〈◊〉 had receyued the letter of the messengers 〈…〉 vp into the 〈…〉 the Lorde 15 And 〈…〉 on this maner 16 O Lorde 〈…〉 which 〈…〉 is God of all the kingdomes of the worlde for thou onely hast 〈…〉 heauen and earth 17. 〈…〉 Lorde and 〈◊〉 open 〈…〉 wordes of 〈◊〉 which hath 〈…〉 to blasphéeme the liuing God. 18 It is true O Lorde that the kings of Assiria haue conquered all kingdomes and landes 19 And cast their Gods in the 〈◊〉 for those were 〈◊〉 Gods but the workes of mens handes of wood or 〈◊〉 therefore haue they destroyed them 20 Nowe therefore 〈…〉 O Lorde our God from the handes of 〈…〉 that all the kingdomes of the earth 〈◊〉 know that thou onely art the Lorde 21 Then Esay the sonne of Amos fent vnto Ezekia saying Thus sayth the Lorde God of Israell wheras thou hast made thy prayer vnto me as touching Sennacherib the king of Assiria 22 This is the aunswere that the Lorde hath giuen concerning him Dispised art thou and mocked O daughter Sion he hath shaken his heade at thée O daughter of Hierusalem 23 But thou Sennacherib whome hast thou defied and blasphemed Agaynst whom hast thou lifted vp thy voyce and exalted thy prowde â—ookes euen agaynst the holy one of Israell 24 Thou with thy seruants hast blasphemed the lord and thus holdest thou of thy selfe â–ª I wil couer the hie mountaynes and sides of Libanus with my horsemen and there will I cut downe the hie Ceder trées and the fayrest Firre trées I will vp in the heigth of it and into the chiefest of his 〈…〉 If there be no water I will graue and drinke and as for waters of defence I will drie them vp with the féete of mine hoast 26 Yea hast thou not heard what I haue taken in hand and brought to passe of old time That same will I doe now also and waste destroy and bring strong Cities vnto heapes of stones 27 For their inhabitours shall be like lame men brought in feare and confounded they shall be like grasse and gréene hearbes in the fielde like the hay vpon house toppes that withereth before it be growen vp 28 I know thy wayes thy going forth and thy comming home yea and thy madnesse agaynst me 29 Therefore thy furiousnesse agaynst me and thy pride is come before me I will put my ring in thy nose and my bridle bitte in the â—awes of thée and turne thée about euen the same way thou camest 30 I will giue thée also this token O Ezekia this yeare shalt thou eate such as groweth of it selfe and the seconde yeare that which springeth againe of the same in the thirde yeare ye shall sowe and reape yea ye shal plant vineyardes and enioy the fruites therof 31 And such of the house of Iuda as are escaped shall come togither and the 〈◊〉 shall take roote beneath and bring forth fruit aboue 32 For the escaped shall go out of Hierusalem and the remnant from the mount Sion and this shall the zeale of the Lorde of hostes bring to passe 33 Therefore thus sayth the Lorde concerning the king of the Assirians He shall not come into this Citie and shall shoote no arrow into it there shall no shield hurt it neither shall they call ditches about it 34 The same way he came he shal returne and not come at this Citie sayth the Lord. 35 And I will keepe and saue this Citie sayth he for mine owne and for my seruant Dauids sake 36 Thus the aungell of the Lorde went forth and slue of the Assirians host an hundred foure seore and fiue thousand and when men rose vp earely in the morning beholde they 〈…〉 and all my full of â—eads 〈◊〉 37 So Sennacherib the king of the 〈◊〉 brake vp and dwelt at Niniâ—e 38 Afterwarde it chaunced as he prayed in the temple of Nesroch his God that 〈◊〉 and Sarazer his owne sonnes â—â—ue him with the sworde and fled into the lande of Armenia and Asarhaddon his sonne raigned in his steede The exposition vpon the .xxxvij. Chapter of Esay When Ezechias heard that he rent hys clothes and put on sackcloth c. THis Chapiter is annexed to the former as a part of the same historie the declaration wherof is so plaine and easie to be vnderstanded that the text needeth no exposition at all Only you haue to obserue certaine good and whole some lessons to be gathered out of it And first you haue to note in Ezechias and his people a great * zeale for the glorie of the name of God wherewith they may seeme to be more touched then with their own miserie and distresse For all the while their countrey was in spoyling as they shewed themselues somewhat troubled so yet did they not declare so great sorowe But after that they heard the name and power of the God of Israel so blasphemed they rent and toare their clothes and after the maner of the Countrey thereby declared extreeme sorow detestation and abhorring of so great wickednesse This zeale of Gods holy name and glorie shoulde we follow and be * earnestly mooued in heart and minde when we heare the Gospell of Christ and the truth of his worde reuiled and euill spoken of but the maner of the worlde is otherwise Men are much mooued with their owne reproches and seeke reuengement of euery light worde and small iniurie but for the hinderance of Gods glorie and of his worde we make small account Secondly here is to be obserued and diligently to be learned by the example of the good king Ezechias and his people what we ought to doe in our great miserie and distresse that is not neglecting such meanes as God hath giuen and by hys worde alloweth to helpe vs to put our whole trust and confidence in God and with repentant hearts humble mindes to * flie to him by earnest praier and calling vpon his blessed name for helpe For so here doth Ezechias and his people and with all seeketh meanes to confirme and strengthen theyr fayth being somewhat shaken with the instruction of Gods holy worde and promises For that cause doth he here sende to Esay the Prophete by whose mouth God giueth them great comfort and willeth them not to feare For sayth he in the Lordes name I will rayse vp a winde agaynst him and hee shall heare a rumour that shall carie him backe into his Countrey agayne and yet shall he not so escape for euen there I will destroy him Say thus to Ezekia king of Iuda Let not thy God deceyue thee c. Heare we haue to learne that God oftentimes after promise and comfort of deliuerance giuen doth for the time encrease and double as it were the affliction of his people as he doth here to Ezechias and his subiects by this seconde message being in deede more terrible and blasphemous than the former And yet doth he not this that he mindeth to breake promise
15 And vpon euery highe tower and vpon euery fenced wall 16 And vpon all the shippes of Tharsis and vpon all pictures of pleasure 17 And the pride of man shall bée brought downe and the loftinesse of men shall be made low and the Lorde alone shall be exalted in that day 18 As for the Idols he shall vtterly abholishe 19 And they shall créepe into holes of stone and into caues of the earth for feare of the Lorde and for the glorie of hys maiestie when he ariseth to destroy the vvicked ones of the earth 20 In the selfe same day shall man cast away his Gods of siluer his Gods of golde into the holes of Mowles and backes which he neuerthelesse had made to him selfe to honour them 21 And they shall créepe into the cliftes of the rockes and into the toppes of the harde stones for feare of the Lorde and for the glorie of his maiestie when he ariseth to destroy the vvicked ones of the earth 22 Ceasse therefore from man in whose nosthrilles there is breath for wherein is he to be accounted of The exposition vpon the seconde Chapter of Esay The selfe same word that Esay the sonne of Amos saw vpon Iuda c. IN the first verse is conteyned the same matter that was in the first of the Chapter before In the three next verses Esay prophecieth of the kingdome of Christ the aduauncement of his Church and the conuersion of the Gentiles that shoulde be in the latter dayes that is when the ceremoniall law and the figures and sacrifices appoynted by Moises should haue an end in the truth of the very Messiah Christ Iesu the sauiour of the worlde The Temple of Hierusalem was buylded by Solomon vppon mount Sion and was the onely chosen place where God would be specially woorshipped and serued so that in sundrie places of the Psalmes it is sayd that The Lord had chosen * Sion for his habitation bicause of the Arke of his presence there in the temple reserued For this cause in the scriptures Sion and Hierusalem are taken for the type and figure of the true Church of God vnder Christ As saint Paule to the Hebrues You are come to the mounte Sion and to the Citie of the lyuing God the celestiall Hierusalem and to an innumerable companie of aungels and vnto the congregation of the first borne That is to say to the blessed Church of Christ Wherefore in this place by the Hyll of the Lordes house that is mount Sion is ment the Church of Christ the congregation of the faythfull which at the comming of Christ should be aduaunced aboue all the kingdomes of the earth and enlarged with great glorie by the conuersion of the Gentiles from their Idolatrie to the fayth of Christ throughout the whole worlde The glorie and aduauncement of the Church which is here so highly spoken of muste not bee thought to consist in the honour power and riches of the worlde wherein the Church is alway contemptible but in the heauēly doctrine strong faith true worshipping of God charitie patience constancie and all Godly giftes of grace which meruelously shined in the Godly fathers and first professours of christian Religion that followed after Christ in all Nations and Countreys of the earth For as Christes kingdome is spirituall so is the glorie of the same spirituall and not worldly When the Prophete sayth Come let vs ascende to the hill of the Lorde he to the reproofe of the Iewes doth note the readinesse and willingnesse of the Gentiles in whose person this is spoken not only to imbrace the fayth of Christ themselues but also cheerefully to encourage other to the same Which may appeere in this that by the preaching of the Apostles within thirtie yeares as Eusebius sayth all the Nations of the earth were woonne to the fayth of Christ and the receyuing of his Gospell And he will instruct vs in his wayes Hereby is to be noted that the chiefe care and studie of the true church of Christ ought to be in the instructing of his people what his wayes are and not to leade thē into mens fantasies or into their own deuises Out of Sion shall come a lawe and the worde of the lord c. The law of grace and truth that is the Gospell of christ Iesu * began first in Hierusalem There christ preached in the Temple there he wrought many miracles * there he sent downe the holyghost vpon his Apostles From * thence he sent his messengers and preachers of his Gospell into all partes of the worlde to reforme the people and bring them by repentance from Idolatrie and wickednesse to the true worshipping of God and vertuous conuersation of life that is to make them subiectes to the kingdome of Christ They shall breake their swoordes into mattocks and their speares c. As the Gospell is a doctrine of reconciliation and peace making betweene God and vs through Christ Iesu our sauiour so doth it pacifie and quiet men among themselues also In so much that they which be the true members of the kingdome of Christ doe not vse to striue by fighting and warre for their priuate quarelles but liue togither in vnitie loue and concorde Or if any doe otherwise it is a great burthen to their consciences and an euident note of their imperfection Insomuch as they shew themselues not to haue that * badge or cognizance whereby the seruauntes and subiectes of Christes kingdome are knowne And yet doth not this place prohibite Princes and Magistrates to make warre for the maintenance of iustice and godlinesse For they haue the sworde put into their handes by God whose ministers they are for the defence of them which are cōmitted to their charge the widowe the fatherlesse and the poore and innocent oppressed Come ye O house of Iacob and let vs walk in the light of the Lorde In this fift verse the Prophete by emulation of the Gentiles prouoketh the Iewes vnder the name of the house of Iacob to imbrace the fayth of Christ and walke in the light of his Gospell As if he had sayd Beholde straungers whom we esteemed as a foolish people that alway worshipped Idols and liued in all vncleannesse with how great desire forsake they their Idols and seeke after the true God Are not we ashamed that we are the last that are ioyned to Christ and his Church To vs the law was giuen to vs the Prophetes preached Christ was borne among vs he is our heritage come let vs imbrace him if we glorie to be of the house and posteritie of Iacob it should be assured to vs that Christ is that promised seede For Iacob prophecied Hunc fore expectationē Gentium that he should be the expectation of the Gentiles now you see our father Iacobs promise fulfilled c. Let vs walke therefore in this light of the Lorde for this Sauior is the true light But as Christ sayth
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.
2 Lyke as at an hote fyre and that the malicious might boyle avvay as the water doth vpon the fire whereby thy name might be knowne among thine enimies and that the Gentiles might tremble before thée 3 When thou wroughtest wonderous straunge workes we looked not for them thou camest downe and the hilles melted at thy presence 4 For â—ite the beginning of the worlde it hath not bene heard or perâ—â—yâ—ed neyther hath any eye séene another God 〈◊〉 thée which duest so much for them that put their trust in thée 5 Thou helpest him that doth right with chearefulnesse and them that thinke vpon thée in thy wayes but 〈◊〉 thou hast 〈◊〉 angrie for we offended and haue bene euer in sinne though the worlde haue cleaued to them yet shall we be saued 6 We are all as an vncleane thing and all our righteousnesse are as filthy ragges we fall euersecâ—â—â—â— as the leafe for our sinnes carie vs away lyke the winde 7 There is no man that calleth vpoÌ„ thy name that standeth vp to take holde by thâ—â— therefore hydest thou thy 〈◊〉 from vs and consumest vs because of our sinnes 8. But 〈◊〉 O Lorde thou father of oures we arâ— thy clay and thou act our potter and we all are the worke of thy I. Be not to sore displeased O Lord and kéepe not our offences to long in thy remembrance but consider that we all are thy people 10 The Cities of thy Sanctuarie lye waste Sion is a wildernesse and Hierusalem a desert 11 Our holy house which is our beautie where our fathers praised thée is brent vp yea all our commodities and pleasures are wasted away 12 Wilt thou not be intreated O Lorde for all this wilt thou holde thy peace scourge vs so sore The Exposition vpon the. 64. Chapter of Esay O that thou wouldest cleaue the heauens in sunder and come downe c. THis Chapiter is a parcell of that matter that was conteined in the former For from the seuenth verse of the .lxiij. Chapiter vnto the ende of this is a Prayer made by Esaias for the people to vse in time of their grieuous affliction in which they are taught with how great * humblenesse and sorrow of hart they should confesse their sinnes for which that Plague was seâ—t Secondly at whose handes they should looke for deliuerance that is * at Gods hande alone Thirdly how they should comfort themselues and * strengthen their faith with the Memory of those woÌ„derful actes that God had done for them and their fathers before time In this place they breake out to an earnest wishe Oh say they that thou wouldest cleaue the heauens in sunder and come downe when our fathers were oppressed in Aegipt though they looked for no such goodnesse at thy hande yet thou diddest vouchsafe to come * downe from heauen to delyuer them and that with so great Maiestie and Terrour through thy wonderfull works that thy name was known and dreadfull not only to thine own people * but also to thine enimies whom thou didst mightily consume In the * Desert also thou wast continually with them to defende them And when thou purposedst to publish thy law vnto vs thou camest downe from Heauen with so great Maiestie of thunder and lightning that as water boyleth and consumeth ouer the fyre so did the Mountaine * Sinai seeme to melt away being in a great smoke with thy presence O that thou wouldest now doe the like in working our deliuerance that thy name might be knowne and thy Maiestie feared euen among the myghtiest of thyne enimies c. The rest of the Chapiter folowing is plaine and easie to be vnderstanded The Sunday called Septuagesima at Morning prayer Genes 1. IN the beginning God created heauen and earth â— 2 And the earth was without fourme and 〈◊〉 boyde and darkenesse vvas vpon the face of the déepe and the spirite of God moued vpon the face of the waters 3 And God saide Let there be light and and there was light 4 And God saw the light that it was good and God deuided the light from the darknesse 5 And God called the light day and the darkenesse night and the euening and the morning were the first day 6 And God saide Let there be a Firmament betwéene the waters and let it make a deuision betwéene waters and waters 7 And God made the Firmament and set a deuision betwéene the waters which vvere vnder the firmament and the waters that vvere aboue the firmament and it was so 8 And God called the firmament heauen and the euening aud the morning were the second day 9 And God sayde Let the waters vnder the heauen be gathered togither into one place and let the drie lande appeare and it was so 10 And God called the drie lande the earth and the gathering togither of the waters called he the seas and God sawe that it was good 11. And God sayde Let the earth bring forth budde and gréene hearbe apt to séede and fruitfull trées yéelding fruite after his kinde which hath séede in it selfe vppon the earth and it was so 12 And the earth brought forth gréene herbe apt to séede after his kinde and trée yelding fruit which had séede it in selfe after his kinde 13 And God saw that it was good And the euening and the morning were the third day 14 And God sayde Let there be lights in the firmament of heauen that they may deuide the day and the night and let them be for signes and seasons and for dayes and yeares 15 And let them be for lights in the firmament of the heauen that they may giue light vpon the earth and it was so 16 And God made two great lightes a greater light to rule the day and a lesse light to rule the night and he made starres also 17 And God set them in the Firmament of the heauen to shine vpon the earth 18 And to rule the day and night and to make difference betwéene the light and the darkenesse and God saw that it was good 19 And the euening and morning were the fourth day 20 And God sayde Let the waters bring forth moouing creature that hath life and foule that may flie vpon the earth in the open firmament of heauen 12 And God created great whales and euery liuing and mouing creature which the waters brought forth after their kind and euery fethered foule after their kind and God saw that it was good 22 And God blessed them saying Be fruitfull and multiplie and fill the waters of the sea and let foule multiplie in the earth 23 And the euening and morning were the fift day 24 And God sayde Let the earth bring forth liuing creature after his kinde cattell worme and beastes of the earth after his kind and it was so 25 God made the beast of the earth after his kinde and cattell after his kinde and euery thing that créepeth vpon
them before the Lorde thy God in the place which the Lord thy God hath chosen thou and thy sonne and thy daughter thy seruant and thy mayd and the Leuite that is within thy gates and thou shalte reioyce before the Lord thy God in all that thou puttest thyne hand to 19 Beware that thou forsake not the Leuite as long as thou lyuest vpon the earth 20 If when the Lorde thy God shall enlarge thy border as he hath promised thée thou say I will eate flesh bicause thy soule longeth to eate fleshe thou mayst eate fleshe what soeuer thy soule lusteth 21 If the place whiche the Lorde thy God hath chosen to put his name there bée too far from thée then thou shalt kill of thy oxen and of thy shéep whiche the Lord hath giuen thée as I haue commaunded thée and thou shalt eate in thyne owne citie whatsoeuer thy soule lusteth 22 And as the Roebucke and the Harte is eaten so thou shalt eate them both the cleane and vncleane shal eate of them 23 But take héede that thou eate not the bloud for the bloud is the lyfe and thou mayste not eate the lyfe with the fleshe 24 Thou shalt not eate it but poure it vppon the earth as water 25 Thou shalt not eate it that it maye goe well with thée and with thy children after thée but thou shalt doe that whiche is ryghte in the sighte of the Lorde 26 But thy holy things whiche thou haste and thy vowes thou shalte take and come vnto the place which the Lord hath chosen 27 And thou shalte offer thy whole burnt offerings both fleshe and bloude vpon the aulter of the Lorde thy God and the bloud of thine offerings shall be poured out vpon the aulter of the Lorde thy God and thou shalt eate the fleshe 28 Take héede and heare all these words which I cōmaund thée that it may go wel with thée and with thy children after thée for euer if thou doest that whiche is good and righte in the sighte of the Lorde thy God. 29 When the Lorde thy God shall destroy the nations before thée whither thou goest to possesse them and thou succéedest in their inheritaunce and dwellest in their lande 30 Beware that thou be not taken in a snare after them after that they be destroyed before thée and that thou aske not after their Goddes saying As these nations serue theyr Gods I wil do so likewise 31 Nay thou shalt not do so vnto the Lord thy God for all abhominations and that whiche the Lord hateth the same haue they done vnto their goddes 32 For they haue burned both their sonnes their daughters with fire before their goods Therefore whatsoeuer I commaund you take héede ye do it and put thou naughte thereto nor take ought therefrom The Exposition vpon the .xij. Chapter of Deuteronomie These are the ordinaunces and lawes whiche ye shall obserue and doe c. AS Moyses before in sundry places had warned the Israelites earnestly to shun Idolatrie and false woorshipping of God so here that they might haue the lesse occasion to be seduced hee chargeth them when God hathe brought them into the land of Chanaan giuen thē the possession therof that they shuld * destroy all the places wherin those wicked nations serued their gods yea and to ouerthrow their aulters breake their pillers burne their groues hewe downe their grauen images and somuch as they coulde bring the names of them out of memorie that they remayned not among them as stumbling stockes for them to fall at Wherin we also haue to learn that to the vttermost of our power we should deface the monumēts of Idolatrie yet after the Idolatrie false worshipping of God is by good order and doctrine taken away as touching the outwarde things that they vsed some more libertie is left to christiās than was to the Israelites For I do not see but that christian mē may wel vse churches and some other things that haue bene before time wickedly abused and apply the same things now to better vses As the precepts for auoyding of Idolatrie were perpetual binde all ages so this commaundement of destroying the places c. was but temporall and an ordinance to them only giuen and therfore doth not bynd all other in like maner as it did binde them You shall not doe so to the Lorde youre God but ye shall seeke the place c. In this part of the chapter Moyses by gods Authoritie appointed to the Israelites a certain order to be obserued in the externall exercise of Gods true worship wherby it might differ frō all false woorshippyngs of Idolatrous Gods dispersed throughout the world and that is it that hee woulde haue but one Sanctuarie and one Aulter thereby to declare their*vnitie and consent in one faith and religion Therefore he appointeth but one place* where he wil be worshipped and thither he willeth them all to resorte and to that place to bring their offrings The choyce of this place God reserueth to himselfe neyther was it appointed among the people of Israell vntill the tyme of king Dauid and then chose hee Mounte Syon and the Citie of Hierusalem as it is sayde Psalme 78 Hee refused the tabernacle of Ioseph hee chose not the trybe of Ephraim but chose the trybe of Iuda euen the hyll of Syon vvhyche hee loued And agayne Psalme 132. God hathe chosen Sion and had a desire that it myghte bee an habitation for him This is sayeth he my rest for euer here I vvill dvvell c. In all the meane time vntill Dauids reigne the Arke of GOD had not anye settled place but yet they dydde woorshyppe GOD and doe Sacrifice where the Arke and the Tabernacle was So that euery man or euery Tribe did not erect a seuerall aulter where they might sacrifice to their god The sacrifices and offerings mentioned vers 6. are such as by God him selfe were appointed to diuers purposes as appeareth Leuit. 2. 3. 4. 5. 6. 7. Num. 15. and in sundry other places In al those sacrifices the Priestes and Leuites that attended vpon the seruice of God hadde their portions appointed them the residue they that offred did eate with thankes giuing reuerence For by this speech To eate before the Lord is noted the holy feastes that they solemnised at sacrifices as a differēce from their other meales and eatings For then were they at the tabernacle where god did principally declare his presence to them and therfore were sayd To eate before the Lorde Notwithstanding thou mayst kill and eate fleshe in all thy cities c. God permitteth the Israelites to eate fleshe suche as they lyke in any place so that it were not offered to him in Sacrifice but vsed as their common meate And he putteth for example the Roe and the Harte whiche were neuer offered to God and therefore mighte all sortes of men eate of them yea euen
Hierusalem 20 Climbe vp the hill of Libanus O thou daughter Sion lifte vp thy voyce vpon Easan crye from all partes for all thy louers are destroyed 21 I gaue thée warning whyle thou wast yet in prosperitie but thou saydest I will not heare And this manner haste thou vsed from thy youth that thou wouldest neuer heare my voyce 22 All thy heardmen shal be dryuen with the winde and thy darlinges shal be caryed away into capitiuitie then shalt thou be broughte to shame and confusion because of all thy wickednesse 23 Thou that dwellest vpon Libanus and makest thy nest in the Cedar trées O howe litle shalte thou be regarded when thy sorowe and panges come vpon thée as vpon a woman trauailing with childe 24 As truely as I liue saith the Lorde thoughe Conanias the sonne of Iehoakim king of Iuda were the signet of my right hande yet will I plucke him of 25 And I will giue thée into the hande of them that séeke thy life and into the power of them that thou fearest euen into the power of Nabuchovonozor the King of Babilon and into the power of the Chaldées 26 Moreouer I will sende thée and thy mother that bare thée into a straunge Lande where ye were not borne and there shall ye dye 27 But as for the Land that ye will desire to returne vnto ye shall neuer come at it againe 28 This man Conanias shall be like an Image robbed and torne in péeces and like a vessell wherein there is no pleasure Wherefore bothe he and his séede shall be sent awaye and cast into a lande that they knowe not 29 O thou earthe earthe earthe heare the worde of the Lorde 30 Thus sayth the Lorde Write this man destitute of Children for no prosperitie shall this man haue all his dayes neither shall anye of his séede be so happie as to sitte vpon the seate of Dauid and to beare rule anye more in Iuda The Exposition vpon the .xxij. Chapter of Hieremie Thus sayeth the Lorde goe downe into the house of the King of Iuda c. THat this admonition mighte be of the greater force with the people the Prophete is here willed by God to goe to the Prince Counsailers themselues and to declare the Message to them For the inferiours and subiectes might wel thinke it was no Idle or trifeling admonishment that was denounsed to the chiefe and principali rulers but that in dede it shoulde be fulfilled The Kings of Iuda and posteritie of Dauid had a singular preheminence in the Couenant of God a peculiar Promise that that line and successiō should continue for euer This promise which should haue put them in minde of their duetie they turned to the maintenance of their obstinacie and stubburnesse thinking bicause of this Promise that al the Threatnings of punishment and destructiō declared by the Prophete were but Vaine and not agreing with the former Couenant Therefore God here willeth his Prophete plainely to signifie to the King himselfe and to all his Princes that as the promise was conditionall and required as well their Obedience on the one parte as his Trueth on the other so if they fulfilled not the Condition they neyther might nor should be Partakers of the Benefite of the couenant The Place was holye wherein the Kings of Iuda did sit and they were Figures of the kingdome of Christe therefore the Iustice of God might the lesse beare with their wickednesse By this we maye learne that no Title of Dignitie Preheminence or holinesse cā saue vs from the iuste plague of God if we Depart from the Truth of his holie will and couenant Keepe equitie and righteousnesse sayeth the Prophete Deliuer the oppressed from the power of the violent Doe not greeue nor oppresse the stranger the fatherlesse or the vvydovve Shedde no innocente bloude Execute Iudgement faithfully and truely in all things and towarde All persons and then shall ye prosper and flourishe and ye shall enioye the Promises made to Dauid and to his Posteritie But if ye will not so doe but cōtinue in * Iniurye Oppression and Violence as before time ye haue done I sweare vnto ye by mine Owne selfe and by my truth that the holy Citie of Dauids throne and kingdome shal not helpe you but that I wil make this House to be Waste and giue it as a Praie vnto the enemies For althoughe Hierusalem which is The head of Libanus be the place which I haue chosen for the peculiar Seate of my worship yet seing it is fallen from me to wickednesse and Idolatrie I esteme it nowe no otherwise than I doe Gilead and the kingdome of the tenne Tribes wherein it standeth And as I haue dealte by that Kingdome and for the Disobedience thereof made it waste and desolate euen so will I doe by Hierusalem and the kingdome of Iudah and wil bring the enemie to destroy that also seing they wil by no meanes be reclaimed The kingdome wherin Mounte Gilead standeth is farre larger and of greater worthinesse in it self thā Libanus and the Kingdome of Iuda wherof Hierusalem is the thiefe Cittie Therefore if I spared not that they may not thinke that I will spare Hierusalem and Iuda I will prepare a destroyer with his weapons for thee to hewe downe c. Bicause he had saide that Hierusalem should be destroyed he now sheweth the Meanes and the maner howe it should be donne This Destroyer is the armie of the Chaldees and Babilonians which was brought by God vpon his people They came not of their owne motion but were led therto of God as his Scourge to the Punishment of the wicked therefore he saith I vvill prepare a destroyer By whiche wordes bothe the Ievves and by them All other haue to learne That it is * God that bringeth affliction trouble vpon sinners and therfore should they also consider that they haue not onely to deale with the outward enemie that persecuteth thē but with God himselfe whose Will no power or endeuour can Resist And therefore that the best way is when in such case we feele the Heauie hande of God laide vpon vs by earnest Repentance humblie to submitte oure selues vnto him craue his Mercie To hevve dovvne their especiall Cedar trees may either be takē literallie that they should make Spoile of that goodlie Woode of Libanus of the notable Timber thereof wherein the Ievves greatly gloried or els it maie be vnderstanded figuratiuelie of the beames of the Temple which at the destruction thereof should be cut oute to the fire or thirdlie of their Noble men and all the glory of their Citie and kingdome the chiefe whereof should be brought to confusion And all the people that goe by this Citie shall speake one to another c. Before time God had beautified the Citie of Hierusalem with his maruellous benefites so that it was spoken of as a wonder or Miracle among straunge Nations howe mightilie God
did maintaine and defende them In so muche that verie straungers and Heathen persons did vnderstand that it was not their owne strength or Policie that did preserue them so but the mightie and maruellous Power of their Lord and god Therefore when they shoulde nowe see the same Citie that was so Famous and had in so greate price to be vtterlie destroyed in their Common Talking of the same the one should answere the other that the cause of this desolation was For that they had broken the Couenant of their Lorde In whiche pointe the obstinate Dulnesse of the Ievves is verie muche noted seyng that forraine Nations Heathen and Strangers from God should so easilie conceiue the cause of their Destruction when as they themselues whiche had bene so accustomed to the workes of God woulde not vnderstand it no not at the telling and declaration of the Prophetes Mourne not ouer the deade and be not woe for them but be sorie c. When People doe flee from their enemies into any place bicause they are not hable to Resiste them they commonly doe hope for a Better day for a time of Returne into their countrey and an Ende of the miserie therfore doe they abhorre Deathe more than banishment or any other trouble But the Prophete in this place signifieth that the Miserie of the banished Persons ledde away Captiue shoulde be so greate and so withoute hope to see their Countrey againe that anie Deathe mighte Iustlie seeme more tollerable and therefore saith he Mourne not ouer the dead bycause they seme to be in better case than such as be aliue And this doth he confirme by the example of the kings themselues Ioakim called also Eliakim King of Iuda was taken Prisoner by the Babilonians and Dying by the way with great Contempt was left without Buriall as afterward is declared more largely and yet might he seme to be in good case in comparisoÌ„ of Ioakim named also Iechonias and here called Sellum Who was led Captiue dyed in banishment and neuer returned into his Countrey Some doe interprete this place and this grieuous Threatning of Sedechias to whom it maye verie well in some respecte agree When the texte saith that Sellum was The sonne of Iosias it is not strange in the Hebrewe tongue by the Sonne to vnderstande the Nephewe or other Successour of the same line So Christ is called The sonne of Dauid as lineallie descending from Dauid Woe worth him that buildeth his house with vnrighteousnesse c. From this place vnto the .20 verse the Prophete enueigheth bitterly against King Ioakim called also Eliakim who may seme to haue bene a Glorious Proude and Pompous Prince not contented to dwell in such houses and Palaices as his predecessours had vsed but Enlarged the same and builded them farre more Gorgeouslie with all maner of painting and gaye furniture and that with the grieuous Iniurie Oppression of his Subiectes pilling them of their Wages and iuste rewarde of their Labour which thing here God by his Prophete sharpelie reproueth To dwell in faire houses is not of it selfe euill but bicause the building of Sumptuous places coÌ„monly is ioyned with * Pride and Vaineglorie and wyth the Oppression of the poore Therfore God declareth himselfe in this place and sundry other so muche to myslike it and especially when Princes or other Rich persons doe it with such Delight as though they esteemed their greatest Felicitie to be therin Which may seeme to be noted in these wordes Thinkest thou to raigne novv that thou hast enclosed thy self in Cedar c. As if he had said Now that thou haste buylded to thyselfe goodly and sumptuous houses with Cedar 〈◊〉 thou thinkest thy self a Notable and worthie Prince and that thy gay Buyldings and pompous doings shall be thy chief Glorie and thy Stay in thy kingdom but they shal be no help vnto thee at all but rather the hastning of thy ouerthrowe bicause the Crie LameÌ„tation of those Poore meÌ„ that thou hast oppressed Iniurioulsly to that ende doth ring in myne eares and calleth continually for punishment The meanes to prosper in thy Kingdome is not by settyng vp of Sumptuous buildings but in the Feare of my Name to deale with Equitie Righteousnes and to helpe the Poore oppressed as thy * father Iosias did beefore thee who was a Good and a godly Prince But thou cleane 〈…〉 arte giueÌ„ ouer to Couetousnesse OppressioÌ„ crueltie and shedding of Innocent bloude Therefore thy Captiuitie by the King of Babylon and thy miserable â—nde muste of Necessitie come vpon thee And therefore thus sayeth the Lorde against Joakim the sonne of Iosias c. The Prophet signifieth by the Word of the Lorde and from his owne mouth that Ioakâ—m who in his Life tyme prouided so Sumptuous Palaces to dwel in in reward of his Oppression Crueltie at his death shuld not only want that Solemnitie of Buriall and mourning which comonly Princes Greate personages haue but also shuld be cast out like an Asse or other Contemptible beast without Burial at al lie Rotting vpon the face of the Earth to be Meate for the Birdes of the Aire A notable example may this be to All them which with CoÌ„tempt of gods word the Iniurie of their Subiects TenaÌ„ts set their chief delite in gorgious Buildings poÌ„pous works Climbe vp the hill of Libanus O thou daughter of Sion lift vp thy voyce c. Hieremie perceiuing the Iewes to be settled in desperate Obstinacie in this verse doth scornfully deride y vain Trust which in time of their Distresse they had in their forain FreÌ„ds to whoÌ„ they were allâ—ed 〈◊〉 the Aegyptians and other Borderers And to let them Vnderstand that all that Hope was to no Purpose in way of Derision as I haue sayde he willeth them vnder the Name of Sion to â—limbe vp to Mount Libanus on the one syde and to the hill of Basan on the other and to crie out with Loude voyce for Succour that they might be heard the Further For all their Louers and Frendes shoulde Forsake them and be Destroyed themselues before they could come to Helpe them The Aegyptians as Iosephus writeth comming to Rayse the siege of the Babylonians at Hierusalem wer Discomfited and ouerthrowne that they could not helpe them and therefore the Armie of the Babylonians returning to Hierusalem toke and spoyled the Citie and Led awaye the King and all the residue Captiue I haue declared this vnto you saith Hieremie to y Iewes vnder the Name of y Daughter of Sion when ye were in Prosperitie but youre perpetual maner hath ben neuer to Hearken to the Voyce of the Lord but way wardly to Contemne it Therfore youre Princes and peeres that be as your Guydes and Leaders youre Capitaines and ioylie men that you Delighte and put youre Truste in shall bee Lightly as it were with a Whirlewynde Driuen awaye in