and simple beginning that he came of the * Dust of the Earth And therefore hath no cause to glorie in his owne worthinesse And if he be any thing more than any other common Creatures that the Prayse thereof is to be giuen to God alone Therefore to beate downe the pride of Mans corrupt Nature very wel saith Iesus Sirach VVhy art thou so proude O thou Dust and Ashes And the Lorde God planted a Garden Eastwarde in Eden c. In this that God did set Man in a Paradise or Garden of pleasure it maketh muche to the aduauncement of Mans dignitie and the settinge forth of the great Fauour of God towarde him who woulde not haue his principall Creature whome he had made as Lorde of all other to inhabite in a cōmon place of the Earth but in a plat framed of purpose replenished with al maner of plesure delight according as is here discribed by Moyses Where or in what part of the world this Paradise was or whether it doe at this day remaine or no we may not be Curious to search or determine It may well be thought that that place of delight and pleasure that was prepared for Man in his Innocencie when he sinned and fell from the obedience of God his maker was defaced partly by the * Curse that for the same fel vpon the Earth partly by the generall Deluge ouerflowing the whole lande and all the partes thereof And if we shoulde assigne it to any place it is most likely to haue beene about the coastes of Mesaporamia and Armenia c. where the Riuers Euphrates and Tigris are The Tree of Life planted in Paradise may be thought to be that by the fruite whereof if man had not Sinned he should haue continued Immortall The Tree of knowledge of Good and Euill was that tree which God to trie the Obedience of Adam did Forbid him to taste of and tooke the name of that miserable euent that after fell vnto him by his Disobedience For thereby he vnderstoode euill and was ashamed of himselfe And out of Eden there went foorth a ryuer of water c. Forsomuch as the Riuers that beare those names at this day and flowe into the partes here mencioned haue their heades and beginninges farre asunder it is mooued as a doubt howe they are reported here to haue one heade and spring For aunswere herevnto we must vnderstand that in the time of the generall Deluge when all the fountaynes of the Earth brake out by the prouidence of God to drowne the worlde for sinne it is not vnlikely that this Spring also and the Ryuers that grewe thereof by the continuance of the Deluge did alter and varied their course and toke also other beginnings then before they had Some other thinke that at the same Deluge the sea swelling to drowne the Earth did ouerwhelme that place where Paradice was from whence these Ryuers had their beginning and that it so remayneth at this day either where the redde Sea is or in some partes of the Sea there bordering And the Lorde God commaunded Man saying eating thou shalt eate c. It is not to be thought that God had Inspired the diuin◠knowledge of good and euill into the fruites of this tree but it is to be vnderstanded that it was a type or Figure of perfite knowledge of good and euill which becommeth the wisedome of God alone being hable to declare the perfect causes of all thinges both generally and particularly wherevnto God woulde not haue Man arrogantly to aspire as a thing farre aboue his Cōdition and therefore commaunded him vnder a great paine not to taste of this fruite Augustine and others iudge that the name was giuen to this tree by the euent that folowed For Man by the tasting of that fruite to his owne great harme by experience learned the difference betweene the goodnesse of obedience innocencie felicitie immortalitie and the * euill of disobedience sinfulnesse miserie and death And the Lorde sayd it is not good for man to be alone I will make him an helpe c. Seeing that God had made Man as he did other Creatures to this ende that he should multiply and encrease vpon the face of y Earth it was not fitte and conuenient for him to be alone therefore God of his great goodnesse respecting this his purpose in creating of Mankinde sayth he will make an Helper to Adam like himselfe The woman lawefullye ioyned to Man bringeth three Helpes which he cannot haue without hir 1 The first is the Helping to Procreation and multiplying of mankinde 2 The seconde is that she is a lawfull Remedie agaynst whoredom al filthy vncleane lusts To auoyd fornication sayth Paule let ech man haue his wife And again It is better to Marry than to burne 3 The thirde Helpe is Comfort in sickenesse in affliction and in all houshold cares and troubles as in education of children and keeping the family in order In this place haue we the Institution and notable commendation of matrimonie by God himselfe euen before the fall of Adam Which maketh greatly agaynst all such that vnder a colour of hipocrisy in the Spirit of Antichrist depraue the Institution of God and make Mariage a Wallowing in the Flesh or a Permission onely for the auoyding of a greater euill c. For this cause shall man leaue his father and his mother and shall be ioyned c. After the Institution of matrimonie Moyses addeth the Indissoluble bonde and knot whereby the husbande and wife are fastened togither by the ordinance of God and sheweth that it is * straighter than any other coniunction in the societie of mankinde Inso much that it is a lesse offence to forsake Father and Mother and to leaue them succourlesse whiche notwithstanding ought by Gods commaundement to be honoured then it is to doe the like towarde his lawfull maried Wife Wherefore let them looke well what they doe that are readie for Light and Small causes to Seperate man and wife Seeing that Christ himselfe sayth that VVhosoeuer is separated from his wyfe sauing for fornication and marieth another committeth adulterie The sunday called Sexagesima at Morning prayer Genesis 3. ANd the Serpent was subtiler then euery beast of the fielde which the Lorde God had made and he saide vnto the woman yea hath God saide ye shall not eate of euery tree of the garden 2 And the woman sayde vnto the Serpent We eate of the fruite of the trées of the garden 3 But as for the fruite of the trée which is in the midst of the garden God hath sayde Ye shall not eate of it neyther shall ye touche it least peraduenture ye die 4 And the Serpent sayde vnto the woman Ye shall not dye the death 5 For God both knowe that the same daye that ye eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill 6 And
on some that be in honour and dignitie By this bayte the common subiects are allured to take part with them and headelong to thrust themselues not onely to daunger and slaughter but also to the iust * vengeance of God that commonlye followeth for the same These meanes doe Corah Dathan and the other vse agaynst Moyses and Aaron For first they say vnto them You take to much vpon you wherein they note Pride and Ambition in them And againe in the. 13. Verse Is it a small thing that thou hast brought vs out of the land that flovveth vvith milk and honie to kill vs in the VVildernesse but that thou make thy selfe Lorde ouer vs also In these wordes of an obstinate stubburnnesse euen agaynst his owne conscience Dathan obiecteth to Moyses ambitions seeking of principalitie where as in deede he sawe by the woonderfull workes wrought by him that he was called therto by god But this is of Exceeding malice that he â—ayeth agaynst him as a great fault that thinge which was the Worthiest act that euer he did that is the Deliuerie of the Israelites out of the miserable bondage of Aegypt And yet this wicked Rebell calleth it here a bringing of the people out of A lande flovving vvith milke and honie An horrible Bondage and Oppression in dispite of their gouernour is tearmed a state of great felicitie and all of purpose to make him odious to the people Their Dissimulation appeareth in this that whereas they seeke nothing but principalitie and the high Priesthood they pretende fauour and loue towarde the people All the people say they are holy euery one of them as if they had sayde they are all the people of God and therefore whie shoulde you gouerne them so sternely whie should you so oppresse them And againe You bring forth the people to kill them in the VVildernesse As though the Pitie of the people had mooued them to that purpose and not rather their own ambitious miâ—ds By this common people may learne to Beware of the dissimuled pretences of such as be Capitaynes in Rebellion And for their owne ambitious purpose seeke to leade them to vnquietnesse trouble and daunger It is not vnprofitable to consider how Moyses as a good Gouernour and hauing a cleere conscience did in this trouble behaue hymselfe he is not greatly Astonied or dismayed nor seeketh any vnlawful or extraordinarie meanes to represse them But first he was assured in his conscience he was called and appointed to that office by God therefore he resorteth to him in earnest prayer For the Falling dovvne vpon his face mencioned in the fourth verse was not for Feare of the Rebell but an earnest prostrating hymselfe before God praying for his assistance Then he Reproueth the Rebelles and telleth them of their fault how greatly they doe against their Dutie and howe Vnthankfully towarde God and thereby exhorteth them to quyetnesse He sendeth for some of the other Rebelles Dathan and Abiran to haue delt with them in like maner if they would haue come vnto hym But they stubbernly refused it Lastly seing they would not yeelde to reason or perswasion with an assured confidence of the goodnesse of his cause he putteth it into Gods hande by his mightie power to determine ende the matter This should all good Princes and Rulers in the like case folow First to * call vpon God earnestly and faythfully then to vse all the quyet meanes they can by reason to perswade them And if that will not serue as seldome times it doth such is the furie of Rebelles then with an assured confidence in the prouidence of God and the right of their cause being Gods appointed gouernours by battayle or other lyke meanes to commit the thing to His hande to determine who neuer hath hitherto vsed to gyue sentence or successe on the parte of the Rebels And Corah gathered all the congregation against them c. and the glorie c. The verie confidence that Moyses shewed in the Goodnesse of his cause might well haue Abashed their rebellious spirites Much more when they sawe the glorie of the Lorde appeare on the part of Moyses and to speake vnto him they should haue bene abashed and giuen ouer their wicked purpose But such a furie doth alwayes folow the mindes of Rebels that though they see neuer so present daunger they will as Corah and his company doe as it were Face God himselfe and neuer giue ouer vntill by the iust iudgement of God they bring themselues to vtter confusion And assoone as he had made an ende of speaking the ground cloue c. By this dreadfull punishment of destroying the principall doers by the swallowing of the Earth and with fyre from heaueÌ„ God declareth would haue it knowne to the worlde howe he doth Hate and Dâ—test â–ª * such as rebell agaynst their Princes and Rulers appointed by him to gouerne them which he afterwarde more amply declareth For when euen the next day folowing the people murmurd against Moyses and Aaron and that punishment wherewith God had plagued the Rebelles Gods wrath was so kindled against them that if the earnest Prayer and endeuour of Moyses and Aaron had not beene he woulde haue vtterlye destroyed them All from the face of the earth And yet could not Moyses with such speede appease his wrath but .xiiij. thousande of them were slaine to the terrible Example of all other that in any age should follow their euill doing And in deede if we looke into the histories of all times we shall finde that Rebellions and Insurrections haue ended in the vtter destruction of them that haue beene the doers of it For they striue not against the Magistrate but against God that ordayned him For vvhatsoeuer povvers there are they are of God. Paul. Rom. 13. The first Sunday after Easter at Euening prayer Numb 22. ANd the children of Israel departed and pitched in the fieldes of Moab on the other side of Iordane from Iericho 2 â–ª And â—alue the sonne of Ziphor saw all that Israel had done to the Amorâ—tes 3 And the Moabites were sore afraid of the people because they were manye and they were strikon with scare of the children of Israell 4 And Moab saide vnto the elders of Madian Now shall this companie â—ick vp all that are round about vs as aâ—ore 〈◊〉 vp the grasse of the field And Balac the sonne 〈◊〉 was â–ª king of the Moabites at that time 5 He sent messengers therfore vnto Balaam the sonne of Beor to Pethor which is by the riuer of the lande of the children of his folke to call him saying Beholde there is a people come out of Egipt and beholde they couer the face of the earth and dwell it ouer against me 6 Come now therfore I pray thée and curse me this people for they are to mightie for me so it may be I shal be hable to smite them and to driue them
consider that it was the Lord of al Mercy that appointed here this order of punishment and also let them remember what extreme crueltie it is for a Magistrate to whose charge God hath committed hys people to se the Soules of a number of his people by wicked Doctrine or other like indeuor to be pulled from God hys true worship and lamentablie drawen to Hel perpetual Damnation yet not to cause the Roots workers therof to be taken awaye that their poyson may not so largely be spred to the great daunger of other and the decaie of Gods glory and truth IF thy brother the sonne of thy mother or thine owne sonne c. The same that was before spoken of false Prophets teachers only is here applied euen to euery one of the people whose offence although it may seme somewhat the lesse bicause of their Ignoraunce that they haue not the Office of teaching yet the Forsaking of God his truth and the seking to misleade other with them is to God alwayes and in all persons vntollerable But this is to be obserued bothe in this place before that such punishmēt is not to be vsed but where Gods true Religion is throughly knowē and Settled as it was at this time among the Ievves This is to be considered how Earnestly God requireth this punishment to be done For he willeth vs not to regarde eyther brother or syster or childe or wife or any* persons whatsoeuer thoughe he be vnto vs as oure owne life Wherby he declareth how earnest our studie and endeuour should be to maintayn his True worship Al natural affections be they otherwise neuer so cōmendable yet ought they to * giue place to the zeale of Gods glory to the affection that we shoulde haue to the establishing of the same among his people For in gods cause to be * slack and colde in consideratiō of these persons what els is it than to set our affections against Gods commaundements and to shewe that we more esteeme oure Naturall friends than we do God and his Glory Wherfore sayth God Thou shalt not obey him thine eye which commonly is the instrument of pitie shall not spare him nor take mercye vpon him no nor thou shalt not hide him or kepe him secrete but cause him to be slaine and yet to make the charge more vehemēt he addeth Thine hande shall be firste vpon him to kill him This he speaketh bicause the maner* was that in stoning of persons condemned the witnesses shold cast the first stones at them to declare that in their conscience the witnesse was true The cause and ende of this seueritye added in the .11 verse is diligentlie to be marked And all Israell shall heare and feare and shall doe no more any such vvickednesse The good and godly are stayed from euill throughe the loue of God and reuerence of his worde but the other which are alwaye the more parte will not be brideled but with* Seueritie feare of punishment whereby we may learne howe necessary sharpe correction and punishment is in Christian cōmon weales For such is the corruption of mans nature that where they see hope of impunitie they runne on headlong to the greatest mischiefes But by example of punishment and feare of Iustice they be somewhat stayed and kept in order If thou shalt heare say in one of thy Cities which the Lorde c. If the infection of Apostasie and falling from God doe growe from the false Prophete to the people and from some of the people to a whole Citie God willeth the whole Citie not to be spared but to be put to punishmente and vtter desolation For better it were that a fewe dyd perishe * than Gods true worship should be ouerthrowen and his glory decaye But in this place especially as in the other also before Men proceede to punishment God woulde haue them enquire and searche out the matter diligently that they dyd not vpon light report rashly condemne men But if it were founde for a suertie then that they should smite them with the edge of the sworde and to declare Gods iuste wrathe against the Reuolters from his knowen truth and right worship and not to spare so muche as their Cattell And gather all the spoile into the middes of the streete thereof c. God willeth the whole furniture and Implements of the Citie to be gathered into one place and burned with fire and * not to turne any therof vnto their owne vse It maye be God somewhat herein respected their couetousnes that they might not couer a corrupt affectiō of couetousnes with a pretensed zeale of Gods iustice But the principall cause that Moises here vttereth that is that the people by this might be more accustomed to the hating and Detestation of that whiche they saw God so greuously dyd abhorre Whitsundaye at Morning prayer Deuteronomie 16. OBserue the moneth of newe corne that thou mayest offer the passouer vnto the Lorde thy God For in the moneth when corne beginneth to rype the Lorde thy God brought thee out of Egipt by night 2 Thou shalt therfore offer the Passouer vnto the Lorde thy God of shéepe and oxen in the place which the Lord shal choose to put hys name there Thou shalt eate no leauened breade with it but seuen dayes shalte thou eate vnleauened breade therewith euen the breade of tribulation for thou camest oute of the lande of Egipte in haste that thou mayest remember the daye when thou camest oute of the lande of Egipte all the dayes of thy life 4 And there shal be no leauened breade séene in all thy coastes seuen dayes long neither shall there remayne anye thyng of the fleshe which thou offerest the firste day at euen vntyll the mornyng 5 Thou mayest not offer the Passouer wythin anye of thy gates which the Lord thy God geueth thée 6 But in the place which the Lorde thy God shall choose to set hys name in there thou shalt offer the Passouer at euen about the goyng downe of the Sunne in the season that thou camest oute of Egipte 7 And thou shalte roste and eate it in the place whiche the Lorde thy God hathe chosen and thou shalte returne on the morowe and goe vnto thy tentes 8 Sixe dayes thou shalte eate swéete breade and the seuenth daye shal be a solempne assemblye before the Lorde thy God thou shalte doe no worke therin 9 Seuen wéekes shalte thou number vnto thée and beginne to number the seuen wéekes when thou beginnest to put the sicle to the Corne. 10 And kéepe the feast of wéekes vnto the Lord thy God with a frée will offering of thyne hande whiche thou shalte geue vnto the Lord thy God according as the Lord thy God hath blessed thée 11 And thou shalt reioyce before the Lord thy God thou and thy Sonne thy Daughter thy seruant and thy mayde and the Leuite that is within thy gates
that Woises vttereth is and leaue out that 241. b. for but oblation reade but an oblation 242. b. for had not gathered reade had now gathered 261. a. And made to them his lowe leaue it out 279. a. for of his flocke reade of his stocke 293. b. had ruled leaue out had 296. b. for to be thought that reade to be thought but that for in his flocke reade in his stocke 320. b. for moysting reade moysture 321. b. for this their beautie reade this the beautie 322. a. for by this benefite reade by his benefite 337. b. for the chil reade the children 354. a. for benefices reade benefites 355. b. for endue reade endure 350. a. in the .11 side of Ddd. for continuance reade countenance 380. b. for riches his benefites reade riches of his benefites 382. b. for other Iewes did reade other Iewes did thinke IN the Copie that the Printer vsed sundrie applications of the text were striken out bicause I thought them somewhat troublous to the vnlearned reader and bicause the quotations in the margent that were made for the confirmation of such applications were not so plainly striken out they printed the same quotations and thereby it commeth to passe that sundry of them in the margent are not fitlye to the places which they are set against as these especially that folowe Fol. 2. b. Deut. 3. b. 15. Psal 77. d. 41. Fol. 4. a. Esay 66. a. 3. Psal 51. d. 17. Psal 39. b. 9. Fol. 13. b. lo. 10. a. 3. 2. Tim. 2. c. 19. 2. Pet. 2. b. 9. Fol. 14. a. 1. Tim. 4. a. 1. Fol. 17. a. Iacob 4. e. 9. Psal 74. b. 8. Fol. 18. a. 1. Reg. 20. e. 30. Fol. 24. b. Eccle. 7. b. 14. Fol. 25. a. Exod. 5. e. 21. Rom. 7. b. 13. Fol. 57. a. Iacob 4. c. 10. Fol. 104. b. Dan. 14. a. 8. 10. Fol. 206. a. 1. Cor. 7. d. 19. Gal. 6. d. 15. Fol. 207. a Io. 4. d. 24. 2. Cor. 3. d. 17. Phil. 3. a. 3. Esay 43. b. 7. Fol. 215. b. Psal 108 d. 29. Psal 110. a. 1. Luc. 1. g. 68. Ephe. 1. a. 3. Fol. 232. a. Ephe. 4. a. 4. The first Sunday in Aduent at Morning prayer Esay 1. THe vision of Esay the sonne of Amos which he sawe vpon Iuda and Hierusalem in the dayes of Vzia and Ioathan Ahaz and Ezekia kings of Iuda 2 Heare O heauens and hearken O earth for the Lord hath spoken I haue nourished and brought vp children and they haue done vnfaythfully against mée 3 The Oxe hath knowne his owner and the Asse his maisters cribbe but Israell hath not knowne my people hath giuen no heede 4. Ah sinfullnation a people laden wyth iniquitie a seede of the wicked corrupt children they haue forsaken the Lorde they haue prouoked the holy one of Israell vnto anger they are gone backwarde 5 Why should ye be stricken any more for ye are euer falling away euery heade is diseased and euery haâ—â— heauy 6. From the sole of the foote vnto the heade there is nothing sounde in it but woundes blaynes and puâ—ifiyng sore they haue not bene sained neyther wrapped vp neyther molified wyth the oyntment 7 Your land is wasted your Cities are burnt vp straungers deuour your lande before your face and it is made desolate as it were the destruction of enimies in the time of warre 8 And the daughter of Sion shall be left as a cotage in a vineyarde like a lodge in a garden of Encumbers like a besieged Citie 9. Except the Lorde of hostes had left vs a small remnant we should haue béene as Sodoma and like vnto Gomorra 10 Heare the worde of the Lord ye Lordes of Sodoma and hearken vnto the lawe of our God thou people of Gomorra 11 Why offer ye so many sacrifices vnto me will the lord say I am full of the burnt offerings of weathers and of the fatnesse of fedde beastes I haue no pleasure in the blood of bullocks lambes goates 12 When ye come to appeare before me treading in my courtes who hath required this at your handes 13 Offer me no mo oblations for it is but lost labour incense is an abhominable thing vnto me I may not away with your newe Moones your sabbathes and solemne méetings your solemne assemblies are wicked 14 I hate your newe Moones and appoynted feastes euen from my very heart they make me wearie I cannot abide them 15 When ye holde out your handes I will turne mine eyes from you and though you make many prayers yet I will heare nothing at all seeing your handes are full of bloud 16 Wash you make you cleane put away your euill thoughtes out of my sight ceasse from doing of euill 17 Learne to doe well applie your selues to equitie deliuer the oppressed helpe the fatherlesse to his right let the widowes complaint come before you 18 And then go to sayth the Lorde let vs talke together though your sinnes be as red as scarlet they shal be as white as snowe and though they were like purple they shall be as white as wooll 19 If ye be willing and obedient ye shall eate the good of the lande 20 But if ye be obstinate and rebellions ye shall be deuoured with the sworde for the mouth of the Lorde hath spoken it 21 Howe happeneth it then that the faythfull Citie which was full of equitie is become vnfaythfull as a whore Righteousnesse dwelt in it but now murtherers 22 Thy siluer is turned to drosse and thy wine mixt with water 23 Thy princes are wicked and companions of théeues they loue gifts altogither and gape for rewardes As for the fatherlesse they helpe him not to his right neyther will they let the widowes causes come before them 24 Therefore saith the Lorde God of hostes the mightie one of Israell Ah I must ease me of mine enimies and auenge me of mine aduersaryes 25 And I shall lay my hande vpon thée and purely purge away thy drosse and take away all thy tinne 26 And set thy iudges againe as they were sometime and thy senatours as they were from the beginning and then thou shalt be called the righteous Citie the faythfull Citie 27 Sion shall be redéemed with equitie and her conuertes with righteousnesse 28 But the transgressours and the vngodly and such as forsake the Lorde shall altogither bée vtterly destroyed 29 For ye shall be confounded for the trées which ye haue desired and ye shall be ashamed of the gardens that ye haue chosen 30 For ye shall be as a trée whose leaues are fallen away and as a garden that hath no moystnesse 31 And the very strong one of your Idols shall be as towe and the maker of it as a sparke of fire and they shall both burne together and no man quench them The exposition vpon the first Chapter of Esay The vision of Esai the sonne of Amos which he saw vpon Iuda c.
For death in deed is terrible to them that in such sort consider it but to them that in strength of * fayth beholde it ioyned with the fauour of God it is very pleasaunt and therefore sayde Paule I desire to be dissolued and to be with Christ Mine age is folden together and taken from me like a sheepeheards cottage c. By this maner of speech he signifieth that God had determined to take this worldly life from him in short time to transferre him to another place as the maner of sheepeheardes in that countrey is to remooue their Cotes from place to place as they chaunge the Pasture and place of feeding theyr Cattell I thought I should haue liued till the morow but he bruised my bones c. I was sayth he in so great dispaire of my life that at night I was in doubt through the vehemencie of my sicknesse whether I should liue vntil the morning Yea I was so farre past as I was not hable to speake distinctly but vttered a confuse chattering like the noise of a Swallow or Crane and a mourning like the noyse of a Doue Thou it is O Lorde that hast cast all my sinnes behinde thy backe c. Here Ezechias plainely confesseth what the cause was of his sickenesse and of his restoring to health * Sinne was the cause of his sickenesse and the mercy of God forgiuing the same and turning them from his sight was the cause of his deliuerance Wherefore it cannot be thought when before he sayth he walked in truth and a stedfast heart before God that he sought thereby to be iustified in the sight of GOD but rather as I haue sayde before that he vttered those wordes in comfort of himselfe that he was not vtterly reiected of God albeit he were then punished For hell prayseth not thee death doth not magnifie thee nor they that go down c. The Sense of this verse is vtterd in many of the Psalmes as in the. * 6. the. * 87. and the. * 117. The deade shall not prayse thee nor all that go downe into the pit c. By which wordes and the like neyther Dauid nor Ezechias denie that the spirite of the dead haue their actions before God to his glorie or affirme that they perish together with the bodie But they signifie that those that be deade buried and layde in the graue ouerwhelmed wyth earth haue no longer their bodily Actions in the Church of God here in this worlde nor cannot set forth among men liuing here the clemencie mercie and goodnesse of God toward them to the prayse and glorie of his name in this worlde like as the liuing may The dead as touching their body are in y graue as touching their soules they are in heauen but so as they cannot* returne into the worlde to preach declare and set forth to men the maiestie iustice and mercie of God. The .2 Sunday after Christmas at Morning prayer Esay 41. BE still you I landes and hearken vnto me let the people lay their strength together let them come hither and then shewe their cause we will go to the 〈◊〉 together 2. Who raysed vp the iust man from the east and called him to go forth who cast downe the people and subdued the kinges before him that he may throwe them all to the grounde with his sworde and scatter them like stubble with his bowe 3 He foloweth vpon them and goeth safely himselfe and that in a way where before his foote had not troden 4 Who hath made and created these things euen he that called the generations from the beginning euen I the Lorde which am the first and with the last 5 The Isâ—es saw and did feare and the endes of the earth were abashed drew 〈◊〉 and came hither 6 Euery man helped his neighbour and sayde to his brother Be strong 7 The Carpenter comforted the Goldsmith and the Goldssmith the Hammerman saying Sowder win do very well in it they fastened it with naâ—â—es that it shoulde not be mooueel 8 But thou Israell art my seruant thou Iacob whom I haue chosen thou art the séede of Abraham my beloued 9 Thou art he whome I led from the endes of the earth for I called thée euen from among the glorious men of it and sayde vnto thée Thou art my seruaunt I haue chosen thée and not cast thée away 10 Be not afrayde for I am with thée Melt not away as waxe for I am thy God to strengthe thée helpe thée and kéepe thée with the right hande of my righteousnesse 11 Beholde all they that resist thée shall come to confusion and shame and thine aduersaries shall be destroyed and brought to naught 12 So that who so séeketh after them shall not finde them thy destroyers shall perishe and so shal they that vndertake to make battell agaynst thée be as that is not and as a thing of naught 13 For I the Lorde thy God will strengthen thy right hande euen I that say vnto thée Feare not I will helpe thée 14 Be not afrayde thou little worme Iacob and thou despised Israell for I wil helpe thée sayth the Lorde and the holy one of Israell thy redéemer 15 Beholde I will make thée a treading cart and a newe stayle that thou mayest threshe and grinde the mountaynes and bring the hilles to powder 16 Thou shalt fanne them and the winde shall carie them away and the whirle winde-shall scatter them but thou shalt reioyce in the Lord and shalt delight in the holy one of Israell 17 When the thirstie and poore séeke water and finde none and when the tongue is drie of thirst I giue it them sayth the Lorde I the God of Israell forsake them not 18 I bring forth flooddes in the hilles and welles in the plaine fieldes I turne the wildernesse to riuers and the drie lande to conduites of water 19 I plant in the wast ground trées of Cedar Boxe Myrre and Oliues and in the drie I set Firre trées Elmes and Hawthornes together 20 All this doe I that they altogether may sée and marke perceyue with theyr heartes and consider that the hande of the Lord maketh these things and that the holy one of Israel bringeth them to passe 21 Stande at your cause sayth the Lorde and bring forth your strongest ground sayth the king of Iacob 22 Let them bring forth their Gods and let their Gods tell vs what shall chaunce hereafter yea let them shew vs the thinges that are past what they be let them declare them vnto vs that we may take them to heart aud knowe them hereafter 23 Either shew vs things for to come and tell vs what shall be done hereafter so shall we know that ye are Gods doe some thing either good or bad so will we both knowledge the same and tell it out 24 Beholde ye are Gods of naught and your making is of naught yea abhominable is the man that
hath chosen you 25 Neuerthelesse I haue waked vp one from the north and he shall come from the east he shall call vpon my name and shall treade vpon princes as vpon clay and as the potter treadeth downe the mire 26 Who declared this from the beginning and we will know him or from the olde times and we will confesse and say that he is righteous but there is none that sheweth or declareth any thing there is none also that heareth your wordes 27 The first is he that shall say to Sion Beholde beholde they are present and to Hierusalem it selfe will I giue an Euangelist 28 But when I consider there is not a man among them nor any that can giue counsaile nor that when I examine them that can answers one worde 29 Lo wicked are they and vaine with the things also that they take in hande yea their Images are but winde and vaine things The exposition vpon the. xlj Chapter of Esay Bee still you Islandes and hearken vnto me let the people lay their c. ESay in this Chapter imagineth god to stande in place of iudgement as it were at the barre pleading his owne cause agaynst the Idols and false Gods of the Heathen and al the worshippers of the same Which he doth to this ende not onely to confound the heathen for the vanitie of their worshipping of Idols stockes and stones but also to confirme and establish hys owne people of the Iewes and other in the true worship of him selfe being the onely liuing and almightie God maker and gouernour of all things And therefore as being in place of iudgement hee thus beginneth Bee still and keepe silence all you inhabitours of the Islandes and other partes of the earth that worship your false Gods. Lay your strength together arme and furnish your self with as good matter as you can for your defence to answere that I shall say and then will I pleade the cause with you euen in iudgement of the world c. Who raysed vp the iust man from the east and called him to go forth c. This is his fyrst reason against the heathenish worshippers of Idols By the iust man he meaneth the Patriark Abraham whom God called out of his couÌ„trie of Mesopotamia from Idolatrie wherin he was bredde and caused him to go into the lande of Chanaan and there to worship the true god where also although he were in a straunge lande vtterly vnknowne god did so prosper and defend him that he made euen kings abashed to worke him villainy as it appeareth in Pharao king of Egypt Gen 12 and Abimelech king of Gerar Gen. 20 21. yea and at another time gaue him force and hability to put to flight and chase foure kinges at once which had caried away prisoner his cosin* Loth. Gen 14. which easie victory god vttereth here by this spech Scattering them like stubble with his bowe The force of this example is thus This maruelous calling defending prospering of one meane man in a straunge Countrie agaynst so noble and mighty persons and the making of him so notable a man among them done and wrought by me only yea and the true seruice and honor wherwith he worshipped me the only liuing God coulde not bee vnknowne to all your Idolatrous nations thereabout For he preached and declared these thinges as a Prophete and gaue you to vnderstande by whose power it was done yea you sawe it you knewe it and were abashed at it and therefore shoulde you haue sought to haue learned at hys hande whyle he was amonge you the knowledge and seruice of that mighty God that did so aduance and * defend him in farre other maner than your Idols were hable to do But you were so farre froÌ„ thus doing that you comforted encouraged one another forwarde in your wicked Idolatrye and ioyned your helpes togither to make vp your grauen and carued Goddes The Carpenter who had carued the stocke spake to the Goldsmith to lay on the plates of siluer or gold that it might seme a gay God and the Goldesmith instructed the hammer man to set it on fynely and smooth and to soulder it surely and set it fast with nayles and * this did you altogither take conference to sette forwarde your worshipping of Images Idols as you yet continue And therfore are you in the iudgement euen of men * vnexcusable that by this means knowing the power of the true God you haue not yelded to doe condigne worship to him but run on yet still in your owne vayne and * grosse phantasies Hereby ought we also to learne dearely beloued euen in these our dayes in howe great danger we are and how vnexcusable before god if we hauing so great oportunitie to learne the truth of the doctrine and gospell of Christ doe neglect the same and followe on still in the desire of our olde superstition and Idolatrie The calling preseruing and defending of Abraham was not so great nor the publishing of the true knowledge of God by him so notable as the publishing prospering defending of his Gospell hath bene in these latter days agaynst Popes Princes Prelats and al powers of the earth And therfore may God more iustly stande in iudgement with vs to our vtter condemnation if we do not acknowledge his goodnesse But thou Israell art my seruant thou Iacob whome I haue chosen c. Least that Gods people of the Iewes and other faithfull of hys Churche shoulde bee discouraged with the pryde and prosperitye of the Heathen and their cruelty agaynst them Here doeth hee comforte and assure them that hee will helpe and defende them also as notably and with as great terrour to the wicked as hee had done their father Abraham Shewinge that hee had * bounde himselfe by Couenant to be the mightie and defending God not onely of Abraham but also of his posterity And putting them in mind of their wonderfull deliueraunce out of Egypt whence he led theÌ„ through the desert into the land of Chanaan which he had promised before to the seede of his loued seruant Abraham Therefore sayth he be not afraid thou little silly worme Iacob Thoughe my Church and people that put their trust in mee seeme neuer so simple and contemptible and euen as very wormes of the earth in sight of the gay meÌ„ and great powers and as it were * Lions of the worlde yet are they my people the sheepe of my pasture And therefore will I and â—he holy one of Israell my sonne Christ Iesu their Redeemer preserue and defend them yea I wil make them as a treading Cart as a new stayle wher with corne is threshed that they may thresh * grind and beate to dust Mountains and Hils that is the high and mighty Empires kingdoms and principalities of the world thinke they themselues neuer so strong They shall fanne and scatter them abroade with
restorer of thy stocke and Countrie Yea if thou turne thy feete from the sabbath so that thou doe not the thing c. As the Iewes fasted so did they keepe the Sabbath day that is Externally and in way of hypocrisie not rightly and as God appointed Therefore he doth here also teach them the true maner of solemnising his holy day The * Sabbath was ordained that they should learne to doe she will of God to walk in his way and to * heare and reade his worde But they solowed their owne will they walked in their owne way they harkened to their owne deuises wherfore sayth God if thou follow not thine owne will if thou walke not in thyne owne wayes if thou harken not to thyne owne deuises but giue glorie vnto my name then shalt thou keepe an acceptable Sabbath in my sight then shalt thou through peace and quyetnesse of coÌ„science delight in the Lorde Then will Iaduance thee aboue other kingdomes of the earth Then will I feede the with the fruites of Iacobs heretage that is with all those blessings that are to come by the promysed â—eede and Sauiour of the Worlde The 5. Sunday after the Epiphanie at Morning prayer Esay 59. BEholde the Lordes hande is not so shortened that it can not helpe neyther is his eare so stopped that it may not heare 2 But your misdeedes haue seperated you from your God and your sinnes hide hys face from you that he heareth you not 3 For your handes are defiled with bloud and your fingers with vnrighteousnesse your lippes speake leasings and your tongue setteth out wickednesse 4 No man regardeth righteousnesse and no man iudgeth truely euery man hopeth in vaine things and imagineth deceipt conceyueth wearinesse and bringeth forth euill 5 They bréede Cockatrice egges and weaue the Spiders webbe who so eateth of their egges dyeth but if one treade vpon them there commeth vp a Serpent 6 Their webbe maketh no cloth and they may not couer them with their labours their deedes are the déedes of wickednesse and the worke of robberie is in their handes 7 Their féete runne to euill and they make haste to shed innocent bloud their counsels are wicked counsels harme and destruction are in their wayes 8 But the waye of peace they knowe not in their goings is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace 9 And this is the cause that equitie is so farre from vs and that righteousnesse commeth not nigh vs we looke for lyght loe it is darkenesse for the morning shyne sée we walke in the darke 10 We grope like the blinde vpon the wall we grope euen as one that hath none eyes we stumble at the noone day as though it were towarde night in the falling places lyke men that are halfe dead 11 We reare all like Beares mourne still like Doues we looke for equitie but there is none for health but it is farre from vs. 12 For our offences are many before thée and our sinnes testifie against vs yea we must confesse that we offende and knowledge that we doe anâ—â—sse 13 Namely transgresse and dissemble against the Lorde and fall away from our God vsing presumpteous and â—rayterous imaginations casting false matters in our hearts 14 And therefore is equitie gone aside and righteousnesse standeth farre of truth is fallen downe in the stréete and the thing that is plaine and open may not be shewed 15 Yea the truth is taken awaye and he that refrayneth himselfe from euill must be spoyled when the Lorde saw thâ—s 〈◊〉 displeased him fore that there was no equitie 16 He sawe also that there was no man righteous and he wondred that there was no man to helpe hym wherefore he helde him by his owne power and he sustayned hym by his owne righteousnesse 17 He put righteousnesse vpon him for a breast plate he set the helmet of health vpon his head he put on wrath in the steade of clothing and tooke iealousie about him for a cloke 18 Euen as when a man goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries he will recompence and reward the Ilands 19 They shall feare the name of the Lorde from the rysing of the sunne and his maiestie vnto the going downe of the same for he will come as a violent water streame which the winde of the Lorde hath moued 20 But vnto Sion there shall come a redéemer and vnto them in Iacob that turne from wickednesse sayth the Lorde 21 I will make this couenant with them sayth the Lorde My spirite that is vpon thée and the wordes which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouth of thy chylders children from this time forth for euermore worlde without ende sayth the Lorde The Exposition vpon the lix of Esay Beholde the Lords hand is not so shortened that it cannot helpe c. IT is no doubt but the Prophet doth in all this Chapiter answere the cogitations of the wycked hypocrites mentioned in the Chapiter before which did impute the calamitie that God had sent vpon them not to their owne sinnes as they * should haue done and so bene moued to repentance but to the great seueritie and sharpenesse of almightie GOD towarde them Therfore the Prophet here sheweth that God lacketh in himselfe neyther Power nor Will to helpe them but that he is hindered and stayed by their naughtinesse and wicked life which at large he reciteth First he chargeth them with * Bloud Crueltie violeÌ„ce and Extortion which is to be thought to haue beene both in Magistrates and priuate persons Secondly with * vntruth Falshoode and Lying as well in doctrine by their Priests false Prophets as by other in contractes bargaines Thirdly with vnrighteousnes and Corrupt iudgment through hatred loue or briberie Fourthly that they put their trust in vanitie craftie deuises and wicked doings They breede Cokatrice Egges and weaue the Spiders webbe who so eateth c. By this figuratiue Speech he reproueth the studies endeuours and workes of the wicked which all are eyther as Cockatrice Egges * poysonous and hurtfull either as Spiders Webbes vnder a faire shew Vaine and vnprofitable If a man vse their counsayles thinking them to be good they shall worke him destruction euen as the Egges of a Cockatrice to him that eateth them If a manne any way touch them he shall be in daunger of the poysonous infection that commeth of them Therfore the best way is to shun their Companie The Spiders webbes although they be finely and artificially wrought yet serue they to no vse neyther can men make any garment of them wherewith to couer them from the weather So the counsailes of the wicked thoughe they seeme neuer so finely deuised yet are they * vnprofitable wyll helpe a man nothing at all Their deedes are the
deedes of wickednesse and the worke of robberie c. By these words that folow it may well be gathered what he ment by the former figuratiue Speech For he saith Their counsailes are wicked counsailes * harme and destruction is in their wayes This is the plaine effect of the Cockatrice Egges But the way of peace they knowe not in their goings is no equitie c. They hate peace and quietnesse and be altogether giuē to Strife Cōtention Variance Iniury and violence Yea all their deuises and wayes are so crooked and ouerthwart that they tende to trouble and businesse so that he that followeth them shall neuer be quiet And this is the cause that equitie is so farre from vs and that c. Hitherto the Prophete hath paynted out the vices and wickednesse of the hypocrites that they might the better vnderstande for howe grieuous causes God was displeased with them and that the cause was in them selues and not in Gods harde dealing Therefore he nowe sheweth how great punishments by Gods iust iudgement doe light vpon them for the same First that as they haue * vsed other so they are now by their enimies oppressed with violence and iniurie and the righteousnesse and helpe of God is farre from them and doeth not deliuer them Secondly that where through their hypocriticall fasting without repentance they looked for light that is for felicitie and the brightnesse of Gods helpe and comfort they haue * darkenesse that is aduersitie and certaine token of his heauy displeasure Yea they are wrapped in so great trouble calamitie and miserie as they are vtterly astonied and at their wittes ende and cannot tel what to deuise to helpe themselues but are as men blinde and in great darkenesse that grope by the walles to get out of a maze or intricate place and can finde no way Thirdely that when they see themselues so beset with misery as they can with no shift ease themselues they sometimes * breake out for sorow and roare like a Beare sometime they lament and mourne as a Doue and looke for succour and helpe at the goodnesse of God and yet it is farre from them For seeing they haue deceyued the expectation of God in looking that they should repent meruail though he * frustrate their hope againe in looking for equitie and goodnesse at his hande For our offences are manye before thee and our sinnes testifie c. The Prophet in way of lamentable complaint confesseth the manifolde and great offences of the people which yet they coulde not bee brought in themselues to acknowledge Namely that they departed from the Lorde and rebelled against him with trayterous imaginations and woulde not obey his worde That they vsed falsehoode and dissimulation in their heartes when they spake faire with their tongues That Iudgement and righteousnesse was gone farre from them because truth and equitie was cleane ouerthrowne and could take no place among them Yea right and honestie was so hateful that he which would vpon the feare of God refraine himselfe from euill and not deale in wickednesse as they did was in * daunger to be spoyled Which great enormitie was vnto the Lorde very vnpleasant He sawe also that there was no man righteous and he wondered c. As the Prophete hath shewed before that God of great and iust cause had plagued his people So nowe he declareth that of his owne good and mercifull motion without the helpe or entreatie of any man he is enclined to deliuer them and doth prepare and as it were arme himselfe to be reuenged on their enimies God sayth the Prophete seing and wondering that among all his people there was not one worthie the name of a righteous and iust man that might helpe and entreate for them of his owne strength and goodnesse taketh vpon him to deliuer them And he armeth himselfe with righteousnesse as a Breast plate with health as a Helmet with wrath displeasure as a coate with zeale and ielousie towarde his people as a cloake and so goeth on as a mightie Prince to be reuenged on his enimies in so terrible maner that all the partes of the Earth euen the very Islandes and those that be furthest of shal tremble and wonder at it yea and submit themselues vnto the maiestie of his name When the Prophete sayth that They shall feare the name of the Lorde from the rysing of the Sunne to the going downe of the same Diuerse doe interprete it to be spoken of the comming of the Gentiles all the partes of the Earth to the true knowledge of God when that he should sende his Messias and Sauiour to subdue not onely worldely aduersaries but especially * Satan and all the spirituall enimies of his people which are the stirrers of all trouble and affliction against his Church And in deed in the promise of euery great and notable deliueraunce the Prophete vseth to end it with applying of the same to the deliuerance that should be made by the promised seede and Sauiour of the worlde * For in him and by him all particular promises tooke their effect But vnto Sion there shall come a redeemer and vnto them in Iacob c. As this may be well vnderstanded of the particular deliuerance from the miserie and affliction whereof he hath spoken before So it is especially ment of the general deliuerance and restoring that should be made by Messias For Paule Rom. 11. may seeme so to interprete it although in wordes he be somewhat diuerse following in deede Septuagin interpretes The redeemer of Sion and of those Israelites that turne from their wickednesse and cleaue vnto the Lorde is Christ Iesus who redeemeth them frō Sinne Errour Idolatrie and * all maner of vngodlinesse wherewith they were before ouerwhelmed I wil make this couenant with them sayeth the Lorde My spirite that is c. This couenant God maketh with all the faithfull not onely of the house of Iacob but of all other Nations also and of his whole Church that is that the grace of his holy Spirite and the truth of his Worde and Gospell shall * neuer depart from them Wheresoeuer therefore the Spirite of God is and the truth of his Worde there is his true Church and contrariwise whersoeuer the Church is there is the truth of his Worde and the grate of his Spirite And where his Worde is reiected and mans Deuises followed there is not his true Churche though they glorie in the name of the Church neuer so much This is a notable commendation of the ministerie of Gods Worde and preaching of his Gospell being a portion of Gods couenant with his elect and an vnfallible token of his true Church The 5. Sunday after the Epiphanie at Morning prayer Esay 64. ◠That thou wouldest cleaue the heauens in sunder and come downe that the mountaines might melt away at thy presence
Conscience among them â—or haue any hope to Preuaile and do Good by drawing them to repentance 2 The second if he haue the 〈…〉 of gods commaundement calling him and good Oportunitie to Spreade the glorie of God and studie of his true worship in an other place Otherwise if these causes be not as they were both in Abram I thinke he is not bound in conscience to depart but without Sinne maye Tary among them as Loth did in Sodome And I will make of thee a great people and will blesse thee c. This Blessing that God here promiseth to Abrain is in wordes very great and notable But if we looke to the maner of perfourming it in the face of the worlde it will seeme somewhat straunge to mans reason He promiseth Abram Multiplying and Blessing if he depart out of his Countrey but it might seeme more likelie that he should grow to wealth and power if he Taâ—yed in his Countrey Furthermore when he dyed in the lande of his peregrinage he was in deede welthy and riche but he scantly left One Sonne to performe the great Blessing of the increase of his Seede Yea and the same Sonne hauing lyke condition as his father had left but One sonne behinde him partaker of the Promise And lastly when some shew of great increase appeared in the sonnes of Iacob by Hunger and Famine they were * driuen to go into Aegypt and there in deede increased in great numbers but yet vnder the crosse of Trouble and AfflictioÌ„ as it is read The morâ— that they did â—ppresse them the more they mereased and multiplied This must we diligently consider iâ— the blessing of Abram that we may learne howe God blesseth his in this world least we fall into the iudgement of carnall men and thinke them Happie and blessed whiâ—h in deede are cursed and vnhappie â–ª For Gods Blessing doth not alway go with the Wealth of the worlde nor his Curse with Affliction and trouble but most commonlye in cleane contrarie maner For it is profitable for the Elect of god often in this life to be vnder the bridle of Affliction and Trouble It is good for me sayth Dauid that thou hast Humbled me Who would haue esteemed Ioseph happie when he was * solde into Aegypt and there a long time kept in Prison Or Dauid when he was Tenne yeares Persecuted of Saule Or in time of his kingdome when he was troubled with so many Warres and * Rebellions But as the kingdome of God is Spirituall so are his Blessings for the most part Spiritual and not according to the iudgement of the 〈◊〉 And in thee shall all the kindredes of the earth be blessed c. This place is diligently to be imprinted in the mindes of the faythfull as one of the sweetest Promises of our Free blessing in Christ Iesu that is in all the Scriptures We be taught in these wordes to learne the riches and abundance of Gods mercie who doth not restraine his blessing to anye one House kindred or Nation but doth freely impart it to All the Kindreds of the earth Therefore when Christ sent his Messengers to bestowe this blessing he sayd Go into the whole worlde and declare these good tydings To all creatures Moreouer this blessing here promised is our Iustification For sayth Saint Paule * The scripture foreseeing that God iustified the Nations of the earth by fayth preached of the same to Abraham before saying In thee shal all Kinreds of the earth be blessed Thus Blessing then to saint Paule is Iustifying and Blessed are Iustified And this Iustifiyng by S. Paule is by Fayth and * not by our Workes To conclude the foundation of this free blessing or Iustification is the seede of Abraham * Christ Iesu Wherefore we see that God him selfe in thys place to Abraham is the First preacher of our Free out some great consideration whie God did nowe chiefely plague the Chananites after that Abram and other good and godly persons were come among them It might seeme more likely that God for the * Iustes sake woulde haue spared them or that all things for their cause shoulde haue gone the more Prosperously with them But seeing it pleased God otherwise we must thinke that Gods pacience was greatly stirred against them both by some meruelous increase of their Stubburnnesse and wickednesse and also by the malicious and frowarde Abusing of the Godly For so we see it oftentimes by the prouidence of God that when Gods truth and his holy will is preached taught in the worlde by his notable and worthie instruments some great Aduersitie and Plague doth followe to the punishment of the stubburnnesse and blasphemie of the wycked agaynst it The causes of which plagues the Malice of the worlde to their further coÌ„demnation not seeing their owne Sinnefulnesse doth blasphemously Impute to the true Doctrine of God and to the good and godly persons publishing the same Thus was it in the time of Hieremie and of the Prophetes Thus was it in the Primitiue Church Thus it is now in these Latter dayes And when he was come nere to enter into Egypt he sayde vnto Sarai c. Here first we haue to note that euen Godly men comming among the Wicked or into place of daunger though they put their trust in God yet are they not voyde of care and feare and * Deuise by all meanes they can howe they may Shunne and auoyde the same Secondly we haue to consider the Violence Malice of the wicked which to satisfie there Filthie and fleashly Lust whyll not spare to commit any Mischiefe eyther by Murder or otherwise Thirdly it may be doubted howe a godly man can deuise to saue himselfe by a Lye for aunswere wherevnto vnderstande you there are three kinds of Lying 1 First when we vtter an Vntruth 2 Secondly when we denie a Truth 3 Thirdly when Truth is dissembled and for the time vpon considerations concealed The two first wayes no man can vse without sinne nor ought to saue himselfe by them The thirde waye Abram did vse concealing that Sarah was his wyfe and yet vttering no vntruth in saying she was hys sister But neyther in this nor yet in that that foloweth is it to be thought that Abram was voide of some Imperfection proceeding of to much timorousnesse and want of confidence in the promises of god For how can it stand with perfit Sinceritie for his bodily safetie and hope of better intertainement in a straunge place to hasarde the Chastitie of his faythfull true and louing Wife and giue occasion both to her and to the Prince or other of the Egiptians to commit adulterie Saint Paule sayth VVe may not doe ill that good may come therof We haue not therfore any colour here in Abram wherby we may be encouraged for any cause to vse the lyke dealing but rather a plaine example that euen Holy
the calling of GOD sprang out of a Constant* Faith in the promises of God by Miracles confirmed vnto them By the same meanes must we also learne to frame our selues to the Obedience of Gods Calling though it seeme to be ioyned with neuer so great daunger And yet although they haue the calling and commaundemeÌ„t of God to deliuer his people they doe not stirre the Israelites to Rebellion and will them to arme themselues against the Tyranne were he neuer so Cruell and iniuryous but in curteis maner entreate him that they maye haue licence to depart into the wildernesse But what obteyned they by their endeuour First Pharao CoÌ„temneth and despiseth the God of Israell VVho sayth he is the Lorde that I should heare his voyce Then he chargeth Moyses Aaron as authors of Sedition saying VVherefore doe yee lette the people from their workeâ— c. Lastly he Oppresseth the people farre more Grieuously then he did before For he causeth them to gather strawe and stubble yet to make their Full taske of Brickes as they dyd before These things happened not without the Knowledge of God for he said before * I know that Pharao will not let you go But Gods pleasure is in this maner of Deliuerance of his people to set vp a Spectacle or Example to all ages to learne in what Sort he will vsually delyuer his people out of the kingdome of Satan Wickednesse and Error First he sendeth abroade his Messengers Prophetes and Preachers to publish the sweete voice and Promises of his Worde and Gospell Then when they beginne to execute their office and men somewhat hearken vnto them the Deuill by hys Instruments Raiseth greater trouble and Affliction then euer they had before so that manye mindes be therewith greatly Offended Yet in the ende God by the * Mightie power of his Spirite and holy Worde ouerthroweth the kingdome of darkenesse and Deliuereth his people out of the Tirannie of Egipt And the officers of the children of Israel did see that they were in woorse c. These officers of the Israelites by this Cruell answere did not acknowledge the wicked Obdurate hart of Pharao against the holy wil of God as they should haue done with Pacience Comfort themselues and their brethren but after the maner of olde Adam Murmure against GOD quarreling with his seruauntes Moyses Aaron and laying all the cause of the trouble vpon them Wherein they shew an example both of Impiety and Vnthankfulnesse Impious it was to lay the fault of their affliction and miserie vpon them that were the Ministers of Gods blessing and of their gracious Deliuerance Great vnthankfulnesse might it appeare seing Moyses and Aaron did hazard their Liues for their great Benefite to Call and accompt them Tormentors and Murderers of the people For say they You haue put a sworde into their hands to kill vs. But this is and hath bene the Course of the worlde alwayes The cause of all Mischiefe when it ryseth after the publishing of the worde of God is Cast vpon the Ministers and Preachers of the same and in steede of thankfull minds they haue all Spite and Reproch that can be done or spoken against them So was it in the time of the Prophets â–ª So was it in the time of Christ and his Apostles So was it in the time of the Primitiue Church as it maye be declared by infinite examples Moises returned vnto the Lorde and sayde Lord wherefore hast thou so c. Moyses here in part doth Well and godly in part he sheweth his Weakenesse Mistrust and infirmitie He doth Well in this that he both not Storme and rage agaynst those 〈◊〉 Sâ—aunderers * nor doth not requite euill with euill and also that he doth not giue ouer his calling and Flee from God but rather runneth to him for Succour and comfort For so the Text sayth He returned to the Lorde He sheweth his Weakenesse in that he seemeth not througly to Remember the wordes of God Before spoken to him when God sayd I know that Pharao will not deliuer you no not in a mightie hande and therefore he doth complaine and quarrell with God. VVherefore sayth he hast thou so euill intreated this people and why hast thou sent me As though any thing had happened which God had not Before tolde him shoulde come to passe and yet God doth not Sternely rebuke Moyses but mercifully 〈◊〉 with his Infirmitie strengthneth him with the Renewing of his Promise and signification that he will nowe begin to shewe his mightie power against Pharao for their deliuerance The sixt Sundaye in Lent at Morning and Euening prayer Exod. 9. 10. THe Lorde sayde vnto Moyses Go in vnto Pharao and thou shalt tell him Thus sayth the Lorde God of the 〈…〉 Let my people go that they may 〈…〉 If thou refuse to let them go and 〈…〉 Beholde the â—ande of the Lorde is 〈…〉 is in the fielde for vpon horses vpon asses vpon camelles vpon ouen and vpon sheepe there shall be a mightie great 〈◊〉 4 And the Lorde shall doe wonderfully betwéene the beastes of Israell and the beastes of Egypt so that there shall nothing die of all that pertayneth to the children of Israell 5 And the Lorde appoynted a time saying to morowe the Lorde shall finish this worde in the laâ—de 6 And the Lorde did that thing on the morowe and all the cattell of Egypt dyed but of the cattell of the children of Israell died not one 7 And Pharao sent and behold there was not one of the cattel of the Israelites dead And the hart of Pharao was hardened and he did not let the people go 8 And the Lorde sayd vnto Moyses and Aaron Take your handes full of ashes out of the fornace and Mosses shall sprinkle it vp into the ayre in the sight of Pharao 9 And it shall be dust in all the lande of Egypt and shall be swelling sores with blaynes both on man and beast thorowout all the land of Egipt 10 And they tooke ashes out of the fornace and stoode before Pharao and Moses sprinckled it vp into the ayre and there were swâ—lling â—ores with blaynes both in men and in beastes 11 And the sorcerers could not stand before Moses because of the blaynes for there were bâ—tches vpon the enchaunters and vpon all the Egyptians 12 And the Lord hardened the hart of Pharao and he harkened not vnto them as the â—ord had sayd vnto Moyses 13 And the Lordâ— sayde vnto Moyses Rise vp earely in the morning and stande before Pharao and thou shalt tell him Thus sayth the Lorde God of the Hebrues Let my people go that they may serue me 14 Or else I will at this time sends all my plaguey vpon thine heart and vpon thy seruants and on thy people that thou mayst know that there is none like me in all the earth 15 For now I wil stretch out my hand that I may
not let the children of Israel go 21 And the Lord saide vnto Moyses Stretch out thy hand vnto heauen that there maye be vpon the lande of Egypt darkenesse which maye be felt 22 And Moyses stretched forth his hande vnto heauen and there was a thicke darkenesse vpon all the lande of Egypt thrée daies 23 No man saw another neyther rose vp from the place where he was by the space of thrée daies But all the children of Israel had light where they dwelled 24 And Pharao called for Moyses and â—ayde Go and serue the Lorde onely let your shéepe and your oxen abide and let your children go with you 25 And Moyses saide Thou must geue vs also sacrifice and whole burnt offerings for to doe sacrifice vnto the Lord our God. 26 Our cattell also shall go with vs and there shall not one hoofe be left behinde for thereof must we take to serue the Lorde our God neyther doe we knowe with what we must doe seruice vnto the Lorde vntill we come thither 27 But the Lorde hardened Pharaos heart and he would not let them go 28 And Pharao saide vnto hym Get thée from me take héede vnto thy selfe that thou séest my face no more for whensoeuer thou commest in my sight thou shalt die 29 And Moyses saide Let it be as thou hast saide I will sée thy face no more The Exposition vpon the .ix. and .x. Chapter of Exodus The Lorde saide vnto Moyses goe vnto Pharao for I haue hardened c. IN these two Chapiters read this day in the Church are recited sundrie of those plagues wherewyth God Punished Pharao and wrought the Deliuerie of the People out of Egipt And because God was determined to set his People at Freedome and was hable * with one Breath to haue confounded Pharao ouerthrown the Whole power of the Egiptians a man myght marueyle why he dyd Deferre the tyme so long and worke so many Meane miracles whereas he might haue brought it to passe with one Mightie and terrible worke Seing especially that God did know that Pharao would not repent and yeeld To this cogitation GOD himselfe answereth in the .13 14. 15. and 16. verses of thys nynth Chapiter Go thy wayes sayth God to Moyses and tell Pharao c. let my people goe serue me or else at this tyme I wil send al my plagues vpon thyne hart and vpon thy seruants and on thy people that thou may est know there is none like me in al the earth c. And in verye deede for this cause haue I kept thee to shewe thee my power and that my name may be declared throughout all the worlde Here haue we an euident cause why GOD did so long Suffer the wicked and obdurate hart of Pharao that is that God might * set forth his Glorie and by this terrible Example be knowne to the whole worlde That he was a Mightie God hable to breake the power of their Enimies were they neuer so Obstinate and Stiffe harted against hym That he was a Seuere God and * would terriblie punishe the Obdurate vnrepentant sinners Yea though they be neuer so great Kings Princes That he is a Wise God that can Turne the wicked Malice and Obstinacie of sinners to the Working of his greater glory That he is a Carefull and mercifull God towarde his people and for their defence and deliuerance will not sticke to Breake and Pull downe euen Mightie Princes and people There is also an other cause why God doth here Suffer Pharao at other times Beare with other Grieuous sinners and onely for the time punishe them with Light Meane plagues and this is By his great Lenitie Sufferance and Mildenesse if it might be to bring them to repentance or otherwise if they will not repent that they shall declare themselues to the worlde to bee Vnexcusable and God in his Iudgement when he doth confounde them to be a iuste god Of this Cause speaketh Paule Rom. 2. Eyther despisest thou the ryches of his goodnesse and long sufferance not knowing that the kindenesse of God leadeth thee to repentance c. When God is sayd To harden the hart of Pharao we maye not thinke that God doth Force and Compell Pharao to sinne or that the blame of his obstinacie and vnrepentant hart can iustly be laide vpon God * For God doth neyther worke Sinne himselfe nor would haue it to be Wrought of other But God by his seruantes Moyses Aaron offered to Pharao his holye worde and great miracles and he being of nature Wicked and waywarde from God and vtterly destitute of his holy Spirit of which al Inclination to goodnesse commeth did more and more Harden his harte and Withstande the will of god For the Corrupt nature of man without the singuler grace of God when he heareth Gods worde and will declared to him doth not only not yeelde vnto it but more and more stormeth against both the Worde it selfe and the Messengers that bring it For naturall man vnderstandeth not those things that are of God no nor cannot Wherefore when we see in these Chapiters that all endeuour is vsed both by God and by his seruauntes to perswade Pharao and yet that he is nothing Mooued eyther by his Worde or by his threatnings or by his Miracles or by the counsaile and aduertisement of Moyses and Aaron yea or of his owne subiectes we are taught that all the Workes endeuours of Man to bring sinners from their obstinacy vnto the Imbracing of Gods holy will is all Vaine vnlesse it please God also to worke by his holye spirite Wherefore we must submit our selues to the mightie hande of God in his secreat iudgementes and continually in our prayers * craue the assistance of his grace and good spirite which may so worke in vs that both we our selues may humbly Receiue the worde of GOD and that our endeuour to perswade other may by him be Effectuall Moreouer when there happeneth vnto vs vnseasonable Weathering Plagues and other sicknesses of sundrie sortes terrible Nayle Thunder and Lightning Murraine of cattaile Destruction of corne or fruites by blast Vermine or otherwise we must by these examples learne that they come not by Chaunce or by naturall causes onely but that they are Sent of God as Punishmentes of our Sinne and Disobedience to the will and worde of God and as * Meanes to bring vs to Repentance or else that God will lay on vs continually mo of his Plagues vntill he bring vs to Vtter confusion as hee did Pharao and the Egyptians All whose Disobedience sprange of this Roote that they Contemned the worde of God brought vnto them by his seruantes The Contempt whereof if repentaunce did not preuent it God hath alway punished with Induration and vtter Desolation When we reade that the Israelites were cleare from all those grieuous Plagues with which the Aegyptians were punished we muste to our comfort consider
their appointed offices were done the meate and drinke vanished away togyther with the Bodies And they sayde vnto him where is Sarah thy wife he answereth c. In the former Chapiter we reade that Abraham had receyued a manifest declaration of the promise of a Sonne by Sarah his wyfe This promise vndoubtedlye Abraham beleeued but Sarah did not as may appeare by this place And therefore the Angell of God asketh for Sarah thereby to haue an occasion to renewe and confirme that promise and also to reproue Sarahs in credulitie who measured the promises of God by the * likelyhoodes of natur all power When the Angell said that at his returne Sarah shuld haue a Chylde it may be thought that Sarah listened behinde the Tente doore what talke the Strangers had with hir husbande Wherein she by example declareth how hard a matter it is to haue euē the honestest and most chast Matrones to leaue al maner of womanly Curiositie Although as a modest and sober wife she stayed within the Tent and came not foorth to shew hir selfe vnto the strangers yet could she not ouercome this tentation of curious desire to knowe what was spoken When Sarah he arde the Angel say she shold haue a childe she laughed at it as a vaine and vnlikely thing and therin vndoubtedly did greatly offēd For she might well knowe that promise came from God being so well agreeing with that which was spoken to hir husband not long before And therefore by vnlikelyhode of nature to deride it as false was in hir much rashnes But that which followeth was of womanly Bashfulnesse when she beeing charged for hir laughing beeing some what astonied doth denie it Sarah laughed not aloude as the maner of dissolute women is but softly within hir selfe When it is saide It ceased to bee vvith Sarah after the Maner as it is with VVomen The meaning is she had not those superfluities that all women naturally haue so long as they by age may haue children As hir Chastitie is to be reuerenced so was it a great blame and fault in hir not only to * Mistrust the promise of god but also to Laugh it to scorne bycause it seemed vnlikely to naturall Reason And the men rising vp from thence looked toward Sodome c. Abraham perfourmeth that whiche is the third parte of Hospitalitie that is Courtesie in dismissing his gests He taketh not his leaue of them at his Tent but perceiuing their iourney toward Sodom went part of the way with thē which his paines God well requited opening to him by his Angell the purpose to destroy Sodom for the horrible sinne and wickednesse thereof Shall I saith the Lord Hide from Abraham that thing whiche I doe seeyng that Abraham shall surely be c. It may be that one of the Angells to whome Abraham in all this storie had directed his speech vttered these words in the hearing of Abraham Wherin he noteth two causes why he wold reueale this thīg vnto him The one is the great preheminence of that promise that he had made to him before time of the Increase and multiplying of his seede Seing saith he that Abraham shall surely be a mighty Nation The other is For that he knewe him to be so godly a man as woulde not only himselfe liue in Iustice and iudgemente but also woulde Instruct his children and Houshold To keepe the way of the Lord. By thys Godly Parentes maye learne that it is theyr Office and duetie to see theyr families * instructed and taughte and that in the Way of the Lorde and to be Carefull for them that they may not onely liue vertuously and godly while they be children and seruants vnder them but after their life too But Fathers now a dayes are farre from this care They deuise howe to * leaue theyr chyldren Ryche and Wealthye but of the Instruction and teachyng how to keepe the way of the Lorde they haue God knoweth so small regard as thoughe it did Nothyng appertayne vnto them And the Lord saide because the crie of Sodome and Gomorha is greate c. There is a double Crie that soundeth in the eares of the Lorde The one is the crie of Wickednesse and Sinne and that is it the Angell here speaketh of The wickednesse of Sodome Cried vnto God that is was so great that it required ▪ Wrath and vengeance from God. Sometyme the Bloud of the oppressed and afflicted Sainctes of GOD dothe in lyke manner Crye vnto hym For so dydde the bloud of Abel crie vnto the Lorde When the Scripture sayth that God commeth Down to see or know any thing we may not thinke that there is eyther Mouing of place or want of Knowledge in god But then God is sayde to come Downe when he doth applye himselfe to worke somewhat to oure behoofe And then he is sayd to come to Knowe or See when hee so Worketh that eyther Men or his Angels may know God right well knew that the Sinne of Sodome after his long Pacience Suffring was come to full ripenesse but hee sent downe his Angels that not only Abraham and Loth but the Whole world also by their punishment should vnderstande how greeuous and detestable their synne was in the sighte of God. And Abraham drewe neere and sayde wilt thou also destroy the righteous c. The Saintes of God are alway Louers of mankynde and are greeued to vnderstande of the Plague and Punishmente euen of the wicked whome wyth all their heartes they would wishe rather to Liue and Repente than to dye in their sinnes Therfore Abraham here vnderstanding by the Angell that the Visitation of Sodome and those other Cities was at hande sheweth himself very careful for them and as it were by the remembrance of those good and iust mē that might be in it doth moue God to haue pitie on them and to spare their plague Good men doe not quickely dispaire of any seeme they neuer so euill And therfore Abraham thought in so great a Multitude that there must needes haue ben some mean number of good men for whose cause God wold extend his mercie also vpō the other If there had ben iust men in Sodome they must haue ben persons vncircumcised and no partakers of the couenāt of god And yet this Reuerend Patriarke being himselfe a iust man circumcised of the assured couenant with God and the Father of the Faithful did not in respect of himself contemne suche but made that accompte of them that if there had bene suche he would haue God to haue spared the wicked for their sakes In Abraham talking with God we see a certain strife between the Charitie and Loue that was in him toward the Sodomires and the consideration of his own humblenesse and vnworthynesse in the sight of god His Charitie moued him to intreate for them But the consideration of his owne vnworthinesse beeing but duste and ashes did on the other parte abashe hym and therefore doth
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
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
of the pot to be deuoured and consumed by death But some at one time and some at another Some by plage some by famine some by the sworde and yet that assuredly they should All perish and no state and condition be saued For that he meaneth by these wordes Let no lot fall vpon it that is let no choyse be made for the sauing of some and destroying of other For hir bloud is yet in it vpon an high dry stone hath she poured it c. Dne great cause of desolation often mentioned of the Prophetes is the cruell * murther and killing of Innocents wherewith God in this place heauily burdeueth the Citie Hierusalem When one poureth the bloudde of suche as be slaine vpon the ground and doth couer it with dust he seeketh so neare as he can to conceale and hide it but when he poureth it vpon an high drye stone he layeth it open to the sight of all men as beeing nothing afrayde or ashamed of it And by that forme of speech God here noteth the bolde and shamelesse crueltie that in the sight of the worlde that Bloudie Citie had vsed towarde poore Innocentes and therefore cryed for the wrath of God vpon them God therefore as it were in the heat of his displeasure breaketh out and cryeth VVo to that bloud thirstie Citie affirming that He himselfe will worke in this reuengement that He will make and kindle the fire put vnder wood seeth the flesh and spice the potte so that the verie bones shall be burnt In that God threatneth that he himselfe will do it he taketh from them all maner of hope eyther that they shal escape the extremitie of this mischief or that it shall not at all come to passe For they had * false Prophetes among them which did put them in comfort that the Citie should not be besieged or if it were that it should not so be takē but that they should escape Flesh dressed with spices is the more pleasant and eaten more greedily Therefore God threatneth He will spice the pot that is by the continuance and lingring of the siege he would set the Souldiours in such a wrath and anger as when they had taken the Citie they shoulde with more greedie stomackes put them vnto the sworde I will set the pot emptie ouer the coales so that the brasse thereof may be hote c. When the flesh and bones be consumed sayth God that is when the Princes people and Souldiours are perished and slaine I wil cause the pot that is the Citie it selfe to be set on coales burnt with fire that the filthie some of wickednesse which by no affliction could be taken away may be consumed with the vtter destruction of those persons which mainteyned it God first * sent his Prophets by instruction and teaching of his holy will to call them from their abhominable Idolatrie and sinfull life Then he cast vpon them some light and meane punishments to chasten them But seeing that foule and rustie pot would not by any meanes be scoured from the burnt froth that it was defiled with he sayth here by his Prophete there is no other remedie but vtter dissolution and consuming by his wrath which in earnest maner he protesteth he will not fayle to doe saying I will not go backe I will not spare I will not repent Thou sonne of man beholde I will take away from thee the pleasure of thine c. God by an other parable setteth forth his iudgements to the Iewes which partly were alreadie in captiuitie in Babilon partly as yet remayned at Hierusalem The Parable is this that God telleth the Prophete before hande of the sodaine death of his wife whiche he loued most tenderly and yet commaundeth him in any wise not to bewayle her death And if the people did aske him whie he did not lament the death of her that he esteemed so derely that he shoulde answere them it was done as a sign or token agaynst them Because the destruction of the Temple and the losse of their wiues and children at the taking of the Citie should be such a corosiue to their heartes as for extremitie of sorow they should not be hable to weepe any more then he did For extremitie of griefe sometimes vtterly drieth vp teares maketh that one cannot weepe God calleth his wife The pleasure of his eies because he aboue all worldely thinges delighted in her Moreouer when people mourned at the death of their friendes the maner of the Countrey was to lay away the ornament or attyre of their heades to put of their shooes and to go barefooted to couer their face and specially the nether part thereof vnder their eyes to fast not to eate meate or drinke wine or if they did it should be none other but such as was sent them by other But God willeth Ezechiel at the death of his wife to vse none of these ceremonies nor to shew any outward token of lamentation for his wife In the .18 verse the Prophet declareth that he did as God had bidden him In the morning of that day in which his wife died at night he tolde the people that his wife shoulde die sodainly whome all they knewe he loued very earnestly and the next day he came abrode among them not vsing any ceremonie of mourning And then the people saide vnto him wilt thou not tell vs what this signifieth c. To lament the death of a mans wyfe his children or deare friendes is not onely a thing vsuall with men but also such as nature it selfe doth allowe and Gods lawe not forbid Abraham mourned for his wife Sarah And Ioseph bewailed the death of his father When a deere friend is taken from a man he remembreth the benefites pleasures that he receyued by him and maye hardly forbeare euen the outwarde shewe of his sorrow Wherefore the people of the Iewes seing Ezechiel to behaue himselfe otherwise thought there was some Straunge matter in it and desired to knowe what it ment The Prophete answereth that he did it not of himselfe for that his nature might hardly beare it but by the commaundement of God thereby to signifie to them the great sorrow that should come vnto them The temple was called the * Sanctuarie of God wherein he especiallye shewed his presence Therein the Iewes dyd esteeme their greatest glorie to consist that the lyuing God had the Seate of hys presence among them as a testimonie of the couenant betweene him them So that it doth in sundrie places appeare they did put their greatest confidence in that outwarde token as in Hier. They cried The temple of God is with vs the temple of God is wyth vs And as well for this cause as also that the temple was so * gorgeously buylded by Salomon they delighted in it in their hartes and desired still to beholde it with their eies Wherefore the Prophet here sayth that
many nations all the remnant of the people shall spoyle thée because of mens bloud and for the wrong done in the lande in the Citie and vnto all that dwell therein 9 Wo to him that coueteth an euil couetousnesse to his house that he may set his nest on hie to escape from the power of euill 10 Thou hast consulted shame to thine owne house by destroying many people and hast sinned agaynst thine owne soule 11 For the stone shall crie out of the wall and the beame out of the tymber shall answere it 12 Wo vnto him that buyldeth a towne with bloud and erecteth a citie by iniquitie 13 Beholde is it not of the Lord of hostes that the people shall labour in the verye fire the people shall euen wearie themselues for verie vanitie 14 For the earth shall be filled with the knowledge of the glorie of the Lorde as the waters couer the sea 15 Wo vnto him that giueth his neighbour drinke thou ioynest thy rage and makest him drunken also that thou mayst sée their priuities 16 Thou art filled with shame for glorie drinke thou also and be made naked the cuppe of the Lordes right hande shall be turned vnto thée and shamefull spuing shall be for thy glorie 17 For the crueltie of Libanus shall couer thée so shall the spoyle of the beastes which he made afrayde because of mens bloud and for the wrong done in the lande in the citie and vnto all that dwell therein 18 What profiteth the Image for the maker thereof hath made it an Image and a teacher of lies though he that made it trust therein when he maketh dumbe Idols 19 Wo vnto him that sayth to the wood Awake and to the dumbe stone Rise vp it shall teach thee beholde it is layde ouer with golde and siluer and there is no breath in it 20 But the Lorde is in his holy temple let all the earth kéepe silence before him The Exposition vpon the. 2. Chapter of Habacuc I will stande vpon my watch and set me vpon the tower and will looke and. c. THe Prophet Habacuc in the first Chapiter had comforted the Iewes liuing both in great oppression vnder the wicked king Manasses and also being sore afflicted by the power of the Chaldees But some of the people of God considering the great and * long prosperitie of the wicked enemies of God beganne to * stagger in their faith and halfe to mistrust the prouidence of God as though he did neglect his people And for that cause quarelled with the Prophet and desired some resolution of their doubtfull mindes herein Therefore in the beginning of this Chapiter he sayeth He will stande vpon his watch tower and see what God vvill say vnto him and what answere he may make to them that did in such manner rebuke him and quarrell with him By The watchtower hee vnderstandeth a more deepe and earnest consideration and meditation of the misteries of Gods prouidence wherein his minde was lifted vp aboue the capacitie of mans common reason and was stayed vp by the declaration of Gods holy wil reuealed in his worde The Prophet being in this VVatchtower sayth The Lorde answered him that is that God by his holye spirite reuealed to him that he should VVrite a vision and that so playnely and in so great letters that a man running by in haste might reade it In that the Prophet so easily obtaineth answere of God wee also are taught that when with earnest Meditation and Prayer we seeke to vnderstande the will of God and what is best for vs to doe He will not faile by his grace to lighten our mindes to the vnderstanding therof If thou seeke vnderstanding saith Salomon as siluer and search it out as great treasure thou shalt vnderstande the feare of the Lord and finde out the knowledge of God. The summe of this vision is that those prowde Chaldies which did so afflict his people and glorie in their owne strength notwithstanding that they did seeme for the time to prosper and to be a scourge to other yet in short space by Gods iust iudgement for their wickednesse should be brought to cōfusion and made a laughing stock to the worlde This answere God willeth the Prophete to Set vp in writing that all his people might see it and reade it to their assured comforte When the Prophet addeth The vision is yet for an appointed time but at the last it shall speake and not lye and though it taried yet it shoulde assuredly come and not stay c. He meaneth that the contentes of the vision should not forthwith be fulfilled but after a certaine space and therefore willeth them paciently to abide the time for that vndoubtedlye in the ende it shoulde come to passe And so in deed was it fulfilled about 70. yeares after the destruction of Hierusalem and leading of the people captiue into Babilon At which time Cyrus tooke and spoyled Babilon and transferred the Empire to the Persians Beholde he that lifteth vp himselfe his minde is not vpright in him But c. He sayth the Prophet that lifteth vp his minde vpon confidence trust of his owne deuises helpe and strength and thereby thinketh that he shall be safe agaynst all mutabilitie of fortune or other daunger that maye come shall neuer haue sure quietnesse tranquilitie of minde but euer be tossed to fro with newe deuises For God will * frustrate the counsayles of such persons But the good iust man which with an assured fayth* stayeth himselfe vpon the worde and promises of God in all daungers both worldely and spirituall shall not fayle of tranquilitie and quietnesse of minde For he hath the vnfallible truth the almightie power of God whereon he resteth Wherfore by this verse the Prophete willeth the people to * lay aside all confidence of worldely helpe and to rest onelye in Gods truth and his promises This sentence is not onely to be applyed to worldly afflictions and cares but also and especially to the tormentes of conscience agaynst sinne and Satan and all our spirituall enemies and so doth Saint Paule vse Galat. 3. Yea in deede the prowde man is as he that transgresseth by wine therfore shall c. Here the Prophete beginneth to declare what shall come to the Empire of Babilon of the Chaldees together with the causes wherwith God was mooued thereto The prowde man sayth he that is the prowde and ambitious Babilonian is like to a drunken man that hath passed all measure in drinking of wine As in the Drunkarde the vapours of the wine ascendinge to the heade so trouble the braine and taketh away the right vse of sense and reason that without shame or measure he runneth headlong to all filthinesse and the more he hath powred in the more still he desireth to drink Euen so the prowde and * ambicious spirite of the Babilonian doth so trouble his minde with vaine imaginations