this shal be a signe vnto thée that shall come vpon thy two sonnes Hophni and Phinehes in one day they shall dye both 35 And I will stirre vp a faithfull priest that shal doe according to my heart and minde and I will builde him a sure house and he shall walke before mine annoynted for euer 36 And all that are lest in thine house shall come and crouche to him for a péece of siluer and a morsell of breade and shall say Put me I pray thée in one office or other among the priestes that I may eate a morsell of bread The Exposition vpon the .ij. Chapter of .1 Samuel And Hanna prayed and sayd My hart reioyceth in the Lord â–ª c. THis Hanna the wife of Helcana as is mentioned in the 1. Chapiter of this boke hauing bene long Baraine without childe to hir great reproch griefe of minde at the last through earnest praier obtained of god hir sonne Samuel and by hir vow dedicated him to the Seruice of god Wherefore in this chapiter stirred by the motion of Gods holie Spirit shee yeldeth most hartie thankes and praises to God for the same And albeit this be the chiefe purpose of Her speache yet in the vehemencie of her spirite she breaketh out to greater matter exceeding lie extolleth the mightye Power of God in other things also My hearte saieth she reioyseth whiche before was wrung with sorowe my Horne that is my strength and glory is now extolled which before was ouerthrowen in shame and reproche my Mouth is now free which erst was stopped with heauinesse and I reioyce not in mine owne strength or doyng but in the saluation of the Lorde The Lord our God is onlie Holie and of almightie Power and my gladnes in him is not vaine Therfore you wicked ones cease to Breath out the pride and arrogancie of your hartes his knowledge is infinite his power is exceding great is hable to bring to passe whatsoeuer he will haue done He ouerthroweth the mightie and breaketh their strength and power he setteth vp the afflicted and troubled persons compasseth them with his strength and assistance The riche that did feede at full he bringeth to pouertie and neede Suche as were oppressed with hunger he bringeth to greate plentie The baraine he maketh mother of manie children and such as had plentie of children he maketh baraine Yea the Lord killeth and bringeth euen from Deathes doore to Life againe The riche he pulleth downe out of his Glory and lifteth vp the poore from lowe estate euen to the dignitie of Princes The Stedinesse of the earth is in his handes and he caused it and hath placed all the other elements about it as it were their foundation whereon they rested The feete of his Saintes that is all their Workes Studies Indeuours and CouÌ„sailes he prospereth but the wicked he causeth to perishe in the darke cloudes of affliction All the enemies of God that set themselues against him and his truth with his mightie power he will from Heauen ouerthrowe and especiallie when he hath giueÌ„ his Kingdome to his anoynted Messias Sauiour that is to come But the sonnes of Helie were Children of Belial and knew not the Lord. c. Children of Beliall are dissolute loose young men giuen ouer to wickednesse and not staied or bridled with the feare God such the Sonnes of Helie are here described to be Contemners of God and of his holie ordinances Couetous Cruell Proude Gluttenous They were not Contented with those portions that the Lorde had assigned them Exodus 29. Num. 18. Leuit. 7. But by violence and extortion tooke from men what they lusted Which dealing caused the people to lothe the Sacrifices of God. So great a mischiefe is it if the Ministers of Gods Religion doe wickedly abuse to their gaine the Sacramentes of God or not deale in them with comelie Reuerence for the reproche of the Sacramentes tende to the dishonour of God. Howe greuous this offence of the Sonnes of Helie was in the sight of God it doth afterward appeare There might seme to be great blame in the Magistrates that seyng this outragious contempt of God and his Lawes would not seeke to Redresse the same But the Childe Samuel Ministred before the Lorde girded with c. To Minister before the Lorde is to Minister in the seruice of god Ephod was a little linneÌ„ garment from the shoulders downe toward the middle which the Leuites also vsed in the seruice of the Temple But the Ephod which the Priest wore was of another sorte and was made of Golde blewe Silke Purple Scarlet White twined sylke with brodered worke Exod. 28. Elie was verie olde and hearde all that his sonnes did vnto Israel and. c. Helie for age was not hable to execute the office of the Priest himselfe and therfore committed it vnto his sonnes who fouly abused it to gods dishonor and great offence of his people The women that are mentioned to haue wayted at the doore of the Tabernacle eyther came thither to be purified or to helpe forward the holie ministerie and by these wicked Priests were eyther by corruption allured to adulterie or by violence rauished And he said vnto them Why do ye such thinges for of all these people c. He should sharply haue rebuked them yea and with further punishement haue put them from the holie Ministerie as such persons that dishonoured the seruice of God but as a negligent man in Gods cause and a coâ—kering â—ather toward his children he reproueth them â—oldly sayde only that he Heard euil report of them and therfore they being now acustomed to their wicked doings were nothing amended therby When one hâ—rteth an other man he offendeth God but by Mediaâ—â—on but when he trespasseth in matter of Religion and holinesse he offendeth God Immediatly As touching these woordes that bee added They hearkened not to their father Bicause the Lord would slay them It maye seeme repugnant to that God speaketh by Ezec. cap. 18. As sure as I liue I vvill not the death of a sinner c. And in Esay cap. 28. God mynding to punishe the people saith that he wil do A strange work a strange act that is suche an one as vsually doth not belong vnto him Howe then doth he say here that Hee will slay them For answere herevnto we must know That God is not the directe Authoure of Deathe either of the soule or of the body For Deathe came in by sinne Rom. 5. Sinne was wrought by Satan father both of sinne Death and therefore is he iustly called of Sainct Iohn A manqueller Therefore when God punisheth or killeth he may well be saide to do A strange work and such a thing as in his simple reuealed will he doth not delite in S. Augustine noteth two kinds of VVill in God y one Simplex
so often desire pardon of his speeche What if tenne shall bee founde there He answered I will not destroy c. Some may doubt why Abraham descended not to a smaller number of sixe or foure but stayed at ten But it may be that he was stayed with Modestie and â—ash fulnesse hauing so often before excused his boldnesse Or else wheÌ„ he perceyued the Angell to yelde to tenne he thought it were vnlikely that in so Great a companie there should not be that number of Iust men Or else vnderstanding by the Angel that there were not tenne he did not iudge them Worthie to be preserued by Gods mercie and therefore so stayed himselfe But whatsoeuer the cause hereof was This is of Gods exceeding great Mercies and a singular Comforte to the Iust and godly that the Angel of God in punishing the wicked shall not only Fynde them out and Preserue them as appeareth by * Loth but also in respecte of a smal number of them will spare the Sinfull and wicked that they may haue loÌ„ger * tyme to Repent This Horrible wickednesse of the Sodomites did not at once encrease to so greate an outrage as it may before be perceyued by the Angell but first began Riot and Seusualitie thorough Wealth and plentie of Gods benefites Then followed Pryde Crueltie and Vnmercyfulnesse And lastly InduratioÌ„ with Contempt of God and all godlie Aduertisementes so that they * gaue themselues ouer to all Fylthynesse euen with Delight And the Lord went his way so soone as he had lefte communing with c. The other two Angels are mentioned before Vers 22. to haue departed toward Sodome but this thirde to whom Abraham had directed his talke taried with him vntill this tyme. So that we haue here a testimonie of Gods great goodnesse who wold not haue his Angel departe before that Abraham had finished euen his Last demaund And then Abraham also departed homewarde beeing vndoubtedly very pensiue and sorie for the plague that should fall vpon the inhabitantes of Sodome and Gomorrha But in the meane tyme they themselues whome this thing shoulde haue moste nighely touched were drowned in deepe Securitie and delighting in filthie pleasure to fulfil the same assaulted the house of iust Loth to pul foorth the StraÌ„gers that were with him Thus * sodainly when the sinfull least thinke of it doth their Plague fall vpon their heads by the iust iudgement of God. Trinitie Sundaye at Euening prayer The firste Chapiter of Iosuah AFter the death of Moyses the seruaunt of the Lorde it came to passe that the Lorde spake vnto Iosuah the sonne of Nun Moyses minister saying 2 Moyses my seruant is dead nowe therefore aryse goe ouer this Iordane thou and all this people vnto the lande the which I to them the children of Israell doe giue 3 All the places that the soales of your féete shall treade vpon haue I giuen you as I sayde vnto Moyses 4 From the wildernesse and this Libanon vnto the great riuer Euphrates all the lande of the Hethites euen to the great sea towarde the goyng downe of the Sunne shall be youre coast 5 There shall not a man be able to withstand thée all the dayes of thy lyfe for as I was with Moyses so will I be with thée and wil not fayle thée nor forsake thée 6 Bée strong therefore and bolde for vnto this people shalt thou deuide the lande for inheritance whiche I sware vnto their fathers to giue them 7 Only be thou strong and of a stoute courage that thou mayste obserue and doe according to all the lawe whyche Moyses my seruaunte commaunded thée turne from the same neyther to the ryght hande nor to the lefte that thou maist doe wysely in all that thou takest in hande 8 Let not the booke of this law depart out of thy mouth but occupie thy mynd therin day and night that thou maist obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalte thou doe wisely 9 Haue not I commanded thée that thou shouldest be strong and hardie and not feare nor be faynte hearted For I the Lorde thy God am with thée whether soeuer thou goest 10 Then Iosuah coÌ„manded the officers of the people saying 11 Go through the middes of the host coÌ„maunde the people saying Prepare you vitailes for after thrée days ye shall passe ouer this Iordane to goe in and enioy the land which the Lord your God giueth you to possesse it 12 And vnto the Rubenites Gadites and halfe the tribe of Manasses spake Iosuah saying 13 Remember the worde whiche Moyses the seruante of the Lorde commanded you saying The Lord youre God hath giuen you rest and hathe giuen you this lande 14 Youre wyues youre chyldren and youre cattell shall remayne in the lande which Moyses gaue you on this side Iordane but ye shal go before your brethren armed all that be men of warre and helpe them 15 Vntill the Lorde haue giuen youre brethren rest as he hath you and vntyll they also haue obteyned the land whiche the Lorde your God geueth them and then shall ye retourne vnto the land of your possession and enioy it whiche land Moyses the Lords seruant gaue you on this side Iordane toward the sunne rising 16 And they aunswered Iosuah saying All that thou hast commaunded vs we will doe and whither soeuer thou sendest vs we will go 17 According as wée obeyed Moyses in all thyngs so will wée obey thée onely the Lorde thy God be with thée as he was with Moyses 18 And whosoeuer he be that doth disobey thy mouth and will not hearken vnto thy words in all that thou commandest him let him die only be strong and of good courage The Exposition vpon the firste Chapter of Iosuah After the death of Moyses the seruant of the Lorde it came to passe c. THe fyrste Chapiter of the Booke of Iosuah conteyneth three parts First the Calling Comforting of Iosuah secondly the accepting of the Charge by Iosuah and thirdely the Submission of the people vnto his gouernement After what manner God spake to Iosuah at this tyme it is not in the Scripture expressed whether it were by inwarde inspiration or by vision or by the ministerie of an Angell or some good man Only we haue to vnderstand that the wordes here vttered to Iosuah proceeded from God and from hys authoritie and teache vs these good lessons Firste that Moyses the good seruant of God dyed and went the common waye of all fleshe and therfore that we that folow may not looke for any * perpetuitie or long continuance in this life but must loke and * long alway for the blessednesse and Happie estate of the Lyfe to come where Death shall * ende his kingdome bothe of Soule and Bodie Secondly wee are instructed what to iudge of Moyses after his death and by him of all other the
lif◠as a Sacrifice for sinne he might see the seede of his faythfull posteritie made happie for euer and that this will and deuise of the lord might prosper be throughly wrought by him Of the trauayle and labour of his soule shall he see the fruit and be satisfied c. He declareth what fruite Christ shall haue by his Death and Passion For the labour trauaile sorowe anguishe care and reproch that he sustayned as well in all the residue of his life as especially at his death he shall with ioy and gladnesse beholde and be satisfied with true and eternall felicitie and the fruites of all heauenly goodnesse and blessinges and that not onely for himselfe but for * all them that through fayth shall acknowledge the same and beleeue in him For it followeth that this righteous seruant of God Christ Iesu through his knowledge shall iustifie many that is shall pay the raunsome for theyr sinnes reconcile them to God and cause them through the price of his bloud to be accounted iust before god For this in deede is our true Iustificatiō whē we of our selues sinfull by the mercie of God in Christ Iesu are accepted as iust Therefore will I giue him amōg the great ones his part and he shall deuide c. In this verse as in a conclusion the Prophete reciteth the chiefe poyntes of Christes death and the benefites that come to the faythfull thereby First his * obedience in giuing ouer his soule to death Secondly that he was * reputed among sinners and wicked persons Thirdely that he was an * innocent and dyed not for his owne sinnes but for the sinnes of Mankinde Fourthly that he is nowe become an * Intercessour for sinners and in the dignitie of the high priest according to the order of Melchisedech Wherefore sayth God the father I will giue him his part among the great ones and he shall Conquer subdue Sathan with all his power and take awaye the spoyle of his Kingdome and bring to his owne subiection all Nations euen to the vttermost boundes of the earth This verse also is expounded of Christ by Christ himselfe Luke 22. and Marke 15. The 3. Sunday after the Epiphanie at Morning prayer Esay 55. COme to the waters all ye that be thirstie and ye that haue no money come bye that ye may haue to eate come bye wine and milke without any money or money worth 2 Wherefore doe ye laye out any money for the thing that féedeth not and spende your labour about the thing that satisfieth you not But hearken rather vnto me and ye shall eate of the best and your soule shall haue her pleasure in plenteousnesse 3 Encline your eares and come vnto me take héede I say and your soule shall lyue for I will make an euerlasting couenant wyth you euen the sure mercies of Dauid 4 Beholde I gaue him for a witnesse among the folke for a Prince and a teacher vnto the people 5 Lo thou shalt call an vnknowne people and a people that had no knowledge of thée shall runne vnto thée because of the Lorde thy God and the holye one of Israell which glorifieth thée 6 Séeke the Lorde whyle he may be founde and call vpon him whyle he is nye 7 Let the vngodly man forsake his owne wayes and the vnrighteous his owne imaginations and turne againe vnto the Lorde so shall he be mercifull vnto him and to our God for he is verie readie to forgiue 8 For thus sayth the Lorde My thoughtes are not your thoughtes and your wayes are not my wayes 9 But as farre as the heauens are higher then the earth so farre doe my waies excéede yours and my thoughtes yours 10 And like as the raine and snow commeth downe from heauen and returneth not thither againe but watereth the earth maketh it fruitefull and gréene that it may giue corne vnto the sower and bread to him that eateth 11 So the worde also that commeth out of my mouth shall not turne againe voyde vnto me but shall accomplishe my will and prosper in the thing whereto I sende it 12 And so shal ye go forth with ioy and be led with peace the mountaines and hilles shall sing with you for ioye and all the trées of the fielde shall clappe their handes 13 For thornes there shall growe Firre trées and the Myrre trée in the stéede of bryers and this shall be done to the praise of the Lord and for an euerlasting token that shal not be taken away The Exposition vpon the. lv Chapter of Esay Come to the waters all yee that be thirstie and ye that haue no money come c. THE Prophet in the former Chapiters had euydentlye spoken of the Gospell of Christ and of the benefites that come to his Church by it nowe he earnestly calleth and exhorteth all men to heare the same and by faith to receyue it and not to hearken after other doctrines whereby they cannot haue true comfort of conscience What auayleth it that Christ dyed for mankinde and purchased great benefites for them if they doe * not Beleeue it nor shew themselues destrous to obtaine it Come therefore sayth he to the waters c. By the Water to drinke and by the Breade to eate he meaneth the same water and bread that Christ speaketh of Iohn 4. 6. VVhosoeuer sayth he shall drinke of the water that I shall gyu◠him shall neuer thirst againe but the water that I shall giue him shal be a foūtaine springing to euerlasting life And again as touching the bread Iohn 6 I am the breade of life that discended from heauen If one eate of this breade he shall liue for euer The Water and Breade then wherevnto the Prophet in this place calleth is Christ Iesus offered to vs in his Gospell And by Wine Milke he vnderstandeth the same thing For there is none other foode whereon our Soules can feede but Christ his Doctrine in which are cōprehended al things wherby we are nourished to euerlasting life Here is to be noted First that God to this heauēly foode calleth not one nor two but * All excepting no coūtrie no state no kinde or degree of persons Secondly that he calleth thē that be Thirsty that is such as long after it or greatly desire it He calleth not those that * swell in trust and confidence of their owne worthynesse and therefore thinke they haue small neede of Christ and hys Gospell No nor such as liue in * securitie and delight of worldly Pleasure and therfore haue no care for the fauour of God nor desire of eternall life but such he calleth as haue feare of God in their consciences and sence of his wrath against sinne Thirdly is to be obserued that he offerth these things Freely without any respect of our * worthynesse and therfore sayth Come and bye wythout mony Wherefore doe ye laye
God euen in the very point staieth him saying Lay not thy hande vpon the childe nowe I knowe that thou fearest God. In which words he sheweth also that the feare of God is the Roote of true obedience God knewe before that Abraham did feare him but by this maner of speaking the scripture gyueth vs to vnderstande that GOD doth not regarde the Shewe and pretence of hys feare and worship but the true * Practise of the same in deede that the world also may vnderstand the same and * glorifie God therein They are detestable to God that pretend to feare and worship him and doe not in deede but by hipocrisie and dissimulation Therfore doth he extoll here the Faith of Abraham that shewed so notable proofe therof And Abraham lifting vp his eyes looked and beholde there was c. God of his singuler prouidence by such meanes as his wisedome onely knoweth prepared this Ramme to be their vpon the sodaine to be offered in the place of Isaac And Abraham to make a solemne and perpetuall Memoriall not of his owne Doing but of gods Mercies chaungeth the name of the place calling it The Lorde will see to signifie that God is readie and at hande alwaye to His and seeth them in their distresse and neede And the Angell of the Lorde cryed to Abraham the seconde time c. Thys is the fruite of Abrahams fayth and obedience that by the Mouth of the Angell of God he hath Confirmed vnto him the great Blessings that God before had promised But for somuch as the reason why God doth here so blesse Abraham is added in thys wise Because thou hast done thys thing and hast not spared thy only sonne c. There may seeme two great Doubts to be moued First howe this may stande with the Free Promise of the same blessing made to Araham cap. 12. before he shewed this obedience Secondly because this part of the blessing In thy seede all the nations of the earth shall be blessed doth appertain to the Spirituall and Heauenly blessing in the Sauiour of the world Christ Iesu It may seeme by the words that the same blessing did depēd vpon this Fact of Abraham so that if he had not this done that promise had not bene performed For he sayth Because thou hast done this thing c. and because thou hast heard my voyce But thys maye seeme verie absurde and repugnant to the Scriptures that the Sauing of the worlde by Christ should be graunted because of the Obedience of Abraham and not of the Free mercie of God. To these doubtes we must answere that with out exception these Promises were made and in dewe tyme performed of the free mercie of God and loue towarde not Abraham alone but all mankinde also not regarding their Worthinesse but his Owne goodnesse And when God sayth Because thou hast done this thing and because thou hast heard my voyce we must vnderstande that God for our imbecillitie and weake capacitie in heauenly matters speaketh in this place as he doth in manye other after the Maner of Men. For a man oftentimes hath a fauourable inclination to loue an other and that of his owne motion without any consideration of desert in the person and vpon the same loue towarde him doth freely promise him some good benefite and pleasure But when he seeth the good will of the partie towarde him againe he is greatly Delited therewith and the more he doth declare it by his readie seruice the more he is incensed to performe his Liberall Promise to him and to assure him of the same In the like maner doth God deale here with Abraham The principall Causes of these blessings and the Performance thereof are the Truth and Free mercie God as it maye appeare in that they were made to Abraham not onely * before he did this but before Isaac was borne The second cause that moueth God here to repeat them and to confirme Abraham in the assurance of them was his * Faith and obedience in this place declared After these thinges one tolde Abraham beholde Milcha she hath c. This may seeme straunge to the worldly Man that Abraham forsaking his countrie at the calling of Almightie GOD and hauing the promise of great increase of his seede at the length when he was an Hundred peares of age hath but One sonne and Nahor his brother who taried behinde and had no promise of God hath by that time a Number of children So the Blessings and Promises of God in this life seeme not to take such force but the vngodlye be more happie then they But the onely sonne of Abraham was not giuen by the Common Course of Nature as Nahors were but of the mightie Power of God aboue all Nature or reason and before the birth of the Child he had the Promises of gods blessings and the assured couenāt of God that he would be * His God and the God of his Seede which was a far greater Felicitie then the Multitude of Nahors children The second Sunday in Lent at Morning prayer Genesis 27. AND it came to passe that when Isahac wasxed olde and his eyes were dimme so that he could not see he called Esau his eldest sonne and sayee vnto him My sonne And he sayde vnto him Here am I. 2 And he sayde Beholde I am nowe olde and know not the day of my death 3. Now therefore take I pray thée thy weapons thy Quiuer and thy Bowe and get thée to the fielde that thou mayest take me some veneson 4 And make me well tasting meates such as I loue and bring it to me that I may eate that my soule may blesse thee before that I die 5 But Rebecca heard when Isahac spake to Esau his sonne And Esau went into the fielde to hunt veneson and to bring it 6 And Rebecca spake vnto Iacob hir sonne saying Beholde I haue hearde thy father talking with Esau thy brother and saying 7 Bring me veneson and make me daintie meate that I may eate and blesse thée before the Lord afore my death 6 Now therefore my sonne heare my voyce in that which I commaunde thée 9 Get thée to the flocke and bring me thence two good kiddes from the goates and I will make of them pleasant meates for thy father such as he loueth 10 And thou shalt bring it to thy father that he may eate and that he may blesse thée before his death 11 Then sayde Iacob to Rebecca his mother Beholde Esau my brother is a hearie man and I am smooth 12 My father shal peraduenture féele me and I shall séeme vnto him as though I went about to beguile him and so shal I bring a cursse vpon me and not a blessing 13 And his mother sayde vnto him Vpon me be the cursse my 〈◊〉 onely heare my voyce and go and fetch me them 14 And Iacob went and fet them and brought them to his mother and his mother made
that is his single Directe Will the other Retribuens that is his Requiting Wil wherby he killeth and punisheth For as in hys single and directe will he would not haue sinne so would he not haue the punishmēt of sinne but is Driuen vnto it by the impenitent synners that of his iustice he must needes giue them the reward of that wickednesse which he would not haue And therfore in his Simple and Reuealed will for the loue he beareth to mankinde he is grieued to see man cast him selfe into the daunger therof When God in Ezechiel saith I wil not the death of a sinner We must further vnderstād that there are two sorts of sinners The penitente and the Impenitent sinner God of his mercie * will not the death of the Penitente sinner although he haue iustly deserued it This Wil is so Firme Sure Resolute that he bindeth it with an oth saying As sure as I liue The Impenitent sinner of his iustice he must will punish by Death both of body and soule And such were the sonnes of Helie of whome here it is spoken There came a man vnto Hely and said vnto him thus saith the lord c. Now God sendeth his messenger to Helie to declare vnto him as well the grieuousnesse of his sonnes offēces cōtinued by his Slacknes as also the Great punishment that shuld come vnto him for the same The Men of God are all they which being lightned with the Spirite of God declare his wil vnto his people Some of which be ordinarie Ministers in the Church of God and so doth Paule cal Timothie The man of God Some ar extraordinarie for some peculiar purposes of greate importance as this messenger in this place was but who it was by name the Scripture expresseth not And here wee may learne that when the ordinarie ministerie is corrupted and regardeth not the worde of God The Holie Ghost rayseth vp other extraordinarie to reproue them Examples hereof we haue in the Prophets and in Christ and his Apostles The Prophets and messengers of God alway vse this preface Thus sayth the Lorde wherby as Ambassadors from God they declare their Commission and that they mynd to vtter nothing but that wherof they haue warrant from God himselfe Ambassadors may not goe beyond their Commission nor the Messengers of God beyond his reuealed will. In this Message the Prophet first putteth Helie in mynde of the singular benefit that God gaue to his ancesters appointing the priesthood to remaine to that familie thereby the more to amplifie his vnthankfull negligence Then hee layeth before him his offence and trespasse done against God that for to benefite and pleasure his lewde Children he suffered the Sacrifice and true worshin of God not only to be abused or dishonored but to be brought to vtter Contempt and as it were trodē vnder foote and the harts of the people alienated from it Lastly he declareth his punishmente that God repenteth him of that priuiledge that he had giuen to hys familie and would take the same frō him that there should neuer be old man in his house but should dye as soone as they came to mans state bicause he so negligently abused the reuerend authoritie of his age That he should see that is That his posteritie should see his enimie and one that he did enuie in the house of the Lorde and that in the time of Salomon when the people of God had greatest prosperitie That they of his flocke should come to extreame pouertie and neede And in assurance that all these things in their due time should come to passe he giueth him this vnpleasant token that his two sonnes should Die both in one day This maye bee a terrible example to all Parentes Princes and Magistrates that by their slacknesse and remisse gouernemente suffer corruption of Gods true worship and wickednesse of life to encrease in their children or subiects for lacke of Seueritie and iust Punishment This punishmente of taking away the priesthoode from the house of Helie God doth not presently execute but differreth it vntill the reigne of Salomon when Sadoc was placed in Abiathars roome 3. Reg 2. In the meane time God of hys mercie gaue time to his posteritie to repente The .14 Sunday after Trinitie at Morning prayer Ieremie Cap. 5. LOke thorough Hierusalem beholde and sée féeke thorough hir stréetes also within if ye can finde one man that doth equall and righte or seeketh for the truth and I shall spare that Citie saith the Lord. 2 For though they can saye The Lorde liueth yet they sweare to deceiue 3 Wheras thou O Lord lookest only vpon faith and truth Thou hast scourged them but they toke no repentance thou hast corrected them for amendement but they refused thy correction they made their faces harder than a stone and would not amend 4 Therefore I thought in my selfe Peraduenture they are so simple and foolish that they vnderstand nothing of the Lords way and iudgements of their God. 5 Therefore will I go vnto their heads and rulers and talke with them if they know the way of the Lorde and iudgements of their God But these in like manner haue broken the yoke and burst the bondes in sunder 6 Wherefore a Lion out of the wood hath hurte them and a woolfe in the euening shall destroy them the Leopard doth lye lurking by their cities to teare in péeces all them that come therout for their offences are multiplied and their departing away is encreased 7 Shoulde I then for all this haue mercie vpon thée Thy children haue forsaken me and sworne by them that are no Gods and albeit that I fedde them to the full yet they fall to adulterie and haunt harlots houses 8 In the desire of vncleanely lust they are become lyke the stoned horse euery man neygheth at hys neighbours wife 9 Should I not correct this saith the Lorde shoulde I not be auenged of euery people that is like vnto this 10 Climbe vp vpon their walles beate them downe and destroy them not vtterly take away their battlements bycause they are not the Lords 11 For vnfaithfully hath the house of Israel and Iuda forsaken me sayth the Lord. 12 They haue denied the Lorde and sayde It is not hee that looketh vppon vs tush there shal no misfortune come vppon vs we shall sée neither sword nor hunger 13 As for the warning of the prophets it is but wynd yea there is not the word of God in them such things shall happen vnto themselues 14 Wherefore thus saith the lorde God of hostes Bicause ye speak such words behold y words that are in thy mouth will I turne to fire make the people to be wood that the fire may cōsume them 15 Lo I wil bring a people vpon you frō farre O house of Israel saith the Lord a mightie people an old people a people whose speach thou knowest not neither vnderstandest what