not be beneficiall to them that in this life doe not acknowledge him The Paschall Lambe Must be eaten with vnleauened breade to declare that the fayth of Christ may not be mixed eyther with the Sourenesse of error and false doctrine or with corruption of Sinfull and wicked life but altogither with truth and sinceritie Therefore Christ gaue his Disciples warning That they should beware of the * leauen that is the corrupt doctrine of the Pharisies and Saduces And saint Paule to the Corinth Our passeouer is offered Christ Iesu c. Therfore let vs solemnize the feast not in the leauen of malice and craftinesse but in the vnleauened breade of sinceritie and truth The loynes of them that eate the Passeouer must be gyrded as prepared to a iourney in token that they that doe receyue Christ must be as Pilgrimes in this life and in readinesse to passe out of the Egypt of this world into the land of promise our heauenlye Heritage For we haue not here a Citie or place to dwell in but we must looke alwayes to the heauenly Hierusalem that our Sauiour hath purchased for vs. And therefore Luk. 12. Christ warneth vs That vve should haue our loines gyrded and lampes in our handes like vnto seruants that are readie looking for their maister vvhen he vvil come This feast of the Passeouer was ordeyned to be kept once euery yeare not only that the people shoulde themselues call to remembrance their Deliuerie but also by that occasion from time to time instruct their youth and teach them to vnderstande Gods great goodnesse towarde them and his Miraculous woorkes by hys myghtie hande wrought for them Wherefore we also at the solemnising of the memoriall of oure Passeouer should not onely * set forth the death and passion of Christ and the great mercies of GOD thereby brought vnto vs but teach our youth and children also that they may in like maner vnderstande the Benefit of our redemption in Christ and the sweet comfort that riseth thereof And Pharao called vnto Moses and Aaron by night saying rise vp c. Here is the effect of Gods mightie working for his people and the fulfilling of his promise that the obstinate and harde hearte of Pharao which had set himselfe against Gods purpose was nowe so broken that he was not onely wylling to let the Israelites go but also did Hasten them away to depart with speede so that they could not haue time to prepare themselues eyther bread or meate for the iourney in so much that they were faine to take their dowe before it was sowred and carie it on their shoulders And in remembrance of this fulfilling of their promise and of their speedie deliuerāce he willed them euer after to Solemnise the feast of vnleauened bread And the children of Israel did according to the saying of Moyses c. In this place is to be obserued the fulfilling of an other promise of God made not onely to Moses in the third Chapiter of this booke but to Abraham also manye yeares before Gene. 15. Knowe thou sayth God that thy seede shall be a straunger in a lande that is not his and the people therof shall keepe them vnder in bondage and shall afflict them foure hundred yeares but I will iudge that people and afterwarde they shal depart with great substance This promise is here fulfilled For the Israelites depart with great Treasure that they borrowed of the Egiptians As touching the doubt howe the Israelites might spoyle the Egiptians by borrowing their Iewels and not minding to come againe I haue spoken in the exposition of the thirde Chapiter Vers 21. 22. And the children of Israel toke their iourney from Ramesis to Sucoth c. God had promised to Abraham that he woulde multiply his seede as the starres of Heauen which we see in this place also notablie fulfilled Iacob entered into Egipt but with sixtie and sixe persons and nowe although they liued in great seruitude and bondage many yeares in so much that their men Children were slaine and murdered yet they be nowe growen to this great number of men beside Children The dwelling of the children of Israel while they dwelled in Egipt c. This number of yeares is not to be accompted from the entrance of Iacob into Egipt with his familie for that was but two hundred and ten yeres But the reckening must begin from that time that Abraham went into Egipt because of the Famine and from the time that the Promise was made to him for the blessing of his seede Gen. 15. This may appeare by the wordes of S. Paule Gal. 3. This I say that the lawe which beganne afterwarde beyonde 430. yeres doth not disanull the testament c. Whē Paule sayth The law that was made afterward he meaneth after the Promise made to Abraham whereof he had spoken in the wordes immediatly before So that from the promise made to Abraham vnto the making of the lawe was but little aboue .430 yeares And then all that time can not be assigned to the dwelling of the children of Israel in Egipt after Iacob came thether But because the seede of Abraham was so many yeares Pilgrimes in straunge landes therefore is it so sayde in this place Easter day at Euening praier Exodus 14. ANd the Lorde spake vnto Moyses saying 2 Speake to the childrē of Israel that they turne and pitche their tentes before Pi-hahiroth betweene Migdol and the sea ouer against Baal-sephon and before that shal they pitch by the sea For Pharao wil say of the children of Israel They are tangled in the lande the wildernesse hath shut them in 4 And I will harden Pharaos heart that he shall followe after you and I will get me honour vpon Pharao and vpon all his hoast The Egiptians also shall knowe that I am the Lorde And they did so 5 And it was tolde the king of Egipt that the people fledde And the heart of Pharao and of his seruants turned against the people and they saide Why haue we done this that we haue let Israel go out of our seruice 6 And he made readie his charet tooke his people with him 7 And tooke sixe hundred chosen charrets and al the charets of Egipt and captaines vpon euery one of them 8 And the Lorde hardened the heart of Pharao king of Egipt and he folowed after the children of Israel but the children of Israel went out with an highe hande 9 And the Egiptians folowed after them and all the horses and charets of Pharao and his horsemen and his hoast ouertooke them pitching of their tent by the sea beside Pi-hahiroth before Baal-sephon 10 And when Pharao drew nigh the children of Israel lift vp their eies and beholde the Egiptians folowed after them and they were sore afraide and the children of Israel cried out vnto the Lorde 11 But they saide vnto Moyses because there were no graues in
smite thée and thy people with pestilence and thou shalt perishe from the earth 16 And in verse déede for this cause haue I kept thée â–ª for to shew thée my power and that my name may be declared throughout all the worlde 17 Yet exaltest thou thy selfe against my people that thou wilt not let them go 18 Beholde to morowe this time I will sende downe a mightie great hayle such a one as was not in Egypt since the foundation thereof was layde vnto this time 19 Send therefore now and gather thy beastes and all that thou hast in the fielde for vpon all the men and the beastes which are founde in the fielde and not brought home shall the hayle fall and they shall die 20 And as many as feared the worde of the Lord amongst the seruants of Pharao made their seruants and their beasts â—lee â—â—to the houses 21 But he that regarded not the worde of she Lorde left his seruants and his beastes in the field 22 And the Lord sayd vnto Moses Stretch forth thy hand vnto heauen that there may be hayle in all the lande of Egypt vpon man and vpon beastes and vpon all the hearbes of the fielde throughout the lande of Egypt 23 And Moyses stretched forth his rod vnto heauen and the Lord thundred and hayled and the fire ranne along vppon the grounde and the Lord hayled in the lande of Egypt 24 So there was hayle and fire mingled with the hâ—â—le so grieuous and such as there was none throughout all the lanâ—â— of Egypt since people inhabited it 25 And the hayle smote throughout all the land of Egypt all that was in the field â–ª both man and beast and the hayle smote all the hearbes of the fielde and broke all the trées of the fielde 26 Onely in the lande of Gosen where the children of Israell were was there no hayle 27. And Pharao sent and called for Moses and Aaron and saide vnto them I haue now sinned the Lorde is righteous 〈◊〉 I and my people are vngodly 28 Praye ye vnto the Lorde that these thunderings of God and hayle may be 〈…〉 and I will let you go and ye shall â—arâ—e no longer 29 â—â—yses layde vnto him Assoone as I am out of the Citie I will spread abroade my handes vnto the Lorde and the thunder shal ceasse neither shall there be any more haile that thou mayst know howe that the earth is the Lordes 30 But I know that thou and thy seruants yet feare not the face of the Lorde God. 31 And so the flaxe and the barlie were smitten for the barly was shot vp and the flaxe was boulled 32 But the wheate and the rie were not smitten for they were late sowne 33 And Moises went out of the Citie from Pharao and spred abroade his handes vnto the Lorde and the thunder and hayle ceassed neyther rayned it vpon the earth 34 And when Pharao â—awe that the raine and the haile and thunder were ceassed he sinned yet more and hardened his hart he and his seruants 35 And the hart of Pharao was hardened neyther would he let the children of Israell go as the Lord had sayde by the hand of Moises The .6 Sunday in Lent at Euening prayer Exod. 10. ANd the Lorde sayde vnto Moyses Go into Pharao for I haue hardened his heart and the heart of his seruantes that I might shewe these my signes before him 2 And that thou tell in the audience of thy sonne and of thy sonnes sonne what things I haue done in Egypt and the miracles which I haue done amongst them that ye maye knowe howe that I am the Lorde 3 And so Moyses and Aaron came into Pharao and said vnto him Thus sayth the Lord God of the Hebrewes How long wilt thou refuse to submit thy selfe vnto me Let my people go that they may serue me 4 Or else if thou refuse to let my people go beholde to morrowe will I bring Grashoppers into thy coastes 5 And they shall couer the face of the earth that it can not be séene and they shall eate the residue which remayneth vnto you and is escaped from the hayle and they shall eate euery gréene trée that beareth you fruite in the fielde 6 And they shall fill thy houses and all thy seruaents houses and the houses of all the Egiptians after such a maner as neyther thy fathers nor thy fathers fathers haue séene since the time they were vpon the earth vnto this day And he turned himselfe about and went out from Pharao 7 And Pharaos seruantes sayd vnto him Howe long shall he be hurtfull vnto vs Let the men go that they may serue the Lorde their God knowest thou not yet that Egypt is destroyed 8 And Moyses and Aaron were brought againe vnto Pharao and he sayde vnto them Go and serue the Lorde your God but who are they that shall go 9 And Moyses answered We will go with our yong and with our olde and with our sonnes and with our daughters and with our shéepe and with our Oxen we must go for we must holde a feast vnto the Lorde 10 And he saide vnto them Let the Lorde be so with you as I will let you go and your children take héede for ye haue some mischiefe in hande 11 Nay not so but go ye men and serue the Lorde for that was your desire And they were thrust out of Pharaos presence 12 And the Lorde saide vnto Moyses Stretch out thine hande ouer the lande of Egipt for Grashoppers that they may come vpon the lande of Egipt and eate all the hearbes of the lande and all that the hayle left behinde 13 And Moyses stretched forth his rod ouer the lande of Egipt and the Lorde brought an east winde vpon the lande all that day and all that night and in the morning the east winde brought the grashoppers 14 And the grashoppers went vp ouer all the lande of Egipt and remained in all quarters of Egypt verie grieuously before them were there no such grashoppers neyther after them shall be 15 For they couered all the face of the earth so that the lande was darke and they did eate all the hearbes of the lande and all the fruites of the trées whatsoeuer the hayle had left there was no greene thing left in the trées and hearbes of the fielde through all the lande of Egipt 16 Therefore Pharao called for Moyses and Aaron in haste and saide I haue sinned against the Lorde your God and against you 17 And nowe forgiue me my sinne onely this once and pray vnto the Lorde your God that he may take away from me this death onely 18 And Moyses went out from Pharao and prayed vnto the Lorde 19 And the Lorde turned a mightie strong west winde and it tooke away the grashoppers cast them into the red sea so that there was not one grashopper in all the coastes of Egipt 20 And the Lord hardened Pharaos heart so that he woulde
We be all but dead men 34 And the people tooke their dough before it was sowred which they had in store béeing bounde in clothes vpon their shoulders 35 And the children of Israel did according to the saying of Moises â–ª and they borowed of the Egyptians iewels of siluer and iewels of golde and rayment 36 And the Lord gaue the people fouour in the fight of the Egyptians so that they grâ—â—nted such things as they had reâ—â—red and they robbed the Egyptians 37 And the children of Israel tooke their iourney from Ramesis to Suchoth sixe hundred thousand men of foote beside children 38 And a great multitude of sundrie other nations went also with them and shéepe and oxen and excéeding much cattell 39 And they baked vnleauened cakes of the dough which they brought out of Egypt for it was not sowred For they were thrust out of Egypt and could not tary neither had they prepared for themselues any prouision of meate 40 The dwelling of the children of Israell which they dwelled in Egypt was foure hundred thirtie yeares 41 And when the foure hundred and thirtie yeares were expyred euen the selfe same day departed all the hostes of the Lorde out of the lande of Egypt 42 It is a night to bée obserued vnto the Lorde in the which he brought them out of the lande of Egypt This is that night of the Lord which all the children of Israell must kéepe throughout their generations 43 And the Lorde sayde vnto Moises and Aaron This is the law of Passeouer there shall no straunger eate thereof 44 But euery seruant that is bought for money after that thou hast circumcised him shall eate thereof 45 A straunger and an hyred seruant shall not eate therof 46 In one house shall it be eateâ— thou shalt 〈◊〉 none of the fleshe out of the house neither shall ye breake a boâ—e thereof 47 All he congregation of Israell shall obserue it 48 If a straunger also dwell 〈◊〉 you and will helde passeouer vnto the Lord let him circumcise all that be â—â—les and then let him come and obserue it and he shall be as one that is borne in the lande for no vncircumcised person shall eate thereof 49 One maner of lawe shall be vnto him that is borne in the lande and vnto the straunger that dwelleth among you 50 And all the children of Israel did as the Lorde commaunded Moyses and Aaron so did they 51 And the selfe same day did the Lorde bring the children of Israell out of the lande of Egypt with their 〈◊〉 The Exposition vpon the .xij. Chapter of Exodus And the Lord spake vnto Moises c. Saying this Moneth c. THe Historie of the oppression of the children of Israell in Aegypt and their maruelous deliuerance from the tyrannie of Pharao described in the former Chapters doth as it were in a liuely Image set before our eyes our spirituall deliuerance from the tyrannie of Pharao the deuill and from the heauie burthens of Sinne and Wickednesse wherwith we were ouerwhelmed in the Aegypt of this worlde Our Pharao is the Deuill our Aegypt is this worlde our bondage is the subiection to Satan and his kingdome our taskes of Bricke are the grieuous burthens of our sinnes our Moises is Christ our Deliuerance is the Conquest that our Sauiour Christ made of Sin Satan Hell and Death by the merite of his passion And as the night before the Israelites were Deliuered it pleased God to ordeyne them a Sacrament whereby they should from time to time call into theyr remembrance the great benefite of God shewed vnto them and yeeld most heartie thankes to him for the same Euen so our sauiour Christ the night before he went to his passion thereby to worke our deliuerance * ordeyned the holye Sacrament of his last supper wherby we might confirme in our memorie the worke of our redemption and set forth his death vntill his last comming This Sacrament of the Iewes now here discribed in this Chapter is called the Passeouer because by the sprinkling of the doore postes with the bloud of the lambe God willed his Angell to Passeouer the houses of the Israelites and not to strike them with that punishment wherewith he plagued the Aegyptians In like maner when Almightie God seeth the bloud of the Innocent Lambe his deere sonne Christ Iesu sprinckled vpon the doore postes of our Consciences by Fayth in his Passion the execution of his wrath due for sinne doth passe and not light vpon vs as it doth vpon the Reprobate and Wicked that haue not Fayth nor Beleeue his Gospel But forsomuch as this whole Sacrament of the Iewes Passeouer is nothing but a comfortable sweete preaching to vs of the death of Christ and the mysterie of our redemption I thinke it good to note some chiefe and particuler poyntes thereof vnto you The Pascall lambe as I haue sayde is Christ Iesu for so sayth saint Paule Our Passeouer is offered Christ Iesu And for this cause also Iohn the Baptist poynting vnto him sayde Beholde the Lambe of God that taketh away the sinnes of the VVorlde This Lambe must be without spot to note therby the innocencie of our Sauiour Christ who therefore of saint Peter is called The Immaculate and vndefiled Lambe For in him there was no sinne although he tooke vpon hym the Burthen of all our sinnes This lambe was taken From among the sheepe to declare the humanitie of Christ who was taken out of the flocke of that breede that God before had blessed in Abraham And therefore sayth saint Paule to the Hebrewes He tooke not the nature of Angels vpon him but the seede of Abraham The Passeouer was killed in the euening and latter part of the day and so Christ came to redeeme and deliuer Mankinde towarde the latter ende of the worlde The bloud of the Lambe Sprinckled vpon the doore postes as is before sayde is the bloud of Christ by fayth sprinckled in our consciences As the flesh of the Lambe might not bee eaten raw so must not Christ be receyued as a raw an vnperfite or an vnsufficient Sacrifice only for originall sinne or for our sinnes before Baptisme onely or for the sinnes of some and not of other But for a sufficient Sacrifice and ful Satisfaction for all the sinnes of the whole worlde that eyther hath bene or hereafter shall be For as Paule saith to the Hebrewes VVith one oblation once made he made perfite all that be sanctified The Lambe must be eaten with bitter herbes in signification that the receyuing of Christ by fayth in this worlde is ioyned with the bitternesse of Affliction and Trouble For whosoeuer will liue holily in Christ Iesu shall suffer persecution Nothing must be left of the lambe vntill the morning to note that we must repent and beleeue in Christ while we be in this life and not deferre the matter to another time For Christ can
yet shall he be as still as a Lambe before the shearer and not open his-mouth 8 From the 〈◊〉 and iudgement was he taken and his generation who can declare for he was cut of from the grounde of the lyuing which punishment did go vpon him for the transgression of my people 9 His graue was giuen him with the condemmned and with the riche man at his death whereas he did neuer violence nor 〈◊〉 〈…〉 him with infirmitie that when he had made his 〈…〉 of the Lorde shall prosper in 〈◊〉 hande 11 Of the trauaile and labour of his 〈…〉 the fruite and be satisfied my righteous 〈…〉 knowledge iustifie the multitude for he shall 〈…〉 their sinnes 12 Therefore will I giue him among the great ones his part and he shall deuide the spoyle with the mighty because he giueth ouer his sioule to death 〈…〉 The Exposition vpon the. liij Chapter of Esay But who hath giuen credence vnto our preaching or to whome c. ESay in sundry places of hys prophecies speaketh so plainely of the vocation of the gentyles to the fayth of the kingdome of Christ of his merueylous byrth of his stocke and kindred c. that he is of a auncient wryters esteemed as an Euangelist recording thinges past rather then a Prophet foretelling things to come albeit he was before the comming of Christ aboue 750. yeares And yet of all the parts of his prophecies is there none wherein he doth so plainely speake of Christ of the state of his life of his death and passion and of the fruites thereof as he doth in this present chapiter Neyther is there any place of the olde Testament out of the which so manye allegations be made by Christ and his Apostles as out of this part of Esay The Prophete in the latter ende of the former chapiter had sayde that as Christ should be published and knowne among all the Gentiles so the state and maner of his lyfe should be so * base and simple as all men should woonder at it Therefore in the begynning of this chapiter as it were vnder the person of the Apostles and first preachers of the Gospell he breaketh 〈◊〉 to a lamenting of the * small number of them that at the publishing of this doctrine would giue credence to it So straunge and so * vnlikely a thing shall it seeme to them to haue saluation by one that in continuance of the worlde appeared so meane a person as Christ should be especially seing the Prophets in other places described the Messias as a myghtie Prince and king For he did growe before the Lorde like as a branch and as a roote in c. Shootes or branches doe sometime spring vp in drie barraine groundes but bicause â—hey haue not moysture and fatnesse of the earth they prosper not nor proue faire and large to see to So Christ when he came in fleshe and sprang vp here in the soyle of this drie and horraine worlde entring his spirituall kingdome he shewed not hymselfe of anye notable continuance and authoritie nor flourished in the worlde with princely maiesty and power but appeared rather as a thinne slender and vnprofitable shoote more meete to be cast into the fyre or to be trodden vnder foote then to looke for any great fruite of it Therefore when they behelde him they sawe no maiestie in hym but esteemed him as an abiect as * an outcast and as a contemptible person not worthye so much as once to be looked on This euydently appeareth to haue bene in Christ aswel in the residue of his lyfe as especially at his death passion wheÌ„ they scorned and 〈…〉 when they buffeted him and crowned him 〈…〉 when they preferred a robber and a murderer before him when they cried away with him awaye with him and crucifie him finally when with great despite they hanged him betweene two theeues Howbeit he onely hath taken on him our infirmitie and borne our paines c. And yet sayth the Prophet in the person of the Church of God this CoÌ„temptible Person whom we esteemed as a worme of the earth was the only man that hath 〈◊〉 vpon him out infirmitie and borne our paines When we saw him not only so base and simple but so 〈◊〉 and 〈…〉 A shéepe of all cattell is most foolish and the flock being once scattered euery one runneth his way and not one knoweth how to Returne to the folde vntill he be fet by the shepeherde By this Similitude he expresseth our waywardnesse ignorance and blindnesse that being once gone astray from God we neyther * can nor will nor know howe to returne to him againe vntill our gracious and good pastor Christ Iesu vpon whome God hath layd our sinnes doe seeke vs and * Bring vs home to the folde vpon his shoulders Hee suffered violence and was euill entreated and did not open c. The Sheepe whether he be shorne or led to the slaughter he neuer byteth nor strugleth no nor so much as openeth his mouth to bleate to signifie any Misliking By this he discribeth the great obedience and * pacience of our Sauiour Christ at the time of his passion sufficiently declared by the Euangelistes This place and certaine verses folowing are interpreted by saint Peter 1. Pet 2. and Actes 8. by Philip to the Eunuch From the prison and iudgement was hee taken and his generation c. This is to be vnderstanded of the Resurrection of Christ and deliuerance from death and miserie Although Christ was taken bounde despiteously entreated adiudged to die last of all put to * most reprochfull death yet he was by Gods mightye hande deliuered from miserie from bondes from death and restored to life and glorie for euer to endure For Christ sayth Paule being raysed from death dyeth no more death hath no more dominion ouer him No man therefore is hable to declare the euerlasting age and continuance of Christ The cause why he was so Glorified is in the latter part of the verse set forth for that he did vouchsafe to die and suffer punishment for the sinnes of the people of God. His graue was giuen him with the condemned and with the rich man c. By the Rich man is ment the cruell and violent oppressor and by the Graue the maner and place of his death So that the sense is he suffered and was put to death in that place that was appointed for the wicked and condemned persons that vse extortion and violence whereas he * neuer did iniurie neither vttered deceyte with his mouth Yet hath it pleased the Lord to smite him with infirmitie that when c. The death and passion of Christ for our sinnes was not the worke of enimies but of our mercifull * God and heauenly father God sayth the Prophete would strike him with infirmitie to the ende that when he had * giuen his
Malice towards him but God vsed their Malice for the instrument of his glorie And God was with Ioseph and he became a luckie man continuing in the c. By this example in Ioseph we haue to learne that God oftentimes Suffereth those that he loueth most deerely and by whome he will set foorth the Glorie of his name to be cast unto * Trouble and Affliction But yet he is so carefull for them that he doth not onely Stay the power of the wicked towarde them but also worketh them Grace Fauour and Credite euen with Heathens and vngodly persons such as this Putifer the Egyptian and the keeper of the prison were So that vnder his * very Enimies he doth preserue hys elect and chosen Ioseph was nowe become a Bondeman and afterwarde is made a Prisoner and yet God increaseth him with his blessings Whereby we may vnderstande that God hath a loue and care of his thoughe they be neuer so base so simple and so Miserable in the worlde And the Lorde blessed the Egiptians house for Iosephs sake c. God for his electes sake doth not onely oftentimes Spare the godlesse and Wicked Persons but also * blesseth them with increase of worldly benefites by that meanes to asswage their furious and Tyrannicall spirites towarde them that they may liue in more Quiet and comfort vnderneath them And after this his master wife cast her eyes vpon Ioseph and saide c. Nowe falleth out a newe temptation to Ioseph by his masters wife through which he was cast into greater trouble then euer he was before In Putifars wife yo haue y example of a wicked and Adulterous woman who although she had a Noble man to her husband that honoured and loued her yet of a sinnefull and shamelesse nature being a Woman Woeth this godly yongman her own Seruant and entiseth hym to horrible Aduterie moued onely therevnto by the good giftes and blessings of God as well in the Bodie as in the minde of Ioseph And in thys her diuelish purpose gyueth not ouer by sundrie repulses but with impudent Obstinâ—â—â— contrarie to the nature of Womanhead contynueth in the same euen to the vsing of Violence to the yong man And when she sawe his Constancie to be such as by no way shée could winne him with shamelesse Malice to cloke and colour her owne wickednesse as the * maner of such persons is she accuseth hym to her husband that he would haue Rauished her and by that occasion caused him to be cast into prison In Iosepth you haue the example as wel of a faithful seruant as of a Chast yong man hauing the feare of God before hys eyes For albeit he were vnmaried in the Heate of yong yeares and prouoked by his Ladie and Maistres at sundrie times watching fitte occasions of secreasie for so lewde a purpose yet could he neuer be wonne to yeelde to such vnthankfull Villanie toward his Maister of whome he had bene intertayned with so great fauour Yea and when by the Malice of the woman the matter was brought to extremitie he rather chose bothe to * leese the Fauour and credite wyth his maister and to abide all Miserie Imprisonment yea and Death also then any way to haue his Conscience touched with so Fowle a sinne before God. And Iosephs maister tooke him and put him in prison in the place c. This was great Lightnesse and rashenesse in Putifar eyther by the blinde Rage of Ielousie or by Immoderate affection and Credite toward his lewde wife without iust and further Examination to condemne a seruant whom he had of long time Tried so Faithfull and profitable and in whome he had seene the euident tokens of Gods Fauour and assistance in all his doings But the Lorde was with Ioseph c. and gotte him fauour with c. God neuer leaueth his but in the * deepest afflictions is with them and procureth them reliefe The thirde Sunday in Lent at Euening prayer Genesis 42. ANd Iacob seyng that there was corne in Egypt said vnto hys sonnes Why gape ye one vpon another 2 And he sayde Beholde I haue heard that there is corne in Egypt get you downe thyther and bye vs corne from thence that we may lyue and not dye 3 So went Iosephes ten brethren downe to bye corne in Egypt 4 But Beniamin Iosephs brother would not Iacob sende with his other brethren for he sayde Lest peraduenture destruction come vpon him 5 And the sonnes of Israel came to bye corne among other that came for there was dearth in the lande of Chanaan 6 And Ioseph was gouernour in the lande solde to all the people of the lande And Iosephes brethren came and bowed themselues with their faces downe to the ground before him 7 When Ioseph sawe his brethren he knewe them and made hymselfe straunge vnto them and spake roughly vnto them saying Whence come ye They answered Out of the lande of Chanaan to bye vittayle 8 And Ioseph knewe his brethren but they knewe not him 9 And Ioseph remembred his dreames which he dreamed of them and saide vnto them Ye are spies and to sée where the lande is weake is your comming 10 And they saide vnto him Nay my Lorde but to bye vittayle thy seruantes are come 11 We are all one mans sonnes and meane truely and thy seruantes are no spies 12 And he sayd vnto them againe Nay but to sée where the lande is weake is your comming 13 And they saide We thy seruants are twelue brethren the sonnes of one man in the lande of Chanaan and behold the yongest is this day with our father and one no man weteth where he is 14 And Ioseph sayde vnto them That is it that I spake vnto you when I sayde Ye are spies 15 Hereby ye shall be proued by the lyfe of Pharao ye shall not go hence except your yongest brother come hither 16 Send out one of you which may fet your brother and ye shall be kept in prison that your wordes may be proued whether there be any truth in you or else by the lyfe of Pharaoye are but spies 17 And he put them altogither in warde thrée daies 18 And Ioseph sayd vnto them the thirde day This doe and liue for I feare God. 19 If you be true men let one of your brethren be bound in the house of your prison and go ye carie corne to put avvay the famine from your housholde 20 But bring your yongest brother vnto me and so shall your wordes be tried true and ye shall not die And they did so 21 And one sayde to another We haue verily sinned against our brother in that we saw the anguish of his soule when he besought vs and we would not heare him therfore is this trouble come vpon vs. 22 And Ruben answered them saying Saw I not vnto you that you should not sinne against the laâ— and ye would not heare and sée
and in the cause of their sister Cozbi the daughter of a lorde of the Madianites which was slain in the day of the plague for Peors sake The exposition vpon the .xxv. Chapter of Numeri And Israell aboade in Sittim and the people began to commit whoordom c. THe offence that is described in thys chapter to haue bene committed by the childreÌ„ of Israel may seme to be wroughte by the * wicked policie of the false prophet BalaaÌ„ who seeing before that the fauor of god was much enclined to the Israelites did aduertise the Moabites to suffer their wiues daughters to be carnally abused by them to the end that their God being * displeased with their whooredome adulterie might forsake them and so leaue them to the daunger of theyr enimies This was a maruellous way wardnesse in the Israelites that neyther with aduersitie nor prosperity they could be reteined in their dutie toward God. In aduersitie they * sundry tymes murmured against God. And now in prosperitie being come to a * fertile couÌ„trey and hauing great successe of * victorie they are caryed away with loosenesse and wanton lust towarde straunge women and thereby prouoke the heauie * wrath of God against them Wherfore by this example we are admonished in bothe states of Fortune to beware and to call earnestly vnto God for the assistaunce of his grace that wee be not caryed from the remembrance of our dutie eyther with the griefe of the tone or with the pleasauntnesse of the tother In this example also wee haue to obserue howe perillous the companie of * wicked women is not onely for the grieuousnesse of whoordome it selfe but also for the perill that is least we be ledde also by the poysoned pleasure therof vtterly to * forsake God and to contemne his holy lawe and true worship And the Lord sayde take al the heades of the people and hang them c. Iustly doth Saincte Paule 1. Corinth 10. admonishe vs to beware of whooredome and fornication least the lyke perill of Gods wrath doe lyghte vpon vs also The common multitude of the offenders were slayne by hande as aâ—ter doth appeare but the heades and ryngleaders of the people to that wickednesse that is the Princes Magistrates and rulers who shuld haue stayed and punished this foule offence are by God commaunded to be hanged vp against the sunne that their * punishement mighte be the more grieuous to the terror of other For the prince or greate person offendeth double bothe in the filthinesse of the deede it selfe and also in the example whereby he draweth a number to the lyke naughtynesse Suche as the greate persons are suche commonly are the people Wherfore wel saith wisedom cap. 6 The mightie persons shal myghtily be punished A notable lesson is here to be gathered of al them which at this day make so smal accompt of fornication whooredome and adulterie as though it were no synne at all yea as though it were a praise or glorie to them to be knowne and taken to be suche persons And beholde one of the children of Israell came and brought vnto c. This was a notable spectacle of the coÌ„tempt of God and all good men when Moyses and the people were before the doore of the Tabernacle bewayling and lamenting the wickednesse that was encreased among them and by their prayers tears sought to turne the displeasure of God froÌ„ theÌ„ this maÌ„ as it were in despite of them all and of God himselfe in their syghtes brought a straunge strumpet into his tent to be abused of himselfe and of his children By this example it may appeare that wickednesse was growne to a very * high degree among them seing that they had therin caste away al shame * and feare of God. This was none of the common sort of people that coÌ„mitted this outrage He was a lorde and a noble man of the house of Simeon the strumpet also was a Lady or GeÌ„tlewoman the daughter of Sur an head ruler of the Madianites Wherby it appereth what kinde of persons doe soonest breake out to suche foule examples of the contempt of god And as the offence committed was greuous so was the Authour and manner of the punishment extraordinarie For Phinees was a priest and no ciuile Magistrate his * office was to serue God in the teÌ„ple and not by death to punish offenders yet bicause the example of the wickednesse was horrible he was stirred vp vndoutedly by the spirit of God in the vehemencie of his zeale for Gods cause to vse an extraordinarie punishmeÌ„t of those persons that with such despite of Gods lawe and true worship did grieue the heartes of all good men in their heuie distresse And therfore though this fact of Phinees be greatly praised both here and in other * places of the holy Scripture yet being but a peculiar instinction of God in this one cause it is not to be taken as an example coÌ„monly of all persons to be folowed For if euery priuate man should take vpon him to punish offences and that by death it would grow to very greate disorder But Magistrates and they to * whom God hath committed the sworde may here learne with how earnest zeale they should see to the repressing and punishing of synne and wickednesse and not as commonly they doe eyther winke at it without punishment or so triflingly punishe it that it is rather a mockerie than a punishment Then God spake to Moyses saying Phinees the sonne of Eleazar c. By this God sheweth that Phinees was led by his instinction to the zelous execution of that punishment therfore doth not only shewe him selfe to lyke well of it but also rewardeth him with the * perpetual annexing of the high priesthood to him and to his house posteritie Here good princes and magistrates may learne that God with great blessing will rewarde the iust and with sharp punishment correct the authors of wickednesse and vice The third Sunday after Easter at Morning prayer Deuteronomie 4. NOw therfore hearken O Israel vnto the ordinances lawes which I teach you for to do them that so ye may liue and goe in and possesse the land whiche the Lorde God of your fathers giueth you 2 Ye shal put nothing vnto the worde which I commaund you neither shal you take ought from it that ye may kéepe the coÌ„maundements of the Lorde your God whiche I commaunde you 3 Your eyes haue séene what the Lorde did against Baal Peor for all the men that folowed Baal Peor the Lord thy God hath destroyed from among you 4 But ye that cleaue vnto the Lord your God are aliue euery one of you this day 5 Behold I haue taught you ordinances lawes such as the Lord my God coÌ„maunded me that ye should do
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
might seme to be touched with some Feare of God but yet not so greatlye but that they feared the Prince more and especially the multitude of them And therefore did they put the matter so vnto him that they would not doe otherwise than stoode with his Pleasure Some of them did more Freelye deale with the King as Elnathan Dalaiah and Gamariah and in his most vehement rage with some Danger of their owne state liues perswaded intreated him not to Burne the booke But nothing could staie his Furie but that before he had hearde it redde through eueÌ„ in Contempt of God of his worde and Threatnings he out it in peeces and cast it in the fire When God in the wordes of his Prophete did so terribly Thunder in the eares of the king he should haue bene Greatly moued therwith and haue * Rent tore his garments in token of the inward feare and Sorow of his hearte knowing most assured Danger to hang ouer both him and his kingdome But after the maner of Indurate hartes as a furious beast he Rageth eueÌ„ against God himself thinketh by Fire as it were to Consume his Threatnings If he thought it to be the doyng of poore Hieremie onely why did he make so great accompt of the matter and shew himselfe so much grieued therwith seyng he knewe that so contemptible a person as he iudged him to be coulde not of himselfe worke hurte to him or to his realme If his conscience trembling at the matter dyd tel him that the Authoritie of God was in those wordes why did he so furiouslie storme at the thing as thoughe he had bene hable by his rage to haue Discountenanced the wrath of God toward him and his people But cruell Hipocrites haue euer some * pretenses of reason to bolster vp their obstinacie against God his Prophetes and therefore caused he Hieremie and Baruch to be sent for if God had not hyd them and by his prouidence kepte them from his furie and wicked purpose For God vseth to preserue his Messengers from danger and perill euen maugre the heades of all his Enemies vntill their full and appointed time be come that his Name may be glorified his Truth enlarged by their Death Nowe after the King had burnte the booke and the sermons which c. The wicked persecuters thinke by crueltie and violence to Suppresse and Extinguishe the worde of God and his trueth but by his prouidence it riseth more Strongly against them to their greater confusion Ioakim thoughte by casting the Booke of Hieremies Prophecies into the fire he had as it were cutte of the hande of God and deliuered himselfe and his kingdome from those plagues that weare denounced by those * Seditious and Factious men as he toke them Hieremie and Baruch But beholde that he and all his mighte vnderstande that he struggled in vaine and stroue againste the streame the prouidence of God publisheth another booke containing not onely the same matter but also an euidente declaration of Gods iuste Iudgement and sharpe punishment to come vpon that wicked King and his stocke that is that his owne deade Corpse shoulde be caste forthe contemptuouslie withoute Buriall as is saide in the former Chapiter and that none of his issue and generation in righte descente should sit any time in the throne of Dauid after him For Iechonias his Sonne raigned onely three monethes and was ledde away Captiue so that he might scantly seme to haue raigned and Sedechias was his Vncle and was set vp in despite of him and his Sonne Iechonias or Ioakim after whoÌ„ they had no King of that directe liue but Zorobabel vntill the comming of the Messias Christ Iesu who was The yong branche that sprang a freshe out of the olde vvorne stocke of Iessie as oute of a roote that had not flourished in manye yeares before Yea and he assureth both the King and al his people though they did neuer so contemptuously refuse to hearken to his worde that he woulde visite their wickednesse and bring vpon them all those euils that he hath promised In like maner God in al ages dealeth with the persecuters of his word and holy Scriptures and neuer more than in these latter dayes The enemies of the Gospell haue thoughte to suppresse Gods trueth by burning the godly writings of learned men and by destroying the Preachers and professours of the same with fire and with the sworde shedding their bloude most cruellie But the prouidence of God raiseth other euen of the ashes of them that doe as constantly teache and defende his truth euen to the faces of them and maugre their heartes publishe the Gospell in writing more largely thaÌ„ euer it was before And so wil it be vntill God bring their iuste deserued plagues vpon their heades though they in the meane time to the heaping of his greater wrath vpon them in furious rage kill and sâ—ea some of his Saintes which he hath appointed that way to glorifie his name The .16 Sunday after Trinitie at Morning prayer Ezechiel Cap. 2. ANd then said he vnto me Stâ—nde vp vpon thy féete O thou sonne of man and I will talke with thée 1. And the spirite 〈…〉 when he had spoken vnto me and set me vpon my féete so that I hearde him that spake vnto me 3 And he said vnto me Thou sonne of man I sende thée to the Children of Israel to a rebellious people which haue rebelled againste me both they and their forefathers haue wickedly behaued themselues againste me euen vnto this verye daye 4 For they are children of a harde face and stiffe heart I doe send thée vnto them thou shalte say vnto them Thus saith the Lorde God. 5 And whether they will heare or refuse for they are a rebellious house yet they maye knowe that there hath bene a Prophet among them 6 And thou sonne of man feare theÌ„ not neither be afraide of their wordes for briers thornes are with thée and thou doest dwell among scorpions feare not their wordes nor be abashed at their lookes for they are a rebellious house 7 And thou shalt speake my wordes vnto them whether they will heare or refuse for they are rebellious 8 Therefore thou sonne of man obey thou all things that I say vnto thée and be not thou rebellious like the rebellious house open thy mouth and eate that I giue thée 9 And I loked and behold a hand was sent vnto me and loe in it was a roule of a booke 10 And he opened it before me and it was written within and without and there was written therin lamentations and mourning and woe The Exposition vpon the .ij. Chapter of Ezechiel And then saide he vnto me stand vp vpon thy feete O thou sonne of man c. IN the firste Chapiter of this Prophete in a vision was declared what He was of how greate aucthoritie that called Ezechiel that is the Omnipotente and euerliuing
and carieth him awaye with furious lust and desire of larger dominion That without all shame or measure he attempteth anye thing that may serue his pleasure And the more he hath gotten vnder his dominion by violence and crueltie the more still he lusteth Therefore sayth God by the Prophete He shall not endure he shall come to a fowle ende For euen as hell mouth the graue or the sepulchre and Death itselfe are vnsatiable and drawe vnto them yong and olde and of all sortes and states euen so the outragious lust of the Babilonian not contented with the great Empire of Assiria seeketh by might violence and oppression by heapes as it were to pull vnder his subiection all Nations and Countries of the earth By this that is here spoken of the Babilonians we must learne what * mischiefe commeth of pride and ambition and how displeasant it is to God. Shall not all these take vp a parable against him and a taunting prouerbe c. The first plague that God threatneth to the Empire of Babilon for vnder the personne of one Man he meaneth the whole kingdome and sayth that al those nations that it before had afflicted and grieued when they sawe the ouerthrowe thereof should triumph at it and take vp taunting sayings and Prouerbes against it And in reproch of it say Wo be to this greedy kingdome that with vnsatiable rauine hast before time increased thy Dominion with that which by no right belonged to thee and loaded thy selfe with riches being none other thing in themselfe then Dirt and Clay of the Earth How long shall such wicked violence continue Shall not Cyrus with the Persians and Medians sodainly come vpon them when they least thinke of it and bite them with lyke sorowe as they haue grieued other and in the ende vtterly spoyle them Yea because they with exceeding crueltie and bloudshed haue wasted other Nations and Countreys and done great iniurie vnto Lande Citie and inhabitantes the remnant of the same Countreys shall nowe in like maner spoyle them with their Country Citie and People Thus God vseth to reward the crueltie of Tyrannes with like crueltie as they haue vsed towarde other Wo to him that coueteth an euill couetousnesse to his house that he may c. Nowe the prophete speaketh against the couetousnesse and extortion of the Babilonians Wo be to thee O Babilon sayth he and to all them which in like wicked and couetous maner studie to enrich their children and set vp their houses and families aloft thinking by their great treasure power and wealth to set them out of all daunger of euill Yea such persons as by extortion robbe other poore and honest people to enrich their familie to make them noble persons gentlemen to builde gay houses to purchase landes to procure sumptuous pleasures doe pull shame and perpetuall reproch vpon their houses and sinne grieuously agaynst theyr soules These men thinke that they are so highe and of so great authoritie that no man dare blame them But God wil so worke it that if no man wil the verie stones of the houses that they haue builded by Extortion shall crie against them and say VVo vnto him that buildeth a towne with bloud and crueltie And the Beames out of the tymber shall answere And to them also that erect a citie in iniquitie This God will cause euen the vnsensible creatures to crie out curse wo against them And so all their laboures that they haue taken god wil make vaine as if they were consumed with fire And the worke of God shall so euidently appere to the comfort of his people in the punishment destruction of the Babilonians that his glory shal be spred ouer all the earth as the waters ouerwhelme the roome of the Sea. Wo bee to him that giueth his neighbour drinke thou ioynest thy heate and c. The next vice that the Prophete doth reproue is Drunkennesse and quaffing wherevnto the Babilonians were muche giuen and specially vnder their king Balthasar as appeareth Dan. 5. When the Prophete sayth VVoe to him that giueth his Neyghbour drinke he doth not blame them that offer drinke in honest maner to their ghestes or to relieue the poore But as he expoundeth himselfe such persons as in the Heate of their drunkennesse prouoke other to quaffing and immoderate drinking vntill they haue made them more like beastes then men discouering themselues filthily and therein take they great delight and pleasure Wherefore God threatneth them punishment for that wickednesse and sayth that they Shall be filled with shame in stede of Glorie For when the Prophet sayth Thou art c. by the present time as the Prophets often do he signifieth what shall so assuredlye come vnto them as if it were now already fulfilled Then the Prophet with bitter scorne addeth Drinke thou also and be made naked c. As if he hadsayde seyng it is such a pleasure and delight to thee to beholde the filthy nakednesse of other whome thou haste made drunke thou also will thou nill thou shalte drinke and haue thy filthinesse thy shame and reproche discouered and layde open to all men For the lorde by his right hande and mightye power hath prepared a VVofull Cup of affliction for thee which when it shall be poured vppon thy heade Shamefull spuing that is the bewraying of thyne owne ignominie reproche and shame shall ouerwhelme and distayne all thy glorye wherein thou hast reioiced Thus bitterly God reproued in them that foule vice of drunkennesse And he addeth moreouer the principall cause of their vtter destruction to be the exceeding crueltie murder and spoyle that they had vsed towarde the country of Iury and his people dwelling therin For that is it that he meaneth by the Crueltie of Lybanus By Lybanus which is a parte of the lande of Chanaan he vnderstandeth the whole countrie What profiteth the Image for the maker therof hath made it an Image c. God that his people being in captiuitie among the Heathen and seing their prosperitie might not attribute the same to their false Gods in this place by his Prophet reproueth the Idolatry of the Babilonians and sheweth that they are not * hable to helpe them or in any respect to doe them good For they are but stockes and stones * and haue theyr shape and figure of the workeman that maketh them Who as an vnreasonable Creature and as it were bewitched of his senses * worshippeth it as God and putteth his trust in the woorke of his owne handes They are set as Teachers of lyes For they breede opinion that they are the Image of God which can be expressed by no Image being a spiritual substance They mooue many vaine false wicked cogitations of God in the minds of men and leade them into errour They corrupt and ouerthrowe the true worshippe of God and cause it to be transferred to creatures And what greater