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
should fall from the Babilonians being now in their great pride to the Persians which were yet of no great name or that there shoulde one rise among the Persians whose name should be Cyrus Then I say so long before in so vncredible and so vnlikely a time was this promise and prophesie vttered to the great assurance of Gods truth and mightie prouidence not onely in this matter but in all partes of his holy worde giuen vs by the same spirite of truth that this was The 1. Sunday after the Epiphanie at Euening prayer Esay 46. BEl is fallen Nabo is broken downe whose images were a burthen for the beasts and cattell to ouerlade them and to make them wearie 2 They are sunke downe and fallen together for they maye not ease them of their burthen therfore must they go into captiuitie 3 Hearken vnto me O house of Iacob and all ye that remayne yet of the house of Israell whom I haue borne from your mothers wombe brought you vp from your byrth 4 It is euen I which shal beare you vnto your last age I haue 〈◊〉 you I will also nourishe you beare you and saue you 5 Whome will ye make me like or to whome wyll ye make me equall or compare me that I should be like him 6 Take out siluer and golde out of your purses and way it and hire a Goldesmith to make a God of it that men may knéele downe and worship it 7 Yet must he be taken on men shoulders and borne and set in his place that he may stande and not moue out of his place and if one crye vnto him he giueth no answere and deliuereth not the man that calleth vpon him from his trouble 8 Consider â—hys well and be ashamed go into your owne selues 9 Remember the things that are past since the beginning of the worlde that I anâ— God and that there is else no God yea and that there is nothing like vnto me 10 In the beginning of a thing I shewe the ende thereof and I tell before things that are not yet come to passe My deuise standeth stedfastly stablished and I fulfill all my pleasure 11. I call a byrde out of the East the man by whom my counsayle shall be fulfilled out of straunge countries as I haue spoken so will I bring to passe assoone as I thinke to deuise a thing I doe it 12 Heare me O ye that are of an hie stomacke but farre from righteousnesse 13 I shall bring forth my righteousnesse it is not farre and my health shall not carie long away I will lay health in Sion and in Israel my glorie The Exposition vpon the xlvj of Esay Bel is fallen Nabo is broken downe whole images were a burthen c. FOr somuch as GOD by his Prophets had threatned that Hierusalem should be destroyed and the people ledde Captiue into Babilon Esay in this chapiter and others doth instruct and exhort such as were faythfull of the people of God that they should not be * offended wyth their owne 〈◊〉 that God for the it offences had sient vpon them al it with the * prosperitie and successe of Babilon and so by that occasion fall from the worshipping of the true God to the Idols of the Gentils Therefore he here denounceth that Bel and Nabo the great golden Idols of the Chaldees in whome they put their trust shall be pulled downe and caried away in Cartes vpon beastes backes by Cyrus and the Persians in the conquest of Babilon and in the transferring of the Empire vnto the Persians That meaneth he when he sayth Their Image shall be a burthen for the beasts c. and that the same being made of Golde were so heauie that they should wearie euen strong cattell and cause them to sinke vnder the burthen Hearken vnto me O house of Iacob and all ye that remaine yet of the c. God doth here warne his people againe what great difference is betweene the vaine Idols of the Gentiles and himself who hath euer had * care for them and preserued them euen like a most tender mother yea farre more carefully and tenderlye then any carnall mother can doe * For as the mother beareth the childe in the wombe bringeth it forth into the worlde feedeth cherisheth and keepeth it so long as it is not able to prouide for it selfe so when it commeth to age shee shaketh a great part of her care away But God beareth vs in the purpose of his Election bringeth vs forth with the knowledge of our redemption in Christ Iesu feedeth and cherisheth vs with the continuall foode of his heauenly doctrine saueth vs and caryeth vs in his armes from all daunger by the might of his prouydence that not onely in infancie and yoâ—ng age as mothers doe but in olde age and in all Times as It maye well appeare by the preseruâ—â—â—on 〈…〉 his Church euen in these latter and daungerous dayes against all the assaultes of 〈◊〉 and hys instruments Whome will you make me like or to whom will ye make me equall c. Seing that the tender mercie and goodnesse of God towards his people is such as he hath declared he doth here sharpely reproue them that forsaking his true worship prescribed in hys law seeke to honor him in Idols and Images and thereby to make hym so * vyle that they compare and resemble hym to the basest of hys creatures And therefore he doth here againe deride and scorne their industrie and readinesse to bestow all maner of * cost and charges and to pull out of their purses Golde Siluer to set forth Idolatrous worshipping of God by Images whereas they will make great daunger to bestowe anye thing to aduaunce Gods holy worde and true worship according to the same This is a notable place against all such as seeke to defende the vse of Images by saying that they doe not thinke them to be Gods nor worship them as Gods but that they doe worship God in them by them For here you vnderstande that God neither will be * resembled by any Image nor worshipped in it For first the making of Images to worship of directly agaynst the commaundement of god and secondly he cannot be pleased wyth any worship 〈…〉 which is directed to him in in 〈◊〉 Name of 〈◊〉 Only * sonne Christ Iesu and not vndâ—r the pretence of any Image Remember the things that are past since the bâ—ginning of the worlde c. This is an exhortation to such of his people as were inclined to the worshipping of Images Remember sayth he that which I haue tolde you of the vanitie of Idols and Images and consider that they haue their beginning of mortall * wicked men not hable to helpe themselues and that I your God am * euerlasting without beginning and without ending knowing and vnderst anding all things and that there is no Image
deedes of wickednesse and the worke of robberie c. By these words that folow it may well be gathered what he ment by the former figuratiue Speech For he saith Their counsailes are wicked counsailes * harme and destruction is in their wayes This is the plaine effect of the Cockatrice Egges But the way of peace they knowe not in their goings is no equitie c. They hate peace and quietnesse and be altogether giuē to Strife Cōtention Variance Iniury and violence Yea all their deuises and wayes are so crooked and ouerthwart that they tende to trouble and businesse so that he that followeth them shall neuer be quiet And this is the cause that equitie is so farre from vs and that c. Hitherto the Prophete hath paynted out the vices and wickednesse of the hypocrites that they might the better vnderstande for howe grieuous causes God was displeased with them and that the cause was in them selues and not in Gods harde dealing Therefore he nowe sheweth how great punishments by Gods iust iudgement doe light vpon them for the same First that as they haue * vsed other so they are now by their enimies oppressed with violence and iniurie and the righteousnesse and helpe of God is farre from them and doeth not deliuer them Secondly that where through their hypocriticall fasting without repentance they looked for light that is for felicitie and the brightnesse of Gods helpe and comfort they haue * darkenesse that is aduersitie and certaine token of his heauy displeasure Yea they are wrapped in so great trouble calamitie and miserie as they are vtterly astonied and at their wittes ende and cannot tel what to deuise to helpe themselues but are as men blinde and in great darkenesse that grope by the walles to get out of a maze or intricate place and can finde no way Thirdely that when they see themselues so beset with misery as they can with no shift ease themselues they sometimes * breake out for sorow and roare like a Beare sometime they lament and mourne as a Doue and looke for succour and helpe at the goodnesse of God and yet it is farre from them For seeing they haue deceyued the expectation of God in looking that they should repent meruail though he * frustrate their hope againe in looking for equitie and goodnesse at his hande For our offences are manye before thee and our sinnes testifie c. The Prophet in way of lamentable complaint confesseth the manifolde and great offences of the people which yet they coulde not bee brought in themselues to acknowledge Namely that they departed from the Lorde and rebelled against him with trayterous imaginations and woulde not obey his worde That they vsed falsehoode and dissimulation in their heartes when they spake faire with their tongues That Iudgement and righteousnesse was gone farre from them because truth and equitie was cleane ouerthrowne and could take no place among them Yea right and honestie was so hateful that he which would vpon the feare of God refraine himselfe from euill and not deale in wickednesse as they did was in * daunger to be spoyled Which great enormitie was vnto the Lorde very vnpleasant He sawe also that there was no man righteous and he wondered c. As the Prophete hath shewed before that God of great and iust cause had plagued his people So nowe he declareth that of his owne good and mercifull motion without the helpe or entreatie of any man he is enclined to deliuer them and doth prepare and as it were arme himselfe to be reuenged on their enimies God sayth the Prophete seing and wondering that among all his people there was not one worthie the name of a righteous and iust man that might helpe and entreate for them of his owne strength and goodnesse taketh vpon him to deliuer them And he armeth himselfe with righteousnesse as a Breast plate with health as a Helmet with wrath displeasure as a coate with zeale and ielousie towarde his people as a cloake and so goeth on as a mightie Prince to be reuenged on his enimies in so terrible maner that all the partes of the Earth euen the very Islandes and those that be furthest of shal tremble and wonder at it yea and submit themselues vnto the maiestie of his name When the Prophete sayth that They shall feare the name of the Lorde from the rysing of the Sunne to the going downe of the same Diuerse doe interprete it to be spoken of the comming of the Gentiles all the partes of the Earth to the true knowledge of God when that he should sende his Messias and Sauiour to subdue not onely worldely aduersaries but especially * Satan and all the spirituall enimies of his people which are the stirrers of all trouble and affliction against his Church And in deed in the promise of euery great and notable deliueraunce the Prophete vseth to end it with applying of the same to the deliuerance that should be made by the promised seede and Sauiour of the worlde * For in him and by him all particular promises tooke their effect But vnto Sion there shall come a redeemer and vnto them in Iacob c. As this may be well vnderstanded of the particular deliuerance from the miserie and affliction whereof he hath spoken before So it is especially ment of the general deliuerance and restoring that should be made by Messias For Paule Rom. 11. may seeme so to interprete it although in wordes he be somewhat diuerse following in deede Septuagin interpretes The redeemer of Sion and of those Israelites that turne from their wickednesse and cleaue vnto the Lorde is Christ Iesus who redeemeth them frō Sinne Errour Idolatrie and * all maner of vngodlinesse wherewith they were before ouerwhelmed I wil make this couenant with them sayeth the Lorde My spirite that is c. This couenant God maketh with all the faithfull not onely of the house of Iacob but of all other Nations also and of his whole Church that is that the grace of his holy Spirite and the truth of his Worde and Gospell shall * neuer depart from them Wheresoeuer therefore the Spirite of God is and the truth of his Worde there is his true Church and contrariwise whersoeuer the Church is there is the truth of his Worde and the grate of his Spirite And where his Worde is reiected and mans Deuises followed there is not his true Churche though they glorie in the name of the Church neuer so much This is a notable commendation of the ministerie of Gods Worde and preaching of his Gospell being a portion of Gods couenant with his elect and an vnfallible token of his true Church The 5. Sunday after the Epiphanie at Morning prayer Esay 64. ◠That thou wouldest cleaue the heauens in sunder and come downe that the mountaines might melt away at thy presence
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
〈◊〉 had receyued the letter of the messengers 〈…〉 vp into the 〈…〉 the Lorde 15 And 〈…〉 on this maner 16 O Lorde 〈…〉 which 〈…〉 is God of all the kingdomes of the worlde for thou onely hast 〈…〉 heauen and earth 17. 〈…〉 Lorde and 〈◊〉 open 〈…〉 wordes of 〈◊〉 which hath 〈…〉 to blasphéeme the liuing God. 18 It is true O Lorde that the kings of Assiria haue conquered all kingdomes and landes 19 And cast their Gods in the 〈◊〉 for those were 〈◊〉 Gods but the workes of mens handes of wood or 〈◊〉 therefore haue they destroyed them 20 Nowe therefore 〈…〉 O Lorde our God from the handes of 〈…〉 that all the kingdomes of the earth 〈◊〉 know that thou onely art the Lorde 21 Then Esay the sonne of Amos fent vnto Ezekia saying Thus sayth the Lorde God of Israell wheras thou hast made thy prayer vnto me as touching Sennacherib the king of Assiria 22 This is the aunswere that the Lorde hath giuen concerning him Dispised art thou and mocked O daughter Sion he hath shaken his heade at thée O daughter of Hierusalem 23 But thou Sennacherib whome hast thou defied and blasphemed Agaynst whom hast thou lifted vp thy voyce and exalted thy prowde â—ookes euen agaynst the holy one of Israell 24 Thou with thy seruants hast blasphemed the lord and thus holdest thou of thy selfe â–ª I wil couer the hie mountaynes and sides of Libanus with my horsemen and there will I cut downe the hie Ceder trées and the fayrest Firre trées I will vp in the heigth of it and into the chiefest of his 〈…〉 If there be no water I will graue and drinke and as for waters of defence I will drie them vp with the féete of mine hoast 26 Yea hast thou not heard what I haue taken in hand and brought to passe of old time That same will I doe now also and waste destroy and bring strong Cities vnto heapes of stones 27 For their inhabitours shall be like lame men brought in feare and confounded they shall be like grasse and gréene hearbes in the fielde like the hay vpon house toppes that withereth before it be growen vp 28 I know thy wayes thy going forth and thy comming home yea and thy madnesse agaynst me 29 Therefore thy furiousnesse agaynst me and thy pride is come before me I will put my ring in thy nose and my bridle bitte in the â—awes of thée and turne thée about euen the same way thou camest 30 I will giue thée also this token O Ezekia this yeare shalt thou eate such as groweth of it selfe and the seconde yeare that which springeth againe of the same in the thirde yeare ye shall sowe and reape yea ye shal plant vineyardes and enioy the fruites therof 31 And such of the house of Iuda as are escaped shall come togither and the 〈◊〉 shall take roote beneath and bring forth fruit aboue 32 For the escaped shall go out of Hierusalem and the remnant from the mount Sion and this shall the zeale of the Lorde of hostes bring to passe 33 Therefore thus sayth the Lorde concerning the king of the Assirians He shall not come into this Citie and shall shoote no arrow into it there shall no shield hurt it neither shall they call ditches about it 34 The same way he came he shal returne and not come at this Citie sayth the Lord. 35 And I will keepe and saue this Citie sayth he for mine owne and for my seruant Dauids sake 36 Thus the aungell of the Lorde went forth and slue of the Assirians host an hundred foure seore and fiue thousand and when men rose vp earely in the morning beholde they 〈…〉 and all my full of â—eads 〈◊〉 37 So Sennacherib the king of the 〈◊〉 brake vp and dwelt at Niniâ—e 38 Afterwarde it chaunced as he prayed in the temple of Nesroch his God that 〈◊〉 and Sarazer his owne sonnes â—â—ue him with the sworde and fled into the lande of Armenia and Asarhaddon his sonne raigned in his steede The exposition vpon the .xxxvij. Chapter of Esay When Ezechias heard that he rent hys clothes and put on sackcloth c. THis Chapiter is annexed to the former as a part of the same historie the declaration wherof is so plaine and easie to be vnderstanded that the text needeth no exposition at all Only you haue to obserue certaine good and whole some lessons to be gathered out of it And first you haue to note in Ezechias and his people a great * zeale for the glorie of the name of God wherewith they may seeme to be more touched then with their own miserie and distresse For all the while their countrey was in spoyling as they shewed themselues somewhat troubled so yet did they not declare so great sorowe But after that they heard the name and power of the God of Israel so blasphemed they rent and toare their clothes and after the maner of the Countrey thereby declared extreeme sorow detestation and abhorring of so great wickednesse This zeale of Gods holy name and glorie shoulde we follow and be * earnestly mooued in heart and minde when we heare the Gospell of Christ and the truth of his worde reuiled and euill spoken of but the maner of the worlde is otherwise Men are much mooued with their owne reproches and seeke reuengement of euery light worde and small iniurie but for the hinderance of Gods glorie and of his worde we make small account Secondly here is to be obserued and diligently to be learned by the example of the good king Ezechias and his people what we ought to doe in our great miserie and distresse that is not neglecting such meanes as God hath giuen and by hys worde alloweth to helpe vs to put our whole trust and confidence in God and with repentant hearts humble mindes to * flie to him by earnest praier and calling vpon his blessed name for helpe For so here doth Ezechias and his people and with all seeketh meanes to confirme and strengthen theyr fayth being somewhat shaken with the instruction of Gods holy worde and promises For that cause doth he here sende to Esay the Prophete by whose mouth God giueth them great comfort and willeth them not to feare For sayth he in the Lordes name I will rayse vp a winde agaynst him and hee shall heare a rumour that shall carie him backe into his Countrey agayne and yet shall he not so escape for euen there I will destroy him Say thus to Ezekia king of Iuda Let not thy God deceyue thee c. Heare we haue to learne that God oftentimes after promise and comfort of deliuerance giuen doth for the time encrease and double as it were the affliction of his people as he doth here to Ezechias and his subiects by this seconde message being in deede more terrible and blasphemous than the former And yet doth he not this that he mindeth to breake promise
Luc. 1. and a number of other which in the time of Christ by his prouidence were borne dumbe Neither is it to be accounted a much greater miracle to make an Asse speake then to restore to the vse of his tongue a man dumbe borne They then that with scorne wil discredite this wil in like maner Discredite all the Miraculous workes of God. And wheÌ„ Balac heard that Balaam was come he went out to meete him c. This place declareth how Obsequious and full of submission those persons are to their false Prophetes which beside the true feare of God are giuen ouer to Superstition The King here commeth forth for honours sake to 〈…〉 vpon the way Like honour we 〈…〉 the Emperour and sundrie other 〈…〉 Kings haue giuen to the Popes But 〈…〉 or neuer reade that the like reuerence 〈…〉 vsed to the true Prophets and Ministers 〈◊〉 For the world more loueth honoreth that is 〈◊〉 and euill then that which is pure and good The second Sunday after Easter at Morning prayer Numb 23. ANd Balaam sayd vnto Balac Buylde me here seuen aulters and prepare me here seuen oxen and seuen rammes 2 And Balac did as Balaam sayde and Balac and Balaam offered on euery aulter an oxe and a ramine 3 And Balaam â—ayde vnto Balac Stande by thy whole burnt sacrifice and I will go if so be that the Lord will méete me and whatsoeuer he sheweth me I will tell thée And he went vp hyer 4 But God met Balaam and Balaam sayde vnto him I haue prepared seuen auâ—sers and haue offered vpon euery aulter an oxe and a ramme 5 And the Lorde put a saying in Balaams mouth and sayde Go againe to Balac and say on this wise 6 And when he went againe vnto him â—o he stoode by his whole burnt sacrifice he and all the Lordes of Moab 7 And he â—olie vp his parable and sayde Balac 〈◊〉 of Moab hath brought me from Mesapotamia out of the mountaynes of the Cast saying Come 〈◊〉 Iacob for my sake come and defie Israel 8 â–ª s How that 〈◊〉 him whom 〈…〉 or howe shall I defie him whom the hath noâ— â—â—fied 9 For from the toppe of the rocks 〈…〉 from the hilles I beholde him lo the people 〈…〉 themselues and shall not be reckened among 〈…〉 10 Who can tell the dust of Iacob and the number of the fourth part of Israell I pray God that my soule maye die the death of the righteous and that my last ende may be like his 11 And Balac sayde vnto Balaam What hast thou done vnto me I tooke thée to curse myne enimies and beholde thou hast blessed them altogither 12 He answered and sayd must I not take héede to speake that which the Lorde hath put in my mouth 13 And Balac sayde vnto him Come I pray thée with me vnto another place whence thou mayst sée them and thou shalt sée but the vtmost part of them and shalt not sée them all curse them out of that place for my sake 14 And he brought him into a fielde where men might sée farre of to the top of an hill and built seuen aulters and offered an oxe and a ramme on euery aulter 15 And he sayde vnto Balac Stande here by thy whole burnt sacrifice while I méete the Lorde yonder 16 And the Lorde met Balaam and put a worde in his mouth and sayde Go againe vnto Balac and say thus 17 And when he came to him beholde he stoode by his whole burnt sacrifice and the Lordes of Moab with him And Balac sayd vnto him What hath the Lorde sayde 18 And be tooke vp his parable and answered Rise vp Balac and heare hearken vnto me thou sonne of Ziphor 19 God is not a man that he should lie neyther the sonne of man that he shoulde repent shoulde he say and not doe or shoulâ—â—e speake and not make it good 20 Beholde I haue taken vpon me to blesse for he hath blessed and it is not in my power to alter it 21 He behelde no vanitie in Iacob nor sawe transgression in Israel The Lorde his God is with him and the ioyfull shoute of a King is among them 22 God brought them out of Egypt they haue strength as an Vnicorne 23 For there is no sorcerie in Iacob nor soothsaying in Israell according to this time it shall be saide of Iacob and Israell What hath God wrought 24 Beholde the people shall rise vp as a Lion and heaue vppe himselfe as a yong Lion he shall not lie downe vntill he eate of the pray drinke the bloud of them that are slaine 25 And Balac sayde vnto Balaam Neither curse them nor blesse them at all 26 But Balaam answered and sayd vnto Balac Tolde not I thée saying All that the lord speaketh that I must do 27 And Balac sayd vnto Balaam Come I pray thée and I will bring thée yet vnto another place if at all it will please God that thou mayst thence curse them for my sake 28 And Balac brought Balaam vnto the top of Peor that looketh towarde Iesimon 29 And Balaam sayde vnto Balac Make me here seuen aulters and prepare me here seuen oxen seuen rammes 30 And Balac did as Balaam had sayde and offered an oxe and a ramme on euery aulter The Exposition vpon the .xxiij. Chapter of Numbers And Balaam sayde vnto Balac buylde me here seuen aulters and prepare c. THere maye appeare some Heathnish pompe and superstition in erecting of these seuen aulters and appoynting for Sacrifice seuen oxen and seuen rammes because the true Saintes of God neuer vsed the like and God him selfe by his commaundement had appoynted Moises to make but one aulter whereon his people should offer sacrifices vnto him Therefore this false Prophet doth here also bewray himself in his shewe of Gods worship to haue mixed Heathnish Superstition and Magicall deuises of his owne And yet neuerthelesse that it pleased God in some respect to suffer him to be the instrument of the holy ghost to vtter the truth of his blessing of his people and the promises made before to Abraham and other of the Increase and prosperous successe of theyr seede that their wicked enimies to their further condemnation might haue some Vnderstanding thereof But God mette Balaam and Balaam sayde vnto him I haue prepared c. It maye seeme verie straunge that God would in any point communicate with the fylthynesse of Balaams deuises For there is no partaking betweene light and darkenesse and God detesteth all societie with Deuils Yet although God hate the wicked corruption of Balaam it did not let him but that in some Particuler thing he might vse hym to his purpose For this meeting of Balaam was no token of Gods fauour neyther that he did Alow the superstition of the seauen aulters and sacrifices But as he often vsed wicked persons for instruments of his glorie So doth he nowe vse the mouth of this false
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
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
the colour and maintenaunce of their Doings and deale Fiercely in wordes and countenaunce with them that Teache the contrarie as the Papistes and other Aduersaries doe at this daye agaynst the true Ministers of god But they must Comfort them selues and as he willeth his Prophete Ezechiell in this place not be afrayde nor abashed thereof It is the ordinarie meanes of them that bee Enimies to GOD and to his Truth If in the heate of their Spirite they call vs Schismatikes Heretikes vnlearned vile contemptible yea dogges and dounghilles of the Earth yet must wee not bee so Ouerthrowne therwith as for it to leaue our office and duetie of Teaching vndone but rather with great Constancie set our selues agaynst their waywarde Wickednesse and By the Povver of God and armour of Righteousnesse passe through honour and dishonour good reporte and euill and neuer yelde or giue place to the Stubburne Enimies Though they bee as Thornes vnto vs and euery way Moleste and greeue vs though they bee as Scorpions and wyth the venim of their sclaunderous tongues poysonously stinge vs yea oftentymes vnto verie death yet muste wee remember that in this place God speaketh to Ezechiel Feare not their vvords but speake my truth vnto them vvhether they vvil heare it or refuse it Therefore thou sonne of man obey thou all things that I saye vnto thee c. There is none meete to be the Messenger of God and the teacher of his people but suche a one as hath bene firste Taught of him and at His hande learned his holie Will and the mysteries of his Truth Therefore the Prophete is here willed To open his mouthe and to eare all that the Lorde doth giue him that is That hee shoulde Faythfully receyue at his Hande and diligently Imprinte in his Memorie and in his Hearte digeste all the woordes that the Lorde shoulde speake vnto him For so God sayth to him in the 3. cap. verse 10. This booke is described to bee written vvithin and vvithoute that is to Conteyne muche and Plenteous matter touchyng the Children of Israell and all bytter and vnpleasaunt shewyng the Signes and tokens of Gods wrathe agaynst them so that they coulde Conceiue nothyng thereof but matter of Sorrovv Mourning Lamentation and VVoe For seing the Sweetenesse of his Promises coulde not allure them he endeuoreth to breake their Stubborn heartes wyth the terrible Threatnings of his displeasure In the .8 Verse God armeth his Prophet agaynst an other Temptation wherwith the myndes of many are caryed awaye and enclined eyther not to Receyue the woorde of God or when they haue receyued it to Reuolte from it againe and that is the Consent of the Multitude thinking the contrarie Wherfore hee sayeth vnto Ezechiell Obey thou all things that I shall saye vnto thee and bee not lyke this Rebellious house I knowe it maye seeme an Harde tentation to thee to teache the contrarie of that which they all thinke and defende to bee true and with a verie * few good men to stande against the whole multitude and Consent of them which are called and compted my People But I tell thee what soeuer they Pretende and howesoeuer faire Titles and tokens they haue had of my Fauoure they are a Stiffenecked and rebellious People whiche vnder their faire Pretenses sette them selues agaynste mee and my Holie will. Therefore beeware thou be not like them nor Yelde not to their Consente and Multitude but cleaue faste to my woorde and to that I saye vnto thee * For one man with my Truth is better and more to be credited than the whole World agreeing in the contrarie The lyke Instruction god vsed to Esai cap. 8. warning him That hee should not vvalke in the vvay of that people nor speake vvordes of Conspiracie that is of CoÌ„sent or agreement in one opinion VVhen this people shall say Conspiracie be not afrayde of them but sanctifie the Lorde of hoastes and let him be your feare and dreade S. Peter in his first Epistle cap. 3. verse 14. 15. alludeth to the same place confirming the faithfull against the Conspiracie and agreement of the Ievves in Persecuting the Gospell It behoueth vs also in these latter and perilous dayes in so greate a multitude conspiring against the worde of God and the profession of his Truthe to arme oure selues with the same weapons of Comforte wherwith we see God furnished his Prophetes and Apostles against the countenaunce of the whole worlde This sending foorthe of Ezechiell is more largely declared by the Prophete hymselfe in the thyrde Chapiter The .xvj. Sunday after Trinitie at Euening prayer Ezechiell 14. THere resorted vnto me certain of the â—â—ders of Israel and sat downe by me 2 Then came the word of the Lorde vnto mée saying 3 Thou sonne of man these men haue sette vp their Idols in their heartes and put the stumbling blocke of iniquitie before their face shoulde I then answere them at their request 4 Therfore speak vnto them say vnto theÌ„ thus saith the Lorde God Euery man of the house of Israel that setteth vp his Idols in his hearte and putteth the stumbling blocke of his iniquitie before his face and commeth to the Prophete vnto that man will I the Lord my selfe giue answere when he commeth according to the multitude of his Idols 5 That the house of Israel maye be snared in their owne heartes because they be cleane gone from me all of them thorowe their Idols 6 Wherfore tell the house of Israel thus saith the Lorde God Returne and cause to returne from your Idols and turne your faces from all your abhominations 7 For euery man whether he be of the house of Israel or a stranger that soiourneth in Israel which departeth from me and setteth vp his Idols in his hearte and putteth the stumbling blocke of his wickednesse before his face and commeth to a Prophete for to aske counsell at me through him vnto that man will I the Lord giue answere by mine owne selfe 8 I will set my face against that man and will make him to be an example for other yea and a common by word and will roote him oute of my people that ye maye knowe howe that I am the Lorde 9 And if that Prophete be deceiued when he telleth a thing then I the Lorde my selfe haue deceiued that Prophete and will stretche oute my hande vpon him to destroy him out of my people of Israel 10 And they shal be punished for their wickednesse according to the sinne of him that asketh shall the sinne of the prophete be 11 That the house of Israel may wander no more from me neither be any more defiled in all their transgressions but that they may be my people and I their God saith the Lorde God. 12 And the worde of the Lorde came vnto me saying 13 Thou sonne of man when the land sinneth against me by committing a trespasse I will stretche out my hand vpoÌ„ it and breake