sinned Wilt thou be wrath with all the multitude 23 And the Lorde spake vnto Moyses saying 24 Speake vnto the Congregation and say Get you away from about the tabernacle of Corah Dathan and Abiram 25 And Moyses rose vp and went vnto Dathan and Abiram and the elders of Israell folowed him 26 And he spake vnto the congregation saying Depart I pray you from the tentes of these wicked men and touch nothing of theirs least ye perish in all their sinnes 27 And so they gate them from the tabernacle of Corah Dathan and Abiram on euery side And Dathan and Abiram came out and stood in the doore of their tentes with their wiues their sonnes and their little children 28 And Moyses sayd Hereby ye shall know that the Lord hath sent me to do all these workes for I haue not done them of mine owne minde 29 If these men die the coÌmon death of all men or if they be visited after the visitation of all men then the Lorde hath not sent me 30 But and if the Lorde make a newe thing and the earth open her mouth and swallowe them vp with all that they haue and they go downe quick into the pitte then ye shall vnderstand that these men haue prouoked the Lorde 31 And assoone as he had made an ende of speaking all these wordes the ground cloue asunder that was vnder them 32 And the earth opened her mouth and swallowed them vp and their houses and all the men that were with Corah and all their goodes 33 And they and all that they had went downe aliue vnto the pitte and the earth closed vpon them and they perished from among the congregation 34 And all Israell that were about them fled at the crie of them and they sayd Least the earth swallowe vs vp also 35 And there came out a fire from the Lorde and consumed the two hundred and fiftie men that offered incense 36 And the Lorde spake vnto Moyses saying 37 Speake vnto Eleazar the sonne of Aaron the priest that he take vp the censers out of the burning and scatter the fixe here and there for they are halowed 38 The censers of these sinners against their owne soules let them make of them broade plates for a couering of the aulter For they ffered them before the Lorde and therfore they are halowed and they shall be a signe vnto the children of Israell 39 And Eleazer the priest tooke the brasen censers which they that were burnt had offered and made brode plates for a couering of the aulter 40 To be a remembrance vnto the children of Israell that no straunger which is not of the séede of Aaron come néere to offer incense before the Lorde that he be not like vnto Corah and his companie as the Lorde sayde to him by the hande of Moyses 41 But on the morow all the multitude of the children of Israell murmured agaynst Moyses and Aaron saying Ye haue killed the people of the Lorde 42 And when the multitude was gathered against Moyses and Aaron they looked towarde the tabernacle of the congration and beholde the clowde couered it and the glorie of the Lorde appeared 43 And Moyses and Aaron came before the tabernacle of the congregation 44 And the Lorde spake vnto Moses saying 45 Get you from among this congregation that I may consume them quickly And they fell vpon theisr faces 46 And Moyses sayde vnto Aaron Take a censer and put fire therein out of the aulter and poure on incense and go quickly vnto the congregation and make an attonement for them For there is wrath gone out from the Lorde and there is a plague begunne 47 And Aaron toke as Moyses commaunded him and ranne into the middes of the congregation and behold the plague was begunne among the people and he put on incense and made an attonement for the people 48 And when he stoode betwéene the dead and them that were aliue the plague was stayed 49 They that died in the plague were fourtéene thousande and seuen hundred beside them that died about the conspiracie of Corah 50 And Aaron went againe vnto Moyses before the doore of the tabernacle of the congregation and the plague was stayed The Exposition vpon the .xvj. Chapter of Numbers And Corah the sonne of Isaar c. went apart with Dathan and Abiram c. THe Scripture in this place setteth forth vnto vs an example of repining Of the wicked and of rebelling against the good Magistrate and ordinance of god Wherein we haue to marke that no Prince or Magistrate can be so good and vpright but that wicked and lewde subiectes blinded with their priuate affections will rebell and * picke quarrels against him Moyses and Aaron were chosen and appointed by GOD himselfe they had the continual assistance of Gods holy Spirit and Angels guiding them and working with them They were painefull and diligent in their office verye carefull for the good estate of the people verieâ milde and mercifull in their gouernment and Farre from all couetousnesse briberie and corruption And yet did Corah Dathan and Abiram with many other rebel agaynst them reprooued them and discredited them in all theyr doyngs as ambitious prowde cruell and false In this example we haue to obserue First that the * rootes of rebellion commonly are Pride and selfeliking Enuie and ambition For pride causeth men to haue a great liking of themselues and to thinke themselues more Worthie men to be in honour and dignitie than anye other And therefore mooueth them partly to Enuie partly to Disdaine other and ambitiously by sturre and rebellion to seeke that which by other quiet meanes they cannot get That this was the roote of this rebellion here mentioned it appeareth by that Moyses speaketh to them You take to much vpon you you sonnes of Leui. Seemeth it but a small thing vnto you that God hath seperated you and taken you to his owne seruice but that you must seeke the office of the priest also In these wordes he toucheth theyr Pride and Ambition Secondly wee haue to marke what Instruments Rebels commonly vse agaynst good Princes and Rulers that is to saye Lying and Dissimulation By Lying they spreade false and vnâeue reporrtes of the Prince that he is Prowde that he is Couetous that he is Cruell that he Oppresseth the commons c. Yea and depraue all his well doynges to bring him the sooner in Hatred with the people and to cause them to mislike him which commonly with euery apparant cause are easily caryed to the desire of alteration of Princes and Rulers especially if they vse seueritie of Iustice in punishing By Dissimulation they cloke their owne Ambitious purpose of aduauncing themselues and pretende forsooth that they doe all for the Loue and safegard of the common weale and for Pitie toward the poore commons and for their ease and reliefe when as in deed they seeke nothing but the setting vp of themselues or the wreaking of malice
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 ⪠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 âlee ââto 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 hââle so grieuous and such as there was none throughout all the lanââ of Egypt since people inhabited it 25 And the hayle smote throughout all the land of Egypt all that was in the field ⪠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 ãâã I and my people are vngodly 28 Praye ye vnto the Lorde that these thunderings of God and hayle may be ãâ¦ã and I will let you go and ye shall âarâe no longer 29 ââyses 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 âawe 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
them before the Lorde thy God in the place which the Lord thy God hath chosen thou and thy sonne and thy daughter thy seruant and thy mayd and the Leuite that is within thy gates and thou shalte reioyce before the Lord thy God in all that thou puttest thyne hand to 19 Beware that thou forsake not the Leuite as long as thou lyuest vpon the earth 20 If when the Lorde thy God shall enlarge thy border as he hath promised thée thou say I will eate flesh bicause thy soule longeth to eate fleshe thou mayst eate fleshe what soeuer thy soule lusteth 21 If the place whiche the Lorde thy God hath chosen to put his name there bée too far from thée then thou shalt kill of thy oxen and of thy shéep whiche the Lord hath giuen thée as I haue commaunded thée and thou shalt eate in thyne owne citie whatsoeuer thy soule lusteth 22 And as the Roebucke and the Harte is eaten so thou shalt eate them both the cleane and vncleane shal eate of them 23 But take héede that thou eate not the bloud for the bloud is the lyfe and thou mayste not eate the lyfe with the fleshe 24 Thou shalt not eate it but poure it vppon the earth as water 25 Thou shalt not eate it that it maye goe well with thée and with thy children after thée but thou shalt doe that whiche is ryghte in the sighte of the Lorde 26 But thy holy things whiche thou haste and thy vowes thou shalte take and come vnto the place which the Lord hath chosen 27 And thou shalte offer thy whole burnt offerings both fleshe and bloude vpon the aulter of the Lorde thy God and the bloud of thine offerings shall be poured out vpon the aulter of the Lorde thy God and thou shalt eate the fleshe 28 Take héede and heare all these words which I coÌmaund thée that it may go wel with thée and with thy children after thée for euer if thou doest that whiche is good and righte in the sighte of the Lorde thy God. 29 When the Lorde thy God shall destroy the nations before thée whither thou goest to possesse them and thou succéedest in their inheritaunce and dwellest in their lande 30 Beware that thou be not taken in a snare after them after that they be destroyed before thée and that thou aske not after their Goddes saying As these nations serue theyr Gods I wil do so likewise 31 Nay thou shalt not do so vnto the Lord thy God for all abhominations and that whiche the Lord hateth the same haue they done vnto their goddes 32 For they haue burned both their sonnes their daughters with fire before their goods Therefore whatsoeuer I commaund you take héede ye do it and put thou naughte thereto nor take ought therefrom The Exposition vpon the .xij. Chapter of Deuteronomie These are the ordinaunces and lawes whiche ye shall obserue and doe c. AS Moyses before in sundry places had warned the Israelites earnestly to shun Idolatrie and false woorshipping of God so here that they might haue the lesse occasion to be seduced hee chargeth them when God hathe brought them into the land of Chanaan giuen theÌ the possession therof that they shuld * destroy all the places wherin those wicked nations serued their gods yea and to ouerthrow their aulters breake their pillers burne their groues hewe downe their grauen images and somuch as they coulde bring the names of them out of memorie that they remayned not among them as stumbling stockes for them to fall at Wherin we also haue to learn that to the vttermost of our power we should deface the monumeÌts of Idolatrie yet after the Idolatrie false worshipping of God is by good order and doctrine taken away as touching the outwarde things that they vsed some more libertie is left to christiaÌs than was to the Israelites For I do not see but that christian meÌ may wel vse churches and some other things that haue bene before time wickedly abused and apply the same things now to better vses As the precepts for auoyding of Idolatrie were perpetual binde all ages so this commaundement of destroying the places c. was but temporall and an ordinance to them only giuen and therfore doth not bynd all other in like maner as it did binde them You shall not doe so to the Lorde youre God but ye shall seeke the place c. In this part of the chapter Moyses by gods Authoritie appointed to the Israelites a certain order to be obserued in the externall exercise of Gods true worship wherby it might differ froÌ all false woorshippyngs of Idolatrous Gods dispersed throughout the world and that is it that hee woulde haue but one Sanctuarie and one Aulter thereby to declare their*vnitie and consent in one faith and religion Therefore he appointeth but one place* where he wil be worshipped and thither he willeth them all to resorte and to that place to bring their offrings The choyce of this place God reserueth to himselfe neyther was it appointed among the people of Israell vntill the tyme of king Dauid and then chose hee Mounte Syon and the Citie of Hierusalem as it is sayde Psalme 78 Hee refused the tabernacle of Ioseph hee chose not the trybe of Ephraim but chose the trybe of Iuda euen the hyll of Syon vvhyche hee loued And agayne Psalme 132. God hathe chosen Sion and had a desire that it myghte bee an habitation for him This is sayeth he my rest for euer here I vvill dvvell c. In all the meane time vntill Dauids reigne the Arke of GOD had not anye settled place but yet they dydde woorshyppe GOD and doe Sacrifice where the Arke and the Tabernacle was So that euery man or euery Tribe did not erect a seuerall aulter where they might sacrifice to their god The sacrifices and offerings mentioned vers 6. are such as by God him selfe were appointed to diuers purposes as appeareth Leuit. 2. 3. 4. 5. 6. 7. Num. 15. and in sundry other places In al those sacrifices the Priestes and Leuites that attended vpon the seruice of God hadde their portions appointed them the residue they that offred did eate with thankes giuing reuerence For by this speech To eate before the Lord is noted the holy feastes that they solemnised at sacrifices as a differeÌce from their other meales and eatings For then were they at the tabernacle where god did principally declare his presence to them and therfore were sayd To eate before the Lorde Notwithstanding thou mayst kill and eate fleshe in all thy cities c. God permitteth the Israelites to eate fleshe suche as they lyke in any place so that it were not offered to him in Sacrifice but vsed as their common meate And he putteth for example the Roe and the Harte whiche were neuer offered to God and therefore mighte all sortes of men eate of them yea euen
that Woises vttereth is and leaue out that 241. b. for but oblation reade but an oblation 242. b. for had not gathered reade had now gathered 261. a. And made to them his lowe leaue it out 279. a. for of his flocke reade of his stocke 293. b. had ruled leaue out had 296. b. for to be thought that reade to be thought but that for in his flocke reade in his stocke 320. b. for moysting reade moysture 321. b. for this their beautie reade this the beautie 322. a. for by this benefite reade by his benefite 337. b. for the chil reade the children 354. a. for benefices reade benefites 355. b. for endue reade endure 350. a. in the .11 side of Ddd. for continuance reade countenance 380. b. for riches his benefites reade riches of his benefites 382. b. for other Iewes did reade other Iewes did thinke IN the Copie that the Printer vsed sundrie applications of the text were striken out bicause I thought them somewhat troublous to the vnlearned reader and bicause the quotations in the margent that were made for the confirmation of such applications were not so plainly striken out they printed the same quotations and thereby it commeth to passe that sundry of them in the margent are not fitlye to the places which they are set against as these especially that folowe Fol. 2. b. Deut. 3. b. 15. Psal 77. d. 41. Fol. 4. a. Esay 66. a. 3. Psal 51. d. 17. Psal 39. b. 9. Fol. 13. b. lo. 10. a. 3. 2. Tim. 2. c. 19. 2. Pet. 2. b. 9. Fol. 14. a. 1. Tim. 4. a. 1. Fol. 17. a. Iacob 4. e. 9. Psal 74. b. 8. Fol. 18. a. 1. Reg. 20. e. 30. Fol. 24. b. Eccle. 7. b. 14. Fol. 25. a. Exod. 5. e. 21. Rom. 7. b. 13. Fol. 57. a. Iacob 4. c. 10. Fol. 104. b. Dan. 14. a. 8. 10. Fol. 206. a. 1. Cor. 7. d. 19. Gal. 6. d. 15. Fol. 207. a Io. 4. d. 24. 2. Cor. 3. d. 17. Phil. 3. a. 3. Esay 43. b. 7. Fol. 215. b. Psal 108 d. 29. Psal 110. a. 1. Luc. 1. g. 68. Ephe. 1. a. 3. Fol. 232. a. Ephe. 4. a. 4. The first Sunday in Aduent at Morning prayer Esay 1. THe vision of Esay the sonne of Amos which he sawe vpon Iuda and Hierusalem in the dayes of Vzia and Ioathan Ahaz and Ezekia kings of Iuda 2 Heare O heauens and hearken O earth for the Lord hath spoken I haue nourished and brought vp children and they haue done vnfaythfully against mée 3 The Oxe hath knowne his owner and the Asse his maisters cribbe but Israell hath not knowne my people hath giuen no heede 4. Ah sinfullnation a people laden wyth iniquitie a seede of the wicked corrupt children they haue forsaken the Lorde they haue prouoked the holy one of Israell vnto anger they are gone backwarde 5 Why should ye be stricken any more for ye are euer falling away euery heade is diseased and euery haââ heauy 6. From the sole of the foote vnto the heade there is nothing sounde in it but woundes blaynes and puâifiyng sore they haue not bene sained neyther wrapped vp neyther molified wyth the oyntment 7 Your land is wasted your Cities are burnt vp straungers deuour your lande before your face and it is made desolate as it were the destruction of enimies in the time of warre 8 And the daughter of Sion shall be left as a cotage in a vineyarde like a lodge in a garden of Encumbers like a besieged Citie 9. Except the Lorde of hostes had left vs a small remnant we should haue béene as Sodoma and like vnto Gomorra 10 Heare the worde of the Lord ye Lordes of Sodoma and hearken vnto the lawe of our God thou people of Gomorra 11 Why offer ye so many sacrifices vnto me will the lord say I am full of the burnt offerings of weathers and of the fatnesse of fedde beastes I haue no pleasure in the blood of bullocks lambes goates 12 When ye come to appeare before me treading in my courtes who hath required this at your handes 13 Offer me no mo oblations for it is but lost labour incense is an abhominable thing vnto me I may not away with your newe Moones your sabbathes and solemne méetings your solemne assemblies are wicked 14 I hate your newe Moones and appoynted feastes euen from my very heart they make me wearie I cannot abide them 15 When ye holde out your handes I will turne mine eyes from you and though you make many prayers yet I will heare nothing at all seeing your handes are full of bloud 16 Wash you make you cleane put away your euill thoughtes out of my sight ceasse from doing of euill 17 Learne to doe well applie your selues to equitie deliuer the oppressed helpe the fatherlesse to his right let the widowes complaint come before you 18 And then go to sayth the Lorde let vs talke together though your sinnes be as red as scarlet they shal be as white as snowe and though they were like purple they shall be as white as wooll 19 If ye be willing and obedient ye shall eate the good of the lande 20 But if ye be obstinate and rebellions ye shall be deuoured with the sworde for the mouth of the Lorde hath spoken it 21 Howe happeneth it then that the faythfull Citie which was full of equitie is become vnfaythfull as a whore Righteousnesse dwelt in it but now murtherers 22 Thy siluer is turned to drosse and thy wine mixt with water 23 Thy princes are wicked and companions of théeues they loue gifts altogither and gape for rewardes As for the fatherlesse they helpe him not to his right neyther will they let the widowes causes come before them 24 Therefore saith the Lorde God of hostes the mightie one of Israell Ah I must ease me of mine enimies and auenge me of mine aduersaryes 25 And I shall lay my hande vpon thée and purely purge away thy drosse and take away all thy tinne 26 And set thy iudges againe as they were sometime and thy senatours as they were from the beginning and then thou shalt be called the righteous Citie the faythfull Citie 27 Sion shall be redéemed with equitie and her conuertes with righteousnesse 28 But the transgressours and the vngodly and such as forsake the Lorde shall altogither bée vtterly destroyed 29 For ye shall be confounded for the trées which ye haue desired and ye shall be ashamed of the gardens that ye haue chosen 30 For ye shall be as a trée whose leaues are fallen away and as a garden that hath no moystnesse 31 And the very strong one of your Idols shall be as towe and the maker of it as a sparke of fire and they shall both burne together and no man quench them The exposition vpon the first Chapter of Esay The vision of Esai the sonne of Amos which he saw vpon Iuda c.
THe first verse conteynetâ the tytle which briefly noteth what the thing is by whome it was vttered agaynst what place and people and in what time It is a vision that is a prophesie or reuelation declared by almightie God and therefore not to be esteemed as any maâs deuise and vttered by Esaias the sonne of Amos descending of the royall lyne of the kings of Iuda Who prophecied in the raignes of Ozias Ioathan Achas and Ezechias as it may be thought by the space of fourescore yeares And vttered this prophecie agaynst the nation of Iurie and Hierusalem the chiefe and royall citie thereof that is to say against that Nation that God had chosen of all other for his peculier people and had mainteyned and preserued it with great benefites and yet nowe was fallen from his true worshippe vnto Idolatrie sinne and wickednesse And therefore sayth he Heare O heauens and hearken O earth for the Lorde hath spoken c. That he may the more earnestly mooue that dul and hard harted people he beginneth with a tragicall exclamation and calleth heauen earth to witnesse agaynst them as if he had sayde Forsomuch as the vnthankfulnesse and wicked stubburnnesse of this people is such as they will giue no eare to the worde of God earnestly calling them to repentaunce I turne my speeche to you O heauens and speake to thee O earth Though heauen be ãâã of yet ââely it will heare though the earth be hard and stonie yet it will relent and be moued but this people will not bend this Nation will by no meanes be reclaymed * Yea they are more dull and vnâânsible in the vnderstanding of Gods will and of his great goodnesse toward them than the ãâ¦ã beastes are For what Oxe doth not from ãâã himselfe to his mayster that keepeth him What Asse doth not acknowledge and looue those that feede him But my people sayth the Lord whom I haue cherished whome I haue * fostered as my * children with all care and tendernesse do not onely with vnthankfull mindes forget my benefites but with stonie and stubburne heartes refuse to heare my calling and in all maner of wickednesse bende themselues against me and striue to prouoke my wrath and indignation agaynst them Whie should ye be stricken any more for ye are euer falling away c. From the beginning of the fift verse to the tenth he doth greatly amplifie their wayward stubburnnesse declaring that as they could not be woonne to repentance nor mooued to turne to their gracious Lorde by consideration of his exceeding great benefites towarde them so neyther could they be reclaymed nor anye thing at all mooued with the grieuous plagues and punishmentes which to that onely purpose as a mercifull father he had brought vppon them but rather by the same hys plagues they increased in stubburnnesse waxed euery day worse than other And therfore sayth he To what ende should I plague or scourge you with aduersitie any further seeing your obstinacie is such as you will increase in wickednesse and still heape sinne vpon sinne and offence vpon offence The Realme of Iurie may well be resembled to a mans bodie the heade and heart whereof is the Citie Hierusalem and the King and Princes with the residue of the inhabitants thereof and the other cities and townes as the inferiour members All which I haue grieuously touched with my seuere iustice and sharpe punishments so that from the * crowne of the head to the sole of the foote from the highest Citie to the lowest Village from the noblest person to the basest subiect there is none but he hath felt the bitter smart thereof and that in such sort as no Phisition is hable to cure or heale their festured sores that is nor King nor Counsaylour nor Prince nor Priest nor Prophete can helpe the miserie of this kingdome and restore it to the prestinate state and integritie againe Their lande lyeth waste their Cities are burnt with fire straungers possesse their Countrey their possessions are spoyled their royall Citie Hierusalem is left desolate as a lodge in a vineyard or a Cotage in a Cucumber garden that hath no house neere vnto it their people are slaine their glorie decaied their strength consumed yea if the Lorde of hys great mercy had not * left theÌ some coÌfort through the promised séede of Messiah their desolation had beene euen as the destruction of Sodome and Gomorrha and yet I say all this notwithstanding are their hearts nothing mooued to repent or to turne to the Lorde for mercie Heare the worde of the Lorde ye Lordes of Sodoma and hearken c. And for that they did flatter themselues in the middes of this great wickednesse with a vaine opinion of hypocriticall iustice and superstitious worshipping of God as thoughe by suche meanes they should winne his fauour towarde them The Lorde plainly sheweth that he doth lothe and abhorre their sacrifices and offerings their festiuall dayes and their solempne meetinges yea though they were commaunded by his owne lawe so long as they were voyde of * inwarde holinesse of heart and minde and distayned with sinne and wickednesse both before God and the worlde In which place the more to mooue them almightie God seemeth to labour with diuersitie of woordes to lette them vnderstande how little account he maketh of such externall worshipping being destitute of true holinesse right worshipping in spirite in truth VVhy offer you sayth he so many sacrifices c. I am full of them I haue no pleasure in them VVho required them at your hands Offer no more It is but lost labour It is * abhominable vnto me I may not away with them They are wicked I hate them They make me weary I cannot abide them I will not heare your prayers I will turne mine eyes from you By all which wordes God sheweth how little he regardeth hipocrisie where true holinesse waÌteth Then from the sixtenth verse to the .xxj he sheweth what is the right way to winne his fauour Make you cleane sayth he put away your wicked thoughts and deuises Ceasse from doing euil Learne to do good Applie your selues to equitie Deliuer the oppressed Helpe the fatherlesse Heare the widowes complaint For these are the true fruites of right repentance And then If your sinnes were as red as scarlet in token that you had deserued bloud and confusion they shall be as white as snow in testimonie that by Gods mercie ye be cleared from them This if you will doe the Lorde will looke fauourably on you and prosper you but if you continue obstinate and rebellious as hytherto you haue done the sworde of Gods wrath shal vtterly deuour you for his owne mouth hath spoken it and therefore thinke not that it is mans worde onely How happeneth it then that the faithfull Citie which was full of equitie c. From the .xxj. to the
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 coÌfusion 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 theââ 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
15 And vpon euery highe tower and vpon euery fenced wall 16 And vpon all the shippes of Tharsis and vpon all pictures of pleasure 17 And the pride of man shall bée brought downe and the loftinesse of men shall be made low and the Lorde alone shall be exalted in that day 18 As for the Idols he shall vtterly abholishe 19 And they shall créepe into holes of stone and into caues of the earth for feare of the Lorde and for the glorie of hys maiestie when he ariseth to destroy the vvicked ones of the earth 20 In the selfe same day shall man cast away his Gods of siluer his Gods of golde into the holes of Mowles and backes which he neuerthelesse had made to him selfe to honour them 21 And they shall créepe into the cliftes of the rockes and into the toppes of the harde stones for feare of the Lorde and for the glorie of his maiestie when he ariseth to destroy the vvicked ones of the earth 22 Ceasse therefore from man in whose nosthrilles there is breath for wherein is he to be accounted of The exposition vpon the seconde Chapter of Esay The selfe same word that Esay the sonne of Amos saw vpon Iuda c. IN the first verse is conteyned the same matter that was in the first of the Chapter before In the three next verses Esay prophecieth of the kingdome of Christ the aduauncement of his Church and the conuersion of the Gentiles that shoulde be in the latter dayes that is when the ceremoniall law and the figures and sacrifices appoynted by Moises should haue an end in the truth of the very Messiah Christ Iesu the sauiour of the worlde The Temple of Hierusalem was buylded by Solomon vppon mount Sion and was the onely chosen place where God would be specially woorshipped and serued so that in sundrie places of the Psalmes it is sayd that The Lord had chosen * Sion for his habitation bicause of the Arke of his presence there in the temple reserued For this cause in the scriptures Sion and Hierusalem are taken for the type and figure of the true Church of God vnder Christ As saint Paule to the Hebrues You are come to the mounte Sion and to the Citie of the lyuing God the celestiall Hierusalem and to an innumerable companie of aungels and vnto the congregation of the first borne That is to say to the blessed Church of Christ Wherefore in this place by the Hyll of the Lordes house that is mount Sion is ment the Church of Christ the congregation of the faythfull which at the comming of Christ should be aduaunced aboue all the kingdomes of the earth and enlarged with great glorie by the conuersion of the Gentiles from their Idolatrie to the fayth of Christ throughout the whole worlde The glorie and aduauncement of the Church which is here so highly spoken of muste not bee thought to consist in the honour power and riches of the worlde wherein the Church is alway contemptible but in the heaueÌly doctrine strong faith true worshipping of God charitie patience constancie and all Godly giftes of grace which meruelously shined in the Godly fathers and first professours of christian Religion that followed after Christ in all Nations and Countreys of the earth For as Christes kingdome is spirituall so is the glorie of the same spirituall and not worldly When the Prophete sayth Come let vs ascende to the hill of the Lorde he to the reproofe of the Iewes doth note the readinesse and willingnesse of the Gentiles in whose person this is spoken not only to imbrace the fayth of Christ themselues but also cheerefully to encourage other to the same Which may appeere in this that by the preaching of the Apostles within thirtie yeares as Eusebius sayth all the Nations of the earth were woonne to the fayth of Christ and the receyuing of his Gospell And he will instruct vs in his wayes Hereby is to be noted that the chiefe care and studie of the true church of Christ ought to be in the instructing of his people what his wayes are and not to leade theÌ into mens fantasies or into their own deuises Out of Sion shall come a lawe and the worde of the lord c. The law of grace and truth that is the Gospell of christ Iesu * began first in Hierusalem There christ preached in the Temple there he wrought many miracles * there he sent downe the holyghost vpon his Apostles From * thence he sent his messengers and preachers of his Gospell into all partes of the worlde to reforme the people and bring them by repentance from Idolatrie and wickednesse to the true worshipping of God and vertuous conuersation of life that is to make them subiectes to the kingdome of Christ They shall breake their swoordes into mattocks and their speares c. As the Gospell is a doctrine of reconciliation and peace making betweene God and vs through Christ Iesu our sauiour so doth it pacifie and quiet men among themselues also In so much that they which be the true members of the kingdome of Christ doe not vse to striue by fighting and warre for their priuate quarelles but liue togither in vnitie loue and concorde Or if any doe otherwise it is a great burthen to their consciences and an euident note of their imperfection Insomuch as they shew themselues not to haue that * badge or cognizance whereby the seruauntes and subiectes of Christes kingdome are knowne And yet doth not this place prohibite Princes and Magistrates to make warre for the maintenance of iustice and godlinesse For they haue the sworde put into their handes by God whose ministers they are for the defence of them which are coÌmitted to their charge the widowe the fatherlesse and the poore and innocent oppressed Come ye O house of Iacob and let vs walk in the light of the Lorde In this fift verse the Prophete by emulation of the Gentiles prouoketh the Iewes vnder the name of the house of Iacob to imbrace the fayth of Christ and walke in the light of his Gospell As if he had sayd Beholde straungers whom we esteemed as a foolish people that alway worshipped Idols and liued in all vncleannesse with how great desire forsake they their Idols and seeke after the true God Are not we ashamed that we are the last that are ioyned to Christ and his Church To vs the law was giuen to vs the Prophetes preached Christ was borne among vs he is our heritage come let vs imbrace him if we glorie to be of the house and posteritie of Iacob it should be assured to vs that Christ is that promised seede For Iacob prophecied Hunc fore expectationeÌ Gentium that he should be the expectation of the Gentiles now you see our father Iacobs promise fulfilled c. Let vs walke therefore in this light of the Lorde for this Sauior is the true light But as Christ sayth
in the thirde of S. Iohns Gospell This is the coÌdemnation that the light came into the world and the worlde loued darkenesse more then light Wherefore in the foure next verses the Prophet foreseing the obstinacie of the Iewes in refusing Christ and their delightin witches sorcerers and soothsayers more than the superstitious Chaldees and Philistines and the confidence in their ryches and strength of horses and chariots and trust in forraine friendes and woorshipping of Idols foreseeing I say all these thinges and also that the secrete but iuste iudgement of God for the same had giuen them ouer he saith he wil not pray to god for them but leaueth them to his iustice and desireth him not to pardon them their obstinacie and wickednesse Therefore forgiue them not sayth he Get thee into the rocke and hide thee in the grounde for feare of the Lord c. The Prophete doth here insult vpon the stubburne Iewes as if he had sayde Oh you wicked generation seeke refuge if you can in the rocke seeke corners to hide you in the caues of the earth and though you doe finde such places you shall not scape from the wrath indignation of god Yea if you were shut vp and inclosed in a rocke the iustice of God woulde finde you out and plague you for your sinnes And not you onely but all the proude of the earth who in the glorie and securitie of their wealth set vp their faces against the liuing god Were they as high as the Ceders of Lybanus yea or any mountaines in the whole earth Were they as strong and stiffe necked as the Okes of Basan Were they of as great force as fenced Castelles and Towers or as gorgeous as the ships of Tharsis or as highe minded and loftie as Lucifer The mightie Lord of hostes shall putte them downe and make them bende and his glory onely shall be aduaunced in the day of his wrath As for your Idoles they shall be destroyed and brought to confusion and your selues that haue made them your gods and put your trust and confidence and your whole delight in them shall see so little helpe of your miserie by them that you shal be ashamed of them and cast them into holes cliftes of rockes to hide them and your owne grosse folly from the face and maiestie of the Lorde Therefore leaue of the trust and confidence that you haue conceyued in your selues or in anye strength of man and put your trust in the Lorde alone For mans life is brickle and fraile euen as the breath passing out of the nosthrils Out of this Chapiter are these lessons to be learned 1. First wee haue to learne the authoritie and truth of Gods holy word and his Prophets which so many hundred yeares before did so euidentlye tell of the kingdome of Christ the conuersion of the Gentiles the reiecting of the Iewes which from the beginning had bene accounted the chosen people of God. 2 Secondly that the chiefe studie of the church of Christ ought to bee to instruct the people of God in his wayes and on the other part that it is their duetie that associate themselues vnto the Church not onely to learne his wayes but also to walke in his pathes and to declare their profession in the behauiour of their life 3 Thirdely that they which be the Citizens of the heauenly Hierusalem and the true members of the Church of Christ vse not by strife and contention fighting and warre to seeke one the hurt of the other but studie to liue together in vnitie and concorde charitie and brotherly loue as the children of one father and heyres of one kingdome 4 Fourthly that we beware least through our obstinate refusing of the Gospell of Christ we be giuen ouer by almightie God and cast into perpetual induration and vtter confusion as the Iewes were in whome we see euen to this day a dreadfull example of Gods seuere iustice 5 Fiftly that witchcraft sorcerie soothsaying and confidence in worldly strength and riches are odious to almightie GOD for that these things doe leade men from that trust and confidence that they should haue in God alone and turne the glorie of God vnto creatures which is directly agaynst the first commaundement The seconde Sunday in Aduent at Morning prayer Esay 5. NOwe will I sing my beloued friend a song of my friend touching his vineyarde My beloued friende hath a vineyarde in a verye fruitfull plenteous ground 2 This he hedged and gathered out the stones from it and planted it with the choysest vine In the middes of it builded he a tower also made a wine presse therein and he looked that it should bring him grapes and it brought forth wilde grapes 3 Nowe O Citizen of Hierusalem and man of Iuda iudge I pray thée betwixt me and my vineyarde 4 What more coulde haue bene done for it that I haue not done wherfore then hath it giuen wilde grapes where I looked to haue had grapes of it 5 Well nowe I shall tell you howe I will doe with my vineyarde I will take the hedge from it that it may perish and breake downe the wall therof that it may be troden vnder foote 6 I will lay it waste it shall neither be digged nor cut but beare thornes and briers I will also forbed the clowdes that they shall not raine vpon it 7 As for the vineyard of the Lord of hostes it is the house of Israell and the man of Iuda the plant of his pleasure Of these he looked for equitie but sée there is oppression for righteousnesse and lo it is a crying 8 Wo vnto them that ioyne one house to another and bring one lande so nie vnto another that there is no more place Will ye be placed alone in the middes of the earth 9 These things are in the eares of the Lorde of hostes of a truth great and fayre houses shall be without any dweller in them 10 And ten acres of vines shall giue but a quarl and thirtie bushels of séede shall giue but an Ephââ 11 Wo be vnto them that rise vp earely to follow ââkennesse continuing vntill night till they be set on fire with wine 12 In their feastes are harpes and lutes tabrets and pipes and wine but they regarde not the worke of the Lorde and consider not the operation of his handes 13 Therefore commeth my folke into captiuitie bicause they haue no vnderstanding Their glorie is familyââ with hunger and their multitude dried vp with thirst 14 Therefore gapeth hell and openeth hit mouth maruelous wide that their glorie multitude and wealth with such as reioyce in her may descende into it 15 Thus hath man a fall and is brought low and the high looke of the prowde shall be layde downe 16 But the Lorde of hostes shal be exalted in iudgement and God that is holy is sanctified in righteousnesse 17 Then shall the shéepe eate as they were woont and the rich
mens wastes shall straungers deuour 18 Wo be vnto them that draw wickednesse with cordes of vanitie and sinne as it were with a cart rope 19 Which vse to speake on this maner Let him make spéede and hasten his worke that we may see it let the counsaile of the holy one of Israell come and drawe nie that wée may know it 20 Wo be vnto them that call euill good and good euill which make darkenesse light and light darknesse that make sower sweete and swéete sower 21 Wo be vnto them that are wise in their owne sight and thinke themselues to haue vnderstanding 22 Wo be vnto them that are strong to suppe out wine and expert men to set vp dronkennesse 23 Wo be vnto them that giue sentence with the vngodly for rewardes but condemne the iust cause of the righteous 24 Therefore like as fier licketh vp the strawe and as the flame consumeth the stubble euen so their roote shall be as corruption and their blossome shall vanish away lyke ãâã for they haue cast away the law of the Lorde of hostes and despised the worde of the holy one of Israell 25 Therefore is the wrath of the lorde kindled agaynst his people and hath stretched forth his hande vpon them yea he hath smitten them and the hilles did tremble and their carâaââs did lie torne in the open stréetes and in all this the wrath of God hath not ceassed but his hande stretched out still 26 And hée shall giue a token to a people of a farre countrey and shall hisse vnto them from the end of the earth and beholde they shall come hastily with spéede 27 There shall not be one faint nor féeble among them no not a sluggish nor sléepie person there shall not one of them put of his girdle from his loynes nor loose the latchet of hys shoe 28 His arrowes are sharpe and all his bowes bent his horse hooâes are as flint his cart whéeles like a whirle winde 29 His crie is as it were of a Lion and he roreth like Lions whelpes they shall rore and hantch vp the pray and no man shall recouer it nor got it from them 30 In that day he shal be so fierce vpon him as the raging of the sea then one shall beholde the land lo darknesse and sorrow and the light is darkened in the heauens thereof The exposition vpon the fift Chapter of Esay Nowe will I sing my beloued friende a song of my friend c. THe parable of the * vine vsed by the Prophete in this fift Chapter doth vnder figuratiue and borowed speach containe in effect the same matter that was vttered in the beginning of the first Chapter that is the great goodnesse of God towarde the Nation of the Iewes the vnthankfulnesse of the people and the plague or punishment threatned for the same And euen the same three things haue you here to note The beloued friend that the Prophete speaketh of in the first verse is God himselfe the vineyarde is the house of Israell the chosen vine the people of Iurie the ãâ¦ã that it was planted in the lande of promise flowing with milke and body the the hedge or bounde that he set about it was the prouidence of God and defence of his good Aungels together with princes magistrates lawes both politike and other by him appoynted The stoning was the casting out of the Idolatrous Chanaanites and other heathen enimies before them the tower that he builded was the name of God and maiestie of his presence among them The watchmen in the tower were his prophets which were sent in his name to forewarne his people of all daunger iminent to them either from God or their worldly enimies The vine presse was sincere and true doctrine according to the law of god with the knowledge of his true worship which hee gaue to them only of all the Nations of the earth And therefore when God had thus husbanded fenced and dressed his vine he might iustly looke for sweete grapes out of the which pleasant and acceptable âuyâe should haue beene pressed to hys delight and glorie The sweete grapes that God looked for were true fayth and worshipping of the name of God obedience to his holy commaundements a charitable and louing minde toward their neighbours In gouernment of the common welth integritie and diligent keeping of the lawes punishing of the wicked defence of the widow fatherlesse poore innocent But coÌtrary to the hope and expectation of this heauenly husband the vnkindly vine brought ãâã and âinking wilde grapes that is infidelitie and mistrust in GOD superstition Idolatrie murdering of his prophetes and messengers hatred grudge and malice among themselues oppression crueltie briberie extortion couetousnesse dronkennesse banketting and all voluptuous and filthie liuing yea and aboue all contempt and hatred of Gods worde Wherfore god iustly threatneth that he will take away from them the care of his diuine prouidence and the gouernmeÌt of good lawes and princes wherwith they were defended that they may so lie open to the spoyle of their enimyes And also that he will not sende anye more among them his prophetes nor the heauenly dewe of his grace and wholesome doctrine whereby before time they were instructed Finally that he will take all his good giftes and benefites from them wherewith before they were aboundantlye blessed In the residue of the Chapter the Prophet vpbraydeth them with the perticuler wilde grapes with which the lord was displeased as Couetousnesse and Extortion Dronkennesse and Banketting Securitie and contempt of Gods worde c. As touching Couetousnesse he reprehendeth the greedie heart and minde that thinketh it hath neuer inough For otherwise it is not sinne to haue two howses or two peeces of ground so it be not with the oppressioÌ or iniurie of our neighbour But to haue so couetous a minde that he thinketh all to little for himselfe and therefore as Chrisostome sayth woulde take from the poore if they could the very vse of the sonne and are grieued to see their neighbours vse the common elements of the worlde that it is that the Prophete here so sharpely rebuketh and therefore threatneth that God will make their fayre gaye houses desolate and their lande barraine vnto them which they haue purchased with so great iniurie and oppression of other In so much that * ten Acres of vines shall scant yeelde one quart of wine and thirtie bushels of seede scant one pecke The seconde vice is Dronkennesse * and banketting with musicke and wantonnesse which the Prophete threatneth that God will punish with captiuitie and extreeme famine and hunger in so much that both riche and poore shall die for hunger in great multitudes For that is it he meaneth wheÌ in the .14 verse he sayth Hell gapeth and openeth her mouth wide to receyue the number of them that shall die as it were in a generall plague or murreyne By Glorie he meaneth Riche and
is perpetuall * felicitie and tranquilitie For Christ hath obteyned for vs of God the father all those blessings that we haue not onely bodily but also and specially spirituall that is * remission of sinnes * imputing of Christes iustice to vs and the spirite of GOD to * mortefie the lustes of the flesh whereby we haue * peace and quietnesse of conscience before God and the worlde The dead will not liue they that be out of life will not rise againe c. Here entereth the first part of an other contrary comparison betweene the wicked and the godly and in this verse he sayth of the wicked that they doe die and liue not againe for their resurrection shall bee to them a death perpetuall and no life And although they seeme to prosper and flourishe long on earth to the annoyance of the godly yet the Lorde visiteth them in due time * and rooteth the memorie of them out of the earth so that they shall neuer ryse againe to glorie Thou hast increased the people O Lorde thou hast increased c. This is the other part of the coÌparison touching the godly as if he had sayde Thou O lord christ destroyest the wicked and rootest out theyr memorie neuerthelesse thou doest gather thy Church and increase the number of thy people that thy glorie may be spred and extended to the vttermost boundes of the earth And yet doest thou not gather them to rest and quietnesse of this life but to great vexation and affliction and therfore doe they resort to thee in theyr trouble * and poure out their prayers to thee in the time of thy chastening For * thy chastening they do acknowledge it to be whatsoeuer commeth Although it be the hande of the wicked yet they knowe it to proceede from thy fatherly prouidence to their great benefite and commoditie that their fayth may be increased their spirite styrred vp to call vpon thee Thy dead men shall liue euen as my body shall they rise againe c. The wicked although they flourish for a tyme in this worlde yet shall they not liue in blesse after the resurrection of the deade but shall die for euer But the godly that haue liued here in trouble and dyed in thee shall rise againe to lyfe and ioyes euerlasting Come my people enter thou into thy chambers and shut thy doores c. This is a consolation in the person of Christ exhorting his people paciently for a time to beare the affliction and trouble of this life and to enter into the closets and secretes of their heartes and call vpon the name of the Lord for the succour and strength of his holy spirit vntill the time of his indignation be past For the Lorde in short time will come * to visite the wickednesse of the earth and the earth shall no longer keepe secrete but * disclose the bloud and crueltie that hath beene shewen to the saintes of God that his iustice may proceede agaynst them for the same The fourth Sunday in Aduent at Morning prayer Esay 30. ALas for those disobedient children sayth the Lorde that they will take counsayle and not of me that they will take a secrete aduise and not out of my spirite and therefore adde they sinne vnto sinne 2 Euen they that walke to go downe into Egypt and haue asked no question at my mouth but séeke strength in the might of Pharao and trust in the shadow of Egypt 3 Therefore shall the strength of Pharao be your confusion and the trust in the shadow of Egypt your shame 4 For his Capitaynes were at Zoan and his Ambassadours came vnto Hanes 5 They were ashamed of the people that could doe them no good and that might not helpe them nor shewe them any profite but were their confusion and rebuke 6 The burthen of the beastes of the South In a lande of trouble and anguish from whence shall come the yong and olde Lion the viper and fierce serpent that flieth agaynst them that vpon coltes beare their ryches and vpon camels their treasures to a people that can doe them no good 7 For vaine and nothing worth shall the helpe of the Egyptians be therefore haue I cryed vnto Hierusalem they shall haue strength inough if they wil settle their minds in quietâesse 8 Now therefore go thy way and write this beâore them in a table and note it in a booke that it may finally remaine and be kept still for euer 9 For this is an obstinate people and dissembling children children that refuse to heare the law of the Lorde 10 For they say vnto the séers Sée not and to them that be cleare of iudgement Looke not out right things for vs but speake fayre wordes vnto vs looke out errours 11 Get you out of this way depart out of this path and turne the holy one of Israell from vs. 12 Wherefore thus sayth the holy one of Israell Because your heartes rise agaynst this worde and because you trust in wrong dealing and peruerse iudgement and put your confidence therein 13 Therefore shall ye haue this mischiefe for your destruction and fall like as an hie wall that falleth because of some ryft or blast whose breaking commeth sodainly 14 And the hurt thereof is like an earthen vessell which breaketh without helpe so that in the bursting of it there is not founde one sheuer to fetch fire in or tos take water withall out of the pitte 15 For thus sayth the Lord God euen the holy one of Israell In repentance and in rest shal ye be safe in quietnesse and sure confidence shall be your strength but ye haue had no lyst thereto 16 For ye haue sayde No but we will escape through horses therefore shall ye flie and we will get vs vp vpon swift beastes and therfore shall your persecutors be swifter 17 A thousande shall flie at the rebuke of one and at the rebuke of fiâse shall ye all flie till ye be left as a ship mast vpon the top of a mountaine and as a breaken vpon aâ hill 18 Therefore âoth the Lorde cause you to wayte that he may haue merrie vpon you to the intent that he may haue the preeminence when he is gratious vnto you for the Lord is the God of iudgement Blessed are all they that hope in him 19 If the people remaine in Sion and at Hiesrusalem thou shalt not be in ãâã but at the voyce of thy complaint shall he haue mercie vpon âhée and when he ââreth it he shall giue thée an aunswere 20 And though the Lorde giue you the breade of trouble and the water of aduersitie thy raine shall be no name sâ scant but thine eyes shall sée thy raine 21 Yea and thââe eare shall heare the talking of him that both speake behinde thée This is the way walke yâ in it turne not aside neither to the right hande nor to the left 22
Ye shall destroy also the couering of your siluer Images and the decking of your golden Idols euen as filthinesse shalt thou put them away and thou shalt say vnto it Get thée hence 23 Then shall God giue raine vnto thy séede that thou shalt sow the ground withall and breade of the increase of the earth which shall be fat and very plenteous in that day also shall thy cattell be fed in large pastures 24 The oxen likewise and the yong Asses that eare the ground shall eate cleane prouender which is purged wyth the winde and the fan 25 Finally vpon euery hie mountaine and hill shall there be riuers and streames of waters in the day of the great slaughter when the towers fall 26 Moreouer the light of the Moone shall be as the light of the Sunne and the Sunne light shall be seuen folde and haue as much shine as in seuen dayes beside when the Lord bindeth vp the fore of his people and healeth the stroke of their wounde 27 Beholde the fame of the Lorde commeth from farre and his presence is so hote that no man is able to abide his lippes are full of indignation his tongue is as ãâã fire 28 His breath is a vehement flood of water that reacheth vp to the neck that he may sift away the heathen in the âine of vanitie and his breath is a bridle of errour in the rawes of the people ⪠29 And ye shall sing like ãâã in the night when the holy solemnitie beginneth and ye shall haue gladnesse of hart like as when one commeth with ãâ¦ã he hill of the Lorde and to the most mightie one ãâ¦ã And the Lorde shall cause his glorious voles to be hearde and shall declare his stretched ouâ arme with a terrible countenauncee and with the flame of a consuming fire with noysome lightning with a showre and with hayle stones 31 For through the voyce of the Lorde shall Assur be destroyed which ãâã other men with the ãâã ãâã And it shal come to passe that whither soeuer he goeth the rod shall rleaue vnto him which the Lorde shall lay vpon him with tabrets and harpes and with great warre shall he fight agaynst his host 33 For the fire of hell is ordeyned from the beginning yea euen for the king is it prepared this hath the Lorde set in the déepe and made it wyde the burning wherof is fire and much wood the breath of the Lorde which is like a riuer of brimstone doth kindle it The exposition vpon the .30 Chapter of Esay Alas for those disobedient children sayth the Lorde that they will take c. AT what tyme the Assirians vnder * Senacherib in the tyme of Ezechias inuaded Iurie and put Hierusalem in great feare * many of the Princes and people were verye earnest to haue selââ for succour into Egypt ⪠and might hardly be perswaded otherwise And ãâã they were commaunded by God in their distresse to put their trust in him and not seke helpe at the heathen and godlesse people that were ãâ¦ã Esay in this ãâ¦ã from that put ãâã and sayth ãâ¦ã dicut children sayth the Lorde that contemning my worde whereby I haue promised them helpe agaynst the Assirians will ãâã followe theyr owne ãâ¦ã of my holy spirite seeke ayde of straungâââ for their defence and so adde ãâã vpon sinnes not onely disobeying my worde in taking that aduice but stubburnely refusing my calling back from the execution ãâã purpose They ãâ¦ã and confidence that they shoulde haue in me and follow their owne counsayle and seeke their owne strength by the power of the * Aegyptians But that vaine shadow of Pharoes power and the Aegyptians shall be their confusion Yea they sende theyr Princes in ambassage to the farremost partes of Aegypt that is to Zoan Hanes with rich presentes and giftes in seruile maner to craue ayde of a godlesse people that shall neyther be willing nor * hable to helpe them The burthen of the beastes of the South In a lande of trouble c. The Prophete doth not onely reprooue theyr doyng but amplifyeth their follie shewing that they take great and daungerous iourneyes with their beastes lâaden wyth treasure to passe into Aegypt through the wildernesse which is here noted by the lande of anguish and trouble and by the wayes were assaulted by Lyons and other wilde beastes ⪠and ãâã with great hurt and daunger And all to bie the helpe of them that ââre not hable to succour them whereas they might haue had the readie helpe of God at home If according to his worde and preaching of his Prophete they would haue called vpon him and put their trust in hims Nowe therefore go thy way write this before them in a table c. These wordes be spoken in the person of God to the Prophete willing him to write this prophesie and to set it in the sight of the people that it might remain for an euerlasting memorie against them and that all ages might thereby vnderstand what an * obstinate stubburne and waywarde people this was that by no preaching or teaching of the Prophetes of GOD could be withdrawne from their vnfaythfull deuises For they say vnto the Seers Se not and to them that be cleare c. By the name of Seers and those that vnderstand he meaneth the Prophetes and Preachers that God had sent vnto them In this place therefore Esay painteth forth the waywarde obstinacie and contempt of Gods worde before mentioned In so much that they did not only turne away their eies their eares and all their sences from the doctrine of his truth but also derided the same and desired to haue it vtterly rooted out and taken away Of which virulent furie of the wicked ryseth all affliction persecution and trouble against the prophets and messengers of god For when once they can not abide the truth then seeke they all meanes to * vexe them by whome it is offered and brought vnto them Looke not out right thinges for vs but speake fayre wordes vnto vs c. It cannot be thought that any people can be so obstinately blinded that they will with so * open wordes * protest that they will not here the truth vnder the name of the truth or that they will with plaine wordes desire to be deceiued and be led into errour by flatterie but rather with a countenaunce of hypocrisie will detest the truth vnder the name of falsehood and errour because it is to them sharpe and vnpleasaunt and vnder the name of truth and godlinesse desire to haue * erronr and falsehoode beeyng to them more pleasaunt and acceptable because it is more * agreeing to theyr fantasies But the Prophete here pulleth of their visarde and letteth them be seene as they are inwardely in heart and mynde in deede abhorring the truth Wherefore thus sayth the holy one of Israell Because your heartes rise c.
ãâã had receyued the letter of the messengers ãâ¦ã vp into the ãâ¦ã the Lorde 15 And ãâ¦ã on this maner 16 O Lorde ãâ¦ã which ãâ¦ã is God of all the kingdomes of the worlde for thou onely hast ãâ¦ã heauen and earth 17. ãâ¦ã Lorde and ãâã open ãâ¦ã wordes of ãâã which hath ãâ¦ã to blasphéeme the liuing God. 18 It is true O Lorde that the kings of Assiria haue conquered all kingdomes and landes 19 And cast their Gods in the ãâã for those were ãâã Gods but the workes of mens handes of wood or ãâã therefore haue they destroyed them 20 Nowe therefore ãâ¦ã O Lorde our God from the handes of ãâ¦ã that all the kingdomes of the earth ãâã know that thou onely art the Lorde 21 Then Esay the sonne of Amos fent vnto Ezekia saying Thus sayth the Lorde God of Israell wheras thou hast made thy prayer vnto me as touching Sennacherib the king of Assiria 22 This is the aunswere that the Lorde hath giuen concerning him Dispised art thou and mocked O daughter Sion he hath shaken his heade at thée O daughter of Hierusalem 23 But thou Sennacherib whome hast thou defied and blasphemed Agaynst whom hast thou lifted vp thy voyce and exalted thy prowde âookes euen agaynst the holy one of Israell 24 Thou with thy seruants hast blasphemed the lord and thus holdest thou of thy selfe ⪠I wil couer the hie mountaynes and sides of Libanus with my horsemen and there will I cut downe the hie Ceder trées and the fayrest Firre trées I will vp in the heigth of it and into the chiefest of his ãâ¦ã If there be no water I will graue and drinke and as for waters of defence I will drie them vp with the féete of mine hoast 26 Yea hast thou not heard what I haue taken in hand and brought to passe of old time That same will I doe now also and waste destroy and bring strong Cities vnto heapes of stones 27 For their inhabitours shall be like lame men brought in feare and confounded they shall be like grasse and gréene hearbes in the fielde like the hay vpon house toppes that withereth before it be growen vp 28 I know thy wayes thy going forth and thy comming home yea and thy madnesse agaynst me 29 Therefore thy furiousnesse agaynst me and thy pride is come before me I will put my ring in thy nose and my bridle bitte in the âawes of thée and turne thée about euen the same way thou camest 30 I will giue thée also this token O Ezekia this yeare shalt thou eate such as groweth of it selfe and the seconde yeare that which springeth againe of the same in the thirde yeare ye shall sowe and reape yea ye shal plant vineyardes and enioy the fruites therof 31 And such of the house of Iuda as are escaped shall come togither and the ãâã shall take roote beneath and bring forth fruit aboue 32 For the escaped shall go out of Hierusalem and the remnant from the mount Sion and this shall the zeale of the Lorde of hostes bring to passe 33 Therefore thus sayth the Lorde concerning the king of the Assirians He shall not come into this Citie and shall shoote no arrow into it there shall no shield hurt it neither shall they call ditches about it 34 The same way he came he shal returne and not come at this Citie sayth the Lord. 35 And I will keepe and saue this Citie sayth he for mine owne and for my seruant Dauids sake 36 Thus the aungell of the Lorde went forth and slue of the Assirians host an hundred foure seore and fiue thousand and when men rose vp earely in the morning beholde they ãâ¦ã and all my full of âeads ãâã 37 So Sennacherib the king of the ãâã brake vp and dwelt at Niniâe 38 Afterwarde it chaunced as he prayed in the temple of Nesroch his God that ãâã and Sarazer his owne sonnes ââue him with the sworde and fled into the lande of Armenia and Asarhaddon his sonne raigned in his steede The exposition vpon the .xxxvij. Chapter of Esay When Ezechias heard that he rent hys clothes and put on sackcloth c. THis Chapiter is annexed to the former as a part of the same historie the declaration wherof is so plaine and easie to be vnderstanded that the text needeth no exposition at all Only you haue to obserue certaine good and whole some lessons to be gathered out of it And first you haue to note in Ezechias and his people a great * zeale for the glorie of the name of God wherewith they may seeme to be more touched then with their own miserie and distresse For all the while their countrey was in spoyling as they shewed themselues somewhat troubled so yet did they not declare so great sorowe But after that they heard the name and power of the God of Israel so blasphemed they rent and toare their clothes and after the maner of the Countrey thereby declared extreeme sorow detestation and abhorring of so great wickednesse This zeale of Gods holy name and glorie shoulde we follow and be * earnestly mooued in heart and minde when we heare the Gospell of Christ and the truth of his worde reuiled and euill spoken of but the maner of the worlde is otherwise Men are much mooued with their owne reproches and seeke reuengement of euery light worde and small iniurie but for the hinderance of Gods glorie and of his worde we make small account Secondly here is to be obserued and diligently to be learned by the example of the good king Ezechias and his people what we ought to doe in our great miserie and distresse that is not neglecting such meanes as God hath giuen and by hys worde alloweth to helpe vs to put our whole trust and confidence in God and with repentant hearts humble mindes to * flie to him by earnest praier and calling vpon his blessed name for helpe For so here doth Ezechias and his people and with all seeketh meanes to confirme and strengthen theyr fayth being somewhat shaken with the instruction of Gods holy worde and promises For that cause doth he here sende to Esay the Prophete by whose mouth God giueth them great comfort and willeth them not to feare For sayth he in the Lordes name I will rayse vp a winde agaynst him and hee shall heare a rumour that shall carie him backe into his Countrey agayne and yet shall he not so escape for euen there I will destroy him Say thus to Ezekia king of Iuda Let not thy God deceyue thee c. Heare we haue to learne that God oftentimes after promise and comfort of deliuerance giuen doth for the time encrease and double as it were the affliction of his people as he doth here to Ezechias and his subiects by this seconde message being in deede more terrible and blasphemous than the former And yet doth he not this that he mindeth to breake promise
or to forsake his people but for to* exercise and trie their fayth and to stirre them vp to more earnest prayer and calling vpon his name and that in the ende their deliueraunce may be both to his people more pleasaunt to himselfe more glorious and to the aduersaries the greater confusion Nowe when Ezekia had receyued the letter of the messengers c. Here is to be learned the nature and condition of a true* fayth which riseth against the greatnesse of tentation as it is written that the stocke of the Palme tree doth agaynst an heauie burthen layde vpon it God increaseth the daunger and Ezechias encreaseth his fayth and feruencie in prayer Neyther doeth he giue ouer as the maner of the flesh is but paciently continueth and wayteth for the comming of Gods mightie hand and fulfilling of his promise and resorteth to his old succour and sanctuarie of prayer and calleth vpon God. In whome you maye learne also the maner of true prayer first proceeding out of a * coÌstant a strong fayth secondly directed to the * ouely liuing and true GOD thirdely notsomuche desiring their owne deliueraunce and worldelye benefite as the * setting oute of the glorie and name of God. For to that ende the whole course of his prayer tendeth This is the aunswere that the Lorde hath giuen concerning Sennacherib c. As Ezechias continueth in constant fayth and prayer so doth the Lord in comforting and promising helpe by the mouth of his Prophet vntil their full deliuerance be wrought which not long after he putteth in execution mightily and miraculously Wherein we haue to obserue the force * strength of constant earnest and faythfull prayer which is such that albeit God doth for the exercise thereof deferre his working yet in the ende if ordinarie meanes want he will miraculously by his Aungels from heauen worke the help and deliuerance of his faythfull people calling vpon him rather then they shall perishe in their daunger and their enimies triumph ouer them Thou with thy seruants hast hlasphemed the Lorde and thus holdest thou c. The Lorde by his prophete reprooueth the pride and blasphemie of the tyranne and rehearseth the prowde bragge that he made of himselfe By the mountaynes and sides of Libanus he meaneth the kingdomes and cities of those people that Sennacherib had conquered and by Ceders and Firre trees and the chiefest of their wooddes he vnderstandeth their kinges princes and strong holdes By the consuming of their fensiue waters he noteth that by pollicie and labour he deriued away and turned the course of such waters as were lettes and stayes to his purpose Hast thou not heard what I haue taken in hande and brought to passe c. The Prophete in the person of God reprooueth the proude bragge of the Assirian Prince Doest thou thinke sayth the Lord that thou by thy owne pollicie and wisdome hast conquered so many Cities and kingdomes hast thou not heard what I haue done in times past I * haue before time declared by my Prophets that I would destroy wicked kingdomes and punishe the naughtinesse of men by the spoyle of their Cities yea and with the rodde of Chasticement to correct euen mine owne people and bring their Cities to heapes * of stone that haue I nowe done by thee as by mine instrument Wherefore although thou thinkest thy selfe to haue done great feates by these conquests and turnest all this to thine owne glorie It was not thou but I that did it For thou haddest not bene hable without me to haue woonne one poore towne I knowe thy wayes thy goyng foorth and thy comming home I did first set thee in thy royall throne and then stirred thee to vndertake these great enterprises agaynst the kingdomes of the earth for their punishment And nowe I see thou doest not acknowledge mee but settest vp thy countenaunce and blasphemous mouth agaynst me as a furious and madde man Therefore I tell thee I will put a * ring in thy âosâ and a bitte in thy lippes that albeit thou shew thy selfe neuer so wilde and wanton a Colt I wil turne thee euen the same way that thou camest I will giue thee also this token O Ezekia this yeare shalt thou eate c. Least Ezechias and his people should be discouraged with the long delay God signifyeth that the warre should yet continue three yeares and that in the meane time he woulde almost * miraculously maintaine them from famine The first yeare by that which groweth of it selfe the second by that which falleth of the former haruest and the thirde yeare in which the warre shoulde be ended and they deliuered by their ordinarie and quiet labour and trauaile of the ground Thus the aungell of the Lord went forth and slue of the Assirians hoast c. Here is declared the execution of that promise that god had made by his prophet Esay the miraculous deliueraÌce of his people wherin we haue to note first the seuere iustice of God against a prowd and blasphemous tyranne killing in one night by his aungell .185000 of his souldiours Secondly the long suffering of God who suffered Sennacherib to go * vnpunished three yeares that if he would haue repeÌted he might haue found mercie Thirdly that the wicked sometime escape from meane daunger and by Gods prouidence are reserued to greater As heare Sennacherib escapeth killing by the Aungell and is murthered of his owne sonnes in the seruice of his * Idolatrous Gods because he would not acknowledge the true God. The first Sunday after Christmasse at Euening prayer Esay 38. ABout this time was Ezekia sicke vnto death and the Prophete Esay the sonne of Annos came vnto him and sayde Thus commaundeth the Lord Set thine house in order for thou must die and not escape 2 Then Ezekia turned his face towarde the wall and prayed vnto the Lorde 3. And sayde Remember O Lorde I beseech thée that I haue walked before thée in truth and a stedfast hart and hane done the thing that is pleasant to thée And Ezekia wept âore 4 Then sayd God vnto Esay 5 Go and speake vnto Ezekia The Lorde God of Dauid thy father sendeth thée this worde I haue heard thy prayer and considered thy teares beholde I will put fiftene yeares mo vnto thy lyfe 6 And deliuer thée and the Citie also from the hande of the king of Assyrla for I will defende the Citie 7 And take thée this token of the Lorde that he will doe it as he hath spoken 8 Beholde I will turne the shadow of Ahaz diall that nowe is layde out with the Sunne and bring it tenne degrées backward So the Sunne turned ten degrées backwarde the which he was descended afore 9 A thankesgiuing vvhich Ezekia king of Iuda vvrote vvhen he had bene sicke and vvas recouered 10 I thought I should haue gone to the gates of hel when mine age was shortned
wherein I can be worshipped but onely the * expresse Image of my Deitie my sonne Christ Iesu your Sauiour and the true Messias Wherefore yet agayne I say vnto you beware of the Idolatrie of the Gentiles and cleaue fast vnto me For * my deuises shall stedfastly be established and I will fulfill all my pleasure and whatsoeuer I haue declared to you by my Prophets for your comfort Yea euen as I haue promised you I will bring a Birde out of the East that is a noble king of the Persians that shall with great power breake into Babilon trausferre the Empire from them and restore you to your Countrey againe And not onely this but I wil also in conuenient and short time bring forth my iustice and sauing health and set my saluation in Sion and my glorie in Hierusalem by the comming of the Messias and Sauiour of the worlde The 2. Sunday after the Epiphanie at Morning prayer Esay 51. HEarken vnto me ye that holde of righteousnesse and ye that séeke the Lord take héede to the stone wherout ye are hewen and to the graue wherout ye are digged 2 Consider Abraham your father and Sara that bare you howe that I called him alone and blessed him and increased him 3 Therefore shall the Lorde comfort Sion and repaire all hir decay making hir desert as a Paradise and hir wildernesse as the garden of the Lorde Myrth and ioy shall be founde there thankesgyuing and the voyce of praise 4 Haue respect vnto me then O my people both highe and lowe and laye thine eare vnto me for a lawe and an ordinance shall go forth fro me to lighten the gentiles 5 It is harde by that my health and my righteousnesse shall go forth and the people shall he ordered with mine arme the Ilandes that is the Gentiles shall hope in me and put their trust in mine arme 6 Lift vp your eyes towarde heauen and loke vpon the earth beneath for the heauens shall vanishe awaye lyke smoke and the earth shall ware olde lyke a garment and they that dwell therem shall perishe in like maner but my saluation shall endure for euer and my righteousnesse shal not cease 7 Hearken vnto me ye that haue knowledge in righteousnesse thou people that hearest my lawe in thine heart feare not the reuylings of men be not afraide of their blasphemies 8 For wormes and mothes shall eate them vp like cloth and weell but my righteousnesse shall endure for euer and my sauing health from generation to generation 9 Wake vp wake vp and be strong O thou arme of the Lorde wake vp like as in time past euer and since the the worlde beganne 10 Art not thou the same arme that hast wounded the prowde and hewen the Dragon in péeces Art not thou euen the same which hast dryed vppe the déepe of the Sea which hast made plaine the sea ground that the deliuered might goe through 11 Therefore the redéemed of the Lorde shall turne againe and come with ioy vnto Sion continuall ioy shall be on their heade and mirth and gladnesse shall be with them and sorrowe and wo shall flie from them 12 Yea I euen I am he that in all things giueth you consolation what art thou then fearest a mortall man and the childe of man which goeth away as doth the floure 13 And forgettest the Lorde that made thée that spreade out the heauens and layde the foundation of the earth but thou art euer afrayde for the sight of thine oppressour which is ready to doe harme where is the wrath of the oppressour 14 The exile maketh haste to be loosed that he dye not in prison and that his bread fayle him not 15 I am the Lorde thy God that diuide the sea and his waues shall rage whose name is the Lorde of hosts 16 I haue put my wordes in thy mouth and haue defended thée in the shadowe of my hande that I maye plant the heauens and lay the foundation of the earth and saye vnto Sion Thou art my people 17 Awake awake and stande vp O Ierusalem thou that from the hande of the Lorde hast drunken out the cup of his wrath thou that hast supped of and sucked out the slumbring cup to the bottome 18 For among all the sonnes whome he hath begotten there is not one that maye holde it vp and not one to leade it by the hande of all the sonnes that he hath nourished 19 Both these things are happened vnto thée but who is sory for it yea destruction wasting hunger and sworde but who will comfort thée 20 Thy sonnes lye comfortlesse at the heade of euerye stréete like a taken venison and are full of the terrible wrath of the Lorde and punishment of thy God. 21 And therefore thou miserable and dronken howbeit not with wine heare this 22 Thus sayth the Lorde thy Lorde and God the defendour of his people Beholde I will take the slumbring cup out of his hande euen the cup wyth the dregges of my wrath that from henceforth thou shalt neuer drinke it more 23 But I will put it into their hand that trouble thée which haue spoken to thy soule Stoupe downe that we may go ouer thée make thy body euen with the grounde and as the stréete to go vpon The Exposition vpon the. lj Chapter of Esay Hearken vnto me ye that holde of righteousnesse and ye that seeke c. THe good and godly people in the time of Esay seeing themselues fewe in number and hearing by the Prophetes that they shoulde be ledde captiue into Babilon greatly feared that all faythfull and true worshippers of GOD should in that persecution be vtterly consumed Therefore God here speaketh to them and comforteth them signifying that he will not onely in that trouble of Babilon preserue his chosen and elect of the Iewes but also not long after greatly encrease the number of his Church by the* accesse of all Nations that he would call to the light of his truth and to his true worship by the promised Messias and Sauiour of the seede of Abraham And first he willeth them to consider The rocke wherout they were hewen and the denne whereout they were digged that is as he expoundeth himselfe Abraham their father and Sara their mother of whome they discended and that God called Abraham being but one man* out of his Countrey and suffered him to liue in Chanaan to the age of an hundred yeres and his wife fourescore without children and yet that he so encreased him that his issue prooued innumerable as the * sande of the sea And by this example he willeth them all other faithful to vnderstand that though his Church people appere to the world to be neuer so much afflicted or to be brought to so low an ebbe yet he will increase and multiplie it with exceeding numbers and bring them out of miserie and trouble vnto great ioy
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 seruaÌts 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
7 To deale thy breade to the hungrie and to bring the poore wandring home into thy house when thou séest the naked that thou couer him and hide not thy selfe froÌ thine owne flesh 8 Then shall thy light breake forth as the morning and thy health flourishe right shortly righteousnesse shall go before thée and the glorie of the Lord shall embrace thée 9 Then if thou callest the Lord shall aunswere thée if thou criest he shall say Here I am yea if thou layest away from thée thy burthens and holdest thy fingers and ceassest from vngracious talking 10 If thou hast compassion vpon the hungrie and refreshest the troubled soule then shall thy ââht spring out in the darkenesse and thy darkenesse shall be as the noone day 11 The Lorde shall euer be thy guide and satisfie the desire of thine heart in the time of drought and fill thy bones with marie thou shalt be like a fresh watred garden and like the fountaine of water that neuer leaueth running 12 Then the places that haue euer bene waste shall be builded of thée there shalt thou lay a foundation for many kinreds thou shalt be called the maker vp of the breach and the builder againe of the waye to dwell in 13 Yea if thou turne thy féete from the sabbath so that thou doe not the thing which pleaseth thy selfe in my holy day and thou call the pleasant holy and glorious sabbath of the Lorde and that thou giue him the honour so that thou doe not after thine owne imagination neyther séeke thine owne will nor speake thine ovvne woordes 14 Then shalt thou haue thy pleasure in the Lorde and I will carie thée hie aboue the earth and féede thée with the heritage of Iacob thy father for the Lordes owne mouth hath so promised The Exposition vpon the .lviij. Chapter of Esay Crie now as loude as thou canst leaue not of lift vp thy voice c. THe Prophete in this Chapter reciteth and telleth as it were euen from the mouth of God himselfe the wordes that he spake vnto him agaynst the Hypocrisie and other wickednesse of his people Crie sayth he as loude as thou canst and cease not deale not coldely and faintly with them but * vehemently earnestly yea and continually For of all other Hypocrites that stand in opinion of their owne iustice are most * difficultly reclaymed and most hardly brought to the acknowledging and confessing of their owne wickednesse without which they can neuer truely repent They will see me good and godly they will pretende to seeke me dayly and to knowe and vnderstande my wayes they will aske and desire to learne right iudgement as though they were in deede good people and had not forsaken me theyr Lorde God But all is but hypocrisie and dissimulation For wherin doe they put their trust in time of my plague and scourge that I send vpon them or howe thinke they to procure their reconciliation vnto my fauour again By confessing their sinnes and flying to my mercie as they should doe No no but in their workes of Hypocrisie VVherefore say they doe we fast torment and punish our selues with straitnesse of life and thou dost not see it nor regarde it As though their outward Fasting or going in heare and sackcloth were a thing so worthie in my sight as in respect thereof I should deliuer them Fasting is good if it be vsed as an outward testimonie of that* earnest repentance and sorowe for your sinnes that inwardly is in deede in your heartes But if you trust in the worthinesse thereof and thinke * thereby to deserue my fauour it is wicked and abhominable in my sight Your fast is a fast of hypocrisie For in the verye day of your fasting the lust and affection of your owne will doth still continue and you * follow your sute strife and contention against your poore brother and creditour euen for a small trifle as egrely fiercely and cruelly as euer you did as though you fasted to shewe fiercenesse and violence and not to vse mildenesse and mercie Thinke you this fasting can please me when you go hanging downe your heades with presence of sorow and holinesse and in your heartes haue nothing but fiercenesse and crueltie Doth not this Fasting rather please mee That thou lose the wicked bandes c. After God hath discouered the hypocrisie of his people he now sheweth what the right Fast is that he delighteth in and what the true meanes is to procure hys Fauour which he noteth in twoo poyntes The one that they vse * clemencie towarde their Creditours and ease them of the wicked bondes of vsurie and extortion wherein they haue wrapped them and take from them the heauie burthens and yokes by which they doe oppresse them driue them oftentimes to sel landes goodes and all that euer they haue and to leaue wife and children in most miserable beggerie The other poynt is mercie and * liberalitie to the poore and needie and to such as be in affliction or trouble anie way whome to the vttermost of their power with theyr substaunce they ought to relieue considering that they are their owne fleshe and creatures of the same God which hath giuen them abundance Vnder these are conteyned all the workes of mercie Then shall the light breake forth as the morning and thy health flourish c. Nowe followeth ample and great rewardes wherewith they shall be blessed that vse these workes of mercie First their Light that is their felicie good successe shall breake out and be euident to all men Secondly their helth and good estate shall flourishe and encrease dayly more and more Thirdly their Iustice shall haue good * testimonie and fauour before God who of his mercie will accept it Fourthly God shall embrace them and saue them harmelesse in * all their necessities Fiftly God will heare their prayers and be * ready whensoeuer they call vpon him If thou layest awaye from them thy burthens and holdest thy fingers c. That the things may more deepely sinke into memorie he repeateth againe the same workes of mercie and in other wordes the same promises of rewarde In the middes of thy Darknesse that is of thy Aduersitie thy Light that is thy Felicity shall spring vp and thy aduersitie shall be turned into felicitie The Lord shal alway be thy guide thy Patrone and Defender ⪠In the time of drought scarcitie he shall plentifully satisfie thy hartes desire and fill thy bones with marrow and make thee strong Thou shalt euer Prosper and spring like a newe watered Garden and like a Fountaine that is neuer drie ⪠Yea thou shalt so grow in welth as thou shalt not onely aduance thine owne decayed familie and kindred but to the benefite of the common weale repaire Places and Waies wasted fallen to ruine and so haue the name of the
restorer of thy stocke and Countrie Yea if thou turne thy feete from the sabbath so that thou doe not the thing c. As the Iewes fasted so did they keepe the Sabbath day that is Externally and in way of hypocrisie not rightly and as God appointed Therefore he doth here also teach them the true maner of solemnising his holy day The * Sabbath was ordained that they should learne to doe she will of God to walk in his way and to * heare and reade his worde But they solowed their owne will they walked in their owne way they harkened to their owne deuises wherfore sayth God if thou follow not thine owne will if thou walke not in thyne owne wayes if thou harken not to thyne owne deuises but giue glorie vnto my name then shalt thou keepe an acceptable Sabbath in my sight then shalt thou through peace and quyetnesse of coÌscience delight in the Lorde Then will Iaduance thee aboue other kingdomes of the earth Then will I feede the with the fruites of Iacobs heretage that is with all those blessings that are to come by the promysed âeede and Sauiour of the Worlde The 5. Sunday after the Epiphanie at Morning prayer Esay 59. BEholde the Lordes hande is not so shortened that it can not helpe neyther is his eare so stopped that it may not heare 2 But your misdeedes haue seperated you from your God and your sinnes hide hys face from you that he heareth you not 3 For your handes are defiled with bloud and your fingers with vnrighteousnesse your lippes speake leasings and your tongue setteth out wickednesse 4 No man regardeth righteousnesse and no man iudgeth truely euery man hopeth in vaine things and imagineth deceipt conceyueth wearinesse and bringeth forth euill 5 They bréede Cockatrice egges and weaue the Spiders webbe who so eateth of their egges dyeth but if one treade vpon them there commeth vp a Serpent 6 Their webbe maketh no cloth and they may not couer them with their labours their deedes are the déedes of wickednesse and the worke of robberie is in their handes 7 Their féete runne to euill and they make haste to shed innocent bloud their counsels are wicked counsels harme and destruction are in their wayes 8 But the waye of peace they knowe not in their goings is no equitie their wayes are so crooked that whosoeuer goeth therein knoweth of no peace 9 And this is the cause that equitie is so farre from vs and that righteousnesse commeth not nigh vs we looke for lyght loe it is darkenesse for the morning shyne sée we walke in the darke 10 We grope like the blinde vpon the wall we grope euen as one that hath none eyes we stumble at the noone day as though it were towarde night in the falling places lyke men that are halfe dead 11 We reare all like Beares mourne still like Doues we looke for equitie but there is none for health but it is farre from vs. 12 For our offences are many before thée and our sinnes testifie against vs yea we must confesse that we offende and knowledge that we doe anââsse 13 Namely transgresse and dissemble against the Lorde and fall away from our God vsing presumpteous and ârayterous imaginations casting false matters in our hearts 14 And therefore is equitie gone aside and righteousnesse standeth farre of truth is fallen downe in the stréete and the thing that is plaine and open may not be shewed 15 Yea the truth is taken awaye and he that refrayneth himselfe from euill must be spoyled when the Lorde saw thâs ãâã displeased him fore that there was no equitie 16 He sawe also that there was no man righteous and he wondred that there was no man to helpe hym wherefore he helde him by his owne power and he sustayned hym by his owne righteousnesse 17 He put righteousnesse vpon him for a breast plate he set the helmet of health vpon his head he put on wrath in the steade of clothing and tooke iealousie about him for a cloke 18 Euen as when a man goeth forth wrathfully to recompence his enimies and to be auenged of his aduersaries he will recompence and reward the Ilands 19 They shall feare the name of the Lorde from the rysing of the sunne and his maiestie vnto the going downe of the same for he will come as a violent water streame which the winde of the Lorde hath moued 20 But vnto Sion there shall come a redéemer and vnto them in Iacob that turne from wickednesse sayth the Lorde 21 I will make this couenant with them sayth the Lorde My spirite that is vpon thée and the wordes which I haue put in thy mouth shall neuer go out of thy mouth nor out of the mouth of thy chylders children from this time forth for euermore worlde without ende sayth the Lorde The Exposition vpon the lix of Esay Beholde the Lords hand is not so shortened that it cannot helpe c. IT is no doubt but the Prophet doth in all this Chapiter answere the cogitations of the wycked hypocrites mentioned in the Chapiter before which did impute the calamitie that God had sent vpon them not to their owne sinnes as they * should haue done and so bene moued to repentance but to the great seueritie and sharpenesse of almightie GOD towarde them Therfore the Prophet here sheweth that God lacketh in himselfe neyther Power nor Will to helpe them but that he is hindered and stayed by their naughtinesse and wicked life which at large he reciteth First he chargeth them with * Bloud Crueltie violeÌce and Extortion which is to be thought to haue beene both in Magistrates and priuate persons Secondly with * vntruth Falshoode and Lying as well in doctrine by their Priests false Prophets as by other in contractes bargaines Thirdly with vnrighteousnes and Corrupt iudgment through hatred loue or briberie Fourthly that they put their trust in vanitie craftie deuises and wicked doings They breede Cokatrice Egges and weaue the Spiders webbe who so eateth c. By this figuratiue Speech he reproueth the studies endeuours and workes of the wicked which all are eyther as Cockatrice Egges * poysonous and hurtfull either as Spiders Webbes vnder a faire shew Vaine and vnprofitable If a man vse their counsayles thinking them to be good they shall worke him destruction euen as the Egges of a Cockatrice to him that eateth them If a manne any way touch them he shall be in daunger of the poysonous infection that commeth of them Therfore the best way is to shun their Companie The Spiders webbes although they be finely and artificially wrought yet serue they to no vse neyther can men make any garment of them wherewith to couer them from the weather So the counsailes of the wicked thoughe they seeme neuer so finely deuised yet are they * vnprofitable wyll helpe a man nothing at all Their deedes are the
deedes of wickednesse and the worke of robberie c. By these words that folow it may well be gathered what he ment by the former figuratiue Speech For he saith Their counsailes are wicked counsailes * harme and destruction is in their wayes This is the plaine effect of the Cockatrice Egges But the way of peace they knowe not in their goings is no equitie c. They hate peace and quietnesse and be altogether giueÌ to Strife CoÌtention Variance Iniury and violence Yea all their deuises and wayes are so crooked and ouerthwart that they tende to trouble and businesse so that he that followeth them shall neuer be quiet And this is the cause that equitie is so farre from vs and that c. Hitherto the Prophete hath paynted out the vices and wickednesse of the hypocrites that they might the better vnderstande for howe grieuous causes God was displeased with them and that the cause was in them selues and not in Gods harde dealing Therefore he nowe sheweth how great punishments by Gods iust iudgement doe light vpon them for the same First that as they haue * vsed other so they are now by their enimies oppressed with violence and iniurie and the righteousnesse and helpe of God is farre from them and doeth not deliuer them Secondly that where through their hypocriticall fasting without repentance they looked for light that is for felicitie and the brightnesse of Gods helpe and comfort they haue * darkenesse that is aduersitie and certaine token of his heauy displeasure Yea they are wrapped in so great trouble calamitie and miserie as they are vtterly astonied and at their wittes ende and cannot tel what to deuise to helpe themselues but are as men blinde and in great darkenesse that grope by the walles to get out of a maze or intricate place and can finde no way Thirdely that when they see themselues so beset with misery as they can with no shift ease themselues they sometimes * breake out for sorow and roare like a Beare sometime they lament and mourne as a Doue and looke for succour and helpe at the goodnesse of God and yet it is farre from them For seeing they haue deceyued the expectation of God in looking that they should repent meruail though he * frustrate their hope againe in looking for equitie and goodnesse at his hande For our offences are manye before thee and our sinnes testifie c. The Prophet in way of lamentable complaint confesseth the manifolde and great offences of the people which yet they coulde not bee brought in themselues to acknowledge Namely that they departed from the Lorde and rebelled against him with trayterous imaginations and woulde not obey his worde That they vsed falsehoode and dissimulation in their heartes when they spake faire with their tongues That Iudgement and righteousnesse was gone farre from them because truth and equitie was cleane ouerthrowne and could take no place among them Yea right and honestie was so hateful that he which would vpon the feare of God refraine himselfe from euill and not deale in wickednesse as they did was in * daunger to be spoyled Which great enormitie was vnto the Lorde very vnpleasant He sawe also that there was no man righteous and he wondered c. As the Prophete hath shewed before that God of great and iust cause had plagued his people So nowe he declareth that of his owne good and mercifull motion without the helpe or entreatie of any man he is enclined to deliuer them and doth prepare and as it were arme himselfe to be reuenged on their enimies God sayth the Prophete seing and wondering that among all his people there was not one worthie the name of a righteous and iust man that might helpe and entreate for them of his owne strength and goodnesse taketh vpon him to deliuer them And he armeth himselfe with righteousnesse as a Breast plate with health as a Helmet with wrath displeasure as a coate with zeale and ielousie towarde his people as a cloake and so goeth on as a mightie Prince to be reuenged on his enimies in so terrible maner that all the partes of the Earth euen the very Islandes and those that be furthest of shal tremble and wonder at it yea and submit themselues vnto the maiestie of his name When the Prophete sayth that They shall feare the name of the Lorde from the rysing of the Sunne to the going downe of the same Diuerse doe interprete it to be spoken of the comming of the Gentiles all the partes of the Earth to the true knowledge of God when that he should sende his Messias and Sauiour to subdue not onely worldely aduersaries but especially * Satan and all the spirituall enimies of his people which are the stirrers of all trouble and affliction against his Church And in deed in the promise of euery great and notable deliueraunce the Prophete vseth to end it with applying of the same to the deliuerance that should be made by the promised seede and Sauiour of the worlde * For in him and by him all particular promises tooke their effect But vnto Sion there shall come a redeemer and vnto them in Iacob c. As this may be well vnderstanded of the particular deliuerance from the miserie and affliction whereof he hath spoken before So it is especially ment of the general deliuerance and restoring that should be made by Messias For Paule Rom. 11. may seeme so to interprete it although in wordes he be somewhat diuerse following in deede Septuagin interpretes The redeemer of Sion and of those Israelites that turne from their wickednesse and cleaue vnto the Lorde is Christ Iesus who redeemeth them froÌ Sinne Errour Idolatrie and * all maner of vngodlinesse wherewith they were before ouerwhelmed I wil make this couenant with them sayeth the Lorde My spirite that is c. This couenant God maketh with all the faithfull not onely of the house of Iacob but of all other Nations also and of his whole Church that is that the grace of his holy Spirite and the truth of his Worde and Gospell shall * neuer depart from them Wheresoeuer therefore the Spirite of God is and the truth of his Worde there is his true Church and contrariwise whersoeuer the Church is there is the truth of his Worde and the grate of his Spirite And where his Worde is reiected and mans Deuises followed there is not his true Churche though they glorie in the name of the Church neuer so much This is a notable commendation of the ministerie of Gods Worde and preaching of his Gospell being a portion of Gods couenant with his elect and an vnfallible token of his true Church The 5. Sunday after the Epiphanie at Morning prayer Esay 64. â That thou wouldest cleaue the heauens in sunder and come downe that the mountaines might melt away at thy presence
fire and wood but where is the beast for a whole burnt sacrifice 8 Abraham aunswered My sonne God will prouide a beast for a whole burnt sacrifice and so they went both together 9 And when they came to the place which God had shewed him Abraham buylt an aulter there and dressed the woodde and bound Isahac his sonne and layde him on the aulter aboue vpon the wood 10 And Abraham stretching forth his hande tooke the kniâe to haue killed his sonne 11 And the angell of the Lorde called vnto him from heauen saying Abraham Abraham And he sayde Here am I. 12 And he sayde Lay not thy hande vpon the childe neyther doe any thing vnto him for nowe I knowe that thou fearest God hast for my sake net spared thine onely sonne 13 And Abraham lifting vp his eyes looked and beholde behinde him there was Ramme caught by the hornes in a thicket and Abraham went and sooke the Ramme and offered him vp for a whole burnt offering in the stéede of his sonne 14 And Abraham called the name of the place The Lorde will sée As it is sayde this day In the mount will the Lorde be seene 15 And the aungell of the Lorde cried vnto Abraham from heauen the seconde tyme. 16 And sayd By my selfe haue I sworne sayth the Lord because thou hast done this thing and hast not spared thyne onely sonne 17 That in blessing I will blesse thée and in multiplying I will multiplie thy séede as the starres of heauen and as the sande which is vpon the sea syde and thy séede shall possesse the gates of his enimies 18 And in thy séede shall all the nations of the earth be blessed because thou hast heard my voyce 19 So turned Abraham againe vnto his yong men and they rose vp and went together to Béer-saba and Abraham dwelt at Béer-saba 20 And after these things one tolde Abraham saying Beholde Milcha she hath also borne children vnto thy brother Nachor 21 Hus his eldest sonne and Buz his brother and Camuel the father of the Syrians 22 And Chesed and Hazo and Pildash and Iidlaph and Bethuel 23 And Bethuel begat Rebecca These eight did Milcha beare to Nachor Abrahams brother 24 And his concubine called Reumah she bare also Tebah and Gaham Thahas and Maacha The Exposition vpon the .xxij. Chapter of Genesis After these sayings God did tempt Abraham and sayde vnto him c. MOses in this Chapter setteth forth a singuler and rare History and in deede woonderfull whether you consider God commaunding the thing or Abraham obeying and readie to perfourme it In that he sayth God tempted Abraham we must vnderstande that God tempteth not * as the Deuill and his Ministers doe to induce a man to sinne but to Trie and Prooue hys faith that not because he is ignorant what is eueÌ in the Secrets of mans heart But eyther that he may knowe his owne weakenesse as he did to the * Israelites in the desert or to the ende that that thing which is excellent in him may be notoriously knowne to the example of all other and to the aduauncement of his glorie And so doth he in this place tempt Abraham to set before the eyes of all posteritie a singuler example of Faith and Obedience Take thy sonne thine onely sonne Isahac whome thou louest c. This Tentation ryseth by sundrie degrees to an exceeding great triall of the fayth of Abraham to kill any Innocent person may seeme an vniust and cruell thing much more to kill not one of his Aliance and kindred onelye but his owne naturall Sonne yea and his Onely sonne and that onely sonne that he at the appoyntment of God loued so tenderly and vpon * whom the Fulfilling of the promise and blessing of God did seeme to depende this I say was a marueylous triall of his fayth And it was no small tentation also that it might seeme vncredible that the true and lyuing God should nowe delite in the sacrifice of mans bloud It was neuer before done Nor Adam nor Abel nor Noe were willed to doe the like Yea God him selfe had shewed Gen. 9. that he detested the shedding of mans bloud Therefore Abraham might haue suspected that this commaundement was not of God but of the Deuill to drawe him and his sonne to the displeasure of God and to defeate and ouerthrow the fulfilling of the blessing of all the Nations in earth by his seede But so * strong was Abrahams faith as al this could not shake it no not though both he and his wife were past children by the course of Nature Then Abraham rose vp early in the morning and sadled his Asse c. This is in Abraham an example of a wonderfull Obedience It maye appeare that this man euen from the beginning of his calling had setled his minde both constantly to Beleue whatsoeuer God promised were it neuer so vnpossible to humaine reason and also wyllingly to obey that he was commaunded by him though it seemed neuer so lothsome displeasant and odious in the sight of the worlde He * forsooke his naturall countrie He liued wyllingly as an exile in a straunge land being pressed with * famine He bare it paciently and went into Egypt He by the appointment of God put from his his elder sonne * Ismaell whome he loued and setled his hope altogither vpon the yonger And nowe sheweth himselfe readie to offer his life also at the coÌmaundement of the Lord Such is the fayth and obedience of the saintes of god For they alwaye cleaue to the sincere and Simple worde and commaundement of god If there be any thing therein that seemeth difficulte straunge or absurde that they leaue to the wisedome and prouidence of God to the vnderstanding wherof they are not hable to attaine And in deede right Faith Obedience are grounded and stayed vpon these two things that is the Truth and the Omnipotencie of god If his promise seeme vnpossible thereby shake our faith it is Staied vp by the consideration of his Truth For he can not * but speake that is True seeme it neuer so vnpossible And againe if we doubt of the truth we strengthen our selues with his Omnipotency and therefore appeare it to mans weakenesse neuer so vntrue yet God is hable to performe it With these two pyllers did Abraham stay vp his fayth and set forwarde is readie obedience that is declared in all this historie And Abraham stretching forth his arme tooke the knife to haue killed c. Nowe the purpose of God is opened and the matter declared that whatsoeuer GOD caused Abraham hitherto to do was not to this ende that his sonne should be Sacrificed but that his fayth and Obedience toward God should be tried and testified to the worlde For when Abraham had prepared and done all thinges and was nowe in readinesse to haue offered vp his Son in sacrifice the Angell of
that neyther conueniently they might * marie wyth the Inhabitants of that Countrey neyther in deede that they did meane so to doe but to be reuenged they suffered the Sacrament of Gods Couenant to bee Distayned of the Faythlesse and Heathen persons Their woordes pleased Hemor and Sichem his sonne c. When Hemor the Prince and his Sonne and all the residue of the people at their perswasion did so easily yeelde to the motion of Iacobs Sonnes woââ any further instruction it is euident they had no conscience at all nor passed what Religion they receyued nor what God they worshipped so they might be in hope either to satisfie their bodily pleasure or to attaine some Worldly Commoditie and rychesse For these were the onely causes and respectes that mooued them And where such mindes are both in Prince and Subiectes there can not want aboundance of all euill Wherefore albeit it be not expressed in the text it may well be gathered there were great Vices generally among theÌ that prouoked the Wrath of God agaynst them And the thirde day while they were sore two of the sonnes of Iacob c. Albeit onely the two sonnes of Iacob are here named it is not likely they did the thing alone but that they were the chiefe causers and Capitaynes and had other of their brethren and of their fathers familie with them without their fathers consent or at the leastwise pretending that they would doe nothing but fetche home their Sister who was there vniustly detayned and not making him priuie of their whole purpose But Iacob sayde to Simeon and Leuie ye haue troubled me and made me c. Iacob chasticeth his Sonnes and sheweth how Rashly and vndiscretely they haue done and into how great daunger they had brought both hym themselues and al that euer apperteyned to them And surely if GOD had not of his diuine Prouidence marueylously Preserued his people lesse daunger coulde not haue followed then Iacob speaketh of But the Rashnesse and Heate of yong men is such that they are so blinded with the desire of theyr owne phantasies and affections as they regarde no perilles nor thinke any Councell to be like to their owne The thirde Sunday in Lent at Morning prayer Genes 39. IOseph was brought vnto Egypt and Putiphar a Lorde of Pharaos and his chiefe stewarde an Egyptian bought him of the Ismaelites which had brought him thither 2 And God was with Ioseph and he became a luckie man continuing in the house of his mayster the Egyptian 3 And his mayster saw that God was with him and that God made all that he did to prosper in his hande 4 And Ioseph found grace in his maysters sight and serued him And he made him ouerseer of his house and put all that he had in his hande 5 And it came to passe from the time that he had made him ouerséer of his house and ouer all that he had the Lorde blessed the Egyptians house for Iosephs sake and the blessing of the Lorde was vpon all that he had in the house and in the fielde 6 And therefore he left all that he had in Iosephs hande and he knewe nothing with him saue onely the breade which he did eate And Ioseph was a goodly person and a well fauoured 7 And after this his maisters wife cast her cyes vpon Ioseph and sayde come lie with me 8 But he refused and sayde vnto his maisters wife Beholde my maister woteth not what he hath in the house with me and hath committed all that he hath to my hande 9 There is no man greater in the house then I neyther hath he kept any thing from me but onely thée because thou art his wife howe then can I doe this great wickednesse and sinne agaynst God And after this maner spake shée to Ioseph day by day but he hearkened net vnto her to sléepe néere hir or to be in hir companie 11 And on a certaine day Ioseph entered into the house to doe his businesse and there was none of the housholde by in the house 12 Then she caught him by the garment saying lie with me And he left his garment in hir hande and fled and got him out 13 And when she sawe that he had left his garment in hir hande and was fled out 14 She called vnto the men of hir house and tolde them saying Sée he hath brought in an Hebrue vnto vs to doe vs shame for he came in to me to haue lyen with me and I began to crie with a lowde voyce 15 And when he hearde that I lift vp my voyce and cryed he left his garment with me and fledde away and got hym out 16 And she layde vp his garment by hir vntill hir Lorde came home 17 And she tolde him with these wordes saying This Hebrue seruant which thou hast brought vnto vs came vnto me to doe me shame 17 But assoone as I lift vp my voyce and cryed he left his Garment with me and fled out 19 When his mayster heard the wordes of his wife which she tolde him saying after this maner did thy seruant to me he waxed wroth 20 And Iosephs maister tooke him and put him in prison in the place where the kings prisoners lay bounde and there continued he in prison 21 But the Lorde was with Ioseph and shewed him mercie and got him fauour in the sight of the Lord of the prison 22 And the kéeper of the prison committed to Iosephes hande all the prisoners that were in the prison house and whatsoeuer was done there that did he 23 And the kéeper of the prison looked vnto nothing that was vnder his hande séeing that the Lorde was with him For whatsoeuer he did the Lord made it to prosper The Exposition vpon the .xxxix. Chapter of Genesis Joseph was brought vnto Egypt and Putiphar a Lorde of Pharaos c. MOses in this Chapter beginneth to set forth a notable example in Ioseph of the Prouidence and wisedome of God turning the enuious and Malicious indeuors of Iosephs brothers vnto the worke of his Glorie and preseruation of his people God was determined that after certaine yeares for the * Sinfulnesse of men there should by his iust iudgement come vpon all that part of the world a general Plague of Dearth and Scarcitie in which there was great daunger that Iacob and his sonnes and familie being the posteritie of the seede of Abraham to whom he had made his Couenant shoulde Perishe and die for Lacke of sustenance Therefore many yeares before taking occasion of hys brothers Malice he * sendeth Ioseph before into Egypt and there after some trouble at the length aduaunceth him to great Power and honour that he might be an helper and Succourer for his Father brethren in the time of their great Distresse The Brothers of Ioseph neyther foresawe any euill to come nor sought for any thing in their doings but the Satisfying of their owne Enuie and
lawe and blessed Worde and therefore he doth call it Holy. For like cause âacob called the Place where in a * dreame he sawââ ladder goyng vp to heauen and the Lorde standing at the toppe of it by the name of The terrible house of God and gate of heauen Hierusalem is * called the Holy Citie because Gods worde and his true worship was there declared Take away the Worde of God and his diuine Presence and the Place of it selfe is Indifferent as other are As touching that God willeth Moyses to put of his Shooes by that token or ceremonie of his Bare feete he woulde strike into him a Reuerence towarde that Vision that in the name of God appeared vnto him And also that he should now resigne and giue ouer that State that he was in at that time and submit himselfe wholy to the Will of God nowe at this time reuealed vnto him and to this present calling to be the Deliuerer of his people For in the .4 of Ruth the putting off of the Shoe is a token of Resigning or giuing ouer his Right to an other I am the God of thy father the God âf Abraham the God of Isaac c. This is that notable Sentence which Christ vseth in the .22 of Math. to proue the Resurrection and that the Soule liueth after it is Departâd from the body and therewith stopped the mouthes of the Saduces And the Lorde sayde I haue surely seene the trouble of my people c. Such is the goodnesse of God that when helpe and succour seemeth vtterly Desperate then he offereth his mercie and mightlly Deliuereth euen when his people Least thinke of it Thereby are we taught at no time to Despayre of Gods Help seeme it neuer so Hard or Vnpossible to the world Then is Gods Glorie most set foorth when in greatest Difficultie he Deliuereth The Israelites were nowe more Vniust in the sight of God âhen that they might Hope for any Reliefe at his ãâã For they had almost Forgot GOD and his true Worship And is the world they were more Weak and Miserable then eyther three many man see them coulde Deuise whiche ware it âought he wrought In this great Distresse God calleth ââses and offereth their Deliuerance not in respect of any Worthinesse in them but partly of his great Pitie that he tooke of their miserie and aâââiction ⪠partly for the truth of his * Promises that he had made to their Forefathers ⪠Abraham Isaac and Iacob And herby teacheth vs to the great strengthning of our fayth that although there be much vnworthinesse in vs yet ⪠for his truthes sake and for the Glorie of his name he will fulfill his Promises and worke the safetie of his people agaynst all the gates of hell Come thou therefore and I will sende thee vnto Pharao c. Here Moyses is called to this office of a Deliuerer of the people of GOD and we by him are taught not Ambiciously to offer our selues to any high Office or Function but diligently to followe that State that we be in and loke in all things for the Calling of God eyther by himselfe or by hys Officers to whome he hath giuen Authoritie And Moises sayde vnto God what am I to go vnto Pharao c. This Refusall was not of Disobedience to the will and calling of God but a Confessing and acknowledging of his Infirmitie as afterwarde Gâdeon and othere did As if he had sayde I am but a poore Sheepehearde and seaât hable to kepe my sheepe from the wilde beastes of the Desert But the Aegyptians are a Mightie people and their king a sterne and Prowde Tiranne therefore O Lorde I see a great vnfitnesse in my selfe for such a purpose As it is Sinne to withstande the Calling of God so is it a Vertue to acknowledge his Weakenesse and Dishabilitie And he answered for I will be with thee and this shall be a token c. If God had promised Moyses an infinite number of mightie Armyes to worke this exployte it had not bene halfe so much as that in this place he offereth * For if God himselfe be with vs all the Power of the World is in vaine against vs He doth also strengthen his Weakenesse with further assurance that this his calling should be of such Force and of so good Effect in the ende that in the same Place He and they togither should Worship theyr God that hath Deliuered them And Moyses said vnto God when I come vnto the children of Israel c. Moyses being nowe well Confirmed for himselfe and his owne Calling desireth also that he may be hable by some euident meanes to Assure the Israelites of the same least when he came vnto them and declared that he was appoynted their Capitain and Deliuerer they should Refuse him and aske from what God he was sent For the Israelites being brought vp a long time among Idolatours in Aegypt had almost forgot the True and liuing God of their fathers Therefore Moises desireth to know here the Name of God which was some Timerous Curiositie in Moyses and therefore God by his answere signifieth that he should Stay himselfe vpon his Worde and Promises made both now to him and before time to his and their forefathers Abraham Isaac and Iacob rather then to enquire for his name whose Nature Maiestie and Power is vnspeakable and not to be vttered by any Name Wherefore God answereth I am that Iam and say vnto the children of Israel I am hath sent me vnto you c. That is the Beear and the onely Vnsearchable Substance that hath his being of himselfe and of none other and of whom all things that are * haue their Being Life and Moouing Euen I that eternall God that is nowe and euer hath beene who in the beginning made Heauen and earth gaue Life and Being vnto all Creatures and that afterwarde made his Promise and Couenant to your fathers Abraham Isaac and Iacob that he woulde be their God and the God of their Seede that God I say * mindefull of his promises and pitying your miseryes hath nowe sent me vnto you to be your Capitaine and guide to deliuer you out of that great Tyrannie and Crueltie wherwith you are now Oppressed in Aegypt And they shall heare thy voyce then both thou and the elders of Israel c. Now he Instructeth Moyses what he shall pretende to Pharao in his message that he may suffer them to go Wherein it may with some offence appeare as though God did teach Moyses to Lie. For the chief purpose was not in the Desert to do Sacrifice to God but to conuey themselues away out of Aegypt into the lande of Chanaan For answere wherevnto we must consider 1 First that Peculier things done Extraordinarily by the Inspiration or commaundement of God are not to be taken as Generall Rules or examples for all men to followe 2 Secondly there
is a difference betweene Lying and Dissimuling A godly and wise Man in time and place may Dissemble and not vtter his Purpose But none sauing wicked and vaine persons doe Lie. As touching the Lande of Chanaan promised * to them by God what did it appertaine to Pharao to knowe In that Moyses is taught to say they should goe three dayes iourney into the wildernesse to Sacrifice to God it was no Vntruth For in Exod. 24. it is declared they did so And I am sure the king of Egipt will not let them go no not in a mightie c. God telleth Moyses of this before least when it shoulde so fall out hereafter it myght shake Moyses his fayth and make him to Doubt of his calling So God vseth often to Forewarne his Elect of such Stormes as are to come least in the time of their troubles they should Faint and Mistrust his gracious Promises of comfort and blessing So our Sauiour Christ tolde his Apostles when he sent them to preach They shall delyuer you vp sayth he vnto their counsailes and shal whip you And againe Ioh. 15. If they haue persecuted me they will persecute you also And Ioh. 16. The tyme shall come when they that kill you shall thinke them selues to doe acceptable service to God. These things haue I tolde you sayth Christ that when they come to passe you maye not be offended therwith but remember that I haue forewarned you And I will stretch out my hand and smite Egipt with all my wonders c ⪠He doth againe Comforte Moyses with the promise of his Mightie assistance and the great Successe that he wyll worke for hym and hys people But this may seeme straunge that God sayth he will helpe the Israelites to Spoyle and Robbe the Egiptians We must learne that the Eternall God and Lorde of Heauen and Earth that made the Lawe is not bounde and tyed by his owne law Therfore that the Israelites do by the appointment of God is no Breach of his law but a work of Obedience to his holy will. * GOD is Lorde of all things neyther hath any Man any thing but that he hath at Gods hande and that not in perpetuall Possession but so of Loan for the time that he may without vniustice take it away from any It was Iustice also before God that they which had beene Enriched by the Oppression and iniurie of the people of God should also by the appointment of God haue their Iniurious gotten Goodes taken from them by the same People But I must often repeate this that such Extraordinarie Acts done by the especiall Commaundement of God are not to be drawne into the Example of common life The fift Sunday in Lent at Euening prayer Exod. 5. MOyses and Aaron went in afterwarde and folde Pharao Thus sayth the Lord God of Israel Let my people go that they may holde a feast vnto me in the wildernesse 2 And Pharao saide Who is the Lorde that I should heare his voyce and let Israell go I knowe not the Lorde neyther will I let Israell go 3 And they sayde The God of the Hebrues hath called vs let vs go we pray thée thrée daies iourney into the desert and doe sacrifice vnto the Lorde our God least he smite vs with pestilence or with the sworde 4 Then sayde the King of Egypt vnto them Wherfore doe ye Moyses and Aaron let the people from their workes get you vnto your burdens 5 And Pharao saide furthermore Beholde there is much people nowe in the lande and you make them leaue their burdens 6 And Pharao commaunded the same day the taskmaysters which were amongst the people and the officers saying 7 Ye shall geue the people no more strawe to make bricke withall as ye did in time past let them go and gather them strawe themselues 8 And the number of brick which they were wont to make in tyme past lay vnto their charges also and minishe nothing thereof for they be Idle and therefore crye saying We will go and doe sacrifice vnto our God. 9 They must haue more worke laide vpon them that they may labour therein and not regarde vaine wordes 10 Then went the taskemasters of the people and the officers out and tolde the people saying Thus sayth Pharao I will giue you no more straw 11 Go your selues and gather you strawe where yée can finde it yet shall none of your labour be minished 12 And so were the people scattred abrode throughout all the lande of Egypt for to gather stubble in steade of straw 13 And the taskemaisters hasted them forwarde saying Fulfill your worke your daylie taskes in their due tyme as if you had strawe 14 And the officers of the children of Israel which Pharaos taskemaisters had set ouer them were beaten And they saide vnto them Wherfore haue ye not fulfilled your taske in making of bricke both yesterday and to day as well as in times past 15 The officers also of the children of Israel came and complayned vnto Pharao saying Wherefore dealest thou thus with thy seruants 16 There is no straw giuen vnto thy seruantes and they say vnto vs Make bricke and thy seruants are beaten and there is wrong done to thine owne people 17 He sayde Ye are Idle Idle are ye and therefore ye say We will go and doe sacrifice vnto the Lorde 18 Go therfore nowe and worke and there shall no straw be geuen you and yet shall you deliuer the whole tale of bricke 19. And the officers of the children of Israel dyd sée that they were in worsâ caâe after it was sayde Ye shall minishe nothing of your bricke of your daylie taske in due tyme. 20 And they met Moyses and Aaron which stoode in their way as they came out from Pharao 21 And saide vnto them The Lorde looke vpon you and iudge you which hath made the sauour of vs to be abhorred in the eyes of Pharao and in the eyes of his seruants and haue put a sworde in their hande to sâay vs. 22 Moyses returned vnto the Lorde and sayde Lorde wherefore hast thou so euil entreated this people And wherfore hast thou sent me 23 For since I came to Pharao to speake in thy name he hath fared foule with this folke and yet thou hast not deliuered thy people at all The Exposition vpon the .v. Chapter of Exodus Moyses and Aaron went in afterwarde and tolde Pharao Thus saith c. AFter Moyses and Aaron had nowe purchased Credite with the Israelites as is mentioned in the * former Chapiter they enter nowe into the execution of their office for the deliuerance of the people of God and speake vnto Pharao for them This was in them a great Obedience vnto God in a matter verie vnlike for them to bring to passe in the sight of the worlde and ioyned with their great perill and daunger in dealing with so sterne and Obstinate a Tyranne Their obedience to
the calling of GOD sprang out of a Constant* Faith in the promises of God by Miracles confirmed vnto them By the same meanes must we also learne to frame our selues to the Obedience of Gods Calling though it seeme to be ioyned with neuer so great daunger And yet although they haue the calling and commaundemeÌt of God to deliuer his people they doe not stirre the Israelites to Rebellion and will them to arme themselues against the Tyranne were he neuer so Cruell and iniuryous but in curteis maner entreate him that they maye haue licence to depart into the wildernesse But what obteyned they by their endeuour First Pharao CoÌtemneth and despiseth the God of Israell VVho sayth he is the Lorde that I should heare his voyce Then he chargeth Moyses Aaron as authors of Sedition saying VVherefore doe yee lette the people from their workeâ c. Lastly he Oppresseth the people farre more Grieuously then he did before For he causeth them to gather strawe and stubble yet to make their Full taske of Brickes as they dyd before These things happened not without the Knowledge of God for he said before * I know that Pharao will not let you go But Gods pleasure is in this maner of Deliuerance of his people to set vp a Spectacle or Example to all ages to learne in what Sort he will vsually delyuer his people out of the kingdome of Satan Wickednesse and Error First he sendeth abroade his Messengers Prophetes and Preachers to publish the sweete voice and Promises of his Worde and Gospell Then when they beginne to execute their office and men somewhat hearken vnto them the Deuill by hys Instruments Raiseth greater trouble and Affliction then euer they had before so that manye mindes be therewith greatly Offended Yet in the ende God by the * Mightie power of his Spirite and holy Worde ouerthroweth the kingdome of darkenesse and Deliuereth his people out of the Tirannie of Egipt And the officers of the children of Israel did see that they were in woorse c. These officers of the Israelites by this Cruell answere did not acknowledge the wicked Obdurate hart of Pharao against the holy wil of God as they should haue done with Pacience Comfort themselues and their brethren but after the maner of olde Adam Murmure against GOD quarreling with his seruauntes Moyses Aaron and laying all the cause of the trouble vpon them Wherein they shew an example both of Impiety and Vnthankfulnesse Impious it was to lay the fault of their affliction and miserie vpon them that were the Ministers of Gods blessing and of their gracious Deliuerance Great vnthankfulnesse might it appeare seing Moyses and Aaron did hazard their Liues for their great Benefite to Call and accompt them Tormentors and Murderers of the people For say they You haue put a sworde into their hands to kill vs. But this is and hath bene the Course of the worlde alwayes The cause of all Mischiefe when it ryseth after the publishing of the worde of God is Cast vpon the Ministers and Preachers of the same and in steede of thankfull minds they haue all Spite and Reproch that can be done or spoken against them So was it in the time of the Prophets ⪠So was it in the time of Christ and his Apostles So was it in the time of the Primitiue Church as it maye be declared by infinite examples Moises returned vnto the Lorde and sayde Lord wherefore hast thou so c. Moyses here in part doth Well and godly in part he sheweth his Weakenesse Mistrust and infirmitie He doth Well in this that he both not Storme and rage agaynst those ãâã Sâaunderers * nor doth not requite euill with euill and also that he doth not giue ouer his calling and Flee from God but rather runneth to him for Succour and comfort For so the Text sayth He returned to the Lorde He sheweth his Weakenesse in that he seemeth not througly to Remember the wordes of God Before spoken to him when God sayd I know that Pharao will not deliuer you no not in a mightie hande and therefore he doth complaine and quarrell with God. VVherefore sayth he hast thou so euill intreated this people and why hast thou sent me As though any thing had happened which God had not Before tolde him shoulde come to passe and yet God doth not Sternely rebuke Moyses but mercifully ãâã with his Infirmitie strengthneth him with the Renewing of his Promise and signification that he will nowe begin to shewe his mightie power against Pharao for their deliuerance The sixt Sundaye in Lent at Morning and Euening prayer Exod. 9. 10. THe Lorde sayde vnto Moyses Go in vnto Pharao and thou shalt tell him Thus sayth the Lorde God of the ãâ¦ã Let my people go that they may ãâ¦ã If thou refuse to let them go and ãâ¦ã Beholde the âande of the Lorde is ãâ¦ã is in the fielde for vpon horses vpon asses vpon camelles vpon ouen and vpon sheepe there shall be a mightie great ãâã 4 And the Lorde shall doe wonderfully betwéene the beastes of Israell and the beastes of Egypt so that there shall nothing die of all that pertayneth to the children of Israell 5 And the Lorde appoynted a time saying to morowe the Lorde shall finish this worde in the laâde 6 And the Lorde did that thing on the morowe and all the cattell of Egypt dyed but of the cattell of the children of Israell died not one 7 And Pharao sent and behold there was not one of the cattel of the Israelites dead And the hart of Pharao was hardened and he did not let the people go 8 And the Lorde sayd vnto Moyses and Aaron Take your handes full of ashes out of the fornace and Mosses shall sprinkle it vp into the ayre in the sight of Pharao 9 And it shall be dust in all the lande of Egypt and shall be swelling sores with blaynes both on man and beast thorowout all the land of Egipt 10 And they tooke ashes out of the fornace and stoode before Pharao and Moses sprinckled it vp into the ayre and there were swâlling âores with blaynes both in men and in beastes 11 And the sorcerers could not stand before Moses because of the blaynes for there were bâtches vpon the enchaunters and vpon all the Egyptians 12 And the Lord hardened the hart of Pharao and he harkened not vnto them as the âord had sayd vnto Moyses 13 And the Lordâ sayde vnto Moyses Rise vp earely in the morning and stande before Pharao and thou shalt tell him Thus sayth the Lorde God of the Hebrues Let my people go that they may serue me 14 Or else I will at this time sends all my plaguey vpon thine heart and vpon thy seruants and on thy people that thou mayst know that there is none like me in all the earth 15 For now I wil stretch out my hand that I may
that GOD oftentimes Preserueth his people from those Miseries that he casteth vpon others And yet if we looke into the common course of the worlde we shall see that the * Wicked are in more Felicitie and more Free from punishment then the good and godly And this tentation hath often * shaken the mindes of the Saintes of God as it appeareth in sundrie Psalmes What then shall we say to this Surely the Common ordinance of GDD is that the Godly should be in Happinesse and escape Plagues and the Wicked onely be Punished And if this common ordinance of God be altered It is eyther because they that professe the name of God be* Sinfull and Liue not according to theyr Calling or else that Gods good and fatherly will is by suche Chasticing and Affliction of this life to keepe his seruants in Obedience to Quicken their Fayth and put them in minde of the Heauenly felicitie and life euerlasting The Care and Cogitation whereof in time of * Prosperitie is more Cold and Slacke in vs then our duetie requireth Easter daye at Morning prayer Exodus 12. AND the Lord spake vnto Moyses and Aaron in the lande of Egypt saying 2 This moneth shall bée vnto you the beginning of Monethes and the first moneth of the yeare shall it be vnto you 3 Speake ye vnto all the congregation of Israell saying In the tenth day of this moneth euery man take vnto him a lambe according to the house of the fathers a lambe thorowout euery house 4. If the householde be to little for the lambe let him take his neighbour which is next vnto hys house according to the number of the sââles euery one of you according to his eating shall make your count for a lambe 5. And let your lambe be without âââmish a male of a yeare olde vvhich ye shal take out from among the shepe and from among the goates 6 And ye shall kéepe him in vntill the fourâenth day of the same moneth and euery assemble of the congregation of Israell shall kill him about euen 7 And they shall take of the bloud and strike it ãâã two side postes and on the vpper doore post in the houses where they shall eate him 8 And they shall eate the fleshe the same night rost with fire and with vnleauened breade and with sowre hearbes they shall eate it 9 See that ye eate not there of rawe nor sodden with water but rost with fire the head feete and purtenance thereof 10 And ye shall ãâã nothing of it remaine vnto the morning That which remayneth of it vntill the morow shal ye burnâ with fire 11 Of this maner shall ye eate it Wyth your loynes gârded and your shooes on your feete and your staffe in your hande and ye shall eate it in haste for it as the Lordes Passouer 12 For I will passe thorow the lande of Egypt this same night and will smite all the first borne of Egipt from man to beast and vpon all the Gods of Egypt I will execute iudgement I am the Lorde 13 And the bloud shall be vnto you ãâã token in the houses wherein you are and when I see the blood I will passe ouer you and the plague shalâ not be vpon you to destroy you when I smite the lande of Egypt 14 And this day shall be vnto you a remembrance and you shall kéepe it an holy feast vnto the Lorde throughout your generations ye shall kéepe ãâã holy for an ordinance for euer 15 Seuen dayes shall ye eate vnleaue ned bread so that the first day ye put away leaueÌ out of your houses For whosoeuer eateth leauened bread from the first day vnto the seuenth day that soule shall be rooted out of Israell 16 The first day shall be an holy conuocation vnto you and the seuenth day shall be an holy conuocation vnto you and there shall be no maner of worke done in them saue about that onely which euery man must eate that onely may ye âoe 17 And ye shall obserue the feast of vnleauened bread for this same day haue I brought your armies out of the lande of Egypt therefore ye shall obserue this day and all your children after you by an euerlasting decrée 18 The first moneth and the fourtenth day of the moneth at euen ye shall eate vnleauened bread vnto the one and twentie day of the same moneth at euen againe 19 Seuen dayes shall there be no leaneued bread founde in your houses and who soeuer eateth leauened bread that soule shall be rooted out from the congregation of Israell whether he be a straunger or âorne in the lande 20 Ye shall eate no leauened breade but in all your habitations shall ye eate vnleauened breade 21 Then Moyses called for all the elders of Israell and sayde vnto them Choose out and taââ you to euery houshold of you a lâmbe and kill the Passeouers 22 And take a ãâ¦ã and dip it in the bloud that is in the bason and strike the vpper post of the doore and the two side postes with the bloud that is in the bason and none of you go out at the doore of his house vntill the morning 23 For the Lorde will passe ouer to smite the Egiptians and when he séeth the bloud vpon the vpper doore post and the two side postes he will passe ouer the doore and will not suffer the destroyer to come into your houses to plague you 24 Therefore shall ye obserue this thing for an ordinance to thée and to thy sonnes for euer 25 And when ye be come to the lande which the Lorde will giue you according as he hath promised ye shall kéepe this seruice 26 And when your children aske you What maner of seruice is this that ye doe 27 Ye shall say It is the sacrifice of the Lordes Passeouer which passed ouer the houses of the children of Israell in Egypt ⪠and he smote the Egiptians and saued our houses And the people bowed themselues and worshipped 28 And the children of Israell went and did as the Lorde had commaunded Moises and Aaron so did they 29 And at midnight the Lorde smote the first borne in the lande of Egypt from the first borne of Pharao that sate on his seate vntill the first borne of the captââe that was in prison and all the first borne of cattell 30 And Pharao rose in the night he and his seruantes and all the Egyptians and there was a great crie in Egypt ⪠for there was not a house where there was not one deade 31 And he called vnto Moyses and Aaron by night saying Rise vp and get you out from amongst my people both you and also the children of Israell and go and serue the Lorde as ye haue sayde 32 And take your shéepe and your droues with you as ye haue sayde and depart and blesse me 33 And the Egyptians forced the people that they might senâe them out of the lande in hast for they sayd
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 ⪠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 grâânted such things as they had reââred 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 ãâã none of the fleshe out of the house neither shall ye breake a boâe thereof 47 All he congregation of Israell shall obserue it 48 If a straunger also dwell ãâã you and will helde passeouer vnto the Lord let him circumcise all that be ââles 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 ãâã 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
which folowe the profession of God for the worldes sake Some of the children of Israel call vpon God as knowing in him to be their onely ayde Othersome and the more part forgetting Gods mightie workes so lately done for them repent them of their following of God and Raile at their guyde and leader Moyses with spiteful reproches But he as a good and mercifull Gouernour doth not storme with them nor requite them with that which in Iustice they might seeme to deserue but Comforteth them with the repeating of the promises of God and the assurance of his mightie helpe thereby teaching vs that in time of aduersitie their is no surer comfort then to call to our Remembrance the sweete promises of God made vnto his people and the example of such things as he hath done for them And the Lorde saide vnto Moyses wherfore criest thou vnto me c. The text saith not that Moyses Cried in his praier nor that any voyce was heard come from him But he cryeth in the eares of the Lord that Prayeth in fayth with a feruent and earnest minde though no voyce be harde to other in his prayer And such earnest * calling vpon God with hart and minde doth alwaye preuayle and taketh effect before God as we see here that Moyses prayer doth Speake vnto the children of Israel that they go forwarde c. Here now God ⪠sheweth his mightie arme stretched out to the deliuerance of his people and worketh 3. great and wonderfull Miracles The first that the Angell of God which directed the pyller of fyre and the clowde before the people of Israel doth nowe sodainely withdrawe himselfe backe and is placed betweene the Egiptians and the campe of Israel so that on the part of Israel in the night time there was a light and brightnesse that they might see to doe any thing that they thought good and on the part of the Egiptians was so great darknes that they did scant see one the other much lesse were hable to doe any thing against the Israelites The second Miracle was that by the stretching out of Moyses rodde there came such a strong winde as staied the waters of the Sea that the children of Israel might passe through vpon the dry lande The thirde is that when the Egiptians desperately as men blinded with the furie of their owne wickednesse did follow the Israelites to the Sea the Angell of God so abashed them that they were readie to flie from the face of Israel and then Moses at the appointment of God stretching out his rodde the waters returned vpon them in such sort that the Egiptians with all their power were drowned in the sea By these Miracles the name of God was glorified throughout the whole worlde and he knowne to be both a mightie and mercifull God in the defence of his people and also a seuere Lord in punishing such as did resist his holy will. The tone of which two things ought to strengthen our faith in time of aduersitie and to make vs to put our assured trust in God as one that by his mightie power Can and of his mercyfull goodnesse Will deliuer vs The tother shoulde stirre vp in vs the feare of God and cause vs in time to repent and to embrace his worde and calling least for our vnrepentant hartes he deale with vs as he did with Pharao and the Egiptians The first Sunday after Easter at Morning prayer Numeri 16. AND Corah the sonne of Isaar the sonne of Caath the sonne of Leui went apart with Dathan and Abiram the sonnes of Eliab and On the sonne of Peleth the sonne of Ruben 2 And they rose vp before Moses with certaine of the children of Israel two hundred and fiftie which which were capitaynes of the multitude famous in the congregation men of great renoume 3 And they gathered themselues togither against Moises Aaron and said vnto them Ye take to much vpon you séeing all the multitude are holy euery one of them and the Lorde is among them Why lift ye your selues vp aboue the congregation of the Lorde 4 And when Moises heard it he fell vpon his face 5 And spake vnto Corah and vnto all his companie saying To morow the Lorde will shewe who are his who is holy and who ought to approch me vnto him and whome he hath chosen he will cause to come neare vnto him 6 This doe therefore Take you fire pannes both Corah and all his compainie 7 And put fire therein and put incense in them before the Lorde to morowe And the man whom the Lorde doth choose the same shall be holy Ye take to much vpon you ye sonnes of Leui. 8 And Moyses sayde vnto Corah Heare I pray you ye sonnes of Leui. 9 Séemeth it but a small thing vnto you that the God of Israel hath separated you from the multitude of Israell and brought you to himselfe to doe the sceruice of the tabernacle of the Lorde and to stande before the multitude and to minister vnto them 10 He hath taken thée to him all thy brethren the sonnes of Leui with thée and séeke ye the office of the priest also 11 For which cause both thou and all thy companie are gathered together agaynst the Lorde And what is Aron that ye murmure agaynst him 12 And Moyses sent and called Dathan and Abiram the sonnes of Eliab which sayde We will not come vppe 13 Is it a small thing that thou hast brought vs out of the lande that floweth with milke and honie to kill vs in the wildernesse except thou make thy selfe Lord and ruler ouer vs also 14 Moreouer hast thou brought vs vnto a lande that floweth with Milke and honie and giuen vs inheritance of fieldes and vineyardes Wilt thou put out the eyes of these men We will not come vp 15 And Moyses waxed very angrie and sayde vnto the Lorde Turne not thou vnto their offering I haue not taken so much as an asse from them neyther haue I hurt any of them 16 And Moyses sayde vnto Corah Be thou and all thy company before the Lord both thou they and Aaron to morow 17 And take euery man his censer and put incense in them and bring ye before the Lorde euery man his censer two hundred and fiftie censers thou also and Aaron euery one his censer 18 And they tooke euery man his censer and put fire in them and layde incense thereon and stoode in the doore of the tabernacle of the congregation with Moyses and Aaron 19 And Corah gathered all the congregation agaynst them vnto the doore of the tabernacle of the congregation and the glorie of the Lorde appeared vnto all the congregation 20 And the Lorde spake vnto Moyses and Aaron saying 21 Seperate your selues from among this congregation that I may consume them at once 22 And they fell vpon their faces and sayde O God the God of Spirites of all fleshe hath not one man
on some that be in honour and dignitie By this bayte the common subiects are allured to take part with them and headelong to thrust themselues not onely to daunger and slaughter but also to the iust * vengeance of God that commonlye followeth for the same These meanes doe Corah Dathan and the other vse agaynst Moyses and Aaron For first they say vnto them You take to much vpon you wherein they note Pride and Ambition in them And againe in the. 13. Verse Is it a small thing that thou hast brought vs out of the land that flovveth vvith milk and honie to kill vs in the VVildernesse but that thou make thy selfe Lorde ouer vs also In these wordes of an obstinate stubburnnesse euen agaynst his owne conscience Dathan obiecteth to Moyses ambitions seeking of principalitie where as in deede he sawe by the woonderfull workes wrought by him that he was called therto by god But this is of Exceeding malice that he âayeth agaynst him as a great fault that thinge which was the Worthiest act that euer he did that is the Deliuerie of the Israelites out of the miserable bondage of Aegypt And yet this wicked Rebell calleth it here a bringing of the people out of A lande flovving vvith milke and honie An horrible Bondage and Oppression in dispite of their gouernour is tearmed a state of great felicitie and all of purpose to make him odious to the people Their Dissimulation appeareth in this that whereas they seeke nothing but principalitie and the high Priesthood they pretende fauour and loue towarde the people All the people say they are holy euery one of them as if they had sayde they are all the people of God and therefore whie shoulde you gouerne them so sternely whie should you so oppresse them And againe You bring forth the people to kill them in the VVildernesse As though the Pitie of the people had mooued them to that purpose and not rather their own ambitious miâds By this common people may learne to Beware of the dissimuled pretences of such as be Capitaynes in Rebellion And for their owne ambitious purpose seeke to leade them to vnquietnesse trouble and daunger It is not vnprofitable to consider how Moyses as a good Gouernour and hauing a cleere conscience did in this trouble behaue hymselfe he is not greatly Astonied or dismayed nor seeketh any vnlawful or extraordinarie meanes to represse them But first he was assured in his conscience he was called and appointed to that office by God therefore he resorteth to him in earnest prayer For the Falling dovvne vpon his face mencioned in the fourth verse was not for Feare of the Rebell but an earnest prostrating hymselfe before God praying for his assistance Then he Reproueth the Rebelles and telleth them of their fault how greatly they doe against their Dutie and howe Vnthankfully towarde God and thereby exhorteth them to quyetnesse He sendeth for some of the other Rebelles Dathan and Abiran to haue delt with them in like maner if they would haue come vnto hym But they stubbernly refused it Lastly seing they would not yeelde to reason or perswasion with an assured confidence of the goodnesse of his cause he putteth it into Gods hande by his mightie power to determine ende the matter This should all good Princes and Rulers in the like case folow First to * call vpon God earnestly and faythfully then to vse all the quyet meanes they can by reason to perswade them And if that will not serue as seldome times it doth such is the furie of Rebelles then with an assured confidence in the prouidence of God and the right of their cause being Gods appointed gouernours by battayle or other lyke meanes to commit the thing to His hande to determine who neuer hath hitherto vsed to gyue sentence or successe on the parte of the Rebels And Corah gathered all the congregation against them c. and the glorie c. The verie confidence that Moyses shewed in the Goodnesse of his cause might well haue Abashed their rebellious spirites Much more when they sawe the glorie of the Lorde appeare on the part of Moyses and to speake vnto him they should haue bene abashed and giuen ouer their wicked purpose But such a furie doth alwayes folow the mindes of Rebels that though they see neuer so present daunger they will as Corah and his company doe as it were Face God himselfe and neuer giue ouer vntill by the iust iudgement of God they bring themselues to vtter confusion And assoone as he had made an ende of speaking the ground cloue c. By this dreadfull punishment of destroying the principall doers by the swallowing of the Earth and with fyre from heaueÌ God declareth would haue it knowne to the worlde howe he doth Hate and Dâtest ⪠* such as rebell agaynst their Princes and Rulers appointed by him to gouerne them which he afterwarde more amply declareth For when euen the next day folowing the people murmurd against Moyses and Aaron and that punishment wherewith God had plagued the Rebelles Gods wrath was so kindled against them that if the earnest Prayer and endeuour of Moyses and Aaron had not beene he woulde haue vtterlye destroyed them All from the face of the earth And yet could not Moyses with such speede appease his wrath but .xiiij. thousande of them were slaine to the terrible Example of all other that in any age should follow their euill doing And in deede if we looke into the histories of all times we shall finde that Rebellions and Insurrections haue ended in the vtter destruction of them that haue beene the doers of it For they striue not against the Magistrate but against God that ordayned him For vvhatsoeuer povvers there are they are of God. Paul. Rom. 13. The first Sunday after Easter at Euening prayer Numb 22. ANd the children of Israel departed and pitched in the fieldes of Moab on the other side of Iordane from Iericho 2 ⪠And âalue the sonne of Ziphor saw all that Israel had done to the Amorâtes 3 And the Moabites were sore afraid of the people because they were manye and they were strikon with scare of the children of Israell 4 And Moab saide vnto the elders of Madian Now shall this companie âick vp all that are round about vs as aâore ãâã vp the grasse of the field And Balac the sonne ãâã was ⪠king of the Moabites at that time 5 He sent messengers therfore vnto Balaam the sonne of Beor to Pethor which is by the riuer of the lande of the children of his folke to call him saying Beholde there is a people come out of Egipt and beholde they couer the face of the earth and dwell it ouer against me 6 Come now therfore I pray thée and curse me this people for they are to mightie for me so it may be I shal be hable to smite them and to driue them
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 ãâã 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 sâaine 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 âpirite 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 ãâã 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
Luc. 1. and a number of other which in the time of Christ by his prouidence were borne dumbe Neither is it to be accounted a much greater miracle to make an Asse speake then to restore to the vse of his tongue a man dumbe borne They then that with scorne wil discredite this wil in like maner Discredite all the Miraculous workes of God. And wheÌ Balac heard that Balaam was come he went out to meete him c. This place declareth how Obsequious and full of submission those persons are to their false Prophetes which beside the true feare of God are giuen ouer to Superstition The King here commeth forth for honours sake to ãâ¦ã vpon the way Like honour we ãâ¦ã the Emperour and sundrie other ãâ¦ã Kings haue giuen to the Popes But ãâ¦ã or neuer reade that the like reuerence ãâ¦ã vsed to the true Prophets and Ministers ãâã For the world more loueth honoreth that is ãâã and euill then that which is pure and good The second Sunday after Easter at Morning prayer Numb 23. ANd Balaam sayd vnto Balac Buylde me here seuen aulters and prepare me here seuen oxen and seuen rammes 2 And Balac did as Balaam sayde and Balac and Balaam offered on euery aulter an oxe and a ramine 3 And Balaam âayde vnto Balac Stande by thy whole burnt sacrifice and I will go if so be that the Lord will méete me and whatsoeuer he sheweth me I will tell thée And he went vp hyer 4 But God met Balaam and Balaam sayde vnto him I haue prepared seuen auâsers and haue offered vpon euery aulter an oxe and a ramme 5 And the Lorde put a saying in Balaams mouth and sayde Go againe to Balac and say on this wise 6 And when he went againe vnto him âo he stoode by his whole burnt sacrifice he and all the Lordes of Moab 7 And he âolie vp his parable and sayde Balac ãâã of Moab hath brought me from Mesapotamia out of the mountaynes of the Cast saying Come ãâã Iacob for my sake come and defie Israel 8 ⪠s How that ãâã him whom ãâ¦ã or howe shall I defie him whom the hath noâ ââfied 9 For from the toppe of the rocks ãâ¦ã from the hilles I beholde him lo the people ãâ¦ã themselues and shall not be reckened among ãâ¦ã 10 Who can tell the dust of Iacob and the number of the fourth part of Israell I pray God that my soule maye die the death of the righteous and that my last ende may be like his 11 And Balac sayde vnto Balaam What hast thou done vnto me I tooke thée to curse myne enimies and beholde thou hast blessed them altogither 12 He answered and sayd must I not take héede to speake that which the Lorde hath put in my mouth 13 And Balac sayde vnto him Come I pray thée with me vnto another place whence thou mayst sée them and thou shalt sée but the vtmost part of them and shalt not sée them all curse them out of that place for my sake 14 And he brought him into a fielde where men might sée farre of to the top of an hill and built seuen aulters and offered an oxe and a ramme on euery aulter 15 And he sayde vnto Balac Stande here by thy whole burnt sacrifice while I méete the Lorde yonder 16 And the Lorde met Balaam and put a worde in his mouth and sayde Go againe vnto Balac and say thus 17 And when he came to him beholde he stoode by his whole burnt sacrifice and the Lordes of Moab with him And Balac sayd vnto him What hath the Lorde sayde 18 And be tooke vp his parable and answered Rise vp Balac and heare hearken vnto me thou sonne of Ziphor 19 God is not a man that he should lie neyther the sonne of man that he shoulde repent shoulde he say and not doe or shoulââe speake and not make it good 20 Beholde I haue taken vpon me to blesse for he hath blessed and it is not in my power to alter it 21 He behelde no vanitie in Iacob nor sawe transgression in Israel The Lorde his God is with him and the ioyfull shoute of a King is among them 22 God brought them out of Egypt they haue strength as an Vnicorne 23 For there is no sorcerie in Iacob nor soothsaying in Israell according to this time it shall be saide of Iacob and Israell What hath God wrought 24 Beholde the people shall rise vp as a Lion and heaue vppe himselfe as a yong Lion he shall not lie downe vntill he eate of the pray drinke the bloud of them that are slaine 25 And Balac sayde vnto Balaam Neither curse them nor blesse them at all 26 But Balaam answered and sayd vnto Balac Tolde not I thée saying All that the lord speaketh that I must do 27 And Balac sayd vnto Balaam Come I pray thée and I will bring thée yet vnto another place if at all it will please God that thou mayst thence curse them for my sake 28 And Balac brought Balaam vnto the top of Peor that looketh towarde Iesimon 29 And Balaam sayde vnto Balac Make me here seuen aulters and prepare me here seuen oxen seuen rammes 30 And Balac did as Balaam had sayde and offered an oxe and a ramme on euery aulter The Exposition vpon the .xxiij. Chapter of Numbers And Balaam sayde vnto Balac buylde me here seuen aulters and prepare c. THere maye appeare some Heathnish pompe and superstition in erecting of these seuen aulters and appoynting for Sacrifice seuen oxen and seuen rammes because the true Saintes of God neuer vsed the like and God him selfe by his commaundement had appoynted Moises to make but one aulter whereon his people should offer sacrifices vnto him Therefore this false Prophet doth here also bewray himself in his shewe of Gods worship to haue mixed Heathnish Superstition and Magicall deuises of his owne And yet neuerthelesse that it pleased God in some respect to suffer him to be the instrument of the holy ghost to vtter the truth of his blessing of his people and the promises made before to Abraham and other of the Increase and prosperous successe of theyr seede that their wicked enimies to their further condemnation might haue some Vnderstanding thereof But God mette Balaam and Balaam sayde vnto him I haue prepared c. It maye seeme verie straunge that God would in any point communicate with the fylthynesse of Balaams deuises For there is no partaking betweene light and darkenesse and God detesteth all societie with Deuils Yet although God hate the wicked corruption of Balaam it did not let him but that in some Particuler thing he might vse hym to his purpose For this meeting of Balaam was no token of Gods fauour neyther that he did Alow the superstition of the seauen aulters and sacrifices But as he often vsed wicked persons for instruments of his glorie So doth he nowe vse the mouth of this false
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 couÌtrey 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 aâter 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 coÌtempt 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 coÌmitted this outrage He was a lorde and a noble man of the house of Simeon the strumpet also was a Lady or GeÌtlewoman 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 teÌple 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 punishmeÌt 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 coÌmonly 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 coÌmaundements 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 coÌmaunded me that ye should do
so in the land whither ye go to possesse it 6 Kepe them therfore do them for that is your wisedom and vnderstanding in the syght of the people that they may heare all these ordinances and say Surely it is a wise and vnderstanding people it is a great nation 7 For what other nation is so great that gods come so nie vnto as the Lord our God is nie vnto vs in all things as oft as we call vnto him 8 Yea and what nation is so greate that hath ordinances and lawes so righteous as all this law which I set before you this day 9 Take héed to thy self therfore and kéepe thy soule diligently that thou forget not the things which thyne eyes haue séen and that they depart not out of thy heart all the days of thy life but teach them thy sonnes thy sonnes sonnes 10 Specially the day that thou stodest before the Lord thy God in Horeb when the Lorde sayde vnto me Gather me the people together and I will make them heare my words that they may learne to feare me all the days that they shal liue vpon the earth that they may teach their children 11 Ye came and stode also vnder the mountayn the mountayn burnt with fire euen vnto the middes of heauen and there was darknesse cloudes mist 12 And the Lord spake vnto you oute of the middes of the fire and ye hearde the voyce of the wordes but sawe no similitude but hearde a voyce onely 13 And he declared vnto you his couenant which he commaunded you to do euen ten commaundements which he wrote vpon two tables of stone 14 And the Lord coÌmaunded me that same season that I should teach you ordinances and lawes which ye ought to do in the land whither ye go to possesse it 15 Take therefore good héede vnto your selues as pertaining vnto your soules for ye sawe no maner of image in the day that the Lorde spake vnto you in Horeb out of the middes of fire 16 Lest ye marre your selues make you a grauen image picture of any maner of figure whether it be the likenesse of man or woman 17 The likenesse of any maner of beast that is on the earth or the likenesse of any maner fethered foule that flyeth in the ayre 18 Or the likenesse of any maner worme that créepeth on the earth or the likenesse of any maner fish that is in the waters beneath the earth 19 Yea and lest thou lift vp thyne eyes vnto heauen and when thou séest the sunne the Moone and the starres with al the hoast of heauen shuldest be driuen to worship them and serue them and shuldest worship and serue the things which the Lord thy God hath made to serue all nations vnder the whole heauen 20 But the Lord hath taken you and brought you out of the yron fornace euen out of Egypte to be vnto him a people and inheritaunce as ye be this daye 21 Furthermore the Lord was angrie with me for youre wordes and sware that I should not go ouer Iordane that I should not go in vnto that good lande which the Lorde thy God giueth thée to inheritance 22 But I muste dye in this land and shall not go ouer Iordane but ye shall go ouer and possesse that good land 23 Take héed vnto your selues that ye forget not the appointment of the Lord your God which he made with you that ye make you no grauen image or likenesse that the lord thy God hath forbidden thée 24 For the lord thy God is a coÌsuming fire a ielous God. 25 When thou shalt beget children and thy children beget children and shalte haue remained long in the lande if ye do wickedly and make any maner of grauen image and worke euill in the sight of the Lorde thy God to prouoke him to anger 26 I call heauen and earth to recorde against you this daye that ye shall shortly perishe from of the lande wherunto you go ouer Iordane to possesse it ye shall not prolong your dayes therein but shall vtterly be destroyed 27 And the Lord shal scatter you among the people and ye shal be left fewe in number among the nations whither the Lord shall bring you 28 And there ye shall serue Gods which are the work of mans hande wood and stone which neither sée nor heare nor eate nor smell 29 If froÌ thence thou shalt seke the Lord thy God thou shalt finde him * if thou seke him with all thy heart and with all thy soule 30. When thou art in tribulation and when all these things that be here spoken of are come vppon thée euen in the latter dayes if thou turne to the Lorde thy God and shalt be obedient vnto his voyce 31 For the Lorde thy God is a mercifull God he will not forsake thée neither destroye thée nor forget the appoyntment of thy fathers which he sware vnto them 32 For aske of the dayes that are paste which were before and since the day that God created man vpoÌ the earth and aske from the one side of heaueÌ vnto the other if euer there came to passe suche a great thing or whether anye such like thing hath ben hearde as this 33 Did euer any people heare the voyce of God speaking out of the middes of a fire as thou hast heard yet lyued 34 Or hath God assayed to go and take him a people froÌ among nations by temptations by signes by wonders by warre by a mighty hande by a stretched out arme and by great sightes according to all that the Lord your God dyd vnto you in Egipt before your eyes 35 Vnto thée it was shewed that thou mightest knowe that the Lord is God and that there is none other but he 36 Out of heauen he made thée heare his voyce that he might instruct thée and vpoÌ earth he shewed thée his great fire thou heardest his word out of the middest of the fire 37 And bycause he loued thy fathers he chose their séede after theÌ and brought thée out in his sighte w his mightie power * out of Egipt 38 To thrust out natioÌs greater mightier than thou before thée to bring thée in to geue thée their land to inheritaÌce as it is come to passe this day 39 Vnderstand therfore this day and consider it in thine hearte that the Lorde is God in heauen aboue and vpon the earth beneath neither is there any other 40 Thou shalt kepe therfore his ordinaÌces hys commauÌdements which I coÌmaund thée this day y it may go wel with thée with thy childreÌ after thée and that thou maist prolong thy dayes vpoÌ the earth which the lord thy God geueth thée for euer 41 Then Moyses seuered thrée cities on the other syde of Iordane toward the sun rising 42 That he shoulde flée thither whych had kylled hys neighboure vnwares and hated him not in
times past therfore shuld he flée vnto one of the same cities and liue 43 Namely Bezer in the wildernesse eueÌ in the plain couÌtrey of the tribe of Ruben and Ramoth in Gilead of the tribe of Gad Golan in Basan of the tribe of Manasse 44 And so this is the lawe which Moyses set before the children of Israel 45 These are the witnesses statutes ordinances which Moises told the children of Israell after they came out of Egipt 46 On the other side Iordane in the valley ouer against the house of Peor in the land of Sehon king of the Amorites which dwelt at HesboÌ whoÌ Moises the children of Israel smote after they were come out of Egipt 47 And possessed his land the land of Og king of Basan two kings of the Amorites which were on the other side of Iordane towarde the sunne rising 48 From Aroer which is by the banke of the riuer Arnon vnto mouÌt Sion which is Hermon 49 And all the plain on the other side Iordane eastward euen vnto the sea which is in the plaine vnder the springs of the hyll The Exposition vpon the fourth Chapter of Deuteronomie Now therfore hearken O Israell vnto the ordinaunces and lawes c. THis whole Chapter containeth nothyng but an earnest exhortation to the children of Israel not only with diligence to harken to the ordinances and lawes of God but also in dede to * obserue and performe the same bicause the lawe of God is a doctrine of practise and not of hearing onely The condition of their reward is added that so they might liue and possesse the lande For the promises of God made to them were * conditionall and depended vpon their obedience vnto his ordinances And in the second verse this is notable that he straightlye chargeth them That they do not adde any thing to his lawe nor Take any thing from it Therby declaring that God will be worshipped onely according to his worde and that all vnnecessarie traditions of mens deuises do * hinder Gods word and carie men from the simple trueth therof The first reason of exhortation that Moyses vseth is the exaÌple of the great sharp punnishment that God vsed vppon them that reuolted from him fell to the worshipping of Baal Peor the Idoll of the Madianites and Moabites as it is written Num. 25. The seconde reason is in the fifte verse by the aucthoritie of the lawe maker God himselfe For he saith I haue taught you ordinaunces such as the Lorde my God hath commaunded mee and thereby willeth them so to esteme the lawes not as the commaundements of * men onely but of God that appointed them The third reason is in the. 6. 7. verses by the renowne and fame of great wisdome and of the singular fauour and ready helpe of God toward them which shoulde be spred of them among all nations to their great comfort and commendation In the. 9. verse hee concludeth with admonition that they should not only themselues diligently remember the lawes of God but also * instruct and teach their children and posteritie in the same Speciallye the day that thou stoodest before the Lord thy God in Horeb. c. In these verses is contained an other reason to moue theÌ by the remembrance of the * terrible manner and solemne maiestie that God in their sighte and hearing dyd vse in the publishing of his lawe with thunder and lightening earthquake with fyre cloudes and darknesse In so muche that they confessed themselues not to be * hable to abide the dredful maiestie therof as it is largely declared in the .20 of Exodus Take therefore good heede vnto youre selues as parteining vnto c. He straightly chargeth them to beware vpon daunger of their soules health that they did not make vnto themselues the Image of anye thing in heauen in earthe or in the water vnder the earth And signifieth that by the wisedome and prouidence of God in the publishing of the law they heard a voyce onely and sawe * no figure least they shoulde take vpon them by that figure to represent God which would not be represented by anye worldly thing This commaundemente he sundrye times repeateth to th ende to beate into their mindes howe odious Idolatry and the worshipping of Images and false gods was vnto him Furthermore the Lorde was angry with mee for your woordes c. By his own example Moises willeth them to beware howe they fell into the displeasure of God by disobeyng his holy will. For if the seueritie of his iustice was so sharpe * toward Moises for a litle mistrust in his promise how much more would it be vpon them if they did fall from his true worshippe to Idolatrie and to the open disobedience of his lawes and ordinances For saith he the Lorde is * a Consuming fire to destroye the obstinate disobedient and a Ielous God that will not suffer his glorye to be gyuen to other When thou shalte beget children c. I call heauen and earth to witnesse c. Moyses in this place moueth them to the diligent obseruing of the law of God by laying before them the threatnings of Gods iustice and * punishments that shall come vpoÌ them for the contrary that is That they should perishe from the land whereunto they were goyng and should not therein prolong their dayes That the Lord shuld scatter them in subiectioÌ of other nations That he wold giue them ouer to the vnsensible worshipping of stockes and stones the workes of mens hands In which point we of this latter time haue to lerne that the grosse Idolatry that hath growen by pilgrimage and worshypping of Images hath beene the * iust plague of God sent vpon men bicause they departed from the obedience of Gods holy word vnto worshipping of him by their owne deuises and traditions of men If from thence thou shalt seke the Lord thy God thou shalt finde him c. Least when the punishments before mentioned for their offences by Gods iust iudgemente should light vpon them they shoulde dispeire of the mercie of God and so cutte of the occasion of repentance in this place he sayth wheÌ god doth cast theÌ out into strange nations if they doe * repent them of their wickednesse and seeke after their Lorde and God that he will receyue them to his mercie For God is to his people a mercifull father and not a terrible iudge And * when he punisheth he doth it not to destroy them but by a * fatherly correction to pull them froÌ their disobedience and wickednesse which whensoeuer they shall doe the bosome of his mercye and goodnesse is ready to receyue them For aske of the dayes that are past c. and aske if euer there came c. There is nothing
that can more moue either a godly person or anye man of common sense and reason to loue and obey one than to consider hys great works and benefites done for his defence and deliuerance out of thraledome and miserye Therefore Moyses willeth the children of Israell to descend into earnest * consideration with themselues how great and maruellous workes God had done for them That he chose them firste as his peculiar people among all the nations of the earth that when they were holden in miserable * captiuitie vnder the tyrannye of the Egiptians of his meere mercy without any regard of their worthynes and farre beyond their hope or expectation he by mightie * power deliuered them By his own voyce with great maiestie of signes and wonders he published hys law vnto them that they might not be ignorant of hys holye will and commaundementes He maruellously gaue victory vnto them against mighty * kings and Nations and to bring them into a blessed lande and countrey by his power not * their might he turned out the inhabitants thereof before them Therefore if after so great and many benefites they should reuolt from this so gratious mercifull and mightye a God they should shewe themselues very vnthankfull and worthy of great punishments TheÌ Moyses seuered three Cityes on the otherside of Iordane c. Bicause it semed not iust in the sight of God that they which had committed manslaughter vnwillingly by casualtie and chaunce should be punished as wilfull murderers or those that wittingly doe kil men or commit any other hainous offence Therefore God appoynted Moyses to assigne sixe Cities that myght be as sanctuaries for such persons to resorte vnto for their salftie Of which these are three that Moyses here in this place speaketh of Of the ordaining of these Cities of refuge you may read Num. 35. Deut. 19. Iosua 20. The thirde Sundaye after Easter at Euenyng prayer Deut. 5. AND Moyses called all Israel sayd vnto them Heare O Israel the ordinances and lawes whiche I speake in your eares this daye that ye may learne them fulfill them in déede 2 The Lord our God made a couenaÌt with vs in Horeb. 3 The Lorde made not this couenaunt with our fathers but with vs euen with vs which are al here alyue this day 4 The Lorde talked with you face to face in the mount out of the middes of the fire 5 And I stoode betwéen the Lord and you the same time and shewed you the word of the Lord For ye were afrayde at the sight of the fire and went not vp into the mount and he sayd 6 I am the Lord thy God which brought thée out of the land of Egypt from the house of bondage 7 Thou shalt haue none other gods in my presence 8 Thou shalt make thée no grauen image or any likenes of that which is in heauen aboue or that is in earth beneath or that is in the waters beneath the earth 9 Thou shalt neither bowe thy selfe vnto them nor worship them for I the Lord thy God am a Ielous God visiting the wickednesse of the fathers vpon the children vnto the third and fourth generation among them that hate me 10 And shewe mercy vpon thousands among them y loue mée and kepe my commaundementes 11 Thou shalt not take the name of the Lorde thy God in vaine for the Lorde will not holde him giltlesse that taketh his name in vaine 12 Kepe the sabbath day that thou sanctifie it as the Lord thy God hath commaunded thée 13 Sixe dayes thou shalt labour and doe all that thou hast to doe 14 But the seuenth day is the Sabbath of the Lord thy God thou shalt not do any worke thou nor thy Sonne nor thy Daughter nor thy man seruauÌt nor thy maide nor thine Oxe nor thine Asse nor any of thy ââttell nor the stranger that is within thy gaâes that thy man seruaunt and thy maide maye rest as well as thou 15 Remember that thou wast a seruaunte in the lande of Egipt how that the Lord thy God brought thée out thence through a mightie hand a stretched out arme For which cause the Lord thy God coÌmaunded thée to kepe the Sabbath day 16 Honour thy father and thy mother as the Lord thy God hath commaunded thée that thy dayes maye be prolonged and that it may go well with thée in the land which the Lord thy God geueth thée 17 Thou shalt not kyll 18 Thou shalt not commit adulterie 19 Thou shalt not steale 20 Thou shalt not beare false witnesse against thy neighbour 21 Thou shalt not lust after thy neighbours wife thou shalt not couet thy neighbours house his fielde his seruant or his maide his Oxe his Asse or ought that thy neighbour hath 22 These wordes the Lord spake vnto all your multitude in the mount out of the middes of the fire of the cloude of the darknesse with a great voyce added no more therto and wrote them in two tables of stone and deliuered them vnto me 23 And it came to passe that when ye heard the voyce out of the middes of the darknesse for the mountaine dyd burne with fire then ye came vnto me with the Captaines of your tribes and your Elders 24 And ye said Behold the Lorde our God hath shewed vs his glory and his greatnesse we haue hearde his voyce oute of the middes of the fire we haue séene this daye that God doth talke with man and he yet liueth 25 Now therfore why shoulde we dye that this great fire should consume vs If we heare the voyce of y Lord our God any more we shall die 26 For what flesh hath it bene that euer heard the voyce of the liuing God speaking oute of the middes of the fire as we haue done and yet did liue 27 Go thou and heare all that the Lord our God saith and tell thou vnto vs all that the Lord our God saith vnto thée we will heare it and doe it 28 And the Lorde hearde the voyce of your words when ye spake vnto me and the Lorde saide vnto me I haue heard the voyce of the wordes of this people which they haue spoken vnto thée they haue wel said all that they haue spoken 29 Oh that there were such an heart in them that they would feare me kepe all my commaundements alway that it might go well with them and with their children for euer 30 Go and say vnto them Get you into your tentes againe 31 But stand thou here by me and I will tell thée all the commaundements ordinances lawes which thou shalt teach them that they may doe them in the land which I geue them to possesse 32 Take hede therefore that ye doe in déede as the Lorde your God hath commaunded you and turne not aside either to the righte hande or to the
left 33 But walke in all the wayes which the Lorde your God hath commaunded you that ye may liue that it may go well with you and that ye may prolong your dayes in the land which ye shal possesse The exposition vpon the .v. Chapter of Deuteronomie And Moyses called all Israel and sayd vnto them heare O Israel c. MOyses purposing in this chapter by repetition to call to their remembraunce the lawe and commaundementes that god gaue vnto hys people in Horeb In these fine fyrst verses in way of a preface he exhorteth admonisheth them diligently to harkeÌ to the lawes ordinances of God and that in such sort as they maye in dede* perfourme them and not onely by hearing receyue them For they conteyne that blessed couenaunt whereby both God did more euidently and notablie binde him self to be their god thaÌ he did before time to their fathers and they also with like protestatioÌ submitted themselues to be his people so that they coulde not now without great blame fal froÌ his obedience I am the Lord thy God which broughte thee out of the land of Egipt c. Almighty God that his law might haue the greater reuerence maiestie with his people in the first entrance he * challengeth to himself the authoritie of a Lord God ouer them I am saith he the Lorde thy God * therby giuing theÌ to vnderstande that they ought of right to submit theÌ selues to his will and pleasure Secondlye he putteth them in mind of the great benefite of deliuerance that they had receiued at his hande * therby the more to moue allure them to obedience By these ten commaundements we may fully perfectly learne those things whereof by the law of Nature we haue but a single bare taste onlie that is First that we owe a * perfect loue reuerence and feare toward god Secondly that he is pleased with godlines and iustice displeased * with wickednesse and dishonestie Thirdlye by examining our liues according to this rule of his perfecte iustice that we are of our selues * vnworthye to be esteemed his creatures seing that we do not in our obedience fulfill that end * wherunto we were made by him And forsomuch as God the law maker is spirituall in this his lawe he speaketh not onely to our body in requiring external iustice but also to our soule requiring inward and spirituall integritie and in dede such puritie as the Angels in heaueÌ haue as it may appeare by Christs own interpretation* Mathew 5. and likewise when he saith* Thou shalt loue God with al thy hart wyth all thy mind with all thy soule c. Moreouer to the right vnderstanding of these commaundements we must not onely consider the euils that by them God forbiddeth but the vertues and good things that are contrarie vnto the euill For in forbidding the euill he commaundeth the good As for example when he saith * Thou shalt not commit adultry he doth not onlie prohibite all vncleane actes thoughtes but also commaundeth the contrarie that we should moderate our whole life in all chastitie puritie and continencie yea to our powers prohibite vncleanesse in other also These wordes the Lorde spake vnto all your multitude in the mount c. That the wayward people might not discredite the law of God make the lesse accompt of it bicause he was the minister thereof Moyses in this place putteth them in minde that God himself with his owne * voyce gaue these commaundements in the hearing of them all that with so great * terrour and maiestie of thunder lightening fire earthquake that they themselues confessed they were not hable to abide it therfore ernestlie desired that Moyses might be a mediatour betwene God and theÌ in the deliuerie of his lawes binding themselues wyth this* promise that they would accepte fulfyll those lawes that he in the name of God should deliuer them wherfore he willeth them to take hede that they did in dede performe those things that God had commaunded not to turne aside from them either* on the righte hande or on the left that they might enioye the promises that God in like maner had made vnto them Oh that there were such an heart in theÌ that they would feare mee c. It is God onely that is hable to mollifie the stome harts of men giue them pliant and obedient willes to fulfill his commaundementes What may it meane then that God in this place both wishe to his people such an hart as would feare him seing that he only can giue it and they of theÌselues not able to haue it Surely he doth not signifie hereby that men of their * owne free willes are hable to frame their harts to the perpetuall loue and feare of God. But he speaking after the manner of men declareth that it is a thing rather to be wished than to be looked for that the wayward people of the Iewes shuld for euer be obedient to his lawes and ordinaunces God by wishing that his people might or by commaunding that they shoulde kepe his commaundements doth not signifye that they haue of themselues power to doe them but by the commaundement they maye learne what they should doe and in finding wante in themselues be driuen to seke habilitie* where it is to be had that is at the mercy grace of almighty God. The fourth Sunday after Easter at Morning prayer Deut. 6. THese are the commaundementes ordynaunces and lawes which the Lorde your God commaunded mée to teache you that ye mighte doe them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God and kepe all his ordinances and his commaundements which I commaund thée thou and thy Sonne and thy sonnes sonne all the dayes of thy life that thy dayes may be prolonged 3 Heare therefore O Israell and take héede that thou doe it that it may go well with thée and that ye may encrease mightily as the Lorde God of thy fathers hath promysed thée a land that floweth with milke and hony 4 Heare O Israel the lord our God is lorde onely 5 And thou shalte loue the lorde thy God with all thyne heart and with all thy soule and with all thy might 6 And these wordes which I commaunde thée this day shal be in thine heart 7 And thou shalt shewe them vnto thy children and shalt talke of them when thou art at home in thine house and as thou walkest by the waye and when thou lyest downe and when thou risest vp 8 And thou shalt binde them for a signe vpon thine hand and they shal be as frontlettes betwéene thine eyes 9 And thou shalt write them vpoÌ the postes of thy house and vpon thy gates 10 And when the Lord thy God hath brought thée into the land which he sware
he which geueth thée power to get substaunce for to make good the promise which he sware vnto thy fathers as appeareth this daye 19 And if thou forget the Lorde thy God and walke after straunge Gods and serue them and worship them I testifie vnto you this day that ye shall surely perishe 20 As the nations which the Lorde destroyed before your face so ye shall perishe bycause ye would not be obedient vnto the voyce of the Lord your God. The exposition vpon the .viij. Chapter of Deuteronomie All the commaundements whych I commaunde thee this day c. FOrsomuche as the Israelites were not nowe far of from the land of Canaan Moyses putteth them in minde therof and signifieth that the same God which did require them to be obedient vnto hys lawe was nowe euen at the poynt to fulfill his promise and to set them in possession of that countrey and therefore that they shoulde be more willing and readye to folow him and to obserue his ordinances He willeth them also to haue in remeÌbrance how God vsed them in the wildernesse for the space of fourtie yeares by hunger thirst some other aduersityes* trying them whether they would remaine his faithfull and obediente people or no. For God did not bring them into those distresses and lacke of foode other things necessary bicause he hated them but as a good father to proue them and humble their hearts before him and that they might learne and vnderstand that man liueth not by bread onely but by euery word that proceedeth out of the mouth of god For thoughe there were no foode in the world to sustaine mans life yet is God hable by his diuine prouidence miraculously to preserue vs As he did feede them in the wildernesse with * Manna from heauen a foode that neither they nor their forefathers euer heard of and caused the stony* rocke to yelde them water to quenche their thirst yea and moreouer caused their rayment in fourtie yeares space neuer to * weare or consume nor theyr feete to swell or be greeued wyth contynuall trauayle These strange things wrought he that they mighte learne to put their truste in him and be well assured that so great daunger could neuer come vnto them but that he was hable readily woulde deliuer them oute of it if they dyd faithfully serue him And therfore Moyses wylleth them to harken vnto this theyr gracious Lord to feare him and to walke in his wayes For the Lord thy God bringeth thee into a good lande c. Moyses describeth vnto them the * fertile and plentifull countrey that God had prouided for them flowing with aboundance of all fruites commodities delectable pleasures that they might be the more * willing and ready to shewe their thankfull obedience towarde him If the same land of Canaan be not at this day so fertile as is here reported nor answerable to many parts of Moyses his description but lieth in a great part wast as some trauailers declare we may not thinke it straunge For beside the mutation that naturallie may come to any couÌtrey in the space of .3000 yeares it pleased God of his goodnes at this time here mentioned to make it y more fruitfull bicause of his choseÌ people that he promised to place there which good blessing may well be thought to haue continued so long as his people kept his commauÌdement and contynued in any tollerable obedience of the lawes and ordinaunces by him appoynted But when they both fell from the true obseruation of the outwarde lawe and also reiected the true Messias and Sauioure of the worlde no meruaile if that curse fell both vpon them their land which before God had oftentimes threatened whereby great alteration therof might fall When thou haste eaten therefore and fylled thy selfe thou shalt blesse c. The Israelites are here warned in the time of their prosperitie the enioying of Gods benefites that they shew themselues thankfull ernestly to take hede that in time of their* wealth they waxe not wanton forget God by whose goodnesse they are in that felicitie Howe necessary this admonition might then be to them and is also presently to all other the common course of mans lyfe righte well declareth What one among an hundred is there which by wealth continuall successe doth not wax insolent and forget his duety toward God Moises in his song chap. 32. of this booke saith of the Israelites Thou art vvel fedde Thou are groweÌ thicke Thou arte euen laden vvith fatnesse and he hath forsaken God his maker Regarded not the Lord of his saluation In which wordes he prophecied before hand what wold come to passe among them and therfore ernestly he willeth theÌ here to take hede VVhen thou hast eaten filled thy selfe saith he and builded goodly houses c. Bevvare least thy hearte rise and thou forgette the Lorde thy God. Here he noteth wherby meÌ in such case ar moued to forget God that is Rising of their hearte with pride insolencie of minde For fewe there are that in great wealth prosperitie can holde themselues within the boundes of modestie and humblenesse but so sone as they perceiue them selues to flourish be * aloft their minde also in such sort swelleth with selfliking that they doe not onely contemne other but let slippe also the feare of God himselfe and by litle litle are caried on through the allurement of Satan that they cleane fal from him Let Solomon hereof be a notable example and Christ himself said That it was as hard for a rich man to enter into the kingdome of God as for a Camell to go through a needels eye Therefore Moyses calleth the Israelites to remembrance and willeth them not to forget what they were in Egipt and in the wildernesse and how louingly mercifully God then dealte for them gaue them * all things at their nede that by that meanes they might the sooner acknowledge him to be the * authour and worker of al their prosperitie and so continne in his true worship and obedience Otherwise if they goe from their Lord God and giue themselues to the worshipping of strange gods he protesteth denounteth to them that they shall assuredly perishe and be destroyed in like maner as they had seene God to worke the confusion of other nations before their faces For where the mercie of God and his bountifull goodnesse eyther is abused or will not preuaile his Iustice and seueritie must needes take place The fifth Sundaye after Easter at Euening prayer Deut. 9. HEare O Israel thou passest ouer Iordane this daye to goe in and possesse nations greater and mightier than thy self cities great and walled vp to heauen 2 A people great tall the children of the Anakims which thou knowest of and of whom thou hast heard say who can
stand before the children of Anac 3 Vnderstand therfore this daye that the Lord thy God is he which goeth ouer before thée as a consuming fire he shall destroy them and he shal bring them downe before thy face So thou shalt caste them out bring them to naught quickly as the Lorde hath sayde vnto thée 4 Speake not thou in thine heart after that the Lorde thy God hath cast them outs before thée saying For my righteousnesse the Lorde hath brought me in to poââesse this lande but for the wickednesse of these natioÌs the Lord hath cast theÌ oute before thée 5 It is not for thy righteousnesse sake or for thy right heart that thou goest to possesse their land But for the wickednesse of these Nations the Lord thy God doth cast them out before thée to perfourme the worde which the Lorde thy God sware vnto thy fathers Abraham Isahac and Iacob 6 Vnderstande therefore that it is not for thy righteousnesse sake that the Lorde thy God dothe gyue thée this good lande to possesse it séeyng thou art a stifnecked people 7 Remember and forget not howe thou prouokedst the Lord thy God to anger in the wildernesse since the day that thou diddest depart out of the lande of Egipt vntill ye came vnto this place ye haue rebelled against the Lord. 8 Also in Horeb ye prouoked the Lorde to anger so that the Lord was wroth with you to haue destroyed you 9 When I was gone vp into the mount to receiue the tables of stone the tables of the couenaunt which the Lorde made with you and I abode in the mount fourtie dayes and fourtie nightes when I neither dyd eate breade nor drinke water 10 And the Lorde deliuered me two tables of stone written with the singer of God and in them were conteined all the wordes which the Lorde said vnto you in the mount out of the middes of the fire in the day when ye came together 11 And when the fourtie dayes and fourtie nightes were ended the Lorde gaue me the two tables of stone the tables of the couenaunt 12 And the Lorde sayde vnto mée Arise and get thée downe quickly from hence for thy people which thou hast brought out of Egipt haue marred all ⪠they are turned at once oute of the waye which I commaunded them and haue made them a molten image 13 Furthermore the Lorde spake vnto me saying I haue séene this people and beholde it is a stifnecked people 14 Let me alone that I may destroy them and put oute the name of them from vnder heauen and I will make of thée a mightie nation and greater than they be 15 And I turned me and came downe from the hill euen from the hill that burnt with fire and the two tables of the couenaunt were in my handes 16 And I loked and beholde ye had sinned against the Lorde your God and has made you a molten calfe and had turned at once out of the way which the Lord had commauÌded you 17 And I toke the two tables and cast them oute of my two handes and brake them before your eyes 18 And I fell downe flat before the Lorde as at the firste time and fourtie dayes and fourtie nightes I did neither eate breade nor drynke water bycause of all your sinnes which ye sinned in doying wickedly in the sighte of the Lorde in that ye prouoked him vnto wrathe 19 For I was afrayde that for the wrath and fiercenesse wherwith the Lord was moued against you he would haue destroyed you But the Lord heard me at that time also 20 The Lord was verye angry with Aaron also to haue destroyed him and I made intercession for Aaron also the same time 21 And I toke your sinne the Calfe which ye had made and burnte him with fire and stamped him and grounde him verye small euen to dust and I caste the dust thereof into the brooke that descended out of the mount 22 Also at the burning place at the place of tempting and at the Sepulchres of lust ye prouoked the Lord to anger 23 Likewise when the Lorde sent you from Cades Barnea saying Go vp and possesse the land which I haue giuen you you rebelled against the worde of the Lorde your God and neither beloued him nor hearkened vnto his voyce 24 You haue bene rebellious vnto the Lord since the day that I knew you 25 And I fell downe flat before the Lord fourtie dayes and fourtie nightes as I fell downe before for the Lorde sayde he would destroy you 26 I made intercession therefore vnto the Lorde sayde O lorde God destroy not thy people and thine inheritaunce which thou haste deliuered through thy great goodnesse and which thou haste broughte out of Egipt through a mightye hande 27 Remember thy seruauntes Abraham Isahac and Iacob and looke not vnto the stubbernesse of this people nor to their wickednesse and sinne 28 Least the lande whence thou broughtest them saye The Lorde is not able to bring them into the lande whych he promised them and because he hated them therfore hath he caryed them out to slay them in the wildernesse 29 Beholde they are thy people and thine inheritaunce which thou broughtest oute in thy mightye power and in thy stretched out arme The Exposition vpon the .ix. Chapter of Deuteronomie Heare O Israel thou passest ouer Jordane this day to goe in and possesse c. THe Israelites were a proude wayward and vnthankefull people sone forgetting Gods benefites done vnto them Wherefore the purpose of Moises is in this chapter to * beate into their memorye that they were made the heires of the land of Chanaan came to al that felicitie wherin they either had or should be onely by the free goodnes and mercye of God for his promises for his couenauntes sake and not by their owne strength or for their owne worthines In this to perswade them he vseth two reasons especially The one by comparing them with the people of that couÌtrey The other by the example of their owne wayward and rebellious doyngs against God. As touching the former he sayth the people of that countrey were farre greater in number mightier in power than they were For manye of them were of the race of the * Giaunt Anac strong and mightie persons as the messengers that went to viewe the lande did bryng worde So that they were stricken with feare * murmured against GOD as hauing brought them to a land vnpossible for them by conquest to get Wherefore if GOD by hys mightye hande did worke it for them they oughte to acknowledge they did stande and depende onelye vpon hym And as they were not hable to worke thys of their owne strength so coulde they not iustlye thinke that GOD did it for them of dutie or for their owne worthines but rather that they had deserued the cleane contrarye at his hande and that he letteth theÌ vnderstand as I haue
suche as by Gods lawe were compted vncleane and needed purification by the order of the lawe but of Sacrifices none such might eat before they were purged But as God permitteth them to eate fleshe so he forbiddeth them to eate the bloud the whiche hee doth Leuit. 17. farre more earnestly The lyke * inhibitioÌ he vsed also to Noah after the deluge Whiche God didde to accustome his people to a more myldenesse among themselues that they shoulde not be readie to murder and slaughter For when by Gods ordinance they had learned to spare the Bloud of beastes they must nedes think it a greater* crueltie to shed mans bloud Therfore in Genesis God immediately after the prohibition to eate the bloud of beastes addeth VVhosoeuer sheadeth mans bloud by man shall his bloud be shead Thou mayste not eate within thy gates the tythe of thy corne c. As Moyses hadde shewed them that they might eate fleshe so now he telleth them what they may not eate that is their tythe the fyrst borne of their cattell their vowes their freewil offerings c. For of all these so muche as was Gods portion was allotted to the fynding of his ministers the Priests the Leuites and also the poore people as maye in parte appeare Nu. 18. And therfore they myght not eate them at home that they might not defraud the ministers of God of whom they* ought to haue care and therefore God chargeth them that they doe not forsake the Leuite but the residue of the same * Sacrifices that was not appointed to the Priests c. they are commanded to eate before the Lord that is at his Tabernacle where hee chiefly declared his presence When the Lorde thy God shall enlarge thy border as he hath promised c. Here is repeated the same thing that was spoken Verse 15. 16. that they might eate fleshe according to their habilitie that God had giuen them and how they might eate it that is as a common meate not as a Sacrifice There is added also a more large and earnest* prohibitioÌ of eating of bloud bycause in the bloudis life or the vitall spirites so that it may seeme crueltie to eate bloud To eate bloud of it selfe was not a matter of so greate momente and therefore when God presseth so earnestly the prohibition and with so great punishmente it is euident the Lawe tendeth to some other ende that is that they might esteme the Liues of all things and especially of Man to be precious And therfore saith he The bloud is the life But thy holy thinges whiche thou hast and thy vowes thou shalt take c. This maketh the former Precept more plain and sheweth euidently that the cause whiche God would haue no mo places of worship than one was that the diuersitie of places and Aultars might not among that wayward people cause so many Seueral Gods as they had seuerall places of worship Therefore are they willed here to bring al Holy things that is such as be dedicated to God or appointed for Sacrifice to that appointed place where the Lord wolde choose to be worshipped Take heede and heare all these wordes which I commaund thee c. Forsomuch as the Imitation of that people that dwelled in the land of Chanaan mighte bee a great occasion easily to leade them to Idolatrie and worshipping of strange gods Moyses heere straightly forbiddeth them not so muche as to Enquire of the maner of their false Gods. For this is lightly the beginning of all Idolatrie when men vnderstanding the simplicitie of Gods true worship curiously Enquire of mens deuises whether there be any thing in theÌ worthy obseruation which they may adde as they thinke to beautifie the simplicitie of Gods coÌmaundement and so by little and little fall eyther to flat Idolatrie or to very Grosse superstition Wherefore God bridleth here this loosnesse of his people and saith They may not do so to their Lorde God for hee did not onely mislike those false worshippings but dyd Hate them Loth them accompted them Abhominable and especially that Horrible vse of Burning their sonnes and daughters vnto deuils Therefore to knit vp this instruction God commaundeth them that they shoulde cleaue faste vnto his worde and not in any poynte to alter it eyther By adding any thing thereto or by taking any thing therefro As if hee had sayde that all studies and indeuours of men to woorship him not proceding out of this* roote of his holy word and law seemed they neuer so godly were superstitious wicked and abhominable in his syght And therefore they may seeme to breake the first commaundement and to frame vnto themselues strange Gods which worship God in any other maner than in his worde is appoynted For this cause doth Esaie chap. 29 threaten horrible punishment to suche persons Bicause saith God this people hath vvorshipped mee vvith their mouth and their hartes farre from mee and their feare tovvards mee hath proceded of the commaundementes of men I vvill doe maruels among this people For the vvisedome of their vvise men shall perishe c. Seing therfore the whole worship of God that these many yeares hath ben in the Churche of Rome hath bene altogither Mans deuise besyde and contrary to the word of God no maruell if God hath so * blynded and astonied thewisedome vnderstanding of the chiefe doctours and best learned of them that they stand in defence of very grosse errors and superstitions The Sunday after the Ascention at Euenyng prayer Deuteronomie .xiij. IF there aryse among you a Prophete or a dreamer of dreames and giue thée a signe or a wonder 2 And that signe or wonder which he hath sayde come to passe and then saye Lette vs goe after straunge Gods which thou hast not knowne and let vs serue them 3 Hearken not thou vnto the wordes of that prophete or dreamer of dreames For the Lorde thy God proueth you to knowe whether ye loue the Lorde youre God with all your heart and with all your soule 4 Ye shall walke after the Lorde youre God and feare him kéepe his commaundementes and hearken vnto his voyce you shall serue him and cleane vnto him 5 And that prophet or dreamer of dreames shall dye bicause he hath spoken to târlie you awaye from the Lorde your God whiche brought you out of the lande of Egypte and deliuered you out of the house of bondage to thrust thée out of the waye whiche the Lorde thy God commaunded thée to walke in and therfore thou shalt put the euill away from thée 6 If thy brother the sonne of thy mother or thyne owne sonne or thy daughter or the wyfe that lyeth in thy bosome or thy frende which is as thyne owne soule vnto thée entice thée secretely saying Let vs go and serue straunge gods which thou haste not knowne nor yet thy fathers 7 And they be any of the gods of the people
and the straunger the fatherlesse and the widdowe that are among you in the place whyche the Lorde thy God hathe chosen to put hys name there 12 And remember that thou waste a seruant in Egypte and thou shalte obserue and doe these ordinaunces 13 Thou shalte also obserue the Feast of Tabernacles seuen dayes after that thou hast gathered in thy corne and thy wine 14 And thou shalt reioyce in thy feast thou and thy sonne thy daughter thy seruaunt and thy maide the Leuite the straunger and the fatherlesse and the Widowe that are within thy gates 15 Seuen dayes shalte thou kéepe a solemne feast vnto the Lorde thy God in the place which the Lorde shall choose for the Lorde thy God shall blesse thée in all thy fruites and in all the workes of thine handes therfore shalte thou be glad 16 Thrée times in a yéere shall all thy males appeare before the Lorde thy God in the place whiche he shall choose in the feast of unleaucned because in the feast os weekes and in the feast Tabernacles and they shall not appeare before the Lorde emptie 17 Euery man shall geue according to the gift of his hand and according to the blessing of the Lorde thy God which he hath geuen thée 18 Iudges and officers shalt thou make thée in all thy cities which the Lord thy God geueth thée throughout thy tribes and they shal iudge the people with iust iudgement 19 Wrest not thou the lawe nor knowe anye person neither take anye rewarde for giftes doe blinde the eyes of the wyse and peruert the wordes of the righteous 20 That whiche is iuste and righte shalte thou folowe that thou mayest lyue and enioye the lande whych the Lord thy God geueth thée 21 Thou shalte plante no groue of anye trées neare vnto the aulter of the Lorde thy God which thou shalt make thée 22 Thou shalte set thée vp no Piller which the Lord the God hateth The Exposition vpon the .xvj. Chapter of Deuteronomie Obserue the moneth of newe corne that thou maiest offer the Passouer c. THe Israelites in this place are commauÌded wyth all diligence to obserue the three principall Feastes wherein they were appointed especially to resort to the place that the Lorde would choose that is the Citie of Hierusalem The first Feast was the Passouer called here the Moneth of nevvecorne and by vs noted vnder the name of Easter The second was Pentecost called here the Feast of vveekes and by vs VVhitsontide The thirde was the Feast of Tabernacles As touchyng the Passouer there is more large declaration of it vpon Exodus 12. redde on Easter day It was solemnised the first moneth that is the moneth of Marche and here is called the Moneth of nevve corne bycause fruite and graine then began to growe toward ripening For in those countries being many degrees more Southward narre the sunne Haruest is much sooner than with vs Northwarde At this Feast besyde other ceremonyes they were appoynted to offer vnto God a certayne small portion of their eares of new corne therby confessyng that theyr towardnesse of Haruest was of Gods onely goodnes and also praying that he would vouchsafe to prosper to their vse that which was on the grounde for this cause especiallye is the tyme of this Feast called the Moneth of newe corne The principall cause of the Institution* of the Passouer was to put them in continuall remembrance of Gods maruellous benefite in passing away his plague from them and not striking them when hys Angell* killed all the firste borne of Egipte At this Feast by the space of seueÌ dayes they might eate no leauened bread whereby they were put in minde of their Hastie dispatch out of Egipte For albeit Pharao was obstinately set not to let them goe yet God by his mighty plagues so Brake his harte that he did not onely deliuer them but forced them to depart with such spede as they coulde not abyde to leuen their dowe but caried it away on their shoulders Whiche their hastie departure ââs some trouble to them and thereof doth this vnleauened bread put them in remembrance and for that cause is called here The bread of tribulation As for all other ceremonies appertainyng to this Feast they are expounded in the chapiter aboue mentioned Seuen weekes shalt thou number to thee and beginne to number c. From the day after that the Measure or Portion of newe corne was offered vnto the Lorde whiche I thinke was in the ende of the Feast of Passouer reckning seueÌ ful Sabathes or wekes to the nexte daye after the seuen weekes ended are iuste fiftye dayes was the time appoynted for the Pentecost called here the Feast of vveekes and in Exodus 23 The Feast of Haruest and wyth vs as I haue sayd is named VVhitsontide The firste cause of the ordynance of thys Feaste was that they mighte remember the Libertie that God had geuen them and shewe themselues thankefull for the same For fiftie dayes after their comming out of Egipte God gaue them the Lawe in Mount Sinay and first ordained them a free State and Policie by peculiar Lawes among themselues whereas before they were in bondage and lyued in miserable oppression vnder the Lawes and * tyrannie of the Egiptians An other cause of the Institution hereof was that they myghte offer a newe Oblation vnto God that is two Loaues of new Corne baked as the first Fruites in way of thankesgeuing to the Lorde So that they did not offer onelye the Measure of Newe corne before Haruest but Oblation also towarde the ende of Harueste And thereby are taughte as We also shoulde be that the Fruites of Harueste come not eyther of the Fertilitie of the grouÌd or of their owne Labour and trauayle but of the singuler Fauour and Blessing of God and therefore that they should vse the same not to Ryote and DrunkeÌnesse but wyth reuerence and * thankesgeuyng The third cause of the Institution was that it might be a figure both of the true Libertie of conscience and of the spirituall Haruest that was to come vnder the true Moyses and Deliuerer Christ Iesu For euen as fiftye dayes after the deliuerie of the Chyldren of Israell oute of Egipte they had the Lawe geuen them in Mounte Sinay So the fiftieth daye after oure deliuerance from the Tyrannie of Sinne and Sathan by the Deathe and Resurrection of Christe whiche was the true* Passouer The holye Ghoste was sente downe from Heauen which myghte not onelye wryte the eternall lawe of God in oure heartes make vs free Citizens of the heauenly Hierusalem but also by the Apostles and other good Ministers labourers might* gather together the Spirituall Haruest of God throughoute the whole worlde and that all Faithfull might receyue the firste Fruites of the benefytes of hys Deathe and Resurrection We do not therfore Obserue this day supersticiously bicause the like was ordeined among
their appointed offices were done the meate and drinke vanished away togyther with the Bodies And they sayde vnto him where is Sarah thy wife he answereth c. In the former Chapiter we reade that Abraham had receyued a manifest declaration of the promise of a Sonne by Sarah his wyfe This promise vndoubtedlye Abraham beleeued but Sarah did not as may appeare by this place And therefore the Angell of God asketh for Sarah thereby to haue an occasion to renewe and confirme that promise and also to reproue Sarahs in credulitie who measured the promises of God by the * likelyhoodes of natur all power When the Angell said that at his returne Sarah shuld haue a Chylde it may be thought that Sarah listened behinde the Tente doore what talke the Strangers had with hir husbande Wherein she by example declareth how hard a matter it is to haue eueÌ the honestest and most chast Matrones to leaue al maner of womanly Curiositie Although as a modest and sober wife she stayed within the Tent and came not foorth to shew hir selfe vnto the strangers yet could she not ouercome this tentation of curious desire to knowe what was spoken When Sarah he arde the Angel say she shold haue a childe she laughed at it as a vaine and vnlikely thing and therin vndoubtedly did greatly offeÌd For she might well knowe that promise came from God being so well agreeing with that which was spoken to hir husband not long before And therefore by vnlikelyhode of nature to deride it as false was in hir much rashnes But that which followeth was of womanly Bashfulnesse when she beeing charged for hir laughing beeing some what astonied doth denie it Sarah laughed not aloude as the maner of dissolute women is but softly within hir selfe When it is saide It ceased to bee vvith Sarah after the Maner as it is with VVomen The meaning is she had not those superfluities that all women naturally haue so long as they by age may haue children As hir Chastitie is to be reuerenced so was it a great blame and fault in hir not only to * Mistrust the promise of god but also to Laugh it to scorne bycause it seemed vnlikely to naturall Reason And the men rising vp from thence looked toward Sodome c. Abraham perfourmeth that whiche is the third parte of Hospitalitie that is Courtesie in dismissing his gests He taketh not his leaue of them at his Tent but perceiuing their iourney toward Sodom went part of the way with theÌ which his paines God well requited opening to him by his Angell the purpose to destroy Sodom for the horrible sinne and wickednesse thereof Shall I saith the Lord Hide from Abraham that thing whiche I doe seeyng that Abraham shall surely be c. It may be that one of the Angells to whome Abraham in all this storie had directed his speech vttered these words in the hearing of Abraham Wherin he noteth two causes why he wold reueale this thiÌg vnto him The one is the great preheminence of that promise that he had made to him before time of the Increase and multiplying of his seede Seing saith he that Abraham shall surely be a mighty Nation The other is For that he knewe him to be so godly a man as woulde not only himselfe liue in Iustice and iudgemente but also woulde Instruct his children and Houshold To keepe the way of the Lord. By thys Godly Parentes maye learne that it is theyr Office and duetie to see theyr families * instructed and taughte and that in the Way of the Lorde and to be Carefull for them that they may not onely liue vertuously and godly while they be children and seruants vnder them but after their life too But Fathers now a dayes are farre from this care They deuise howe to * leaue theyr chyldren Ryche and Wealthye but of the Instruction and teachyng how to keepe the way of the Lorde they haue God knoweth so small regard as thoughe it did Nothyng appertayne vnto them And the Lord saide because the crie of Sodome and Gomorha is greate c. There is a double Crie that soundeth in the eares of the Lorde The one is the crie of Wickednesse and Sinne and that is it the Angell here speaketh of The wickednesse of Sodome Cried vnto God that is was so great that it required ⪠Wrath and vengeance from God. Sometyme the Bloud of the oppressed and afflicted Sainctes of GOD dothe in lyke manner Crye vnto hym For so dydde the bloud of Abel crie vnto the Lorde When the Scripture sayth that God commeth Down to see or know any thing we may not thinke that there is eyther Mouing of place or want of Knowledge in god But then God is sayde to come Downe when he doth applye himselfe to worke somewhat to oure behoofe And then he is sayd to come to Knowe or See when hee so Worketh that eyther Men or his Angels may know God right well knew that the Sinne of Sodome after his long Pacience Suffring was come to full ripenesse but hee sent downe his Angels that not only Abraham and Loth but the Whole world also by their punishment should vnderstande how greeuous and detestable their synne was in the sighte of God. And Abraham drewe neere and sayde wilt thou also destroy the righteous c. The Saintes of God are alway Louers of mankynde and are greeued to vnderstande of the Plague and Punishmente euen of the wicked whome wyth all their heartes they would wishe rather to Liue and Repente than to dye in their sinnes Therfore Abraham here vnderstanding by the Angell that the Visitation of Sodome and those other Cities was at hande sheweth himself very careful for them and as it were by the remembrance of those good and iust meÌ that might be in it doth moue God to haue pitie on them and to spare their plague Good men doe not quickely dispaire of any seeme they neuer so euill And therfore Abraham thought in so great a Multitude that there must needes haue ben some mean number of good men for whose cause God wold extend his mercie also vpoÌ the other If there had ben iust men in Sodome they must haue ben persons vncircumcised and no partakers of the couenaÌt of god And yet this Reuerend Patriarke being himselfe a iust man circumcised of the assured couenant with God and the Father of the Faithful did not in respect of himself contemne suche but made that accompte of them that if there had bene suche he would haue God to haue spared the wicked for their sakes In Abraham talking with God we see a certain strife between the Charitie and Loue that was in him toward the Sodomires and the consideration of his own humblenesse and vnworthynesse in the sight of god His Charitie moued him to intreate for them But the consideration of his owne vnworthinesse beeing but duste and ashes did on the other parte abashe hym and therefore doth
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 âash 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 loÌger * 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 StraÌgers 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 coÌmanded the officers of the people saying 11 Go through the middes of the host coÌmaunde 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
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 punishmeÌt 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 vnderstaÌd 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 offeÌces coÌtinued 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 trodeÌ 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 froÌ 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 coÌsume them 15 Lo I wil bring a people vpon you froÌ farre O house of Israel saith the Lord a mightie people an old people a people whose speach thou knowest not neither vnderstandest what
When the prophet sayeth The Lion out of the wood and a VVolfe in the euening hee noteth the Crueltie and fiercenesse of the enimies For the Lion when he commeth out of the wood for his pray is very hungrie and the VVolfe that hath missed his feeding al the day long is in the euening more greedy and fierce And such he signifieth that these Enimies shuld be The Lion Hath hurt theÌ saith Ieremie that is Shall hurte them For the manner of the Prophets is oftentimes by y time Past to note the time to Come as well in the threatnings of punishments as in the Promises of Gods good blessings And thereby do they signifie that the truth of either of theÌ is so assured as if they were Alredy perfourmed The cause of all the Afflictions and troubles that God casteth vpon his people is noted to be the encrease of their Wickednes and Contempt of God and his word Shoulde I then for all this haue mercie vpon thee Thy children haue c. God here sheweth that of necessitie his very Iustice forceth him Sharply to punish theÌ As if he had said Seeing I am the* Iudge of the world how should I let them escape vnpunished which so obstinately of purpose prouoke my wrath against them Should I not then make my glory and maiestie coÌtemptible in the world Shuld I not make the wicked to think I were no God yea y there were no God at al that woulde punishe their naughtie and synfull lyfe Wherfore as of my Mercie I am most redie to pardon the Repentante sinner that leaueth his wickednesse and turneth to me So muste I of my Iustice sharply plague the obstinate and stiffenecked offender that runneth on headlong in his owne naughtie wayes God turning his speeche to the Citie Hierusalem sayth Hir children that is her inhabitantes hath vnthankfully also abused his benefites whiche he bestowed vpon them and when he fed them with Plentie and Abundance of al things they turned it to the PaÌpering of their bodyes and to the mayntenance of their wanton lustes in suche sorte that they became as Stalions or stone horses euery one neighing at his neighbours wife By which comparison he maruelously setteth foorthe theyr outragious Incontinencie and Dissolute life and giueth vs also to vnderstand how easily Wealth and * pleÌtie doth breed Loosenesse and wantonnesse if we learne not to vse with reuerence and feare the good blessyngs that GOD poureth vpon vs and that God also will bee auenged of vs for the same For the Iustice of God must needes punish the same in vs as well as he did in the Iewes and so hee heere earnestly affirmeth when he saith Should I not be auenged on euery people that is like vnto this c. Climbe vp vpon their walles beat them down and destroy them not vtterly c. This is spoken by God to the enimies of the Iewes as it were to hasten and encourage theÌ to Plague that naughty people By which maner of speaking God giueth his people to vnderstaÌd both that the InuasioÌ of their enimies that shoulde come vpon them was only at the appoyntment callyng of God and that they were therin the Ministers and * executioners of his iustice and also that they should be hable by no meanes to Escape the danger therof eyther by their Strong sensed Cities or otherwise In these wordes And destroy them not vtterly God limitteth the power of the enimies leaueth hope of Pardon to his people if they will in any tyme Repent and turne vnto him The goodnesse of God vseth all meanes that may be to prouoke them to leaue their wickednesse before he bring vpon them extreme Desolation and confusion In the 11. 12. 13. verses God agayne alledgeth the iuste causes of their Plague that is that they had vnfaythefully by Apostasie forsaken hym Denyed hys Prouidence contemned the Thretnings of his Prophets as * False Vain and foolishe and sayde that the Punishmentes of Warre Famin and Hunger should not light vpon them but on the Prophetes themselues that spake so muche of them Such is the obstinacie of the wicked against all godly AduertisemeÌts that they wil not only not acknowledge them to be Good true but impute the cause of Gods wrath and displeasure to those Messengers that hee sendeth to call them to Repentance Wherfore thus sayth the Lorde of hoastes Bicause ye speake such words c. God sheweth howe grieuous and intollerable the Contempt of his word and ministers is in his sight how Seuerely he wil punish the the same Bicause saith he you haue thus CoÌtemptuously thought and spoken of my worde vttred by my prophet as though it were * vain false and of no credite beholde sayth God turning his speache to Hieremie That woorde of which they make so small accompt and which they esteeme of so little Force I wil make as Fire in thy mouth that leude People shal be as wood or stubble And eueÌ as certenly as Fire coÌsumeth wood y is cast into it so assuredly shal the Might and Truth of that my Word vttered by thee bring vpon them the Plague and Desolation that it hath threatned vnto them In the .3 nexte Verses he describeth the Myght and cruell Barbaritie of those enimies that he would bring vpon them They shal be sayeth hee A mightie people whose power they shall not be hable to resiste An olde people that by long continuance in Empire and dominion is waxen Proud and sterne and therby will vse the lesse mercie A people whose speache they knew not and therby could not deale with them by entreatie to obtaine fauoure They are so mighty men and so ready Archers that none escapeth that they shoote at and therefore their Arrowes may well be saide to bee Sodaine death So barbarous and fierce they shall be as they will not spare either Sonnes or Daughters amoÌg you they wil CoÌsume your meats your frutes your Grapes your Figges they wyl Destroy your sheepe your Oxen your bullockes and all your Cattell neither shall you haue any DefeÌce healpe or succoure against them For the sensed Cities wherein you trust shall in that day nothing healpe you but that by the force of the sword they shall bring you to great distresse and pouertie And although that this threatning be very terrible yet he saith further that He wyll not so haue done with them but will adde greter Plagues and punishments And therefore bycause God sawe their wayward obstinacie that they would not only not acknowledge their fault and repent but also would murmure against him as dealing cruelly and vniustly with them and punishing them without good cause Hee willeth the Prophete to answere this their blasphemous murmuring and tell them plainly That forsomuch as they had forsaken the true worship of the liuing God did Sacrifice to strange Goddes at home in their owne Lande whyche God had gyuen them He would nowe
for punishment thereof cause them to be led Captiue into Babilon to serue strange Lordes and Maisters in a Countrey that was not theirs Preache this vnto the house of Iacob and crie it out in Juda. c. God leaueth nothing vndone whereby this Stubburne people may declare themselues vnexcusable if they doe not Repent forsake their wickednesse and therefore chargeth the Prophete that they lacke not Teaching and Preaching and the euident declaration of Gods Iustice to come vpon them and that in such maner as they maye not thinke it to be Wordes onely and bare Threatninges to feare them but that they maye be well assured that they shall be as truely perfourmed in dede as they were vttered in wordes And then if they did not obey they shoulde shew themselues to be not only a Blockishe a folishe people but in dede as indurate Storkes and Stones and altogether like those Idolles that they worshipped which had eyes and yet sawe not and eares and yet hearde not c. but did suffer the Worde of God to passe as if it had bene spoken to Vnsensible creatures To the further amplification and condemnation of their Obstinacie in reiecting al obedience and Feare of God he compareth them to the Sea. The Sea saithe he then whiche there is nothing more forcible and violente yet at my Decree and appointment dothe it* tarie within his boundes and in his greatest rage and swelling of Waues dothe not breake oute beyonde the bankes of light Sande and Grauell Hereby this People mighte be taughte how great my Power is so learne to Feare me as their God and to Obey me as their Lorde that made them and all the worlde beside but they are more dull of vnderstanding than the* Vnsensible creatures and further from obedience than the furious and raging Surges of the Sea. Although the exceeding might and power of God in bounding the Sea within certaine Limites did not moue them to feare his Maiestie yet considering that of his fatherly Prouidence he sent them Raine in due times all maner of Seasonable weathering to temper the grouÌd that it mighte bring forth Fruites to their vse and commoditie it should haue somewhat enclined their hartes to Loue his Fatherly goodnesse and Reuerently to haue serued him But they were as vâthankefull toward the Goodnesse and mercie of God as they were obstinate against his Power and Maiestie Neuerthelesse youre misdeedes haue turned these from you c. Hereby we are taught that when God taketh from vs the Fruites of the Earth and his other good blessinges the cause thereof is our owne Sinfulnesse and forsaking of God and his true Seruice In the 26. and 27. verses the Prophete reckeneth vp some of their offences and especiallye their Falsheade Deceipte and Crafte in trapping and snaring the simple and by vniust and suttell meanes drawing them into daunger so that it maye appeare there remayned among them no Faithe nor Trueth nor Integritie and vprighte dealing but altogether couetous craftinesse iniurie and oppression And as the People were giuen to extortion and oppression so were the Magistrates negligent in ministring Iustice in defending the innocent and punishing the violence of the oppressour and wrongfull doer Yea and the * verye Prophetes also Preachers and Priests which should haue instructed and taught both People and Magistrate were themselues giuen ouer to Couetousnes and Briberie and by false prophecying teaching noseled the people in their wickednesse and in the contempt of God and of his true Prophetes And therfore God denounceth that he must needes of his Iustice punishe both them and all suche other wicked People as they are The .14 Sunday after Trinitie at Euening prayer Ieremie Cap. 22. THus sayeth the Lorde Goe downe into the house of the King of Iuda and speake there these wordes 2 And saye Heare the worde of the Lord thou king of Iuda that sittest in the kingly seate of Dauid thou and thy seruants and thy people that goeth in and out at these gates 3 Thus the Lorde commaundeth Kepe equitie and righteousnesse deliuer the oppressed from the power of the violent doe not gréeue nor oppresse the straunger the fatherlesse nor the wydowe and shed no innocent bloude in this place 4 And if ye kéepe these things Faithfully then shall there come in at the doore of this house Kinges to sit vpon Dauids seate they shal be caryed in charrets and ryde vpon Horses bothe they and their seruantes and their people 5 But if ye will not be obediente vnto these commaundementes I sweare by myne owne selfe sayeth the Lorde this house shal be waste 6 For thus hathe the Lorde spoken vpon the Kinges of Iuda Thou Gileaâ arte vnto me the heade of Libanus shall I not make thée so waste as the Cities that no man dwell in 7 I will prepare a destroyer with his weapons for thée to hewe downe thy especiall Cedar trées and to caste them in the fire 8 And all the people that goe by this Citie shall speake one to another Wherefore hathe the Lorde done thus vnto this noble Citie 9 Then shall it be answered Because they haue broken the couenaunt of the Lorde their God and haue worshipped and serued strange Gods. 10 Maurne not ouer the dead and be not woe for them but be sorie for him that departeth awaye for he commeth not againe and séeth his natiue countrey no more 11 For thus sayeth the Lorde as touching Sellum the Sonne of Iosias King of Iuda which raigned after his father When he is caryed oute of this place he shall neuer come hither againe 12 For he shall dye in the place wherevnto he is led captiue and shall sée this lande no more 13 Woe worthe him that buyldeth his house with vnrighteousnesse and his parlours with the good that he hath gotten by violence which neuer recompenceth his neighbours labour nor payeth him his hire 14 Who thinketh in himselfe I will builde mée a wyde house and gorgious parlours who causeth wyndowes to be hewen therein and the séelings and ioystes maketh he of Cedar and painteth them with Sinoper 15 Thinkest thou to raigne nowe that thou haste inclosed thy selfe with Cedar Dyd not thy father eate and drynke and prosper well as long as he dealt with equitie and righteousnesse 16 Yea when he helped the oppressed and poore to their righte then prospered he well from whence came this but onely because he knewe me saith the Lorde 17 Neuerthelesse as for thine eyes and thyne heart they looke vpon couetousnesse to shedde Innocent bloude to doe wrong and violence 18 And therefore thus sayth the Lorde against Iehoakim the sonne of Iosias King of Iuda They shall not mourne for him as they vse to doe Alas brother alas sister neither shall they say vnto him Alas for that noble prince 19 But as an asse shall he be buryed corrupte and bée caste withoute the gates of
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 coÌmonly 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 ãâã 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 LameÌtation 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 ãâ¦ã arte giueÌ ouer to Couetousnesse OppressioÌ crueltie and shedding of Innocent bloude Therefore thy Captiuitie by the King of Babylon and thy miserable ânde 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 Ioakâm 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 CoÌtempt of gods word the Iniurie of their Subiects TenaÌts set their chief delite in gorgious Buildings poÌpous 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 FreÌds to whoÌ they were allâed ãâã 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 âlimbe 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
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 VioleÌce 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 ââon 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 haÌds of his Enimies that seek his life And that bothe He his Mother that bare him and his SeruaÌts with al other that wer Chief about him shuld be led Captiue into a StraÌge laÌd there Die in great miserie O thou Earth earthe earthe heare the woorde of the Lorde c. Forsomuch as the Iewes had so great confideÌce 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 commandemeÌt 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
not folowe I haue called vnto them neuerthelesse they woulde giue me no answere 18 Ieremie also spake vnto the housholde of the Rechabites Thus saith the lord of hoastes the God of Israel Forasmuche as ye haue obeyed the commaundement of Ionadab your father and kept all his preceptes and done according to all that he hath bidden 19 Therfore thus sayth the Lorde of hoastes the God of Israel Ionadab the sonne of Rechab shal not fayle but haue one out of his stocke to stande alway before mée The Exposition vpon the .xxxv. Chapter of Hieremie The wordes which the Lord spake vnto Hieremie in the raigne of c. GOD willing to confounde the obstinate Disobedience of his people vnto his Law and to declare how vnexcusable they were In this Chapiter willeth the Prophete to their reproch shame to lay before them the exaÌple of the Rechabites Constantly Obeying the coÌmandement order of their Ancesters though they were but Mortal men without breache for the space of .300 yeres The Rechabites are thought to haue bene the Posteritie eyther of Iethro or of * Hobab who * followed Moyses the Israelites through the Wildernesse into the Lande of Chanaan and were promised to haue had an heritage with the Children of Israel in that lande but it appeareth they had not For they were dispersed in sundrye Tribes and some of them dwelled euen among the Heathen and yet were they coÌmonlie diligent Obseruers of the Law and men that Feared God. Of this stocke came Ionadab the sonne of Rechab who liued in the time of Iehu may seeme to haue bene of greate credite and authoritie For it was he that Iehu tooke by the * hand into his Chariot when he was goyng in great zeale to destroye Achab his house for the Wickednesse that he wrought against the Lorde This Ionadab for certaine considerations which after shal be noted gaue in charge to his childreÌ that they and their Posteritie for euer shuld forbeare the Drinking of Wine the Tilling of the Earth the keeping of Vines dwelling in any Builded houses but only to vse for their abiding Tentes and Bouthes This order and commaundement as I haue saide the Posteritie of the Rechabites kept very diligently from the time of Ionadab their father or Auncestour vnto this time of Hieremie which was .300 yeares The occasioÌ that God toke at this time was that these Rechabites whiche hitherto had not dwelt in anye Townes Cities but in Tentes and Bouthes in the fieldes throughe the great Spoile and waste that Nabuchodonosor and the Chaldees did make in all the Countrey of Iurie were forced for their salftie to come and dwell in Hierusalem in suche places as they mighte get And yet did they obserue all the other partes of Ionadabs commaundement although by meere necessitie they were driuen at this season to dwell in houses Wherfore Ieremie by the commaundemeÌt of God in such sort as is declared in this chapiter calleth the Rechabites together being manie in number vnto a place by the Temple whiche was notorious and where things done coulde not be kept close but muste needes be spredde by fame both through the whole Citie and Countrey For it is not to be thoughte that Hieremie did it secretely or in close maner For such a multitude coulde not be called to such a place without admiration and greate expectacion of some notable thing to followe Hieremie therefore in the place here discribed in solemne manner setteth pottes of Wine before them and willeth them to Drinke But they refuse so to doe alleadging for their excuse their Obedience to the order and commaundemente of their Auncestor and forefather Ionadab who had giuen them charge to obserue those things which are euidente in the Texte Here maye seeme to be some doubtes Iustlie moued First whether the Rechabites did offend or no in refusing to Drinke Wine at the bidding of the Prophete of god Therein they mighte seeme to set more by a tradition of their fathers than by the appointment of God vttered by the Prophete But wee reade not that the Prophete Hieremie did say vnto them that it was Gods will and commaundemente that they shoulde Drinke Wine but it semed to them a bidding of the Prophete simply vttered to them withoute the Authoritie of Gods name And yet in their refusing thereof they vndoubtedly did excuse themselues with greate modestie so that if the Prophete had pressed Gods commaundement vpon them it may be thought they woulde haue yelded as they did to dwell in houses in Hierusalem when they coulde not salfely haue place abroade to vse their Tentes Secondly if maye be doubted whether Ionadab did well in bidding them to forbeare Wine or not to vse Tillage not to plante Vines or to dwell in houses For therein semeth to be some great Superstition to forbid the people of God to vse his Creatures and those trades of Life that haue their Iuste comendatioÌ in the Scriptures and were vsed by good and Godlie men And therfore this place is alleadged of some for the maintenance of Monastical vowes and such like Obseruations of mens Traditions euen with burden of Conscience and restrainte of Christian Libertie Surelie it is not to be thought that Ionadab did meane to Institute any new worship of God or to laye any burden of Holinesse or Religion vpon their Consciences in the forbidding of these things but only the obseruation of a Politique meanes whereby they mighte be traded to a more Moderate life easier Contempte of the worlde For it is to be thoughte that Ionadab who ioyned himselfe to Iehu in the punishment of the wicked house of Achab had great feare of God and a desire to haue his Law true Worshippe restored and maintained And bicause he sawe that Sensualitie Loosnesse of life glory of the world were the chiefest Causes that did carie the Israelites from the Obedience of God fearing some great Plague and punishment to followe for the same according to the * Threatnings of the lawe so muche as mighte be to preuent the same Inconuenience in his flocke or kindred He enioyned them to forbeare Wine whereof ryseth Drunkennesse and Wanton lust and not to vse any other trade of life thaÌ Pasturing or keping of Cattaile wherein they were alwayes brought vp from their first fathers Ionadab thought that kind of life to be best whervnto himselfe had beene accustomed He sawe what IncoÌueniences Immoderate vse of Wine did bring all which they shun that Forbeare it And they haue their mindes Freer that are not Tied to Tillage husbanding of Vineyardes And if God did bring any Plague vpon their Countrey for the Sinnes of the People their losse shoulde be the lesse and they mighte more easily shift for themselues But howsoeuer it was in Ionadab wee reade not here that God doth praise that ordinaÌce but only semeth to like the Obedience of the Rechabites and taketh the same for an Example
to reproue the Ievves for their Disobedience and contempt of his holie Lawes and ordinances being not their Earthlie father but the euerliuing Lorde and God. Then came the worde of the Lorde to Hieremie saying c. In these verses foloweth the applying of this example and comparison of the Rechabites In which application these things are to be noted First the comparison betwene a mortal man and god If the Authoritie of Ionadab a mortal and fraile Creature preuailed so much with his posteritie whom he did neuer greatly benefite how much more Iustlie shoulde the Maiestie and Eternall Power of God in giuing of his Lawe haue bene esteemed among his owne people vpon whom he had bestowed so many and so great blessings Secondly Ionadab gaue his Commaundement but Once and neuer called vpon it afterwarde and yet was it obserued very curiouslye for the space of .300 yeares But Gods Law as it was once giuen with greate Maiestie terrour so was it Continually called vpon by his Prophetes and teachers euen by the diligent and carefull sending of God himselfe And that in so earnest maner as possibly could be deuised and yet woulde they neuer either continue in his obedience or easilie returne vnto his true worship when they were once fallen from it Thirdly those things which God required of the Ievves were not of like Seueritie and rigour as the commaundementes of Ionadab to his posteritie For he lefte vnto them the vse of Tillage Inhabitinge of houses Drinkinge of Wine Planting of vines and all such other like things that mighte be to their comforte in the worlde and onely required that they would not run after the worshipping of other Gods. And yet would they not therin obey him nor yet reclaime themselues when they were reproued wheras the Rechabites did not onely kepe themselues in more Obedience of the Lawe of God than they did but also tied themselues to the streicte and rigorous obseruation of the orders before mentioned onelie in reuerence of Ionadab their Ancester and Forefather by whom they were giuen And therefore thus saith the Lorde of hostes the God of Israel beholde c. Nowe that God by the example of the Rechabites had confounded the disobedience of his People and shewed that they haue nothing to laie for their excuse he addeth what punishment shall come vpon them for it Forsomuch saith he as I haue often sente my Prophetes vnto you to cal you to repentance to bring you home againe into the righte way yet you will not in any wise heare them I will speake no more vnto you in way of exhortation but I will pronounce terrible Sentence against you and most earnestly assure you that those punishmentes that I haue deuised withoute faile shall come vpon you Here is to be noted that wheÌ men Obstinatelie refuse the comfortable worde of God sent vnto them in the waie of instruction and teaching they shall after heare and feele his Dreadfull worde of Threatning iuste punishment to come vpon them for their Disobedience and coÌtempt Hieremie also spake vnto the housholde of the Rechabites thus saith c. After that he hath pronounced punishment against the Ievves for their Contempt of Gods holy will he declareth also that God of his goodnesse according to his Promise anexed to the fifte commaundemente woulde reward the obedience and Reuerence that the Rechabites did shew towarde their Father Ionadab and that he would so prosper their stocke as They should neuer faile of one to stande before him that is whiche shoulde be acceptable vnto him For it cannot be interpreted that they shoulde stand before God in the Ministration of the Temple for that was appointed to the Priestes and Leuites onely As touching that the Patrons of superstition alleadge this place for the Maintenance of obedience to mens traditions in the Churche it is verie vnfit For the Rechabites as is saide before were not tied to this obseruatioÌ with opinion of Holinesse or as a worshipping of God as men were with the traditions of the Church of Rome but obserued those things as Politique orders of life with Reuerence of their Ancesters by whom they were enioyned The .15 Sunday after Trinitie at Euening prayer Ieremie Cap. 36. IN the fourth yéere of Ioakim the sonne of Iosias the king of Iuda came the word of the Lorde vnto Ieremie saying 2 Take a booke and write therin all the wordes that I haue spoken to thée against Israel against Iuda and against all the people from the time that I began to speake vnto thée in the raigne of Iosias vnto this daye 3 That when the house of Iuda heareth of the plague which I haue deuised for them they may peraduenture turne euerie man from his wicked waye that I may forgiue their offences and sinnes 4 Then dyd Ieremie call Baruch the sonne of Neriah and Baruch wrote in the booke at the mouth of Ieremie all the wordes of the Lord which he had spoken vnto him 5 And Ieremie commaunded Baruch saying I am in prison so that I may not come into the house of the Lorde 6 Therefore goe thou thither and reade the Booke that thou haste written at my mouth namely the words of the Lorde and reade them in the Lordes house vpon the fasting daye that the people whole Iuda and all they that come out of the cities may heare 7 Peraduenture they will pray méekely before the face of the Lorde and turne euery one from his wicked waye for great is the wrath and displeasure that the Lorde hathe taken againste this people 8 So Baruch the sonne of Neriah did according to al that Hieremie the Prophet commaunded him reading the wordes of the Lorde out of the booke in the Lordes house 9 And this was done in the fifth yeare of Iehoakim the sonne of Iosias king of Iuda in the nynth moneth when it was commanded that all the people of Hierusalem should fast before the Lord and they also that were come from the cities of Iuda vnto Hierusalem 10 Then redde Baruch the words of Hieremie out of the booke within the house of the Lorde out of the treasurie of Gamariah the sonne of Saphan the scribe which is beside the higher loft of the newe doore of the Lordes house that al the people might heare 11 Now when Micheas the sonne of Gamariah the sonne of Saphan hard al the words of the Lord out of the booke 12 He went downe to the kings palace into the scribes chamber for there al the Princes were set Elisama the scribe Dalaiah the sonne of Semei Elnathan the sonne of Achbor Gamariah the sonne of Saphan Zedekias the sonne of Hananias with all the princes 13 And Micheas tolde them all the wordes that hée hearde Baruch reade out of the booke before the people 14 Then all the princes sent Iehudi the sonne of Nathaniah the sonne of Selemiah the sonne of Chusi vnto Baruch saying Take in thine hande the booke whereout
thou hast readde before all the people and come So Baruch the sonne of Neriah tooke the book in his haÌd came vnto them 15 And they sayd vnto him Sit downe reade the booke that we may heare also So Baruch redde that they myght heare 16 Now when they had heard all the words they were abashed one vpon an other and sayde vnto Baruch Wée will certifie the king of all these wordes 17 And they examined Baruch saying Tel vs how diddest thou write all these wordes out of his mouthe 18 Then Baruch answered them He spake al these wordes vnto me with his mouthe and I wrote them in y booke 19 Then sayde the princes vnto Baruch Go thy waye hyde thée with Hieremie so that no maÌ know where ye be 20 And they went in to the king to the Courte but they kept the booke in the chamber of Elizama the scribe tolde the king al the words that he might heare 21 So the King sent Iehudi to fet him the booke which he brought out of Elizama the scribes chamber and Iehudi redde in it that the King all the princes which were aboute him might heare 22 Nowe the king sate in the winter house for it was in the ninthe moneth and there was a fire before him 23 And when Iehudi had red thrée or foure leaues therof he cut the book in péeces with a penknife and cast it into the fire vpon the harth vntill the booke was all brent in the fire vpon the harth 24 Yet no man was abashed thereof nor rent his clothes neither the king himself nor his seruants though they heard all these words 25 Neuerthelesse Elnathan Dalaiah and Gamariah besought the king that he would not burne the book notwithstanding the king wolde not heare them 26 But commanded Ierahmel the sonne of Amelech Saraiah the sonne of Ezriel Selemiah the sonne of Abdeel to lay handes vpon Baruch the scribe and vpon Ieremie the Prophet but the Lord kept them oute of sight 27 Now after that the king had brent the Booke and the sermoÌs which Baruch wrote at the mouth of Hieremie the word of the Lord came vnto Hieremie saying 28 Take an other booke write in it all the forsayd Sermons that were written in the first booke which Iehoakim the king of Iuda hath brent 29 And tell Iehoakim the king of Iuda thus sayth the Lord Thou hast brent the Booke and thoughtest within thy selfe Why haste thou written therin that the king of Babylon shal come and make this land wast so that he shal make both people and cattell to be out of it 30 Therfore thus the Lord sayth of Iehoakim the king of Iuda There shall none of his generation sitte vpon the throne of Dauid his dead coarse shall be caste out that the heate of the day and the frost of the night may come vpon him 31 And I wil visite the wickednesse of him of his séede and of his seruants Moreouer all the euill that I haue promised them thoughe they hearde me not will I bring vpon them vpon the inhabiters of Hierusalem and vpon all Iuda 32 Then tooke Hieremie an other booke and gaue it Baruch the scribe the sonne of Neriah whiche wrote therin out of the mouth of Hieremie all the sermons that were in the first booke which Iehoakim the king of Iuda did burne and there were added vnto them many moe Sermons lyke vnto the former The Exposition vpon the .xxxvj. Chapter of Hieremie In the fourthe yeare of Iehoakim the sonne of Iosias the king of Iuda c. IN this chapter is described a notable historie very profitable to be considered how God apointed Hieremie to put in Writing al the Sermons Prophecies that froÌ the beginning he had vttred by his mouth against Israell and Iuda how Hieremie performed the same by his minister or Secretarie Baruch whom he caused also to Reade the same openly in the Temple and what thereof folowed before the king hymselfe and all the Nobles and Counsellours The Iewes oftentimes had heard the word of God at the mouthe of Hieremie and yet notwithstanding did obstinately Contemne reiect the same Wherfore god nowe willeth him to put the summe of all in Writing that either they might be therwith somwhat more moued to embrace the same and to Turne to the true worshipping of God or else that his woordes might remain in Writing as * witnesses against their obstinate and Indurate heartes whiche by no calling or teaching coulde be broughte to Relent By this example wee may learne the greate Benefite commoditie of Writing and that the People of God may be wel taught not only by a mans own Speach but also by Reading of the Good godly ExhortatioÌs of other vnto them Those things that are vttered by mouth only may soone slip out of memorie be forgotten or not be wel vnderstaÌded at the first But wheÌ they remain in Writing they may be redde again better weighed coÌsidered at leisure so wil both sticke more Surely in remeÌbrance and be the more easily vnderstanded Seing therfore the Prophet by speaking had laboured in vaine wyth that waywarde People the space of .23 yeares as appeareth cap. 25. of the Prophet God now willeth him to Write the Prophecies whiche he had Vttered to the end they might haue no Excuse nor want anye externall meanes wherby they might come to the vnderstanding of his will and therby turne vnto him that he mighte take mercie of them or else that y their obstinate Disobedience both of the King the Counsellors the whole People might be made thereby more notorious and open to the worlde Then dyd Hieremie call Baruch the sonne of Neriah and Baruch c. The readie Willingnesse of Baruch is here to be obserued who was not onely Contented to Write the thing at the Mouth of Hieremie but also at his Appointment openly to Reade it in the face of all the People wherof in all likelyhood of Reason it muste needes haue ben that great Displeasure and danger shuld haue come vnto him But to Further the will of God hee did not sticke to hazard himselfe to all Perils of the world Neyther may we thinke that Hieremie CuÌningly shifted the danger hereof from himselfe to Baruch For hee coulde not procure greater Misliking by this publishing of things in Writing than he had doone by Speaking of the same to their faces It may bee that for some causes and respectes hee was letted and stayed by the Spirit of God that he might not doe it himself for so I iudge this place to be vnderstanded Now Hieremie shuld be Letted by Imprisonement I doe not well conceiue seing verse 19. of this same chap. Baruch is willed by the Princes That he and Hieremie shoulde hide themselues and not be knowne where they vvere And also in the .26 verse the king willeth certain to lay hand on Baruch Hieremie but
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 sâea 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 Stânde vp vpon thy féete O thou sonne of man and I will talke with thée 1. And the spirite ãâ¦ã 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
God and the Lorde of Hoastes vnto whose dominion all Creatures are subiecte and by him are gouerned and maintayned Nowe the Prophete in this place hathe as it were his Commission deliuered vnto him and is sente as Gods Messenger vnto the Israelites liuing in banishmente and is instructed what maner of people they are how they will receiue him and howe he shall behaue himselfe toward them In the ende of the former Chapiter it is mentioned that Ezechiel seyng in a vision an Image of the glorie of God not being hable to abyde the Maiestie thereof fell downe vpon his face in like manner as we reade that Daniell did when he sawe a terrible vision And there vvas no strength saith he remaining in me c. and yet I hearde the voyce of his vvordes and fell astonied vpon my face Such is the frailtie of man as he is not hable to abide but a meane shadowe of the glorious Maiestie of God. But the same God suffereth not these good men that he hath ouerthrowne with terrour of his glorie to remaine long prostrate and cast downe but he comfortablie erecteth them with his spirite as we see in this place in Exechiel whom he not onelye commaundeth to stande vp vpon his feete that he may speake vnto him but also endueth him with his spirit that he may be hable so to doe For such is our weaknes that wheÌ we be once ouerthrowne we cannot rise of oure selues but onely by the mighte of Gods Holie grace and Spirite Wherefore sayth S. Paule VVe are not able of our selues to doe any thing but al our sufficieÌcie is of God And again Not of my self but of the grace of God in me Ezechiel therfore staÌdeth not here vpoÌ his feet of himself but by the Spirite of God entring into him Neyther was the outward Word of God sufficieÌt for this Purpose For the Strength might of the word of God is by the Grace of his Spirite goeing alwaye with it The externall VVord as his blessed Instrument soundeth in the eare and moueth the sense but the Spirite of God worketh in the heart And he said vnto me thou sonne of man J sende thee to the children of c. Hovve shal they hear saith Paule vvithout prea ching and hovve shall they preache onlesse they be sent God therefore commonly vseth in notable maner to call his Prophets and they alwaye lightly declare their owne calling and sending as here Ezechiell dothe that they may not bee thought to haue Come of themselues * as they commonly do that are Seducers and deceiuers of the People but to be Sente and appoynted by God. Here is also declared to Whom and to what maner of persons the Prophet is sente that is to the children of Israel liuing nowe in Captiuitie and wyth greate Impacience murmurynge agaynste GOD and hys Iustice So that neyther by Teaching they coulde bee persuaded neyther by the Scourge and punishemente of God anye thing amended Therefore are they described to bee a Rebellious people euer Stryuing and settyng them selues agaynste GOD as their * Fathers had done before them A people of an Harde and impudente face whome Nothyng coulde make ashamed but rather wyth Stoute countenaunce will Defende their Wickednesse and Glorie in it and therefore by Hieremie also are they sayde To haue an Harlottes forheade They are noted also to bee a People of a Stiffe hearte that is of an Obstinate and headie mynde whome neyther Godly persuasion nor greuous punishmente coulde moue to retourne to God and acknowledge their fault When GOD obiecteth to his People the Imitation of their Forefathers wee also are Taughte to beware howe wee Stubburnely Staye oure selues agaynste the Callyng of God and his holie woorde and Gospell by the Imitation of oure Forefathers And yet wee see that men in these dayes shewâ no greater grounde of their Consciences than to saye They will Beleeue and doe ãâã their Forefathers haue doone If that ââeason bee sounde as by this place and manye other wee are Taughte it is not Surely the Iewes might well seme excusable and not so much to be blamed for reiecting the doctrine of the Prophetes and of Christe and his Apostles For vpon that reason they chiefly grounded them selues Therefore wee oughte diligently to Learne by the vnfallible rule of Gods woorde Wherein oure Fathers dyd well and therein to followe them and contrarywyse gladly to Shunne and forsake those thinges that they doe otherwyse When God commaundeth Ezechiel to goe to the Children of Israell and saye vnto them Thus sayth the Lord both Preachers haue to learne that they remembre whose Messengers they are and that they Teache not the people of God their owne Phantasies and deuises but that only as Paule sayeth whyche they haue receyued of GOD that they maye boldly say with Ezechiel Thus sayth the Lord. And on the other parte the hearers and people are by the same woorde instructed when they heare the Preachers not to make accompte of them as simple men onely nor to accepte their wordes as the wordes of men but as the Doctrine of God whose ambassadours they are sent by him to enfourme them of hys holy will and pleasure and to leade them into his wayes The Preachers of God must not loke to haue their Doctrine by and by to be thankfully frutefully received or that their laboures ãâã shall haue fauourable and good Successe The Prince of this Worlde is enimie to God and to his cause and therfore wil not easily suffer them that forsake God and fighte vnder his Banner to yelde to the obedience of God and to be reformed at his callyng Therfore sayth God to Ezechiel VVhether they will heare or refuse giue not ouer thy function and office of teaching but let them knovve to their further Condemnation and to the takyng away of all Pretenses of ignorance That there hath ben a Prophet of God among them to gyue them warning and to cal them from their wickednesse I know and I tel thee before hand that they are a Rebellious and obstinate People and wyll not hearken vnto thy Preaching nor accepte thy Doctrine but thou haste my Commandemente and my Commission to confirme thee therfore performe that * Plant and water that stony and harde Ground and leaue the Increase and successe to me If they repent thou mayste haue Comforte of thy trauayle if they continue Stubburne they must haue Iustice for their Disobedience And thou sonne of man feare them not neither be afrayd of their wordes c. Suche is the Frayltie and timorousnesse of Man that hee cannot choose but bee Moued with the Clamour and obloquie of many agaynste hym Therefore God dothe heere strengthen and as it were Arme Ezechiell his Prophete agaynste the waywardnesse of that People and wylleth hym to take pacientely whatsoeuer they shall doe or saye Hypocrites ryse agaynste Gods truth and in woordes pretende Gaye and holye Titles and Names for
the colour and maintenaunce of their Doings and deale Fiercely in wordes and countenaunce with them that Teache the contrarie as the Papistes and other Aduersaries doe at this daye agaynst the true Ministers of god But they must Comfort them selues and as he willeth his Prophete Ezechiell in this place not be afrayde nor abashed thereof It is the ordinarie meanes of them that bee Enimies to GOD and to his Truth If in the heate of their Spirite they call vs Schismatikes Heretikes vnlearned vile contemptible yea dogges and dounghilles of the Earth yet must wee not bee so Ouerthrowne therwith as for it to leaue our office and duetie of Teaching vndone but rather with great Constancie set our selues agaynst their waywarde Wickednesse and By the Povver of God and armour of Righteousnesse passe through honour and dishonour good reporte and euill and neuer yelde or giue place to the Stubburne Enimies Though they bee as Thornes vnto vs and euery way Moleste and greeue vs though they bee as Scorpions and wyth the venim of their sclaunderous tongues poysonously stinge vs yea oftentymes vnto verie death yet muste wee remember that in this place God speaketh to Ezechiel Feare not their vvords but speake my truth vnto them vvhether they vvil heare it or refuse it Therefore thou sonne of man obey thou all things that I saye vnto thee c. There is none meete to be the Messenger of God and the teacher of his people but suche a one as hath bene firste Taught of him and at His hande learned his holie Will and the mysteries of his Truth Therefore the Prophete is here willed To open his mouthe and to eare all that the Lorde doth giue him that is That hee shoulde Faythfully receyue at his Hande and diligently Imprinte in his Memorie and in his Hearte digeste all the woordes that the Lorde shoulde speake vnto him For so God sayth to him in the 3. cap. verse 10. This booke is described to bee written vvithin and vvithoute that is to Conteyne muche and Plenteous matter touchyng the Children of Israell and all bytter and vnpleasaunt shewyng the Signes and tokens of Gods wrathe agaynst them so that they coulde Conceiue nothyng thereof but matter of Sorrovv Mourning Lamentation and VVoe For seing the Sweetenesse of his Promises coulde not allure them he endeuoreth to breake their Stubborn heartes wyth the terrible Threatnings of his displeasure In the .8 Verse God armeth his Prophet agaynst an other Temptation wherwith the myndes of many are caryed awaye and enclined eyther not to Receyue the woorde of God or when they haue receyued it to Reuolte from it againe and that is the Consent of the Multitude thinking the contrarie Wherfore hee sayeth vnto Ezechiell Obey thou all things that I shall saye vnto thee and bee not lyke this Rebellious house I knowe it maye seeme an Harde tentation to thee to teache the contrarie of that which they all thinke and defende to bee true and with a verie * few good men to stande against the whole multitude and Consent of them which are called and compted my People But I tell thee what soeuer they Pretende and howesoeuer faire Titles and tokens they haue had of my Fauoure they are a Stiffenecked and rebellious People whiche vnder their faire Pretenses sette them selues agaynste mee and my Holie will. Therefore beeware thou be not like them nor Yelde not to their Consente and Multitude but cleaue faste to my woorde and to that I saye vnto thee * For one man with my Truth is better and more to be credited than the whole World agreeing in the contrarie The lyke Instruction god vsed to Esai cap. 8. warning him That hee should not vvalke in the vvay of that people nor speake vvordes of Conspiracie that is of CoÌsent or agreement in one opinion VVhen this people shall say Conspiracie be not afrayde of them but sanctifie the Lorde of hoastes and let him be your feare and dreade S. Peter in his first Epistle cap. 3. verse 14. 15. alludeth to the same place confirming the faithfull against the Conspiracie and agreement of the Ievves in Persecuting the Gospell It behoueth vs also in these latter and perilous dayes in so greate a multitude conspiring against the worde of God and the profession of his Truthe to arme oure selues with the same weapons of Comforte wherwith we see God furnished his Prophetes and Apostles against the countenaunce of the whole worlde This sending foorthe of Ezechiell is more largely declared by the Prophete hymselfe in the thyrde Chapiter The .xvj. Sunday after Trinitie at Euening prayer Ezechiell 14. THere resorted vnto me certain of the ââders of Israel and sat downe by me 2 Then came the word of the Lorde vnto mée saying 3 Thou sonne of man these men haue sette vp their Idols in their heartes and put the stumbling blocke of iniquitie before their face shoulde I then answere them at their request 4 Therfore speak vnto them say vnto theÌ thus saith the Lorde God Euery man of the house of Israel that setteth vp his Idols in his hearte and putteth the stumbling blocke of his iniquitie before his face and commeth to the Prophete vnto that man will I the Lord my selfe giue answere when he commeth according to the multitude of his Idols 5 That the house of Israel maye be snared in their owne heartes because they be cleane gone from me all of them thorowe their Idols 6 Wherfore tell the house of Israel thus saith the Lorde God Returne and cause to returne from your Idols and turne your faces from all your abhominations 7 For euery man whether he be of the house of Israel or a stranger that soiourneth in Israel which departeth from me and setteth vp his Idols in his hearte and putteth the stumbling blocke of his wickednesse before his face and commeth to a Prophete for to aske counsell at me through him vnto that man will I the Lord giue answere by mine owne selfe 8 I will set my face against that man and will make him to be an example for other yea and a common by word and will roote him oute of my people that ye maye knowe howe that I am the Lorde 9 And if that Prophete be deceiued when he telleth a thing then I the Lorde my selfe haue deceiued that Prophete and will stretche oute my hande vpon him to destroy him out of my people of Israel 10 And they shal be punished for their wickednesse according to the sinne of him that asketh shall the sinne of the prophete be 11 That the house of Israel may wander no more from me neither be any more defiled in all their transgressions but that they may be my people and I their God saith the Lorde God. 12 And the worde of the Lorde came vnto me saying 13 Thou sonne of man when the land sinneth against me by committing a trespasse I will stretche out my hand vpoÌ it and breake
willes of them that hate thée euen to the daughters of the Philistines which are ashamed of thyne abhominable wayes 28 Thou hast played the whoore also with the Assyrians bicause thou waste insatiable yea thou hast I say with them played the harlot and yet hadst thou not inough 29 Thus hast thou furthermore multiplied thy fornication from the lande of Chanaan vnto the Chaldées and yet thou wast not satisfied herewith 30 How weake is thine heart sayth the Lord God séeing thou doest all these euen the workes of a presumptuous whoorishe woman 31 Buylding thy hye places at the heade of euery waye and makest thy hye places in euery stréete thou haste not ben as an other whoore that holdeth scorne of a rewarde 32 But as a wyfe that breaketh wedlocke and taketh other in stead of hir husband 33 Giftes are giuen to al other whoores but thou giuest rewardes vnto al thy louers rewardest them to come vnto thée on euery side for thy fornication 34 It is come to passe with thée in thy whoordomes contrary to the vse of other women yea there hath no suche fornication ben committed after thée séeing that thou giuest giftes vnto other no reward is giueÌ thée therfore thou art contrarie 35 Therfore heare the word of the lord O thou harlot 36 Thus sayth the Lord God Bicause thou haste poured out thy brasse discouered thy filthines through thy fornications with thy louers and with all the idols of thine abhominations and in the bloud of thy children whom thou hast giuen them 37 Behold therefore I will gather together all thy lâuers with whom thou hast taken plesure yea and all them whome thou haste loued and euery one that thou hatest I will I saye gather them together rounde about against thée and will discouer thy shame before them that they may sée all thy fylthinesse 38 Moreouer I will iudge thée as a breaker of wedlocke a murtherer recompence thée thine owne bloud in wrathe and ielousie 39 I will giue thée ouer into their handes and they shall destroy thy hie place breake downe thy hie places they shall strippe thée also oute of thy clothes thy fayre iewels shall they take from thée and so leaue thée naked and bare 40 Yea they shall bring a company vpon thée which shall stone thée with stones thrust thée through with their swordes 41 They shall burne vp thy houses with fire and punishe thée in the sight of many women thus will I make thée ceasse from playing the harlot so that thou shalt giue out no more rewardes 42 So will I make my wrath toward thée to rest and my ielousie shall depart from thée and I will ceasse and be angry no more 43 Seing thou remembredst not the dayes of thy youth but haste fretted me in all these things behold therfore I wil bring thine owne wayes vpon thy head saith the Lorde God so that thou shalte not commit any more mischiefe vpon all thine abhominations 44 Behold all they that vse common prouerbes shall vse this prouerbe also against thée saying Such a mother such a a daughter 45 Thou art euen thy mothers owne daughter that hath cast of her husband her children yea thou art the sister of thy sisters which forsooke their husbandes their children your mother is an Hithite and your father an Amorite 46 Thine eldest sister is Samaria thée and her daughters that dwell vpon thy lefte hand but thy younger sister that dwelleth on thy right hande is Sodoma and her daughters 47 Yet hast thou not walked after their wayes nor done after their abhominations as a litle and a litle but in all thy wayes thou hast bene more corrupt than they 48 As truely as I liue saith the Lorde God Sodoma thy sister with her daughters haue not done as thou hast done and thy daughters 49 Beholde the sinnes of thy sister Sodoma were these Pride fulnesse of meate and aboundance of welnesse these things had she and her daughters besides that they strengthed not the hand of the poore and néedie 50 But they were hautie and committed abhomination before mée therefore I toke them away as I sawe good 51 Neither hathe Samaria done halfe of thy sinnes yea thou haste excéeded them in thine abhominations and haste iustified thy sisters in all thine abhominations whiche thou haste done 52 Therefore thou whiche didst condemne thy sister beare thine owne shame for thine owne offences that thou haste committed more abhominably than they did whiche in déede are more righteous than thou arte be thou I say ashamed and beare the shamefull rebuke séeing that thou hast iustified thy sisters 53 Therefore I will bring againe their captiuitie the captiuitie of Sodom and her daughters the captiuitie of Samaria and her daughters and the captiuitie of thy captiuities among them 54 That thou maist take thine owne confusion vpon thée and be ashamed of all that thou haste done in that thou haste comforted them 55 And thy sister Sodom and her daughters shall returne to their former state Samaria also and her daughters shall returne to their former state when thou and thy daughters shall returne to your former state 56 For thy sister Sodom was not heard of by thy reports in the daye of thy pride 57 Before thy wickednesse was discouered according to the time of the reproche of the daughters of Aram and of all the daughters of the Philistines rounde aboute her whiche dispise thée on all sides 58 Thou haste borne thy wickednesse and thine abhomination sayth the Lorde 59 For thus saith the Lorde God I might by right deale with thée as thou hast done which hast dispised the othe in breaking the couenant 60 Neuerthelesse I will remember my couenaunt with thée in the dayes of thy youth and I will establishe vnto thée an euerlasting couenante 61 Then shalte thou remember thy wayes and be ashamed when thou shalte receiue thy sisters both thy elder and thy younger and I will giue them vnto thée for daughters but not by thy couenaunt 62 And I will establishe my couenant with thée that thou maist knowe that I am the Lord. 63 That thou maist thinke vpon it and be ashamed neuer open thy mouth any more for shame of thy selfe when I am pacified toward thée for all that thou hast done sayth the Lorde God. The Exposition vpon the .xvj. Chapter of Ezechiel Againe the woorde of the Lorde came vnto me saying Thou sonne of c. THe summe of this long Chapiter is contayned in these fewe woordes Shevve Hierusalem their abhominations For by a long figuratiue speache vnder the similitude of an Adulterous woman that without all shame moderation dealeth vnthankfully vnfaithfully with a louing and kind husbande the Prophete meruelously painteth forth and notably amplifieth the filthy abhominations spirituall adultries and other wickednes of that Citie and People In the firste parte he setteth forth their poore estate
wicked king Achas at which tyme not onely the Syrians made a great slaughter of them but also the Edomites and Philistines inuaded them Of which time these wordes may be well interpreted but farre better if to that also we consider that the Prophet wrappeth with it that Plague and Reproch which at this time was at hande to be brought vpoÌ them and speaketh of it as of a thing past When God doth grieuously punishe any person for his sinnes His wickednesse is said To be discouered which before might seeme to lye hidde For God neuer plageth but Iustly and therefore all other may know and vnderstande by the sight of his plagues that those persons haue bene offenders against hym I might by right deale with thee as thou hast done which hast despised the c. The Prophetes alwayes vse to their sharpe Threatnings to adde Sweete promises and comfortes least such as haue some feare of God and sense of his iudgement should be driuen to desperation and thinke that the Promise made vnto them in the Messias and blessed seede of Abraham should be taken from them Therefore God here affirmeth that he will not deale with the remnant of the Iewes according to their deseruings but vpon their repentance will be Reconciled vnto them The most part of the people were euill and wicked and when the Prophetes threatned the wrath of God and their destruction they would obiect for their defence the couenant that God had made with them as to be Their God Their Defender and therefore esteemed they all the preaching of the Prophetes to be vayne because they thought Destruction could not come vpon them by that God to whome they were ioyned as His people This promise first begonne to Adam and being after confirmed to Noah and Abraham on Mounte Sinay by Moyses was throughly established at which tyme the people also yeelded to the same All things say they that the Lorde hath spoken we will doe and will be obedient to them This Othe and Couenant the Iewes had wholy Broken and reiected his lawe and true Worship therin contained God therefore telleth them that it is vaine for them to stay vpon the Bonde of the couenant seing they themselues had first broken it so that he by good right might deale otherwise wyth them But for so much as the Whole Multitude were not reiected but God had some Remnant of Faithfull and such as had feare of his name and remembrance of their othe and couenant as may appeare by Ieremie Ezechiell Baruch Daniel Tobie and others to their great comfort he saith that he will Remember his couenant made with them In the dayes of their youth that is in Egipt and at Mounte Sinay when they were but a yong people For although the Greater number were vnfaithful yet their doings should not cause him to breake promise with the residue but rather that he would establish with them an Euerlasting couenant that no time shoulde weare out And this is the Couenant that he speaketh of Hier. 31. Beholde sayth he the daies shall come that I will make a new couenant wyth the house of Israel and the house of Iuda not after the couenant that I made with their fathers c. vvhich couenant they brake c. But this shall be the couenaut that I will make with them I will plant my lawe in the inwarde partes of them and will write it in their hartes c. In which wordes the Prophet describeth the euerlasting couenant made in Christ Iesu the true Messias and the confirmation of the same by the sending of his Holy spirite into their heartes to direct them to the obseruation of his Law and blessed Will. In all the great Troubles that were towarde the people of God the Prophets vsed to erect them with the Promise of the true Sauiour that was to come Christ Iesu and so doth Ezechiell in this place For all other particular comfortes had their force and strength in him Then shalt thou remember thy ways and be ashamed when thou shalt c. God saide he would Remember his CouenaÌt made with them therfore he would haue them also To remember their wayes that is their Idolatry and Wicked life and to be * ashamed of them and earnestly from their harts Repent that they haue done so vnfaithfully towarde so gracious and louing a god When God sayth He will gyue their yonger and elder Sisters for daughters to them He speaketh not onely of Sodome and Samaria which before he mentioned but of all the Nations of the Gentiles which by the preaching of the Gospell should be brought to the knowledge of God and faith in Christ and so be made in deede the true children of Abraham and brothers and sisters to them that descended of the Promised seede The Gospell proceeded out of Ierusalem as Esay sayth A lavve commeth out of Syon and the vvorde of the Lorde out of Ierusalem Therefore the Gentiles might well acknowledge it in that respect to be their Mother they to be her sonnes and daughters The .17 Sunday after Trinitie at Euening prayer Ezech. 18. THe worde of the Lorde came vnto me saying 2 What meane ye by this common prouerbe that ye vse in the lande of Israel saying The fathers haue eaten sowre grapes and the childrens féeth are set on edge 3 As truely as I liue sayth the Lord God Ye shall vse this byworde no more in Israel 4 Beholde all soules are mine like as the soule of the father is mine so is the soule of the sonne mine also the soule that sinneth shall die it selfe 5 But if a man be iust and doe that which is lawfull and right 6 And hath not eaten vpon the hilles he hath not lift his eyes to the Idols of the house of Israel neyther hath defiled his neighbors wife neither hath come neare a woman remoued 7 Neyther hath oppressed any man but hath restored to the detter his pledge he that hath not spoyled any by violeÌce hath giuen his bread to the hungrie and hath clothed the naked 8 And hath not gyuen forth vpon vsury neither taken any encrease he hath withdrawne his hande from iniquitie and hath executed true iudgement betwéene man and man. 9 And hath walked in my statutes and kept my iudgementes to deale truely this is a righteous man he shall surely liue sayth the Lorde God. 10 If he nowe get a sonne that is a robber a shedder of bloud and doe any one of these things 11 Though he doe not all these things but eyther hath eaten vpon the hylles or defiled his neighbours wyfe 12 Or hath oppressed the poore and néedie or spoyled by violence or hath not restored the pledge or hath lift vp his cies vnto the Idols or hath committed abhomination 13 Or hath giuen forth vpon vsurie or hath taken encrease Shall this man liue he shall not liue Seing he
hath done all these abhominations he shall die the death his bloude shall be vpon him 14 Nowe if this man get a sonne also that séeth all his fathers sinnes which he hath done and feareth neyther doth such like 15 Namely that hath not eaten vpon the hilles neyther hath lift vp his eyes to the Idols of the house of Israel nor defiled his neighbours wyfe 16 Neyther hath oppressed any nor hath withholden the pledge neyther hath spoyled by violence but hath gyuen his bread to the hungry and hath couered the naked wyth a garment 17 Neyther hath withdrawne his hande from the afflicted nor receyued vsurie nor increase but hath executed my iudgements and walked in my statutes this man shall not die in his fathers sinne but shall liue without fayle 18 As for his father because he hath cruelly oppressed and spoyled his brother by violence and hath not done good among his people lo he dyeth in his owne sinne 19 And yet say ye Wherefore then should not this sonne beare his fathers sinne Because the sonne hath done iudgement and righteousnesse he hath kept all my statutes and done them therefore shall he liue in déede 20 The same soule that sinneth shall die the sonne shall not beare the fathers iniquitie neyther shal the father beare the sonnes iniquitie the righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon hymselfe also 21 But if the vngodly will turne away from all his sinnes that he hath done and kéepe all my statutes and doe the thing that is iudgement and right doubtlesse he shall liue and not die 22 As for all his sinnes that he did before they shall not be mentioned vnto him but in his righteousnesse that he hath done he shall lyue 23 For haue I any pleasure in the death of a sinner sayth the Lorde God shall he not lyue if he returne from his wayes 24 Againe if the righteous turne from hys righteousnesse and doe iniquitie and shall doe according to all the abhominations that the wicked man doth shall he lyue All the righteousnesse that he hath done shall not be remembred but in his traÌsgression that he hath committed in his sinne that he hath sinned in them he shal dye 25 And yet ye say The waye of the Lorde is not indifferent Heare therefore ye house of Israel is not my way equall or are not your wayes rather vnequall 26 When a righteous man turneth away from his righteousnesse and committeth iniquitie and dyeth in the same in his iniquitie which he hath committed shal he die 27 Againe when the wicked turneth awaye from his wickednesse that he hath done doth iudgement and right he shall saue his soule aliue 28 Because he séeth and turneth away from all hys iniquitie that he hath committed he shall surely liue and not die 29 And yet sayth the house of Israel The way of the Lorde is not equall Are not my wayes equall O ye house of Israel are not your wayes rather vnequall 30 Therefore I will iudge you euery man according to his wayes O ye house of Israel sayth the Lord God returne and bring againe others from al your wickednesse so iniquitie shall not be your destruction 31 Cast away from you all your transgressions whereby ye haue transgressed and make you a newe hart and a new spirite for why will he dye O ye house of Israel 32 Seing I haue no pleasure in the death of hym that dyeth sayth the Lord God bring agayne your selues then and ye shall lyue The Exposition vpon the .xviij. Chapter of Ezechiel The woorde of the Lorde came vnto mee saying what meane ye by this c. THe Prophetes often Preached vnto the Iewes that it could not be but God would grieuously punish them because they Continued in the sinnes of their forefathers and that he had long time of his Pacience borne with the offences of them both and therefore of Necessitie Gods Iustice must nowe be executed Vpon this occasion the Waywarde people easily beleeuing their fathers offences and hardly brought in perswasion of their Owne blasphemously murmured agaynst God and in their heartes condemned him of vniustice because the punishment of their fathers offences should light vpon them And to note this their Meaning they vsed this common prouerbe The fathers haue eaten sower grapes and the childrens teeth are set on edge By Sower grapes they vnderstood Idolatrie sinne and wickednesse as appeareth Esay 5. which their fathers had committed and by Teeth on edge the griefe and paine of the punishment So that as I haue sayd their meaning was that God Iniuriously spared their sinfull fathers and punished the Innocent children In Hieremie also Cap. 31. it may appeare they vsed the same prouerbe Wherefore the Prophete Ezechiel in this place defendeth the Iustice of God agaynst their blasphemous Obloquie sheweth that as the wisdom of God might haue other respects in their punishments then they were hable to conceyue so they could not Rightly quarrel with God in that poynt because beside their fathers Wickednesse Euery man had his Owne sinnes for which in Iustice he might be Condemned and punished And the Prophet to this purpose vseth fiue eauses 1 The first is that the Iust man continuing in his Iustice and doing in all thinges rightly shall prosper and not be punished This doth he in the 5. 6. 7. 8. and. 9. verses Wherein also by particular properties he describeth a Iust man. 2 The second is if that Iust father beget a Wicked sonne his fathers Iustice shall not helpe him but he shal be punished for his Owne naughtines 3 The thirde if the Wicked man be getet a Iust sonne who seeing his fathers euill doings feareth God and liueth Vprightly he shall not die in his Fathers sinnes but liue be in y fauour of God. 4 The fourth if the vngodly man will Turne from his wicked wayes and keepe the lawes and statutes of God his sinnes that he did before shall not be Mentioned vnto him nor he punished for them 5 If the righteous turne from his righteousnesse and fall to Iuiquitie his righteousnesse shall not be remembred but he shall be plagued for his Transgression wherein he continueth For somuch as there are sundrie places of the Scriptures that in words seeme contrarie to the sayings of Ezechiel there may iustly seeme some Doubt to rise thereof I will sayth God requite the sinnes of the fathers vpon the sonnes to the thirde and fourth generation And againe If thou wilt not heare the voice of the Lorde c. cursed shall be the fruite of thy wombe and thy sonnes and thy daughters shal be deliuered to strangers The like we haue Exo. 34. and Hier. 23. and in many other places For Chams offence towarde his father the Curse and punishment lighteth vpon Chanaan Many thousandes perished for Dauids sinne
haue done to Laye their sinnes before their eyes that he may driue them to Desperation But here God sayth If the vngodlye wyll turne from their sinnes they shall neuer be mentioned vnto them If the righteous turne from his righteousnesse and doe the thing c. It is not sufficient for a man to beginne well in godlynesse and vertue and after to reuolte from it to wickednesse again But he must continue in his well doing Happie is he sayth Christ that contynueth to the ende He that setteth his hande to the Plough and looketh backe is not meete for the kingdome of God. It was not sufficient for Loths wife to depart out of Sodome her looking backe againe did turne her into a salt stone Be faithful vnto death sayth God and I wyll giue thee the crowne of lyfe Out of this Chapiter we may obserue these necessarie pointes First that God is Iuste and doth iniurie to no man And as the sonnes of the children shall not hurt the father onlesse they grewe by the fathers occasion so shall not the sinnes of the father hurt the sonne if he doe not followe the fathers steps Secondly we see that there were in those dayes many which carped and cauilled at the preaching of the Prophets and made matter of scoffing and iesting at it No meruaile therfore if we see the like in these dayes but their iesting tauntes will in the ende fall vpon their owne heades Thirdly we may learne the corruption of our owne nature For as these Iewes would seeme innocent in no wayes acknowledge their offences So doe we eyther denie our sinnes or wyth fayre pretences extenuate them and cast the fault vpon other Many that cannot be perswaded that God gouerneth all things yet when they sinne to excuse themselfe they impute the blame to the prouidence of god Oh say they it was my destenie I thinke God did worke me this shame to doe it So Adam at the begynning layde the fault to the woman which God had ioyned to hym and the Woman turneth ouer the blame to the Serpent But neyther did wyth humble harts acknowledge their disobedience Thys Propertie sticketh in the Nature of all the children of Adam The 18. Sunday after Trinitie at Morning prayer Ezechiel 20. IN the seuenth yere the tenth day of the fift Moneth certaine of the elders of Israel came for to aske counsayle at the Lorde and sate downe before me 2 Then came the worde of the Lorde vnto me saying 3 Thou sonne of man speake vnto the elders of Israel and say vnto them thus sayth the Lorde God are ye come to enquire of me As truely as I liue I will not be sought of you sayth the Lorde God. 4 Wylt thou not iudge them sonne of man wilt thou not iudge them cause them to vnderstand the abhominations of their fathers 5 And tell them thus sayth the Lord God In the day when I chose Israel and lift vp mine hande vpon the séede of the house of Iacob and was knowne vnto them in the lande of Egypt yea when I lift vp my hande ouer them and saide I am the Lorde your God. 6 Euen in the day that I lyft vp mine hande vnto them to bring them out of the lande of Egypt into a lande that I had prouided for them which floweth with my like and honie and is pleasant among all other landes 7 Then sayde I vnto them Cast away euery man the abhominations of his eyes and defile not your selues with the Idols of Egypt for I am the Lorde your God. 8 But they rebelled against me and would not hearken vnto me they did not cast away euerye man the abbominations of his eies neither did they forsake the Idols of Egypt then I sayde I woulde powre out mine indignation ouer them and accomplishe my wrath vpon them yea euen in the midst of the lande of Egypt 9 And I wrought for my names sake that it should not be polluted before the heathen among whome they were to whome I was manifestlye knowne in bringing them forth of the lande of Egipt 10 Nowe when I had caused them to go out of the lande of Egypt and brought them into the wildernesse 11 I gaue them my statutes and shewed them my iudgementes which who so doth shall liue in them 12 I gaue them also my Sabbath daies to be a token betwixt me and them and thereby to knowe that I am the Lorde which halowe them 13 And yet the house of Israel rebelled against me in the wildernesse they would not walke in my statutes they haue cast away my iudgementes which who so doth shall liue in them and my Sabbath daies haue they greatly polluted then I said I would powre out mine indignation vpon them and consume them in the wildernesse 14 And I wrought for my names sake least it should be defiled before the heathen in whose sight I brought them out 15 Yet neuerthelesse I lift vp my hande vnto them in the wildernesse that I would not bring them into the lande which I gaue them that floweth with milke and hony and is a pleasure of all landes 16 And that because they cast away my iudgements and walked not my statutes but haue defiled my Sabbathes for their heart was gone after their Idols 17 Neuerthelesse mine eye spared them so that I would not destroy them not consume them in the wyldernesse 18 Moreouer I sayd vnto their sonnes in the wyldernesse Walke not in the statutes of your fathers kepe not their iudgementes and defyle not your selues with their Idols 19 I am the Lorde your God walke in my statutes kéepe my iudgementes and doe them 20 Halow my Sabbathes for they are a token betwixt me and you that ye may knowe how that I am the Lord your God. 21 Notwithstanding their sonnes rebelled agaynst me also they walked not in my statutes they kept not my iudgementes to fulfill them which he that doth shall lyue in them they prophaned my sabbath dayes I saide I would powre out myne indignation euer them and accomplish my wrath vpon them in the wildernesse 22 Neuerthelesse I withdrewe my hande and wrought for my names sake lest it should be defiled in the sight of the heathen before whome I had brought them forth 23 I lift vp my hande to them also in the wildernesse that I might scatter them among the heathen and strawe them among the nations 24 Because they had not kept my iudgements but cast aside my statutes and broken my Sabbathes and their eyes were after their fathers Idols 25 Wherefore I gaue them also statutes that were not good and iudgements wherein they should not liue 26 And I defiled them in their owne giftes in that they caused all that openeth the wombe to passe that I myght destroy them that they might knowe howe that I am the Lorde 27 Therfore speake vnto the house of Israel thou sonne of man and thou shalt
say vnto them thus sayth the Lorde God Yet in this also your fathers haue blasphemed me and grieuously transgressed against me 28 For after I had brought them into the lande for the which I lifted vp my hande to giue it vnto them when they sawe euery high hill and all thicke trées they offered there their sacrifices and there they presented their offering of anger there also they made their swéete sauours and powred out their wine offerings 29 And I saide vnto them What is that high place wherevnto ye resort and the name of it is called Bamah vnto this day 30 Wherefore speake vnto the house of Israel thus sayth the Lord God Are ye not defyled in the waies of your fathers and commit ye not whordome after their abhominations 31 For when ye offer your giftes and make your sonnes to passe through the fyre you are polluted with all your Idols vnto this day shall I answere you when I am asked O house of Israel As I liue sayth the Lorde God I will not be sought of you 32 And that vvhich commeth into your minde shall not be at all which you say We will be as the Gentiles as the kinreds of Countreys to serue wood and stone 33 As truly as I liue sayth the Lord God I my selfe will ruâe you with a mightie hande with a stretched out arme and with indignation powred out ouer you 34 And I will bring you from the people and gather you out of the countreys wherein ye are scattered with a mightie hande with a stretched out arme and with indignation poured out 35 And I will bring you into the wildernesse of the people and there I wil be iudged with you face to face 36 Like as I pleaded with your fathers in the wildernesse of Egypt so will I pleade with you also sayth the Lord God. 37 I will cause you to passe vnder the rodde and I will bring you into the bonde of the couenant 38 And I will purge out of you the rebels and them that transgresse against me and bring them out of the lande of their habitation as for the lande of Israell they shall not come in it that you may know how that I am the Lorde 39 As for you O house of Israell thus sayeth the Lorde God Go you and serue euery man his Idols séeing that ye obey not me and pollute no more my holy name with your giftes and your Idols 40 For vpon my holy hill euen vpon the hie hill of Israell sayth the Lorde God shall all the house of Israell and all that is in the lande worship me and in the same place wil I fauour them and there wil I require your heaue offeringes and the firstlings of your oblations with all your holy thinges 41 I will accept your swéete sauour when I bring you from the Nations and gather you togither out of the landes wherein you haue bene scattered that I may be hallowed in you before the heathen 42 And ye shall know that I am the Lorde when I shall bring you into the land of Israell into the land for the which I lift vp my hande to giue it vnto your fathers 43 There shall ye call to remembraunce your owne wayes and all your workes wherein ye haue bene defiled and ye shall be cut of in your owne sight for all your wickednesse that ye haue done 44 And ye shall know that I am the Lord when I deale with you for my names sake and not after your wicked wayes nor according to your corrupt workes O ye house of Israell sayth the Lorde God. 45 Moreouer the worde of the Lorde came vnto me saying 46 Thou sonne of man set thy face towarde the way of Themanah and drop thy vvorde towarde the south and prophecie towarde the forrest of the south fielde 47 And say to the forrest of the south Here the worde of the Lorde thus sayth the Lorde God Beholde I will kindle a fire in thée that shall consume all the gréene trées with all the drie the continuall flame shall not be quenched and euerie face from the south to the morth shall be burnt therein 48 And all fleshe shall sée that I the Lorde haue kindled it and it shall not be quenched 49 Then sayd I Ah Lord God they say of me Doth not he speake parables The Exposition vpon the .xx. Chapter of Ezechiel In the seuenth yeare the tenth day of the fift Moneth certaine of the elders c. THe Iewes as is sayde in the former Chapter quarreled with God and thought it extremitie that theyr Fathers wickednesse shoulde be punished in them Wherfore in this place the Prophete declareth that as there fathers were euill and rebellious against God so were the children and posteritie also and therefore that they were iustly plagued by him in respect of themselues as well as of their fathers In the verie enterance of this speech he sheweth at what time and by what Occasion he preached this vnto them In the seuenth yeare sayth he c. that is from the captiuitie and banishment of Iechonias in Babilon For from that time as it appeareth in sundrie places they began their account partly to call to remembrance the Heauie iudgements of GOD agaynst them for their sinne partly to Comfort themselues with the promise of deliuerance after .70 weekes or yeares prophecyed vnto them by Hieremie and Daniell The occasion of this speach of Ezechiel is the same that was in .14 Chapter that is the comming of the Elders of Israel vnto him to haue answere from God of their estate and captiuitie that they were in They pretended to reuerence the Prophete as a father and instructer and that they were desyrous to learne at his hande what they should hope or what they might doe but meaning nothing lesse then syncerely to follow his teaching For if they had so purposed they woulde long before haue left those things with which God by his Prophets declared that he was greatly Displeased With like affection came they to Hieremie to consult of their fleeing into Aegypt but when hee had tolde them Gods will they would not beleeue him but followed their owne phantasie * Sedechias also coniured the same Hieremie to tell him plainly the will and purpose of God but when he heard it he made no account of it but by the motion of his Nobles cast him into prison With like affection oftentimes the Priestes the Scribes the Phariseyes the Saduces the Herodians came vnto Christ but neuer soundely to learne but rather take him in trip and thereby to worke him daunger In like sort many at this day pretende with fayre face a Loue of the truth and a Fauour of the Religion published according to the worde of God and therefore will come to Sermons and to seruice and when it serueth for their purpose will Speake agaynst Papistrie and with wordes vpholde the truth but with howe sounde minde and conscience their
your trayterous and rebellious deuise of your heartes to reuolt wholye from my seruice to the Idoles of the Gentiles among whom you are But surely I will ouershwart you and though you doe make the Babilonians more fauourable to you I my selfe will bee your Aduersarie and by mightie hande and extremitie of punishment will force you whether you or no to acknowledge me your Lorde and god It shall not come to passe as you thinke that you shall * quietly serue stocks and stones with Idolators I wil not neglect fugitiue seruants as slacke maysters are woont to doe Seeing that I haue once taken you into my couenant I will by sharpe punishment And by my indignation powred out vpon you make you desirous and glad to come againe vnder my obedience I will bring you from the people and gather you out of the countrie c. God signifieth that he will not breake couenant with them but as he had promised by his Prophets so would he doe in deede that is he would bring them from among those Countries wherin they are scattred but in such sort as the godly only should haue comfort thereby and the wicked no cause at all to reioyce He threatneth to deale with them as he did with their fathers in the wildernesse of Egipt For in Egipt he declared his iustice by sundrie kindes of punishment When they murmured against God in the wyldernesse manye of them he consumed with fyre Num. 11. When Dathan and Abyram rose against Moses 250. perished with fyre and the residue the earth swalowed vp yea and the next day again 14000. and 700. were destroyed Num. 16. When they spake against Moyses at an other time a great nuÌber were slaine by Serpentes Num. 21. In this sort of iudgement God here Protesteth that he will deale with the wicked Israelites and by such meanes as it were cull out and purge away the obstinate and rebellious transgressours from the other so that they shall neuer enioy the lande of Israel agayne wyth comfort and quietnesse As their fathers which God brought out of Egipt because of their often Disobedience * neuer came into the lande of promise euen so the Prophet sayth those euill children that without repentance continued in their abhominations should neuer haue the quiet fruition of their Countrie againe Notwithstanding that for his promise sake he would deliuer bring home the Residue which eyther by teaching of his Prophets or by punishment or any other meanes did forsake their wycked wayes and turne againe to the obedience of his lawe As for you O house of Israel c. Go you and serue euery man his Idoles c. Forsomuch as they would not yeelde to obey God and to follow his law with scornefull reproch he biddeth them go on according to their owne fantasies wholy to serue euery man his Idoles and not to mixt withall the Title of his name and so distaine it By which wordes we may perceiue that God will not be matched with other but haue worship done wholy to himselfe Hovv long sayth Elias halte you on both sides If the Lorde be God follovv him If Baal go after him VVhat agreement can there be betvveene Christ and Belial saith Saint Paule And our Sauiour Christ teacheth vs That vve cannot serue tvvo maysters We must therefore learne also to serue Christ wholy and not to mixt Idolatrous Superstition wyth the truth of his Gospell For vpon my holy hill euen vpon the high hill of Israel sayth the Lorde c. These wordes that follow may be literally vnderstanded of such of the Israelites brought out of Captiuitie as by manifold plages did repent and learne to worship God sincerely not after their owne deuises as they dyd before in their highe places but according to the prescript of Goddes worde And therefore being restored into their Countrie God signifieth their deuotion should be acceptable vnto him and all their Sacrifices pleasant And for somuch as the Prophets doe oftentymes breake out from thinges of present state in the worlde vnto the blessing to come in the promised seede and Sauiour this place maye also verye well be interpreted of the spirituall Israel that is the Church and people of God vnder Christ For by the Holy hill and highe mountayne of Israel or Sion is vnderstanded the Church because the Apostles were first sent from thence to preache the Gospell in all the worlde Of this hill speaketh Esay 2. cap. and Micheas 4 cap. The hill of the Lords house shall be prepared in the height of the mountaines and all Nations shall presse vnto him The * Sacrifices of Christians which are acceptable vnto God the * sacrifices which he wil require of them are earnest prayer thankesgyuing for his benefites the sacrifice memorial of the Lords supper * charitable reliefe of their poore brethren and their owne soules and bodies consecrated to his seruice In these will he delight and these shall be to him as A svvete sauour There shall you call to remembrance your owne wayes and all your workes c. The Repentant Iewes after Captiuitie shall call to remembraÌce sayth the Prophet their owne naughtie wayes and workes against the lawe of God and with heauie harts being sorie and * ashamed of them shall acknowledge and * confesse that euen by their owne iudgements they were worthy by Gods iustice to haue bene cleane cut of from him and that it is of his onely mercie and goodnesse that he hath wrought otherwise And that for his owne names sake and for his owne glorie in performing his couenant he hath restored them into their Countrie againe In like maner christian men by the free mercies of God being deliuered from the captiuitie of Sinne Satan and Death and broughte home into holye Mount Sion the Church of God and heauenly Hierusalem doe call to remembrance their olde wickednesse and abhominations wherein they lyued to the dishonour of God and reproch of the worlde and therefore are * ashamed of them and * confesse in their harts that they were worthie of the wrath of God by perpetuall damnation to be cut from his presence And in that it is otherwise done that it proceedeth of the Riches of his goodnesse towarde mankynde layde out aboundantly vnto them in Christ Iesu our Sauiour The 18. Sunday after Trinitie at Euening prayer Ezech. 24. IN the ninth yeare in the tenth Moneth the tenth day of the Moneth came the worde of the Lorde vnto me saying 2 O thou sonne of man wryte thée the name of this daye yea euen of this present day for the king of Babylon set himselfe against Ierusalem this selfe same day 3 And shewe the rebellious house a Parable and speake vnto them thus sayth the Lord God Prepare a pot set it on and powre water into it 4 Gather the péeces thereof into it euery good péece the thigh and the shoulder
and fill it with the chiefe bones 5 Take one of the best shéepe and burne also bones vnder it let it boyle well and let the bones thereof séeth well therein 6 With that saide the Lord God on this maner Wo vnto the bloudy citie to the pot whose scumme is therin and whose scumme is not gone out of it bring it out péece by péece let no lot fall vpon it 7 For her bloud is in the middest of it vpon a high drye stone hath she powred it and not vpon the grounde that it might be couered with dust 8 That it might cause wrath to arise take vengeance I haue set her bloud vpon a highe drye rock that it shoulde not be couered 9 Wherefore thus sayth the Lorde God O wo be vnto the bloudthirstie citie for whom euen I my selfe wyll make a great fyre 10 And heape on much wood and kindle the fyre and séeth the fleshe and spice the pot so that the verie bones shall be brent 11 Moreouer I will sette the pot emptie vpon the coales so that the brasse thereof may be hot and burnt and the filthinesse of it may by molten in it and the scumme of it shall be consumed 12 She hath wearied her selfe wyth labour yet her great scumme is not gone of her in the fyre her scumme must be consumed 13 In thy filthinesse is wickednesse because I would haue purged thée and thou wast not purged from thy filthynesse thou shalt not be purged any more till I haue caused mine indignation to reast in thée 14 Euen I the Lorde haue spoken it yea it is come thereto all readie that I will doe it I will not go backe I will not spare I will not repent but according to thy waies and imaginations shall they iudge thée sayth the Lorde God. 15 And the worde of the Lorde came vnto me saying 16 Thou sonne of man beholde I will take awaye from thée the pleasure of thine eyes with a plague yet shall thou neyther mourne nor wéepe neyther shall thy teares run downe 17 Mourne in silence make no mourning of the deade binde the tyre of thy heade vpon thée and put on thy shoes vpon thy féete couer not thy lips and eate no mans bread 18 So I spake vnto the people betimes in the morning and at euen my wife died then vpon the next morowe I did as I was commaunded 19 And the people saide vnto me Wylt thou not tell vs what this signifieth toward vs that thou doest so 20 I answered them The word of the Lord came vnto me saying 21 Tell the house of Israel thus sayth the Lord God Beholde I will pollute my sanctuarie euen the glorie of your power the pleasure of your eyes your harts delight your fouâes and daughters whome ye haue left shal fall through the sworde 22 Lyke as I haue done so shall ye doe also ye shall not couer your lips ye shall eate no mans bread 23 And your tyre shal be vpon your heades and your shoes vpon your féete ye shall neyther mourne nor weepe but ye shall pine away in your iniquities and mourne one towardes another 14 Thus Ezechiel is your shewtoken according to all that he hath done ye shall doe when it commeth then ye shall knowe that I am the Lorde God. 25 Also thou sonne of man shall it not be in the day when I take from them their power the ioy of their honour the pleasure of their eyes the lifting vp of their soules their sonnes and their daughters 26 In that daye shall come one that is escaped vnto thée and bring it to the hearing of thine eares 27 In that day shall thy mouth be opened to him which is escaped that thou mayst speake be no more dumbe yea thou shalt be their shewetoken that they may knowe howe that I am the Lorde The Exposition vpon the .xxiiij. Chapter of Ezechiel In the ninth yeare in the tenth Moneth the tenth day of the moneth c. THe Prophete being in Babilon foretelleth the time in which the Citie Hierusalem was besieged and by an allegorie of a potte set ouer the fire declareth how the Iewes for their obstinacie should be punished Whereby we also haue to learne what shall * happen to Kingdomes Cities Countreys and priuate men also which contemning the worde of God and often calling by his ministers remaine Obstinate and go on stil in their former wickednesse that is that by Gods iustice they shal come to vtter confusion Though it be a time deferred by Gods pacience and long sufferance * alluring to repentance yet after sundrie warninges at length it falleth in deede and then heape they vpon themselues greater wrath in the day of wrath First the time and verie day is noted which was the ninth yeare of the captiuitie of Iechonias or the reigne of Zedechias the tenth moneth answerable to our December in the tenth day of the moneth on which the king of Babilon came to the siege of Hierusalem as appeareth Hier. 39. .2 Reg. vltiÌo cap. The Prophete wrote this in Babilon a great number of miles from Iewrie therefore it maye seeme a great thing in the Prophet that in so large a distance of places before any messenger coulde bring worde thereof he was hable to say in truth This day Hierusalem is besieged As touching the exposition of the allegorie or figuratiue similitude The Potte is the citie Hierusalem The preparing of the pot to the fire is the comming to the siege thereof The Powring of the water is the assault thereof continuing two yeres For it was first besieged in the ninth yeare and taken in the eleuenth The calamitie affliction and trouble is The fire that maketh this pot boyle and bubble The Bones that in steede of wood nourisheth this fire is partly the death and slaughter of many Innocentes whose bloud was shed before time in that cruell Citie and cryed now to God for vengeance as the * bloud of Abell partly the multitude of all their other stubburne wickednesse inflaming the fire of Gods wrath against them The chiefe and principal Peeces of flesh cast into the pot are the Princes and chiefe men of greatest estimation not onely of that Citie but also of all the countrey about which fled thither for feare of spoyle before the siege The Chiefe bones are the strength of the principall Souldiours there appoynted for the defence of the Citie The VVell seething or boiling is the long continuing in the trouble of the siege in which time both strength of Souldiours and might of Princes within the Citie shoulde be consumed The Fome remayning still in the pot is the filthie froth of wickednesse and abhomination yet in all the boyling of this trouble remayning among them euen to the sight of all men and not Scummed away by Repentance When the Prophete sayth Bring it out peece by peece he signifieth that they shal not Al together be taken out
hill let all the inhabitaÌts c. THe Prophet Ioel liued in the time of Esay and taught in Iuda in the reigne of Ezechias not long before the inuasion of the Assirians vnder Sinnacherib For although that good king to the vttermost of his power had restored the true worship of God yet a great number receyued it vnthankefully and both enclined in their heartes againe to Superstition and continued in most Detestable and sinfull liuing * Which was the cause that God did send the Assirians grieuously to plague them But of his woonted mercies before that terrible time of punishment should come he * sent his Prophetes to foretell them of it and to call them to repentance Among these was Ioel who nowe vttereth these wordes and purposing to call them to repentance layeth before them the terrible punishment that GOD will bring vpon them if they turned not vnto him His beginning is tragicall Blowe vp a trumpet sayth he c. Because their Plague shoulde be by inuasion of euimies and crueltie of warre he alludeth to warrefare and willeth the Scowtes and watchmen that is the Prophetes and teachers to sound the trumpet of Gods holy worde and giue men warning to prepare themselues to battaile that they were not taken with the plague of god ere they were ware This he willeth them to doe in Sion and in His holy hill His chosen Citie of Hierusalem that they might not thinke any holinesse of place should help them Yea and he speaketh to all the inhabitans of the lande of Iuda and biddeth them to Tremble and feare for that the Lord did not minde to dally with them or any longer to put of the time For sayth he The day of the Lord is come and is nigh at hande and you must repent with * speede if you will escape it By The day of the Lorde he meaneth the time appointed to Plague them for their vnthankfulnesse and contempt of Gods worde and the calling of his Prophetes A darke and glomie daye a clowdie and blacke day as the morning is spred c. By Glomie Clowdie and Blacke he signifyeth the heauie and sorowfull time that should be so lamentablie ouercast with grieuous afflictions and calamities that men shoulde not be hable to tell what to doe or howe to rid themselues from them Darkenesse commonly in scripture noteth trouble and heauinesse Light prosperitie and felicitie As the spring of the day and morning light sodainlye spreadeth it selfe ouer the mountaynes and cannot by any meanes be stayed So shall this mightye and strong people of the Assirians sodainely spread themselues and ouerwhelme euen the toppes of those mountaines that you thinke harde to be passed and that in such sort as they cannot be resisted For since the beginning was there neuer Empire eyther of so great force or of so long continuance of their dominion as this hath beene and is Therfore they shall be to you and to your Countrey as a raging and consuming fire The Land that was before their comming as a pleasant Garden or paradise after they be gone it shall be left lamentablie spoyled wasted and desolate Yea they shall come with such fiercenesse that with great speede they shall runne ouer the mountaynes and highe places as it were Horsemen or chariots in a plaine field Your men of warre Capiteynes and Souldiours in whom you may seeme to put some trust at the report of their comming shall tremble and waxe pale and wanne for exceeding great feare They shal runne against you as mightie Gyants and assaulting the walles of your strong and fenced Cities they shall doe it not onelye with suche strength but also with actiuitie nimblenesse and good order that one shall not be a let or impedimeÌt to the other but euery one shall kepe his place and araye And when they runne with desperate courage euen amonge your swordes and weapons they will doe it in such maner that you shall not be hable to hurt them And furthermore though your Cities be strongly walled and fenced with so great munition as they maye seeme vnpregnable they wil with such facilitie both enter and go to and fro as if the matter were to be done in the plaine fielde where no resistance is Finally their rage fiercenesse shal be so dreadfull that the earth shal quake the heauens shall tremble the Sunne Moone shall be darke the Starres shall withdrawe their light all the creatures of God shall be abashed to see that God will so grieuously plage his people And therfore they as it were hauing sense of the same before hand shal giue straunge signes and sightes vnto men to put them in minde to repent turne vnto God that he may withdrawe this his heauie hande from them For God it is that worketh it and by his voice calleth the Assirians they do nothing but execute his commaundement in punishing your waywarde and stubburne vnthankfulnesse and contempt of his worde In all this we see the Prophete hath done nothing but signify vnto the Iewes that no worldly thing should be hable to stay from them the grieuous punishmentes of God by the Assirians Neyther the plentifulnesse of the earth nor the great distance of the places nor the difficultie of the passages ouer hilles and mountaynes neyther the number of their Souldiours nor the strength of their Cities to the ende that they seeing all worldly helpe to fayle them maye the more readily repent and flie vnto God for his mercie But nowe sayth the Lord turne you vnto me with all your hearts with fasting c. Although the day of Gods wrath be nighe at hande yet the Prophete signifieth that there is time to repent because * no true repentance from the heart is euer to late And therefore vnder the person of God exhorteth them therevnto and telleth them what they shall doe Turne sayth he We must in repentance first Turne froÌ wickednesse of minde and dissolute life from Idolatrie Superstition and corruption of Gods true worship And we must Turne vnto God and submit our selues to his merrie and to be directed by his holy worde We are not willed to Turne to Saintes to Patriarkes to Prophetes to Fathers to Apostles or to any creature be he neuer so holy No nor yet to our owue inuentions and deuises of holynesse thereby thinking to raunsome our sinnes But we must Turne to the euerliuing God who is both willing as a father and hable as a mightie Lorde to helpe vs And this must we doe vnfaynedly VVith all our heartes Renting our mindes wyth sorow and not our garments with hypocrissie and outwarde shewe of griefe and repentance when we haue no true sense of Gods wrath inwardly in our heartes If renting of Garmentes and such other signes be vsed as tokens and witnesses to the worlde that we are in deede and vnfeynedly touched with exceeding sorow of hart as Iosias did when he
before his comming These things we haue seene in these latter dayes meruelously fulfilled in all the elements In the Sunne and Moone often Eclipses In the vpper parte of the aire blasing Starres Swoordes Pillars of fire fire Drakes flying in the Aire and other like impressions In the Earth Earthquakes and other straunge alterations In the Water many and exceding great floudes risings and swellings to the great griefe and annoyance of Mankinde And as there hath bene in all times some of those signes so in no age so manye as hath bene within these fewe yeares Whereby we must needes gather that we are fallen into those latter troublesome and perilous dayes thathere the Prophete speaketh of But whosoeuer shall call vpon the name of the Lorde shall be saued for c. The whole summe of our* saluation consisteth in * calling vpon the name of the Lord and in putting our* confidence and trust in his mercy and deliueraunce wrought for vs by the Sauiour of the worlde Christ Iesu Who suffred and dyed for vs by his resurrection made perfect the misterie of our Redemption At Mount Sion and in Hierusalem according to the vnfallible Promises of Almightie God. The. 20. Sunday after Trinitie at Euening prayer Micheas 6. HEarken ye nowe what the Lorde sayth Aryse thou and contende with the mountaynes and let the hilles heare thy voyce 2 Heare O ye mountaynes the Lordes quarrell and ye mightie foundations of the earth for the Lorde hath a quarrell agaynst his people and will pleade with Israell 3 O my people what haue I done vnto thée or wherein haue I grieued thée giue me answere 4 I haue brought thée out of the lande of Egypt and deliuered thée out of the house of bondage and I made Moises Aaron and Miriam to lead thée 5 Remember O my people what Balach the king of Moab had deuised against thée and what answere that Balaam the sonne of Beor gaue him from Sethin vnto Galgal that ye may knowe the righteousnesse of the Lorde 6 Wherewith shall I come before the Lorde and bowe my selfe to the hie God Shall I come before him with burnt offerings and with calues of a yeare olde 7 Hath the Lord a pleasure in many thousandes of rammes or innumerable streames of oyle shall I giue my first borne for mine offences and the fruite of my bodie for the sinne of my soule 8 He hath shewed thée O man what is good and what the Lorde requireth of thée namely to do iustly to loue mercie and to humble thy selfe to walke with thy God. 9 The Lordes voyce cryeth vnto the citie and the man that shall be saued considereth thy name hearken what is your rod and heare him that warneth you 10 Are not yet the treasures of wickednesse in the house of the wicked and the scant measure which is abhominable 11 Shoulde I iustifie the false balances and the bagge of deceytfull weightes 12 For the rich men thereof are full of crueltie and thâ inhabitants thereof haue spoken lies and haue deceytfull tongues in their mouthes 13 Therefore I will take in hande to punishe thée and to make thée desolate because of thy sinnes 14 Thou shalt eate and not haue inough yea thou shalt bring thy selfe downe in the middes of thée thou shalt flée but not escape and those that thou wouldest saue will I deliuer to the sword 15 Thou shalt sowe but not reape thou shalt presse out Oliues but Oyle shalt thou not haue to annoynt thy selfe with Oyle thou shalt treade out must but thou shalt drinke no wine 16 Ye kéepe the ordinances of Amri and all the customes of the house of Ahab ye walke in their counsels therefore will I make thée waste and cause thy inhabiters to be hissed at and ye shall beare the reproche of my people The Exposition vpon the sixt Chapter of Micheas Hearken you now what the Lorde sayth Arise thou and contende with c. THe Prophet Micheas blameth the Iewes for their wickednesse and declareth to them their punishment for y same 1 First he noteth their vnthankefulnesse for the great benefites that they haue receyued at his hande 2 Then he taketh from them al the confidence that they might haue had to please God with their Sacrifices and external Hypocrisie and sheweth what they should doe to please God rightly 3 Thirdly he sharpely rebuketh their obstinacie in contemâing the worde of God and refusing to heare him 4 Lastly he openeth some of their particular faultes and denounceth their punishment that God will bring vpon them And all this doth he in maner of a pleading of Gods cause before Iudges which * maner the Prophetes diuerse times doe vse thereby to set out the Iustice of God and more euidently to declare that his people euen by the Iudgement of men or other common creatures are vnexcusable and by their owne wickednesse to pull vpon themselues iust and grieuous punishments In this place the Prophete by appointment of God taketh Mountaynes and Hilles and the verie Foundations of the earth to heare the cause and complaint of Almightie God agaynst his people of Israel And that is it that the Prophete vttereth in the person of God saying Arise thou and contende with the mountaynes c. And then he Obeying the appoyntment of God sayth Heare O you mountaynes the Lordes quarell c. As if he had sayde Forsomuch as the heartes of this people are so farre from God that not so much as one of them will consider and vnbe âstande his cause I appeale to you hilles and mountaynes and make the vnsensible Creatures Iudges agaynst them In this the Prophet both noteth the hard hearts and the obstinate contempt of the Iewes particularly and also generally teacheth all then which in like maner contemne the worde of god that they shal by no meanes be hable to escape iust iudgement and condemnation For because the * who le world was made by God for vs and in all poyntes seruing to our vse perfourmeth that ende to the which it was made though all other Iudges and witnesses would fayle the very partes of the world and the coÌmon creatures will pronounce sentence against vs if we in our calling doe shewe our selues vnthankefull disobedient and rebellious agaynst God. O my people what haue I done vnto thee or wherein haue I grieued thee c. There is no one thing that in the Prophetes causeth more difficultie then the often and the sodaine chaunging of the Person wherefore that is here also to be obserued The second verse was vttered in the person of the Prophet these three verses God himselfe speaketh Although God were grieuously displeased with them yet he calleth them His people therby * shewing that he would be readie to receiue them to Mercie if they would turne vnto him and repente Then he lamentably vpbraideth them with the vnthankefull receiuing of his great benefites that he had done for them Whereby hee
as it were in iudgement cleareth him selfe that he neuer hurted them neuer wrought trouble griefe vnto them whereby they might pretende cause to reuolt from him but alway hath shewed him selfe their gracicious mercifull and bountifull Lord euer readye to assiste and helpe them and miraculously with mightie hande to deliuer them As for example out of Aegipt from the sterne Tirannie of Pharao and his people In the wildernesse from manye dangers by the meanes of Moyses Aaron Marie their sister indued with the spirite of prophecie From the wicked deuises of Balach at which time he turned the Cursing that was sought agaynst them into a notable blessing By this wee also haue to take heede that wee doe not contemne the worde of God and reiect the memorie of his exceeding benefits that he hath of late yeares done for vs least it be grieuously laide against vs as the like is here vnto the Iewes Wherewith shall I come before the Lord and bowe my selfe to the hye God c. As the Prophet before made as it were God him selfe to accuse the Iewes euen so here doth he bring in the people of the Iewes coÌsulting asking by what meanes by what sacrifices by what satisfactions they may please God and appease his wrath and displeasure Here is to be noted that as the faithfull when they perceiue God to be displeased resort to his holy worde and out of that learne what to doe to please God so other that are vnfaithfull when he hath beaten into their mindes some sense of his wrath as he had here done to the Iewes they cannot ascende to any higher consideration then the wisedome of the flesh and of the worlde And therefore giue themselues to worke reconsiliation by externall things as sacrifices outward kneelings fastings and tormentings of the bodie iudging that God also maketh great account of those outwarde thinges which they themselues greatly esteeme and wherein they iudge principall holinesse to consist But God being a spirite sheweth himselfe to delight in that holinesse only that is in spirite and in truth And therefore in the 8. verse the Prophete aunswering their question sayeth God hath shewed thee O man what is good and what the Lorde requireth of thee c. Whereby he taketh from them their pretence of ignoraunce or rather reproueth their obstinate impudeÌcie wherby they moue such questions As though God had not by his seruant Moises and by his Prophetes declared oftentimes vnto them what true worship he looketh for at their handes and wherewith his anger will be appeased that is with repentaunce and the true fruites therof Such as are the doing of iustice when not onely the Magistrate dealeth vprightly in iudgement but also euerye priuate man according to his office and calling The loue of mercie and pitie consisting in all the workes of Charitie The humblenesse of our hartes submitting our selues to the will and pleasure of God declared in his worde For To walke with God is to walke before him according to the appointment of his holy will and worde The Lordes voyce cryeth vnto the Citie and the man that shal be saued c. In this part of the chapter the Prophete chargeth them with their sinnes wherewith they had displeased god The Lordes voyce is the preaching and teaching of his worde You haue heard sayth the Prophete what * dueties God requireth of you neyther can you in this pretende ignorance For the Lord doth his part diligently when he sendeth his Prophets to you that be of this Citie and to all other likewise that be in your case and by them crieth to you that you should repent and doe those fruites of repentaunce And therefore the faythfull and good man that hath care of his saluation doth consider it and feare the name of thee O Lorde But you O stiffe necked Ievves shewe your selues to contemne his voyce and to neglect his calling Therefore seeing you will not heare that voyce calling you to saluation hearken to this voyce that assureth you of your punishment rodde and destruction Then layeth he before them their grieuous faultes and offences that is Riches vniustly gotten False measures False waightes and balances Crueltie Lying Falsehoode and deceyte as well in their occupying and bargayning as in all other dealing and for these thinges sayth he the Lorde will take in hande to punish them Therefore I will take in hande to punishe thee and to make thee desolate c. This is vttered in the person of God I wyll therefore punish thee sayth the Lorde and take all those my good gifts froÌ thee which hath made thee so prowde and obstinate not ouely so but bicause thou wilt not repent and turn from thy sinnes O thou wicked Citie I will vtterly destroy thee and make thee desolate The first plague is famine and that in a strange maner that they should haue to eate and yet there meate not prosper with them The seconde plague that by inward mischiefe among themselues that is by discorde discention or other like meanes by giuing credite to the false Prophetes that were among them they shoulde worke their owne ouerthrowe The thirde is that all meanes of help succour and refuge should be taken from them and that those whome they would seeke to saue the Lorde would deliuer to the sworde The fourth is that their goodes and the fruites of the grounde shoulde be spoyled and taken from them and that they shoulde enioy no part of their labours therein The last is that they should be vtterly wasted caried away captiue and be a scorne and reproch to all people The. 21. Sunday after Trinitie at Morning prayer Habacuc 2. I Will stande vpon my watch and set me vpon the tower and will looke and sée what he will say vnto me and what I shall answere to him that rebuketh me 2 And the Lorde answered me and sayde Write the vision and make it plaine vpon tables that hée may runne that readeth it 3 For the vision is yet for an appoynted time but at the last it shall speaks and not lye though it tarie waite for it shall surely come and shall not stay 4 Beholde he that lifteth vp himselfe his minde is not vpright in him but the iust shall liue by his fayth 5 Yea in déede the prowde man is as he that transgresseth by wine therefore shall he not endure because he hath enlarged his desire as the hell and is as death and cannot be satisfied but gathereth vnto him all nations and heapeth vnto him all people 6 Shal not all these take vp a parable agaynst him and a taunting prouerbe agaynst him and say Wo to him that increaseth that which is not his howe long and he that ladeth himselfe with thicke clay 7 Shall they not rise vp sodenly that shall bite thée and awake that shall stirre thée and thou shalt be their pray 8 Because thou hast spoyled