heauenly foode of Christ himselfe * Iohn 6. Remission of sinne * Reconciliation Acceptation * Iustification before God The assured gift of euerlasting * life and The inheritance of the kingdome of God. In this Mountaine therefore was the table as it were first spredde for this heauenly banquet and from thence were the messengers sent into all partes of the worlde to bid the ghestes as Christ signifieth by a parable Math. 22. and Luke 14 â–ª And in this Monntaine shall the Lorde destroy the couering c. The couering and hanging or the mourning garment wherin all men are wrapped is Corruption and Sinne whereby sorrow daunger shame and reproch is come vnto them by which death also hath inuaded them * For death is the rewarde of sinne But the daunger both of the one and of the other and the sorrowe weeping and heauinesse that commeth by them is cleane taken awaye by Christ Iesu as S. Paule sayth 1. Cor. 15. * VVhere is thy sting O death O hell where is thy victorie The sting of death is sinne the power of sinne is the lawe but thankes be to God that hath giuen vs victorie by Christ Iesu Therefore with glad and thankfull heartes the Prophete maketh the people of God and subiectes of the kingdome of Christ to reioyce and triumph for the same saying Lo this is our God wee haue wayted for him and he shall deliuer vs c. Here the Prophete noteth the three sacrifices wherewith the Church of Christ and his people do worship him 1 The first is Fayth and Beleefe of hart noted in this word VVe haue wayted for him that is with constant fayth we haue abidden hys comming being assured that he would deliuer vs. 2 The second is Confession with the mouth For we must not onely beleeue in heart that Christ Iesu is the sauiour of the worlde as S. Paule sayth but also confesse with mouth and therefore sayth the Prophete here Lo this is our God c. 3 The thirde is Triumphant gladnesse in heart and conscience for the saluation happened by christ our Sauiour which is vttered in these wordes VVe will reioyce and be mery in the saluation c. For in this Mountaine the hande of the Lorde shall abide c. By the hande of the Lorde he vnderstandeth the power and maiestie of Christ that shal remaine alway in his Church For I am with you sayth he to the ende of the worlde that is in vertue power and maiestie of his Godhead though as touching his humanitie he be absent in heauen on the right hande of God the father By the name of Moab that shoulde be threshed and troden vnder lyke a dunghill he meaneth all the enimies and aduersaryes of Christ and his Gospell vpon whom our Sauiour Christ shal stretch out his hande like one that swimmeth that he may thresh them and beate them as it were to dust and bring to confusion all their glorie and great strength The Moabites were the sworne and perpetual enimies to the Israelites and therefore by that name doth he note all the aduersaryes of the people of God. The thirde Sunday in Aduent at Euening prayer Esay 26. IN that day shall this song be sung in the land of Iuda We haue a strong Citie saluation shall God appoynt in steade of walles and bulwarkes 2 Open ye the gates that the righteous people which kéepeth the truth may enter in 3 By an assured purpose wilt thou preserue perfect peace bicause they put their trust in thée 4 Put ye your trust alway in the Lorde for in the Lorde God there is strength for euermore 5 For he hath brought downe the high minded Citizens as for the proude citie he hate brought it lowe euen to the grounde shall he cast it downe and bring it vnto dust 6 The foote euen the foote of the poore and the steps of such as be in necessitie shall treade it downe 7 The path of equitie wilt thou graunt vnto the full O thou most righteous thou shalt order the path of him that is righteous 8 Yea in the way of thy iudgements O lord haue we put our trust in thée thy name also and the remembraunce of thée is the thing that our soule longeth for 9 My soule hath longed for thée al the night and with my spirit which is within me will I séeke thée earely in the morning for when thy iudgements are in the earth the inhabitours of the worlde shall learne righteousnesse 10 Shall the vngodly man be fauoured which hath not learned righteousnesse but â—â—th wickedly in â—he earth where nothing ought to be done but that which is righteous he shall not sée the glorie of the Lorde 11 Lorde when thy hande is lift vp to strike they sée it not but they shall sée it and be confounded with the zeale of the people and the fyre that consumeth thine enimies shall douour them 12 Lorde vnto vs thou shalt prouide peace for thou also â–ª hast wrought all our workes in vs. 13 O Lorde our God other Lordes besides thée hath subdued vs but we will be mindefull onely of thée and of thy name 14 The deade will 〈…〉 they that be out of life wyll not rise againe therefore hast thou visited and rooted them out and destroyed all the memorie of them 15 Thou hast increased the people O Lorde thou hast increased the people thou art glorious thou hast sent them far of vnto all the costes of the earth 16 Lord in trouble haue they visited thée they poured out their prayer when thy chastening was vpon them 17 Like as a woman with childe that draweth nie towardes hir trauayle is sorie and cryeth in hir paynes euen so haue we béene in thy sight O Lorde 18 We haue bene with childe and suffered paine as though we had brought forth winde for there is no saluation in the earth neyther doe the inhabiters of the worlde submit themselues 19 Thy deade men shall liue euen as my body shall they rise againe awake and sing ye that dwel in dust for thy deawe is euen as the deawe of hearbes and the earth shall cast out them that be vnder her 20 Come my people enter thou into thy chambers shut thy doores about thée hyde thy selfe for a little while vntill the indignation he ouerpast 21 For beholde the Lorde is comming out of his place to visite the wickednesse of such as dwell vpon earth the earth also shall disclose her bloudes and shall no more hide them that are slaine in her The exposition vpon the .26 Chapter of Esay In that day shall this song be sung in the land of Iuda We haue a strong citie c. AFter that the Prophete in the former Chapter hath recyted the benefites that câ—me to them that acknowledge â–ª Christ the true Messias and sauiour he nowe maketh a song or psalme in meeter wherewith
myrth and comfort Yea that he will repayre the ruine and decaye of his Church and make their desert and wildernesse a Paradise and garden of pleasure The ruine and decay of Sion are the lost sheepe of the house of Israell which Christ and his Apostles restored The Desert and VVildernesse are the Gentiles which of olde had refused the true knowledge of God and therefore were as straungers to the promise of saluation But the se deserts God made pleasant Gardens by the teaching and publishing of his Gospell This is it that he promiseth when he sayth A lawe and ordinance shall go forth from him to lighten the Gentiles The time is euen at hande that my health and righteousnesse shall go forth c. Be of good cheere my people sayth God and be not ouerwhelmed with the heauinesse of your affliction It is euen at hande that not onely my sauing health shall go forth to preserue you but the might and strength of mine arme also by the preaching of the Gospell to gouerne and guide all other Nations Inso much that the * inhabitantes of the Islandes and other countryes shall beleeue in me and put their trust in my name And do you not mistrust this health and saluation that shall come to you by the Messias For * heauen and earth with all the inhabitours thereof shal vanish away as smoke but the iustice and saluation wrought by the sonne of God shall be most certaine and continue for euer Therefore my people that vuderstand righteousnesse feare not the * reuilings raylinges and reproches of men that shall fall vpon you for the profession of my name and truth For your enemyes shall be consumed as a garment with mothes and my sauing health that you trust in shall stande stedfast for euer and euer Wake vp wake vp and be strong O thou arme of the Lorde c. In these three verses next following God comforteth his people with the example of their deliuerance out of Egypt But his maner of vtterance is with great maiestie figuratiuely turning hys speech to his owne diuine power the sense whereof is this Thou mightie power of God that manye tymes since the beginning of the worlde hast shewed thy selfe rayse thy selfe now in this great anguishe and care that his people are nowe in Is not that mightie arme hable to deliuer his seruāts now in this miserie which before time did * wound the pride of Aegypt and wyth thy woonderous workes hew in peeces that dreadful Dragon Pharao and dryed vp the sea and made it to stande as * walles on eche side of thy people passing through and resolued the same againe to the confusion of thy enimies Therefore let not the Redéemed of the Lord feare but that they shal with ioy returne againe to Sion and there remaine with muche myrth and gladnesse It is I it is I that in all things giueth you consolation what art thou then c. God sharply rebuketh his people for Timorousnesse and continuall mistruste in all their aduersities It is I sayth he it is not Abraham nor Moyses nor Aaron nor any of my Saynts your Predecessours but euen I my selfe the mightye God your Lorde that doth alwaye * comfort and helpe you Seeing then the Idols that your enimies trust in are so Vaine as I haue tolde you and they themselues so Fraile and mortall and on the contrary part I your Lord your assured God so mightie and of so great force as I haue alway declared my selfe aswell in the creation of the worlde as in the preseruation of you and delyuerance out of Aegypt from your prowde oppressour whome I then brought full lowe and made him glad to hasten you away out of the Exile that you then were in and gaue you the * treasures of hys people that you might not want breade and sustenance by the way seeing I say all this is so why doe you still mistruste and feare the power of vain men seeme they in the worlde neuer so terrible Remember therefore my promises whereby I haue assured you that I will deliuer you and acknowledge you for my people Awake awake and stande vp O Hierusalem thou that from the hande c. The Lorde here comforteth his people in telling them that he wil take the scourge of his wrath from them and lay it vpon their enimies By the Cuppe and by drinking it is vsuall both in the olde testament and newe to vnderstande Affliction as in Hier. 25. Take this cup of wine of my furie at my hand c. And Christ himself in his agonie Mat. 26. Let this cuppe passe from me c. that is this scourge of my Crosse and passion The plaine sense of thys place is O my Church be of good comfort for albeit thou hast for a time through my wrath for thy sinnes beene grieuously afflicted and no man either would or coulde comfort and helpe thee yet after I shall come through thy repentance of my mercie pardoning thy sinnes this my bitter Cup of affliction shall be taken from thee and * poured vpon the heades of those that haue oppressed thee to their vtter confusion By the Slumbring or poisoned cuppe he meaneth the grieuous aduersities that hath so touched and weakened them as they are not almost hable to stande but stagger and reele as they go as it were men halfe deade Thy sonnes lye comfortlesse at the heade of euery streate like a taken venison c. In these verses he describeth the great miserie that the Iewes were in at theyr captiuitie in Babilon not onely cruelly murdered in all Cities but pyning for hunger and dying in the streetes as it appeareth by the hystorie of Tobie The. 2. Sunday after the Epiphanie at Euening prayer Esay 53. BUt who hath gyuen credence vnto our preaching or to whome is the arme of the Lorde knowne 2 For he did growe before the Lorde like as a branche and as a roote in a drye grounde he hath neyther beautie nor fauour when we looke vpon him there shall be no fayrenesse we shall haue no lust vnto hym 3 He is despised and abhorred of men he is such a man as hath good experience of sorrowes and infirmities We haue reckened him so vile that we hid our faces from him 4 Howbeit he onely hath taken on him our infirmitie and borne our paines yet we did iudge him as though he were plagued and cast downe of God. 5 Whereas he notvvithstanding was wounded for our offences and smitten for our wickednesse for the paine of our punishment was layde vpon him and with his stripes are we healed 6 As for vs we are all gone astraye lyke shéepe euery one hath turned his owne way but the Lorde hath throwne vpon him all our sinnes 7 He suffered violence and was euill intreated and did not open his mouth he shal be led as a shéepe to be slaine
ende of the Chapter Esay prophecieth that god hauing destroyed the naughtie and rebellious people wil restore and reforme the kingdome of Israell by Christ Iesu the true Messias by him giue them true iustice and integritie And that he may the more aggrauate their present fault in so wicked reuolting from God the Prophete in the person of God himselfe by admiration wooondreth howe it commeth to passe that that Citie which before time hath bene ioyned to almightie God as a faythfull pure chast spouse hath nowe forsaken him as a light strumpette and giuen ouer hir selfe to all corruption and naughtinesse In so much that there is neyther in Prince nor people any integritie or vpright dealing but altogither corruption vnfaythfulnesse counterfeyting forgerie dissimulation falsehoode deceyte oppression and briberie and that is it that he meaneth when he sayth Their siluer is turned to drosse and their wine is mixed with water Meaning therby that their sinceritie and integritie in all maner of dealing is turned to falsehoode and forgerie And therefore with sorrowe and groning he protesteth that he will ease his stomacke * and be reuenged of this his froward and stubburne people which for that cause he calleth nowe his enimies And yet least such as haue some feare of GOD should haue their consciences to much shaken with this terrible threatning he doth * comfortably qualifie the grieuousnesse thereof signifying that hee will not cleane destroy his Church but with the fire of affliction will purge the drosse and corruption from it that they which feare God and haue the grace of repentaunce by this meanes beeing put in minde of their dutie and seperated from the wicked and obstinate may serue him more trulye and sincerely in all maner of Godlinesse And notwithstanding he plainely sayeth that the wicked transgressours that haue forsaken God and cleaned to superstition and Idolatrie for that he meaneth by their trees and gardens which they had chosen shal not escape the scourge but he destroyed and brought to coÌ„fusion togither with their Idols Vnder trees and in groues or gardens they were woont to sacrifice to their Idols Out of this Chapter are these lessons to be taken 1 First that we do not trust and glorie in the bare names of Christen men the Church of Christ the people of God the children of God for these names are burthens vnto vs and notes of vnthankefulnesse as the like were to the Iewes if we serue not God sincerely according to our profession and therfore cannot turne away the displeasure of God from vs which he iustly conceiueth for our sinnes 2 Secondly that we be not negligent and contemptous in hearing the worde of God and preaching of his holy will calling vs to repentance lest he call heauen and earth and his vnsensible creatures to witnesse agaynst our obstinacie as he did agaynst the Iewes 3 Thirdely that we be not vnmindefull of the great benefits of God from time to time bestowed vpon vs but that with thankfull heartes and obedient mindes we acknowledge and confesse the same least we be iustly in the sight of god esteemed more dull and thankelesse than the brute beastes are to their maysters and keepers 4 Fourthly when God shall for our sinfulnesse fatherly chastice vs with any scourge of aduersitie whether it be with warre sedition trouble sicknesse pouertie vexation of minde or any other affliction publique or priuate of purpose by that louing correction to bring vs home to him againe by repentance that we doe not stubburnely stande agaynst him as the Iewes did but with humble and repentant heartes submit our selues and flie to him for mercie through Christ Iesu our Sauiour 5 Fifstly that we flatter not our selues and think to winne Gods fauour by externall and superstitious worshipping of God being inwardly destitute of true fayth toward God and vnfeyned loue or vpright dealing towardes our brethren For God doth here notably declare how he lotheth and abhorreth such maner of hypocrisie 6 Sixtly when want of repentance and the multitude and greatnesse of our sinnes shall prouoke the iustice of god to lay his heauy hand vpon vs by raysing vp of cruell Tyrannes or bringing in of forraine enimies by his iust iudgement to spoyle our countrey or people that we conceyue this comfort of his great mercie that he will not vtterly and for euer destroy his Churche and the number of them that feare him but by this meanes will purge them from their owne corruption and from the infection of the wicked ones that they may more sincerely serue him in spirite and in truth The first Sunday in Aduent at Euening prayer Esay 2. THe selfe same worde that Esay the sonne of Amos sawe vpon Iuda and Hierusalem 2 And this shall come to passe in the latter dates The hill of the Lordes house shal be prepared in the heigth of the mountaines and shal be higher than the hilles and all nations shall prease vnto him 3 And a multitude of people shall go * speaking thus one to another Come let vs ascende to the hill of the Lorde to the house of the God of Iacob and * he will instruct vs of his wayes and we will walke in his pathes for * out of Sion shall come a lawe and the worde of the Lorde from Hierusalem 4 And shall * giue sentence among the heathen and shall * reforme the multitude of people they shall breake their swoordes also into mattocks and their speares to make sythes And one people shall not lift vp a weapon against another neither shall they learne to fight from thenceforth 5 Come ye O house of Iacob and let vs walke in the light of the Lord. 6 For thou hast forsaken thy people the house of Iacob bicause they be replenished vvith euils from the east and with sorcerers like the Philistines and in straunge children they thinke themselues to haue inough 7 Their lande is full of siluer and golde neither is there any ende of their treasure their lande is also full of horses and no ende is there of theâ—â— charrettes 8 Their lande also is full of vaine Gods and before the worke of their owne hands they haue bowed themselues yea euen before the thing that their owne fingers haue made 9 There knéeleth the man there falleth the man downe before them therefore forgiue them not 10 Get thée into the rocke and hide thée in the grounde for feare of the Lorde and for the glorie of his Maiestie 11 The high lookes of man shall be brought lowe and the hawtinesse of men shall be bowed downe and the Lorde alone shall be exalted in that day 12 For the day of the Lord of hostes shall be vpon all the prowde loftie and vppon all that is exalted and he shall be brought lowe 13 And vpon all high and stoute Cedar trées of Libanus and vpon all the okes of Basan 14 And vpon all the high mountaynes and vpon all the high hilles
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
on the contrarie part it setteth forth howe God as a carefull protectour doth Defende the same and turneth all the endeuours of their enemies to their greater commoditie and benefite As here he turneth their 〈◊〉 that was purposed into a notable blessing He sent messengers therefore to Balaam the sonne of Peor c. It is not likely that this Balaam as some doe gather shoulde haue dwelt in Mesopotamia For that country is a great number of miles from Moab so that it could not wel be that he could haue bene twise sent for within so short space as the circumstances of this Historie doe signifye It maye be that he dwelt in the countrie of Madian or there about Eastwarde from Moab so that by that occasion the king of Moab did the sooner here of his fame which from the other place so many hundred myles of he coulde not doe We reade cap. 31. that Balaam was sâ—aine amonge the Madianites and therby he may appeare to haue bene of that countrie Neyther is it to be thought that this Balaam was an ordinarie Prophete of God and indued with the spirite of continuall prophecie and charge of doctrine as the other Prophetes were For 2. Pet. 2. he and his fellowes are condemned I thinke rather he was a Southsayer or Sorcerer which vsed the helpe of euill spirites and by them did some straunge things that brought him in admiration with the Heathnishe people of those partes And yet when the cause of Gods people came in hande it pleased God by his holy spirite for the time to Bridle his wicked affection to stop his couetous mouth and to vse his tongue euen against his will as an instrument to blesse his people and by prophecie to shewe to his enimies the cause why he did so singulerly preserue them that is because the true Messias should descende of them And this interpretatioÌ„ can not seeme strange and repugnant to the scriptures that God for the time putteth his spirite of Prophesie euen into the wicked to their further condemnation For we read in Samuel when Saule sent his men to apprehend Dauid although they went to an euill purpose yet the spirite of God entered into them so that they prophecied yea and the reprobate Saule himselfe folowing after them with the same minde did prophecie also whereof rose this common saying Is Saule also among the Prophets He answered them Tarie here this night and I will bring you worde c. At the first sight there doth appeare a great shew of Holinesse that he will not go with them no nor giue them any answere vntill he knewe Gods pleasure therein but all was but Hypocrisie For he woulde gladly haue gone with them for couetousnesse of the great rewardes that were promised to him But the spirite of God Brideled his couetous minde and ouerruled his tongue and doynges that his Heathen enimies might thereby learne their Vanitie and foolishe striuing agaynst him and his people Get you vnto your lande For the Lorde will not suffer me to go with you c. Here Balaam bewrayeth somewhat his Hypocrisie If his minde had beene Syneere and had made vnto them a free answere that they striued in vaine agaynst those that God had blessed they would neuer haue sent vnto him the seconde message but by a doubtfull answere he did the more inflame them For when he sayth God would not suffer him to go vvith them he signifieth there was a good will in himselfe if that he might haue done it and therefore thought they by further intreatie and more Hope of gaine to perswade him Then Balac sent againe a greater companie of Lordes and more honorable c. By the former plaine answere that God gaue willing Balaam not to go both Balach the king of the Moabites shoulde haue learned his vaine trauaile agaynst the people of God and Balaam the Prophete also to haue chaunged his couetous affection into a sincere mind in folowing that thing which he vnderstoode to be Gods pleasure But the Heathen king thought God to depende vpon mans pleasure and that he would haue bene * mutable as man was And the Couetous prophet increasing his hypocrisie retayned the same corruption of mind that he did before When Balaam said If Balach vvould giue me his house full of siluer and golde I can not go beyonde the vvorde of the Lorde c. It might seeme to haue proceeded of a great Holinesse and submission to the will of god But if he spake it Sincerely why did he tempt God againe with a newe question Did he thinke God mutable and to be woonne to wickednesse as himselfe was Surely his endeuour doth declare no other opinion to haue bene in him but that the â—pirite of God would also be Double and mutable as the euill spirites were whose councell he had before vsed And therefore he sheweth that he had no sounde fayth or feare of God but onely was caried away with his Couetous desire if God woulde in any wise haue suffered him But it may then be sayde whie did God yeelde vnto him and bid hym go with those seconde Messengers Truly not because he Lyked eyther the minde of Balaam or the thing it self but that he gaue ouer an obstinate maÌ„ to the affection of his owne minde that both he and they that sent for him might with more shame and griefe Learne the will of God which at this first answere they would not receyue And the wrath of God was kindled because he went and the Angell c. By this we may vnderstande that God lyked not the endeuour of Balaam and therfore not onely with greater daunger bringeth him to learne his pleasure but to his reproche causeth a verye Asse to see and vtter that which he blinded with couetousnesse woulde not conceyue And whereas touching the * speaking of the Asse the Deuill may put into our heartes some vngodly cogitations to the discredite of the holy scriptures we must stay our selues vpon these wordes And the Lorde opened the mouth of the Asse If then it were the Lords doyng it is not here tolde as any ordinarie doyng but miraculously as the woonderful worke of God 〈◊〉 the abashing of his enimies and comfort of the faythfull that feare god We thinke it no great matter for a man to cause a Pie or Popingay to vtter certaine distinct wordes and speaches Wee maye not then iudge it so Vncredible a matter if it be attributed to God for his glorie sake and to reproue the wicked that he maketh an Asse to speake seeing especially that the Fynest tongued man if Gods gift had not beene in the beginning could no more haue framed his tongue to speach then now an Horse or an Asse can doe The Lorde therefore is Lorde of speach and vtterance and can at his pleasure giue it to those creatures that haue it not and take it from them that haue it as it appeareth by Zacharie
people vntill none remayned of him 34 And from Lachis Iosuah departed vnto Eglon and all Israel with him and they besieged it and assaulted it 35 And toke it the same daye and smote it with the edge of the sworde and all the soules that were therin he vtterly destroyed the same daye according to all that he had done to Lachis 36 And Iosuah departed vp from Eglon and all Israel with him vnto Hebron and they fought against it 37 And when they had taken it they smote it with the edge of the swoorde and the King thereof and all the townes that perteyned to it and all the soules that were therein and he lefte none remainyng but dyd accordyng to all as he had done to Eglon and destroyed it vtterly and all the soules that were therin 38 And Iosuah returned and all Israell wyth him to Dabir and foughte against it 39 And when he had taken it and the king therof and all the townes that parteyned therto they smote them with the edge of the sworde and vtterly destroyed all the soules that were therin neither let he anye remaine euen as he dyd to Hebron so he did to Dabir and the King thereof as he had done also to Libna and her king 40 Iosuah therefore smote all the hyll contreys and the South countreys and the valleys and the downes and all their kings let none remaine of them but vtterly destroyed all that breathed as the Lorde God of Israel commanded 41 And Iosuah smote them frō Cades Barnea vnto Asah ▪ and all the countrey of Gosen euen vnto Gibeon 42 And all these kinges and their lande dyd Iosuah take at one time because the Lord God of Israel fought for Israel 43 And Iosuah and all Israel returned vnto the hoast that was in Gilgal The Exposition vpon the .x. Chapter of Iosuah Nowe when Adonizedec king of Hierusalem had heard how Iosuah c. IN Adonizedec and the other fiue kings of the Amorites that are spokē of in this chapiter is expressed to vs the nature and propertie of wicked and obstinate enemies of God and his people If maruellous things be wrought against them they be stricken with * feare yet will they not submit themselues to the mightie hand of God and acknowledge his power but still encrease in wickednes and become more obstinate heaping to themselues greater confusion These kings had* hearde and vnderstoode as well as the Gibeonites how maruellously God had dealte for his people against* Seon King of the Amorites and* Og king Basan and also againste the Cities of Iericho and of* Aye whereby they mighte haue beene taughte how vaine their cruell and wicked endeuour of resistaunce woulde be vnto them But they were so farre from that cogitation That because the Gibeonites had* submitted themselues to the Children of Israel they here Ioyu◠in Conspiracie to destroye them and their citie In which pointe the Gibeonites set forth vnto vs the Image of all them that forsaking the Errour Blindnesse and wicked obstinacie of the world doe ioyne themselues to God and his people For by and by their verie Neighbours Yea the nighest of their Kin seeke to Vexe and Persecute them with all extremitie and that not because they be Sinfull or euil or because they are Idolatours Couetous persons Adulterers and suche like for at those thinges they can winke well inough But because They make peace vvirh Iosuah and the Children of Israel that is * because they Allie themselues to GOD and his people But in suche cases wee muste learne by earnest Prayer and intercession to flee for succour to our Iosuah Christ Iesu who vndoubtedly wil spedelie helpe and assiste vs against suche enemies as Iosuah doth here the Gibeonites And so Josuah ascended from Gilgal he and all the people of warre Forsomuch as the Gibeonites were the confederates of Israel Iosuah doth here the part of a wise good and faithfull* Prince that he is so ready to rescue and helpe them in their daunger For if he shoulde haue done otherwyse beyng nowe become his Subiectes he shoulde bothe haue omitted his duetie towarde them and also haue procured to him and his people a note of Vnfaithfulnesse toward such as had submitted themselues vnto him and whom he had receiued to his defence protection In that he doth it with Spede and commeth Sodainly on his enemies in the night ere they were ware of him he played the parte of a Wise and Skilfull Captaine vnderstanding that in warfare after men be once in good readinesse nothing more preuaileth than spedie dealing with good watching of oportunitie of place and time This is not to be omitted that God is* ready to comforte his good Princes and Gouernours in their enterprises for the defence of his people Feare not them saith God I haue deliuered them into thy handes and therefore dyd he easilie obtayne Victorie of them yea God will* fight for them miraculouslie altering the course of all naturall effectes rather than they shoulde miscarie or want strength and oportunitie to be reuenged on his enemies As we see in this place by two Notable and straunge Miracles killing moe of the enemies with Hailestones from heauen than the Israelites did with the sworde Then said Josuah vnto the Lorde c. and he said in the sight of Israel c. A question maye in this place be moued whether Iosuah did wel in asking such a strange Miracle of God or whether he mighte seeme rather to tempte God in so doyng To whiche it maye be answered that vndoubtedly he dyd it by Instinction of the Spirite of GOD in a strong faythe beyng perswaded that it would be to the glorie of god For Gods purpose was by thys Miracle to confirme the Faith of his People and to abashe the Chanaanites his enemies to declare his power to those Heathenishe and Godlesse People and by this Miracle to declare vnto them that he was the onelye Authoure and worker of all those Miracles that they before had heard of in Egipte and in the wildernesse And yet the praying for suche Miracles is not now to be followed of vs For God hauing nowe abundantlie declared his wyll and pleasure in his holie Worde lefte vnto vs by our Sauioure Christ and his Apostles will haue his People to cleaue stedfastlie to that and* not to looke for Signes and Miracles from Heauen But thys is notable and to oure great comfort to be obserued that Iosuah by his Prayer might seeme to haue the Sunne and Moone and all the Creatures of God at his commaundement By like force of Prayer Moyses opened awaye throughe the redde Sea Exodus 14. and ouercame in Battayle the Amalachites Exodus 17. Iosaphat subdued his enemies and caused them to kill one the other 2. Croni 20. Ezechias deliuered his Citie Hierusalē ▪ caused also the Sunne to goe backe certayne degrees 2. Croni 32. By which
Captiuitie and your selues brought to shame and Confusion bycause of youre Obstinate wickednesse You thinke youre selfe in greate Honour and Felicitie Glorie muche in that ye dwell in houses Gorgiously Seeled with Ceders of Libanus but all that your Gaynesse shal be little regarded in the tyme of your Sorow when the VioleÌ„ce of the enimie shall Sodaynly come vpon you at the time ye least thinke of it euen as the throwes of a Woman labouryng with chylde As truly as Jliue saith the Lord though Iechonias the sonne of Ioakim c. The maner of the Prophetes is almost continually to vtter their sayings in the Person of God and oftentymes to * repeate that it is the worde of the Lorde and that the Mouthe of the Lord hath spoken it to the intent that the people might be wel Assured that it was no vain speache that they vttered but the certaine Will and determinate Purpose of god And therfore if they would shunne the danger thereof that they ought to giue credite to it and Beleeue it Of all other Princes doe most hardely Beleuethe declaration of Aduersitie to come vnto them bicause they haue commonly the greatest worldly Helpes to deliuer them Wherfore that Iechonias otherwyse called Ioakim the sonne of Ioakim might not doubt of that he here speaketh he vttreth it in the Person of God and confirmeth it with an othe That although he sit â—â—on the holie Throne of Dauid yet he shoulde be a miserable Captiue yea God sheweth himself so to detest that king for the Contempt of his Word that though he were as straightly ioyned to him as a Signet on his right hand yet he woulde plucke him of and cast him into the haÌ„ds of his Enimies that seek his life And that bothe He his Mother that bare him and his SeruaÌ„ts with al other that wer Chief about him shuld be led Captiue into a StraÌ„ge laÌ„d there Die in great miserie O thou Earth earthe earthe heare the woorde of the Lorde c. Forsomuch as the Iewes had so great confideÌ„ce in the Promise that was made to Dauid for the continuance of his posteritie in his seate So long as the Sunne and Moone endured as neither Prince nor People coulde in anye case bee brought to Beleue the Threatnings of God to the contrary therfore the Prophet here in earnest maner bicause the People were so Obstinate turneth his Speache to the Earth and openly denounceth that he was Willed by God himself to set vp this Prophecie in writing vpoÌ„ the doores of the Temple to the knowledge of all men that Iechonias shuld not Prosper in his Issue nor haue any child That shuld be so happie to sit on the seat of Dauid and beare rule after him And yet maye not this seeme repugnante to the prophecie of Iacob That the scepter should not be taken from Iuda and a Lawgiuer from betvveene his feete vntill Silo came c. For althoughe the Iewes after this Iechonias had no king in Succession either vnto the time of the Captiuitie or after whiche reigned among them with suche Libertie and Maiestie as the kings of Iuda before had Done yet had they a Gouernement by which they had Ruled bothe their Common weale and the External forme of Religion according to the Lawe of Moyses vntill the very comming of our Sauioure Christ vnder the Romaines by whoÌ„ euen that mean Libertie which they had to that Time was taken away and the Prophecie of Iacob fulfilled as well in the Losse of their gouernement as in the comming of Messias that should be the Expectation of the Gentiles The .xv. Sunday after Trinitie at Morning prayer Hieremie 35. THe wordes whiche the Lorde spake vnto Hieremie in the raigne of Iehoakim the sonne of Iosias king of Iuda are these 2 Goe vnto the house of the Rechabites and call them out and bring them to the house of the Lord into some commodious place and giue them wine to drink 3 Then took I Iazaniah the sonne of Hieremie the sonne of Habaziniah and his brethren and all his sonnes and the whole housholde of the Rechabites 4 And brought them into the house of the Lord into the closet of the children of Hanan the sonne of Iegedaliah the man of God whiche was by the closet of the Princes that is aboue the closet of Maasiah the sonne of Sellum whiche is the treasurer 5 And before the sonnes of the kinred of the Rechabites I set pottes full of wyne and cups and sayd vnto them Drinke wine 6 But they sayde Wée will drinke no wine for Ionadab the sonne of Rechab oure father commaunded vs saying Ye and your sonnes shall neuer drinke wyne buylde houses sowe no séede plante no vines 7 Yea ye shall haue no vineyards but for all your time ye shall dwell in tentes that ye maye liue long in the lande wherin ye be straungers 8 Thus haue wée obeyed the commaundemente of Ionadab the sonne of Rechab our father in al that he hath charged vs and so wée drinke no wine all our lyfe long wée nor our wyues our sonnes and our daughters 9 Neither buyld we any house to dwel therein we haue also among vs neyther Vineyardes nor corne lande to sowe 10 But we dwell in tentes we obey and do according vnto al that Ionadab our father commanded vs. 11 But nowe that Nabuchodonozor the King of Babylon came vp into the lande we sayd Come let vs go to Hierusalem that we may escape the hoast of the Chaldeis and the Assyrians and so wée dwell nowe at Hierusalem 12 Then came the word of the Lord vnto Hieremie saying 13 Thus sayeth the Lorde of hoastes the God of Israel Go and tell the men of Iuda and the inhabiters of Hierusalem Will ye not be reformed to obey my wordes sayeth the Lorde 14 The wordes whiche Ionadab the sonne of Rechab commaunded his sonnes that they should drinke no wine are faste surely kept for vnto this day they drinke no wine but obey their fathers commandementâ— but as for me I haue stande vp early I haue spoken vnto you and giuen you earnest warning and yet haue ye not ben obediente vnto mée 15 Yea I haue sent my seruantes all the Prophets vnto you I rose vp early and sent you word saying O turne you nowe euery man from his wicked way amende your lyues and goe not after straunge gods to woorshippe them that yée maye continue in the lande whiche I haue giuen vnto you and your fathers but ye woulde neyther heare me nor folow me 16 The children of Ionadab Rechabs sonne haue stedfastly kept their fathers commandemeÌ„t that he gaue them but this people is not obedient vnto me 17 And therfore thus sayth the Lorde of hoastes the God of Israel Behold I wil bring vpon Iuda vpon euery one that dwelleth in Hierusalem all the trouble that I haue deuised against them For I haue spoken vnto them but they woulde
other dealings doe euidently declare I would to God there were not many such euen in the Boldmes of Godly men But I trust God will detect them as he doth here to Ezechiel and to their shame and rebuke teach his seruants to Beware of them For as they may Dissemble with the worlde and Abuse some true and honest meaning men so they cannot deceyue God who seeth the beâ—wels and Secretes of their heartes and will vse them accordingly Wilt thou not iudge them O Sonne of man wilt thou not iudge them c. This place is diuersly translated and enterpreted I thinke the playnest sense to be this O sonne of man enter not into disputation and reasoning with them and be not carefull to aunswere all their arguments and pretences For they Will not be taught of thee And therefore simplye and plainely to their iudgement and condemnation tell them what maner of men their fathers haue bene and what yet they remaine still themselues beginning euen at that time when I beganne first to bring them out of Egipt and so contynuing vnto this present day that they maye thereby knowe themselues In the day when I chose Israel and lift vp my hande vpon the seede c. This fashion of speaking To lift vp the hande doth signifie sometime to Sweare or take an oth because the Ceremonie or gesture of lifting vp the hand to heauen in taking an othe did signifie that they called God to wytnesse that they Concealed no truth nor Vttered any falshood or if they dyd they desired the same God to be ReueÌ„ged of them And in this signification of Swearing it is to be taken in this place because God in his concnant by othe did binde himselfe to be their God and to delyuer them Somtime To lift vp the hande signifieth to shewe his Power or strength eyther in Deliuering or Punishing or in Hurting and Stryking which signification maye also well serue in this Chapiter A lande which floweth with milke and honie and is pleasant among c. In manye places of the Scripture the lande of Chanaan is mentioned to flow with Milke and Honie that is to abounde with all things Necessarie not onely for susteynance but also for Delight and pleasure For in those dayes there was no more delectable feeding then Milke and Hony. S. Hierome who lyued a long tyme in that Countrie wryteth that it was a verie Delectable and fruitfull place but yet can we not thinke that it was then any thing in comparison of that it was before so long as they were the people of God and remayned in his obedience keeping his lawes and ordinances For when they had reiected the sonne of God and promised Messias it is likely the land it selfe also was striken for their wickednesse and thereby farre decayed from that it was in times past But they rebelled against mee and would not harken to me they did c. It is a testimonie of the great goodnesse mercie of God that he calleth earnestly to repentance before he strike and punishe his people for their sinnes And so did he then to the Israelites but they would not harken vnto him nor did cast away The abhominations of their eyes that is their wicked Idoles on which they dyd cast their eyes with great delight euen as they that be in vnchast loue be alwaye desirous to see and beholde them that they loue Vndoubtedly Idolatrie was vnpleasaunt to Ioseph and the other Patriarkes in Egipt and they did exhort their children to remain in the True worship of the liuing god Yet many of them as borne and bredde in Egipt were corrupted and fell to Idolatrie by the Imitation of that People Then were Moyses and Aaron sent from God vnto them and yet contynued they still in Idolatrie Whereby we may gather what was the Cause why God did so long suffer his people to continue in so miserable oppression in Egipt and did not sooner turne his mercifull continaunce towarde them And that was because they had almost Forgot him and his true Worship deliuered them by their Fathers and were gyuen to the worshipping of straunge Gods. And yet GOD would not euen Then poure out his wrath vpon them although they had iustly deserued it but for his Owne name sake and for the Couenant that he had made with Abraham Isaac and Iacob with his mightie hande he Deliuered them I wrought for my names sake that it should not be polluted before c. I stayde my selfe sayth God from Extremitie of my wrath and from working vtter destruction not for my people sake which in deede had iustly deserued it but for my Names sake that it might not be distained and euill spoken of among the Egiptians Amalechites and other Heathen Nations in whose sight my great works were wrought and which had Hearde of my purpose to delyuer my people And therefore would haue sayde that I had neyther beene hable nor willing to doe that which I had promised and therby to haue thought of me no otherwise then they dyd of their owne False Gods. This cause in this Chapiter so often repeated maye bring a singuler Comfort to the godly in time of affliction and trouble And therefore Moyses and other holy men haue alway staied most vpon that in their earnest prayers vnto God when he hath threatned or begunne any priuate or common plague desiring him that he would spare his people holde his mercifull hande ouer them though not for their Owne sakes which in no wise they haue deserued yet for his promise sake and for his Owne Names sake that the enemyes might not reioyce in the confusion of his people And these praiers haue euer taken good effect with God. Nowe when I hadde caused them to go out of the lande of Aegipt c. Hitherto the Prophete hath declared how their Fathers behaued themselues in Aegypt Before their deliuerance Now he sheweth how after his great benefites they Rebelled and murmured against him in the wildernesse As when Moses was in the Mountaine they made a golden calfe when God tried them with Want of meate and drinke they murmured They repined often against their gouernours and accusing them of treason and of a meaning to destroy the people were readie to haue stoned them The Histories are Exod. 15. 16. and 17. Num. 11. 14. 16. 20. and 21. The Sanctifying of the Sabboth mentioned verse .12 was a token that God had sanctifyed the Israelites euen as he had sanctifyed the Sabboth and had chosen them * as his peculier people and holy Priesthoode which should preserue and keepe his promises vntill they were fulfilled in Messias Christ Iesu who was the appoynted Sauiour of the worlde And that because they cast awaye my iudgements and walked not in my c. By this place and the like often vsed in this Chapter we haue to learne what be the Causes that mooue GOD to minde and purpose the vtter Desolation
to consent not knowing the ende of their malicious meaning And yet were they not content with this but they would haue it so confirmed that the King might not after vpon repentance reuoke the lawe And therefore doe they burden him with the authoritie of the Medean lawes which are neuer altered they knewe how he liked Daniel therfore they would preuent it Now when Daniel vnderstood that he had sealed the wryting he went c. In Daniel all men that feare God haue an example howe to behaue themselues in like distresse and daunger that is first with earnest and often prayer to call vpon God for the assistance of hys helpe and grace And then constantly and without all cloking or dissimuling of worldly Policie to stand to the confession of Gods true and holy worship Some woulde by friendship or perswasion haue wrought with the king to alter the lawe which he well vnderstoode was made as a trappe only to take him in and bring him to danger Or if that might not be they would haue thought thus with themselues what I may pray to God in spirite and hart why should I neede anye externall bowing of my bodye or kneeling why shoulde I rashly cast my selfe in daunger and hurt my selfe and all my Countriemen that are nowe in Captiuitie One Moneth space may quickly be passed ouer and then I may freely serue my God againe But Daniel would take none of these deuises but shew himselfe simplie and plainely what he was not for any feare dissimuling or altering any of his customable maner in praying to god Where it is saide that he prayed looking towarde Hierusalem that maner he and all the Iewes vsed by the Authoritie of Salomon in his prayer vnto God. 3. Reg. 8 If thy people being ledde captiue into a straunge land shall pray vnto thee looking towarde the citie that thou hast chosen and toward thy temple that I haue buylded to thy name thou shalt heare them c. The enemies of Daniel were readie watching for their purpose and taking him in the deede doing Presently went vnto the king with great complaint saying O king hast thou not sealed the Decree that wythin thirtie dayes who so requireth c. Marke you the craft of these malicious men and in them the * nature and maner of all the enimies of Gods people First they conspire consent togither and disagree not in their wicked purpose that their cōsent being Noble men might haue authority with the Prince Then they wreast from the king before he vnderstoode their meaning a plaine confession that he had ratified the Degree And lastly open vnto him the accusation of Daniel and that with so much spite as possibly coulde be deuised That he was one of the Captiues of Iuda that he did not regarde the king that vpon stubburnnesse and contempt to the perilous example of all his Subiectes he disobeyed his Decree and prayed vnto his God not once or twise but three times euery day and that in more open maner then euer he did before that he might shewe to all men that he made no accompt eyther of the King or of his lawe When the king heard these wordes hee was sore displeased with him selfe c. Nowe at the length the king perceyueth that he was ouerreached by the * craft and enuie of his Nobles to his great mislyking and displeasure Whereby it may appeare there was in him a good inclination of Iustice and equitie but it was ioyned with time rousnesse and the want of the true knowledge of God and trust in his prouidence He feared if he should haue shewed himselfe more to esteeme a straunger then all the Nobles of his coūtrey and for his cause contrary to the maner of the Medes to reuoke a Lawe that he had made that they woulde haue raysed some conspiracie and rebellion agaynst him to his great trouble daunger of his kingdome Wherefore at the length after the stay of one whole dayes space he yeeldeth and contrarie to his owne conscience committeth an innocent and faythfull seruant into the handes of his wicked enimies and to the clawes of greedie and hungrie Lions Nowe the king spake vnto Daniell and said thy God whom thou hast serued c. If Darius did thinke that the GOD of Daniel would deliuer him from the iawes of the Lions whie did he not perswade himselfe that the same God was hable also to saue his kingdome to him agaynst the endeuours of all enemies or rebelles but that through feare thereof he would yeelde against his conscience to giue sentence of cruel death agaynst an innocent Surely if he had had Daniels fayth he woulde rather haue hasarded his kingdome then so to haue tempted God in the vniust punishment of an innocent and hurtlesse man But the respect of worldlye Glorie oftentymes drowneth the fayth of Princes Yet the prouidence of God so worketh by him that the miracle that he woulde shewe in the deliueraunce of his seruant might be euident without all exception or quarreling For Darius calleth for a great stone to be layde at the mouth of the Denne and causeth the same to be sealed with his owne ring and with the signets of his princes which were the accusers of Daniel that there might not be so much as a suspition of any sinister working by feeding the lions with meate or otherwise When the king had this done his conscience could not be quiet for that he had hasarded the life of so godly a man but went home with sorrow and heauinesse forbearing his meate and sleepe shunning all occasion of myrth and pleasantnesse But betimes in the morning at the breake of the day the king arose c. The speede that Darius made so earely in the morning declareth the care that he had for the life of Daniell and could not stay his affection but with lamentable wordes calleth vnto him And Daniel although his faithfull seruice shewed to the prince was very vnthankefully rewarded yet with mildnesse of spirite he aunswereth And neyther vpbraydeth the king with his vniust sentence nor inueigheth with one worde agaynst his accusers and causers of all his daunger but sayth My God hath sent his Angel and stopped the Lions mouthes He sayth not I am aliue or I am not deade but that he may not seeme vnthankefull to the authour of his deliuerance My God sayth he hath sent his Angel c. To the confusion of his enemies giuing the glory of his deliuery to God alone that they might thereby knowe that they had not stryued agaynst him alone but agaynst the eternall and euerliuing god The king reioysed Daniel was taken out of the denne and the * cause of his deliuerance is declared That he did put his trust in God. And as for those men which had accused Daniel the king commaunded c. The king being now by this miracle Encreased in the knowledge of Gods almightie