Commentary Upon Micah, Chapter 1
THe worde or meſſage of the euerlyuyng Iouah (yt is) of him whiche now s, that hath beene, that ſhalbe. By whome alſo al thinges hauehave theyr beyng: for ſo much contayneth that hye name of God, whyche we do for the moſt part tranſlate (lord) thorowout the Byble, becauſe the Iewes not daring to pronoūce it, neyther by any other woorde beinge able to expres ſo much of God, doth place in the ſtede therof Adonai, which doth ſygnyfy Lord. Which I do note to thys ende to admonyſh the reader to auoyde ſuch cauillacions as the enemyes of the goſpell hauehave here to fore ſtyrred about thee Lord, and our Lorde, and to teache the ignoraunt to hauehave a deepe conſideracion of the mageſty of thys Lord, whych is, whych hath bene, and whych ſhalbe, by whom al creatures hauehave theyr being ſo oft as they do heare the Lord named and ſo cal them to the reuerence of the name of God, ſo longe bi vsus Chriſtians contempned, diſpiſed, and vyllanouſly blaſphemed, with vſual othes and abhominable periurie. Where as the Iewes dare not ſpeake nor wryte thys greate name wyth meruelous obſeruacaons & muche reuerence, to oure great ſhame I do ſpeake it, whyche do toſſe lyke a tennes ball wythout al feare and reuerēce the name of oure Lord God frō mouth to mouth, accountinge him vnmete for all good companye, eſpecyallye for a kynges court whyche wyl not take the name of god in vain at eueri other word
Oh ye blaſphemers muſte this be the firſte entrye into your Courts and companye, to ſhake of the feare of God. So deſpitefullye to breake hys hollye precept and commaundemente? ſo contumelyouſlye to abuſe hys holye name, greate before all creatures, hygh before the aungels, and terryble to the deuils. Learne ſome other couretynge before thys Lord in his dreadful maieſty come downe amonges you. You can talke reuerentlye of the kynges Maieſtye, hys hyghnes, hys hanorable counſayle, my Lordes grace, my Lorde Biſhops grace and my ladyes grace, & is ther nothinge left for the Lord of al Lords, the kynge of all kynges, but Gods bloude, Gods woūds, Gods paſſiō, blaſphemyng outragiouſly both God the father & his ſon Chriſt (who for to ſaue vsus, ſhed his blud, ſuffered theſe woundes and bitter paſſion) Is neyther God, who created thee? nor Ieſus Chriſt, who redemed thee, of no more reputacion? Is this right courtyng? to ſet ſo light by thy creacion? thy redempcion, thy ſaluacion? Then curſed be courtyng, wo worthe the wycked companye.
Here al people, The Text.hearken thou earth, and al that therin is. The Lord God be a wytnes againſt you, the Lord frō his holy tēple.
Loo, no kynges courſe is excepted, but al people muſte doo reuerence vntounto thys Lorde, al knees muſte bowe before hys mageſty. The heauen is hys ſeate, the earth is hys foote ſtoole. The kynge in hys pryuy chamber hath thys Lorde a wytnes of hys dooynges. The Lords of the priuay counſayle, can not ſhutte foorth of the counſayle chamber, thys vnreprouable wytneſſe. No Kynge, no Courte, no Emperoure, no Poope, Prelate ſhal woorcke ſo pryuelye, but thys Lord ſhal eſpye and ſe, ſhal both wytnes and iudge al their doinges.
Let vsus therfore tremble and diligently gyue eare when the Lord ſpeaketh, and wyth feare and reuerence humble oure ſelues to his name. Deſiringe as his ſonne taughte vsus, his name too bee ſanctified, halowed, renowmed, reuerē ſed and magnified, and waitinge moſt obedientlie whyles hys holye wyll bee fulfylled.
Moyſes dothe cal heauen and earth to witnes againſt vsus, as doth our Prophete Micha. Deuternomi. iiii. xxx. and xxxii. So dothe Eſaie alſo in hys firſte Chapter, teachinge vsus that the heauens, that is to ſay: the heauenly ſpyrytes and aungels, the earthe, that is too ſaye: al menne create vppon thee earth: ſhallbeare wytneſſe at the great and terryble tyme of God hys laſte Iudgemente, wythall trewe preachers and Prophetes, agaynſte oure ſynfull ſtubbernes, whyche wyl not repent, beynge ſo ofte admoniſhed. Yea the euerliuinge and euerlaſtynge Lorde in his dreadefull Mageſtye commeth as an vnreproueable wytneſſe too aduenge the contempte of his hollye name, and all other abhominations, as this oure watche manne warneth, wyll wee not yet ſtoupe? abate oure Pryde, plucke downe oure highe courtlie lokes, halte coūtenaunces, and leaue oure bleather blowne bragges, ſette forth wyth ſhamleſſe othes, too the contempte of God his holye name, and that bytter paſſion whiche Chriſte oure ſauioure, ſuffered for vsus.
Well, the Lorde is higher then al, and hee wil ſhortlye come downe from his holly temple. Then wo to the ex…n of pryde, the blaſphemers of his name. Wo to the ambicious Tiraunts and couetous caitifes.
Wo to the dronken in theyr luſtes, eyther heare in Englande, or elles wher, for there is one God whych hateth ſynne euer ſence he made manne, and one ſprite whyche hath by the holye woorde vttered ſynne, rebuked it, and foughten againſte it frome the begynnynge, one Lorde, whyche ſhall bee boothe wytneſſe and iudge ouer all fleſhe, whyche ſhall come ſodaynelye vppon the wycked, ſtrongelye, and myghtely, lyke an hayle ſtorme, lyke a whyrle wynde, or lyke a ſooden floude of waters fallynge vponupon a great plaine Eſay. xxvii.
The Text.For loo God ſhal come forthe of hys place, he ſhal come down and walcke vppon the hyghe places of the earth. And the hils ſhall melte vnderunder hys feete, the valaies ſhal cleaue in ſonder, euē as the waxe melteth againſt the fyre and as the waters whiche fal downe with violence.
Oure Prophete Micha doothe paint the commyng of the Lord to iudgment boothe wyth the Iewes and alſo wyth the hole worlde wyth mooſte euydent ſimilitudes of comming downe and walkynge, whyche canne be applyed vntounto God, who fylleth all places but only bi borowed ſpeache as Moiſes did ſaye. Gen. iii. God did walke in Paradyſe at the euentyde becauſe he did then open his Mageſtye mooſte preſentlye vntounto Adam, howbeit vponupon our ſauiour Chriſt whome we beleue bodilye too be in one place, not in al: according to the ſaying of the angel vntounto the wemen. He is not heare after hys reſurreccyon, but the men of Galile ſtode and beheld his humane body, go vp into the heauens, and the aungels ſaide agayne vntounto them: ye mē of Galile, this ſame Ieſus ſhal com againe, as ye hauehave ſeene hym go vp in to the heauens. Actes. i. and God hathe appoynted a day, ſaythe Paule: when he wyll iudge the worlde wyth ryghteouſnes, by thys man whom he hath rayſed from deathe. Act. xvii. The whyche daye and tyme of the Lordes comming ſeemeth here to be chieflye and pryncypallye deſcrybed, thoughe the deſtruccyon of the Iewes be therewyth inſumate, for thus dothe Chriſte hym ſelfe cople bothe together .xxiiii. of Mathew and Dauid in the .xvii. Pſalme doothe adioyne the daye of hys perticuler deliueraunce to thys daye of the Lordes cō minge, ſayinge: the Lorde hathe hearde my voyce frome hys holye temple. The earthe was moued and trembled, and the foundacyons of the Mountaynes were troubled, & ſhaken. The ſmoke did come forthe in hys wrathe and the fyre dyd flame from hys face, ſo that cooles were kindled therwith, he bowed down the heauens & came down and darknes vnderunder his fete.
Of this daye and of theſe hygh places whereupon the Lorde ſhall walke, ſpeaketh Eſay the Prophete. In that daye the Lord alone ſhalbe exalted for it ſhall come vppon all the hyghe and proud, vponupon al them that ar arrogant, and they ſhalbe broughte lowe, and vp on all the hyghe Ceder trees of Lybanus, and vpō al the Okes of Baſan, & vponupon al the high hilles, and vponupon euerye high tower, the pryde of mē ſhalbe brought downe, and theyr highe lokes be brought lowe ſaythe Eſay, which is the meaninge of oure Prophete.
The TextAnd the hils ſhal melt.
For oure God is a conſuminge fyre and who is able to abide the heat of his heauye diſpleaſure? and as Eſay ſaith the Lorde ſhall come in fyre, and hys Chariot ſhallbe lyke a whyrle winde, to vtter forthe hys furye wyth greate rage, & hys rebuke in the flame of fyre. For in the fyre and the ſweard ſhal the Lorde Iudge all fleſhe. Eſay. lxvi.
Now, where the proude world dothe thinke yt the lord liueth in the heauēs, not ſeing, nether regardīg their doings vpō earth, our Prophet rebuketh that groſſe opinion, and telleth thē that as he dyd come terryble downe vponupon the mounte Sinai when he dyd geue the lawe of the .x. commaundementes. So wyll he come wyth fyre, to make theyr heartes to melte, when he wyll aſke accomptes of the kepynge and fulfillynge of theſe holye commaundemēts. The whiche fearefull communication and threatninge maye worthely cauſe vsus in theſe latter daies, vponupon whom the end of the world is come, to quake and tremble, conſideringe oure careles life, whiche do al thinges ſo wilfullye and wickedlye as thoughe either ther were no God at al, or no daye appoynted to make aunſwere for oure doinges. But the Lorde wyll come ſpedely from hys holye temple.
For the wickednes of Iacob, The Text.all this and for the ſynne of the houſe of Iſrael.
After the Prophet hauehave threatned vtter deſtruccyon of the .ii. kingdomes Samaria & Ieruſalē, ſet forthe by open ſimilitude of the moūtaines melting, ye vallies cleauing in ſondre, like as wax doth before the fyrye flame, he ſheweth the cauſe of the ruin of thē bothe & of ye greate wrathe of God, & as all prophecies bee generall beynge geuen by one ſpirit, whych ſeeth to the end euermore ſtryuyng agaynſt the ſyn of al nacions. So doth the ſpirite teach vsus that the only cauſe of Gods wrath in al ages, and al places, is the ſynne and wyckedneſſe of the world, for the which he ſaid once: It repenteth me that I made man. Geneſis .vi. For ſynne God deſtroyed the whole world, whych he had made, bothe man and beaſt, ſaue only a ſeede reſerued in the Arke, to preach hys iuſtyce, & hys mercy, in a new world, renewed by hys ſpirit. For the proude ſynful words of the old Giantes, did the great plage of the confuſion of languages come vp on the world, whyche we doo feele vntounto thys day, ſo that one man vntounto another beyng of a ſtraunge nacion, is made as it were a dombe and ſpeecheles beaſte. For ſyn were the .v. cytyes brente wyth fyre. For ſynne wer the old Giants Og kynge of Baſan, and the monſtruous ſeede of Suachim deſtroyed. For ſynne the Cananites, the Heuites, the Hethites, the Iebuſites, and to be ſhort after them who were placed in theyr Countryes, the choſen Iſraelites beynge in noumber lyke the ſande of the ſea, were myſerably waſted, deſtroyed, and conſumed. The .iiii. pryncipall Monarchies whyche Daniel deſcrybeth, be all beaten downe for ſinne. And the .x. litle hornes or kingdomes alſo, hathe beene eueryevery one of them, ofter then once changed and tranſlated. Finally al realmes countryes, townes and cities, ſhall for ſynne hauehave the like ruine and deſtruccion. Some ſooner and ſorar, to cauſe the reſt to repent, and at the length all becauſe the reward of ſynne is deſtrucciō by the myghty Lord hys vnchangeable ordynaunce. So ſore a thynge is ſynne in the ſyghte of God, that who ſo euer ſynneth, deſerueth death. This was the old learning which the Lord taught Adam in Paradiſe, whych al the ſeede of Adam feeleth and taſteth continuallye, and yet can neyther ſee nor auoyde the cauſe of theyr deſtruccion, but as Media dyd ſay: Euen ſeyng, wittyng, and wyllyng we do peryſh.
Who was the cauſe of ſynne to Iacob? was it not Samaria? The Textand who of the hie places of Iuda? was it not Ieruſalem?
Thys ſentence can not ſtand as it is cōmonly tranſlate, what is the ſyn? becauſe the interogatiue in the Hebrew is the Maſculine gēder, & therfore muſt be referred to the author of the ſynne, and hye places, wherunto the aunſwer alſo ſerueth that Samaria and Ieruſalem, that is to ſay: the chefe cities and kings courtes are the cauſes of al wyckednes & Idolatrous abhominacion. Euen ſo ſo ſaid Elias to king Achab: Thou and thy fathers houſe hath troubled Iſrael whych hauehave forſaken the commaundements of God, and followed Baalam. For lyke as the kyng and court is, ſuch are the people, as the experience of al ages playnelye teacheth. For the people alwayes by flatteryng and counterfaityng kynges and princes, doth imitate & follow their maners & condiciōs. And thys is nothing vnnatural, that the body and inferiour members ſhuld follow the qualities & diſpoſicion of the heade, but rather impoſſible that it ſhuld be inclined any other waies. Here is to be noted for the variety of trāſlacion, of thys text that it is a defectiue ſentence, and by ſondry interpreters is diuerſtye ſupplied lyke as many mo are in the old teſtamēt. For the Hebrue tonge in ſētēces of vehemencye, and alſo of great haſte doth leaue out certain words eaſy to be vnderſtād. itti mi, who wyth me, ha ſhalam, how peace, ſuch eclypſed phraſies hauehave we in the Engliſhe tong, as howe nowe? horſſe, horſſe. Samaria was the kyngs of Iſraels ſeate, as we reade .iii. Kyng .xvi. Amry king of Iſrael bought the hyl Thamor of Themer, and buylte it for his palace, wher as the kyngs wer named before to raygne in Thyrſa, as appeareth in the ſame chapter.
This Samaria is much blamed in ſcripture, becauſe of the goldē calfes which Ieroboam ſet vp, & al the kings of Iſrael in this city chiefely maintained after hym. And Ieruſalem is annexed as her ſiſter by byrth, being both of one people, brought forth of Egipt, and alſo like of condiciō in al kynde of abhominacions, as the thyrde chapter of Ieremye, and xxiii. of Ezechiel dothe at large vnderunder ye names of Ahola and Aholiba declare. Wher as Ieruſalē is accompted muche more wycked, becauſe ſhe could not beware by her ſyſters fall, but encreaſed her abhominacions, and therfore much more greuouſlye to be iudged and condempned.
In what caſe then are we lyuyng in theſe euil daies, in our great cities, courtes, and kyngs houſes, whych hauehave not the terryble example of one of thē only, but of infinite other ſet before our eies. We do reade of the wycked kynges in Ieruſalem Achas and Manaſſe, which dyd not onlye excede in wyckednes the kynges of Iſraell and prynces of Samaria, but they are charged yt they far paſſe the wyckedneſſe of that people whyche the Lorde dyd driue forthe before them for theyr ſynnes. And abhominations the wicked Cananees, wher the kynges and Prynces were ſo euyl, the people coulde not be good, therfore did come vponupon them horrible deſtruccyon at the ende. What ſhall we ſaye in theſe perilous tymes wherin al men cō plaineth, religion to be neglected, charity to be clene quēched, al good maners & orders peruerted and corrupted, couetouſnes ſo depelye grounded, and ryot ſo rooted in theyr hartes, whyche hauehave authorytye ouer vsus, that theſe poyſons are ſpred lyke ſmyttinge lepryes, from the heade to the hole bodye euen to the ſoules of the feete and loweſt mēbers.
Repente (we ſaye) O you prynces & iudges of the earth, remember theſe examples of olde, conſyder that al is laid vponupon your backes, for you muſt anſwer for the ſinnes of the people, euen you I ſaye, whiche ſhuld be as it wer earthlye goddes vntounto the people, to miniſter all goodnes. Become not deuils the authors of euil and wickednes, hauehave ofte in minde the godli ſayings of the boke of wiſdome, that power is geuen vntounto you of the Lord, & authoriti frō the hieſt, which ſhal examine your woorkes & ſhal ſerch your very thoughts, becauſe that you being the miniſters of his kīgdome, hauehave not vſed righte iudgement, nor kept ye law of righteouſnes, nether hauehave you walked after the wil of God.
Horribly therfore and ſpedelye ſhal he appeare vntounto you, for a moſte ſtraite iudgment ſhalbe to them in authoritie. VntoUnto the ſmal mercye ſhal be ſhewed, but the mighty ſhalbe mightely tormē ted. &c as in. Sapi. vi.
Repente we crie again O ye lords of the earthe of your former negligens in religion. Lay downe your couetouſe ambicion, ſeaſe from ryot and your laſciuious wantonnes. Awaye with your ſtinkinge fornycacyon. Let go your oppreſſion and extorſion.
Seaſe to do euil. Learne to doo good. Leaſt you do periſh with theſe .ii. cities afore named Samaria & Ieruſalē. The pore people your ſubiects muſte nedes folow your exāple, if you do vnfainedly repēt as did ye kīgs & princes of Niniue. Lyke as they can not eſkape vnpuniſhed if you do ſinke in ſin with the princes of Sodō. But oh, wher be ye exāpls & proclamaciōs of the kings & prynces of Niniue, which admoniſhed of theyr ſyns by Ionah only, proclaimed a faſt for yong & olde, mā & beaſt, cōmanding moſt ſtraitly yt they ſhuld crye vntounto the Lord with al theyr might, & eueryevery man torne frō his euil way, & frō the wickedneſſe, wherein he was practiſed. That God might repent of his word & turne awa his wrath. But you contrariwiſe, not repenting, but forgetting how you hauehave offēded God with your old idolatry, do abuſe his light, now ſent amōgs you, to the ſatitfying of your luſts, & to condēnaciō of your owne ſoules, cauſe god his holy word, & ye preachers therof to ſerue your couetuſnes. You do make proclamaciōs daily I do graūt againſt the couetous dealings of your inferior members & ſubiects: but be ſure, ye body can not be deliuered of this diſeaſe except ye head be firſt pourged. Wherfore be warned in tyme by the prophets and preachers, for if we ſtil both head & fote, continue in euil, we muſt loke to gether to periſh wt the wicked world before vsus.
The TextI wyll laye Samaria in forowes to plant vines, I wil caſt down her ſtones into the valei & raiſe her foundacyons.
Lo, vtter deſtrucciō is threatned to this cytye for the wickednes of the inhabitantes. And it was performed which ye prophet ſpeketh by Salmanaſar, San herib, Phul, & Theglathphelaſer, as appeareth in ye .iiii. boke of the kinges the xvii. & .xviii. chap. And ſhal our polluted Samaritās of Londō eſcape vnpuniſhed, the Iewes could not medle wt the Samaritās wtout polluciō, neither cā ye faithful come to London but they are contaminate. Their eies with filthye ſightes, are ful of adultery, their eares with wicked tales & blaſphemies, ar obturate & made deaffe, theyr mindes wt infinite errours occupied, with ye diuerſity of diuiliſh delucions demēted, that neither Samaria, neither Sodō it ſelf, hath deſerued before god & mā any ſorar, or more extreme puniſhment. God is ther none amōgs thē, nether yet erthly king, as appeareth by their lawes cō tēpned, no louelove amongs mē, no ſhame faſtnes amonges women, no fayth, no fear, no truſt, no cōfidēce, no maſter cō tent wyth one offyce and callynge, no ſeruaunt for louelove, doth ſhew obediēce.
In ſhadow and outward ſhewe, hauehave baniſhed Idolatry, and changed theyr religion, yet do they ſerue the deuil ſtyll as much as euer they dyd in al kynde of abhominaciō. Therfore ſhal thys Englyſh Samaria be waſted and deſtroyed, becauſe from this ſea all ſinful poodles of England doth flow & ſpread abrode.
And al the grauen ymages of Samaria ſhall bee broken in peeces, The Textthe gyftes and offerings ſhall be brent wyth fyre, and all her temples ſhal I make deſolate, for ſhe hath gathered all of the hyre of an harlot, and to the hyre of the harlot, they ſhall bee returned.
The grauen Images, the goldē calues, & what ſo euer the Aſſyryans foūdin Samaria, they ſpoiled and waiſted it, they deſtroied theyr townes & tēples as is towched .iiii. Kynges .xvii. They dyd take away their golden calues. Hoſea .viii. wherby the lying Lord would vtter the weakenes of thoſe fayned gods whych could not helpe them ſelues, and the foolyſhnes of all men whyche wyll worſhyp ſuch broken ceſterns that can hold no water. Yea, theyr foolyſhnes & ſhameles abhominacion is muche more vttered in that the Prophet ſayth that Samaria had gathered all thys of the hyre of the harlot: charging thē as doth Ezechiel .xvi. Chap. that where vntounto all common whores, ther is geuē rewards. Iſrael lokinge for no rewarde of her Idols, with whom ſhe hathe ren of whoringe, hath contrariwiſe made thē riche with her giftes and rewardes. But as goodes euill gotten muſte nedes be euil ſpente (according to the common Prouerbe) ſo now commeth it to paſſe, that theſe ryche Iewels golde and ſiluer offered Idols in Samaria, are caried into Babilon to be dedicate to their Idoles againe, or elſſe are readye to be conuerted vponupon ſuche harlottes as communelye foloweth ſuche garriſons of orderles ſowgioures and by the curſſe of god and mooſte heauy temptacion (as we do ſe in our time) that whiche was gotten by ſpiritual fornicacion is ſpent in beaſtly and bodely whoredome.
Wherefore I ſhal mourne and yel, The TextI ſhal go ſpoiled & naked, I muſt murne lyke the dragōs, & wayle lyke the Eſtriches.
The Prophet braſteth forth wyth teares, wyth ſighing, ſobbing, yelling, and criyng, to lament the ſtate of theſe myſerable tymes, which he dyd ſee and behold to hang ouer the heades of his people. So doth Chriſt our Sauiour ſeynge Ieruſalem, wept ouer it. So doth Eſaiah. So doth Ieremiah, and al true prophets and preachers lamēt and bewaile the miſeries, whych nedes muſt followe the ſynneful ſtubbernes of the wycked. Thus alwayes, the wycked worlde greueth the holy ſpirit of God, in theſe holye men: but neuer wyl they mourne for theyr own ſins, vnles it be ſo as our prophet may be ryght wel vnderſtand, that afflyccion, daunger, and diſtres, do giuegive them vnderſtandyng, as in theyr feareful famine, when the delycate women, were fayne to eate theyr owne tender babes, to eate rates, horſſe heades, the verye dounge of Aſſes when their king was caryed captyue, and hys eyes put foorthe, when the bewtye of theyr fayre women was wythered wyth waylyng, wyth heate and burnynge of the weather, when the playtynge of theyr haire was turned into baldnes, and all theyr ſtrong men ſlayne in battayle. Then as Eſaiah ſayth: theyr gates ſhal mourne and the citye beyng ſpoyled, ſhal ſyt vponupon the earth. Eſay. iii. Thus maye it be verye aptly vnderſtande, eyther of the Prophet or of the people.
Of thys ſpoyle and nakednes Moyſes by the mouthe of God, dyd Prophecye. Deuterno. xxix. Becauſe they hauehave forſaken the couenaunt of God, whych he hath made wyth theyr fathers, when he broughte them out of the land of Egyptte, ſhall theyr lande lye ſpoyled and waſted. Agayne. Hoſ. cha. iii. A long time ſayth he, ſhal the chyldren of Iſraell ſyt wythout kynge, wythout Prynce, without ſacrifice, wythoute altar, Ephot, & Ieraphim.
Wherin is to be marked that the fall and deſtruccion of al cityes & coūtryes are for ſeene to the ſpyryte of God, and the cauſe of theyr ruyne is onelyonly ſynne and wyckedneſſe, euen the forſakynge of the Lorde.
This it is whiche ſhall make the proude Dragons whiche fometh forthe fyre frō theyr mouthes to yel and cry at the end, for the miſery whiche ſhall come vppon them. This ſhal cauſe the greate Eſtriches to grone and mourne for verye diſtres and anguiſhe. Fynallye, this ſinne ſhal cauſe al the earth to ſhake & quake, to yell and wayle, when the word of god ſhalbe poured forthe vponupon it.
O Lorde be merciful vntounto vsus, for our ſinnes ſake doo we fele at this daye thy heauye dyſpleaſure, too rage and rayne throughe our hole realme, and eſpeciallye at this preſente, vppon thy houſe of Suffolke, once beautifyed by thy gloryous Goſpell but nowe by oure vnworthynes ſpoyled naked and byryued of the crowne of glorye of thy choſen veſſels, the hope, honoure, and comlines of that houſe. O Lorde why dothe not the wycked peryſhe whyche knoweth not the nor careth for thy commaundmēts? But the iudgmente beginneth at thyne houſhould chyldren, the heard hearted Eſtriches and deuourynge Dragones ſhall yel and mourne in the ende.
The proude tirauntes are lykened to Dragons Ezechiel .xxxii. Iob. xl. For the Dragons howe they dye preſſed to deathe by the huge Elephante Plinius declareth. Lib. viii. Cap. xi. The Eſtryches ar deſcribed. Lib. x. Cap. i. Strabo. Liber. xvi.
Becauſe her woūdes ar in curable: The TextFor to Iehuda is it nowe come: it is come too the gates of my people euen to Ieruſalem,
Lo, this is the cauſe worthy of much moureninge, weepinge, and wailinge (ſaithe oure Prophetes) becauſe Iehuda hath ſinned, and as Eſay ſaith from the heade to the foote, there is nothing but ſwelling ſoores, ſtripes and wonds, no place lefte where they maye be plaged anye more. The wrathe of the Lord is ſo ſoore kindled, that he hathe geuen thē vp to their owne ſinful luſtes & therfore worthely hath alſo brought vpō thē miſerable plagues, the fyre of hys vengaunce canne not be quenſhed but ſtyll the Idolatrous people of Samaria too the choſen kyngedome, it rageth from Iehuda euen to Ieruſalem that holy citie, whereunto the perpetual prieſthode and kingedome vntounto the comminge of Meſſiah was promiſed, ſo yt as Eſay lamenteth the cities rounde aboute Ieruſalem beinge deſtroied. Ieruſalem was lefte alone lyke a watche houſe in the vineyarde or the cottage in the garden of Cucummers, and cleare withoute any ſucoure obſeſſed & beſieged by Rabſace as appeareth .iiii. kings .xviii. Here by nowe Englande and all thoſe people whome God hathe ſpeciallye called in theſe oure times by the lighte of hys Goſpel hathe greate cauſe too tremble and fear God his ſecrete iudgment, conſydering yt we hauehave not ſo many promyſes as hadde Ieruſalem and theyr fall was for theyr vnthankefulnes and forgetfulnes of their duties towards god, as appeareth by oure Prophete. What ſhal we thē loke for: like fal with ye Germaines. Nay, much worſſe & much ſorar becauſe wee wyll not yet be warned.
Do not declare this in Gath: neyther wepe you nor wayl you there, The Text.in the houſes of Sephratumble thy ſelfe in the duſte.
A lyke lamentacion maketh Dauid for the deathe of Saull and Ionathas ii. kings .ii. ſhew not this thing in Gath nor Aſkalon ſaithe he, leſte the vncircū ciſed Philiſtins do reioiſe at ye fal of Iſrael, Wherein is declared the cauſe yt in Gathe named a city of the Pheliſtines, whēce ye great enemy Goliath did come the fal of god his people ſhoulde not be knowē leaſt the vncircūciſed ſhould ſay wher is their God. As the great Turck & the prowde Pope with their adherents do not ſtick at this dai to ſai of the Germaines that they were in an euill waye els ſhuld not god hauehave geuē thē to their enemies. O let vsus beware leſt ye name of God or his holye doctrine be by our wicked ſinfulnes at anye time ſo hainouſlye blaſphemed. But as for Ophir whiche is hear called Aphra (for the hebrew alluſion with Aphar whiche ſignifieth duſt) whiche was in the tribe of Beniamin one of the hyghe cities of Iuda the prophet byddeth it after the cuſtome of mourners to mourn in duſt & aſhes. So ought we in our owne cōgregacions amōgs our ſelues, bewaile our miſeries, & the miſeries of our brethrē, & thus iudging our ſelues, we ſhal not be with the wicked cōdēned, but by our vnfained repētaūce, cauſe God to ſhew his mercye vpō vsus, as did the Niniuites repēting in aſhes & ſackloth at the preaching of Ionas. But O merciful god what flintiſh harts hauehave we? The enemies of Chriſte do laugh & reioiſe at theſe our miſeries. Yet we cā not bewaile thē. The proude papiſts cā ſay they are plaged for theyr ſinnes, yet will we not eſpy them. They do ſay (I doo feare me ouertrulye) that we neither do faſte nor praye but cauſe the Goſpell to ſerue oure folyſhe fantaſyes, and therfore doth God ſend theſe plages vponupon vsus, that we maye bee made newe veſſels apte and mete to theſe ſpirituall workes, therby to put awaye thy wrath ſo ſore kindled againſt vsus, and to ſtop the mouthes of oure enemies.
The Text.Get the hēce Saphir wt thine enhabitaunce, thou haddeſt thy name of beauty, but thou art naked with ſhame. And zaenā whiche had the name of goinge forward, ſhal not go forth to bewail Bethhazell, the ennemye ſhall take from you through his long ſeige. For the citizens of Maroth hathe ſorowed for their ryches ſake, becauſe that euyll is come frō the Lord vntounto the gate of Ieruſalem. Yoke thi chariote with thi Dromedaries and ſwift running Camels, O Lakis, for thou waſt the firſt beginning of the ſinne of Iſrael the doughter of Sion, for in the was foūd the wyckednes of Iſraell.
The Prophete doth reherſe the cheife cities whence Ieruſalem ſhoulde hauehave hadde healpe and ſuccoure, and ſetteth before her eies the extreme miſery whervnto ſhe was brought by ſin. The bewtiful Saphir was ſmitten wyth ſhame. zaenan whiche was not alwaye readye before tyme to go forthe againſt the enemy, and therof hadde the name, dare not now go forthe to lament her neighboures of Bethhaezel: no, the ennemye hath takē from them both menne, monye, and al municions by theyre longe ſiege againſt them. The ryche cytye of Maroth alſo dothe mourne for her ryches, wher ſhe hoped for the good bleſſing of God which is here named, Tob, and doothe ſignifye all goodneſſe. The cōtrary euen the curs & wrath of God threatned in the law, dyd pearce to the portes & gates of Ieruſalē. Now Lakis which is named ye .x. of Ioſua to be ye kings ſeat which is laide alſo to ye princely trybe of Iuda. Ioſue the .xv. is commanded by our Prophet to flye away in chariots and to be caried wyth mooſte ſwyfte beaſtes for ſo dothe all the Hebrew commentaries agree that, Rekes, dothe ſignifye. Thoughe ſome do tranſlate mules, ſome Camels, ſome Dromedaries, and ſome doth ſay it is the name of a beaſte vnknowē to vsus. The meanīg of the Prophet is to vtter in how great feare they ſhalbe before the enemy. And as the Prophet ſpeaketh it was fulfilled the .xiiii. yere of the raigne of kynge Eſechias, when Senaherib did take all the ſtronge fenced cities of Iuda, and beinge in the citie of Lakis, Ezechias ſente Meſſengers to deſyre him too departe and apoint what tribute he wold, iiii, kynges .xviii. The Prophet doth further vtter the cauſe of this terrible fear, frō which they ſhuld flye, ſaying: yt this Lakis was the firſte fountayne of the Idolatrye, broughte from Samaria to Ieruſalem, whiche ought therfore chieflye to tremble, becauſe it was the fyrſte and cheife cauſe of God his wrath thus kyndled. Let al them learn hereby to repente whyche are the authors of euil vntoo other, for when the almightye ſhall ſhake his ſweard it ſhalbe to late to ſeke for help at horſſes and Chariots.
The common fame goeth that in Boſton in Lincolne ſhere there, was ſeene a ſwearde hangynge in the ayre, but wee nede no fayned matters: we do feal the fearce wrath of God and his ſore ſwerd in this ſodē death & murren of mē, which myght cauſe vsus to repent, if we wer not indurate & geuē ouer to our own luſtes. Our beautie is ſhent, oure forward men are ſpente, oure ryches is conſumed. Cā we helpe this with the frendſhyp of foran nacions? canne we reſiſte the wrath of God by oure pollycyes? eſpecyallye ioynyng handes with papyſtes, the frendes of Antechriſte by profeſſion, and our auncyente ennemyes.
Therfore ſhal thou ſend gifts to Moreſheth which is in Gath, The Textand the houſe of Akrib ſhall lye vntounto the kinges of Iſraell. Yet agayne wyll I brynge an heyre vntounto the thou citye of Mareſha vntounto Adullā ſhal come the glory of Iſrael. Make thy ſelf bald & be ſhauen, for delicate & daintye childrē enlarge thi baldnes & nakednes like the Egle becauſe thei are gon into captiuitie from the.
Moreſheth & Mareſha are .ii. dyuers cities of diuers con̄tries & in the Hebrew playnelye dyſtyncte by letters and vow elles. Moreſheth, Bathe was a cytye of Palaſtine whiche Dauid brought in ſubieccion and made tributarye. The whyche oure Prophet dothe nowe ſay, ſhall make Ieruſalem trybutary in contrarye condycion, and Lykewyſe Akſib was a citi of Iuda, Ioſu .xv. whoſe citizens were like the lyinge and deceiuable waters geuinge no refreſhinge to them which ſought relief at their handes.
Mareſha was in the trybe of Iuda, The prophet b… the mouth of god, threatneth to bring in a new heyre and owner to Mareſha the cytye, wherein he was borne, to geue them knowledge, and to bryng into remembraunce the benefyte of old, when God brought them foorth of Egipt, did driue forth the Cananees, and ſet theym as heyres and owners in theyr land. The whych woorke of God they nothyng regardyng, but couetyng the ſpoyle one of another, euerye man takyng houſe and land from hys owne brother, as foloweth in the ſecond chapter, by worthy punyſhmente and iuſt recompence, God bryngeth and ſetteth in theyr place newe heyres and owners. And vntounto Adullam, whych was a cytye nyght to Ieruſalē, ſhal come thys heyre, thys owner, & new poſſeſſioner, whō al Iſrael ſhal hold as their lord, & count as theyr kynge. Wherfore he is here called theyr glory, the glory of Iſrael, whyche was fulfylled in the king of Aſſur. Sanherib whyche dyd come and conquer all the cityes of Iewry, ſaue only Ieruſalem, which was left like a cotage in the fielde when the harueſt was ended, as Eſay ſayeth: wher the Prophet biddeth the whole land of Iury, ſo make it ſelfe bald, & ſhaue of the hear, for the loſſe of her chyldren. He ſetteth forth the great heauines and murnyng which ſhuld folow this deſtruccion. Lyke as Ezechiel xxvii. Let them ſprynckle theyr handes wyth duſte and aſhes, and ſhaue theym whyles they be bald. Alſo, Ieremy .xvi. of the cōtrary wher ther ſhalbe no murnyng. They ſhal dye great and ſmal together, they ſhall not be buryed nor lamented, neyther ſhal any cut them ſelfe or any baldnes be made for them. Iob is named to hauehave bene ſhauen in his great ſorow in the fyrſt chap.
This ſimilitude of ye Egle is broughte in to amplifie and ſet forth theyr ſpoile and deſtruccion, for as the Egle in extreme age, doth caſt al her fayre fethers and loſeth them. So Iſraell naked and ſpoyled, bald and baren of al ornamēts, ſhal mourne and lament, the whych ſymylytude of the Egle, maye repreſente alſo to the ſpiritual man, the renuynge of the ſpiritual Iſrael, whyche can not be any other waye, but by the mortifyfiyng of the carnal Iſrael. Whereunto the Prophets as vntounto their chefe marke (though darkely for the tyme) doth apply theyr prophecyes. Of this renewing of the Egle, beſydes the prophane writers, we read Pſa. ciii. Eſa. xl. of the renewyng and reſtoryng of the ſpirituall Iſrael. Eſay. lx. Ambroſe doth at large ſet forth this ſimilitude, and apply it to the renewing of the faythful, in a Sermon made principally for the ſame purpoſe. Now to appyly thys prophecy to oure tyme and maners. What if wee be lykewiſe compelled to pleaſe wyth giftes our enemyes? what if we beyng diſepoſſed, other do inuade our poſſeſſions? Whō can we blame, but our own wyckednes? which being ſo oft warned, wilfullye do ren forwarde to prouoke the wrath of God vponupon vsus. This ſore plage of thys ſodayne death, ſend amonge vsus (vnles we do ſhortely repent and amēd our euyl lyues) ſemeth to be the weakenyng and rootyng out of vsus againſt the commyng of ſome foraine enemies. For thus God vſeth firſte to warne by hys word, then by ſome fatherly correc…ion. After when the people doth waxe ſtubburne agaynſt hys worde, and cruell amongs themſelues, he geueth them vp to the cruelty of theyr enemyes, whych cauſeth baldnes, nakednes, and al myſeries. Therfore let vsus praye wyth Dauid that we fall into the hand of God, rather then into the handes of men.