thou hast readde before all the people and come So Baruch the sonne of Neriah tooke the book in his hād came vnto them 15 And they sayd vnto him Sit downe reade the booke that we may heare also So Baruch redde that they myght heare 16 Now when they had heard all the words they were abashed one vpon an other and sayde vnto Baruch Wée will certifie the king of all these wordes 17 And they examined Baruch saying Tel vs how diddest thou write all these wordes out of his mouthe 18 Then Baruch answered them He spake al these wordes vnto me with his mouthe and I wrote them in y booke 19 Then sayde the princes vnto Baruch Go thy waye hyde thée with Hieremie so that no mā know where ye be 20 And they went in to the king to the Courte but they kept the booke in the chamber of Elizama the scribe tolde the king al the words that he might heare 21 So the King sent Iehudi to fet him the booke which he brought out of Elizama the scribes chamber and Iehudi redde in it that the King all the princes which were aboute him might heare 22 Nowe the king sate in the winter house for it was in the ninthe moneth and there was a fire before him 23 And when Iehudi had red thrée or foure leaues therof he cut the book in péeces with a penknife and cast it into the fire vpon the harth vntill the booke was all brent in the fire vpon the harth 24 Yet no man was abashed thereof nor rent his clothes neither the king himself nor his seruants though they heard all these words 25 Neuerthelesse Elnathan Dalaiah and Gamariah besought the king that he would not burne the book notwithstanding the king wolde not heare them 26 But commanded Ierahmel the sonne of Amelech Saraiah the sonne of Ezriel Selemiah the sonne of Abdeel to lay handes vpon Baruch the scribe and vpon Ieremie the Prophet but the Lord kept them oute of sight 27 Now after that the king had brent the Booke and the sermōs which Baruch wrote at the mouth of Hieremie the word of the Lord came vnto Hieremie saying 28 Take an other booke write in it all the forsayd Sermons that were written in the first booke which Iehoakim the king of Iuda hath brent 29 And tell Iehoakim the king of Iuda thus sayth the Lord Thou hast brent the Booke and thoughtest within thy selfe Why haste thou written therin that the king of Babylon shal come and make this land wast so that he shal make both people and cattell to be out of it 30 Therfore thus the Lord sayth of Iehoakim the king of Iuda There shall none of his generation sitte vpon the throne of Dauid his dead coarse shall be caste out that the heate of the day and the frost of the night may come vpon him 31 And I wil visite the wickednesse of him of his séede and of his seruants Moreouer all the euill that I haue promised them thoughe they hearde me not will I bring vpon them vpon the inhabiters of Hierusalem and vpon all Iuda 32 Then tooke Hieremie an other booke and gaue it Baruch the scribe the sonne of Neriah whiche wrote therin out of the mouth of Hieremie all the sermons that were in the first booke which Iehoakim the king of Iuda did burne and there were added vnto them many moe Sermons lyke vnto the former The Exposition vpon the .xxxvj. Chapter of Hieremie In the fourthe yeare of Iehoakim the sonne of Iosias the king of Iuda c. IN this chapter is described a notable historie very profitable to be considered how God apointed Hieremie to put in Writing al the Sermons Prophecies that frō the beginning he had vttred by his mouth against Israell and Iuda how Hieremie performed the same by his minister or Secretarie Baruch whom he caused also to Reade the same openly in the Temple and what thereof folowed before the king hymselfe and all the Nobles and Counsellours The Iewes oftentimes had heard the word of God at the mouthe of Hieremie and yet notwithstanding did obstinately Contemne reiect the same Wherfore god nowe willeth him to put the summe of all in Writing that either they might be therwith somwhat more moued to embrace the same and to Turne to the true worshipping of God or else that his woordes might remain in Writing as * witnesses against their obstinate and Indurate heartes whiche by no calling or teaching coulde be broughte to Relent By this example wee may learne the greate Benefite commoditie of Writing and that the People of God may be wel taught not only by a mans own Speach but also by Reading of the Good godly Exhortatiōs of other vnto them Those things that are vttered by mouth only may soone slip out of memorie be forgotten or not be wel vnderstāded at the first But whē they remain in Writing they may be redde again better weighed cōsidered at leisure so wil both sticke more Surely in remēbrance and be the more easily vnderstanded Seing therfore the Prophet by speaking had laboured in vaine wyth that waywarde People the space of .23 yeares as appeareth cap. 25. of the Prophet God now willeth him to Write the Prophecies whiche he had Vttered to the end they might haue no Excuse nor want anye externall meanes wherby they might come to the vnderstanding of his will and therby turne vnto him that he mighte take mercie of them or else that y their obstinate Disobedience both of the King the Counsellors the whole People might be made thereby more notorious and open to the worlde Then dyd Hieremie call Baruch the sonne of Neriah and Baruch c. The readie Willingnesse of Baruch is here to be obserued who was not onely Contented to Write the thing at the Mouth of Hieremie but also at his Appointment openly to Reade it in the face of all the People wherof in all likelyhood of Reason it muste needes haue ben that great Displeasure and danger shuld haue come vnto him But to Further the will of God hee did not sticke to hazard himselfe to all Perils of the world Neyther may we thinke that Hieremie Cūningly shifted the danger hereof from himselfe to Baruch For hee coulde not procure greater Misliking by this publishing of things in Writing than he had doone by Speaking of the same to their faces It may bee that for some causes and respectes hee was letted and stayed by the Spirit of God that he might not doe it himself for so I iudge this place to be vnderstanded Now Hieremie shuld be Letted by Imprisonement I doe not well conceiue seing verse 19. of this same chap. Baruch is willed by the Princes That he and Hieremie shoulde hide themselues and not be knowne where they vvere And also in the .26 verse the king willeth certain to lay hand on Baruch Hieremie but
to reproue the Ievves for their Disobedience and contempt of his holie Lawes and ordinances being not their Earthlie father but the euerliuing Lorde and God. Then came the worde of the Lorde to Hieremie saying c. In these verses foloweth the applying of this example and comparison of the Rechabites In which application these things are to be noted First the comparison betwene a mortal man and god If the Authoritie of Ionadab a mortal and fraile Creature preuailed so much with his posteritie whom he did neuer greatly benefite how much more Iustlie shoulde the Maiestie and Eternall Power of God in giuing of his Lawe haue bene esteemed among his owne people vpon whom he had bestowed so many and so great blessings Secondly Ionadab gaue his Commaundement but Once and neuer called vpon it afterwarde and yet was it obserued very curiouslye for the space of .300 yeares But Gods Law as it was once giuen with greate Maiestie terrour so was it Continually called vpon by his Prophetes and teachers euen by the diligent and carefull sending of God himselfe And that in so earnest maner as possibly could be deuised and yet woulde they neuer either continue in his obedience or easilie returne vnto his true worship when they were once fallen from it Thirdly those things which God required of the Ievves were not of like Seueritie and rigour as the commaundementes of Ionadab to his posteritie For he lefte vnto them the vse of Tillage Inhabitinge of houses Drinkinge of Wine Planting of vines and all such other like things that mighte be to their comforte in the worlde and onely required that they would not run after the worshipping of other Gods. And yet would they not therin obey him nor yet reclaime themselues when they were reproued wheras the Rechabites did not onely kepe themselues in more Obedience of the Lawe of God than they did but also tied themselues to the streicte and rigorous obseruation of the orders before mentioned onelie in reuerence of Ionadab their Ancester and Forefather by whom they were giuen And therefore thus saith the Lorde of hostes the God of Israel beholde c. Nowe that God by the example of the Rechabites had confounded the disobedience of his People and shewed that they haue nothing to laie for their excuse he addeth what punishment shall come vpon them for it Forsomuch saith he as I haue often sente my Prophetes vnto you to cal you to repentance to bring you home againe into the righte way yet you will not in any wise heare them I will speake no more vnto you in way of exhortation but I will pronounce terrible Sentence against you and most earnestly assure you that those punishmentes that I haue deuised withoute faile shall come vpon you Here is to be noted that whē men Obstinatelie refuse the comfortable worde of God sent vnto them in the waie of instruction and teaching they shall after heare and feele his Dreadfull worde of Threatning iuste punishment to come vpon them for their Disobedience and cōtempt Hieremie also spake vnto the housholde of the Rechabites thus saith c. After that he hath pronounced punishment against the Ievves for their Contempt of Gods holy will he declareth also that God of his goodnesse according to his Promise anexed to the fifte commaundemente woulde reward the obedience and Reuerence that the Rechabites did shew towarde their Father Ionadab and that he would so prosper their stocke as They should neuer faile of one to stande before him that is whiche shoulde be acceptable vnto him For it cannot be interpreted that they shoulde stand before God in the Ministration of the Temple for that was appointed to the Priestes and Leuites onely As touching that the Patrons of superstition alleadge this place for the Maintenance of obedience to mens traditions in the Churche it is verie vnfit For the Rechabites as is saide before were not tied to this obseruatiō with opinion of Holinesse or as a worshipping of God as men were with the traditions of the Church of Rome but obserued those things as Politique orders of life with Reuerence of their Ancesters by whom they were enioyned The .15 Sunday after Trinitie at Euening prayer Ieremie Cap. 36. IN the fourth yéere of Ioakim the sonne of Iosias the king of Iuda came the word of the Lorde vnto Ieremie saying 2 Take a booke and write therin all the wordes that I haue spoken to thée against Israel against Iuda and against all the people from the time that I began to speake vnto thée in the raigne of Iosias vnto this daye 3 That when the house of Iuda heareth of the plague which I haue deuised for them they may peraduenture turne euerie man from his wicked waye that I may forgiue their offences and sinnes 4 Then dyd Ieremie call Baruch the sonne of Neriah and Baruch wrote in the booke at the mouth of Ieremie all the wordes of the Lord which he had spoken vnto him 5 And Ieremie commaunded Baruch saying I am in prison so that I may not come into the house of the Lorde 6 Therefore goe thou thither and reade the Booke that thou haste written at my mouth namely the words of the Lorde and reade them in the Lordes house vpon the fasting daye that the people whole Iuda and all they that come out of the cities may heare 7 Peraduenture they will pray méekely before the face of the Lorde and turne euery one from his wicked waye for great is the wrath and displeasure that the Lorde hathe taken againste this people 8 So Baruch the sonne of Neriah did according to al that Hieremie the Prophet commaunded him reading the wordes of the Lorde out of the booke in the Lordes house 9 And this was done in the fifth yeare of Iehoakim the sonne of Iosias king of Iuda in the nynth moneth when it was commanded that all the people of Hierusalem should fast before the Lord and they also that were come from the cities of Iuda vnto Hierusalem 10 Then redde Baruch the words of Hieremie out of the booke within the house of the Lorde out of the treasurie of Gamariah the sonne of Saphan the scribe which is beside the higher loft of the newe doore of the Lordes house that al the people might heare 11 Now when Micheas the sonne of Gamariah the sonne of Saphan hard al the words of the Lord out of the booke 12 He went downe to the kings palace into the scribes chamber for there al the Princes were set Elisama the scribe Dalaiah the sonne of Semei Elnathan the sonne of Achbor Gamariah the sonne of Saphan Zedekias the sonne of Hananias with all the princes 13 And Micheas tolde them all the wordes that hée hearde Baruch reade out of the booke before the people 14 Then all the princes sent Iehudi the sonne of Nathaniah the sonne of Selemiah the sonne of Chusi vnto Baruch saying Take in thine hande the booke whereout
not be beneficiall to them that in this life doe not acknowledge him The Paschall Lambe Must be eaten with vnleauened breade to declare that the fayth of Christ may not be mixed eyther with the Sourenesse of error and false doctrine or with corruption of Sinfull and wicked life but altogither with truth and sinceritie Therefore Christ gaue his Disciples warning That they should beware of the * leauen that is the corrupt doctrine of the Pharisies and Saduces And saint Paule to the Corinth Our passeouer is offered Christ Iesu c. Therfore let vs solemnize the feast not in the leauen of malice and craftinesse but in the vnleauened breade of sinceritie and truth The loynes of them that eate the Passeouer must be gyrded as prepared to a iourney in token that they that doe receyue Christ must be as Pilgrimes in this life and in readinesse to passe out of the Egypt of this world into the land of promise our heauenlye Heritage For we haue not here a Citie or place to dwell in but we must looke alwayes to the heauenly Hierusalem that our Sauiour hath purchased for vs. And therefore Luk. 12. Christ warneth vs That vve should haue our loines gyrded and lampes in our handes like vnto seruants that are readie looking for their maister vvhen he vvil come This feast of the Passeouer was ordeyned to be kept once euery yeare not only that the people shoulde themselues call to remembrance their Deliuerie but also by that occasion from time to time instruct their youth and teach them to vnderstande Gods great goodnesse towarde them and his Miraculous woorkes by hys myghtie hande wrought for them Wherefore we also at the solemnising of the memoriall of oure Passeouer should not onely * set forth the death and passion of Christ and the great mercies of GOD thereby brought vnto vs but teach our youth and children also that they may in like maner vnderstande the Benefit of our redemption in Christ and the sweet comfort that riseth thereof And Pharao called vnto Moses and Aaron by night saying rise vp c. Here is the effect of Gods mightie working for his people and the fulfilling of his promise that the obstinate and harde hearte of Pharao which had set himselfe against Gods purpose was nowe so broken that he was not onely wylling to let the Israelites go but also did Hasten them away to depart with speede so that they could not haue time to prepare themselues eyther bread or meate for the iourney in so much that they were faine to take their dowe before it was sowred and carie it on their shoulders And in remembrance of this fulfilling of their promise and of their speedie deliuerāce he willed them euer after to Solemnise the feast of vnleauened bread And the children of Israel did according to the saying of Moyses c. In this place is to be obserued the fulfilling of an other promise of God made not onely to Moses in the third Chapiter of this booke but to Abraham also manye yeares before Gene. 15. Knowe thou sayth God that thy seede shall be a straunger in a lande that is not his and the people therof shall keepe them vnder in bondage and shall afflict them foure hundred yeares but I will iudge that people and afterwarde they shal depart with great substance This promise is here fulfilled For the Israelites depart with great Treasure that they borrowed of the Egiptians As touching the doubt howe the Israelites might spoyle the Egiptians by borrowing their Iewels and not minding to come againe I haue spoken in the exposition of the thirde Chapiter Vers 21. 22. And the children of Israel toke their iourney from Ramesis to Sucoth c. God had promised to Abraham that he woulde multiply his seede as the starres of Heauen which we see in this place also notablie fulfilled Iacob entered into Egipt but with sixtie and sixe persons and nowe although they liued in great seruitude and bondage many yeares in so much that their men Children were slaine and murdered yet they be nowe growen to this great number of men beside Children The dwelling of the children of Israel while they dwelled in Egipt c. This number of yeares is not to be accompted from the entrance of Iacob into Egipt with his familie for that was but two hundred and ten yeres But the reckening must begin from that time that Abraham went into Egipt because of the Famine and from the time that the Promise was made to him for the blessing of his seede Gen. 15. This may appeare by the wordes of S. Paule Gal. 3. This I say that the lawe which beganne afterwarde beyonde 430. yeres doth not disanull the testament c. Whē Paule sayth The law that was made afterward he meaneth after the Promise made to Abraham whereof he had spoken in the wordes immediatly before So that from the promise made to Abraham vnto the making of the lawe was but little aboue .430 yeares And then all that time can not be assigned to the dwelling of the children of Israel in Egipt after Iacob came thether But because the seede of Abraham was so many yeares Pilgrimes in straunge landes therefore is it so sayde in this place Easter day at Euening praier Exodus 14. ANd the Lorde spake vnto Moyses saying 2 Speake to the childrē of Israel that they turne and pitche their tentes before Pi-hahiroth betweene Migdol and the sea ouer against Baal-sephon and before that shal they pitch by the sea For Pharao wil say of the children of Israel They are tangled in the lande the wildernesse hath shut them in 4 And I will harden Pharaos heart that he shall followe after you and I will get me honour vpon Pharao and vpon all his hoast The Egiptians also shall knowe that I am the Lorde And they did so 5 And it was tolde the king of Egipt that the people fledde And the heart of Pharao and of his seruants turned against the people and they saide Why haue we done this that we haue let Israel go out of our seruice 6 And he made readie his charet tooke his people with him 7 And tooke sixe hundred chosen charrets and al the charets of Egipt and captaines vpon euery one of them 8 And the Lorde hardened the heart of Pharao king of Egipt and he folowed after the children of Israel but the children of Israel went out with an highe hande 9 And the Egiptians folowed after them and all the horses and charets of Pharao and his horsemen and his hoast ouertooke them pitching of their tent by the sea beside Pi-hahiroth before Baal-sephon 10 And when Pharao drew nigh the children of Israel lift vp their eies and beholde the Egiptians folowed after them and they were sore afraide and the children of Israel cried out vnto the Lorde 11 But they saide vnto Moyses because there were no graues in
worde thereof shall not be frustrate or vayne In like maner he wil of his Seueritie Iustice bring vpon them all those euils that he hath Threatned if they doe fall from him by disobedieÌ„ce to Idolatrie and wickednesse For Heauen and Earth shall perishe as Christ saith Mat. 24. but the vvordes of God shall not perish The second Sunday after Trinitie at Morning prayer Iudicum Cap. 4. ANd the chldren of Israell began againe to do wickedly in the sight of the Lord when Ahud was dead 2 And the Lorde solde them into the hande of Iabin king of Chanaan that raygned in Hazor whose captaine of warre was called Sisara whiche dwelt in Haroseth of the Gentiles 3 And the Children of Israell cryed vnto the Lord for he had nine hundred charets of yron and twentie yeares he troubled the children of Israell very sore 4 And Debora a prophetisse the wife of Lapidoth iudged Israell the same time 5 And the same Debora dwelt vnder a paulme trée betwéene Ramath and Bethel in mount Ephraim and the children of Israell came vp to hir for iudgement 6 And she sent and called Barak the sonne of Abinoam out of Kedes Nephthali and said vnto him Hath not the Lord God of Israell commaunded saying Go and drawe towarde mount Thabor and take with thée ten thousand men of the children of Nephthali and of the children of Zabulon 7 And I will bring vnto thée to the riuer â—ison Sisara the captayne of Iabins armie with his charetts and his people and will deliuer him into thyne hands 8 And Barak said vnto hir If thou wilt go wyth me I will go but and if thou wilt not come with me I wil not go 9 She saide I will surely go with thee but thys iourney that thou takest shall not be for thine honoure for the Lorde shall deliuer Sisara into the hande of a woman And Debora arose and went with Barak to Kedes 10 And Barak called Zabulon Nephthali to Kedes and ledde after him ten thousand men and Debora wente with him 11 But Haber the Kenite whyche was of the children of Hohab the father in law of Moyses remoued from the Kenites and pitched his tente vnto the playne of Zaanaim which is by Kedes 12 And they shewed Sisara that Barak the sonne of Abinoam was gone vp to Mount Thabor 13 And Sisara gathered together all his charettes euen nine hundreth Charettes of yron and all the people that were with him from Haroseth of the Gentils vnto the ryuer of Kison 14 And Debora sayde vnto Barak Vp for this is the day in which the lord hath deliuered Sisara into thine hand is not the Lord gone out before thée And so Barak went downe from mount Thabor and ten thousande men after him 15 But the Lord destroyed Sisara and all his Charetts and all his hoast with the edge of the sworde before Barak so that Sisara lyghted downe of his Charet and fled awaye on his féete 16 But Barak followed after the Charets and after the hoast vnto Haroseth of the Gentiles and all the hoaste of Sisara fell vpon the edge of the swoorde and there was not a man lefte 17 Howebeit Sisara fledde away on his féete to the tâ—nte of Iaell the wyfe of Haber the Kenite for there was peace betwéene Iabin the king of Hazor and the householde of Haber the Kenite 18 And Iael went out to méet Sisara and said vnto him Tourne in my lord tourne into me feare not And when he had tourned in vnto hir into hir tent she couered him with a mantell 19 And he saide vnto hir Giue me I pray thée a litle water to drinke for I am thirstie And she opened a bottell of milke and gaue him drinke and couered him 20 And againe he saide vnto hir Stand in the doore of the tent and wheÌ„ any man doth come and enquire of thée whether there be any man here thou shalt say Nay 21 Then Iael Habers wife toke a nayle of the tent and an hammer in hir hande and wente softly vnto him and smote the nayle into the temples of his head and fastned it into the ground for he slumbred sore and was wéery and so he dyed 22 And behold as Barak folowed after Sisara Iael came out to méete him and said vnto him Come and I will shewe thée the man whome thou séekest And when he cam into hir tente beholde Sisara lay dead and the nayle was in his temples 23 And so God broughte Iabin the king of Chanaan into subiection that day before the children of Israell 24 And the hand of the Children of Israell prospered and preuayled against Iabin the king of Chanaan vntill they had destroyed Iabin king of Chanaan The Exposition vpon the .iiij. Chapter of the Booke of Iudges And the children of Israel began agayn to do wickedly in the sight of God. c. IN this place and in the Chapiters before after those Promises Threatnings be often fulfilled towardes the Israelites that Moyses and Iosua their Gouerners before their departures out of this lyfe moued by the Spirit of god declared to theÌ„ For here in this boke we read ofteÌ„times of Falling from God to wickednesse error and often tymes of Gods * plagues cast vpon them for the same Also of often Repentaunce and tourning to God and Gods often mercifull deliueraunce of his people when they forsooke their wickednesse and called vpon him for succour Wherby wee must learne that Gods worde is vnfallible true as wel in the promises of his Mercie goodnesse towarde them that wyth * contrite hearts come vnto him as also in the Threatnings of his iustice to the stubburne obstinate sinner that will not Repent As touching this place let vs marke that nothing is more perilous than carnall Securitie and Abusyng the prosperous Benefites of God. After the Mesopotamians the Moabites and Philistines were ouercome as is before mencioned it might seeme the Israelites should haue had no Enimie that would once haue stirred against them For they enioyed great * tranquillitie and Peace Fourescore yeares togither But Wealthe and Prosperitie breedeth wantonnesse and forgetfulnesse of god And therefore sodainly while they thought all was husht quiet another Enimie was raysed vp whom they little thought of that is Iabin king of the Chanaanites whose predecessour before they had slayne and destroyed his royal Citie Hazer Iosue 11. But nowe his Nephew or coosen of the same name was growen to so great power that he had subdued the Ievves and held them in miserable Bondage which for al his strength hee had not bene hable to bring to passe if God for their sinnes Had not solde them into his handes to be punished for their offences The Tirannie of Iabin was the more cruell agaynst the Israelites bycause they had before as I haue sayd slayne his predecessor and burnte his royall citie with fire to the ground And the children
that The Lord kept them out of sight Whiche coÌ„mandement maner of Speaking should not haue ben vsed if Hieremie had ben in prison before And therfore that which some Translaters interprete Clausus sum that is I am in prison or shut vp other doe expounde Detentus or impeditus sum that is I am stayed or letted meaning by the Spirite of God as we read that Paule was Letted and stayed from going to Bithinia In the seuenth Verse Hieremie noteth the cause why he willed Baruch to Reade his SermoÌ„s vnto the people that is if it were possible that they might be moued to Turne from their Wicked wayes humble theÌ„selues in Prayer before the face of the Lord therby to turn away his heauie Wrath and displeasure from them True Prayer is alway ioyned with Faith huÌ„blenes Faith doth lift vp our mindes to heaueÌ„ and maketh our Prayer to Ascend vnto the Lord Feare reuereÌ„ce which is ioyned with faith bicause of the sense of our vnworthines doth moue vs to HuÌ„ble debase our selues in the sight of God to â—lee only to his Mercie especially wheÌ„ he declareth Signes of his terrible Wrath toward vs as he did at this tyme by the Prophete to his People If God did but Lightely threaten vs we should not Contemne it but be Greatly moued therwith and much more wheÌ„ he sheweth his Displeasure so greuous as we may Iustly looke for Vtter confusion So Baruch the sonne of Neriah did according to all that Hieremie c. He describeth now the readie Obedience of Baruch the maner of his doing noting the circumstances at what Time in what Place and before Whom it was done It was done the fift yeare and ninth moneth of Ioakims Reigne at that tyme that the king according to the customable maner of the Iewes in tyme of danger had commaunded a solemne and Publique fast and Prayer to be made vnto the Lord to turne away the Danger that they were in by Nabuchodonosor and the Chaldeis at their first Inuasion that was made in his Reigne and is mentioned .4 Reg. 24. This maner is very good in time of Danger to proclame publique Prayer Fasting withal that we may by that Testimonie declare the true Sorow of our hearts conceiued bicause of the displeasure of God toward vs But we are taught by this place that External Prayer Fasting done for a Forme only and not with earnest Repentaunce and true Faith to God doth not at all moue gods mercie toward vs but rather inceÌ„seth his displeasure and Hasteneth his heauie iudgement bicause of our Hipocrisie and dissimulation How vnpleasant such Fasting is to God ye may reade Esaie 58. what the true Fast is ye may learne there also and Ioell 2. Suche a tyme Hieremie had chosen very fit for the publishing of the Thretnings of God against them that they might be Moued not onely to Praye but also as he sayeth To pray meekely before the face of the Lorde Baruch did reade these Prophecies of Hieremie in a notable place of the Temple here described verse 10. where the Greatest assembly of the People was and where he mought be beste hearde His Audience were not one or two but the Whole number of the People as wel of the Citie as also of the Countrey gathered together at that tyme wherby his doing was the more Notable and further Knowne and Published Nowe when Micheas the Sonne of Gamariah had hearde all c. It is not here expressed of what mind or Purpose this Micheas did make so greate Speede to declare the doing of Baruch vnto the Nobles and Counsellers If he did it as beeing stricken with Admiration and Terrour of those things that he did heare as it may be thought he did bycause hee was the sonne of Gamariah who shewed himselfe to haue the Feare of God in persuading the King not to Burne the Booke then his doyng was worthy greate commendation But if he did it to purchase Blame vnto the Prophete or to get Fauour of the Counsailers it was that which alway dothe folow the Prophetes Preachers of almightie God in doing of his message that is that * All doe not heare them fruitfullie to good purpose but Some are readie to depraue their doings and sayings by malitious Accusations to worke theÌ„ trouble and danger But howsoeuer it was with Micheas it was not done withoute the assured prouidence of God that the Prince and Nobles might knowe of it and not pretende ignorance Where by the way this also is to be Noted that while the multitude and people were at the common appointed Prayer in the house of God the Nobles verie vâ—seasonablie were in the Counsaile house consulting by like what might be best to doe The care of Praying to God shold haue touched them aswell as the people and afterwarde taken oportunitie to haue mette in counsaile Then all the Princes sent Iehudi the sonne of Nathaniah c. It may appeare that the Princes did not neglect the reporte of this matter as being striken with feare of Danger hanging ouer them and therefore with spede they sente a Messenger as may appeare of some Name and credite to bring Baruch vnto them â—â—ho althoughe he mighâ—e loke for nothing but Imprisonment Danger of life yet was he willing and ready to goe Before them and there in their hearing Redde the same things that he had openlye declared vnto the People Nowe when they had hearde all the wordes they were abashed c. The Maiestie of Gods wordes and Threatnings in the Prophecies of Hieremie strake a Feare and terrour into the hartes of the Princes so that as men astonied they loked one vpon the other But yet there appeared great wante of True repentaÌ„ce and right feare of Gods wrath For if that had bene in them surely they would haue donne as Iosias â–ª did at the readyng of the Booke of the lawe of God. 2. Reg. 22. But the affection of these Noble men seemed in comparison therof to be Fainte colde They questioned with Baruch how he was hable to write those things and he answered simply that Hieremie spake them and he wrate them at his mouthe Wherby they might vnderstand that it was not done by the curious Deuise Industrie of man nor laid vp together in writing as matters Curiously penned But by the strength of the Spirite of God which brought those things freshe in remembrance to Hieremie that he in speache had vttered long before With whiche consideration the weighte of those things that were redde they being Somewhat moued said they would Enfourme the king of all that was done know his pleasure But bicause they suspected his Furie crueltie they willed Baruch Hieremie to Hide themselues out of the way that no maÌ„ might know where they were And they wente in to the King to the Court but they kept the booke c. The Princes
might seme to be touched with some Feare of God but yet not so greatlye but that they feared the Prince more and especially the multitude of them And therefore did they put the matter so vnto him that they would not doe otherwise than stoode with his Pleasure Some of them did more Freelye deale with the King as Elnathan Dalaiah and Gamariah and in his most vehement rage with some Danger of their owne state liues perswaded intreated him not to Burne the booke But nothing could staie his Furie but that before he had hearde it redde through eueÌ„ in Contempt of God of his worde and Threatnings he out it in peeces and cast it in the fire When God in the wordes of his Prophete did so terribly Thunder in the eares of the king he should haue bene Greatly moued therwith and haue * Rent tore his garments in token of the inward feare and Sorow of his hearte knowing most assured Danger to hang ouer both him and his kingdome But after the maner of Indurate hartes as a furious beast he Rageth eueÌ„ against God himself thinketh by Fire as it were to Consume his Threatnings If he thought it to be the doyng of poore Hieremie onely why did he make so great accompt of the matter and shew himselfe so much grieued therwith seyng he knewe that so contemptible a person as he iudged him to be coulde not of himselfe worke hurte to him or to his realme If his conscience trembling at the matter dyd tel him that the Authoritie of God was in those wordes why did he so furiouslie storme at the thing as thoughe he had bene hable by his rage to haue Discountenanced the wrath of God toward him and his people But cruell Hipocrites haue euer some * pretenses of reason to bolster vp their obstinacie against God his Prophetes and therefore caused he Hieremie and Baruch to be sent for if God had not hyd them and by his prouidence kepte them from his furie and wicked purpose For God vseth to preserue his Messengers from danger and perill euen maugre the heades of all his Enemies vntill their full and appointed time be come that his Name may be glorified his Truth enlarged by their Death Nowe after the King had burnte the booke and the sermons which c. The wicked persecuters thinke by crueltie and violence to Suppresse and Extinguishe the worde of God and his trueth but by his prouidence it riseth more Strongly against them to their greater confusion Ioakim thoughte by casting the Booke of Hieremies Prophecies into the fire he had as it were cutte of the hande of God and deliuered himselfe and his kingdome from those plagues that weare denounced by those * Seditious and Factious men as he toke them Hieremie and Baruch But beholde that he and all his mighte vnderstande that he struggled in vaine and stroue againste the streame the prouidence of God publisheth another booke containing not onely the same matter but also an euidente declaration of Gods iuste Iudgement and sharpe punishment to come vpon that wicked King and his stocke that is that his owne deade Corpse shoulde be caste forthe contemptuouslie withoute Buriall as is saide in the former Chapiter and that none of his issue and generation in righte descente should sit any time in the throne of Dauid after him For Iechonias his Sonne raigned onely three monethes and was ledde away Captiue so that he might scantly seme to haue raigned and Sedechias was his Vncle and was set vp in despite of him and his Sonne Iechonias or Ioakim after whoÌ„ they had no King of that directe liue but Zorobabel vntill the comming of the Messias Christ Iesu who was The yong branche that sprang a freshe out of the olde vvorne stocke of Iessie as oute of a roote that had not flourished in manye yeares before Yea and he assureth both the King and al his people though they did neuer so contemptuously refuse to hearken to his worde that he woulde visite their wickednesse and bring vpon them all those euils that he hath promised In like maner God in al ages dealeth with the persecuters of his word and holy Scriptures and neuer more than in these latter dayes The enemies of the Gospell haue thoughte to suppresse Gods trueth by burning the godly writings of learned men and by destroying the Preachers and professours of the same with fire and with the sworde shedding their bloude most cruellie But the prouidence of God raiseth other euen of the ashes of them that doe as constantly teache and defende his truth euen to the faces of them and maugre their heartes publishe the Gospell in writing more largely thaÌ„ euer it was before And so wil it be vntill God bring their iuste deserued plagues vpon their heades though they in the meane time to the heaping of his greater wrath vpon them in furious rage kill and sâ—ea some of his Saintes which he hath appointed that way to glorifie his name The .16 Sunday after Trinitie at Morning prayer Ezechiel Cap. 2. ANd then said he vnto me Stâ—nde vp vpon thy féete O thou sonne of man and I will talke with thée 1. And the spirite 〈…〉 when he had spoken vnto me and set me vpon my féete so that I hearde him that spake vnto me 3 And he said vnto me Thou sonne of man I sende thée to the Children of Israel to a rebellious people which haue rebelled againste me both they and their forefathers haue wickedly behaued themselues againste me euen vnto this verye daye 4 For they are children of a harde face and stiffe heart I doe send thée vnto them thou shalte say vnto them Thus saith the Lorde God. 5 And whether they will heare or refuse for they are a rebellious house yet they maye knowe that there hath bene a Prophet among them 6 And thou sonne of man feare theÌ„ not neither be afraide of their wordes for briers thornes are with thée and thou doest dwell among scorpions feare not their wordes nor be abashed at their lookes for they are a rebellious house 7 And thou shalt speake my wordes vnto them whether they will heare or refuse for they are rebellious 8 Therefore thou sonne of man obey thou all things that I say vnto thée and be not thou rebellious like the rebellious house open thy mouth and eate that I giue thée 9 And I loked and behold a hand was sent vnto me and loe in it was a roule of a booke 10 And he opened it before me and it was written within and without and there was written therin lamentations and mourning and woe The Exposition vpon the .ij. Chapter of Ezechiel And then saide he vnto me stand vp vpon thy feete O thou sonne of man c. IN the firste Chapiter of this Prophete in a vision was declared what He was of how greate aucthoritie that called Ezechiel that is the Omnipotente and euerliuing
they had not deserued any suche thing but Gloried and made auaunt of the Holinesse of their Forefathers as many Christians doe at this day Therfore God in diuerse maners amplifieth and setteth foorth their Wickednesse and in this place he noteth that for all theyr * Glorying they are not the True children of Abraham the Patriarkes and the olde Saintes of God that folowed them But rather the Bastard babes of the Idolatrous Chananites whose maners they doe so liuely expresse that it may as in a common prouerbe be verie well spoken of them That they are theyr mothers owne children that is the chil-of the olde Strumpet Chanaan which did alway filthily rage in the foule lust of spiritual Adulterie Yea and they had to their Sisters two other as bad or Worse then the mother her selfe that is Samaria and Sodome So that they are here compared with three exceeding Wicked Nations or people which for their grieuous and Detestable offences hadde alreadie sustayned iuste Punishment at the hande of God and thereby they are assured also to looke for the like or worse because their sinnes for diuerse respectes were greater and more Grieuous in his sight The like maner of teaching Christ himselfe vseth Math. 10. 11. 12. willing the people to Beware by the Example of other It shall be good therefore for vs also to consider the maner of the enimies of Gods truth and in time to take heede that we vse not the like least that fall vpon vs that the Prophete here Threatneth to the Iewes The Chananites as appeareth in the Law Prophets were Idolaters Cruel Lecherous Prowde Couetous False and Deceytfull They are lyke to Chanaan sayth Oseas in whose handes the balances of deceyte are and hee loueth to oppresse And. Leuit. 18. 20. In all those things the Nations are defiled which I cast out before you that is the Chananites Their Idolatrie is noted Num. 33. and in many other places By Samaria the Prophete meaneth the Israelites and the Kingdome of the tenne Tribes which he calleth the elder Sister because their Dominion was greater then the tribe of Iuda And Sodome he calleth the yonger Sister because the Kingdome was lesse otherwise Sodome was in time long before either Samaria or Iuda The children of Samaria are the Townes and Cities belonging to it Howe by meanes of Ieroboam the Israelites fell from the True lawe of God to the worshipping of golden Calues and howe obstinately without repentance they continued in the same and added other Heathnish Idolatrie to it we may read abundantly in the first and seconde of the kinges and in the latter booke of the Chronicles beside many of the Prophetes The wickednesse of Sodome is described Gen. 19. and afterwarde here are more particularly spoken of The Prophete verie bitterly vpbraydeth them that they haue not followed the Corruptions of Sodome and Samaria a little but that in all wickednesse and Abhomination they had done Worse and farre passed them so that in comparison of the Iewes the other might seeme almost Iuste men For so meaneth he when he sayth Thou hast iustified thy Sisters in all thy abhominations which thou hast done Therefore God sayth by the Prophet that they shall beare the Shame and rebuke of their naughtie doynges and he will Grieuously plague them with Desolation as before to theyr Example he had done the other And he will Restore their Captiuitie when he restoreth the captiuitie of Sodome and Samaria that is Neuer The sinnes of Sodome mentioned Verse 49. are these First Pride and arrogancie with which whose mindes are once possessed they can neuer Submit themselues to the Worde of God nor to the Calling of his Prophets but go on still and do all thinges according as liketh themselues best The next is Fulnesse of bread that is Gluttonie Riote and Dronkennesse which doth not onely ouerwhelme all good motions of the Spirite of God but confoundeth and astonieth the iudgement of common Sense and reason Therefore Christ gaue a good warning when he sayd Beware that your heartes bee not oppressed vvith surfeting and drunkennesse c. signifying that nothing did more Hinder men from all Godlinesse or made them more subiect to the tentations of the Deuill then that did God had giuen the Sodomites a verie Plentifull and wealthie Country * called the Paradise of the Earth which thing they abused to Lust and wickednesse So Corrupt we are that when GOD giueth Wealth and plentie we can hardly stay our selues from turning it to the Maintayning and feeding of Riote and Excesse 3 The thirde vice was Securitie and Idlenesse Long peace and quietnesse is the great blessing of God but we see it come to passe that they on whom he doth bestowe it doe commonly so fall to Idlenesse and Securitie that they almost forget God and will hardly by any meanes be brought to the remembrance of their Duetie vntil God hath touched them with some Grieuous plague 4 The fourth is Crueltie and vnmercifulnesse towarde the poore and needie which as it is in all men a great fault so it is specially in them on whom God had emploied so ample benefits of Plenty Welth Peace and quietnesse as he had done on them of Sodome 5 The fift and last is that which of all other is moste Abhominable and sprang out of These vices as out of most naughtie and contagious rootes that is Filthie and vnnaturall Lust without all Shame and moderation as you may see more largely Gen. 19. redde in the Church on the Sunday Sexagesima In all these detestable vices the Prophet sayth that the Iewes did farre passe the Sodomites and therefore that gods Iust plague must needes come vpon them Thy Sister Sodome was not hearde of by thy reporte in the day of thy pride c. That is when thou wast aloft in Honour and prosperity thou wouldest neuer call to thy remembrance the horrible Punishment which they by Gods Iustice sustayned that by their example thou mightest haue learned to feare hys iudgementes and terrible plagues vntill thine owne Wickednesse was discouered God had brought vpon thee most dreadfull punishment and caused thee to be an open Reproch to all that be about thee By this place let vs learne whyle God dealeth Myldely and mercifully with vs that we dyligently call to our remembrances and set continually before our eyes the Examples of such punishmentes as God hath shewen vpon other for their Sinnes and so amende our lyues and bridle our affections with the feare of Gods Iustice least at the length when it shall be to late we be driuen by extreame Miseries to see and feele the lyke in our selues When the Prophet sayth According to the time of the reproche of the daughters of Aram or Syria Some doe expounde it of that Calamitie that came vpō the Iewes by the Syrians 2. Chron. 28. 2. Reg. 16. in the reigne of the