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
Sanctified The instruments of Satan Crie naye we must haue a daylie Sacrifice Propiciatorie in the Masse as well for the quick as for the dead This is the perpetuall maner of the Deuils working against Gods holye Worde Therefore Christian men must beware that in the true worship of God they be not drawn away from the obedience of his True Sincere Worde by any Interpretations seeme they neuer so gaye in the iudgement of man. Then the eyes of them both were opened and they knewe that they c. The eyes of men are 3. wayes opened to see First by the doctrine of Gods holye worde For so Christ saide vnto Paule that he would send him to the Gentiles to opeÌ„ there eyes that they might turne from darkenesse to light Secondly our eyes are opened by Affliction and Trouble to descend looke into our owne bosomes and see and Confesse what we are For trouble and vexation sayth the scripture gyueth vnderstanding as it appeareth in the example of the * prodigall sonne Thirdlye our eyes be opened by the gnawing of our owne Consciences after sinne Committed where as the Deuill before the offence done doth blinde our vnderstanding And so were the eies of Adam and Eue nowe opened that they sawe their owne nakednesse and felt the Corruption of their nature which they sought to remedie not by seeking vnto God but by their owne Deuises in couering their nakednesse with Figge leaues Thys propertie our Corrupt nature draweth Continually from our first parentes that though we see our owne wickednesse in the iudgement of our Conscience yet we will not * easely confesse it and flye vnto God for remedie * but flie rather from God and seeke to hide it and heale it by all the meanes and shiftes that we can of our selues deuise And Adam and his wife hid themselues from the presence of the Lord c. Note what Sinne worketh in man after it is Committed First his Conscience with greeuous remorse accuseth and Condemneth hym in hys owne iudgement Then it extinguesheth the trust and Confidence in the goodnesse of God and maketh him with a desperate and astonied minde to flie from God from whome notwithstanding he Can in * no wise hyde hymselfe And lastly when he Can not escape he seeketh by stubborne hipocrisie to excuse himselfe by other yea rather to lay the fault vpon God himselfe then with humble submission to acknowledge his fault And the Lorde God called Adam and saide vnto him Where c. Thys is an example of the great goodnesse of God that when we wickedly haue offended hym and seeke to hide our selues from him with daunger to fall into further mischiefe he mercifully calleth vpon vs by sundrie meanes to come vnto him by repentance And the Lorde God saide vnto the Serpent because thou hast done this c. After the fault of disobedience was by Adam and his wife verie hardly Confessed God proceedeth to Condemnation and punishment And first beginneth with the Serpent as the principall Instrument of this mischiefe in whose punishment are fower partes noted That he was cursed aboue all other beastes of the earth that he should go vpon hys belly creeping That he should eate dust all the dayes of his lyfe That there should be enemitie betwene the woman and him and betweene the seede of the woman and his seede This kinde of Punishment as it is literally vnderstanded of the Seede of the woman and of the naturall Serpent so mistically and in waye of prophesie is it to be vnderstanded of the great Serpent Satan and the true and blessed seede of woman Christ Iesu * who in deede crushed the head of Satan and brake all the power of his kingdome And yet is it permitted to the same Serpent that he shall Treade vpon the heele of the seede of woman that is that He in the world should Persecute and trouble the professors of the name of Christ and so much as he coulde work them Sorow but yet not so that he can preuayle against them for that they haue obteyned victorie ouer him in Christ Iesu But vnto the woman he sayde In multiplying I will multiplie thy c. The Woman was the second Instrument and worker of Disobedience therfore God proceedeth next to Her iudgement saying In sorow shalt thou bring forth thy children c. God of his mercie doth so punish woman in bodily Paine that both * hir soule may be saued and the Propagation and increasing of mankinde not hindered thereby God did iustly Debase hir to the Subiection of her husbande by him to be guyded and ruled because she had so lightly giuen place to the lying * allurement of the Serpent thereby to Satisfie hir owne lust and affection Vnto Adam he sayde because thou hast hearkened to the voice of thy wife c. THe Serpent offended by the Instinction and acte of Satan the Woman by the Seducing of the Serpent Adam not by the deceyte of the Serpent but willingly to please his wife displeased God. For Adam as saint Paule sayth was not seduced but woman was â—educed by the Serpent But neyther was the Serpent excused because he was wrought thereto by Satan nor the Woman because she was beguiled of the Serpent nor Adam because he was not Seduced but studied to satisfie y disordered affection of his wife But they all by Gods iudgement susteyned their iust rewarde and punishment Wherefore we must beware howe we condiscend to breake the lawe of God * vpon any excusable Pretence whatsoeuer it be God wil be obeyed he will not be Satisfied with our fayre Excuses and Pretences Cursed is the grounde for thy sake in sorrow shalt thou eate of it all the dayes c. God cursed not Man as he did the Serpent but for mans Sin and disobedience Curseth the Earth to the ende that that Creature which at the beginning to mans behoofe was blessed with fertilitie and encrease might nowe by the hardenesse and barrennesse therof driue sinfull man to labour for his foode and in the Sweate of his browes to eate his breade Wherefore whensoeuer dearth or scarcitie Commeth by reason that the earth in due time doth not yeelde the fruites thereof we must vnderstande and learne the Cause thereof is in our owne * sinfulnesse for that Gods iust iudgement for our offences will not suffer the labours of our hands to prosper with vs. For dust thou art and into dust thou shalt be turned againe c. This is a notable Sentence to beate downe the pride of man that we hereby considering what we are of our selues * by our first parents may be made humble and lowely in our owne sight and not be puffed vp with pride towarde any man but rather Contemne the insolencie of the worlde and take in good part all miserie and Calamitie that in this flesh shall fall vnto vs looking continually to
wicked king Achas at which tyme not onely the Syrians made a great slaughter of them but also the Edomites and Philistines inuaded them Of which time these wordes may be well interpreted but farre better if to that also we consider that the Prophet wrappeth with it that Plague and Reproch which at this time was at hande to be brought vpō them and speaketh of it as of a thing past When God doth grieuously punishe any person for his sinnes His wickednesse is said To be discouered which before might seeme to lye hidde For God neuer plageth but Iustly and therefore all other may know and vnderstande by the sight of his plagues that those persons haue bene offenders against hym I might by right deale with thee as thou hast done which hast despised the c. The Prophetes alwayes vse to their sharpe Threatnings to adde Sweete promises and comfortes least such as haue some feare of God and sense of his iudgement should be driuen to desperation and thinke that the Promise made vnto them in the Messias and blessed seede of Abraham should be taken from them Therefore God here affirmeth that he will not deale with the remnant of the Iewes according to their deseruings but vpon their repentance will be Reconciled vnto them The most part of the people were euill and wicked and when the Prophetes threatned the wrath of God and their destruction they would obiect for their defence the couenant that God had made with them as to be Their God Their Defender and therefore esteemed they all the preaching of the Prophetes to be vayne because they thought Destruction could not come vpon them by that God to whome they were ioyned as His people This promise first begonne to Adam and being after confirmed to Noah and Abraham on Mounte Sinay by Moyses was throughly established at which tyme the people also yeelded to the same All things say they that the Lorde hath spoken we will doe and will be obedient to them This Othe and Couenant the Iewes had wholy Broken and reiected his lawe and true Worship therin contained God therefore telleth them that it is vaine for them to stay vpon the Bonde of the couenant seing they themselues had first broken it so that he by good right might deale otherwise wyth them But for so much as the Whole Multitude were not reiected but God had some Remnant of Faithfull and such as had feare of his name and remembrance of their othe and couenant as may appeare by Ieremie Ezechiell Baruch Daniel Tobie and others to their great comfort he saith that he will Remember his couenant made with them In the dayes of their youth that is in Egipt and at Mounte Sinay when they were but a yong people For although the Greater number were vnfaithful yet their doings should not cause him to breake promise with the residue but rather that he would establish with them an Euerlasting couenant that no time shoulde weare out And this is the Couenant that he speaketh of Hier. 31. Beholde sayth he the daies shall come that I will make a new couenant wyth the house of Israel and the house of Iuda not after the couenant that I made with their fathers c. vvhich couenant they brake c. But this shall be the couenaut that I will make with them I will plant my lawe in the inwarde partes of them and will write it in their hartes c. In which wordes the Prophet describeth the euerlasting couenant made in Christ Iesu the true Messias and the confirmation of the same by the sending of his Holy spirite into their heartes to direct them to the obseruation of his Law and blessed Will. In all the great Troubles that were towarde the people of God the Prophets vsed to erect them with the Promise of the true Sauiour that was to come Christ Iesu and so doth Ezechiell in this place For all other particular comfortes had their force and strength in him Then shalt thou remember thy ways and be ashamed when thou shalt c. God saide he would Remember his Couenāt made with them therfore he would haue them also To remember their wayes that is their Idolatry and Wicked life and to be * ashamed of them and earnestly from their harts Repent that they haue done so vnfaithfully towarde so gracious and louing a god When God sayth He will gyue their yonger and elder Sisters for daughters to them He speaketh not onely of Sodome and Samaria which before he mentioned but of all the Nations of the Gentiles which by the preaching of the Gospell should be brought to the knowledge of God and faith in Christ and so be made in deede the true children of Abraham and brothers and sisters to them that descended of the Promised seede The Gospell proceeded out of Ierusalem as Esay sayth A lavve commeth out of Syon and the vvorde of the Lorde out of Ierusalem Therefore the Gentiles might well acknowledge it in that respect to be their Mother they to be her sonnes and daughters The .17 Sunday after Trinitie at Euening prayer Ezech. 18. THe worde of the Lorde came vnto me saying 2 What meane ye by this common prouerbe that ye vse in the lande of Israel saying The fathers haue eaten sowre grapes and the childrens féeth are set on edge 3 As truely as I liue sayth the Lord God Ye shall vse this byworde no more in Israel 4 Beholde all soules are mine like as the soule of the father is mine so is the soule of the sonne mine also the soule that sinneth shall die it selfe 5 But if a man be iust and doe that which is lawfull and right 6 And hath not eaten vpon the hilles he hath not lift his eyes to the Idols of the house of Israel neyther hath defiled his neighbors wife neither hath come neare a woman remoued 7 Neyther hath oppressed any man but hath restored to the detter his pledge he that hath not spoyled any by violēce hath giuen his bread to the hungrie and hath clothed the naked 8 And hath not gyuen forth vpon vsury neither taken any encrease he hath withdrawne his hande from iniquitie and hath executed true iudgement betwéene man and man. 9 And hath walked in my statutes and kept my iudgementes to deale truely this is a righteous man he shall surely liue sayth the Lorde God. 10 If he nowe get a sonne that is a robber a shedder of bloud and doe any one of these things 11 Though he doe not all these things but eyther hath eaten vpon the hylles or defiled his neighbours wyfe 12 Or hath oppressed the poore and néedie or spoyled by violence or hath not restored the pledge or hath lift vp his cies vnto the Idols or hath committed abhomination 13 Or hath giuen forth vpon vsurie or hath taken encrease Shall this man liue he shall not liue Seing he
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