth and commaundeth, that is as his ſonne declareth in ſpirit and truth. By vnfained reuerence of god hys ſacrate mageſty. By faythful truſte in his vnfallyble promyſes. By louelove not counterfayte towarde oure neyghboures. Whych three frutful braunches growyng forth of the man newe regenerate by the ſpyryte of god, muſt needes brynge foorthe manye ſpiritual workes as inuocacion, prayer, thankeſgeuynge, faſtynge and mournynges for ſynnes, almes, and all the woorkes of mercye and pytye. Who ſo walketh in theſe woorkes, hee truelye worſhyppeth God, and hereby are the true and falſe worſhyppers knowen in ſonder, the true churche and the chuche of Hypocrytes, becauſe theſe woorkes fayth, feare and louelove, was not found in the olde world, therefore was it drowned, becauſe theeſe three partes of the true woorſhyppe was not founde amonges the Iewes, therefore wer they deſtroyed. Becauſe theeſe woorkes of true woorſhippe were not founde in the popyſhe church, therefore is it ſubuerted, and if they be not ſhortelye founde in oure refourmed churches, they ſhall wyth lyke ſhame be ſubuerted and deſtroyed. Lette vsus walke humblye therfore before oure Lorde, and beware of of oure fall. He doothe not ſuffer hys choſen, ſo longe tyme as he doothe the reprobate.
The voyce of the Lord dothe crye vntounto the cytye. The TextA wyſe man wyll feare thy name. Heare the rodde, and who it is whych hath appointed the certaine tyme vntounto it. Is ther yet in the houſe of the wycked treſure and the falſe meaſure? O abhominacion. Shall I iuſtyfye the wycked Ballaunce, and the ſatchell of deceytefull wayghtes?
Her ryche men are replete wyth rauyne, and her enhabytauntes hath ſpoken lyes, and had deceitfull tounges in theyr mouthes. Therfore wyl I make the ſicke, ſtryking the and makyng the deſolate for thy ſinnes, Thou ſhalt eate and not be ſatiſfyed for miſerye ſhall go thorowe thee, thou ſhalte go vntounto thy wyfe, but ſhee ſhal he barren, and that whyche ſhe doth brynge foorthe, ſhall I geue vntounto the ſwerd. Thou ſhalt ſowe, and not reape, thou ſhalte tread the Oliues, but thou ſhalt not anoynt thy ſelfe wyth Oyle, and treade the grapes, but thou ſhalte not drynke thy wyne. Becauſe thou haſte kepte the ordynance of Amry, and al ye abomynaciō of the houſe of Achab, and haſt walked in theyr counſailes. Therefore wyl I geue the vntounto deſolacion, and all thy enhabytauntes to be hyſſed and ſkorned and you ſhall beare the ſhame of my people.
The voyce of the Lorde.
The Lorde cryeth by hys preachers,The Text by hys Prophetes, by hys Apoſtles, by his Meſſengers in al ages, and al tymes to call vsus to repentaunce. He warneth of hys wyl and pleaſure. He telleth which is true worſhyp, and which is falſe. And as he ſayth by hys Apoſtle Paule: Al the daye long hauehave I ſtretched foorthe my handes vntounto an vnbeleuing people, and a people that ſtriueth againſt me. Rom. x. And by hys owne ſon he ſayth: Ieruſalem Ieruſalem, how oft wold I hauehave gathered the together, as the hen gathereth her chyckens vnderunder her wynges, & thou wouldeſt not. Math. xxiii. Whych doothe vtter the fatherlye care of oure God, alway callyng and crying vpō vsus. But who heareth his callynge? who ſeeth hys power? who feareth hys name? Thuſiah doth ſee it, ſaith our Prophet, that is to ſay, wiſdom, or the wyſe man wyl be warned. For ſo doth the Hebrew interpreters expounde it. And ſo it agreeth with ye courſe of God his workīg, at al times God calleth al. His ſoūd of his voice goeth through the world, yet ſcātlicā ther be one ſo wiſe to repent in ye warning of the .vii. cities. No mo wer found fearfull of God hys ſore threatenynges but only Loth in the deſtruccion of the hoole worlde, Noah was onlye founde wyſe and obedyent. In Ieruſalem how fewe wer found obedyent when the Prophetes warned them to repente. In oure world God graūt ſome one wiſe & faithful mā may be found, whych maye pray for vsus, as Abrahā did for the Sodomits, and geue warning of gods wrath hefore it fall vponupon oure cities. Heare the rodde, the rod of God his great vengeaunce is readye ſhaken againſte your cities. The time is determined for your puniſhmēt. Wil you not yet be warned to lay away wickednes & repent of your euil waies? wyl you kepe ſtil your euil gotten goods and treaſures heaped bi extorſion? How can your ſinnes then …ee pardoned? My lawe commaundeth for thynges wronglye taken to paye foure foulde and fyue fould. HaueHave you ſatiſfyed my lawe and leaſt your ſelues ſo greate treaſures?
Nay you are ſo farre frome ſuch equyty that of reſtitucion, that you maineteyne ſtyll youre bryberye and extorſyon. You keepe ſtyll in youre houſes, youre leane and bare meaſures, your ſcant and falſe Buſhelles too prouoke my wrathe and indygnatyon vppon you. Your meaſure is ſcante of Corne and your chaffer, but it is full of my wrathe and heauye dyſpleaſure.
Shall I iuſtyfye the wycked ballaunce? Or as the Hebrew ſtan…eth wickedneſſe in the ballaunce. If I ſhoulde leaue thys vnpunyſhed I ſhoulde ſeame to iuſtyfye and alowe al the wickedneſſe that you do vſe therein. Where contrarywiſe, I hauehave commaunded the too hauehave iuſte ballaunce and euen wayghtes and true meaſures. Leui. xix. and in Deuteronomye .xxv. Thou arte commaunded not too hauehave dyuers wayghtes a greater and a ſmaller, neyther to hauehave in thy houſe a bygge buſhell and a ſmall, but that thou ſhalte hauehave a iuſte and true wayghte, an euen and true buſhell that thou maye lyue a longe tyme in the land which the lord thi God geueth the. Ther furthermore art thou taught, that I thy Lorde God doo abhorre hym that dothe theſe thinges, and that I deteſt al vniuſt dealing as a thing abhominable, and ſo doothe my ſeruaunte Salomon teache the. Prouerbe .xx that double waightes and dyſceitefull ballaunce abhominable before thy Lord God. Howe dareſte thou then kepe in thy houſe eyther any falſe meaſure or thereby anye euyl gotten treaſure? Doſte thou nothynge regarde me whyche hauehave thy lyfe & breath in my hande?
Arte thou nothynge moued by my manyfolde benefytes? nothynge afraied of my threatninges, repente, O repent and herken to my Prophetes or elſſe my rod is readye to ſcourge thy wickedneſſe.
The tyme is determined by me the allmyghtye meaſurer of times, onleſſe you do repente, O you wicked Marchaunts of London and and all other cities. But O wicked worlde I do knowe your deuiſes. You do hide vp your ware vntil it waxe ſcāt. You do leſſō your meaſures. You encreaſe your prices, too make the pore your ſlaues, yet wil ye be goſpellers Can you worſhip me and youre wycked Mammon boothe together? Canne you ſerue two Maſters? Nay, you are to me defraudinge and oppreſſinge the poore as they that ſlaye the childrene in the fathers ſyghte. Thus do you worſhyp me. O you couetous Marchaunts, building your houſes in the bloude of youre brethrene. There is no faythe, no feare, nor louelove amonges you but youre ryches are repleat wythrauine. The houſes of your Lordes, of youre iudges, of chancellers of youre treaſurers, of youre receyuers, ſhortlye of all oure ryches and wealthy are full of the ſpoyle of the euyll gotten goodes and eyther open or pryuy thefte & robbery. Can I then holde my peace & as it wer iuſtify your doings? Eſpeciall… ſeinge, lyinge, diſſemblinge and diſceat is ſo common that frome the heade too the foote neuer one is fauteleſſe there is not one ryghteous, no not one that I myghte hauehave mercye. There is no truth no mercye, no knowledge of God in the earthe, curſſinge, lyinge, murther, thefte and adulterye hath ouer runne all together. The faythfull are waſted foorth of the earthe. EueryEvery manne telleth hys brother a lye, wyth deſceytefull lyppes and doble hartes. I wil deſtroy a… their lying lips and theſe tunges that can tell theſe goodly tales & do thincke yt they at able to ouercome al with theyr tunges. But for thys oppreſſyon of the pore and for their mourninge I wil nowe aryſe.
And I wyl make the ſycke ſtrykinge the with famin, ſterilite, barrennes, battayl, aptiuitie and bondage. Thou ſhalt eate and not be ſatiſfied, whiche is the ſooreſt famyn, the woman ſhall receiue the ſeed, and brynge forth no fruite, the fowleſt ſterilitie, and if ſhe do brynge forth, the ſwerd ſhal deuoure thē. Thou ſhalt be in ſuch bondage, that thou ſhalt toyl & trauail for other, & hauehave no parte thy ſelfe, ſuch affliccion, ſuch myſery, ſuch calamitye ſhal be in ye myds of the, that thou ſhalt be waſted for thy ſyns.
Becauſe thou haſt kept ye ordynaūces of Amri and the abhominatyons of Achab. &c.The Text
Loo how peryllous a thyng, and how great a plage it is to hauehave wicked kings and princes to raign ouer vsus. For theyr authoritie doth not harme only whyles they lyue, and hauehave theyr flatterers folowyng and counterfaytyng their wyckednes, but in the ages longe after thē and the poſteritie folowyng their lawes are alleged, their rites and cuſtomes renewed. So was idolatry alwaies contynued in the .x. trybes frō their firſt king Ieroboā to kyng Amry, who built Samaria & to his ſonne wicked Acab, who not only alledged the wickednes of his forefathers vntounto the people, but addeth moreouer ſhamful extorcion & ſhedding of innocent blud, ſleing Naboth for his vineyard, killing the prophets of ye lord. The other princes & people folowynge their wicked abhominaciōs & naughty counſailes,iii. Re. xvi. are here threatned to be waſted & deſtroied. The people to be hyſſed and ſkorned, & the princes worthely to beare the ſhame of the people of God, by thē ſeduced. zedechiah the laſt kyng ouer Iuda may be a terrible example vntounto al kings, had fyrſt his ſons ſlayne in hys owne ſight, then had hys eyes worthely put forth by the Babiloniās, and ſo kept in lyue by dayly deluſion of the Chaldes to beare the ſhame of ye people of god. Yea they ar without nūber whō the Lord hath more greuoſly by his iuſtice thus plaged. As Nebuchadnezer turned into a brute beaſt. As Adombezeche the king of the Cananees, & the .lxx other princes who had theyr fyngars & toes cut of, & ſo reſerued to their ſhame to gather crōmes vnderunder the tables lyke dogs, beſides the .xxx.i. Iudges. Ioſue. xii. kings whō Ioſue hanged and deſtroied, and innumerable other both in ſcriptures & prophane hyſtoryes rehearſed. Nowe therefore O Kynges and Princes vnderſtande and ſuffer your ſelues to be taught and admonyſhed, you that iudge the earth.
Serue the Lorde in feare in the gouernaunce of hys people, and reioyſe wyth tremblyng in the gifts god geueth you, for he wyl hauehave an accomptes how you do gouern hys people, and how you doo order hys creatures Embrace his poore Chriſt louyngly in hys members, leſt he be angry, and you do peryſhe foorthe of the waye. For when hys anger is a lytle kindled, then happy are they that truſt in hym. Thē happy are they as the king & Prophet Dauid doth teach you which hath not walked in the counſaile of the wycked, whyche hath not ſtande in the way of the ſynner, whych hath not ſytten in the ſeate of the ſcornful. But in the law of thee Lord hath had hys delyte, and in hys law doth meditate day & nyght. For be ſhalbe lyke a tree planted by the riuerſyde, whych ſhal bring forth hys fruite in dewe tyme. Hys leafe ſhal not fall, and hys woorke ſhall proſper. Wher the wycked far contrary ſhall be lyke chaffe dryuen wyth the wynde. Therfore the wycked ſhal not ſtande in iudgement nor the ſynners in the company of the iuſt. For the Lord knoweth the way of the ryghtuous, and the waye of the wycked ſhal peryſh. The Lorde is no acceptour of perſons. But who ſo doth euyll be it kyng, be it Emperoure, he ſhal peryſhe as is heare ſpoken.