the Lorde Kéepe equitie and doe right for my sauing health shall come shortlye and my righteousnesse shall be opened 2 Blessed is the man that doth this and the mans childe which kéepeth the same he that taketh heede that hée vnhalow not the Sabboth that is he that keepeth himselfe that he doe no euill 3 Then shall not the straunger which cleaueth to the Lord say Alas the Lord hath shut me cleane out from his people neyther shall the gelded man say Lo I am a drie trée 4. For thus sayth the Lorde vnto the gelded that kéepeth my Sabboth namely that holdeth greatly of the thing that pleaseth me and kéepeth my couenant 5 Vnto them will I giue in my householde and within my walles a better heritage and name then if they had bene called sonnes and daughters I will giue them an euerlasting name that shall not perish 6. Againe the straungers that sticke to the Lorde to serue him and to loue his name and to be his seruantes and all they which kéepe themselues that they vnhalowe not the sabbath namely that they fulfill my couenant 7 Them will I bring to my holy Mountaine and make them ioyfull in my house of prayer their burnt offerings and sacrifices shall be accepted vpō mine aulter for my house shall be called an house of prayer for all people 8 Thus sayth the Lorde God which gathereth together the scattered of Israell I will bring yet an other congregation to him 9 Come all ye beastes of the fielde that yée may deuour all the beastes of the woodde 10 For his watchmen are all blinde they haue altogether no understanding they are aldumbe dogges not being hable to barke they are sléepie sluggish are they and lie snorting 11 They are shamelesse dogges that be neuer satisfied the shepeheardes also in like maner haue no vnderstanding but euery man turneth his owne way euery one after his owne couetousnesse with all his power 12 Come say they I will fetch wine so shall we fill our selues that we may bée drunken and doe to morow like as to day yea much more The Exposition vpon the. 56. Chapter of Esay Thus sayth the Lorde keepe equitie and doe right for my sauing health c. THE Prophet in thys place declareth what God requireth at our handes when he hath shewed hys mercie and goodnesse toward vs that is that we should not liue still in sinne and wickednesse but shew the * true fruites of repentance and leade our life in equitie and iustice And his reason cause that he alleageth is this that his sauing health and his righteousnesse is nigh at hand and readie to be opened to vs Wherby is to be gathered that the narre God is to vs in mercie and goodnesse the narre * we should be to him in vertuous and godly lyfe Blessed is the man that doth this and the mans childe which keepeth c. In accompting him * happie and blessed that imbraceth this doctrine and lyueth godlye he giueth to vnderstande that manye will be harde harted and not followe it but least their waywardnesse should be an hinderanre to the better disposed he pricketh them forwarde with the commendation of the thing by the great Fruit that commeth of it that is true Blessednesse And bicause the Saboth day is the chiefe signe of the worship of God by that he vnderstandeth all the partes of true pietie and godlynesse and not onely the outwarde obseruation of the day Then shall not the stranger that cleaueth to the Lorde saie Alas c. Straungers Eunuches as appereth Deut. 23. were by the lawe excluded from certaine priuileges among the Iewes and not had in such credite and estimation as they that were Iewes borne Wherefore the Prophet by the name of straungers and Ennuches or gelded men vnderstandeth all them which in any respect or in consideration of any reproch might seeme to be vnworthye of the grace of God or to be accompted of the number of his people And therefore in this place he sheweth that the free grace of God whereof he hath spoken before should be such as they also should be made partakers of it which before were straungers from God and seemed not to haue any accesse to the throne of his mercie and goodnesse This is it that Saint Paule speaketh of Ephe. 2. At that tyme you were wythout Christ as aliauntes from the common weale of Israell straungers from the Testamentes of promise c. but nowe in Christ Iesu you which sometymes were farre of are made nighe by the bloud of Christ God therefore to the fruition of his mercie in Christ Iesu calleth of all sortes of men euen of the meanest and lowest * without respect of persons and excludeth neyther Iewe nor Gentile nor forrainer nor other so that they serue him and keepe his couenant To the gelded men he promiseth that he will giue them a better name then if they were called Sonnes daughters of Israel meaning that he woulde gyue them that name whereby they should be written in the boke of lyfe and accompted Citizens of heauen of the householde of god To the Strangers he promyseth that he wyll bring them into the holye Mounte of his Church and make them members therof that he will make them * gladde in his house of prayer by hearing their desires and satisfying their requestes that the offerings and Sacrifices of their godly and vertuous workes shall be accepted before him Come all ye beastes of the fielde that yee maie deuour all the beastes of c. Nowe Esaias seeing the people of God exceedinglye Misled and brought in daunger of Gods highe displeasure by them that should haue bene their Instructors and teachers with great heate he addeth a verie bitter and grieuous reproufe of those to whome the charge and gouernement of them was committed and therein comprehendeth not onely Bishops Priestes and Prophetes but also Princes Iudges and Magistrates which two states God hath appointed as two eyes to direct and guyde his Church As if the Prophete had sayde It behooueth the Gouernours of the people of God to be skilfull and * learned but these are blinde and ignorant and altogither without vnderstanding They should * be Instructors and Counsaylours to direct the people but they are Dumbe dogs not able to barck or giue warning of any daunger They should be Watchfull diligent and painefull but they shew themselues sleepie and sluggish and are giuen ouer to Idlenesse Ease and pleasure of the world not passing what corruption eyther of life or doctrine grow among their people They shoulde as good Pastours * feede their sheepe but they feede themselues and through immoderate greedy * Couetousnesse become as shamlesse dogges that neuer be satisfied but alwaies crauing They should be * sober giue * example to other of the feare of God and obedience to his worde when
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 couenaÌ„t 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 seruauÌ„t nor thy maide nor thine Oxe nor thine Asse nor any of thy â—â—ttell nor the stranger that is within thy gaâ—es 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 coÌ„maunded 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
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
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 kniâ—e 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 coÌ„maundement 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
Examples we also ought to conâ—â—iue an assured hope in the trueth of Gods promises when in ouâ— great perils and daungers we call vpon God and praye to him for his helpe and deliuerance The fiue Kings fledde and were hidde in a Caue at Makeda c. These fiue Kinges fledde and thought they had escaped the Plague of God bycause they were not killed eyther with the sworde of the Israelites or with the Hayle from Heauen But God of his Iustice reserued them to a greater and a more notable Punishmente bycause the were the Ringleaders and chiefe stirrers of others to withstande the People of God. In like maner Sennacherib 2. Croni 32. escaping the Daunger of Battaile was murdered in the Temple of his Gods that he serued Iosuah when he vnderstode the Kings were hidde in the Caue he prouided them to be kepte in Saâ—â—etie but he dothe not omitte the oportunitie wyth speede to followe his enemies and so to subdue them that they might not be hable afterward to recouer their power worke him newe trouble In this that Iosuah causeth his Captaines to set their feete vpon the Neckes of the Kings it may seme a barbarous Crueltie but he knew they were the enemies of God and vnderstode also that his people did often Mistrust the promises that God had made vnto them therefore his meaning was by this signe to assure them that as God had donâ—e by these enemyes that might seeme the most mightie so he woulde doe also by the residue and therefore willed them not to doubte or to be * fainte hearted but to be well assured of the assistaunce of their Lorde and God so long as they faithfullye serued him thoughe their enemies did seeme neuer so mightie And the same in effect God did Iustifie immediatlie For they did not only with good successe conquere these fiue kinges that were conspired but also a number of other cities and Principalities that are here reckened vp euen to the ende of this Chapiter as Makeda Libna Lachis Gazer Eglon Hebron and Debir If Iosuah killed in these victories Man Woman and Child we may not thinke it crueltie in him For he had the speciall commaundement of God so to doe Suche were their Sinnes and offences in the sighte of God. And Saul and Achab maye be an example to all Princes what daunger it is to shewe Mercy to them whom God for Iust causes to his secrete wisedome knowen woulde haue to be punished The first Sunday after Trinitie at Euenyng prayer Iosua 23. ANd it came to passe a long season after that the Lorde had giuen rest vnto Israel from all their enemies round aboute that Iosuah waxed olde and was striken in age 2 And Iosuah called for all Israel and for their elders their heades their iudges and officers and saide vnto them I am olde and stricken in age 3 And ye haue séene all that the Lorde your God hathe done vnto all these nations before you howe the Lorde your God hymselfe hath fought for you 4 Beholde I haue diuided vnto you by Lot these nations that remayne to be an inheritaunce for youre Tribes from Iordane with all the nations that I haue destroyed euen vnto the great sea Westwarde 5 And the Lorde your God shall expell them before you and cast them from oute of your sighte and ye shall conquer their lande as the Lord your God hath saide vnto you 6 Be ye therefore of a good courage that ye kepe and doe all that is written in the booke of the Lawe of Moyses that ye bowe not aside therefrom to the ryghte hands nor to the lefte 7 Neyther company with these nations that is with them that are lefte wyth you neyther make mention of the name of theyr Gods nor cause to sware by them neyther serue them nor bowe your selues vnto them 8 But sticke faste vnto the Lorde your God as ye haue donne vnto thys daye 9 So shall the Lorde caste oute before you great nations and mightye as no man hathe béene able to stande before you hitherto 10 One man of you shall chase a thousande for the Lord your God he fighteth for you as he hath promised you 11 Take good heede therfore vnto your selues that ye loue the Lorde youre God. 12 Els if ye goe backe and cleaue vnto the reste of these Nations that remaine with you and shall make mariages with them and goe in vnto them and they to you 13 Be ye sure that the Lorde your God will no more cast oute all these Nations from before you but they shal be snares and trappes vnto you and scourges in your sydes and thornes in your eyes vntyll ye peryshe from this good lande which the Lorde your God hath giuen you 14 And beholde this daye doe I enter into the waye of all the worlde and ye knowe in all youre heartes and in all youre soules that nothyng hath fayled of all the good things which the Lorde your God promised you but all are come to passe vnto you and nothing hath failed thereof 15 Therefore as all good thinges are come vpon you which the Lorde your God promised you so shall the Lord bryng vpon you all euyll vntyll he haue destroyed you from thys good lande whiche the Lorde youre God hathe giuen you 16 When ye haue transgressed the Testamente of the Lorde youre God whych he commaunded you and haue gone and serued straunge Gods and bowed your selues to them then shall the wrathe of the Lorde waxe whote vpon you and ye shall perishe quickly from the good land whiche he hath giuen you The Exposition vpon the .xxiij. Chapter of Iosuah And it came to passe a long season after the Lorde had giuen rest c. THe Lande of Chanaan was nowe by the Israelites possessed The portions were allotted to eche Tribe all things appertaining aswell to the state of the common weale as of Religion was nowe established And Iosuah their Prince and Captaine waxen olde and farre stricken in yeares Therefore he as a good Prince drawing nowe to the ende of his life sheweth himselfe to haue had a care not onelye for the good gouernemente of the people of God in his life time but also that the true * worship of God and obedience to Gods holy worde mighte continue among them to Gods glory after his life time And therefore in this place he calleth the People and vnder Magistrates together vseth vnto them a verye fatherly exhortation to continue in the loue obedience and true worship of God declaring vnto them the greate benefites and blessings of God that shall come to them if they doe so the assured daunger of his wrathe and displeasure to be poured vpon them if they did otherwise As touching that is saide in the first verse After the Lord had giuen rest vnto Israel wee are by it instructed to acknowledge God only to be the Author * giuer of Peace Tranquillitie and
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 ruâ—e 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 nūber 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 remembrāce 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
power and diuine prouidence sharpely punisheth the malicious accusers Leauing herin a notable example to all princes straightly to punish and correct such as by craftie meanes seeke the destruction of the faithfull Seruants and Saintes of God. After this wrote king Darius vnto all people nations and tongues that c. The Good king could not satisfie himselfe but that he must also giue Straite charge through all his dominions that no other should be worshipped but the Liuing god As if he had sayde let decrees and proclamations no more â—inde your consciences whether they come from me or from any other if they be contrary to the law of Daniels god I my selfe haue learned howe farre mans lawes should take place and when they are to be abrogated * It is farre better to obey God then to obey man. I am but mortall dust and ashes but the true God liueth for euer He can punish and he can rewarde He therfore is to be feared They that put their trust in him as Daniel hath done can not lacke defence He liueth and is present when he seemeth to be absent and to neglect the care of his people He deliuereth when helpe and succour is lest looked for and in extremitie of daunger fayleth not Wherefore our commaundement is that you neyther feare nor worship any God but him The .20 Sunday after Trinitie at Morning prayer Ioel. 2. BLowe vp a trumpet in Sion and showte in my holy hill let all the inhabitants of the earth tremble for the day of the Lorde is come for it is nie at hande 2 A darke and glomie day a clowdie and blacke day as the morning is spread ouer the mountaynes so is this populous and strong people like it there was none from the beginning nor shall be hereafter for euermore 3 Before him is a deuouring fire and behinde him a butning flame the lande is as a pleasant garden before him and behinde him a wast desert yea and nothing shall escape him 4 The shew of him is as the shew of horses and lyke horsemen so shall they runne 5 Lyke the noyse of charets vpon the toppes of the mountaynes they shall skip like the noyse of a flaming fire deuouring the stubble and as a strong people prepared to battayle 6 Before his face shall the people tremble the countenaunce of all folkes shall waxe blacke 7 They shall runne like strong men and clime the walles like men of warre and euery one shall march on in his way and they shall not linger in their pathes 8 No man shall thrust another but euery one shall walke in his path and if they shall fall on the sworde they shall not be wounded 9 They shall runne to and fro in the citie they shall runne vp and downe vpon the wal they shall clime into the houses they shall enter in at the windowes like a théefe 10 The earth shall quake before him the heauens shall tremble the sunne and the moone shall be darke and the starres shall withdraw their shining 11 And the Lorde shall giue his voyce before his hoast for his campe is excéeding great for he is mightie that executeth his commaundement for the day of the Lorde is great and verie terrible and who can abyde it 12 But nowe sayth the Lorde Turne you vnto me with all your heartes with fasting with wéeping and with mourning 13 And rent your heartes and not your garmentes and turne you vnto the Lorde your God for he is gracious and mercifull slow to anger and of great goodnesse and he will repent him of the euill 14. Who knoweth whether the Lorde will returne and take compassion and will leaue behinde him a blessing euen meate offering and drinke offering vnto the Lorde your God. 15 Blowe vp a trumpet in Sion proclame a fast cal an assembly sanctifie the coÌ„gregatioÌ„ 16 Gather the people gather the elders assemble the children and sucking babes let the Bridegrome come forth of his chamber and the bride out of hir closet 17 Let the Priestes the Lordes ministers wéepe betwixt the porch and the aulter and let them say Spare thy people O Lorde and giue not ouer thine heritage to reproche that the heathen should rule ouer them Wherefore should they say amongst the heathen Where is their God 18 And then the Lorde will be iealous ouer his lande and will spare his people 19 Yea the Lorde will answere and say to his people Beholde I will sende you corne and wiâ—e and oyle and will satisfie you therewith and will not giue you ouer any more to be a reproch among the heathen 20 And I will remoue farre of from you the northen armie and I will driue him into a lanÌ„de barren and desolate with his face towards the east sea and his hinder parts towardes the vttermost sea and his stinch shall arise and his corruption shall ascend because he hath exalted himselfe to doe this 21 Feare not O thou lande be glad and reioyce for the Lorde will doe great things 22 Be not afraide ye beastes of the fielde for the fruitfull places of the desert are gréene for the trée beares hir fruite the figge trée and the vine yéelde their strength 23 Be glad then ye children of Sion and reioyce in the Lord your God for he hath giuen you moderate raine and he will sende downe for you the raine euen the first raine and the latter raine and in the first moneth 24 And the barnes shall be filled with corne and the presses shall ouerflowe with wine and oyle 25 And I will restore to you the yeres which the grashopper the canker worme the locuste and the caterpiller haue deuoured my great armie which I sent amongst you 26 And you shall eate in plentie and be satisfied and shall prayse the name of the Lorde your God which hath dealt wonderously with you and my people shall not be ashamed any more 27 And you shall know that I am in the middle of Israel and that I am the Lord your God and none but I and my people shall neuer be ashamed 28 And it shall come to passe after this I will powre out my spirite vpon all fleshe and your sonnes and your daughters shall prophecie your olde men shall dreame dreames your yong men shall sée visions 29 Also in those dayes vpon the seruantes and vpon the handmaydens will I powre out my spirite 30 And I will shewe wonders in heauen and in earth bloud and fyre and pillers of smoke 31 The sunne shall be turned into darkenesse and the Moone into bloud before that great and terrible day of the Lord come 32 But whosoeuer shall call on the name of the Lord shall be saued for there shall be deliuerance in mount Sion and in Hierusalem as the Lorde hath promised and also in the remnant whome the Lorde shall call The Exposition vpon the seconde Chapter of Ioel. Blowe vp a trumpet in Sion and showte in my holy
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 contemâ—ing 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 â—stande 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 coÌ„mon 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
that Woises vttereth is and leaue out that 241. b. for but oblation reade but an oblation 242. b. for had not gathered reade had now gathered 261. a. And made to them his lowe leaue it out 279. a. for of his flocke reade of his stocke 293. b. had ruled leaue out had 296. b. for to be thought that reade to be thought but that for in his flocke reade in his stocke 320. b. for moysting reade moysture 321. b. for this their beautie reade this the beautie 322. a. for by this benefite reade by his benefite 337. b. for the chil reade the children 354. a. for benefices reade benefites 355. b. for endue reade endure 350. a. in the .11 side of Ddd. for continuance reade countenance 380. b. for riches his benefites reade riches of his benefites 382. b. for other Iewes did reade other Iewes did thinke IN the Copie that the Printer vsed sundrie applications of the text were striken out bicause I thought them somewhat troublous to the vnlearned reader and bicause the quotations in the margent that were made for the confirmation of such applications were not so plainly striken out they printed the same quotations and thereby it commeth to passe that sundry of them in the margent are not fitlye to the places which they are set against as these especially that folowe Fol. 2. b. Deut. 3. b. 15. Psal 77. d. 41. Fol. 4. a. Esay 66. a. 3. Psal 51. d. 17. Psal 39. b. 9. Fol. 13. b. lo. 10. a. 3. 2. Tim. 2. c. 19. 2. Pet. 2. b. 9. Fol. 14. a. 1. Tim. 4. a. 1. Fol. 17. a. Iacob 4. e. 9. Psal 74. b. 8. Fol. 18. a. 1. Reg. 20. e. 30. Fol. 24. b. Eccle. 7. b. 14. Fol. 25. a. Exod. 5. e. 21. Rom. 7. b. 13. Fol. 57. a. Iacob 4. c. 10. Fol. 104. b. Dan. 14. a. 8. 10. Fol. 206. a. 1. Cor. 7. d. 19. Gal. 6. d. 15. Fol. 207. a Io. 4. d. 24. 2. Cor. 3. d. 17. Phil. 3. a. 3. Esay 43. b. 7. Fol. 215. b. Psal 108 d. 29. Psal 110. a. 1. Luc. 1. g. 68. Ephe. 1. a. 3. Fol. 232. a. Ephe. 4. a. 4. The first Sunday in Aduent at Morning prayer Esay 1. THe vision of Esay the sonne of Amos which he sawe vpon Iuda and Hierusalem in the dayes of Vzia and Ioathan Ahaz and Ezekia kings of Iuda 2 Heare O heauens and hearken O earth for the Lord hath spoken I haue nourished and brought vp children and they haue done vnfaythfully against mée 3 The Oxe hath knowne his owner and the Asse his maisters cribbe but Israell hath not knowne my people hath giuen no heede 4. Ah sinfullnation a people laden wyth iniquitie a seede of the wicked corrupt children they haue forsaken the Lorde they haue prouoked the holy one of Israell vnto anger they are gone backwarde 5 Why should ye be stricken any more for ye are euer falling away euery heade is diseased and euery haâ—â— heauy 6. From the sole of the foote vnto the heade there is nothing sounde in it but woundes blaynes and puâ—ifiyng sore they haue not bene sained neyther wrapped vp neyther molified wyth the oyntment 7 Your land is wasted your Cities are burnt vp straungers deuour your lande before your face and it is made desolate as it were the destruction of enimies in the time of warre 8 And the daughter of Sion shall be left as a cotage in a vineyarde like a lodge in a garden of Encumbers like a besieged Citie 9. Except the Lorde of hostes had left vs a small remnant we should haue béene as Sodoma and like vnto Gomorra 10 Heare the worde of the Lord ye Lordes of Sodoma and hearken vnto the lawe of our God thou people of Gomorra 11 Why offer ye so many sacrifices vnto me will the lord say I am full of the burnt offerings of weathers and of the fatnesse of fedde beastes I haue no pleasure in the blood of bullocks lambes goates 12 When ye come to appeare before me treading in my courtes who hath required this at your handes 13 Offer me no mo oblations for it is but lost labour incense is an abhominable thing vnto me I may not away with your newe Moones your sabbathes and solemne méetings your solemne assemblies are wicked 14 I hate your newe Moones and appoynted feastes euen from my very heart they make me wearie I cannot abide them 15 When ye holde out your handes I will turne mine eyes from you and though you make many prayers yet I will heare nothing at all seeing your handes are full of bloud 16 Wash you make you cleane put away your euill thoughtes out of my sight ceasse from doing of euill 17 Learne to doe well applie your selues to equitie deliuer the oppressed helpe the fatherlesse to his right let the widowes complaint come before you 18 And then go to sayth the Lorde let vs talke together though your sinnes be as red as scarlet they shal be as white as snowe and though they were like purple they shall be as white as wooll 19 If ye be willing and obedient ye shall eate the good of the lande 20 But if ye be obstinate and rebellions ye shall be deuoured with the sworde for the mouth of the Lorde hath spoken it 21 Howe happeneth it then that the faythfull Citie which was full of equitie is become vnfaythfull as a whore Righteousnesse dwelt in it but now murtherers 22 Thy siluer is turned to drosse and thy wine mixt with water 23 Thy princes are wicked and companions of théeues they loue gifts altogither and gape for rewardes As for the fatherlesse they helpe him not to his right neyther will they let the widowes causes come before them 24 Therefore saith the Lorde God of hostes the mightie one of Israell Ah I must ease me of mine enimies and auenge me of mine aduersaryes 25 And I shall lay my hande vpon thée and purely purge away thy drosse and take away all thy tinne 26 And set thy iudges againe as they were sometime and thy senatours as they were from the beginning and then thou shalt be called the righteous Citie the faythfull Citie 27 Sion shall be redéemed with equitie and her conuertes with righteousnesse 28 But the transgressours and the vngodly and such as forsake the Lorde shall altogither bée vtterly destroyed 29 For ye shall be confounded for the trées which ye haue desired and ye shall be ashamed of the gardens that ye haue chosen 30 For ye shall be as a trée whose leaues are fallen away and as a garden that hath no moystnesse 31 And the very strong one of your Idols shall be as towe and the maker of it as a sparke of fire and they shall both burne together and no man quench them The exposition vpon the first Chapter of Esay The vision of Esai the sonne of Amos which he saw vpon Iuda c.
ende of the Chapter Esay prophecieth that god hauing destroyed the naughtie and rebellious people wil restore and reforme the kingdome of Israell by Christ Iesu the true Messias by him giue them true iustice and integritie And that he may the more aggrauate their present fault in so wicked reuolting from God the Prophete in the person of God himselfe by admiration wooondreth howe it commeth to passe that that Citie which before time hath bene ioyned to almightie God as a faythfull pure chast spouse hath nowe forsaken him as a light strumpette and giuen ouer hir selfe to all corruption and naughtinesse In so much that there is neyther in Prince nor people any integritie or vpright dealing but altogither corruption vnfaythfulnesse counterfeyting forgerie dissimulation falsehoode deceyte oppression and briberie and that is it that he meaneth when he sayth Their siluer is turned to drosse and their wine is mixed with water Meaning therby that their sinceritie and integritie in all maner of dealing is turned to falsehoode and forgerie And therefore with sorrowe and groning he protesteth that he will ease his stomacke * and be reuenged of this his froward and stubburne people which for that cause he calleth nowe his enimies And yet least such as haue some feare of GOD should haue their consciences to much shaken with this terrible threatning he doth * comfortably qualifie the grieuousnesse thereof signifying that hee will not cleane destroy his Church but with the fire of affliction will purge the drosse and corruption from it that they which feare God and haue the grace of repentaunce by this meanes beeing put in minde of their dutie and seperated from the wicked and obstinate may serue him more trulye and sincerely in all maner of Godlinesse And notwithstanding he plainely sayeth that the wicked transgressours that haue forsaken God and cleaned to superstition and Idolatrie for that he meaneth by their trees and gardens which they had chosen shal not escape the scourge but he destroyed and brought to coÌ„fusion togither with their Idols Vnder trees and in groues or gardens they were woont to sacrifice to their Idols Out of this Chapter are these lessons to be taken 1 First that we do not trust and glorie in the bare names of Christen men the Church of Christ the people of God the children of God for these names are burthens vnto vs and notes of vnthankefulnesse as the like were to the Iewes if we serue not God sincerely according to our profession and therfore cannot turne away the displeasure of God from vs which he iustly conceiueth for our sinnes 2 Secondly that we be not negligent and contemptous in hearing the worde of God and preaching of his holy will calling vs to repentance lest he call heauen and earth and his vnsensible creatures to witnesse agaynst our obstinacie as he did agaynst the Iewes 3 Thirdely that we be not vnmindefull of the great benefits of God from time to time bestowed vpon vs but that with thankfull heartes and obedient mindes we acknowledge and confesse the same least we be iustly in the sight of god esteemed more dull and thankelesse than the brute beastes are to their maysters and keepers 4 Fourthly when God shall for our sinfulnesse fatherly chastice vs with any scourge of aduersitie whether it be with warre sedition trouble sicknesse pouertie vexation of minde or any other affliction publique or priuate of purpose by that louing correction to bring vs home to him againe by repentance that we doe not stubburnely stande agaynst him as the Iewes did but with humble and repentant heartes submit our selues and flie to him for mercie through Christ Iesu our Sauiour 5 Fifstly that we flatter not our selues and think to winne Gods fauour by externall and superstitious worshipping of God being inwardly destitute of true fayth toward God and vnfeyned loue or vpright dealing towardes our brethren For God doth here notably declare how he lotheth and abhorreth such maner of hypocrisie 6 Sixtly when want of repentance and the multitude and greatnesse of our sinnes shall prouoke the iustice of god to lay his heauy hand vpon vs by raysing vp of cruell Tyrannes or bringing in of forraine enimies by his iust iudgement to spoyle our countrey or people that we conceyue this comfort of his great mercie that he will not vtterly and for euer destroy his Churche and the number of them that feare him but by this meanes will purge them from their owne corruption and from the infection of the wicked ones that they may more sincerely serue him in spirite and in truth The first Sunday in Aduent at Euening prayer Esay 2. THe selfe same worde that Esay the sonne of Amos sawe vpon Iuda and Hierusalem 2 And this shall come to passe in the latter dates The hill of the Lordes house shal be prepared in the heigth of the mountaines and shal be higher than the hilles and all nations shall prease vnto him 3 And a multitude of people shall go * speaking thus one to another Come let vs ascende to the hill of the Lorde to the house of the God of Iacob and * he will instruct vs of his wayes and we will walke in his pathes for * out of Sion shall come a lawe and the worde of the Lorde from Hierusalem 4 And shall * giue sentence among the heathen and shall * reforme the multitude of people they shall breake their swoordes also into mattocks and their speares to make sythes And one people shall not lift vp a weapon against another neither shall they learne to fight from thenceforth 5 Come ye O house of Iacob and let vs walke in the light of the Lord. 6 For thou hast forsaken thy people the house of Iacob bicause they be replenished vvith euils from the east and with sorcerers like the Philistines and in straunge children they thinke themselues to haue inough 7 Their lande is full of siluer and golde neither is there any ende of their treasure their lande is also full of horses and no ende is there of theâ—â— charrettes 8 Their lande also is full of vaine Gods and before the worke of their owne hands they haue bowed themselues yea euen before the thing that their owne fingers haue made 9 There knéeleth the man there falleth the man downe before them therefore forgiue them not 10 Get thée into the rocke and hide thée in the grounde for feare of the Lorde and for the glorie of his Maiestie 11 The high lookes of man shall be brought lowe and the hawtinesse of men shall be bowed downe and the Lorde alone shall be exalted in that day 12 For the day of the Lord of hostes shall be vpon all the prowde loftie and vppon all that is exalted and he shall be brought lowe 13 And vpon all high and stoute Cedar trées of Libanus and vpon all the okes of Basan 14 And vpon all the high mountaynes and vpon all the high hilles
15 And vpon euery highe tower and vpon euery fenced wall 16 And vpon all the shippes of Tharsis and vpon all pictures of pleasure 17 And the pride of man shall bée brought downe and the loftinesse of men shall be made low and the Lorde alone shall be exalted in that day 18 As for the Idols he shall vtterly abholishe 19 And they shall créepe into holes of stone and into caues of the earth for feare of the Lorde and for the glorie of hys maiestie when he ariseth to destroy the vvicked ones of the earth 20 In the selfe same day shall man cast away his Gods of siluer his Gods of golde into the holes of Mowles and backes which he neuerthelesse had made to him selfe to honour them 21 And they shall créepe into the cliftes of the rockes and into the toppes of the harde stones for feare of the Lorde and for the glorie of his maiestie when he ariseth to destroy the vvicked ones of the earth 22 Ceasse therefore from man in whose nosthrilles there is breath for wherein is he to be accounted of The exposition vpon the seconde Chapter of Esay The selfe same word that Esay the sonne of Amos saw vpon Iuda c. IN the first verse is conteyned the same matter that was in the first of the Chapter before In the three next verses Esay prophecieth of the kingdome of Christ the aduauncement of his Church and the conuersion of the Gentiles that shoulde be in the latter dayes that is when the ceremoniall law and the figures and sacrifices appoynted by Moises should haue an end in the truth of the very Messiah Christ Iesu the sauiour of the worlde The Temple of Hierusalem was buylded by Solomon vppon mount Sion and was the onely chosen place where God would be specially woorshipped and serued so that in sundrie places of the Psalmes it is sayd that The Lord had chosen * Sion for his habitation bicause of the Arke of his presence there in the temple reserued For this cause in the scriptures Sion and Hierusalem are taken for the type and figure of the true Church of God vnder Christ As saint Paule to the Hebrues You are come to the mounte Sion and to the Citie of the lyuing God the celestiall Hierusalem and to an innumerable companie of aungels and vnto the congregation of the first borne That is to say to the blessed Church of Christ Wherefore in this place by the Hyll of the Lordes house that is mount Sion is ment the Church of Christ the congregation of the faythfull which at the comming of Christ should be aduaunced aboue all the kingdomes of the earth and enlarged with great glorie by the conuersion of the Gentiles from their Idolatrie to the fayth of Christ throughout the whole worlde The glorie and aduauncement of the Church which is here so highly spoken of muste not bee thought to consist in the honour power and riches of the worlde wherein the Church is alway contemptible but in the heauēly doctrine strong faith true worshipping of God charitie patience constancie and all Godly giftes of grace which meruelously shined in the Godly fathers and first professours of christian Religion that followed after Christ in all Nations and Countreys of the earth For as Christes kingdome is spirituall so is the glorie of the same spirituall and not worldly When the Prophete sayth Come let vs ascende to the hill of the Lorde he to the reproofe of the Iewes doth note the readinesse and willingnesse of the Gentiles in whose person this is spoken not only to imbrace the fayth of Christ themselues but also cheerefully to encourage other to the same Which may appeere in this that by the preaching of the Apostles within thirtie yeares as Eusebius sayth all the Nations of the earth were woonne to the fayth of Christ and the receyuing of his Gospell And he will instruct vs in his wayes Hereby is to be noted that the chiefe care and studie of the true church of Christ ought to be in the instructing of his people what his wayes are and not to leade thē into mens fantasies or into their own deuises Out of Sion shall come a lawe and the worde of the lord c. The law of grace and truth that is the Gospell of christ Iesu * began first in Hierusalem There christ preached in the Temple there he wrought many miracles * there he sent downe the holyghost vpon his Apostles From * thence he sent his messengers and preachers of his Gospell into all partes of the worlde to reforme the people and bring them by repentance from Idolatrie and wickednesse to the true worshipping of God and vertuous conuersation of life that is to make them subiectes to the kingdome of Christ They shall breake their swoordes into mattocks and their speares c. As the Gospell is a doctrine of reconciliation and peace making betweene God and vs through Christ Iesu our sauiour so doth it pacifie and quiet men among themselues also In so much that they which be the true members of the kingdome of Christ doe not vse to striue by fighting and warre for their priuate quarelles but liue togither in vnitie loue and concorde Or if any doe otherwise it is a great burthen to their consciences and an euident note of their imperfection Insomuch as they shew themselues not to haue that * badge or cognizance whereby the seruauntes and subiectes of Christes kingdome are knowne And yet doth not this place prohibite Princes and Magistrates to make warre for the maintenance of iustice and godlinesse For they haue the sworde put into their handes by God whose ministers they are for the defence of them which are cōmitted to their charge the widowe the fatherlesse and the poore and innocent oppressed Come ye O house of Iacob and let vs walk in the light of the Lorde In this fift verse the Prophete by emulation of the Gentiles prouoketh the Iewes vnder the name of the house of Iacob to imbrace the fayth of Christ and walke in the light of his Gospell As if he had sayd Beholde straungers whom we esteemed as a foolish people that alway worshipped Idols and liued in all vncleannesse with how great desire forsake they their Idols and seeke after the true God Are not we ashamed that we are the last that are ioyned to Christ and his Church To vs the law was giuen to vs the Prophetes preached Christ was borne among vs he is our heritage come let vs imbrace him if we glorie to be of the house and posteritie of Iacob it should be assured to vs that Christ is that promised seede For Iacob prophecied Hunc fore expectationē Gentium that he should be the expectation of the Gentiles now you see our father Iacobs promise fulfilled c. Let vs walke therefore in this light of the Lorde for this Sauior is the true light But as Christ sayth
Noble By Multitude the commons and poorer sort The seuententh verse is a * consolation of the poore and godly which were oppressed by the couetous and wicked drunkardes and shal remaine after their plague and take the fruition of that wealth that the wicked were constrayned to leaue as waste For by the names of sheepe and straungers he meaneth the Godlye that were left after the punishment of the wicked and had their houses and landes taken from them into the which they were nowe restored againe The thirde sower grape is Obstinacie in sinne and manifest derision and contempt of god and his woorde That is it that the Prophete meaneth when he sayth Wo bee to them that drawe wickednesse with cordes of vanitie c. That is that with vaine allurements doe leade their mindes to increase in wickednesse and adde sinne to sinne whatsoeuer perswasion shall be made to the contrarie As by thinking that that is no sinne which in deede is sinne or that that is but a small offence and pardonable which is an heynous and grieuous offence before god Which at the length breake out of this that they * deryde and scoffe at the threatning of Gods iustice And say O you Prophets and Preachers you threaten Gods plague to come vpon vs but in the meane season we enioy our pleasant life so that God doth shewe himselfe rather to be content with our maner of liuing then with yours or if he do not when his plagues light vpon vs then tell vs of them but it appeareth they are * long in comming and god is not so readie to punish as you say he is The residue of the sower grapes are not onely the cloking of vices with the faire names of vertue and disgracing of vertues with the foule names of vices but also pride selfelyking and bryberie in Magistrates which are plaine in the text Agaynst all which he threatneth his grieuous plagues and sayth Hee will destroy great and small strong and weake among them that is both roote and braunche And after that to their vtter confusion he will bring vpon them a mightie armie of straungers Nations dwelling farre of which shall be lustie couragious and fierce earnestly bent agaynst them and well appoynted in all maner of weapons munition and furniture Which is ment of that hoste that Vespasian and Titus brought to the siege and destruction of Hierusalem The seconde Sunday in Aduent at Euening prayer Esay .24 BEhold the Lord maketh the earth waste and empty he turneth it vpside downe and scattereth abroade the inhabitours thereof 2 And the priest shall bée as the people and the mayster as the seruaunt the mistresse like the mayde the seller like the byer he that lendeth vppon vsurie like him that boroweth vppon vsurie the creditour as the dettour 3 The lande shall be cleane wasted and vtterly spoyled for so the Lorde hath spoken 4 The earth is sorie and consumeth away the worlde is féeble and perisheth the prowde people of the earth are come to naught 5 The earth also is become vnprofitable vnder the inhabitours thereof which haue transgressed the lawes chaunged the ordinannce broken the euerlasting couenant 6 Therefore hath the curse consumed the earth and they that dwell therein are fallen into trespasse Wherefore the inhabitours of the earth are perished with drougth and fewe men are left behinde 7 The wine fayleth the vine hath no might all they that haue béene merie of heart are come to mourning 8 The mirth of tabrets is layde downe the noyse of such as haue made meriâ—is ceassed the ioye at the harpe is at an ende 9 They shall drinke no more wine with mirth strong drinke shall be bitter to them that drinke it 10 The Citie of vanitie is broken downe euery house is shut vp that no man may come in 11 In the stréetes is there a crying because of wine all cheare is vanished away the mirth of the lande is gone 12 In the Citie is left desolation and the gate is smitten with destruction 13 For in the middes of the lande euen among the people it shall come to passe as at the shaking of Oliues as the grapes are when the wine haruest is done 14 They shall lift vp their voyce and make a mery noise and in magnifying of the Lord shal they crie out of the west 15 Wherefore prayse ye the Lorde in the valleyes euen the name of the Lorde God of Israell in the Iles of the sea 16 From the vttermost part of the earth haue we hearde prayses and mirth because of the righteous and I sayde I knowe a thing in secrete wo is me the transgressours haue offended the transgressours haue grieuously offended 17 Fearefulnesse the pit and the snare are vpon thée O thou that dwellest on the earth 18 It will come to passe that whosoeuer escapeth the fearefull noise shall fall into the pitte and he that commeth out of the pitte shall be taken with the snare for the windowes from on high are open and the foundations of the earth are mooued 19 The earth is vtterly broken downe the earth hath a sore ruine the earth quaketh excéedingly 20 The earth shall réele to and fro like a dronkarde and shall be remooued like a tent and the iniquitie thereof shall be heauie vpon it it shall fall and not rise vp againe 21 And in that day shall the Lorde visite the hoast aboue that is on hie and the kinges of the worlde that are vpon the earth 22 And they shall be gathered togither as they that be in prison and they shall be shut vp inward and after many dayes shall they be visited 23 The moone shall be abashed and the sunne ashamed when the Lorde of hostes shall raigne in mount Sion and in Hierusalem with worship and in the sight of such as shall be of his counsell The exposition vpon the. 24. Chapter of Esay Beholde the Lord maketh the earth wast and emptie he turneth it c. IT is not vnknowne that vntill the coÌ„ming of our sauiour Christ the Iewes only were the Church and chosen people of god and the Gentiles that is al other nations of the earth of which number we also are were as straungers from god giuen ouer to Idolatrie wickednesse and had no true sense nor knowledge of God and his right worship But after that the Iewes obstinately had * refused Christ and his Gospel preached vnto them and the Apostles were sent to publish the same into the whole worlde the Iewes by Gods iust iudgement were reiected to be no more of the Church of god and the other Nations of the earth before time kept from the true knowledge of God were then receyued and chosen as his Church and people Of this reiecting of the Iewes and of the horrible desolation of their Countrie and Citie Hierusalem For their obstinacie in refusing Christ the true Sauiour offered vnto them and of the calling of
of heauen be opened and God shall powre downe his plagues vppon the wicked and vurepentaunt contemners of the Gospell And the very earth it selfe and the powers and kingdomes thereof shall stagger and reele and in the end consume and take a newe shape For the iniquitie thereof shall be as an heauie burthen vnto it c. The thirde Sunday in Aduent at Morning prayer Esay 25. THou art my Lorde my God I will magnifie thée I will giue thankes vnto thy name for thou hast brought woonderfull things to passe according to thine olde councels truly and faythfully 2 Thou hast made a Citie a heape of stones and brought a strong towne into decay the habitation of straungers hast thou made to be no Citie neyther shall it be buywed anye more 3 Therefore shall the mightie people giue glorie unto thée the Citie of the valiant heathen shall feare thée 4 For thou hast bene a strength vnto the poore and a succour for the néedie in his trouble a refuge agaynst euil weather a shadowe agaynst the heate for the blast of raging men is like a storme that casteth downe a wall 5 Like as the heate in a drie place wasteth all things so shalt thou suppresse the noyse of aliauntes the heate is abated with the shadowe of the clowde euen so shall God asswage the noyse of the cruell tyrannes 6 And in this mountaine shall the Lorde of hostes make vnto all people a feast of plenteous and delicate things euen of most pleasant and daintie dishes 7 And in this mountaine shall the Lorde destroy the couering that all people are wrapped in and the hanging that is spred vpon all nations 8 As for death he hath destroyed it for euer and the Lorde God shall wipe away teares from all faces and the rebuke of his people shall he take away out of all the earth for so the Lorde hath sayde 9 And or that day it shall be sayde Lo this is our God we haue wayted for him and he shall saue vs this is the Lorde in whome we haue hoped we will be merie and reioyce in the saluation that cometh of him 10 For in this mountaine shall the hande of the Lorde ceasse and Moab shall be threshed vnder him euen as straw is troden to dung on the dunghill 11 And he shall stretch out his hande in the middes of them as he that swimmeth casteth out his handes to swimme and with the strength of his handes shall be bring downe their pride 12 The strong holde also and defence of thy walles hath he ouerthrowne cast downe and brought them in the grouned euen vnto dust The exposition vpon the .xxv. Chapter of Esay Thou art my Lorde my God I will magnifie thee I will giue thanks c. THe Prophet in this Chapter foreseeing in spirit and earnestly considering the meruelous * preseruation of the church and kingdome of Christ euen in the middest of the furious raging of this worlde coulde not but breake out to the great prayse extolling of the same his woonderfull goodnesse and clemencie saying Thou art my Lorde my god c. The thing for the which he extolleth Christ Iesu the Messias and sauiour for he is that Lord and God to whom he speaketh is that he maruelously preserueth his Church and people and fulfilleth all his counsayles and promises * truely and faythfully For albeit they seeme often to be prolonged and deferred so that the faithlesse iudge them to be false and vaine yet in the ende they prooue alway most firme and true and are fulfilled with great glorie These counsayles and promises consist in two poyntes The one is that Christ will ouerthrowe and vtterly confounde all Empires and Kingdomes of the worlde all Princes and Tirannes and all other whatsoeuer they be that afflict and persecute the Godly that professe his name and of this speaketh he in the seconde and thirde verses The other poynt is that he will * deliuer and preserue from all euill his Church people seeme they neuer so miserable poore and contemptible in the worlde and of this speaketh hee in the other partes following Thou hast made a city an heape of stones and brought a strong towne c. By the time past the Prophete signifyeth what GOD doth presently and alway will doe in his Church and by the singuler number speaking of one Citie he meaneth many so that the sence is I therefore prayse thee O thou Messias and Sauiour my Lorde and God that by thy mightie power thou doest ouerthrow and bring to vtter confusion the great Cities principalities and powers of the worlde that persecute thy Church and afflict thy people and repell thy Gospell This is it that thou promisest to Abraham our father saying I wil blesse them that blesse thee and I will curse them that curse thee c. And therefore all powers that will not * submit themselues to thee shall perish and come to desolation Therefore shall the mightie people giue glorie vnto thee Vers 3. the Citie of c. Great principalities and Cities contemning and persecuting thy worde are therefore brought to cōfusion that other by their example may learn to feare thy name and acknowledge thy maiestie and mightie power For thou hast beene a strength vnto the poore and a succour for c. This is the seconde part of the counsayles and promises of Christ that he faythfully perfourmeth that is that he preserueth and succoureth his people in all their affliction and therefore to the great comfort of all that are troubled in conscience or otherwise is called here The strength of the poore The succour of the needie A refuge against euill weather and tempestuous troubles A shadow agaynst the heate of persecution to saue and keepe his people And here is it to be obserued diligently that the people of GOD are often afflicted and persecuted in this worlde and therefore that all which will submit themselues to the kingdome of Christ must looke for * no better entertainement here and yet with strong fayth conceyue this comfort that their king their Lorde and God will either mightilye deliuer them presently and bee reuenged of their enimies or else giue them that strength of spirite that they shal not onely paciently suffer that which shal be laid vpon them but also as S. Paule sayth * Glorie in their afflictions that God hath thought them worthie to suffer for his names sake And in this mountaine shall the Lorde of hostes make vnto all people a feast c. The Mount here spoken of is the hill of Sion whereby the Church is figured The feast is the feast of his Gospell published and calling all men to the sweetenesse of euerlasting life which was first preached in Hierusalem by Christ himselfe where also he bestowed the daintie and delicate dishes of his holy spirite and heauenly graces to all them that receyued his Gospell that is to say The
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 〈◊〉 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 â—ine of vanitie and his breath is a bridle of errour in the rawes of the people â–ª 29 And ye shall sing like 〈◊〉 in the night when the holy solemnitie beginneth and ye shall haue gladnesse of hart like as when one commeth with 〈…〉 he hill of the Lorde and to the most mightie one 〈…〉 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 〈◊〉 other men with the 〈◊〉 〈◊〉 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 selâ—â— for succour into Egypt â–ª and might hardly be perswaded otherwise And 〈◊〉 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 〈…〉 Esay in this 〈…〉 from that put 〈◊〉 and sayth 〈…〉 dicut children sayth the Lorde that contemning my worde whereby I haue promised them helpe agaynst the Assirians will 〈◊〉 followe theyr owne 〈…〉 of my holy spirite seeke ayde of straungâ—â—â— for their defence and so adde 〈◊〉 vpon sinnes not onely disobeying my worde in taking that aduice but stubburnely refusing my calling back from the execution 〈◊〉 purpose They 〈…〉 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 lâ—aden 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 â–ª and 〈◊〉 with great hurt and daunger And all to bie the helpe of them that â—â—re 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.
and haue wanteâ— the 〈◊〉 of my yeares 11 I spake within my selfe I will neuer visite the Lorde the Lorde I say in this life I will neuer sée man among the dwellers of the worlde 12 Mine age is 〈◊〉 together and taken away from 〈…〉 I haue hewen of my lyfe by my sinnes like as a weauer cutteth of his webbe he will with pining sickenessâ— make an ende of mée yea he will make an ende of me in one day 13 I thought I would haue liued vntill the morowe but he bruised my bones like a Lion and in one day thou wilt make an ende of me 14 Then chattered I like a swalowe and like a Crane and mourned like a Doue I lift vp mine eyes into the heigth O Lorde sayde I my sicknesse kéepeth me downe 〈◊〉 thou me 15 What shall I say the Lorde hath made a promise to me yea and he him selfe hath perfourmed it I 〈◊〉 therefore so long as I liâ—e sremember this bitternesse of my life 16 O Lord to all those that shall liue hereafter yea to all men shall it be knowne that euen in those yeares I haue a ioyfull life and that it was thou that causedst me to sléepe againe thou hast giuen life to me 17 Beholde bitter as gall was my pensiuenesse so sore longed I for health and it was thy pleasure to deliuer my life from the filthie pit for thou it is O Lorde that hast cast all my sinnes behinde thy backe 18 For hell prayseth not thée death doth not magnifie thée they that go downe into the graue prayse not thy truth 19 But the liuing yea the liuing knowledge thée as I doe this day the father telleth his children of thy faythfulnesse 20 To heale me it is the Lordes worke and we will sing my songs in the house of the Lorde all the dayes of our life 21 And Esay sayde Take a playster of figges and lay it vpon the sore so shal it be whole 22 Then sayde Ezekia O what a myracle is this that I shall go vp into the house of the Lorde The exposition vpon the .38 Chapter of Esay About this time was Ezechias sicke vnto death and the Prophete Esay c. IN this Chapter we haue the example of an other grieuous tentation of the good king Ezechias Who being deliuered from the daunger of the Assirians as is declared in the former Chapter read at morning prayer is now cast into a grieuous and daungerous sickenesse yea and hath the Prophete sent vnto him to denounce as it were from the mouth of God himselfe that he shoulde assuredly die At what time this sicknesse happened it is not certaine whether before the siege of Hierusalem or after But more likely it is that it happened afterwarde For otherwise so notable a circumstance in the time of the siege could not haue bene among other omitted By this example we haue to learne that God * often sendeth many grieuous tentations euen to the good and godly sometime by warre sometime by sickenesse sometime by vniust infamie and reproche sometime otherwise In all which we must learne constantly to continue in fayth and prayer and neuer to dispayre For that GOD of his fatherly prouidence doth it not for our hurt and hinderaunce but for the triall and increase of our fayth Then Ezechia turned his face towarde the wall and prayed c. It is not to be merueled that Ezechias was touched with * sorow by the message of death declared to him by the prophet He was a natural man and therfore abhorred death in his flesh he feared it to be some token of Gods displeasure towarde him because the prophet brought him that message from god He had not yet made perfect the good reformation of his countrey that he had begun and finally he had yet no issue to succeede him Remember O Lorde I beseech thee that I haue walked before thee in truth c. Here Ezechias in this distresse to our good example resorteth to his olde Sanctuarie of prayer and calling vpon god Neyther doth he as it may seeme in his prayer eyther quarrell with God as dealing hardly with him or glorie in his owne worthinesse and vertues But rather comforteth himselfe and stirreth vp his fayth agaynst that tentatioÌ„ which happely Sathan then did put into his minde that he should be reiected and reprobated of God therfore sayth he that all that he did proceeded from a good heart and minde and respected therein the good will and pleasure of God according to his holy worde wherein he might well and did comfort his troubled minde with the * testimonie of a good conscience yet not so that he would therevpon stande in iudgement before God. Then sayde God vnto Esay c. This alteration of sentence is not to be thought mutabilitie or vnconstancie in GOD who by the same Prophete before had denounced death to the same partie For the threatnings and promises of God are oftentimes conditionall and not of determinate purpose in himselfe and therefore vpon the fulfilling of the condition may they without note of inconstancie be altered As it appeareth in the threatning of the Niniuites Ionae 1 and of the king of Gerar. Genes 20. which afterwarde by their repenting and turning to God was altered and so was it here with Ezechias I will put fiftene yeares moe vnto thy life And deliuer thee and the Citie also c. Beholde the effect of earnest prayer and the readie and mercifull goodnesse of GOD towarde them that call vpon him who doth not onely heare his prayer but also confirmed his promise thereof by a notable and straunge miracle A thankesgiuing which Ezechias king of Iuda wrote when he had beene sicke c. This good king Ezechias would not passe ouer with silence the great benefite that God shewed in restoring him to his health and by his Example teacheth what all good men should doe when they feele the great mercies of God wrought in them that is not onely to make it knowne to them that we liue withall but also to cause it to remaine in remembrance to posteritie that Gods name therby may be the more glorified and other the better comforted Thus did * Moyses this did * Anna Samuels mother thus did * Dauid * Ionas * Zacharie * Simeon and the blessed virgine * Marie In the first part of this praier he rehearseth the pensiue sorowful cogitations that he conceyued in his hart in time of his sicknesse through the feare of death hell In the latter he acknowledgeth the mightie worke of God yealdeth prayses for the same I thought I should haue gone to the gates of hell when mine age c. By these wordes it maye appeare in what sort Ezechias did beholde death and whye he shewed himselfe so pensiue therein that is because hee thought himselfe out of the fauour of GOD and therefore in daunger of hell fire
and make your fiers vnder euery Oke and greene Tree and in the Valleyes and Dennes of Stone cruelly kill and offer your children according to the maner of the Heathen I chose you to be my portion my part and my heritage of all the people of the earth but so that you shoulde bee contented with me your God alone and with that Worshippe that I had appoynted But seeing you haue forsaken me and contrarie to my lawe made you Images and aulters of stone by the ryuer sides I leaue you nowe to your owne superstitious deuises and that shall be your part that you haue chosen For before them you plentifully powred out your meate and drinke offerings Thou O Hierusalem hast made thy bed vpon high Mountaines c. That is thou hast vpon the high mountaynes made thy large Chappelles and Aulters in which thou goest an whooring and offerest sacrifices to other Gods besides me yea behinde euery Chappell doore thou hangest vp thy monuments of remembraunce to shew the great deuotion and zeale that thou bearest to those Idols and false Gods before whome thou hast discouered thy vnfaythfulnesse towardes me and hast gone on pilgrimage from place to place wheresoeuer thou heardest such dennes of Idolatrie to be Thus doest thou Hierusalem leaue no place vndistayned with thy wickednesse Groues wooddes and trees Welles and riuers rockes and stones mountaines and hilles valleys and playnes and euery place that to thee seemeth pleasant Yea and aboue all this mistrusting my ayde and helpe in thy distresse Thou sendest Presents and messengers for ayde and succour to Heathē and Idolatrous Princes which haue not bene hable to deliuer thee I haue apoynted thee but one way of safetie that is the Obedience of my lawe But thou forsakest that and traueylest about many wayes and deuises of thine owne braine and that so diligently and earnestly that nothing can make thee giue ouer no not though thou see thy labours to be lost and vtterly vnprofitable yet so long as thou canst feele thy handes hable to styrre wilt thou neuer say I am now weary of my vaine labours I haue done Whome hast thou feared in all this thy traueyle thou wilt pretende perhaps that thou hast bene abashed of me but I tell thee I will no longer dissemble as before I haue done thou sayest falsely thou hast not remembred me nor are thy sacrifices such as I delight in or such wherewith thou canst be holpen but such they are as blinde thee and make that thou canst neuer knowe thine owne sinne and wickednesse but put thee in confidence of thine owne iustice Therefore when thou in thy distresse shalt lament and crie let all the Heape of thy hill woorshippes and Idolatrous deuises deliuer thee if they can but of so little weyght are they and of so small force that one blast of vanitie shall blowe them all away Consider therfore in what maner of thinges you haue put your trust Neuerthelesse they that put their trust in me shall inherite the lande c. This seconde part of the Chapter is a comfort of the godly that turne to God by repentance and put their trust in him For as the wicked shall perish and vanish away with their Idols so shall the faythfull that trust in God be saued and receyue comfort Therefore thus saieth the Lorde make plaine make plaine c. As the Prophete here particulerly respecteth the comfort of the faythfull in his time so he especiallye regardeth the promise of saluation made in Messias Christ Iesu And therefore as in an other place it is sayde in the person of Iohn Baptist Parate viam domino c. so here in the person of the Apostles and Preachers of the Gospell he sayeth Make plaine make plaine and clense the streetes take all stumbling blockes and offences out of my peoples way Remooue all impediments that is self-loue contempt of God and his worde vnfaythfulnesse care of the worlde delight in pleasure superstition Idolatrie false worshippings and all other lettes whereby my people are hindered from comming to me For though I dwell high in heauen I will not dispise the humble and contrite heart I will not be * long angrie with poore and troubled consciences but with the spirite of my comfort will I relieue them I will not striue with them for euer I know their wickednesse I made their spirite or soule and inclosed it in that brickle bodie They are not hable therfore to abide my displeasure I am wroth with them for the tyme and punish them for their couetousnesse and other offences not to confound them but to the ende that they should forsake them But so corrupt are they that they go on still in the wayes of their owne heartes and will not obey Therefore I might iustly destroy them but I will not I will preuent them with my mercye and I will bring them into the way againe and direct them with my spirit I will * restore them to comfort and make glad those that be sorrowfull in their behalfe I will woorke the fruites of prayse and thankesgiuing by the mouth of preachers that shall denounce peace and comfort to all aswell those that be farre of as those that be nigh aswell to Iew as Gentile and of the Iewes aswell to them that are captiue abroade as to them that are in their countrie at home But the wicked and they that doe not beleeue shal haue no peace no quietnesse no comfort but perpetual torment and anguish of mind so that their consciences shal be like the Sea tossed with waues and surges The fourth Sunday after the Epiphanie at Euening prayer Esay 58. CRie nowe as lowde as thou canst leaue not of A lift vp thy voyce like a trumpet and shewe my people their offences and the house of Iacob their sinnes 2 For they seeke me dayly and will knowe my wayes euen as it were a people that did right and had not forsaken the statutes of their God they aske of me concerning right iudgement and will be nie vnto God. 3 Wherefore fast we say they and thou séest it not we put our liues to straytnesse and thou regardest it not 4 Beholde when ye fast your lust remayneth still for ye doe no lesse violence to your debters lo ye fast to strife and debate and to smite with your fist without mercie nowe ye shall not fast thus that your voyce might be heard aboue 5 Thinke ye this fast pleaseth me that a man should chasten himselfe for a day and to hang downe his heade like a bulrush and to lie vpon the earth in an hearie cloth Should that be called fasting or a day that pleaseth the Lorde 6 Doth not this fasting rather please me That thou lose the wicked bandes that thou take of the ouer heauie burthens that thou let the oppressed go free and breake all maner of yoke
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 â—â—ht 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 â–ª 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 â–ª 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
which is agayne deuyded into three partes The vpper Region next the Firmament The middle Region where the Clowdes and vpper waters by Gods prouidence are stayed to the great benefite of the world and The neather part left for the commoditie of Gods Creatures to liue and breath in The vpper waters are reserued aswell to make the earth * Fruitfull by sending them downe in due season according to his gracious prouidence as also by hys iustice in way of punishment to work the Plague of Sinfull men as we euidently see in the example of the * generall Deluge and in sending vnseasonable weathering to take from vs the fruites of the earth Let the earth bring forth budde grene hearbe apt to seede and fruitfull c. When we see these faire and manifold Commodities of the earth the greene Grasse the bewtifull Flowers and hearbes the Fruites of Trees and Graine to the singular benefite of man and beast we must not thinke that the same cōmeth by course of Nature only but by the singular Prouidence of God sending the same to the Reliefe of his creatures For the sweet cōfort of this place read Psal 104. He causeth grasse to growe for cattell and herbes for the vse of men that he maye bring forth Foode out of the earth both VVine that maketh gladde the hart of man and Oyle to make him haue a cheerefull countenance and also Bread to strengthen mens harts God hath made not onely fruites of one kinde but of Innumerable sorts that we might thereby vnderstande the bountifull goodnesse and riches of his mercies towardes vs. Let there be lightes in the Firmament of heauen that they may deuide c. Et sint in signa c. The vse and benefite of the Moone Sunne and Planets is not onely to giue light vnto the worlde but to make distinctions of Times and seasons as Sommer VVinter Autumne the Spring also Yeares Moneths VVekes dayes and houres which distinction much serueth to the vse and commoditie of mans life And God made the beaste of the earth and euery thing that creepeth c. Hereby we haue to learne that the Prouidence of God stretcheth not onely to Man Beast Fishe Foule such like but to the verie smallest things and of least estimatiō as Wormes Flees Fleas and other Vermine whatsoeuer be they in mans fight neuer so contemptible For God vseth the same at his pleasure eyther to the benefite or to the punishment of Mankinde as it may very well * appeare by sundrie of the Plagues of Aegipt wherein he vsed these things for his instruments And God sayde let vs make man in our Image after our likenesse c. After God had created and made perfite all the Furniture of Heauen and earth and by his wisedome marueylously distincted eche thing in hys kinde place and office he lastly commeth to the Making of mankinde as that thing vnto whose vse principallie al other his creatures might seeme to be framed That he in the vse of them might vnderstande the great goodnesse of his Lorde and Maker towarde him and for the same yeelde vnto him true Worship and glorie Concerning Man he noteth here briefely 3. thinges his Creation his Dignitie his Blessing and encrease Of his Creation it will be spoken in the next chapiter more particularly Of his Dignitie aboue all other Creatures this is one euident testimonie that he sayth not let Man be made as he sayde before of other things Let there be a lyght Let there be a Firmament c. But to declare vnto vs that it was a Worke of greater worthynesse He as it were calleth in cōsultation his VVisdom that is the seconde person in Trinitie and hys Vertue or VVoorking Power that is his Holy spirit and saith Let vs make man. So that in the making of Man is a more perfite token giuen of the Three Persons in Trinitie then in the Creating of any other part of the worlde And further to declare the Dignitie of man He was made according to the * Image of God whereby we maye not thinke as some wicked heretikes haue done that God hath a like proportion of body as we see man to haue For that is not the Image or likenes that is here spoken of but as God was Wise Iuste Mercifull Good Innocent Holy Immortall so was Man made by God wise iuste mercifull good innocent holy immortall and to expresse a more perfite lykenesse he was made of power and appointed Lorde and Ruler ouer all the other Creatures of the worlde This Image by the fall of Adam was almost cleane blotted out and restored againe by the * second Adam Christ Iesu to that perfectnesse that this frayle and mortall lyfe might beare carying continually about with vs in our bosomes the * stings of our corruption lyricking vs forward still to vngodlynesse The blessing of encrease and multiplying that God giueth vnto Man declareth that he was made Male and Female to the ende that by lawfull procreation they might fulfill the earth and raise vp a large and great Church or congregation of holy Creatures to giue Honor and glorie to their Lorde and maker Wherefore it cannot be thought that Mariage and the lawfull ioyning of Man and Woman is an euill or an vncleane thing but the lawfull and good ordinance of God himselfe And therfore well sayth Saint Paule Honorable in all persons is VVedlock and the bedde vndefiled but VVhooremaysters and Adulterers God will iudge God sawe euery thing that he had made and beholde they were exceeding c. This Iudgement of God that here he gyueth vpon hys workes pronouncing them to be all verie Good ought to be vnto vs a Rule that we presume not to speake or thinke otherwise of them and shewe our selues therein vnthankfull to our God maker If there be eyther fruites or herbs or beasts that we accompt and call Euill or Hurtfull it riseth eyther of our Vnperfitnesse that vnderstande not the right vse of them or else of the Curse of God for the Sinne and fall of Adam by which as Man himselfe so diuers other Creatures are fallen frō that Perfection in which they were first made by GOD So that the Sinne of Man and not Gods creation is cause therof The Sunday called Septuagesima at Euening prayer Genesis 2. THus the heauens and earth were finished and all the hoast of them 2. And in the seuenth day God ended his worke which he had made And the seuenth day he rested from all his worke which he had made 3 And God blessed the seuenth day and sanctified it because that in it he had rested from al his worke which God ordened to make 4 These are the generations of the heauens and of the earth when they were created in the daye when the Lorde God made the earth and the heauens 5 And euery plant of the fielde before it
was in the earth and euery herbe of the fielde before it grewe For the Lorde God had not yet caused it to raine vpon the earth neyther vvas there a man to till the grounde 6 But there went vp a mist from the earth and watered the whole face of the ground 7 The Lorde God also dyd shape man of the dust of the ground and breathed into hys nosethrilles the breath of life and man was a liuing soule 8 And the Lorde God planted a Garden eastwarde in Eden and there he put the man whome he had shapen 9 Moreouer out of the ground made the Lorde God to growe euery trée that was fayre to sight and pleasant to eat The trée of life in the middest of the Garden and the trée of knowledge of good and euill 10 And out of Eden there went forth a ryuer to water the Garden and from thence it was deuided and became into foure heades 11 The name of the first is Pison the same is it that compasseâ—h the whole lande of Hauilab where there is golde 12 And the golde of the lande is very good There is also Bdellium and the Onix stone 13 The name of the second riuer is Gihon the same is it that compasseth the whole land of Ethiopia 14 The name of the thirde Ryuer is Hidekel and it goeth towarde the east side of Assyrta and the fourth ryuer is Euphrates 15 And the Lorde God tooke the man and put him into the gardeÌ„ of Eden that be might worke it and kéepe it 16 And the Lorde God commaunded the man saying Eating thou shalt eate of euery trée of the garden 17 But as touching the trée of knowledge of good And euill thou shalt not eate of it For in what daye so euer thou eatest thereof thou shalt die the death 18 And the Lorde God sayde It is not good that the man should be alone I will make him an helpe lyke vnto hym 19 And so out of the grounde the Lorde God had shapen euery beast of the fielde and euery foule of the ayre and brought them vnto man that he might sée howe he woulde call them For likewise as man named euery lyuing thing so was the name thereof 20 And the man gaue names to all cattell and foule of the ayre and to euery beast of the fielde but for man founde he not an helpe like vnto him 21 The Lorde God caused a déepe sléepe to fall vpon Adam and he slept and he tooke one of his ribbes and closed vp the place with fleshe in steade thereof 22 And the ribbe which the Lorde God hath taken from man made he a woman and brought her vnto the man. 23 And man sayde This is nowe bone of my bones and fleshe of my flesh she shall be called woman bicause she was taken out of man. 24 For this cause shall man leaue his father and his mother and shall be ioyned with his wyfe and they shall become one fleshe 25 And they were both naked the man and his wyfe and were not ashamed The Exposition vpon the .ij. Chapter of Genesis Thus the heauens and earth was finished and all the hoast of them c. SEing that when Man was made the whole worlde had his perfection and ending it maye appeare that all thinges by Gods goodnesse were made for man and to his vse which consideration oâ—â—ght to moue men to bee thankefull vnto God for so great and vnestimable Benefites and to * doe all things to his Honour and glorie according to the ende of their Creation For as the world was made for Man So Man was created to set forth the praise and glorie of god By this worde Hoste he meaneth the Furniture of heauen and Earth and the Multitude of all Gods creatures belonging to them both And therfore when God is often in Scripture called* The Lorde of Hostes it is ment he is the Lord and maker of all Creatures and hath them all at hys commaundement eyther to defende his people or to worke punishment vpon his Enimies And the seauenth daye he rested from all the workes that he made c. Verie well saith Augustine God rested the seauenth day from the worke of Creation but he neuer Ceaseth from the rule of his gouernance For the same God that in the beginning made Heauen and Earth and all Creatures contayned in them doth now also continually Preserue Maintaine and gouerne the same Therefore we are no 〈◊〉 nowe daylie bounde to thanke God for the Preseruation of his Creatures to our vse then we were at the beginning for Making of them We maye not thinke that Creatures once made doe preserue and prosper themselues by a course of Nature oâ—ely but that it is the finger of God and his gratious Prouidence that woâ—â—eth coÌ„tinually in them By him saith Saint Paule wee haue our Being we Liue and we Mooue And to the Hebr. Sustayning all things by the worde of his power And God blessed the seauenth day and sanctified it because c. There are 4. causes why God sanctified the seuenth day 1 The first because he ceased from the making of any mo new Creatures 2 The second for the Worthynesse of mankinde whose creation and making was the Ende of the whole worlde 3 The thirde that it might be an institution and ordinance of a worship due vnto God on the behalf of Man wherby he should set forth his prayse and Glory and acknowledge his vnestimable goodnesse towarde him 4 The fourth that it might be a Figure of Immortality and of our eternal Rest with God in heauen after the ende of the worlde For the Lord God had not yet caused it to raine vpon the earth c. At the beginning thinges that grewe on the Earth were brought forth by God without raine and without labour of mans hande but afterward God giueth in commaundement that Man should Manure the Earth and God did sende Raine to season and moyst it Wherefore Men must Laboure and traueile Plant and Sowe and not looke to eate the fruites of the Earth * in Idlenesse And yet must he not so trust in his worke and labour as though it coulde be of any force or worke benefite vnto him without the goodnesse of God in Seasoning the Earth and prospering his labors and traualles The prouidence of God will haue both to go togither Mans painefull labour and Gods gracious working The Lord also did shape man of the dust of the Grounde c. Here Moyses returneth againe to the worke of the sixt day and expoundeth nowe that he left vnspoken before that is that God made the body of Man of the dust of the Earth He had before sayde that God did make Man according to his owne Image which was the greatest Dignitie that could be giuen vnto Man But nowe least by that pretence he should be puffed vp with Pride he setteth before his eyes his Base
and simple beginning that he came of the * Dust of the Earth And therefore hath no cause to glorie in his owne worthinesse And if he be any thing more than any other common Creatures that the Prayse thereof is to be giuen to God alone Therefore to beate downe the pride of Mans corrupt Nature very wel saith Iesus Sirach VVhy art thou so proude O thou Dust and Ashes And the Lorde God planted a Garden Eastwarde in Eden c. In this that God did set Man in a Paradise or Garden of pleasure it maketh muche to the aduauncement of Mans dignitie and the settinge forth of the great Fauour of God towarde him who woulde not haue his principall Creature whome he had made as Lorde of all other to inhabite in a cōmon place of the Earth but in a plat framed of purpose replenished with al maner of plesure delight according as is here discribed by Moyses Where or in what part of the world this Paradise was or whether it doe at this day remaine or no we may not be Curious to search or determine It may well be thought that that place of delight and pleasure that was prepared for Man in his Innocencie when he sinned and fell from the obedience of God his maker was defaced partly by the * Curse that for the same fel vpon the Earth partly by the generall Deluge ouerflowing the whole lande and all the partes thereof And if we shoulde assigne it to any place it is most likely to haue beene about the coastes of Mesaporamia and Armenia c. where the Riuers Euphrates and Tigris are The Tree of Life planted in Paradise may be thought to be that by the fruite whereof if man had not Sinned he should haue continued Immortall The Tree of knowledge of Good and Euill was that tree which God to trie the Obedience of Adam did Forbid him to taste of and tooke the name of that miserable euent that after fell vnto him by his Disobedience For thereby he vnderstoode euill and was ashamed of himselfe And out of Eden there went foorth a ryuer of water c. Forsomuch as the Riuers that beare those names at this day and flowe into the partes here mencioned haue their heades and beginninges farre asunder it is mooued as a doubt howe they are reported here to haue one heade and spring For aunswere herevnto we must vnderstand that in the time of the generall Deluge when all the fountaynes of the Earth brake out by the prouidence of God to drowne the worlde for sinne it is not vnlikely that this Spring also and the Ryuers that grewe thereof by the continuance of the Deluge did alter and varied their course and toke also other beginnings then before they had Some other thinke that at the same Deluge the sea swelling to drowne the Earth did ouerwhelme that place where Paradice was from whence these Ryuers had their beginning and that it so remayneth at this day either where the redde Sea is or in some partes of the Sea there bordering And the Lorde God commaunded Man saying eating thou shalt eate c. It is not to be thought that God had Inspired the diuin◠knowledge of good and euill into the fruites of this tree but it is to be vnderstanded that it was a type or Figure of perfite knowledge of good and euill which becommeth the wisedome of God alone being hable to declare the perfect causes of all thinges both generally and particularly wherevnto God woulde not haue Man arrogantly to aspire as a thing farre aboue his Cōdition and therefore commaunded him vnder a great paine not to taste of this fruite Augustine and others iudge that the name was giuen to this tree by the euent that folowed For Man by the tasting of that fruite to his owne great harme by experience learned the difference betweene the goodnesse of obedience innocencie felicitie immortalitie and the * euill of disobedience sinfulnesse miserie and death And the Lorde sayd it is not good for man to be alone I will make him an helpe c. Seeing that God had made Man as he did other Creatures to this ende that he should multiply and encrease vpon the face of y Earth it was not fitte and conuenient for him to be alone therefore God of his great goodnesse respecting this his purpose in creating of Mankinde sayth he will make an Helper to Adam like himselfe The woman lawefullye ioyned to Man bringeth three Helpes which he cannot haue without hir 1 The first is the Helping to Procreation and multiplying of mankinde 2 The seconde is that she is a lawfull Remedie agaynst whoredom al filthy vncleane lusts To auoyd fornication sayth Paule let ech man haue his wife And again It is better to Marry than to burne 3 The thirde Helpe is Comfort in sickenesse in affliction and in all houshold cares and troubles as in education of children and keeping the family in order In this place haue we the Institution and notable commendation of matrimonie by God himselfe euen before the fall of Adam Which maketh greatly agaynst all such that vnder a colour of hipocrisy in the Spirit of Antichrist depraue the Institution of God and make Mariage a Wallowing in the Flesh or a Permission onely for the auoyding of a greater euill c. For this cause shall man leaue his father and his mother and shall be ioyned c. After the Institution of matrimonie Moyses addeth the Indissoluble bonde and knot whereby the husbande and wife are fastened togither by the ordinance of God and sheweth that it is * straighter than any other coniunction in the societie of mankinde Inso much that it is a lesse offence to forsake Father and Mother and to leaue them succourlesse whiche notwithstanding ought by Gods commaundement to be honoured then it is to doe the like towarde his lawfull maried Wife Wherefore let them looke well what they doe that are readie for Light and Small causes to Seperate man and wife Seeing that Christ himselfe sayth that VVhosoeuer is separated from his wyfe sauing for fornication and marieth another committeth adulterie The sunday called Sexagesima at Morning prayer Genesis 3. ANd the Serpent was subtiler then euery beast of the fielde which the Lorde God had made and he saide vnto the woman yea hath God saide ye shall not eate of euery tree of the garden 2 And the woman sayde vnto the Serpent We eate of the fruite of the trées of the garden 3 But as for the fruite of the trée which is in the midst of the garden God hath sayde Ye shall not eate of it neyther shall ye touche it least peraduenture ye die 4 And the Serpent sayde vnto the woman Ye shall not dye the death 5 For God both knowe that the same daye that ye eate thereof your eyes shall be opened and ye shall be as Gods knowing good and euill 6 And
sâ— the woman seing that the same tree was good to eate of and pleasant to the eyes and a trée to be desired to make one wise tooke of the fruite thereof and did â—ate and gaue also vnto her husbande being with hir and he did eate 7 Then the eyes of them both were opened and they knewe that they were naked and they sowed Figge leaues together and made themselues apernes 8 And they heard the voyce of the Lorde God walking in the Garden in the coole of the day 〈◊〉 Adam and his wife hid themselues from the presence of the Lord God amongst the trées of the garden 9 And the Lord God called Adam and sayde vnto him Where art thou 10 Which saide I heard thy voyce in the garden and was afrayde because I was naked and hid my selfe 11 And he sayde Who tolde thée that thou wast naked Hast thou not eaten of the same trée concerning the which I commaunded thée that thou shouldest not eate of it 12 And Adam sayde The woman whome thou gauest to be with me she gaue me of the trée and I did eate 13 And the Lorde God sayde vnto the woman Why hast thou done this And the woman sayd The Serpent beguyled me and I did eate 14 And the Lorde God sayde vnto the Serpent Because thou half done this thou art cursed aboue all cattell and aboue euery beast of the fielde vpon thy belly shalt thou go and dust shalt thou eate all the dayes of thy life 15 I will also put enmitie betwéene thée and the woman betwéene thy séede and her séede and it shall treade downe thy head and thou shalt treade vpon his héele 16 But vnto the woman he sayde In multiplying I will multiply thy sorowe and thy conceptions In sorrowe thou shalt bring forth children thy desire shal be to thy husband and he shall haue the rule of thée 17 Vnto Adam he said Because thou hast hearkened vnto the voyce of thy wife and hast eaten of the trée concerning the which I commauÌ„ded thée saying Thou shalt not eate of it cursed is the grounde for thy sake in sorrowe shalt thou eate of it all the dayes of thy life 18 Thorne also and thistle shall it bring forth to thée and thou shalt eate the hearbe of the fielde 19 In the sweate of thy face shalt thou eate breade till thou be turned againe into the grounde for out of it wast thou taken For oust thou art and into dust shalt thou be turned againe 20 And Adam called his wifes name Heua because she was the mother of all lyuing 21 Vnto Adam also and to his wife did the Lorde God make garmentes of skiâ—â—es and he put them on 22 And the Lorde God sayde Beholde this man is become as one of vs in knowing good and euill And nowe least peraduenture he put forth his hande and take also of the trée of life and eate and liue for euen 23 The â—efore the Lorde God sent him forth from the garden of Eden â–ª to dresse the grounde whence he was taken 24 And so he droue out man and at the East side of the Garden of Eden he set Cherubins and a fierie two edged sworde to kéepe the way of the trée of lyfe The Exposition vpon the .iij. Chapter of Genesis And the Serpent was subtiler then euery beast of the fielde which the c. IN this chapter are 3. things conteyned First the temptation seducing and transgression of mankind wrought by the Serpent Secondly the Condemnation and punishment of Man Woman and the Serpent Thirdly the the Casting of Man out of Paradise As touching the first Saran enemie to Mankinde and enuying the happie estate that he was in by the sufferance of God abused the Serpent as his fittest Iâ—strument to deceaue man and Seduce him froÌ„ the obedience of god For we may not thinke that the Serpent dyd this of his owne motion nor phantastically dreame that beastes of the fielde Coulde then vse a distinct Speech to declare there mindes as here the Serpent doth But God for Causes to his secrete wisedome onely knowne suffred the Deuill to abuse the tongue of the Serpent as he afterward did suffer him to be a * lying spirite in the mouth of the false Prophetes to deceyue Achab. And as the good Angell of God miraculously * opened the mouth of Balahams Asse to Speake vnto hys maister And if it shall seeme straunge to any man that Eua was not afraide to talke with the Serpent he must vnderstande that before Adam fell from God by Disobedience the beastes of the fielde were not so terrible to Man as since that time they haue beene Yea it may well be gathered that the Serpent was more familiar with Man then any other beast and that the Deuill Craftily tooke that occasion to worke by hym and the woman sooner seduced and ouercome as well by that as by hearing of him to speake Contrarie to the maner of other beastes This I gather by that punishment of the Serpent that God after pronounceth I will set enemitie betwene thee and the woman c. For thereby it maye appeare that before there was a Certaine inclination of kindnesse and familiaritie betweene them more then in other In this temptation of Adam in Paradise we haue to learne that no Place is free to man from temptation yea that the Deuill then worketh most perilously and most preuayleth when we are in the state of Prosperitie and Felicitie and therfore at that time we ought by all meanes most diligently to beware of him For by Prosperitie we soonest forget our selues and are most easely intrapped And the Serpent sayde vnto the woman ye shall not die the death c. Here let vs diligenly note How Satan not only at thys time but in all ages dealeth toward God and his holy worde When the will of God is deliuered vnto his people by his true and sincere worde * then immediatly doth the Deuill by his Instrumentes seeke to Corrupt and falsifie the same eyther by manifest impugning it as vntrue or by writhed interpretations drawing it to another Sence then it was spoken in and al to seduce the people of God froÌ„ his True worship and obedience From this roote commeth those things that of late hath bene taught in the Church when God had sayde* Thou shalt make vnto thy selfe no grauen Image thou shalt not bowe downe vnto them c. The Serpent with his lying tongue impugneth it saying Thou mayest with great holynesse fill the Churches and places of prayer with Images and go in Pilgrimage to them and worship them by kneeling by offering by sensing and all other meanes of honour â–ª When Christ saide in the * institution of the Sacrament Drinke you all of this Nay sayth the Serpent The laye men maye not drinke of this but Priests onely When the word of God teacheth vs that Christ â–ª with * one oblation made perfite all that be
that felicitie that is * purchased for vs by Christ Iesus our seconde Adam It cannot be that we shall feele the sweetnesse of the felicitie of our redemption by Christ Iesu except we feele in deede wyth humble heartes what we are by the disobedience of our first father that is nothing but Dust Ashes And the Lorde sayde beholde this man is become as one of vs in knowing good c. By this euent we may learne with howe euill successe man doth yeeld to the disobedience of God at the perswasion of Sathan and his wicked instruments They where promised to be Gods but after they had eaten they were so farre from the glorie of God that they were debased vnder the Condition of Man and made almost equall wyth Beasts They were promised the Knowledge of good and euill wherby they shoulde ascend to perfect Wisedom but they became more mad and foolishe than other common Creatures they vnderstoode what was Good but by the miserable losse of that goodnesse which before they had they knew by experience in Sin what was euil but that Knowledge and experience they bought with the Losse of eternall Felicitie and Loue of God. Therefore the Lorde God sent him forth of the Garden of Eden c. It was the iust iudgement of God to Cast Adam out of Paradice because he neglecting the consideration of so great Dignitie felicity wherin he was placed did transgresse the Law of Paradice forgetting whence he was taken and into what Place he was transferred At the East side of the Garden he did set Cherubins and a fierie two edged c. God might by some priuie meanes haue kept Adam out of Paradice and from the tree of Life but his pleasure was by this outwarde and sensible way to Cut of from Adam all hope of atteyning the same hereafter that thereby he might the sooner submit himselfe to the will and pleasure of god Mans stubburnnesse hopeth and attempteth many things impossible which he woulde not doe if he did see before his eyes vnuincible resistance as in this place the Aungell and the fierie sworde Was. Sexagesima Sunday at Euening prayer Genesis 6. ANd it came to passe that when men began to be multiplied in the vpper face of the earth there were daughters borne vnto them 2. And the sonnes of God also sawe the daughters of men that they were fayre and they tooke them wyues such as they lyked from among them all 3 And the Lorde sayde My spirite shall not alwayes striue with man because he is fleshe yet hys dayes shall be an hundred and twentie yeares 4 But there were Gyantes in those dayes in the earth yea and after that the sonnes of God came vnto the daughters of men and had begotten children of them the same became mightie men of the worlde and men of renowne 5 But God sawe that the malice of man was great in the earth and all the imagination of the thoughtes of his heart vvas onely euill euery day 6 And it repented the Lorde that he had made man vpon the earth and he was touched with sorowe in his heart 7 And the Lorde sayde I will from the vpper face of the earth destroyman whom I haue created from man vnto cattel vnto worme and vnto foules of the ayre For it repenteth me that I haue made them 8 But Noah founde grace in the eyes of the Lorde 9 These are the generation of Noah Noah vvas a iust man and pefect in his generations and walked with God. 10 Noah begat thrée sonnes Sem Ham and Iaphath 11 The earth also was corrupt before GOD and the same earth was filled with crueltie 12 And God looked vpon the earth and beholde it was corrupt for all fleshe had corrupted his way vpon earth 13 And God said vnto Noah The ende of all flesh is come before me for the earth is filled with crueltie through them and beholde I will destroy them with the earth 14 Make thée an Arke of Pine trées Habitations shalt thou make in the Ark and shalt pitch it within and without with pitch 15 And of this fashion shalt thou make it The length of the Arke shall be thrée hundred cubites the breadth of it fiftie cubites and the height of it thirtie cubites 16 A window shalt thou make in the arke and in a cubite shalt thou finish it aboue but the doore of the arke shalt thou set in the side thereof With thrée loftes one aboue another shalt thou make it 17 And beholde I euen I doe bring a floud of waters vpon the earth to destroye all flesh wherein is the breath of life vnder heauen and euerye thing that is in the earth shall perish 18 With thée also will I make my couenant and thou shalt come into the Arke thou and thy sonnes thy wyfe and thy sonnes wiues with thée 19 And of euery liuing thing of all flesh a payre of euery one shalt thou bring into the ark to kéepe them aliue with thée they shall be male and female 20 Of feathered foules also after their kinde and of all cattell after their kinde of euery worme of the earth after hys kynde two of enery sort shall come vnto thée to kéepe them aliue 21 And take thou with thée of all meats that is eaten and thou shalt lay it vp with thée that it may be meate for thée and them 22 Noah therefore did according vnto all that God commanded him euen so did he The Exposition vpon the sixt Chapter of Genesis And it came to passe that when men began to be multiplied in the vpper c. THe sonnes of God in this place are taken to be the sonnes of Seth and his godly posteritie whiche professed the name of GOD and his true worship And the daughters of men are vnderstanded to be the Daughters of Cain and his vngodly Generation which contemned the name of God and gaue themselues to the lustes of the worlde So that the sense is that the whole worlde was Corrupted and giuen ouer to their sensuall pleasure For not onely the wicked generation of Cain and his ofspring but the posteritie of the godly also forsooke the feare of God and without all regarde of Conscience onely to satisfie their Carnall lust and pleasure tooke wiues of the daughters of the vngodly worldlings * which seduced them from the true worship of God and vertuous life to the Contempt of God and all Corruption and wickednesse of the flesh Therefore GOD iustly breaketh out in displeasure agaynst mankinde and sayth that His spirite shoulde not alwayes or for euer thus striue and trauaile with them as hitherto he had done to bring them to amendment because they were altogither fleshly and vncorrigible and giuen ouer to the wicked deuises of their owne mindes Wherefore he doth appoynt them * a determinate time within which if they did not repent and amende he woulde surely destroy them And this time was the space
now his bloud is required 23 They were not aware that Ioseph vnderstoode them for he spake vnto them by an interpreter 24 And he turned from them and wept and turned to them againe and communed with them and tooke out Simeon from amongst them and bound him before their eies 25 And Ioseph commaunded to fill their sacks with corne and put euery mans money in his sacke and to giue them vittaile to spende by the way and thus did he vnto them 26 And they laded their asses with the corne and departed thence 27 And as one of them opened his sack for to giue his asse proueÌ„der in the Inne he espied his money for it was in his sackes mouth 28 And he saide vnto his brethren My money is restored to me againe for lo it is in my sacke And their heart fayled them and they were astonied and sayde one to another why hath God dealt thus with vs 29 And they came vnto Iacob their father vnto the land of Chanaan and tolde him all that befell vnto them saying 30 The man vvho is the Lorde of the lande spake roughly to vs and tooke vs for spies of the countrie 31 And we sayde vnto him We meane truely we neuer were spyes 32 We be twelue brethren sonnes of our father one is awaye and the yongest is thys day with our father in the lande of Chanaan 33 And the Lorde of the countrie saide againe vnto vs Hereby shall I knowe that ye meane truely Leaue one of your brethren here with me and take foode to put away the famine from your housholdes and get you awaye 34 And bring your yongest brother vnto me that I may knowe that you are no spies but meane truely so will I deliuer you your brother and ye shall occupie in the lande 35 And as they emptied their sackes beholde euery mans bundell of money was in his sacke And when both they and their father sawe the bundelles of money they were afraide 36 And Iacob their father sayde vnto them Me haue ye robbed of my children Ioseph is away and Simeon is away and ye will take Beniamin away all these things are against me 37 Ruben said vnto his father Slay my two sonnes it I bring him not to thée againe deliuer him to my hande and I will bring him to thée againe 38 And he sayd My sonne shall not go downe with you for his brother is dead and he is left alone if destruction come vpon him by the way which ye go ye shal bring my gray heade with sorowe vnto the graue The Exposition vpon the .42 Chapter of Esay And he saide beholde I haue hearde there is corne in Egypt c. THe house of the good Patriarke and godly father Iacob was subiect to the necessitie and daunger of the Famine euen as * before it had happened to Abraham and Isaac So God is wont often to make his good and godly persons partakers of the common Calamities to the ende that that rod which is to the wicked a Punishment and correction may be to them an Exercise of their Fayth and pacience to their greater benefite So it fell out to * Ieremy Ezechiel Daniel We haue here also to obserue the course of Gods Prouidence falling out to truth when men least thinke of it Iosephs * Dreame that moued his brethren to enuye him is nowe vpon this occasion to be fulfilled Ioseph was now of great authority in Egypt without whose consent no Corne could be solde And Iacob although vnknowing is moued by the Instinction of God to sende his sonnes into Egypt to bye corne by which occasion they must needs come to Ioseph and Honor him as Lorde of the lande So went Iosephs tenne brethren c. but Beniamin Iosephs brother Iacob c. You haue here the Example of a Fatherly and tender Loue towarde his yonger sonne whom he would not rashely commit to Daunger eyther by reason of his Tender age or other Incident occasions more like to fall to hym then to his other Children And Iosephs brethren came and bowed themselues before him c. The Dreame that Ioseph tolde to his brethren Cap. 37. is here performed but vtterly as yet vnknown to themselues as often Prophesies are fulfilled by the Ignorance of men in Gods affayres It was prophesied that the Iewes should Reiect and put to death Christ the Son of God which they did in deede by Ignorance For if they had known it they would not haue crucified the Lord of glorie Act. 3. 1. Cor. 2. The Apostle propheseth That in the latter dayes some should attende to false spirites and doctrines of Deuils 1. Tim. 4. And so we see it to haue fallen out but not with the Knowledge and Confession of them that doe it who obstinately stande in this that they Defende nothing but Truth and Godlynesse But * God will be alway iustified in his Prophecies and Promises and all * Men shall be founde Liers When Joseph sawe his brethren he knewe c. and spake roughly vnto them c. This might seeme to be of 〈◊〉 or vpon desire of Reuengement that Ioseph vseth the 〈◊〉 Roughly But we 〈…〉 the Acts of good men by the 〈…〉 at the first vntill we see the Ende of their doings For oftentimes they haue other causes 〈…〉 then commonly to all men are knowne Christ him selfe spake * Roughly to the 〈…〉 the first 〈◊〉 in the End he 〈…〉 with Clement Ioseph knowing by his 〈…〉 the Wickednesse of his Brethren might 〈◊〉 Doubt whether they had 〈◊〉 the 〈…〉 his yongeâ— brother 〈…〉 To boulte it out whether it 〈…〉 And Ioseph remembred his dreames that he dreamed of them c. Ioseph 〈…〉 before â–ª Therefore being put in 〈◊〉 of them now he so dealeâ—â—y 〈◊〉 his brethren as when they should be opened vnto them thée might not onely simplie Beleeue them but with Feare 〈◊〉 Reuerence acknowledge the Triâ—â— of GOD in them with 〈◊〉 of their 〈…〉 Malice Hereby you shall be prooued be the life of Pharao ye shall not go hence c. It may seeme iustly to be called into question both how Ioseph might without blame Dissemble as he doth in this 〈◊〉 also vse this Prophane and 〈◊〉 Othe by tho life of pharao Surely I thinke Many Singuler factes of the auncient Potriaâ—kes before the law published are not to be drawâ—e into commen Examples for vs now to 〈◊〉 It may be that they had certaine 〈…〉 of God by which they were mooued to doe some thinges otherwise then the common precept requireth Neither is it necessarie for vs to Iustifie all their Factes as good For they 〈…〉 in a Heathnish maner And bee put them altogether in Warde three dayes c. While we read this we may be admonished to 〈…〉 of vs. For God may * turne our State and giue to him 〈◊〉 to be Reuenged as we see here
the bushe was not consumed 3 Therefore Moyses sayde I will go nowe and sée this great sight howe it commeth that the bushe burneth not 4 And when the Lorde sawe that he came for to sée God called vnto him out of the middest of the bushe and sayde Moyses Moyses And he answered Here am I. 5 And he saide Drawe not nigh bither put thy shwes of thy féete for the place wheron thou standest is holy ground 6 And he saide I am the God of thy father the God of Abraham the God of Isaac and the God of Iacob And Moyses hid his face for he was afrayde to looke vpon God. 7 And the Lorde sayde I haue surely séene the trouble of my people which are in Egypt and haue heard their crye from the face of their taske maisters for I knowe their sorrowes 8 And am come downe to deliuer them out of the hande of the Egiptians and to bring them out of that land vnto a good lande and a large vnto a lande that floweth with mylke and hony euen vnto the place of the Chanaanites and Hethites and Amorites and Pherezites and Heuites and of the Iebuâ—ites 9 Nowe therefore beholde the complaint of the children of Israel is come vnto me and I haue also séene the oppression wherewith the Egiptians oppressed them 10 Come thou therfore and I will send thée vnto Pharao that thou mayest bring my people the children of Israel out of Egypt 11 And Moyses â—aide vnto God what am I to go vnto Pharao and to bring the children of Israel out of Egypt 12 And he answered For I will be with thée and this shall be a token vnto thée that I haue sent thée After that thou hast brought the people out of Egipt ye shall serue God vpon this mountaine 13 And Moyses sayde vnto God Beholde vvhen I come vnto the children of Israel and shall say vnto them The God of your fathers hath sent me vnto you And if they saye vnto me what is his name what answere shall I giue them 14 And God answered Moyses I am that I am And he said Thus shalt thou say vnto the children of Israel I am hath seÌ„t me vnto you 15 And God spake further vnto Moses Thus shalt thou say vnto the children of Israel The Lorde God of your fathers the God of Abraham the God of Isaac and the God of Iacob hath sent me vnto you This is my name for euer and this is my memoriall into generation and generation 16 Go and gather the elders of Israel togither and thou shalt say vnto them The Lorde God of your fathers the God of Abraham the God of Isaac and the God of Iacob appeared vnto me and sayde In visiting haue I visited you and knowe that which is done to you in Egypt 17 And I haue sayde I will bring you out of the tribulation of Egypt vnto the lande of the Chanaanites and Hethites and Amorites Pherezites and Heuites and Iebusites euen into a lande which floweth with milke and hony 18 And they shall heare thy voyce then both thou and the elders of Israel shall go vnto the king of Egypt and saye vnto him The Lorde God of the Hebrews hath met wyth vs and nowe let vs go we beséech thée thrée dayes iourney into the wildernesse and doe sacrifice vnto the Lorde our God. 19 And I am sure that the King of Egypt will not let you go no not in a mightie hande 20 And I will stretch out my hande and smite Egypt with all my woonders which I will doe in the mids thereof and after that he will let you go 21 And I will get this people fauour in the sight of the Egyptians so that when ye go ye shall not go emptie 22 But euerye wyfe shall borowe of her neighbour and of her that soiourneth in her house Iewels of Siluer and Iewels of Golde and rayment and ye shall put them on your sonnes and daughters and shall robbe the Egiptians The Exposition vpon the thirde Chapter of Exodus Moses kept the sheepe of Iethro his father in lawe priest of Madian c. AS in the other Chapters before haue bene declared the great Oppression and Miserie of the children of Israell in Aegypt so in this Chapter and the residue folowing is set forth the great and mercifull Goodnesse of Almightye God deliuering them from the same And as touching Moises whom God had chosen to be his Instrument herein we may in him learne howe God vseth commonly to deale with his Elect. This Moses was at this time of all men in the worlde most acceptable to God whome euen from his mothers wombe he had chosen to be the Deliuerer of hys people and the Publisher of his lawe And yet it pleased him to suffer the same Moyses to be in Banishment * fortie yeares not onely among heathen persons but in the poore and harde condition of a Sheepehearde And yet may we not thinke that God at the same time did Contemne Moyses but vndoubtedly had great Care of him and while he was in the trauaile of a Sheepeheard did prepare for him an Office farre aboue the Dignitie or maiestie of any earthly Prince The like we see in Ioseph in Dauid in Daniel and in our sauiour Christ himselfe And the Angell of the Lord appeared to him in a flame of fire c. When God of his goodnes was disposed to Deliuer his people out of Aegypt because of 〈…〉 matter of Great weight in the sight of 〈…〉 Vnpossible the Egyptians being Mighty 〈◊〉 and the Israelites Poore and miserable and for that Moyses might doubt of his Calling to so great a purpose God vseth at the beginning a stravnge and woonderfull Miracle of a Fyre burning in a bush and yet the bush not consumed therewith I thinke it not so profitable to recite the Allegories that many interpreters do mention in this place For the true and simple 〈◊〉 is as I haue sayde that God purposing to call Moyses to Deliuer his people doth Confirme him there in by this Miracle of the burning Bushe that he might not Doubt but that the voyce that spake 〈◊〉 him was in dede from God and not by the Delusion of any Man. And when the Lorde sawe that he came to see God called vnto him c. It is no repugnancie that the Scripture before reported that the Angel appeared in a Flaâ—e office here in this place â—yth that God Called Moyses For God speaketh by his Angels as he doth by his Prophets and other Ministers God is the Maister and Instructer and the Angell is the Minister in the name and authoritie of God doing the Message When he sayth The place is holy he meaneth not that the Ground or earth was of it selfe more Holy or acceptable to GOD than anye other place was 〈◊〉 God minded in that place to Reueale himselfe and his holy Will vnto Moyses and afterwardes in the same place to Publishe his
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 â–ª 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— caâ—e 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 sâ—ay 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
smite thée and thy people with pestilence and thou shalt perishe from the earth 16 And in verse déede for this cause haue I kept thée â–ª for to shew thée my power and that my name may be declared throughout all the worlde 17 Yet exaltest thou thy selfe against my people that thou wilt not let them go 18 Beholde to morowe this time I will sende downe a mightie great hayle such a one as was not in Egypt since the foundation thereof was layde vnto this time 19 Send therefore now and gather thy beastes and all that thou hast in the fielde for vpon all the men and the beastes which are founde in the fielde and not brought home shall the hayle fall and they shall die 20 And as many as feared the worde of the Lord amongst the seruants of Pharao made their seruants and their beasts â—lee â—â—to the houses 21 But he that regarded not the worde of she Lorde left his seruants and his beastes in the field 22 And the Lord sayd vnto Moses Stretch forth thy hand vnto heauen that there may be hayle in all the lande of Egypt vpon man and vpon beastes and vpon all the hearbes of the fielde throughout the lande of Egypt 23 And Moyses stretched forth his rod vnto heauen and the Lord thundred and hayled and the fire ranne along vppon the grounde and the Lord hayled in the lande of Egypt 24 So there was hayle and fire mingled with the hâ—â—le so grieuous and such as there was none throughout all the lanâ—â— of Egypt since people inhabited it 25 And the hayle smote throughout all the land of Egypt all that was in the field â–ª both man and beast and the hayle smote all the hearbes of the fielde and broke all the trées of the fielde 26 Onely in the lande of Gosen where the children of Israell were was there no hayle 27. And Pharao sent and called for Moses and Aaron and saide vnto them I haue now sinned the Lorde is righteous 〈◊〉 I and my people are vngodly 28 Praye ye vnto the Lorde that these thunderings of God and hayle may be 〈…〉 and I will let you go and ye shall â—arâ—e no longer 29 â—â—yses layde vnto him Assoone as I am out of the Citie I will spread abroade my handes vnto the Lorde and the thunder shal ceasse neither shall there be any more haile that thou mayst know howe that the earth is the Lordes 30 But I know that thou and thy seruants yet feare not the face of the Lorde God. 31 And so the flaxe and the barlie were smitten for the barly was shot vp and the flaxe was boulled 32 But the wheate and the rie were not smitten for they were late sowne 33 And Moises went out of the Citie from Pharao and spred abroade his handes vnto the Lorde and the thunder and hayle ceassed neyther rayned it vpon the earth 34 And when Pharao â—awe that the raine and the haile and thunder were ceassed he sinned yet more and hardened his hart he and his seruants 35 And the hart of Pharao was hardened neyther would he let the children of Israell go as the Lord had sayde by the hand of Moises The .6 Sunday in Lent at Euening prayer Exod. 10. ANd the Lorde sayde vnto Moyses Go into Pharao for I haue hardened his heart and the heart of his seruantes that I might shewe these my signes before him 2 And that thou tell in the audience of thy sonne and of thy sonnes sonne what things I haue done in Egypt and the miracles which I haue done amongst them that ye maye knowe howe that I am the Lorde 3 And so Moyses and Aaron came into Pharao and said vnto him Thus sayth the Lord God of the Hebrewes How long wilt thou refuse to submit thy selfe vnto me Let my people go that they may serue me 4 Or else if thou refuse to let my people go beholde to morrowe will I bring Grashoppers into thy coastes 5 And they shall couer the face of the earth that it can not be séene and they shall eate the residue which remayneth vnto you and is escaped from the hayle and they shall eate euery gréene trée that beareth you fruite in the fielde 6 And they shall fill thy houses and all thy seruaents houses and the houses of all the Egiptians after such a maner as neyther thy fathers nor thy fathers fathers haue séene since the time they were vpon the earth vnto this day And he turned himselfe about and went out from Pharao 7 And Pharaos seruantes sayd vnto him Howe long shall he be hurtfull vnto vs Let the men go that they may serue the Lorde their God knowest thou not yet that Egypt is destroyed 8 And Moyses and Aaron were brought againe vnto Pharao and he sayde vnto them Go and serue the Lorde your God but who are they that shall go 9 And Moyses answered We will go with our yong and with our olde and with our sonnes and with our daughters and with our shéepe and with our Oxen we must go for we must holde a feast vnto the Lorde 10 And he saide vnto them Let the Lorde be so with you as I will let you go and your children take héede for ye haue some mischiefe in hande 11 Nay not so but go ye men and serue the Lorde for that was your desire And they were thrust out of Pharaos presence 12 And the Lorde saide vnto Moyses Stretch out thine hande ouer the lande of Egipt for Grashoppers that they may come vpon the lande of Egipt and eate all the hearbes of the lande and all that the hayle left behinde 13 And Moyses stretched forth his rod ouer the lande of Egipt and the Lorde brought an east winde vpon the lande all that day and all that night and in the morning the east winde brought the grashoppers 14 And the grashoppers went vp ouer all the lande of Egipt and remained in all quarters of Egypt verie grieuously before them were there no such grashoppers neyther after them shall be 15 For they couered all the face of the earth so that the lande was darke and they did eate all the hearbes of the lande and all the fruites of the trées whatsoeuer the hayle had left there was no greene thing left in the trées and hearbes of the fielde through all the lande of Egipt 16 Therefore Pharao called for Moyses and Aaron in haste and saide I haue sinned against the Lorde your God and against you 17 And nowe forgiue me my sinne onely this once and pray vnto the Lorde your God that he may take away from me this death onely 18 And Moyses went out from Pharao and prayed vnto the Lorde 19 And the Lorde turned a mightie strong west winde and it tooke away the grashoppers cast them into the red sea so that there was not one grashopper in all the coastes of Egipt 20 And the Lord hardened Pharaos heart so that he woulde
not let the children of Israel go 21 And the Lord saide vnto Moyses Stretch out thy hand vnto heauen that there maye be vpon the lande of Egypt darkenesse which maye be felt 22 And Moyses stretched forth his hande vnto heauen and there was a thicke darkenesse vpon all the lande of Egypt thrée daies 23 No man saw another neyther rose vp from the place where he was by the space of thrée daies But all the children of Israel had light where they dwelled 24 And Pharao called for Moyses and â—ayde Go and serue the Lorde onely let your shéepe and your oxen abide and let your children go with you 25 And Moyses saide Thou must geue vs also sacrifice and whole burnt offerings for to doe sacrifice vnto the Lord our God. 26 Our cattell also shall go with vs and there shall not one hoofe be left behinde for thereof must we take to serue the Lorde our God neyther doe we knowe with what we must doe seruice vnto the Lorde vntill we come thither 27 But the Lorde hardened Pharaos heart and he would not let them go 28 And Pharao saide vnto hym Get thée from me take héede vnto thy selfe that thou séest my face no more for whensoeuer thou commest in my sight thou shalt die 29 And Moyses saide Let it be as thou hast saide I will sée thy face no more The Exposition vpon the .ix. and .x. Chapter of Exodus The Lorde saide vnto Moyses goe vnto Pharao for I haue hardened c. IN these two Chapiters read this day in the Church are recited sundrie of those plagues wherewyth God Punished Pharao and wrought the Deliuerie of the People out of Egipt And because God was determined to set his People at Freedome and was hable * with one Breath to haue confounded Pharao ouerthrown the Whole power of the Egiptians a man myght marueyle why he dyd Deferre the tyme so long and worke so many Meane miracles whereas he might haue brought it to passe with one Mightie and terrible worke Seing especially that God did know that Pharao would not repent and yeeld To this cogitation GOD himselfe answereth in the .13 14. 15. and 16. verses of thys nynth Chapiter Go thy wayes sayth God to Moyses and tell Pharao c. let my people goe serue me or else at this tyme I wil send al my plagues vpon thyne hart and vpon thy seruants and on thy people that thou may est know there is none like me in al the earth c. And in verye deede for this cause haue I kept thee to shewe thee my power and that my name may be declared throughout all the worlde Here haue we an euident cause why GOD did so long Suffer the wicked and obdurate hart of Pharao that is that God might * set forth his Glorie and by this terrible Example be knowne to the whole worlde That he was a Mightie God hable to breake the power of their Enimies were they neuer so Obstinate and Stiffe harted against hym That he was a Seuere God and * would terriblie punishe the Obdurate vnrepentant sinners Yea though they be neuer so great Kings Princes That he is a Wise God that can Turne the wicked Malice and Obstinacie of sinners to the Working of his greater glory That he is a Carefull and mercifull God towarde his people and for their defence and deliuerance will not sticke to Breake and Pull downe euen Mightie Princes and people There is also an other cause why God doth here Suffer Pharao at other times Beare with other Grieuous sinners and onely for the time punishe them with Light Meane plagues and this is By his great Lenitie Sufferance and Mildenesse if it might be to bring them to repentance or otherwise if they will not repent that they shall declare themselues to the worlde to bee Vnexcusable and God in his Iudgement when he doth confounde them to be a iuste god Of this Cause speaketh Paule Rom. 2. Eyther despisest thou the ryches of his goodnesse and long sufferance not knowing that the kindenesse of God leadeth thee to repentance c. When God is sayd To harden the hart of Pharao we maye not thinke that God doth Force and Compell Pharao to sinne or that the blame of his obstinacie and vnrepentant hart can iustly be laide vpon God * For God doth neyther worke Sinne himselfe nor would haue it to be Wrought of other But God by his seruantes Moyses Aaron offered to Pharao his holye worde and great miracles and he being of nature Wicked and waywarde from God and vtterly destitute of his holy Spirit of which al Inclination to goodnesse commeth did more and more Harden his harte and Withstande the will of god For the Corrupt nature of man without the singuler grace of God when he heareth Gods worde and will declared to him doth not only not yeelde vnto it but more and more stormeth against both the Worde it selfe and the Messengers that bring it For naturall man vnderstandeth not those things that are of God no nor cannot Wherefore when we see in these Chapiters that all endeuour is vsed both by God and by his seruauntes to perswade Pharao and yet that he is nothing Mooued eyther by his Worde or by his threatnings or by his Miracles or by the counsaile and aduertisement of Moyses and Aaron yea or of his owne subiectes we are taught that all the Workes endeuours of Man to bring sinners from their obstinacy vnto the Imbracing of Gods holy will is all Vaine vnlesse it please God also to worke by his holye spirite Wherefore we must submit our selues to the mightie hande of God in his secreat iudgementes and continually in our prayers * craue the assistance of his grace and good spirite which may so worke in vs that both we our selues may humbly Receiue the worde of GOD and that our endeuour to perswade other may by him be Effectuall Moreouer when there happeneth vnto vs vnseasonable Weathering Plagues and other sicknesses of sundrie sortes terrible Nayle Thunder and Lightning Murraine of cattaile Destruction of corne or fruites by blast Vermine or otherwise we must by these examples learne that they come not by Chaunce or by naturall causes onely but that they are Sent of God as Punishmentes of our Sinne and Disobedience to the will and worde of God and as * Meanes to bring vs to Repentance or else that God will lay on vs continually mo of his Plagues vntill he bring vs to Vtter confusion as hee did Pharao and the Egyptians All whose Disobedience sprange of this Roote that they Contemned the worde of God brought vnto them by his seruantes The Contempt whereof if repentaunce did not preuent it God hath alway punished with Induration and vtter Desolation When we reade that the Israelites were cleare from all those grieuous Plagues with which the Aegyptians were punished we muste to our comfort consider
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 sâ—â—les euery one of you according to his eating shall make your count for a lambe 5. And let your lambe be without â—â—â—mish 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 fourâ—enth 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 〈◊〉 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 〈◊〉 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 gâ—rded 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 〈◊〉 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 〈◊〉 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 â—oe 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 â—orne 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 taâ—â— you to euery houshold of you a lâ—mbe and kill the Passeouers 22 And take a 〈…〉 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 â–ª 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 captâ—â—e 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 â–ª 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 senâ—e 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 â–ª and they borowed of the Egyptians iewels of siluer and iewels of golde and rayment 36 And the Lord gaue the people fouour in the fight of the Egyptians so that they grâ—â—nted such things as they had reâ—â—red and they robbed the Egyptians 37 And the children of Israel tooke their iourney from Ramesis to Suchoth sixe hundred thousand men of foote beside children 38 And a great multitude of sundrie other nations went also with them and shéepe and oxen and excéeding much cattell 39 And they baked vnleauened cakes of the dough which they brought out of Egypt for it was not sowred For they were thrust out of Egypt and could not tary neither had they prepared for themselues any prouision of meate 40 The dwelling of the children of Israell which they dwelled in Egypt was foure hundred thirtie yeares 41 And when the foure hundred and thirtie yeares were expyred euen the selfe same day departed all the hostes of the Lorde out of the lande of Egypt 42 It is a night to bée obserued vnto the Lorde in the which he brought them out of the lande of Egypt This is that night of the Lord which all the children of Israell must kéepe throughout their generations 43 And the Lorde sayde vnto Moises and Aaron This is the law of Passeouer there shall no straunger eate thereof 44 But euery seruant that is bought for money after that thou hast circumcised him shall eate thereof 45 A straunger and an hyred seruant shall not eate therof 46 In one house shall it be eateâ— thou shalt 〈◊〉 none of the fleshe out of the house neither shall ye breake a boâ—e thereof 47 All he congregation of Israell shall obserue it 48 If a straunger also dwell 〈◊〉 you and will helde passeouer vnto the Lord let him circumcise all that be â—â—les and then let him come and obserue it and he shall be as one that is borne in the lande for no vncircumcised person shall eate thereof 49 One maner of lawe shall be vnto him that is borne in the lande and vnto the straunger that dwelleth among you 50 And all the children of Israel did as the Lorde commaunded Moyses and Aaron so did they 51 And the selfe same day did the Lorde bring the children of Israell out of the lande of Egypt with their 〈◊〉 The Exposition vpon the .xij. Chapter of Exodus And the Lord spake vnto Moises c. Saying this Moneth c. THe Historie of the oppression of the children of Israell in Aegypt and their maruelous deliuerance from the tyrannie of Pharao described in the former Chapters doth as it were in a liuely Image set before our eyes our spirituall deliuerance from the tyrannie of Pharao the deuill and from the heauie burthens of Sinne and Wickednesse wherwith we were ouerwhelmed in the Aegypt of this worlde Our Pharao is the Deuill our Aegypt is this worlde our bondage is the subiection to Satan and his kingdome our taskes of Bricke are the grieuous burthens of our sinnes our Moises is Christ our Deliuerance is the Conquest that our Sauiour Christ made of Sin Satan Hell and Death by the merite of his passion And as the night before the Israelites were Deliuered it pleased God to ordeyne them a Sacrament whereby they should from time to time call into theyr remembrance the great benefite of God shewed vnto them and yeeld most heartie thankes to him for the same Euen so our sauiour Christ the night before he went to his passion thereby to worke our deliuerance * ordeyned the holye Sacrament of his last supper wherby we might confirme in our memorie the worke of our redemption and set forth his death vntill his last comming This Sacrament of the Iewes now here discribed in this Chapter is called the Passeouer because by the sprinkling of the doore postes with the bloud of the lambe God willed his Angell to Passeouer the houses of the Israelites and not to strike them with that punishment wherewith he plagued the Aegyptians In like maner when Almightie God seeth the bloud of the Innocent Lambe his deere sonne Christ Iesu sprinckled vpon the doore postes of our Consciences by Fayth in his Passion the execution of his wrath due for sinne doth passe and not light vpon vs as it doth vpon the Reprobate and Wicked that haue not Fayth nor Beleeue his Gospel But forsomuch as this whole Sacrament of the Iewes Passeouer is nothing but a comfortable sweete preaching to vs of the death of Christ and the mysterie of our redemption I thinke it good to note some chiefe and particuler poyntes thereof vnto you The Pascall lambe as I haue sayde is Christ Iesu for so sayth saint Paule Our Passeouer is offered Christ Iesu And for this cause also Iohn the Baptist poynting vnto him sayde Beholde the Lambe of God that taketh away the sinnes of the VVorlde This Lambe must be without spot to note therby the innocencie of our Sauiour Christ who therefore of saint Peter is called The Immaculate and vndefiled Lambe For in him there was no sinne although he tooke vpon hym the Burthen of all our sinnes This lambe was taken From among the sheepe to declare the humanitie of Christ who was taken out of the flocke of that breede that God before had blessed in Abraham And therefore sayth saint Paule to the Hebrewes He tooke not the nature of Angels vpon him but the seede of Abraham The Passeouer was killed in the euening and latter part of the day and so Christ came to redeeme and deliuer Mankinde towarde the latter ende of the worlde The bloud of the Lambe Sprinckled vpon the doore postes as is before sayde is the bloud of Christ by fayth sprinckled in our consciences As the flesh of the Lambe might not bee eaten raw so must not Christ be receyued as a raw an vnperfite or an vnsufficient Sacrifice only for originall sinne or for our sinnes before Baptisme onely or for the sinnes of some and not of other But for a sufficient Sacrifice and ful Satisfaction for all the sinnes of the whole worlde that eyther hath bene or hereafter shall be For as Paule saith to the Hebrewes VVith one oblation once made he made perfite all that be sanctified The Lambe must be eaten with bitter herbes in signification that the receyuing of Christ by fayth in this worlde is ioyned with the bitternesse of Affliction and Trouble For whosoeuer will liue holily in Christ Iesu shall suffer persecution Nothing must be left of the lambe vntill the morning to note that we must repent and beleeue in Christ while we be in this life and not deferre the matter to another time For Christ can
not be beneficiall to them that in this life doe not acknowledge him The Paschall Lambe Must be eaten with vnleauened breade to declare that the fayth of Christ may not be mixed eyther with the Sourenesse of error and false doctrine or with corruption of Sinfull and wicked life but altogither with truth and sinceritie Therefore Christ gaue his Disciples warning That they should beware of the * leauen that is the corrupt doctrine of the Pharisies and Saduces And saint Paule to the Corinth Our passeouer is offered Christ Iesu c. Therfore let vs solemnize the feast not in the leauen of malice and craftinesse but in the vnleauened breade of sinceritie and truth The loynes of them that eate the Passeouer must be gyrded as prepared to a iourney in token that they that doe receyue Christ must be as Pilgrimes in this life and in readinesse to passe out of the Egypt of this world into the land of promise our heauenlye Heritage For we haue not here a Citie or place to dwell in but we must looke alwayes to the heauenly Hierusalem that our Sauiour hath purchased for vs. And therefore Luk. 12. Christ warneth vs That vve should haue our loines gyrded and lampes in our handes like vnto seruants that are readie looking for their maister vvhen he vvil come This feast of the Passeouer was ordeyned to be kept once euery yeare not only that the people shoulde themselues call to remembrance their Deliuerie but also by that occasion from time to time instruct their youth and teach them to vnderstande Gods great goodnesse towarde them and his Miraculous woorkes by hys myghtie hande wrought for them Wherefore we also at the solemnising of the memoriall of oure Passeouer should not onely * set forth the death and passion of Christ and the great mercies of GOD thereby brought vnto vs but teach our youth and children also that they may in like maner vnderstande the Benefit of our redemption in Christ and the sweet comfort that riseth thereof And Pharao called vnto Moses and Aaron by night saying rise vp c. Here is the effect of Gods mightie working for his people and the fulfilling of his promise that the obstinate and harde hearte of Pharao which had set himselfe against Gods purpose was nowe so broken that he was not onely wylling to let the Israelites go but also did Hasten them away to depart with speede so that they could not haue time to prepare themselues eyther bread or meate for the iourney in so much that they were faine to take their dowe before it was sowred and carie it on their shoulders And in remembrance of this fulfilling of their promise and of their speedie deliuerāce he willed them euer after to Solemnise the feast of vnleauened bread And the children of Israel did according to the saying of Moyses c. In this place is to be obserued the fulfilling of an other promise of God made not onely to Moses in the third Chapiter of this booke but to Abraham also manye yeares before Gene. 15. Knowe thou sayth God that thy seede shall be a straunger in a lande that is not his and the people therof shall keepe them vnder in bondage and shall afflict them foure hundred yeares but I will iudge that people and afterwarde they shal depart with great substance This promise is here fulfilled For the Israelites depart with great Treasure that they borrowed of the Egiptians As touching the doubt howe the Israelites might spoyle the Egiptians by borrowing their Iewels and not minding to come againe I haue spoken in the exposition of the thirde Chapiter Vers 21. 22. And the children of Israel toke their iourney from Ramesis to Sucoth c. God had promised to Abraham that he woulde multiply his seede as the starres of Heauen which we see in this place also notablie fulfilled Iacob entered into Egipt but with sixtie and sixe persons and nowe although they liued in great seruitude and bondage many yeares in so much that their men Children were slaine and murdered yet they be nowe growen to this great number of men beside Children The dwelling of the children of Israel while they dwelled in Egipt c. This number of yeares is not to be accompted from the entrance of Iacob into Egipt with his familie for that was but two hundred and ten yeres But the reckening must begin from that time that Abraham went into Egipt because of the Famine and from the time that the Promise was made to him for the blessing of his seede Gen. 15. This may appeare by the wordes of S. Paule Gal. 3. This I say that the lawe which beganne afterwarde beyonde 430. yeres doth not disanull the testament c. Whē Paule sayth The law that was made afterward he meaneth after the Promise made to Abraham whereof he had spoken in the wordes immediatly before So that from the promise made to Abraham vnto the making of the lawe was but little aboue .430 yeares And then all that time can not be assigned to the dwelling of the children of Israel in Egipt after Iacob came thether But because the seede of Abraham was so many yeares Pilgrimes in straunge landes therefore is it so sayde in this place Easter day at Euening praier Exodus 14. ANd the Lorde spake vnto Moyses saying 2 Speake to the childrē of Israel that they turne and pitche their tentes before Pi-hahiroth betweene Migdol and the sea ouer against Baal-sephon and before that shal they pitch by the sea For Pharao wil say of the children of Israel They are tangled in the lande the wildernesse hath shut them in 4 And I will harden Pharaos heart that he shall followe after you and I will get me honour vpon Pharao and vpon all his hoast The Egiptians also shall knowe that I am the Lorde And they did so 5 And it was tolde the king of Egipt that the people fledde And the heart of Pharao and of his seruants turned against the people and they saide Why haue we done this that we haue let Israel go out of our seruice 6 And he made readie his charet tooke his people with him 7 And tooke sixe hundred chosen charrets and al the charets of Egipt and captaines vpon euery one of them 8 And the Lorde hardened the heart of Pharao king of Egipt and he folowed after the children of Israel but the children of Israel went out with an highe hande 9 And the Egiptians folowed after them and all the horses and charets of Pharao and his horsemen and his hoast ouertooke them pitching of their tent by the sea beside Pi-hahiroth before Baal-sephon 10 And when Pharao drew nigh the children of Israel lift vp their eies and beholde the Egiptians folowed after them and they were sore afraide and the children of Israel cried out vnto the Lorde 11 But they saide vnto Moyses because there were no graues in
Egipt hast thou therfore brought vs away for to dye in the wildernesse Wherfore hast thou serued vs thus for to carie vs out of Egipt 12 Did not we tell thée this in Egipt saying Let vs be in rest that we maye serue the Egiptians For it had béene better for vs to haue serued the Egiptians then for to die in the wildernesse 13 And Moyses saide vnto the people Feare ye not stande still and beholde the saluation of the Lorde which he wyll shewe to you this day For ye that haue séene the Egiptians this day shall sée them no more for euer 14 The Lorde shall fight for you and ye shall holde your peace 15 And the Lorde saide vnto Moyses Wherefore cryest thou vnto me speake vnto the children of Israel that they go forwarde 16 But lift thou vp thy rod and stretch out thy hande ouer the sea and deuide it asunder and let the children of Israel go on drie ground through the midst of the sea 17 And beholde I euen I will harden the hart of the Egiptians and they shall follow after them and I will get me honour vpon Pharao and vpon all his hoast and vpon his charets and vpon his horsemen 18 And the Egiptians shall knowe that I am the Lorde when I haue gotten me honour vpon Pharao vpon his charets and vpon his Horsemen 19 And the angell of God which went before the hoast of Israel remoued and went behinde them and the piller of the clowde went from before their face and stoode behind them 20 And came betwéene the tents of the Egiptians and the tents of Israel and it was a clowde darknesse and gaue light by night and all the night long the one came not at the other 21 And Moyses stretched out his hande ouer the sea and the Lorde caused the sea to go backe by a verye strong east winde all that night and made the sea dry land and the waters were deuided 22 And the children of Israel went into the midst of the sea vpon the drie ground and the waters were a wall vnto them on their right hande and on their left hand 23 And the Egiptians folowed and went in after them to the midst of the sea euen all Pharaos horses his charets and his horsemen 24 And in the morning watche the Lorde looked vnto the hoast of the Egiptians out of the piller of the fyre and of the clowde and troubled the hoast of the Egiptians 25 And tooke of his charet whéeles and caried them away violently So that the Egiptians said Let vs flie from the face of Israel for the Lorde fighteth for them against the Egiptians 26 And the Lorde saide vnto Moyses Stretch out thine hande ouer the sea that the waters maye come againe vpon the Egiptians vpon their charets and vpon their horsemen 27 And Moyses stretched forth his hande ouer the sea and it came againe to his course earely in the morning and the Egiptians fled against it and the Lorde ouerthrewe the Egiptians in the midst of the sea 28 And the water returned and couered the charets and the horsemen and all the hoaste of Pharao that came into the sea after them so that there remayned not one of them 29 But the children of Israel walked vpon drie lande through the midst of the Sea and the waters were a wall vnto them on the right hande of them and on the left 30 Thus the Lorde deliuered Israel the selfe same daye out of the hande of the Egiptians and Israel sawe the Egiptians dead vpon the sea side 31 And Israel saw that mightie power which the Lord shewed vpon the Egiptians and the people feared the Lorde and beléeued the Lorde and his seruant Moyses The Exposition vpon the. 14. Chapter of Exodus And the Lorde spake vnto Moyses saying c. For Pharao will say c. IN this Chapter is described the great daunger that the Israelites were in after their departure out of Egipt at the redde sea and their merueylous deliuerance from the same Whereby we see that although Moses and the children of Israel did folowe the calling of God were guyded by his angels at their departure yet were they not quite out of perill and daunger Yea rather because Pharao had deliuered them against his will by Gods mighty hande he pursueth them nowe more eagerly and doth his best to worke them greater perill Euen so those which Christ hath deliuered out of the bondage of Satan by the might of his power haue not yet their Full tranquillitie and quietnesse but rather because he was forced to deliuer them he stryueth by all his ministers to worke them greater trouble Therefore we must not imagine that assoone as we followe Gods calling in this lyfe in the professing of Christ and his Gospell that we are by and by in the lande of promise flowing with Milke and Honie But yet still remayneth to vs whyle we are here the dangers of enimies of the Sea of the wildernesse of hunger of thirst of colde of heare c. as we see happened to the Israelites for our instruction Againe as we see this daunger happened to the Israelites not without the knowledge of God for he telleth Moyses of it before hande Euen so we must vnderstande that those troubles that happen to vs Come not wythout the certayne knowledge and prouidence of god Therefore we may not * murmure as the Israelites did and mistrust God or impute the same to euill fortune to the Deuill or to euill men but paciently looke for Gods purpose therein with sure trust of his helpe if the same be eyther for his glorie or for our commoditie Lastly God doth not sende such troubles and daungers to his people for that he meaneth to forsake them leaue them succourlesse to their enimies but rather that he may glorifie his name and set forth his exceeding mercies sauing helth towarde them that followe the calling of his holye worde And it was tolde the king of Egipt that the people fledde and the hart c. Here may we learne the Disposition of the wycked which after the example of Pharao and the Egiptians being somtime broken with the plagues and punishmentes of God with hipocrisie for the time seeme to repent them and to leaue their euil But so soone as Gods heauie hande is taken from them and any occasion giuen of mischiefe as saint Peter sayth They fall as Dogges to their vomet and Hogges to their vvalovving in the myre For such it were better neuer to haue knowne the way of Iustice then after knowledge to forsake it Moreouer the wicked haue great hope in their Deuillish attempts but God turneth it to their owne confusion as we see here by Pharao and the Egiptians And when Pharao drewe nighe the children of Israel lift vp c. The nature of affliction is as fyre to Trie the good and sounde hartes from hypocrites and dissimulers
out of the lande For I wore that he whome thou blessest is blessed and whome thou cursest is cursed 7 And the elders of Mâ—ab and the elders of Madian departed hauing the revvarde of the soothlaying in their hande And they came vnto Balaam and tolde him the wordes of Balac 8 He answered them Tarie here this night and I wyll bring you worde as the Lorde shall saye vnto me And the Lordes of Moab abode with Balaam 9 And God came vnto Balaam and saide What men are these wyth thée 10 And Balaam saide vnto God Balac the sonne of Ziphor king of Moah hath sent vnto me saying 11 Beholde there is a people come out of Egipt and couereth the face of the earth come nowe therefore and curse them for my saâ—e so it may be that I shal be hable to ouercome them in battaile and to driue them out 12 And God said vnto Balaam Go not thou with them neyther curse the people for they are blessed 13 And Balaam rose vp in the morning and saide vnto the Lordes of Balac Get you vnto your lande for the Lorde will not suffer me to go with you 14 And the Lordes of Moab rose vp and went vnto Balac and saide Balaam would not come with vs. 15 And Balac sent againe a greater companie of Lords and more honourable then they 16 Which came to Balaam and tolde him Thus sayth Balac the sonne of Ziphor Oh let nothing let thée but come vnto me 17 For I will greatly promote thée vnto great honour and will doe whatsoeuer thou sayest vnto me come I pray thée curse this people for my sake 18 And Balaam answered and saide vnto the seruantes of Blalac If Balac would geue me this house full of Siluer and Golde I can not go beyonde the worde of the Lord my God to doe lesse or more 19 Nowe therefore I praye thée tarie ye here this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and sayde vnto him If the men come to cal thée rise vp and go with them but looke what I say vnto thée that shalt thou doe 21 And Balaam rose vp earely and sadled his asse and went with the Lords of Moab 22 And the wrath of God was kindled because he went and the angell of the Lorde stoode in the waye to be against him as he rode vpon his asse and his two seruauntes were with him 23 And when the asse saw the Angel of the Lord stande in the way and hauing his sword drawne in his hand the asse turned aside out of the waye and went out into the fielde And Balaam smote the asse to turne her into the way 24 But the angel of the Lorde stoode in a path betwéene the vineyardes and there was a wall on the one side and another on the other 25 â–ª And when the asse saw the Angel of the Lorde she thrust her selfe vnto the wall and crusht Balaams foote against the wall and he smote her againe 26 And the Angell of the Lorde went further and stoode in a narrowe place where was no waye to turne eyther to the right haude or to the left 27. And when the asse sawe the angel of the Lorde she fell downe vnder Balaam and Balaam was wroth and smote the asse with a staffe 28 And the Lorde opened the mouth of the asse 〈◊〉 she saide vnto Balaam What haue I done vnto thée that thou hast smitten me nowe three times 29 And Balaam saide vnto his asse Because thou hast mocked me I would also there were a sword nomine hand for euen nowe would I kill thée 30 And the asse saide vnto Balaam Am not I thine asse which thou hast ridden vpon since the first time vnto this day Was I euer wont to doe so vnto thée He saide nay 31 And the Lorde opened the eyes of Balaam and he sawe the angell of the Lorde standing in the way hauing his sworde drawne in his hande he bowed himselfe therefore and fell flatte on his face 32 And the Angell of the Lord saide vnto him Wherfore hast thou smitten the asse these thrée times Beholde I came out to withstand thée because thine hart hath declined out of the way before me 33 And the asse saw me and turned from me nowe three times or else if she had not turned fro me I had surely slaine thée and saued her aliue 34 Balaam saies vnto the angell of the Lorde I haue sinned for I wisâ— not that thou stoodest in the way against me Now therefore if it displease shée I will turne home againe 35 The angell of the Lorde saide vnto Balaam Go wyth the men but what I saye vnto thée that shalt thou speake And so Balaam went with the Lordes of Balac 36 And when Balac heard that Balaam was come he went out to méete him vnto a citie of Moab which is in the border of Arâ—on in the vttermost coast 37 And Balac saide vnto Balaam Did I not sende for thée to call thée and wherefore camest thou not vnto me Am I not hable in déede to promote thée vnto honor 38 And Balaam made answere vnto Balac Lo I am come vnto thée and can I now say any thing at all The worde that God putteth in my mouth that shall I speake 39 And Balaam went with Balac and they came vnto a citie of stréets 40 And Balac offered oxen and shéepe and sent thereof to Balaam and to the Lords that were with him 41 And on the morowe Balac tooke Balaam and brought him vp into the his places of Baal that thence he might sée the vttermost part of the people The Exposition vpon the .xxij. Chapter of Numb And the children of Israel departed and pitched in the fieldes of Moab c. IN the ende of the former .xxi. Chapter it was sayde that Schon king of the Amorhites did conquere take from the king of Moab all his lande euen vnto Arnon which as maye in this place appeare is not so to be taken but that there was a portion of lande yet remayning to the Moabites ouer which Balach their king raygned But in likelyhood his kingdome was not so mightie that he durst with his power wythstande the Israelites and therfore he craueth of the Madianites and other his neighbours that they woulde ioyne with him agaynst them The Moabites discended of one of the daughters of Loth the Madianites came from Abraham by Cethura and therefore were they as kinne vnto the Israelites and shoulde in curtesse euen by the Lawe of nature haue vsed more gentlenesse vnto them passing through their Countrey The Historie of this Chapiter and of the next following comprehendeth many matters worthie the obseruing First it sheweth that Satan by his instruments ceaseth not continually by Violence and force by craft and subtiltie by all the meanes he can to worke trouble daunger and confusion to the people and Church of god And
and in the cause of their sister Cozbi the daughter of a lorde of the Madianites which was slain in the day of the plague for Peors sake The exposition vpon the .xxv. Chapter of Numeri And Israell aboade in Sittim and the people began to commit whoordom c. THe offence that is described in thys chapter to haue bene committed by the childreÌ„ of Israel may seme to be wroughte by the * wicked policie of the false prophet BalaaÌ„ who seeing before that the fauor of god was much enclined to the Israelites did aduertise the Moabites to suffer their wiues daughters to be carnally abused by them to the end that their God being * displeased with their whooredome adulterie might forsake them and so leaue them to the daunger of theyr enimies This was a maruellous way wardnesse in the Israelites that neyther with aduersitie nor prosperity they could be reteined in their dutie toward God. In aduersitie they * sundry tymes murmured against God. And now in prosperitie being come to a * fertile couÌ„trey and hauing great successe of * victorie they are caryed away with loosenesse and wanton lust towarde straunge women and thereby prouoke the heauie * wrath of God against them Wherfore by this example we are admonished in bothe states of Fortune to beware and to call earnestly vnto God for the assistaunce of his grace that wee be not caryed from the remembrance of our dutie eyther with the griefe of the tone or with the pleasauntnesse of the tother In this example also wee haue to obserue howe perillous the companie of * wicked women is not onely for the grieuousnesse of whoordome it selfe but also for the perill that is least we be ledde also by the poysoned pleasure therof vtterly to * forsake God and to contemne his holy lawe and true worship And the Lord sayde take al the heades of the people and hang them c. Iustly doth Saincte Paule 1. Corinth 10. admonishe vs to beware of whooredome and fornication least the lyke perill of Gods wrath doe lyghte vpon vs also The common multitude of the offenders were slayne by hande as aâ—ter doth appeare but the heades and ryngleaders of the people to that wickednesse that is the Princes Magistrates and rulers who shuld haue stayed and punished this foule offence are by God commaunded to be hanged vp against the sunne that their * punishement mighte be the more grieuous to the terror of other For the prince or greate person offendeth double bothe in the filthinesse of the deede it selfe and also in the example whereby he draweth a number to the lyke naughtynesse Suche as the greate persons are suche commonly are the people Wherfore wel saith wisedom cap. 6 The mightie persons shal myghtily be punished A notable lesson is here to be gathered of al them which at this day make so smal accompt of fornication whooredome and adulterie as though it were no synne at all yea as though it were a praise or glorie to them to be knowne and taken to be suche persons And beholde one of the children of Israell came and brought vnto c. This was a notable spectacle of the coÌ„tempt of God and all good men when Moyses and the people were before the doore of the Tabernacle bewayling and lamenting the wickednesse that was encreased among them and by their prayers tears sought to turne the displeasure of God froÌ„ theÌ„ this maÌ„ as it were in despite of them all and of God himselfe in their syghtes brought a straunge strumpet into his tent to be abused of himselfe and of his children By this example it may appeare that wickednesse was growne to a very * high degree among them seing that they had therin caste away al shame * and feare of God. This was none of the common sort of people that coÌ„mitted this outrage He was a lorde and a noble man of the house of Simeon the strumpet also was a Lady or GeÌ„tlewoman the daughter of Sur an head ruler of the Madianites Wherby it appereth what kinde of persons doe soonest breake out to suche foule examples of the contempt of god And as the offence committed was greuous so was the Authour and manner of the punishment extraordinarie For Phinees was a priest and no ciuile Magistrate his * office was to serue God in the teÌ„ple and not by death to punish offenders yet bicause the example of the wickednesse was horrible he was stirred vp vndoutedly by the spirit of God in the vehemencie of his zeale for Gods cause to vse an extraordinarie punishmeÌ„t of those persons that with such despite of Gods lawe and true worship did grieue the heartes of all good men in their heuie distresse And therfore though this fact of Phinees be greatly praised both here and in other * places of the holy Scripture yet being but a peculiar instinction of God in this one cause it is not to be taken as an example coÌ„monly of all persons to be folowed For if euery priuate man should take vpon him to punish offences and that by death it would grow to very greate disorder But Magistrates and they to * whom God hath committed the sworde may here learne with how earnest zeale they should see to the repressing and punishing of synne and wickednesse and not as commonly they doe eyther winke at it without punishment or so triflingly punishe it that it is rather a mockerie than a punishment Then God spake to Moyses saying Phinees the sonne of Eleazar c. By this God sheweth that Phinees was led by his instinction to the zelous execution of that punishment therfore doth not only shewe him selfe to lyke well of it but also rewardeth him with the * perpetual annexing of the high priesthood to him and to his house posteritie Here good princes and magistrates may learne that God with great blessing will rewarde the iust and with sharp punishment correct the authors of wickednesse and vice The third Sunday after Easter at Morning prayer Deuteronomie 4. NOw therfore hearken O Israel vnto the ordinances lawes which I teach you for to do them that so ye may liue and goe in and possesse the land whiche the Lorde God of your fathers giueth you 2 Ye shal put nothing vnto the worde which I commaund you neither shal you take ought from it that ye may kéepe the coÌ„maundements of the Lorde your God whiche I commaunde you 3 Your eyes haue séene what the Lorde did against Baal Peor for all the men that folowed Baal Peor the Lord thy God hath destroyed from among you 4 But ye that cleaue vnto the Lord your God are aliue euery one of you this day 5 Behold I haue taught you ordinances lawes such as the Lord my God coÌ„maunded me that ye should do
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 cōmaunded 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 cōsuming 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 frō 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 vpō the earth and aske from the one side of heauē 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 frō 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 vpō 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 thē and brought thée out in his sighte w his mightie power * out of Egipt 38 To thrust out natiōs greater mightier than thou before thée to bring thée in to geue thée their land to inheritāce 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 ordināces hys commaūdements which I cōmaund thée this day y it may go wel with thée with thy childrē after thée and that thou maist prolong thy dayes vpō 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 euē in the plain coūtrey 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 Hesbō whō 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 moūt 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 exāple 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 thē 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 vpō 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 subiectiō 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 whē god doth cast thē 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 frō 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
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 harkē 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 thā he did before time to their fathers and they also with like protestatiō submitted themselues to be his people so that they coulde not now without great blame fal frō 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 thē to vnderstande that they ought of right to submit thē 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 heauē 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 thē 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 thē 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 thēselues 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 vpō 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
vnto thy fathers Abraham Isahac and Iacob and shall geue to thée great and goodly Cities which thou buildedst not 11 Houses full of all maner of goodes whych thou filledst not and weâ—â—es digged which thou diggedst not vineyardes and Oliue trées whych thou plantedst not and when thou hast eaten and arte full 12 Then beware lest thou forget the Lord which brought thée out of the land of Egipt from the house of bondage 13 Thou shalte feare the Lorde thy God and serue hym and shalte sweare by his name 14 Sée that ye walke not after straunge Gods the Gods of the Nations which are about you 15 For the Lorde thy God is a Ielous God among you least the couÌ„tenance of the Lord thy God be moued to wrath against thée and destroy thée from the face of the earth 16 Ye shall not tempt the Lord your God as ye did in the place of temptation 17. But you shall diligently kepe the commaundementes of the Lord your God and his testimonies and his ordinaunces which he hath commaunded thée 18 And thou shalt doe that which is ryght and good in the sight of the Lord that thou mayst prosper that thou mayst go in and possesse that good lande which the Lord sware vnto thy fathers 19 To cast oute all thine enemies before thée as the Lord hath said 20 And wheÌ„ thy sonne asketh thée in time to come saying What meaneth these testimonies ordinances and lawes which the Lorde our God hath commaunded you 21 Then thou shalt say vnto thy sonne We were Pharaos bondmen in Egipt the Lord brought vs out of Egipt with a mightie hande 22 And the Lorde shewed signes and wonders great and euill vpon Egipt vpon Pharao and vpon all his housholde before our eyes 23 And brought vs oute from thence to bring vs in and to geue vs the lande which he sware vnto oure fathers 24 And he hath commaunded vs to doe all these ordinaunces and to feare the Lorde oure God for our wealth al the dayes of our life as it is come to passe this day 25 Moreouer this shal be oure righteousnesse before the Lorde oure God if we take heede and kéepe all these commaundementes as he hath commaunded vs. The exposition vpon the .vj. Chapter of Deuteronomie These are the commaundementes ordinances and lawes whiche c. MOyses purposing to exhorte the Israelites to a diligent and faithfull obseruation of the law of God beginneth with the repetition of that whereof he hath before sundry tymes spoken that is that the lawes whiche he dothe so earnestly admonishe them to keepe are * not his nor deuised of his owne brayne but suche as were deliuered him of the Lord and of that Lord which had not only euer shewed himself their gratious and good God but also * chosen them to be his peculiar people and vndertaken to defende them from all their enimies and therfore that they coulde not without most iust blame refuse obedience therevnto And for so muche as Saincte Paule sayeth VVhatsoeuer is written is written to our instruction I thinke there is no better maner of exposition seing the text is plaine inough of it selfe than to apply the same vnto vs We haue far greater cause by our obedience to sette forth the glorie of God than they had First then as Moyses exhorteth the Israelites wée muste feare god For as Salomon sayth The feare of God is the beginning of wisedome This feare will not onely beate downe our pryde and confidence in oure selues but also will bee as a brydle to staye vs from euill and to represse the wicked iustes and affections that rise in vs contrary to the law of god * Feare of the Lorde represseth sinne sayeth Iesus Syrach Chap. 1. And Salomon Prouerb 8. Feare of the Lord doth hate euill Contrarywise where feare of God is not men run headlong to all wickednesse yet must not this feare be in the faithfull a bonde and seruile feare wherein we think of God only as he is a terrible iudge for so Satan * and the wicked do feare God But our feare muste be ioyned with the earnest loue of god We muste not onely feare God for his iustice but wee muste* loue him also for his mercie and goodnesse towardes vs And therefore Moyses afterward addeth Thou shalte loue the Lorde thy God with all thy heart and with all thy soule and with all thy might This Loue of God in the faithfull * doth far more earnestly bridle them from the disobedieÌ„ce of gods holy lawes than feare can doe For they that by a sure faith haue the true sense of Gods infinite mercies towards them and therby vnfaynedly loue hym are more* readie to please God and to shewe themselues thankful to him than feare of his iustice can make them lothe to displease and offende him by sinne and wickednesse The one of these that is Feare muste represse and keepe vnder olde Adam and the carnall man The other that is Loue doth set forwarde and encourage the spirituall and newe man that is begotten in Christ Iesu Moreouer forsomuch as our corruption is so great and our inclination vnto euill so ready that we soone forget our duties towarde God after Moyses his counsell wee must seeke by all meanes that we can to* imprinte his holy will in oure heartes to sette it before oure eyes and to make it* continually as it were to ring and sound in our eares This will best be doone by the diligent reading hearing and meditating of the holie Scriptures by whiche the wil of God is learned For this cause Dauid sayeth that Hee is blessed whiche delighteth in the lawe of the Lorde and exerciseth himselfe therein both day and nighte This is it that Moyses meaneth when he biddeth the Israelites that they should Talke of the lawes of God in theyr house By the way Lying downe to bedde Rising vp in the morning That they shoulde bee as a sygne in theyr hands as a Frontlet before their eyes and VVryte them on their doore postes That is by all meanes they can to make them selues famyliar with them that by the fleshe and the worlde they myghte not bee drawne to forgetfulnesse thereof And when the Lorde thy God hathe broughte thee into the lande c. This is an other good Instruction that Moyses vseth to the Israelites and behooueth vs also to follow that is that with earnest consideration we call to mynde the * inestimable benefites that God hath doone for vs whiche are farre greater and of more worthinesse than are these worldly benefites whiche God here is reported to haue done for the Israelites For he doth not only continually from tyme to tyme bestowe vpon vs the lyke worldly and outwarde blessings to our no small comfort and quietnesse in this lyfe but hath also enriched vs with his spirituall* treasures and blessings as
the * deliuerance from the tyrannie of Satan sinne and Antichrist * the knowledge of his holy worde * light of his Gospel wherby we are to be made the children of God and * heires not of the land of Chanaan and the fruites and pleasures therof but of the celestiall Ierusalem the kingdome of God and eternall lyfe with Christe Iesu in heauen And if the consideration of worldly benefits might be so good a stay vnto the Israelites how much more ought these to be vnto vs if we think our selues worthie the name of christiās See that you walke not after straunge gods and the gods of the nations c. As the Ievves and by them all other are forbidden to worship straunge gods so are we also to woorship the liuing God with straunge worship that is with any other worship than he himselfe in his holie worde hath appointed We must beware therefore that wee fall not away from Gods true worship * in spirit truth vnto idolatrie superstition and fonde* deuises of men therby thinking to please god For as god is a ielous God and will be worshipped alone and not with other false Gods so is he a seuere God and delyghteth more in single obedience to his woorde than in sacrifice superstition or any of mans deuised holinesse thoughe it seeme neuer so pleasant in the sight of the worlde or to be done of neuer so good an intent * Saule when he spared the fat beastes of the Amalekites for sacrifice might seme to haue done it for a good purpose But God dyd so muche mislyke it that for the same he cast hym bothe oute of his fauoure and out of the kingdome of Israell And when thy sonne asketh thee in time to come saying What meane c. It is not sufficient for vs to know the true worship of God oure selues but we must desyre also to instruct * and teache other and especially oure owne * children that Gods true Religion may be deliuered from hande to hande and so be enlarged to our posteritie How farre from this are a greate number of suche as will be called Christians and neither can nor will teach theyr sonnes and daughters themselues nor yet procure them to bee instructed by other no nor to come thyther where by order they are appoynted to bee taughte the principles of christian faith Surely it muste needes be thoughte they haue small feare of God little sense of the mysterie of oure redemption in Christe no regarde of the good estate of their chyldren or of the saluation of their owne soules They should teache theyr children in lyke manner as Moyses here commaundeth the Iewes and saye We were of oure selues and of oure* owne natures as bondeslaues and subiecte to Sathan synne and Hell And it pleased Almightie God of his exceeding greate mercie withoute any regarde of woorthynesse in vs to sende downe his only and dearely beloued sonne from heauen to take fleshe of the blessed virgin and here liued in this worlde in great contempt and reproche and at the laste was put to moste cruell death by his passion paying the ransome for oure sinnes and for vs satisfied the Iustice of God. So that we by* him are nowe reconciled to God haue remission of our sinnes and in his sight are reputed iust and appoynted heires of eternall lyfe wyth Chryste Iesu For thys cause doe me* assemble togyther in the house of Prayer and vse the Sacramentes and mysteries of oure Religion thereby to call into our remembraunce this vnestimable benefite and to* giue thankes vnto him for the same and to pray for the assistance of his holy spirite that in all vertuousnesse and holynesse of lyfe we may shewe our selues thankefull and studie to liue according to thys our holye vocation that the name of God maye in vs bee praysed This I saye shoulde they teach their children to make them to vnderstande why they be called Christians and what the substance of true religion is The fourth Sunday after Easter at Euenyng prayer Deuteronomie 7. WHen the Lorde thy God shall bring thée into the land whither thou goest to possesse it and hathe caste oute many nations before thée the Hethites the Gergesites the Amorites the Chanaanites the Pherezites the Heuites and the Iebusites seuen nations greater and myghtier than thou 2 And when the Lorde thy God hathe sette them before thée thou shalte smyte them and vtterly destroy them and make no couenaunt with them nor haue compassion on them 3 Thou shalte make no mariadges with them neyther giue thy daughter vnto his sonne nor take hys daughter vnto thy sonne 4 For they will deceyue thy sonne that he should not folowe mée and they shall serue straunge gods and then wil the wrath of the Lorde waxe hotte agaynst thée and destroy thée sodeinly But thus ye shall deale with them ye shall ouerthrowe their aulters and breake downe their pillers cutte downe their groaues and burne theyr grauen Images wyth fyre 6 For thou arte an holy people vnto the Lord thy God the Lord thy God hath chosen thée to be a special people vnto himselfe aboue all nations that are vpon the earth 7 The Lord did not set his loue vpon you nor choose you bicause ye were mo in numbre than any people for ye were the fewest of all people 8 But bycause the Lorde loued you and bicause he wold kéep the othe which he had sworne vnto your fathers therfore hath the Lorde brought you out through a mightie hande and deliuered you out of the house of bondage from the hande of Pharao king of Egypt 9 Vnderstande therefore that the Lorde thy God he is God and that a true God which kéepeth appointment and mercie vnto them that loue him and kéepe his commaundementes throughout a thousande generations 10 And rewardeth them that hate him to their face so that he bringeth them to naughte and doth not deferre the time but rewardeth him that hateth him before his face 11 Kéepe thou therefore the commaundementes and ordinances and lawes which I commaunde thée this daye that thou do them 12 If ye hearken vnto these lawes and obserue and do them the Lord thy God also shall kéepe vnto thée the couenant and the mercie whiche he sware vnto thy fathers 13 He will loue thée and blesse thée and multiplie thée he wil also blesse the frute of thy wombe and the fruite of thy lande thy corne thy wyne and thyne oyle and the increase of thy kine and thy flocks of shéep in the land which he sware vnto thy fathers to giue thée 14 Thou shalt be blessed aboue all nations there shall be neither man nor woman vnfruitfull among you nor any of your cattell shal be barren 15 Moreouer the Lord wil take away from thée all maner infirmities and will put none of the euill diseases of Egypt which thou knowest vpon thée but will sende them vpon
Paule but to * liue before him in holynesse and righteousnesse all the dayes of our life And * we are his worke builded on Christe Iesu to those good workes which he hath prepared for vs to walke in Vnderstande therefore that the Lorde thy God is God and that a true c. The people of Israell are here aduertised that God their Lorde is a true and a iust Lorde that he sitteth as* iudge of the whole worlde And as of his truth he hath and will fulfill* all that he hathe promysed them so woulde he of his iustice*rewarde the good that obeyed hys lawes and ordinaunces and woulde punish the contrarie To the fulfillers of his will hee promiseth the blessing of the frute of their wombe their lande corne wyne and oyle the increase of theyr kyne shepe and other cattell the taking awaye from them all manner of * syckenesses and infyrmities and especiallye suche lothesome and noysome sores and diseases as they knewe were among the Aegyptians Fynally * victorie ouer theyr enimies and all felicitie of thys lyfe If wee doe not see the promise of worldly felicitie and this general decree of God alway to take place among the faithfull but that the better sorte of men are often in more misery and the* wicked worldlings in more prosperitie we must consider first that* no man no not the best doth so fulfill the lawe of God that he can of iustice require to haue the rewarde due therevnto Secōdly that either the * deuil of spite worketh trouble in this world to the seruāts of God bicause he is wel assured he can not hurt thē in the life to come or else the fatherly prouidence of Almightie God doth think it more saife for his children in this wicked worlde to be vnder the crosse and affliction that they may the * more often remember him and not be caried away with the faire allurementes of this lyfe wherewith Satan as by a poysoned bayte doth draw hys impes vnto him If thou saye in thyne hearte these nations are moe than I. c. Bicause it might seeme a very difficulte and almost vnpossible matter that the Israelits shuld conquer and driue out of their countrey suche a number of mighty people as dwelt in the lande of promise God by the mouthe of his seruannt preuenteth that cogitation and assureth them that he wil be their helper and assister and* wil fyght for them against those sinfull people and that not only by ordinarie meanes of warre but also that he wold bring hornets and other noysome flyes and vermine to weerie and consume them And for confirmation of their faith herein he willeth them to remember the Strange signes and wonders and the Mighty hand and Stretched out arme that in their knowledge and syght he vsed agaynst Pharao and the Aegyptians at the tyme of their deliueraunce By this also wee haue to learne so often as GOD willeth vs to doe that thing which in face of the world may seeme harde and difficulte and aboue oure power to bring to passe that we* dispaire not but wyth strong faithe vndertake it beeing well assured that the same GOD that wylled vs to doe it is hable also to bryng it to passe by vs. The grauen Images of their Gods shalt thou burne with fire c. Before God forbad thē to worship the gods of the Gentiles now he commaundeth to*destroye and * burne with fyre theyr Images yea and in token of their vtter detestation of suche idolatrie not onely to alter their shape and fygure in melting them but not so muche as turne to theyr owne vse the matter that they were made of lest by hauing the matter in some price they shoulde be snared and somewhat the more enclyned to Idolatrie Althoughe thys were but a politique precept for the time to the Iewes yet may wee gather therby how lothsome odious and detestable Idolatrie is to God. The fifthe Sundaye after Easter at Mornyng prayer Deuteronomie 8. AL the commaundementes whyche I commaund thée this day shall ye kéepe for to doe them that ye maye liue and multiplye and goe in and possesse the lande which the Lorde sware vnto our Fathers 2 And thou shalt remember all the way which the Lorde thy God led thée this fourtie yeares in the wildernesse for to humble thée and to proue thée and to knowe what was in thine hearte whether thou wouldest kepe his commaundementes or no. 3 He humbled thée and suffered thée to hunger and fedde thée with Manna which neither thou nor thy fathers knewe of to make thée knowe that a man doth not lyue by bread only but by euery vvorde that procéedeth out of the mouth of the Lorde doth a man liue 4 Thy rayment waxed not olde vpon thée neyther dyd thy foote swell these fourtye yeares 5 This also shalte thou consider in thine heart that as a man chastiseth his sonne so the Lord thy god chastiseth thée 6 Therfore shalt thou kepe the commaundements of the Lord thy God that thou walke in his wayes and feare him 7 For the Lorde thy God bringeth thée into a good land a land in the which are riuers of water and fountaines and deapthes that spring out of valleys and hylles 8 A land wherin is wheate and barlie vineyardes figge-trées and pomgranates a land wherein is oyle oliue hony 9 A lande wherein thou shalt eate breade without scarcenesse neither shalte thou lacke anye thing a lande whose stones are Iron and out of whose hylles thou shalte digge brasse 10 When thou hast eaten therefore and filled thy selfe thou shalt blesse the Lord thy God for the good lande which he hath geuen thée 11 Beware that thou forget not the Lord thy God that thou wouldest not kepe his commaūdements his lawes and his ordinances which I cōmaunde thée this day 12 Yea and when thou hast eaten and filled thy selfe and hast buylt goodly houses and dwelt therein 13 And when thy beastes and thy shéepe are waxen manye and thy siluer and Golde is multiplied and all that thou hast is encreased 14 Then beware least thine heart rise and thou forget the Lord thy God which brought thée out of the land of Egipt and from the house of bondage 15 And which was thy guide in the great terrible wildernesse vvherin vvere fierie serpentes scorpions drouth without any water But he brought out water for thée out of the rocke of flint 16 He fed thée in the wildernesse with Manna which thy fathers knew not for to humble thée and to proue thée and that he myght so doe thée good at the latter ende 17 Least thou shouldest saye in thine heart My power and the might of mine owne hande hath prepared mée this aboundaunce 18 But remember the Lorde thy God for it is
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 remēbrance 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 coūtrey 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 chosē people that he promised to place there which good blessing may well be thought to haue continued so long as his people kept his commaūdement 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 growē 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 thē 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 mē 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 poâ—â—esse this lande but for the wickednesse of these natioÌ„s 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 â–ª 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 commauÌ„ded 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 couÌ„trey 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
hable to bring them into that land that he had promised them but bicause he hated them caried thē forthe into the vvildernesse to slay them In which words Moyses sheweth himself also to haue a great care of the glory of God and therfore that he craueth his gracious mercy toward the Israelites not onely for their sakes but also that he thought it woulde make greatly to the aduauncement of the glory of God staying of the reproche therof among the wicked Such maner of prayer is also of great force and effect with God and doth appease his wrath staye him from the execution of his purposed plagues against his people offending And therfore doth it folow Exo. 32. The Lord refrained himself from the euill vvhich he saide he vvoulde doe vnto his people Whē Moyses had in this maner appeased the wrath of god in the moūt he did not so stay but comming downe among the people and seing their wickednesse in greate zeale and vehemency of spirite he caste the Tables of the law out of hys hand so that he brake them Which is not to be thoughte furye or rage in Moyses but as I haue said an earnest zeale and a declaration of his great grief of heart that he cōceyued not for any worldely matter but to see the * glorie of God and his true woorship to be so wickedly distayned and ouerthrown among his owne people And bicause he was a magistrate and gouerner he proceedeth further both to the destroying and taking awaye of the Idoll and also to the sharpe punishment of the chief offenders In suche matters where Gods glorie is distained priuate persons in deed haue to deale by prayer only as not hauing the sworde of correction put into their hande but the magistrate ought not only to vse prayer but his authoritie also giuen him of God to represse the wickednesse and to * punish the offenders to the example of other The number of them that Moyses executed for this offence were about three thousand as it appeareth Exod. 32. And besyde this he toke the Golden Calfe and buent it stampt it euen to very duste and cast it into the brooke that no memorie of so wicked idolatrie myghte remayne When Moyses sayeth verse 18. That he fell dovvne flatte before the Lorde euen as at the firste tyme and fasted fortie dayes and fortie nights c. It is not to be thoughte that this his fasting was in tyme before his seconde ascending into the hill when he was commaunded to prepare newe tables otherwise he shoulde appeare to haue fasted thryse which was not true therfore that which he addeth ver 25. is but a repetitiō of that which he speaketh vers 18 was performed in the Mount when at the appointment of God hee caried vp other tables to haue the lawe of God newe written in them For bicause the couenant by their sinne and offence was fordone it coulde not be againe confirmed and the tables of the couenāt new written but with the lyke solemnitie that was before and therefore Moyses taried there fortie days and fortie nightes and neither did eat bread nor drinke water The Prayer that is added in the later ende of the chap. was not vsed at his seconde going vp into the mount as it may seeme by the order of the telling of it here but it was the prayer that he made at the first tyme when God declared his displeasure purposed to haue destroyed the people Wherfore it is euident the storie is here repeted by Moyses somewhat interruptly and not in the order wherein euery thing was done His purpose was to put them in mind of the thing which they well knew and therefore regarded not so muche the order in telling The Sunday after the Ascention at Mornyng prayer Deuteronomie 12. THese are the ordinances and lawes which ye shall obserue and doe in the land which the Lorde God of thy fathers giueth thée to possesse it as long as ye liue vpon the earth 2 Ye shall destroye all places wherein the nations which ye shal possesse serued their gods vpon hye moūtaines on hilles and vnder euery gréene trée 3 You shal ouerthrowe their aulters and breake theyr pillers and burne their groues with fire and you shall hewe downe the grauen images of the gods that they haue and bring the names of them to naught out of that place 4 Ye shal not do so vnto the Lorde your God 5 But ye shall séeke the place which the Lorde your God shall choose out of all your tribes to put his name there and there to dwell and thither thou shalte come 6 And thither ye shall bring your whole burnt sacrifices your offrings your tithes and heaue offerings of your hand your vowes your fréewill offerings and the firste borne of your kine of your shéep 7 And there ys shall cate before the Lorde your God and ye shall reioyce in all that ye put your hand vnto both ye and your housholdes wherein the Lord thy God hath blessed thée 8 Ye shall not do after all the things that we do here this day euery mā what séemeth him good in his owne eyes 9 For ye are not yet come to rest and to the inheritance which the Lord your God giueth you 10 But when ye go ouer Iordane dwell in the land which the Lord your God hathe giuen you to inherite and when he hath giuen you rest from all your enimies rounde abouse and shall dwell in safetie 11 Then vnto the place which the Lorde youre God hathe chosen to put his name there ye shall bring all that I cōmaunde you youre whole burnt sacrifices your offerings your tythes the heaue offering of your hande and all youre speciall vowes whiche yée vow vnto the Lorde 12 And ye shal reioyce before the lord your God ye your sons your daughters your seruants your maidens the Leuite that is within youre gates forasmuche as he hath no parte nor inheritance wyth you 13 Take héede that thou offer not thy whole burnte offerings in euery place that thou séest 14 But in the place whiche the Lord shall choose in one of thy tribes there thou shalt offer thy whole burnt offerings and there thou shalt doe all that I commaunde thée 15 Notwithstanding thou mayste kill and eate fleshe in all thy cities whatsoeuer thy soule lusteth after according to the blessing of the Lord thy God which he hath giuen thée both the vncleane and the cleane maye eate thereof of the Roe bucke and of the Harte 16 Only ye shall not eate the bloud but poure it vpon the earth as water 17 Thou mayst not eate within thy gates the tythe of thy corne of thy wyne and of thy oyle and the first borne of thy kine and of thy shéepe neyther any of thy vowes whiche thou vowest nor thy fréewill offerings or heaueoffering of thyne hande 18 But thou muste eate
which are rounde aboute you whether they bée nye vnto thée or farre off from thée from the one ende of the earth vnto the other 8 Thou shalte not consent vnto him nor hearken vnto him thyne eye shall not pitie him neyther shalt thou haue compassion on him nor kéepe him secrete 9 But cause hym to be slayne Thyne hande shall bée fyrste vpon him to kill him and then the handes of all the people 10 And thou shalte stone him with stones that he dye bycause he hathe gone aboute to thruste thée awaye from the Lorde thy God whiche broughte thée out of the lande of Egypt and from the house of bondage 11 And all Israell shall heare and feare and shall doe no more any suche wickednesse as this is among you 12 If thou shalte heare saye in one of thy Cities whiche the Lorde thy God hath giuen thée to dwell in 13 That certaine men béeing the children of Beliall are gone out from among you and haue mâ—ued the inhabiters of their Citie saying Let vs goe and serue straunge gods whyche ye haue not knowne 14 Then thou must seeke and make search and enquire diligently and beholde if it be true and the thing of a suretie that suche abhomination is wrought among you 15 Then thou shalt smite the dwellers of that citie with the edge of the sworde and destroye it vtterly and all that is therein and the very cattell thereof wyth the edge of the swoorde 16 And gather all the spoyle of it into the middes of the stréete therof and burne with fyre bothe the citie and all the spâ—yle thereof euery whitte for the Lorde thy God and it shal be an heape for euer and shal not be built agayn 17 And there shall cleaue naughte of the damned thing in thyne hande that the Lorde maye turne from the fiercenesse of his wrath and shew thée mercie and haue compassion on thée and multiplie thée as hée hathe sworne vnto thy fathers 18 Therefore shalte thou hearken vnto the voyce of the Lorde thy God to kéepe all his commaundementes whiche I commaunde thée this daye that thou doe that whiche is right in the eyes of the Lorde thy God. The Exposition vpon the .xiij. Chapter of Deuteronomie If there arise among you aprophete or a dreamer of dreames c. IN the later end of the former chapter Moyses had willed the people in any wise to beware of the strange worship of heathen Gods Now he willeth theÌ„ to take heed of false teachers rising amoÌ„g themselues seking to â—educe them froÌ„ the true worship of God that in any wise they do not herken or giue credit vnto theÌ„ The Deuil enuying the true honor of God doth not only seke to blemish ouerthrow the same by forain enimies but also eueÌ„ at * howe in the house of God he rayseth False Doctours and teachers â–ª that vnder faire titles and goodly pretenses of holinesse maye draw the people of God from his known truth Wherefore Moyses here noteth the coloures wherewith the Deuill by his ministers in this case vseth to deceiue meÌ„ They wil take on them the name of Prophetes or such as haue reuelation from God by dreames yea and sometime he will help theÌ„ by Gods sufferance to * work some straunge and miraculous thing that by such a Syâ—ne or wonder they maye gather the greater credite in their false doctrine Wherfore God here fore warneth his faythful people to take heede of suche gaye tales and to suspecte such faire pretences and to cleaue only to hys word and hearken to * his voice from whyche if their teachers do swarue and wil them to do that is contrary thereto they must not beleeue them but accompt them as wicked Seducers and deceiuers This lesson is so giuen to the Israelites that it may bee also an instruction to all the faithfull in the Church of God at all times and especially in these latter dayes wherin the Holy Ghost hath giuen warning before hand that Antichrist and his ministers should vse the same meanes and that so mightely that if it were possible he should Seduce* euen the elect of God. When Moyses sayeth The Lorde your God proueth you c. we must vnderstande that God doth not tempt or proue of purpose to lead or induce to that whiche is euill or to lay stumbling blocks at which his people may take offence fall but only by such meanes to examine and â—rie them to make that knowne openly to the World which he knoweth to be inwardly in their hearts whether it be good or euill So did God tempt Abraham Gen 22. that his faith might be â—nown â—o al meÌ„ So did Christ tempt the womaÌ„ of ChanaaÌ„ wheÌ„ he called hir dogge and refused to heare her praier And for this and doth S. Paule saye 1. Cor. 11. that There must be â—â—ctes in the church that they that be proued may be knowne For this cause then God suffereth suche Soducers to be in his Churche that by them the Hypocrites and dissimulers may be tryed from the faythfull and electe Children of god The good man may some times by suche meanes fall into errour and be intrapped of the wicked but it is onely in some parte and for a time and after returneth againe by repentance which god suffereth in him to punish his Negligence that did not bestowe sufficient diligence in studiyng and meditating in the word of God or did not Liue seuerely according to his profession and calling When in the. 5. verse Moises saith And the Prophete or dreamer of dreames shal die c. He declareth that we must not only * discerne false teachers from other and beware of them but that they muste by the Magistrate be seuerelie punished to the example of other least the infectioÌ„ of their corrupt Doctrine do destroy the soules of many and disturbe the Churche of god In that he appointeth the punishment of Death we haue to note these circumstaunces That it must not be executed by euery Priuate maÌ„ but by the Magistrate who hath * Aucthoritie giuen of God to punishe the wicked That not euery one that hath dispersed some errour to the offence of the godly is by and by to be taken and put to Death but such onely as be principall Ringleaders seeke by all meanes they can to drawe the people of God to Apostasie and forsaking of his fettled and knowen truth and vtterlye to subuert the same And lastly that the Crime must be euidently knoweÌ„ and tried and the partie fully conuicted It semeth to many that it is Extremitie trueltie in matter of Religion conscience to vse the punishment of Death and they saye that Christ was milde and mercifull required his Disciples to folow his steppes In so much that wheÌ„ they desired fire to come from heauen to punishe euill persons he said They knew not of what spirit they vveare But let those men
consider that it was the Lord of al Mercy that appointed here this order of punishment and also let them remember what extreme crueltie it is for a Magistrate to whose charge God hath committed hys people to se the Soules of a number of his people by wicked Doctrine or other like indeuor to be pulled from God hys true worship and lamentablie drawen to Hel perpetual Damnation yet not to cause the Roots workers therof to be taken awaye that their poyson may not so largely be spred to the great daunger of other and the decaie of Gods glory and truth IF thy brother the sonne of thy mother or thine owne sonne c. The same that was before spoken of false Prophets teachers only is here applied euen to euery one of the people whose offence although it may seme somewhat the lesse bicause of their Ignoraunce that they haue not the Office of teaching yet the Forsaking of God his truth and the seking to misleade other with them is to God alwayes and in all persons vntollerable But this is to be obserued bothe in this place before that such punishmēt is not to be vsed but where Gods true Religion is throughly knowē and Settled as it was at this time among the Ievves This is to be considered how Earnestly God requireth this punishment to be done For he willeth vs not to regarde eyther brother or syster or childe or wife or any* persons whatsoeuer thoughe he be vnto vs as oure owne life Wherby he declareth how earnest our studie and endeuour should be to maintayn his True worship Al natural affections be they otherwise neuer so cōmendable yet ought they to * giue place to the zeale of Gods glory to the affection that we shoulde haue to the establishing of the same among his people For in gods cause to be * slack and colde in consideratiō of these persons what els is it than to set our affections against Gods commaundements and to shewe that we more esteeme oure Naturall friends than we do God and his Glory Wherfore sayth God Thou shalt not obey him thine eye which commonly is the instrument of pitie shall not spare him nor take mercye vpon him no nor thou shalt not hide him or kepe him secrete but cause him to be slaine and yet to make the charge more vehemēt he addeth Thine hande shall be firste vpon him to kill him This he speaketh bicause the maner* was that in stoning of persons condemned the witnesses shold cast the first stones at them to declare that in their conscience the witnesse was true The cause and ende of this seueritye added in the .11 verse is diligentlie to be marked And all Israell shall heare and feare and shall doe no more any such vvickednesse The good and godly are stayed from euill throughe the loue of God and reuerence of his worde but the other which are alwaye the more parte will not be brideled but with* Seueritie feare of punishment whereby we may learne howe necessary sharpe correction and punishment is in Christian cōmon weales For such is the corruption of mans nature that where they see hope of impunitie they runne on headlong to the greatest mischiefes But by example of punishment and feare of Iustice they be somewhat stayed and kept in order If thou shalt heare say in one of thy Cities which the Lorde c. If the infection of Apostasie and falling from God doe growe from the false Prophete to the people and from some of the people to a whole Citie God willeth the whole Citie not to be spared but to be put to punishmente and vtter desolation For better it were that a fewe dyd perishe * than Gods true worship should be ouerthrowen and his glory decaye But in this place especially as in the other also before Men proceede to punishment God woulde haue them enquire and searche out the matter diligently that they dyd not vpon light report rashly condemne men But if it were founde for a suertie then that they should smite them with the edge of the sworde and to declare Gods iuste wrathe against the Reuolters from his knowen truth and right worship and not to spare so muche as their Cattell And gather all the spoile into the middes of the streete thereof c. God willeth the whole furniture and Implements of the Citie to be gathered into one place and burned with fire and * not to turne any therof vnto their owne vse It maye be God somewhat herein respected their couetousnes that they might not couer a corrupt affectiō of couetousnes with a pretensed zeale of Gods iustice But the principall cause that Moises here vttereth that is that the people by this might be more accustomed to the hating and Detestation of that whiche they saw God so greuously dyd abhorre Whitsundaye at Morning prayer Deuteronomie 16. OBserue the moneth of newe corne that thou mayest offer the passouer vnto the Lorde thy God For in the moneth when corne beginneth to rype the Lorde thy God brought thee out of Egipt by night 2 Thou shalt therfore offer the Passouer vnto the Lorde thy God of shéepe and oxen in the place which the Lord shal choose to put hys name there Thou shalt eate no leauened breade with it but seuen dayes shalte thou eate vnleauened breade therewith euen the breade of tribulation for thou camest oute of the lande of Egipte in haste that thou mayest remember the daye when thou camest oute of the lande of Egipte all the dayes of thy life 4 And there shal be no leauened breade séene in all thy coastes seuen dayes long neither shall there remayne anye thyng of the fleshe which thou offerest the firste day at euen vntyll the mornyng 5 Thou mayest not offer the Passouer wythin anye of thy gates which the Lord thy God geueth thée 6 But in the place which the Lorde thy God shall choose to set hys name in there thou shalt offer the Passouer at euen about the goyng downe of the Sunne in the season that thou camest oute of Egipte 7 And thou shalte roste and eate it in the place whiche the Lorde thy God hathe chosen and thou shalte returne on the morowe and goe vnto thy tentes 8 Sixe dayes thou shalte eate swéete breade and the seuenth daye shal be a solempne assemblye before the Lorde thy God thou shalte doe no worke therin 9 Seuen wéekes shalte thou number vnto thée and beginne to number the seuen wéekes when thou beginnest to put the sicle to the Corne. 10 And kéepe the feast of wéekes vnto the Lord thy God with a frée will offering of thyne hande whiche thou shalte geue vnto the Lord thy God according as the Lord thy God hath blessed thée 11 And thou shalt reioyce before the Lord thy God thou and thy Sonne thy Daughter thy seruant and thy mayde and the Leuite that is within thy gates
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 commauÌ„ded 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 â—â—s 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 grouÌ„d 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 DrunkeÌ„nesse 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
the Iewes But for that it is an ordinarie time appoynted for the people of God to assemble heare the declaration of those maruellous workes of God which as at thys tyme were done after the Ascention of Christe into Heauen For then dyd Christe declare and confirme the Maiestie and trueth of hys Gospell wyth wonderfull Miracles So that it was euidente that he onelye was the trewe Messias and Sauioure that the same Holy Ghost had spoken of manye yeares before vnto the Patriarkes and Prophetes And bycause at the tyme of Pentecost when the Holye Ghost was giuen the Gospell firste began to be published we may not thinke that one or two Festiuall dayes is appointed for the perfourmance thereof but from that first Pentecost vntill the worldes ende should be to vs one perpetuall VVhitsonday in which we should wyth thankesgiuing reioyce for our spiritual fredome and take in the fruites of Christs blessed Passion and Resurrection Thou shalte obserue also the feast of the Tabernacles seuen dayes c. This Feast of the Tabernacles or Tentes was Solemnised the .15 of September when they had not gathered in all their fruites graine and wine All the tyme of this Feast for the space of seuen dayes they dwelt in Tentes or Bowthes of grene trees and obserued sundry ceremonies and oblations declared Num. 28. 29. Leuit. 23. and other where The causes of the ordinance were partly to put them in mind of their former Condition Whence they came and that it was God that firste made them to dwell in Tentes in the wildernesse whē he brought them out of Egipt Secondlye that they mighte remember the wonderfull miracles and benefites that God did in maintayning and Preseruing them vntill they came into the lande of Chanaan where they founde in steede of Tentes and Tabernacles goodlye strong Cities and faire houses to inhabite and by this occasion were they willed to compare the Felicitie that they shoulde be in the land of Chanaā with the Necessity hard state that they had before when they were constrained to inhabite in Bouthes Tabernacles and thereby learne not to waxe insolent but to giue thankes to God the Authour of that great blessing None of these Feastes might be Solemnised in any place but where the Lord had chosēto set his name would especially be called vpō that as I haue said in the time of Dauid was Hierusalē Before that where the Tabernacle of God was Iudges and officers shalt thou make thee in all thy Cities which the Lord. c. Now Moises addeth certaine politicall orders and instructions for choise of cōuenient Magistrates in their common weale and for the sincere vpright dealing therin For seing the Iudgemēt Seate of y Magistrate is as it were a sanctuary a place of reliefe succour for the succourlesse the poore and needy and other whatsoeuer persons oppressed by iniurie it might seme most lamentable if they comming thither for succour shuld light vpō Theues Robbers that wil sell right for gaine and money Therfore Moises willeth Magistrates Iudges in anye wise to beware of* Partialitie Briberie as y thing that shutteth vp the eyes of discretion and wisedome and corrupteth al true Iudgement For saith he Gifts doe blind the eyes of the vvise and peruerte the wordes of the righteous Thou shalte plante no Groues of anye trees neere vnto thee c. The heathen vsed to plante Groues of wood about the Chappels of their Idols sometime made Pillars to set their false Gods on wherefore bicause God will haue his Religion not to agree with the Idolatours worship of the Gentils he briefely forbiddeth those two things Trinitie Sundaye at Morning prayer Genesis 18. ANd the Lord appeared vnto him in the plaine of Mamre and he sate in his tent doore in the heate of the day 2 And he lift vp his eyes and loked and lo thrée men stoode by him and when he sawe them he ranne to meete them from the Tent doore and bowed himselfe towarde the ground 3 And said Lorde if I haue now founde fauour in thy sight passe not away I pray thée from thy seruant 4 Let a litle-water I praye you be fet washe your féete and refreshe your selues vnder the trée 5 And I will fet a morsell of bread to comfort your heartes withall and then shall you goe your wayes for therfore are ye come to your seruant And they said Doe as thou hast said 6 And Abraham went apace into the Tent vnto Sara and said Make redy at once thrée measures of fine meale kneade it and make cakes vpon the hearth 7 And Abraham running vnto his beastes fet a calfe tender and good and gaue it vnto a young man and he hasted to make it ready at once 8 And he toke butter and milke and the calfe which he had prepared and set it before them and stoode himselfe by them vnder the trée and they did eate 9 And they saide vnto him Where is Sara thy wife He answered Beholde in the Tent. 10 And he said I will certainely returne vnto thée if I liue and so Sara thy wife shall haue a sonne That hearde Sara in the Tent doore which was behinde him 11 Abraham and Sara were both olde well stricken in age and it ceassed to be with Sara after the manner as it is with women 12 Therefore Sara laughed within her selfe saying Now I am waxed olde shall I geue my selfe to luste and my Lord olde also 13 And God saide vnto Abraham Wherefore did Sara laugh saying Shall I of a suertie beare a childe whiche am olde 14 Is anye thing vnpossible to God According to the time appoynted will I returne vnto thée if I liue and Sara shall haue a sonne 15 Then Sara denyed it saying I laughed not for she was afraide And he saide It is not so but thou didst laugh 16 And the men rising vp from thence loked toward Sodome and Abraham went with them to bring them on the waye 17 And the Lorde sayde Shall I hyde from Abraham that thyng whiche I doe 18 Seyng that Abraham shall surely be a greate and a mightie nation and all the nations of the earth shal be blessed in him 19 I knowe this also that he will commaunde hys children and his housholde after him that they kepe the way of the Lord and to doe iustice and iudgement that the Lorde maye bryng vpon Abraham that he hath spoken vnto him 20 And the Lorde sayde Because the crye of Sodome and Gomorrhe is greate and because their sinne is excéeding gréeuous 21 I will goe downe now and sée whether they haue done altogether according to that crye which is come vnto me and if not I will knowe 22 And the men departed thence and went to Sodomewarde but Abraham stoode yet before the Lord. 23 And Abraham drew neare and said Wilte thou also destroy the righteous with the wicked 24 If there be
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 euē 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 offēd 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 thē 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 thīg 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 mē 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 vpō the other If there had ben iust men in Sodome they must haue ben persons vncircumcised and no partakers of the couenāt 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 â—ash fulnesse hauing so often before excused his boldnesse Or else wheÌ„ he perceyued the Angell to yelde to tenne he thought it were vnlikely that in so Great a companie there should not be that number of Iust men Or else vnderstanding by the Angel that there were not tenne he did not iudge them Worthie to be preserued by Gods mercie and therefore so stayed himselfe But whatsoeuer the cause hereof was This is of Gods exceeding great Mercies and a singular Comforte to the Iust and godly that the Angel of God in punishing the wicked shall not only Fynde them out and Preserue them as appeareth by * Loth but also in respecte of a smal number of them will spare the Sinfull and wicked that they may haue loÌ„ger * tyme to Repent This Horrible wickednesse of the Sodomites did not at once encrease to so greate an outrage as it may before be perceyued by the Angell but first began Riot and Seusualitie thorough Wealth and plentie of Gods benefites Then followed Pryde Crueltie and Vnmercyfulnesse And lastly InduratioÌ„ with Contempt of God and all godlie Aduertisementes so that they * gaue themselues ouer to all Fylthynesse euen with Delight And the Lord went his way so soone as he had lefte communing with c. The other two Angels are mentioned before Vers 22. to haue departed toward Sodome but this thirde to whom Abraham had directed his talke taried with him vntill this tyme. So that we haue here a testimonie of Gods great goodnesse who wold not haue his Angel departe before that Abraham had finished euen his Last demaund And then Abraham also departed homewarde beeing vndoubtedly very pensiue and sorie for the plague that should fall vpon the inhabitantes of Sodome and Gomorrha But in the meane tyme they themselues whome this thing shoulde haue moste nighely touched were drowned in deepe Securitie and delighting in filthie pleasure to fulfil the same assaulted the house of iust Loth to pul foorth the StraÌ„gers that were with him Thus * sodainly when the sinfull least thinke of it doth their Plague fall vpon their heads by the iust iudgement of God. Trinitie Sundaye at Euening prayer The firste Chapiter of Iosuah AFter the death of Moyses the seruaunt of the Lorde it came to passe that the Lorde spake vnto Iosuah the sonne of Nun Moyses minister saying 2 Moyses my seruant is dead nowe therefore aryse goe ouer this Iordane thou and all this people vnto the lande the which I to them the children of Israell doe giue 3 All the places that the soales of your féete shall treade vpon haue I giuen you as I sayde vnto Moyses 4 From the wildernesse and this Libanon vnto the great riuer Euphrates all the lande of the Hethites euen to the great sea towarde the goyng downe of the Sunne shall be youre coast 5 There shall not a man be able to withstand thée all the dayes of thy lyfe for as I was with Moyses so will I be with thée and wil not fayle thée nor forsake thée 6 Bée strong therefore and bolde for vnto this people shalt thou deuide the lande for inheritance whiche I sware vnto their fathers to giue them 7 Only be thou strong and of a stoute courage that thou mayste obserue and doe according to all the lawe whyche Moyses my seruaunte commaunded thée turne from the same neyther to the ryght hande nor to the lefte that thou maist doe wysely in all that thou takest in hande 8 Let not the booke of this law depart out of thy mouth but occupie thy mynd therin day and night that thou maist obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalte thou doe wisely 9 Haue not I commanded thée that thou shouldest be strong and hardie and not feare nor be faynte hearted For I the Lorde thy God am with thée whether soeuer thou goest 10 Then Iosuah coÌ„manded the officers of the people saying 11 Go through the middes of the host coÌ„maunde the people saying Prepare you vitailes for after thrée days ye shall passe ouer this Iordane to goe in and enioy the land which the Lord your God giueth you to possesse it 12 And vnto the Rubenites Gadites and halfe the tribe of Manasses spake Iosuah saying 13 Remember the worde whiche Moyses the seruante of the Lorde commanded you saying The Lord youre God hath giuen you rest and hathe giuen you this lande 14 Youre wyues youre chyldren and youre cattell shall remayne in the lande which Moyses gaue you on this side Iordane but ye shal go before your brethren armed all that be men of warre and helpe them 15 Vntill the Lorde haue giuen youre brethren rest as he hath you and vntyll they also haue obteyned the land whiche the Lorde your God geueth them and then shall ye retourne vnto the land of your possession and enioy it whiche land Moyses the Lords seruant gaue you on this side Iordane toward the sunne rising 16 And they aunswered Iosuah saying All that thou hast commaunded vs we will doe and whither soeuer thou sendest vs we will go 17 According as wée obeyed Moyses in all thyngs so will wée obey thée onely the Lorde thy God be with thée as he was with Moyses 18 And whosoeuer he be that doth disobey thy mouth and will not hearken vnto thy words in all that thou commandest him let him die only be strong and of good courage The Exposition vpon the firste Chapter of Iosuah After the death of Moyses the seruant of the Lorde it came to passe c. THe fyrste Chapiter of the Booke of Iosuah conteyneth three parts First the Calling Comforting of Iosuah secondly the accepting of the Charge by Iosuah and thirdely the Submission of the people vnto his gouernement After what manner God spake to Iosuah at this tyme it is not in the Scripture expressed whether it were by inwarde inspiration or by vision or by the ministerie of an Angell or some good man Only we haue to vnderstand that the wordes here vttered to Iosuah proceeded from God and from hys authoritie and teache vs these good lessons Firste that Moyses the good seruant of God dyed and went the common waye of all fleshe and therfore that we that folow may not looke for any * perpetuitie or long continuance in this life but must loke and * long alway for the blessednesse and Happie estate of the Lyfe to come where Death shall * ende his kingdome bothe of Soule and Bodie Secondly wee are instructed what to iudge of Moyses after his death and by him of all other the
Moyses Num. 32. by reading of whiche place this wil be the better vnderstanded And they answered Iosuah saying All that thou hast commaunded vs c. In this thirde parte of the chapiter the people shewe their obedience vnto that Prince and leader that was by God appointed vnto them All things saye they That thou hast commaunded vs vve will doe Whereby we maye learne an example of obedience to Magistrates not onely of obedience but also of carefull loue toward them For that it was that here moued the people to praye for Iosuah saying The Lorde thy God be vvith thee as he vvas vvith Moyses Whereby we are taught also to pray to God for the good estate of oure Princes that we maye quietlye liue vnder them as S. Paule saith in honestie and godlines The first Sunday after Trinitie at Mornyng prayer Iosua 10. NOwe when Adonizedec King of Hierusalem had heard howe Iosuah had taken Ai had destroyed it and how that as he had done to Iericho and her king euen so he had done to Ai and her king and how the inhabitours of Gibeon had made peace with Israel and were among them 2 They feared excéedingly for Gibeon was a great Citye as any Citie of the kingdome and was greater than Ai and all the men thereof were verye mightie 3 Wherefore Adonizedec king of Hierusalem sente vnto Hoham king of Hebron and vnto Pira king of Iarmuth and vnto Iaphia king of Lachis and vnto Dabir king of Eglon saying 4 Come vp vnto me and helpe me that we maye smite Gibeon for they haue made peace with Iosuah and with the Children of Israel 5 Therefore the fiue kinges of the Amorites the kyng of Hierusalem the kyng of Hebron the kyng of Iarmuth the king of Lachis and the king of Eglon gathered themselues together and went vp they with all their hoastes besieged Gibeon and made warre against it 6 And the men of Gibeon sent vnto Iosuah to the hoast in Gilgal saying Withdraw not thy hand from thy seruants come vp to vs quicklye and saue vs and helpe vs for all the kings of the Amorites which dwell in the mountaynes are gathered together agaynst vs. 7 And so Iosuah ascended from Gilgal he and all the people of warre with him and all the men of might 8 And the Lorde saide vnto Iosuah Feare them not for I haue deliuered them into thine hande neither shall anye of them stande againste thée 9 Iosuah therefore came vnto them sodenly and went vp from Gilgal all night 10 And the Lorde troubled them before Israel and slue them with a greate slaughter at Gibeon and chased them along the way that goeth vp to Bethoron and smote them to Azeka and Makeda 11 And as they fled from before Israel and were in the goyng downe to Bethoron the Lorde caste downe greate stones from heauen vpon them vntill Azeka and they dyed there were moe dead with hayle stones than they were whom the children of Israel slue with the sword 12 Then spake Iosuah to the Lorde in the daye when the Lorde deliuered the Amorites before the Children of Israel and he saide in the sighte of Israel Sunne stande thou styll vpon Gibeon and thou Moone in the valley of Aialon 13 And the Sunne abode and the Moone stoode styll vntyll the people auenged themselues vpon their enemyes Is not this written in the booke of the righteous So the Sunne abode in the middest of heauen and hasted not to goe downe by the space of a whole daye 14 And there was no daye like that before it or after it that the Lorde heard the voyce of a man for the Lord fought for Israel 15 And Iosuah returned and all Israel wyth him vnto the campe to Gilgal 16 But the fiue kings fled and were hyd in a caue at Makeda 17 And it was tolde Iosuah saying The fiue kings are founde hyd in a caue which is at Makeda 18 And Iosuah saide Roule great stones vpon the mouthe of the caue and set men by it for to kepe it 19 And stande ye not styll but folow after your enimies and smite all the hindmoste and suffer them not to enter into their Cities for the Lorde your God hath deliuered them into your hand 20 And when Iosuah and the Children of Israel had made an ende of slaying them with an excéeding greate slaughter tyll they were wasted the reste that remayned of them entred into walled Cities 21 And all the people returned to the hoast to Iosuah at Makeda in peace neither dyd anye man moue his tongue againste the Children of Israell 22 Then sayde Iosuah Open the mouth of the caue and bring out those fiue kings vnto me out of the caue 23 And they dyd so and broughte those fiue kinges vnto him out of the caue euen the king of Hierusalem the King of Hebron the king of Iarmuth the king of Lachis and the king of Eglon. 24 And when they broughte oute those fiue Kings vnto Iosuah Iosuah called for all the men of Israel saide vnto the chéefe of the men of warre which went with him Come néere and put your féete vpon the neckes of these Kings And they came néere and put their féete vpon the neckes of them 25 And Iosuah sayde vnto them Ye shall not feare nor be faint hearted but be strong plucke vp your heartes for thus shall the Lorde doe to all your enemyes against whom ye fighte 26 And then Iosuah smote them and slue them and hanged them on fiue trées and they hanged styll vpon the trées vntyll the euenyng 27 And at the goyng downe of the Sunne Iosuah gaue commaundement and they toke them downe of the trées and caste them into the caue wherin they had béen hyd and layde great stones in the caues mouthe vvhich remaine vntyll this day 28 And that same daye Iosuah tooke Makeda and smote it with the edge of the swoorde and the kyng thereof also destroyed he vtterlye wyth all the soules that were therein and let none remaine and he did to the king of Makeda as he did vnto the king of Iericho 29 Then Iosuah went from Makeda and all Israel wyth him vnto Libna and fought against Libna 30 And the Lorde delyuered it and the King thereof into the hande of Israel and he smote it with the edge of the sworde and all the soules that were therein He let non◠remaine in it but did vnto the King thereof as he did vnto the King of Iericho 31 And Iosuah departed from Libna and all Israel with him vnto Lachis and besieged it and assaulted it 32 And the Lord deliuered Lachis into the hand of Israel which toke it the seconde daye and smote it with the edge of the sworde and all the soules that were therin doyng according to all as he had done to the citie of Libna 33 Then Horam king of Geser came vp to helpe Lachis and Iosuah smote him and his
worde thereof shall not be frustrate or vayne In like maner he wil of his Seueritie Iustice bring vpon them all those euils that he hath Threatned if they doe fall from him by disobedieÌ„ce to Idolatrie and wickednesse For Heauen and Earth shall perishe as Christ saith Mat. 24. but the vvordes of God shall not perish The second Sunday after Trinitie at Morning prayer Iudicum Cap. 4. ANd the chldren of Israell began againe to do wickedly in the sight of the Lord when Ahud was dead 2 And the Lorde solde them into the hande of Iabin king of Chanaan that raygned in Hazor whose captaine of warre was called Sisara whiche dwelt in Haroseth of the Gentiles 3 And the Children of Israell cryed vnto the Lord for he had nine hundred charets of yron and twentie yeares he troubled the children of Israell very sore 4 And Debora a prophetisse the wife of Lapidoth iudged Israell the same time 5 And the same Debora dwelt vnder a paulme trée betwéene Ramath and Bethel in mount Ephraim and the children of Israell came vp to hir for iudgement 6 And she sent and called Barak the sonne of Abinoam out of Kedes Nephthali and said vnto him Hath not the Lord God of Israell commaunded saying Go and drawe towarde mount Thabor and take with thée ten thousand men of the children of Nephthali and of the children of Zabulon 7 And I will bring vnto thée to the riuer â—ison Sisara the captayne of Iabins armie with his charetts and his people and will deliuer him into thyne hands 8 And Barak said vnto hir If thou wilt go wyth me I will go but and if thou wilt not come with me I wil not go 9 She saide I will surely go with thee but thys iourney that thou takest shall not be for thine honoure for the Lorde shall deliuer Sisara into the hande of a woman And Debora arose and went with Barak to Kedes 10 And Barak called Zabulon Nephthali to Kedes and ledde after him ten thousand men and Debora wente with him 11 But Haber the Kenite whyche was of the children of Hohab the father in law of Moyses remoued from the Kenites and pitched his tente vnto the playne of Zaanaim which is by Kedes 12 And they shewed Sisara that Barak the sonne of Abinoam was gone vp to Mount Thabor 13 And Sisara gathered together all his charettes euen nine hundreth Charettes of yron and all the people that were with him from Haroseth of the Gentils vnto the ryuer of Kison 14 And Debora sayde vnto Barak Vp for this is the day in which the lord hath deliuered Sisara into thine hand is not the Lord gone out before thée And so Barak went downe from mount Thabor and ten thousande men after him 15 But the Lord destroyed Sisara and all his Charetts and all his hoast with the edge of the sworde before Barak so that Sisara lyghted downe of his Charet and fled awaye on his féete 16 But Barak followed after the Charets and after the hoast vnto Haroseth of the Gentiles and all the hoaste of Sisara fell vpon the edge of the swoorde and there was not a man lefte 17 Howebeit Sisara fledde away on his féete to the tâ—nte of Iaell the wyfe of Haber the Kenite for there was peace betwéene Iabin the king of Hazor and the householde of Haber the Kenite 18 And Iael went out to méet Sisara and said vnto him Tourne in my lord tourne into me feare not And when he had tourned in vnto hir into hir tent she couered him with a mantell 19 And he saide vnto hir Giue me I pray thée a litle water to drinke for I am thirstie And she opened a bottell of milke and gaue him drinke and couered him 20 And againe he saide vnto hir Stand in the doore of the tent and wheÌ„ any man doth come and enquire of thée whether there be any man here thou shalt say Nay 21 Then Iael Habers wife toke a nayle of the tent and an hammer in hir hande and wente softly vnto him and smote the nayle into the temples of his head and fastned it into the ground for he slumbred sore and was wéery and so he dyed 22 And behold as Barak folowed after Sisara Iael came out to méete him and said vnto him Come and I will shewe thée the man whome thou séekest And when he cam into hir tente beholde Sisara lay dead and the nayle was in his temples 23 And so God broughte Iabin the king of Chanaan into subiection that day before the children of Israell 24 And the hand of the Children of Israell prospered and preuayled against Iabin the king of Chanaan vntill they had destroyed Iabin king of Chanaan The Exposition vpon the .iiij. Chapter of the Booke of Iudges And the children of Israel began agayn to do wickedly in the sight of God. c. IN this place and in the Chapiters before after those Promises Threatnings be often fulfilled towardes the Israelites that Moyses and Iosua their Gouerners before their departures out of this lyfe moued by the Spirit of god declared to theÌ„ For here in this boke we read ofteÌ„times of Falling from God to wickednesse error and often tymes of Gods * plagues cast vpon them for the same Also of often Repentaunce and tourning to God and Gods often mercifull deliueraunce of his people when they forsooke their wickednesse and called vpon him for succour Wherby wee must learne that Gods worde is vnfallible true as wel in the promises of his Mercie goodnesse towarde them that wyth * contrite hearts come vnto him as also in the Threatnings of his iustice to the stubburne obstinate sinner that will not Repent As touching this place let vs marke that nothing is more perilous than carnall Securitie and Abusyng the prosperous Benefites of God. After the Mesopotamians the Moabites and Philistines were ouercome as is before mencioned it might seeme the Israelites should haue had no Enimie that would once haue stirred against them For they enioyed great * tranquillitie and Peace Fourescore yeares togither But Wealthe and Prosperitie breedeth wantonnesse and forgetfulnesse of god And therefore sodainly while they thought all was husht quiet another Enimie was raysed vp whom they little thought of that is Iabin king of the Chanaanites whose predecessour before they had slayne and destroyed his royal Citie Hazer Iosue 11. But nowe his Nephew or coosen of the same name was growen to so great power that he had subdued the Ievves and held them in miserable Bondage which for al his strength hee had not bene hable to bring to passe if God for their sinnes Had not solde them into his handes to be punished for their offences The Tirannie of Iabin was the more cruell agaynst the Israelites bycause they had before as I haue sayd slayne his predecessor and burnte his royall citie with fire to the ground And the children
of Israell cried vnto the Lorde for he had 900. c. Where the Chanaanites had afflicted the people of Israell twenty yeares we may not thinke that in all that time before they neuer cried vnto God but happily their crying and calling vpon God before was rather in way of murmuring and muttering against God and the rod of his Chasticement but nowe when with repentant and sorowfull harts they pray vnto God and acknowledge their wickednesse and traÌ„sgression with redy mercy he heareth and helpeth them And Debora a prophetisse the wyfe of Lapidoth iudged Israell c. That God might make the deliueraÌ„ce of his people more glorious vnto him by the ministerie and * weaknesse of a woman he worketh it therby sheweth that neyther might of Princes nor policie of Captaines nor streÌ„gth of armies nor swiftnesse of chariots is hable to hold them in miserie that God wil haue deliuered In this that God chooseth a Woman to be a Prophetisse thereby the instructer teacher the guyd gouerner yea the Deliuerer of his people he sheweth that he doth not alway reiect that Sexe or kind from the ministerie of his holie will neyther in matters of Policie nor of Religion but that oftentymes he wil * vse them to his glorie as the good Nurses and Patrons of his Churche and people And she sent and called Barak the son of Abinoam out of Kedes c. Some thinke that Debora had oftentymes before aduertised Barak that he should attempt the deliuerance of the people that he through Timorousnesse had stayed and therfore now she opeÌ„ly before the people declareth the same vnto him that in the Name Authoritie of God after the maner of Prophets adding the promise of God to hys further confirmation For sayeth she in the person of God I vvill bring or dravve vnto the ryuer Kison Sisara the Captayne c. And Barak sayde vnto hir If thou wilt goe with mee I will goe but and c. Barak in these woordes may seeme to haue somewhat doubted of his calling and therfore Debora signifyeth that the Glorie and chiefe Prayse of this Victorie shoulde bee giuen from him to a Woman Other thinke that he spake not this of any mistrust of his Calling but bicause he would be sure to haue hir with him as the Prophetisse of God by whose Wisedome he might be instructed to all oportunities And therfore S. August readeth in the text these words Bycause I knowe not vvhat day the Angell of God shal prosper mee When Debora willeth Barak to gather ten thousandemen wee muste consider that God had ben hable withoute MaÌ„s helpe to Subdue their enimies but by this he wold declare that hee dothe not reproue iust Warre nor the helpe of mannes strengthe when it is vsed wyth trust and confidence in Him. WheÌ„ God saith that he wil draw Sisara to the Riuer Kyson we may vnderstaÌ„d that God Draweth both to good also to Euil y is in the way of punishmeÌ„t but this he doth in a diuers maner WheÌ„ he Dravveth to Good he healeth our corrupt mindes by his Grace prepareth vs to that which otherwise we could not do When he Dravveth vs to Euill we neede no MotioÌ„ nor helpe therevnto beeing altogither by our Corruption bent vnto the same only God directeth oure euill doings to his Glorie and to oure Punishmente But Heber the Kenite whiche was of the children of Hobab father c. This is here added bycause of Iael Hebers wyfe who is after reported to kill Sisara wyth a Nayle c. The cause that moued Heber to liue separatly from his kinsmen is not here expressed It maye bee some lyke cause as moued Abraham and Loth to dwel asunder that is great Plentie of cattell and Scarsitie of pasture And Debora sayd vnto Barac Vp for this is the day in whiche the lord c. Iosephus writeth that Barac was muche abashed of the power of Sisara and woulde haue stedde into the Mountaynes but that hee was stayed by Debora who signifyed to hym that this was the tyme in which the Prouidence of God had appoynted to Deliuer Sisarah and his armie into his hands as the Historie declareth that in deede it did fall out Howbeit Sisara fled awaye on his fecte to the tent of Iael wife of Heber c. Sisara was a wicked and Cruell Tiranne a Persecuter of the people of God he trusted in his power and strength of his armie he had no smal trust in the AlliaÌ„ce and Confederacie of other neere vnto him and vpon * coÌ„fidence hereof of was puffed vp wyth Pryde and wyth extreme Tirannie soughte to oppresse the Israelites But when God * visited hys wickednesse neyther his Policie and experience in warre neither the power and Multitude of his Souldiours neither the Strength of his yron Chariottes coulde helpe hym but that hee Fledde and that on foote from a Small number of aduersaries and had reprochefull and villanous Death where he trusted for helpe and comfort So God vseth to deale wyth the enimies of his people And Jael went out to meete Sisara and sayde vnto him Turne in my lord c. It maye here be Doubted howe Haber Iaels husbande beeing of the people of God coulde haue League with a Heathen godlesse Prince Surely to haue such league as tendeth only to the saâ—fe Enioying of the Limites boundes of their Possession semeth not to be against the Scriptures Iacob had league with Laban And the children of Israel sauing seuen natioÌ„s had truce with other countreys aboute them But to desire ayde of them or to ioyne power with them in assistance any way may appeare vtterly to bee agaynste the worde of God and alwayes hathe fallen oute euill to them that haue vsed it As it maye appeare by the example of Iosaphat going with the king of Israel againste Ramoth in Gilead And God by his prophete reproued him for the same 2. Paral. But what shall we here saye of Iael who seemeth in the killyng of Sisara bothe to haue done against the League and couenant of peace betweene them and also to haue broken the lawe of Hospitalitie contrary to Nature and the preseruation of humane Societie Surely in other cases to breake League and Hospitalitie and vnder pretence of Frendshippe to Murther such as committe themselues vnto vs may well seeme a foule and horrible acte But that Iaell here doth was a certayne deuise and practise of Faythe and obedience towarde God. For as it is lawfull for any by what meanes he can to kill suche a person as the Prince hath proclaimed a Traitour and put out of his protection So was it lawfull for Iaell to kyll Sisara whome she nowe knew to be the enimie of God and the oppressour of his people and had declaration therof by the Prophetisse Debora as from the mouth of God hymselfe The Leuites killed the worshippers of the
golden Calfe hauing no respect of Aliance or Kinred Exod. 32 and yet are they reported To haue Consecrated their handes vnto the Lorde That whyche is appoynted by GOD can not seeme to bee agaynste hys Lawe Iaell was of the people of God and therfore might she well adde her helping hande to their deliuerance especially agaynste an vnrepentant Tiranne and seeyng the same to bee appoynted by God. The .ij. Sunday after Trinitie at Euening prayer Iudges 5. THen Debora and Barak the sonne of Abinoam sang the same day saying 2 Praise ye the Lorde for the auenging of Israell and for the people that became so willing 3 Heare O ye kings hearken O ye Princes I euen I wyll syng vnto the Lorde I wyll syng prayse to the Lorde God of Israell 4 Lorde when thou wentest out of Seir when thou departedst out of the féeld of Edom the earth trembled and the heauens rayned the cloudes also dropped water 5 The Mountaines melted before the Lorde euen as did Sinai before the Lord God of Israell 6 In the dayes of Samgar the sonne of Anath in the dayes of Iael the hye wayes were vnoccupied and the trauaylers walked thorough bywayes 7 The inhabitauntes of the townes were gone they were gone in Israell vntyll I Debora came vp whyche came vp a mother in Israell 8 They chose newe Gods and then had they the enimie in the gates was there a shield or speare séene among fortie thousande of Israell 9 My heart loueth the gouernours of Israel and them that are willing among the people O praise ye the Lord. 10 Speake ye that ryde on fayre asses ye that dwell by Midden and that walke by the wayes 11 For the noyse of the archers among the drawers of water ceassed there shall they speake of the righteousnes of the Lord his righteousnes in his vnfensed townes in Israel then shall the people of the Lord goe downe to the gates 12 Vp Debora vp get thée vp and sing a song arise Barak and leade the captiuitie captiue thou sonne of Abinoam 13 Then shall they that remayne haue dominion of the proudest of the people the Lorde hath geuen me dominion ouer the mightie 14 Oute of Ephraim was there a roote of them againste Ameleck and after thée Beniamin among thy people Out of Machir came rulers and out of Zabulon they that handle the pen of the writer 15 And of Isachar there were Princes with Debora and Isachar and also Barak he was sent on foote into the valley for the diuisions of Ruben vvere great thoughtes of heart 16 Why abodest thou among the shéepe foldes to heare the bleatings of the flockes for the diuisions of Ruben were great thoughtes of hearte 17 Gilead also abode beyonde Iordane and why doth Dan remaine in shippes Aser continued on the sea shore and taried in his decayed places 18 But the people of Zabulon haue ieoparded their liues vnto the death like as did Nephthali in the hye places of the féelde 19 The kings came and foughte then foughte the Kings of Chanaan in Thanack by the waters of Megiddo and wanne no money 20 They foughte from heauen euen the starres in their courses foughte againste Sisara 21 The riuer of Kison swept them away that auncient riuer the riuer Kison O my soule thou hast marched valiauntly 22 Then were the horse hoofes smitten a sunder by the meanes of the praunsings that their mightie men made 23 Curse ye the Citie of Meros sayde the Angell of the Lord curse the inhabitantes thereof bycause they came not to helpe the Lord to helpe the Lord against the mightie 24 Iael the wyfe of Haber the Kenite shal be blessed aboue other women blessed shall she be aboue other women in the tent 25 He asked water and she gaue him milke she brought foorth butter in a Lordly dyshe 26 She put her hande to the nayle and her righte hande to the Smithes hammer with the hammer smote shée Sisara and smote his heade wounded him and pearsed his temples 27 He bowed him downe at her féete he fell downe and laye styll at her féete he bowed hymselfe and fell and when he had sunke downe he laye there destroyed 28 The mother of Sisara looked oute at a wyndowe and cryed throughe the lattesse Why is his charet so long a comming Why tary the whéeles of his charets 29 All the wyse Ladyes answered her yea and her owne wordes answered her selfe 30 Surely they haue founde they diuide the spoyles euery man hathe a damsell or two Sisara hathe a praye of diuers coloured garmentes euen a praye of rayment dyed with sundrye colours and that are made of néedle worke rayment of diuers colours and of néedle worke on both sides whiche is méete for him that is chiefe in distributing of the spoyles 31 So perishe all thine enemyes O Lorde but they that loue him let them be as the Sunne when he ryseth in his might And the lande had rest fortie yéeres The Exposition vpon the fifth Chapter of Iudges Then Debora and Barak the sonne of Abinoam sang the same daye c. NO kinde of worship is to God more pleasant nor by the holye Ghost in the Scriptures more earnestly required than when God hathe shewed the great benefites of his mercie towarde his people that they * for the same declare themselues Thankefull and prayse his holie name therefore Call vpon mee saieth God by his Prophete Dauid in the daye of they trouble and I will deliuer thee and thou shalt glorifie me not that God needeth oure Glorifying or praysing beyng of himselfe most Glorious and worthy praise but he * deliteth in Thankfulnes and also for our causes would haue his enemies by that meanes feared when they vnderstande him to be declared by his people to be so terrible and mightie a punisher of his sinfull and wicked aduersaries And on the other parte that they which be weake and fainte may haue their faith Strengthened and more readily commit themselues vnto his mercy when they perceiue him to be so willing and gracious a God beyonde all Deserte Expectation of his mere goodnesse to deliuer them Therefore Debora doth here the parte of a good and faithfull Gouernour that is both her selfe so ready and also * willeth the residue of hir people in this pleasant triumphant Song to the terrour of the enemies and comfort of the faithfull to Set forth the Mightie mercifull goodnesse of God towarde them The like examples we haue in Moyses at the redde Sea In * Anna for her sonne Samuel In * Iudith for her victorie ouer Holophernes c. The People that became so vvilling were the tribes of Zabulon and Nepthalie who did readily folowe the Appointment of God declared by Debora and for the same doth she here and afterwarde Praise them and Reproue the other Lorde when thou wentest out of Seir when thou departedst out of the. c. Debora praiseth God by
Svvept avvay with the Riuer Kison by which the fielde was foughte Yea and the horse men fled with suche violence that they rent their horses hoofes Curse ye the Cittie of Meros sayde the Angell of the Lorde Curse the. c. Meros was a Citie of the Israelites neere to Thabor where the victorie was gotten therfore vnexcusable because they came not forth to helpe and by the Angell of God are here cursed Whereby all men are taught* not to withdrawe their helping hand when God calleth to the deliuerance of his people from the wicked tirannie of the oppressour In the residewe the Prophetisse pleasantly setteth forth the gesture Policie and stoutenesse of Iael in killing Sisara with the great reproche of that proude and confident tiranne that so long vnder his Prince had oppressed Gods people In the ende to the comforte of the faithful in waye of conclusion or rather of a triumphant reioysing She addeth that God in like maner will deale* with all his enemies and they that loue him and put their trust and confidence in his mercy shall prosper and Florishe as the Sunne risen to his might that is when he is come to his midde dayes course The thirde Sunday after Trinitie at Mornyng prayer 1. Samuel 2. ANd Hanna prayed and sayde Myne heart reioyceth in the Lorde and mine horne is exalted in the Lorde my mouthe is wyde open ouer mine enemies for I reioyce in thy saluation 2 There is none holye as the Lorde for without thée is nothing neither is there any of strength as is our God. 3 Talke no more proudely let not arrogancie come out of your mouthes for the Lorde is a God of knowledge and his purposes come to passe 4 The bowe with the mightie men are broken and they that were weake haue girded themselues with strength 5 They that were full haue hyred oute themselues for breade and they that were hungrye ceasse tyll the barren haue borne seuen and she that had many children is waxed féeble 6 The Lorde killeth and maketh aliue bryngeth downe to the graue and fetcheth vp againe 7 The Lorde maketh poore and maketh riche bringeth lowe and heaueth vp on hye 8 He raiseth vp the poore out of the dust and lifteth vp the begger from the dounghill to set them among princes and to make them inherite the seate of glorye For the pillers of the earth are the Lordes and he hath set the worlde vpon them 9 He will kéepe the féete of his Saintes and the wicked shall kepe scilence in darkenesse and in his owne might shall no man be strong 10 The Lordes aduersaries shall be destroyed of him and oute of heauen shall be thunder vpon them the Lorde shall iudge the endes of the world and shall giue mighte vnto his king and exalte the horne of his annointed 11 And Elkana went to Ramath to his house and the lad did Minister vnto the Lord before Eli the priest 12 But the sonnes of Eli were Children of Belial and knew not the Lord 13 And the priests custome toward the people was that whensoeuer anye man offered anye offering the priests lad came whyle the fleshe was a séething and a fleshhooke with thrée téeth in his hand 14 And thrust it into the panne kettle caldron or pot and al that the fleshhooke broughte vp that the priest toke for him selfe And so they dyd vnto all the Israelites that came thither to Silo. 15 Yea and thereto before they burnt the fat the priests lad came and sayde to the man that offered Geue fleshe that I maye roste it for the priest for he will not haue sodden fleshe of thée but rawe 16 And if any man saide vnto him Let them burne the fat according to the custome and then take as muche as thyâ—e heart desireth Then he would answere him Yea thou shalt giue it mée now and if thou wilt not I will take it with violence 17 And the sinne of the young men was verye great before the Lorde for men abhored the offering of the Lord. 18 But the childe Samuel Ministred before the Lordâ— girded with a linnen Ephod 19 Moreouer his mother made him a little coate and brought it to him from yéere to yéere when she came vp with her husband to offer the yéerely sacrifice 20 And Eli blessed Elkana and his wife and sayde The Lord giue thée séede of this woman for the petition that she asked of the Lorde And they went vnto their owne home 21 And the Lord visited Hanna so that she conceyued and bare thrée sonnes and two daughters and the childe Samuel grewe before the Lorde 22 Eli was very olde and heard all that his sonnes did vnto all Israel and howe they lay with the women that wayted at the doore of the tabernacle of the congregation 23 And he saide vnto them why doe ye suche things for of all these people I heare euill reportes of you 24 Oh nay my sonnes for it is no good reporte that I heare howe that ye make the Lordes people to trespasse 25 If one man sinne against another the iudge shall iudge it but if a man sinne againste the Lorde who will be his dayseman Notwithstanding they hearkened not vnto the voyce of their father bicause the Lord would slay them 26 The childe Samuel profited and grewe and was in fauour both with the Lorde and with men 27 And there came a man of God vnto Eli and saide vnto him Thus saith the lorde Did not I plainely appeare vnto the house of thy father when they were in Egipte in Pharaos house 28 And I chose him out of all the tribes of Israel to be my priest for to offer vpoÌ„ mine aulter and to burne incense and to weare an Ephod before me and I gaue vnto the house of thy father all the offeringes made by fyre of the Children of Israel 29 Wherefore treade ye downe my sacrifice and mine offering which I commaunded in the Tabernacle and honourest thy children aboue me to make your selues fat of the first fruites of all the offeringes of Israel my people 30 Wherfore the Lorde God of Israel sayth I saide that thy house and the house of thy father should walke before me for euer but now the Lord sayth That be farre from mée for them that worshippe me I will worshippe and they that despise me shall come to shame 31 Beholde the dayes come that I will cut of thine arme and the arme of thy fathers house that there shall not be an old man in thine house 32 And thou shalt sée thine enemie in the habitation of the lord in all the wealth which God shall giue Israel and there shall not be an olde man in thine house for euer 33 Neuerthelesse I will not destroy euery one that come of thée from mine aulter to make thine eyes to faile and to make thine heart sorowfull and all they that be multiplied in thine house shall dye vvhen they be men 34 And
Hierusalem 20 Climbe vp the hill of Libanus O thou daughter Sion lifte vp thy voyce vpon Easan crye from all partes for all thy louers are destroyed 21 I gaue thée warning whyle thou wast yet in prosperitie but thou saydest I will not heare And this manner haste thou vsed from thy youth that thou wouldest neuer heare my voyce 22 All thy heardmen shal be dryuen with the winde and thy darlinges shal be caryed away into capitiuitie then shalt thou be broughte to shame and confusion because of all thy wickednesse 23 Thou that dwellest vpon Libanus and makest thy nest in the Cedar trées O howe litle shalte thou be regarded when thy sorowe and panges come vpon thée as vpon a woman trauailing with childe 24 As truely as I liue saith the Lorde thoughe Conanias the sonne of Iehoakim king of Iuda were the signet of my right hande yet will I plucke him of 25 And I will giue thée into the hande of them that séeke thy life and into the power of them that thou fearest euen into the power of Nabuchovonozor the King of Babilon and into the power of the Chaldées 26 Moreouer I will sende thée and thy mother that bare thée into a straunge Lande where ye were not borne and there shall ye dye 27 But as for the Land that ye will desire to returne vnto ye shall neuer come at it againe 28 This man Conanias shall be like an Image robbed and torne in péeces and like a vessell wherein there is no pleasure Wherefore bothe he and his séede shall be sent awaye and cast into a lande that they knowe not 29 O thou earthe earthe earthe heare the worde of the Lorde 30 Thus sayth the Lorde Write this man destitute of Children for no prosperitie shall this man haue all his dayes neither shall anye of his séede be so happie as to sitte vpon the seate of Dauid and to beare rule anye more in Iuda The Exposition vpon the .xxij. Chapter of Hieremie Thus sayeth the Lorde goe downe into the house of the King of Iuda c. THat this admonition mighte be of the greater force with the people the Prophete is here willed by God to goe to the Prince Counsailers themselues and to declare the Message to them For the inferiours and subiectes might wel thinke it was no Idle or trifeling admonishment that was denounsed to the chiefe and principali rulers but that in dede it shoulde be fulfilled The Kings of Iuda and posteritie of Dauid had a singular preheminence in the Couenant of God a peculiar Promise that that line and successiō should continue for euer This promise which should haue put them in minde of their duetie they turned to the maintenance of their obstinacie and stubburnesse thinking bicause of this Promise that al the Threatnings of punishment and destructiō declared by the Prophete were but Vaine and not agreing with the former Couenant Therefore God here willeth his Prophete plainely to signifie to the King himselfe and to all his Princes that as the promise was conditionall and required as well their Obedience on the one parte as his Trueth on the other so if they fulfilled not the Condition they neyther might nor should be Partakers of the Benefite of the couenant The Place was holye wherein the Kings of Iuda did sit and they were Figures of the kingdome of Christe therefore the Iustice of God might the lesse beare with their wickednesse By this we maye learne that no Title of Dignitie Preheminence or holinesse cā saue vs from the iuste plague of God if we Depart from the Truth of his holie will and couenant Keepe equitie and righteousnesse sayeth the Prophete Deliuer the oppressed from the power of the violent Doe not greeue nor oppresse the stranger the fatherlesse or the vvydovve Shedde no innocente bloude Execute Iudgement faithfully and truely in all things and towarde All persons and then shall ye prosper and flourishe and ye shall enioye the Promises made to Dauid and to his Posteritie But if ye will not so doe but cōtinue in * Iniurye Oppression and Violence as before time ye haue done I sweare vnto ye by mine Owne selfe and by my truth that the holy Citie of Dauids throne and kingdome shal not helpe you but that I wil make this House to be Waste and giue it as a Praie vnto the enemies For althoughe Hierusalem which is The head of Libanus be the place which I haue chosen for the peculiar Seate of my worship yet seing it is fallen from me to wickednesse and Idolatrie I esteme it nowe no otherwise than I doe Gilead and the kingdome of the tenne Tribes wherein it standeth And as I haue dealte by that Kingdome and for the Disobedience thereof made it waste and desolate euen so will I doe by Hierusalem and the kingdome of Iudah and wil bring the enemie to destroy that also seing they wil by no meanes be reclaimed The kingdome wherin Mounte Gilead standeth is farre larger and of greater worthinesse in it self thā Libanus and the Kingdome of Iuda wherof Hierusalem is the thiefe Cittie Therefore if I spared not that they may not thinke that I will spare Hierusalem and Iuda I will prepare a destroyer with his weapons for thee to hewe downe c. Bicause he had saide that Hierusalem should be destroyed he now sheweth the Meanes and the maner howe it should be donne This Destroyer is the armie of the Chaldees and Babilonians which was brought by God vpon his people They came not of their owne motion but were led therto of God as his Scourge to the Punishment of the wicked therefore he saith I vvill prepare a destroyer By whiche wordes bothe the Ievves and by them All other haue to learne That it is * God that bringeth affliction trouble vpon sinners and therfore should they also consider that they haue not onely to deale with the outward enemie that persecuteth thē but with God himselfe whose Will no power or endeuour can Resist And therefore that the best way is when in such case we feele the Heauie hande of God laide vpon vs by earnest Repentance humblie to submitte oure selues vnto him craue his Mercie To hevve dovvne their especiall Cedar trees may either be takē literallie that they should make Spoile of that goodlie Woode of Libanus of the notable Timber thereof wherein the Ievves greatly gloried or els it maie be vnderstanded figuratiuelie of the beames of the Temple which at the destruction thereof should be cut oute to the fire or thirdlie of their Noble men and all the glory of their Citie and kingdome the chiefe whereof should be brought to confusion And all the people that goe by this Citie shall speake one to another c. Before time God had beautified the Citie of Hierusalem with his maruellous benefites so that it was spoken of as a wonder or Miracle among straunge Nations howe mightilie God
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 whē 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 cōtempt 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 obseruatiō 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
might seme to be touched with some Feare of God but yet not so greatlye but that they feared the Prince more and especially the multitude of them And therefore did they put the matter so vnto him that they would not doe otherwise than stoode with his Pleasure Some of them did more Freelye deale with the King as Elnathan Dalaiah and Gamariah and in his most vehement rage with some Danger of their owne state liues perswaded intreated him not to Burne the booke But nothing could staie his Furie but that before he had hearde it redde through eueÌ„ in Contempt of God of his worde and Threatnings he out it in peeces and cast it in the fire When God in the wordes of his Prophete did so terribly Thunder in the eares of the king he should haue bene Greatly moued therwith and haue * Rent tore his garments in token of the inward feare and Sorow of his hearte knowing most assured Danger to hang ouer both him and his kingdome But after the maner of Indurate hartes as a furious beast he Rageth eueÌ„ against God himself thinketh by Fire as it were to Consume his Threatnings If he thought it to be the doyng of poore Hieremie onely why did he make so great accompt of the matter and shew himselfe so much grieued therwith seyng he knewe that so contemptible a person as he iudged him to be coulde not of himselfe worke hurte to him or to his realme If his conscience trembling at the matter dyd tel him that the Authoritie of God was in those wordes why did he so furiouslie storme at the thing as thoughe he had bene hable by his rage to haue Discountenanced the wrath of God toward him and his people But cruell Hipocrites haue euer some * pretenses of reason to bolster vp their obstinacie against God his Prophetes and therefore caused he Hieremie and Baruch to be sent for if God had not hyd them and by his prouidence kepte them from his furie and wicked purpose For God vseth to preserue his Messengers from danger and perill euen maugre the heades of all his Enemies vntill their full and appointed time be come that his Name may be glorified his Truth enlarged by their Death Nowe after the King had burnte the booke and the sermons which c. The wicked persecuters thinke by crueltie and violence to Suppresse and Extinguishe the worde of God and his trueth but by his prouidence it riseth more Strongly against them to their greater confusion Ioakim thoughte by casting the Booke of Hieremies Prophecies into the fire he had as it were cutte of the hande of God and deliuered himselfe and his kingdome from those plagues that weare denounced by those * Seditious and Factious men as he toke them Hieremie and Baruch But beholde that he and all his mighte vnderstande that he struggled in vaine and stroue againste the streame the prouidence of God publisheth another booke containing not onely the same matter but also an euidente declaration of Gods iuste Iudgement and sharpe punishment to come vpon that wicked King and his stocke that is that his owne deade Corpse shoulde be caste forthe contemptuouslie withoute Buriall as is saide in the former Chapiter and that none of his issue and generation in righte descente should sit any time in the throne of Dauid after him For Iechonias his Sonne raigned onely three monethes and was ledde away Captiue so that he might scantly seme to haue raigned and Sedechias was his Vncle and was set vp in despite of him and his Sonne Iechonias or Ioakim after whoÌ„ they had no King of that directe liue but Zorobabel vntill the comming of the Messias Christ Iesu who was The yong branche that sprang a freshe out of the olde vvorne stocke of Iessie as oute of a roote that had not flourished in manye yeares before Yea and he assureth both the King and al his people though they did neuer so contemptuously refuse to hearken to his worde that he woulde visite their wickednesse and bring vpon them all those euils that he hath promised In like maner God in al ages dealeth with the persecuters of his word and holy Scriptures and neuer more than in these latter dayes The enemies of the Gospell haue thoughte to suppresse Gods trueth by burning the godly writings of learned men and by destroying the Preachers and professours of the same with fire and with the sworde shedding their bloude most cruellie But the prouidence of God raiseth other euen of the ashes of them that doe as constantly teache and defende his truth euen to the faces of them and maugre their heartes publishe the Gospell in writing more largely thaÌ„ euer it was before And so wil it be vntill God bring their iuste deserued plagues vpon their heades though they in the meane time to the heaping of his greater wrath vpon them in furious rage kill and sâ—ea some of his Saintes which he hath appointed that way to glorifie his name The .16 Sunday after Trinitie at Morning prayer Ezechiel Cap. 2. ANd then said he vnto me Stâ—nde vp vpon thy féete O thou sonne of man and I will talke with thée 1. And the spirite 〈…〉 when he had spoken vnto me and set me vpon my féete so that I hearde him that spake vnto me 3 And he said vnto me Thou sonne of man I sende thée to the Children of Israel to a rebellious people which haue rebelled againste me both they and their forefathers haue wickedly behaued themselues againste me euen vnto this verye daye 4 For they are children of a harde face and stiffe heart I doe send thée vnto them thou shalte say vnto them Thus saith the Lorde God. 5 And whether they will heare or refuse for they are a rebellious house yet they maye knowe that there hath bene a Prophet among them 6 And thou sonne of man feare theÌ„ not neither be afraide of their wordes for briers thornes are with thée and thou doest dwell among scorpions feare not their wordes nor be abashed at their lookes for they are a rebellious house 7 And thou shalt speake my wordes vnto them whether they will heare or refuse for they are rebellious 8 Therefore thou sonne of man obey thou all things that I say vnto thée and be not thou rebellious like the rebellious house open thy mouth and eate that I giue thée 9 And I loked and behold a hand was sent vnto me and loe in it was a roule of a booke 10 And he opened it before me and it was written within and without and there was written therin lamentations and mourning and woe The Exposition vpon the .ij. Chapter of Ezechiel And then saide he vnto me stand vp vpon thy feete O thou sonne of man c. IN the firste Chapiter of this Prophete in a vision was declared what He was of how greate aucthoritie that called Ezechiel that is the Omnipotente and euerliuing
Verse he maketh his Collection from the lesse to the greater That yf they coulde not obteyne for One muche lesse shuld they be hable to deliuer when he sente al Foure vpon them to Destroye man and beaste oute of their countrey A lyke sentence dothe God vtter by the Prophete Hieremie If Moyses and Samuell did stande before me my hearte shoulde not bee tovvarde this people The meaning of bothe these places is That God woulde neuer bee Reconciled to them and turne his Plagues from them no not thoughe his holyest Sainctes and seruauntes whome hee hathe moste esteemed had bene aliue and entreated for them bycause they dyd so Stubbornly continue in the Contempt of his worde and woulde not syncerely Repente The Papistes doe very fondly and vnfitly alledge these Places to proue that Sainctes departed make Intercession for vs and therefore that wee muste Pray vnto them in our Distresse But the Prophete sayeth not that those Holie men doe make Intercession for the People but putting a case Impossible saith if They were amōg them and did intreat for them they should not be hearde VVe haue only one mediatour and intercessor to God Christe Iesu and he is the propitiation for our sinnes And againe There is one God and one Mediatoure of God and man Christe Iesu vvho gaue himselfe as the price of our Redemption Those that bee alyue bothe maye and oughte to praye one for an other and therfore Paule often desyreth the Churches to praye for him but when they be once dead we haue no warrant in Gods worde either that they Pray for vs or that we should Pray to them Beholde there shall be a remnant saued therein which shall bring c. By A remnante saued hee meaneth those whiche shoulde escape the Slaughter in Ievvrie and after the Taking of the Citie Hierusalem bee broughte Captiue into Babylon to the residue whose wicked wayes and corrupt maners when they did see and beholde they shoulde Comforte or quiet their mindes and not so much Murmure against the Iust iudgemēt of God as hitherto they had done For the Israelites that were in Banishment to whome Ezechiel speaketh thus when they heard of the Lamentable destruction of Ievvrie with troubled minds they Murmured against God as dealing ouer rigorously with his owne people But God by his Prophete telleth them that when they shall see the Remnant of the Iewes come among them and cōsider their Abhominable workes and doings They shall comforte and quiete theyr troubled mindes Acknowledge the Iust iudgement of God See that it is not withoute cause that hee hath in so Seuere maner dealt with Hierusalem The .xvij. Sunday after Trinitie at Morning prayer Ezechiel 16. AGayne the worde of the Lorde came vnto me saying 2 Thou sonne of man shewe Hierusalem their abhominations 3 And say Thus sayth the Lord God vnto Hierusalem Thy habitation and kinred is of the land of Chanaan thy father was an Amorite thy mother an Hithite 4 In the day of thy birth when thou wast borne the string of thy Nauell was not cut of thou wast not bathed in water to make thée clean thou wast not salted with salt nor swadled in cloutes 5 No eye pitied thée to doe any of these things for thée for to haue compassion vpon thée but thou wast vtterly cast out vpon the field in contempt of thy person in the daye of thy birth 6 Then came I by thée and saw thée defiled in thyne owne bloud and I sayd vnto thée when thou wast in thy bloud Liue euen when thou wast in thy bloud I sayd vnto thée Liue. 7 I caused thée to multiplie as the bud of the fielde thou arte growne vp and waxen greate thou haste gotten a maruelous pleasant beautie thy breastes are fashioned thy heare is goodly growne wheras thou wast naked and bare 8 Nowe when I wente by thée and looked vpon thée behold thy tyme was come yea euen the tyme to woe thée then spred I my cloathes ouer thée to couer thy dishonestie yea I made an othe vnto thée and contracted my selfe with thée sayth the Lord God and so thou becamest myne own 9 Then washed I thée with water and purged thy bloud from thée and I anoynted thée with oyle 10 I cloathed thée with broydred woorke and shod thée with badgers skinne and I girded thée aboute with fine linnen couered thée with silke 11 I decked thée with costely apparell I put bracelets vpon thy handes a chayne aboute thy neck 12 And I put a frontlet vpon thy face earerings vpon thyne eares and a beautiful crowne vpon thine head 13 Thus wast thou deckt with golde and siluer and thy rayment was of fyne linnen and of silke and of broydred work thou didst eate fine floure hony and oyle maruelous beautifull waste thou and thou didst luckily prosper into a kingdome 14 And thy name was spread among the Heathen for thy beautie for it was perfect through my beautie which I put vpon thée sayth the Lord God. 15 But thou hast put thy confidence in thyne owne beautie and played the harlot bicause of thy renoune and haste poured out thy fornications with euery one that wente by thou wast his 16 Thou didst take thy garments deckt thy hie places with diuers colours played the harlot thervpon they come not and it shall not be 17 The goodly Iewels which I gaue thée of myne owne gold and siluer hast thou taken and made thée mens images therof and cōmitmitted whoordome with them 18 Thy broydred garmentes hast thou taken and deckt them therewith myne oyle and incense hast thou set before them 19 My meat which I gaue thée as fine floure oyle and honie to féede thée withall that hast thou set before them for a swéet sauour thus it was saith the Lord God. 20 Thou hast taken thine own sonnes daughters whom thou hast begotten vnto me and these hast thou offred vp vnto them to be deuoured is this but a small whoordome of thine 21 And thou hast slaine my children and deliuered them to cause them to passe thorough the fire for them 22 And yet in al thine abhominations and whoordomes thou hast not remembred the dayes of thy youth howe naked and bare thou wast at that time and wast defyled in thyne owne bloud 23 After all these thy wickednesses wo wo vnto thée sayth the Lorde god 24 Thou haste buylte vnto thée an hye place and haste made thée an hye place in euery stréete 25 Thou haste buylt thine hie place at euery head of the waye thou haste made thy beautie to be abhorred thou hast opened thy feete to euery one that came by and multiplied thy whoordome 26 Thou hast committed fornication with the Egyptians thy neyghbours whiche were great in fleshe and thus hast thou increased thyne whoordome to anger mée 27 Beholde I did stretch out my hand ouer thée and did minishe thine ordinarie foode and deliuered thée ouer into the
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 lâ—uers 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
of anye people that is * because they Breake the lawe of God Cast awaye his iudgementes and Contemne his worde Yet is God of long pacience and slow to wrath euer trying all means of amendment before he come to extremitie and euen then also sometime he respecteth not the desertes of men but the Glorie of his owne name Moreouer I sayd vnto their sonnes in the Wildernesse Walke not in the c. In the space of fortie yeares well neare all the Fathers which came out of Aegypt were deade partlye by Gods plagues for their disobedience partly by his iust iudgementes otherwise so that but two of them came into the lande of promise Therefore God by his seruant Moyses exhorted their sonnes not to followe their fathers steppes but to cleaue to the law and ordinances of God as it appeareth well neare in the whole booke of Deut. But they were no more obedient thā their fathers were God forbade the people to follow the statutes and Traditions of their fathers Therefore the holy ghost confuteth them which in matters of religion and holinesse will pretend to follow the Example of their fathers and not measure their faith by Gods worde and his holy scriptures The authoritie of fathers ought certainly to be great with their children in all thinges that are not Repugnant to Gods will which is safely and surely vnderstanded by his worde only and not by example of Ancetours or predecessours For it hath beene a common thing among the people of God as it appeareth in this place a number mo that Ancetours haue Erred in Gods causes and therefore can they be no sure ground of conscience I gaue them also statutes that were not good and iudgements wherein they c. All the lawes and precepts of God were pure holy and good therfore the meaning of these words is that forsomuche as in no case they woulde be brought to keepe the Good and wholsome lawes of God by his iust iudgement he gaue them ouer to their owne Phantasies suffered them to vse the wicked and Superstitious ordinances of the heathen to their owne further condemnation And the same meaneth he by this saying I defiled them in their owne giftes and gaue them vp to a reprobate sense that they might destroy the first borne of their owne children in sacrificing them to the Idoll Moloc The like to this Paule also threatneth that shall happen vnto men in the latter dayes and in the times of Antichrist that forsomuch as they will not loue the truth God will bring vpon them an effectuall illusion that they may beleeue lyes to the ende that all may be iudged which would not giue credite to the truth After I hadde brought them into the lande for the which I lifted vp c. Nowe followeth howe Waywardly and disobediently their Fathers behaued themselues after they came into y land of Chanaan For the greater benefices that God of his goodnesse had bestowed vpon them the more readie were they to Fall from his true worship to the Idolatrie and superstition of the Gentiles They serued the Lorde Truly all the dayes of Iosuah and of the Elders that followed him as it is written in the seconde of the Iudges But in the next generation the children of Israel dealt wickedly in the sight of the Lorde and serued all maner of Idols The whole Booke of the Iudges is nothing but as it were a Register of their inconstancie and light flitting from the True seruice of God notwithstanding that he did sundrie times of his great mercie Rayse diuerse Gouernours to deliuer them And afterwarde did they in like maner in the Reigne of many euill kings both of Israell and Iuda And I sayd vnto them what is that high place wherevnto you resort c. The Patriarkes and Saintes of God did alway Sacrifice vnto God as appeareth by Abell Noah Abraham and other Which were not therefore acceptable and pleasant vnto god because they were full Satisfaction for sinnes but rather partly as Thankesgiuing for his benefites partly as figures of the true Redemption and Satisfaction that shoulde be made by the oblation and Sacrifice of Christ Iesu vpon the Crosse Afterwarde God by Moyses distincted those Sacrifices into sundrie sortes and appointed one Place where he would be serued that is at his tabernacle before the time of Salomon and in his temple of Hierusalem after it was by him builded But the Israelites making small account of this order and appoyntment of God builded aulters in euery high place and on the same offered Sacrifice not onely to the liuing God pretending the imitation of the Patriarkes against the prescript of Gods worde but also in the like places offered to Idols and straunge Gods according to the imitation of the Gentiles as in diuerse Chapiters before I haue noted Thus sayth the Lord God are you not defiled in the wayes of your fathers c. After that God hath layde before them the rebellious wickednesse of their Fathers in Aegypt in the wildernesse and in the land of Chanaan that they might not * glorie in the holinesse of their fathers as some time they were woont to do he now commeth to themselues and declareth ▪ that whatsoeuer by Hypocrisie they pretended yet in deede and in truth they were as euill and wicked as they in all kinde of abhomination and spirituall whoredome And in one example especially he maketh proofe of the whole reciting that which of all other was most Horrible that is the Offering of theyr children vnto Idols Wherefore he sayth he will not answere them to their questions nor will not be sought vntoby such Hypocrites as they are And that which commeth into your minds shall not be at all which you say c. These Elders came to the Prophete vnder fayre pretence to Learne at his hande howe they might behaue themselues and howe long the captiuitie shoulde endure but in the meane time they reuolued in their mindes howe they might haue a reasonable colour and pretence cleane to reiect the law of God and to serue Idols of wood and stone euen as the heathen did Happily they surmised that the Prophete would haue tolde them that the * captiuitie should endue 70. yeares as it was then commonly spred from the mouth of Hieremie And then would they haue answered that seeing it was so that they should tary so long in Babilon it should be best for them to applie themselues to the Religion and maners of the people of that Countrey Otherwise if they did sticke to stifly to their former Religion and so much differ from the Babilonians they shoulde be sure to finde them the more grieuous Lordes and Maisters to them But God detecteth this their vnhappie purpose and sayth they shall haue due correction for it As truely as I liue sayth the Lord I my selfe will rule you with a mightie c. I know sayth God this
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 fouâ—es 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. vltiÌ„o 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 inhabitāts 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 impedimēt 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 frō 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