A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.

A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.

Table of contents

Title page

An Epistle to the Reader.

Faultes escaped.

The first Sunday in Aduent at Morning prayer.

The exposition vpon the first Chapter of Esay.

The first Sunday in Aduent at Euening prayer.

The exposition vpon the seconde Chapter of Esay.

The seconde Sunday in Aduent at Morning prayer.

The exposition vpon the fift Chapter of Esay.

The seconde Sunday in Aduent at Euening prayer.

The exposition vpon the. 24. Chapter of Esay.

The thirde Sunday in Aduent at Morning prayer.

The exposition vpon the .xxv. Chapter of Esay.

The thirde Sunday in Aduent at Euening prayer.

The exposition vpon the .26. Chapter of Esay.

The fourth Sunday in Aduent at Morning prayer.

The exposition vpon the .30. Chapter of Esay.

The fourth Sunday in Aduent at Euening prayer.

The exposition vpon the .32. Chapter of Esay.

The first Sunday after Christmas at Morning prayer.

The exposition vpon the .xxxvij. Chapter of Esay.

The first Sunday after Christmasse at Euening prayer.

The exposition vpon the .38. Chapter of Esay.

The .2. Sunday after Christmas. at Morning prayer.

The exposition vpon the. xlj. Chapter of Esay.

The 2. Sunday after Christmas at Euening prayer.

The Exposition vpon the. xliij. Chapter of Esay.

The. 1. Sunday after the Epiphanie, at Morning prayer.

The exposition vpon the. 44. Chapter of Esay.

The 1. Sunday after the Epiphanie, at Euening prayer.

The Exposition vpon the xlvj. of Esay.

The 2. Sunday after the Epiphanie, at Morning prayer.

The Exposition vpon the. lj. Chapter of Esay.

The. 2. Sunday after the Epiphanie at Euening prayer.

The Exposition vpon the. liij. Chapter of Esay.

The 3. Sunday after the Epiphanie, at Morning prayer.

The Exposition vpon the. lv. Chapter of Esay.

The. 3. Sunday after the Epiphanie at Euening prayer.

The Exposition vpon the. 56. Chapter of Esay.

The. 4. sunday after the Epiphanie, at Morning praier.

The Exposition vpon the .lvij. Chapter of Esay.

The fourth Sunday after the Epiphanie at Euening prayer.

The Exposition vpon the .lviij. Chapter of Esay.

The 5. Sunday after the Epiphanie, at Morning prayer.

The Exposition vpon the lix. of Esay.

The 5. Sunday after the Epiphanie, at Morning prayer.

The Exposition vpon the. 64. Chapter of Esay.

The Sunday called Septuagesima at Morning prayer.

The Exposition vpon the first Chapter of Genesis.

The Sunday called Septuagesima at Euening prayer.

The Exposition vpon the .ij. Chapter of Genesis.

The sunday called Sexagesima, at Morning prayer.

The Exposition vpon the .iij. Chapter of Genesis.

Sexagesima Sunday at Euening prayer.

The Exposition vpon the sixt Chapter of Genesis.

The sunday called Quinquagesima, at Morning praier.

The Exposition vpon the ix. Chapter of Genesis.

The sunday called Quinqua gesima▪ at Euening praier,

The Exposition vpon the .xij. Chapter of Genesis.

The first Sunday in Lent at Euening prayer.

The Exposition vpon the xix. Chapter of Genesis.

The first Sunday in Lent at Euening prayer.

The Exposition vpon the .xxij. Chapter of Genesis.

The second Sunday in Lent at Morning prayer.

The Exposition vpon the .xxvij. Chapter of Genesis.

The second Sunday in Lent at Euening praier.

The Exposition vpon the .xxxiiij Chapter of Genesis.

The thirde Sunday in Lent at Morning prayer.

The Exposition vpon the .xxxix. Chapter of Genesis.

The thirde Sunday in Lent at Euening prayer.

The Exposition vpon the .42. Chapter of Esay.

The fourth sunday in Lent at Morning prayer.

The Exposition vpon the xliij. Chapter of Genesis.

The fifte Sunday in Lent at Morning prayer.

The Exposition vpon the thirde Chapter of Exodus.

The fift Sunday in Lent at Euening prayer.

The Exposition vpon the .v. Chapter of Exodus.

The sixt Sundaye in Lent at Morning and Euening prayer. Exod. 9. 10.

The .6. Sunday in Lent at Euening prayer. Exod. 10.

The Exposition vpon the .ix. and .x. Chapter of Exodus.

Easter daye at Morning prayer.

The Exposition vpon the .xij. Chapter of Exodus.

Easter day at Euening praier.

The Exposition vpon the. 14. Chapter of Exodus.

The first Sunday after Easter at Morning prayer.

The Exposition vpon the .xvj. Chapter of Numbers.

The first Sunday after Easter at Euening prayer.

The Exposition vpon the .xxij. Chapter of Numb.

The second Sunday after Easter at Morning prayer.

The Exposition vpon the .xxiij. Chapter of Numbers.

The second Sunday after Easter at Euening prayer.

The exposition vpon the .xxv. Chapter of Numeri.

The third Sunday after Easter at Morning prayer.

The Exposition vpon the fourth Chapter of Deuteronomie.

The thirde Sundaye after Easter at Euenyng prayer.

The exposition vpon the .v. Chapter of Deuteronomie.

The fourth Sunday after Easter at Morning prayer.

The exposition vpon the .vj. Chapter of Deuteronomie.

The fourth Sunday after Easter at Euenyng prayer.

The Exposition vpon the seuenth Chapter of Deuteronomie.

The fifthe Sundaye after Easter at Mornyng prayer.

The exposition vpon the .viij. Chapter of Deuteronomie.

The fifth Sundaye after Easter at Euening prayer.

The Exposition vpon the .ix. Chapter of Deuteronomie.

The Sunday after the Ascention at Mornyng prayer.

The Exposition vpon the .xij. Chapter of Deuteronomie.

The Sunday after the Ascention, at Euenyng prayer.

The Exposition vpon the .xiij. Chapter of Deuteronomie.

Whitsundaye at Morning prayer.

The Exposition vpon the .xvj. Chapter of Deuteronomie.

Trinitie Sundaye at Morning prayer.

The exposition vpon the .xviij. Chapter of Genesis.

Trinitie Sundaye at Euening prayer.

The Exposition vpon the firste Chapter of Iosuah.

The first Sunday after Trinitie at Mornyng prayer.

The Exposition vpon the .x. Chapter of Iosuah.

The first Sunday after Trinitie at Euenyng prayer.

The Exposition vpon the .xxiij. Chapter of Iosuah.

The second Sunday after Trinitie at Morning prayer.

The Exposition vpon the .iiij. Chapter of the Booke of Iudges.

The .ij. Sunday after Trinitie at Euening prayer.

The Exposition vpon the fifth Chapter of Iudges.

The thirde Sunday after Trinitie at Mornyng prayer.

The Exposition vpon the .ij. Chapter of .1. Samuel.

The .14. Sunday after Trinitie at Morning prayer.

The Exposition vpon the .v. Chapter of Hieremie.

The .14. Sunday after Trinitie at Euening prayer.

The Exposition vpon the .xxij. Chapter of Hieremie.

The .xv. Sunday after Trinitie at Morning prayer.

The Exposition vpon the .xxxv. Chapter of Hieremie.

The .15. Sunday after Trinitie at Euening prayer.

The Exposition vpon the .xxxvj. Chapter of Hieremie.

The .16. Sunday after Trinitie at Morning prayer.

The Exposition vpon the .ij. Chapter of Ezechiel.

The .xvj. Sunday after Trinitie at Euening prayer.

The Exposition vpon the .xiiij. Chapter of Ezechiel.

The .xvij. Sunday after Trinitie at Morning prayer.

The Exposition vpon the .xvj. Chapter of Ezechiel.

The .17. Sunday after Trinitie, at Euening prayer.

The Exposition vpon the .xviij. Chapter of Ezechiel.

The 18. Sunday after Trinitie, at Morning prayer.

The Exposition vpon the .xx. Chapter of Ezechiel.

The 18. Sunday after Trinitie, at Euening prayer.

The Exposition vpon the .xxiiij. Chapter of Ezechiel.

The .19. Sunday after Trinitie, at Morning prayer.

The Exposition vpon the thirde Chapter of Daniel.

The 19. Sunday after Trinitie, at Euening prayer.

The Exposition vpon the .vj. Chapter of Daniel.

The .20. Sunday after Trinitie. at Morning prayer.

The Exposition vpon the seconde Chapter of Ioel.

The. 20. Sunday after Trinitie, at Euening prayer.

The Exposition vpon the sixt Chapter of Micheas.

The. 21. Sunday after Trinitie. at Morning prayer.

The Exposition vpon the. 2. Chapter of Habacuc.

§

FINIS.

§

§

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A briefe exposition of such Chapters of the olde testament as vsually are redde in the Church at common praier on the Sundayes, set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.

Whatsoeuer things are written before time they are written for our learning that wee through patience and comfort of the Scriptures might haue hope.

Rom. 15.

¶Imprinted at London by H. D. for Rafe [...] Newbery dwelling in Fleetestreete.

An Epistle to the Reader.

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I Am not of that opinion (good christian Reader) that I thinke the scriptures of God, as touchinge the substance of doctrine contained in them, be of such difficultie to the learned and skilfull in the tongues, that they may not, with the assistance of Gods grace and meane diligence, easily atttaine to the vnderstanding of them. But for somuch as God worketh nowe by ordinarie meanes, and not by miraculous inspiration, as hee did in the Apostles time, it can not be denied but that to the vnlearned reader or [Page] hearer that wanteth the helpe of knoweledge and vnderstanding, they may bring some difficultie, as well for the matter in sundrie particular places, as generally for the phrase and maner of penninge farre differing from other writers. Wherefore I thought it woulde not be vnprofitable to the Church of Christ, nor vnpleasaunt to the Godly, if, for the help and furtherance of such vnlearned persons, I did set foorth some briefe and plaine exposition of the Chapters of the old testament, which vsually are red in the Church on the appointed dayes of common prayer.

Beside the motion of some godly persons, and other causes, wherewith I haue bene induced herevnto, one principall is this, that the aduersaries of the Gospell, when they are by vs blamed for keeping the people of God in ignorance of the Scriptures; [Page] and hauinge their common prayer in a straunge tongue, haue nothing more readie, then this answere, that the common people do not only heare the Psalmes and other partes of the Scripture euen nowe that they be in English with as little fruit and small edefying, as they did before, but also with some perill of conceiuing erronious and false opinions by hearing those thinges which they doe not vnderstande. This answere, as it is vntrue in a great part, (for that we see manye nowe, which conceiue good instruction and sweete comfortes by hearing the Scriptures redde, where none did before,) so I cannot denie, but in some it is to true, But surely in such persons as either vpon [...] opinion mislike the seruice and state of religion, or else as men giuen ouer to the cares of the world and lustes of the flesh haue no [Page] sense of God or godlynesse. Otherwise there is no man so simple but that by learning the Scriptures, although hee vnderstande not the whole matter, nor euerye clause therof, yet he shall light vpon some partes whereby he may gather both good instruction of his faith, and profitable lessons for the amendement of his life. Yea, and the verye Godlesse wordling that is furthest from all true sense of Religion and holynesse, shall heare those terrible threatninges of Gods iustice, that when God shall touch him by sickenesse or other affliction, bee hee neuer so desperate, shall make his conscience to quake. But that the more good might bee wrought in mens hearts, and the lesse euill conceyued in erronious opinions, I thought some such traueile as this is might be a very good meanes, and especiallye where they lacke the [Page] presence of some learned and discrete mā to teach them. In this doing albeit my conscience did beare me witnesse of a good meaning, and did put mee in hope to doe some good thereby: yet, to confesse the truth, I both was and yet am somewhat abashed to giue my traueiles abroade vnto the world. I know how daintie these days are, and haue felt by experience how waiwarde and vncharitable many be in scanning of other mens doinges, very ready to shake euery fillable and letter, and without any iust cause at all to obiect heynous and blasphemous crimes. If I please not such persons (gentle Reader) thou maist not greatly maruaile, For in dede neither doe I seke it, neither thinke my selfe hable to doe it. I write not to them, I write to the good and modest Christian that delighteth in reading and hearing of the worde [Page] of God, and lacketh those ordinarie helps, whereby he may the sooner attaine to the vnderstanding of it. And, this my purpose considered, I trust, shall bee sufficient to moue the godlye learned of the Church to interprete my doinges to the best, and to take this my small traueile in good parte, although they finde not in it a number of things, which are of necessitie to be looked for in such woorkes, as are layde forth for learned men to traueile in They shall not finde here, either eloquence in penning, or great shewe and varietie of learning, or curious triall and conference of expositions and translations, or large discourses of difficult matters in controuersie. These things the wise and learned know are fitter for mother kinde of writing, then for this. They shall finde here a briefe and easie exposition of the texte, whereby the [Page] vnlearned reader may not only the sooner attaine to the true sense and meaning of the holyghost, the authour of the Scriptures, but also learne some godly instructions out of the same. If I had written to the learned, I woulde haue indeuoured to my power in some other points to haue satisfied their expectation: but in this I haue tempered my selfe wholye to the vnderstanding of the most simple. My meaning was before I had published anye part, to haue written of so manye of the Chapters as are redde on the dayes of common praier, and also of the Psalmes. But forsomuch as my health and some other necessarie businesses will not suffer me to doe it with so much speede as my desire was, I thought it not good in the meane time to stay from them that nede the help hereof, so much as I haue presently done. The residue [Page] as God shall giue mee strength and leasure, I minde in conuenient time to finishe, and so I leaue thee to the direction of Gods holy spirite, and these my doings to the charitable iudgement of the godlye.

Vale

Faultes escaped.

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Fol. 32. b. for Capter, reade Chapter.

33. a. for the same and distinctly, read, plainly and distinctly.

64. a. for continuance, reade countenance.

79. a. for felicie, read felicitie.

82. b. for Waruell though, read no Waruell though.

101. for where, read were.

111. a. for If, reade it.

113. a. for peregrinage, reade pilgrimage.

119. a. for ta obserue, reade to obserue.

124. b. for mercie God, reade mercie of God.

127. a. for Isaac olde, reade Isaac waxed olde.

139. b. for be the life, reade by the life.

143 b. for then the vndertaking, reade then by the vndertaking.

147. a. for interprete, reade Interpreters.

175. b. for fellowes, reade followers.

239. a. for, that Woises here vttereth that is, reade, 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.

[Page] 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.

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Esay. 1.

THe vision of Esay the sonne of Amos, which he A sawe vpon Iuda and Hierusalem, in the dayes of Vzia and Ioathan, Ahaz and Ezekia, kings of Iuda.

2 Heare,Deut. 31. a. 1 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 ha [...] heauy.

6. From the sole of the foote vnto the heade there is nothing sounde in it: (but) woundes, blaynes, and pu [...]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 B deuour your lande before your face,Esay. [...]. b. 5 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.Gene, 19. c. 24 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?Psal. 50. c. 23 I am full of the burnt offerings of weathers,Mich. 6. b. 7 and of the fatnesse of fedde beastes,Ier. 6. e. 20 I haue no pleasure in the blood of bullocks,Amos. 5. c. 22 lambes, & goates.

[Page] 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.

C 14 I hate your newe Moones and appoynted feastes euen from my very heart, they make me wearie, I cannot abide them.1. Pet. 3. d. 12 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,Esay. 59. a. 3. Agge. 2. c. 14 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,Mich. 6. b. 8 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,Psal. 4. a. 5 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 D eate the good of the lande. 20 But if ye be obstinate and rebellions, ye shall be deuoured with the sworde:Psal. 73. d. 17 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:Psal. 50. c. 18 Esay 5. e. 23. 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 [Page] 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.Esa. 65. a. 3 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,Math. 3. c. 12 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,

Vers. 1.

which he saw vpon Iuda. &c.

THe first verse conteynet [...] the tytle, which briefly noteth what the thing is, by whome it was vttered, agaynst what place and people, and in what time.

It is a vision, that is, a prophesie or reuelation declared by almightie God: and therefore not to be esteemed as any ma [...]s deuise, and vttered by Esaias the sonne of Amos descending of the royall lyne of the kings of Iuda. Who [Page] prophecied in the raignes of Ozias, Ioathan, Achas, and Ezechias, as it may be thought by the space of fourescore yeares. And vttered this prophecie agaynst the nation of Iurie, and Hierusalem the chiefe and royall citie thereof: that is to say, against that Nation that God had chosen of all other for his peculier people, and had mainteyned and preserued it with great benefites, and yet nowe was fallen from his true worshippe, vnto Idolatrie, sinne, and wickednesse. And therefore sayth he.

Heare O heauens, and hearken O earth:

Vers. 2. 3. 4. Deut. 32. a. 1

for the Lorde hath spoken. &c.

That he may the more earnestly mooue that dul and hard harted people, he beginneth with a tragicall exclamation and calleth heauen & earth to witnesse agaynst them, as if he had sayde. Forsomuch as the vnthankfulnesse and wicked stubburnnesse of this people is such, as they will giue no eare to the worde of God, earnestly calling them to repentaunce, I turne my speeche to you (O heauens) and speake to thee (O earth.) Though heauen be [...] of, yet [...]ely it will heare, though the earth be hard and stonie, yet it will relent and be moued: but this people will not bend, this Nation will by no meanes be reclaymed.Deut. 32. b. 15 *Yea they are more dull and vn [...]nsible in the vnderstanding of Gods will, and of his great goodnesse toward them, than the [...] beastes are. For what Oxe doth not from [...] himselfe to his mayster, that keepeth him? What Asse doth not acknowledge and looue those [Page] that feede him? But my people (sayth the Lord) whom I haue cherished,Esay. 5. a. 4. whome I haue *fostered as my *children,Gal. 4. a. 6. with all care and tendernesse, do not onely with vnthankfull mindes forget my benefites, but with stonie and stubburne heartes refuse to heare my calling,Deut. 14. a. 1 and in all maner of wickednesse bende themselues against me, and striue to prouoke my wrath and indignation agaynst them.

Whie should ye be stricken any more? for ye are euer falling away:

Vers. 5.

&c.

From the beginning of the fift verse to the tenth,Vers. 5. 6. 7. 8. 9. he doth greatly amplifie their wayward stubburnnesse, declaring that as they could not be woonne to repentance, nor mooued to turne to their gracious Lorde by consideration of his exceeding great benefites towarde them: so neyther could they be reclaymed, nor anye thing at all mooued with the grieuous plagues and punishmentes, which to that onely purpose (as a mercifull father) he had brought vppon them, but rather by the same hys plagues, they increased in stubburnnesse, & waxed euery day worse than other. And therfore sayth he, To what ende should I plague or scourge you with aduersitie any further? Vers. 5. seeing your obstinacie is such, as you will increase in wickednesse, and still heape sinne vpon sinne, and offence vpon offence.

The Realme of Iurie may well be resembled to a mans bodie: the heade and heart whereof is the Citie Hierusalem, and the King and Princes with [Page] the residue of the inhabitants thereof: and the other cities and townes as the inferiour members. All which I haue grieuously touched with my seuere iustice and sharpe punishments, so that from the * crowne of the head, to the sole of the foote, Vers. 6. Deut. 28. d. 35 from the highest Citie, to the lowest Village, from the noblest person, to the basest subiect, there is none but he hath felt the bitter smart thereof, and that in such sort as no Phisition is hable to cure, or heale their festured sores, that is, nor King, nor Counsaylour, nor Prince, nor Priest, nor Prophete, can helpe the miserie of this kingdome, and restore it to the prestinate state and integritie againe.Vers. 7. Their lande lyeth waste, their Cities are burnt with fire, straungers possesse their Countrey, their possessions are spoyled,Vers. 8. their royall Citie Hierusalem is left desolate, as a lodge in a vineyard, or a Cotage in a Cucumber garden, that hath no house neere vnto it, their people are slaine, their glorie decaied, their strength consumed,Vers. 9. yea, if the Lorde of hys great mercy had not * left thē some cōfort, through the promised séede of Messiah, Rom. 9. f. 29 Gen. 19. c. 24 their desolation had beene euen as the destruction of Sodome and Gomorrha, and yet I say, all this notwithstanding are their hearts nothing mooued to repent or to turne to the Lorde for mercie.

Heare the worde of the Lorde ye Lordes of Sodoma,

Vers. 10.

and hearken. &c.

And for that they did flatter themselues in theVers 10. 11. 12. 13. 14. 15 middes of this great wickednesse with a vaine opinion [Page] of hypocriticall iustice, and superstitious worshipping of God, as thoughe by suche meanes they should winne his fauour towarde them: The Lorde plainly sheweth that he doth lothe and abhorre their sacrifices, and offerings, their festiuall dayes, and their solempne meetinges, yea though they were commaunded by his owne lawe,Luc. 16. d. 15 so long as they were voyde of * inwarde holinesse of heart and minde,Deut. 6. a. 5 and distayned with sinne and wickednesse both before God and the worlde.Esa. 29. d. 13 In which place the more to mooue them,Psal. 77 d. 41 almightie God seemeth to labour with diuersitie of woordes to lette them vnderstande how little account he maketh of such externall worshipping, being destitute of true holinesse, & right worshipping in spirite & in truth. VVhy offer you (sayth he) so many sacrifices. &c. I am full of them, I haue no pleasure in them, VVho required them at your hands, Offer no more, It is but lost labour,Esay. 66. a. 3 It is * abhominable vnto me. I may not away with them,Psal. 51. d. 17 They are wicked. I hate them, They make me weary,Psal. 39. b. 9 I cannot abide them. I will not heare your prayers, I will turne mine eyes from you.

By all which wordes, God sheweth how little he regardeth hipocrisie, where true holinesse wāteth.

Then from the sixtenth verse,Vers. 16. 17 18. 19. 20. to the .xxj he sheweth what is the right way to winne his fauour. Make you cleane, (sayth he) put away your wicked thoughts and deuises, Ceasse from doing euil, Learne to do good, Applie your selues to equitie, Deliuer the oppressed, Helpe the fatherlesse, Heare the widowes complaint. For these are the true fruites of right [Page] repentance. And then, If your sinnes were as red as scarlet, in token that you had deserued bloud and confusion, they shall be as white as snow, in testimonie that by Gods mercie ye be cleared from them. This if you will doe, the Lorde will looke fauourably on you and prosper you, but if you continue obstinate and rebellious, as hytherto you haue done, the sworde of Gods wrath shal vtterly deuour you, (for his owne mouth hath spoken it) and therefore thinke not that it is mans worde onely.

How happeneth it then that the faithfull Citie which was full of equitie.

Vers. 21.

&c.

From the .xxj. to the ende of the Chapter Esay prophecieth, that god hauing destroyed the naughtie, and rebellious people, wil restore and reforme the kingdome of Israell by Christ Iesu the true Messias, & by him giue them true iustice and integritie. And that he may the more aggrauate their present fault in so wicked reuolting from God, the Prophete, in the person of God himselfe, by admiration wooondreth, howe it commeth to passe, that that Citie, which before time hath bene ioyned to almightie God as a faythfull, pure, & chast spouse, hath nowe forsaken him, as a light strumpette, and giuen ouer hir selfe to all corruption and naughtinesse. In so much that there is neyther in Prince nor people any integritie or vpright dealing, but altogither corruption, vnfaythfulnesse, counterfeyting, forgerie, dissimulation, falsehoode, deceyte, oppression and briberie: and that is it, that he meaneth, [Page] when he sayth,Vers. 22. 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,Vers. 24. Deut. 28. g. 63 Prou. 1. c. 26 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,Vers. 25. 26 27. Esay. 30. d. 18 Psal. 2. c. 13 Esa. 57. d. 16 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.Vers. 28. 29. 30. 31. 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 cōfusion 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 [Page] 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.

[Page] 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 A 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.

[Page] 3 And a multitude of people shall go, * speaking (thus one to another) Come,Psal. 94. a. 1 Heb. 3. a. 13 Esa. 54. c. 13 Psal. 128. a. 6 Luc. 24. g. 47 Rom. 15. d. 19 Iohn. 5. c. 27 Iohn. 16. a. 8 Psal. 118. 165 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.

B 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 the [...] charrettes.

8 Their lande also is full of vaine Gods,Hier. 10. c. 14 Psal. 115. a, 4 Psal. 135. d. 15 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,Iacob. 4. d. 6 Psal. 131. a. 1 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.

C 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 [Page] 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.Luke. 23. d. 29 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.Math. 10. c. 18

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.

Vers. 1.

&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 propheciethVers. 2. 3. 4. &c. of the kingdome of Christ, the aduauncement of his Church, and the conuersion of the Gentiles, that shoulde be in the latter [Page] 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,Psa. 131. c. 8. 13 Psal. 3. a. 6 2. Par. 7. c. 16 Psal. 20. a. 3 Psal. 78. g. 68 Psal. 83. a. 8 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.Heb. 12. f. 22 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, [Page] 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. Math. 5. f. 35 Luke. 2. g. 46 There christ preached in the Temple, there he wrought many miracles,Act. 2. a. 1 *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,Mark. 16. c. 15 Math. 28. d. 19 to reforme the people and bring them by repentance from Idolatrie and wickednesse to the [Page] 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,

Vers. 4.

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,Iohn. 13. d. 35 1. Iohn. 4. c. 13 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,

Vers. 5.

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 [Page] 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,Gen. 49. b. 10. 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 in the thirde of S. Iohns Gospell,Iohn. 3. c. 19. Iohn. 1. b. 10. This is the cōdemnation, that the light came into the world, and the worlde loued darkenesse, more then light.

Wherefore in the foure next verses the ProphetVers. 6. 7. 8. 9 foreseing the obstinacie of the Iewes in refusing Christ, and their delightin witches, sorcerers, and soothsayers, more than the superstitious Chaldees and Philistines, and the confidence in their ryches, and strength of horses and chariots, and trust in forraine friendes, and woorshipping of Idols: foreseeing (I say) all these thinges, and also, that the secrete but iuste iudgement of God for the same, had giuen them ouer, he saith he wil not pray [Page] to god for them, but leaueth them to his iustice, and desireth him not to pardon them their obstinacie and wickednesse. Therefore forgiue them not, sayth he.

Get thee into the rocke,

Vers. 10. &c.

and hide thee in the grounde for feare of the Lord, &c.

The Prophete doth here insult vpon the stubburne Iewes, as if he had sayde, Oh you wicked generation, seeke refuge, if you can, in the rocke, seeke corners to hide you in the caues of the earth, and though you doe finde such places, you shall not scape from the wrath & indignation of God. Yea, if you were shut vp and inclosed in a rocke, the iustice of God woulde finde you out, and plague you for your sinnes. And not you onely, but all the proude of the earth, who in the glorie and securitie of their wealth, set vp their faces against the liuing God. Were they as high as the Ceders of Lybanus, yea, or any mountaines in the whole earth, Were they as strong and stiffe necked as the Okes of Basan, Were they of as great force as fenced Castelles and Towers, or as gorgeous as the ships of Tharsis, or as highe minded and loftie as Lucifer, The mightie Lord of hostes shall putte them downe, and make them bende, and his glory onely shall be aduaunced in the day of his wrath.

As for your Idoles,Vers. 18. &c. they shall be destroyed and brought to confusion, and your selues, that haue made them your gods, and put your trust and confidence and your whole delight in them, shall see so [Page] little helpe of your miserie by them, that you shalbe ashamed of them, and cast them into holes & cliftes of rockes to hide them, and your owne grosse folly from the face and maiestie of the Lorde.

Therefore leaue of the trust and confidence that you haue conceyued in your selues or in anye strength of man, and put your trust in the Lorde alone.

For mans life is brickle and fraile, euen as the breath passing out of the nosthrils.

Out of this Chapiter are these lessons to be learned.

1. First wee haue to learne the authoritie and truth of Gods holy word, and his Prophets which so many hundred yeares before did so euidentlye tell of the kingdome of Christ, the conuersion of the Gentiles, & the reiecting of the Iewes, which from the beginning had bene accounted the chosen people of God.

2 Secondly, that the chiefe studie of the church of Christ, ought to bee, to instruct the people of God in his wayes, and on the other part, that it is their duetie, that associate themselues vnto the Church, not onely to learne his wayes, but also to walke in his pathes, and to declare their profession in the behauiour of their life.

3 Thirdely, that they which be the Citizens of the heauenly Hierusalem, and the true members of the Church of Christ vse not by strife, and contention, fighting and warre to seeke one the hurt of the [Page] other: but studie to liue together in vnitie and concorde, charitie and brotherly loue, as the children of one father and heyres of one kingdome.

4 Fourthly, that we beware least through our obstinate refusing of the Gospell of Christ we be giuen ouer by almightie God, and cast into perpetual induration and vtter confusion as the Iewes were, in whome we see euen to this day a dreadfull example of Gods seuere iustice.

5 Fiftly, that witchcraft, sorcerie, soothsaying, and confidence in worldly strength and riches, are odious to almightie GOD, for that these things doe leade men from that trust and confidence that they should haue in God alone, and turne the glorie of God vnto creatures, which is directly agaynst the first commaundement.

The seconde Sunday in Aduent at Morning prayer.

Esay. 5.

A NOwe will I sing my beloued friend, a song of my friend touching his vineyarde.Math. 21. d. 33 My beloued friende hath a vineyarde in a verye fruitfull plenteous ground. 2 This he hedged, and gathered out the stones from it, and planted it with the choysest vine: In the middes of it builded he a tower, also made a wine presse therein: and he looked that it should bring him grapes, and it brought forth wilde grapes. 3 Nowe O Citizen of Hierusalem, and man of Iuda, iudge I pray thée betwixt me and my vineyarde. 4 What more coulde haue bene done for [Page] it, that I haue not done? wherfore then hath it giuen wilde grapes, where I looked to haue had grapes of it?

5 Well, nowe I shall tell you howe I will doe with my vineyarde: I will take the hedge from it that it may perish, and breake downe the wall therof that it may be troden vnder foote.Esay. 1. b. 7 6 I will lay it waste, it shall neither be digged nor cut, but beare thornes and briers: I will also forbed the clowdes that they shall not raine vpon it.

7 As for the vineyard of the Lord of hostes, it is the house B of Israell: and the man of Iuda, the plant of his pleasure: Of these he looked for equitie, but sée there is oppression, for righteousnesse, and lo it is a crying.

8 Wo vnto them that ioyne one house to another, and bring one lande so nie vnto another, that there is no more place: Will ye be placed alone in the middes of the earth?

9 These things are in the eares of the Lorde of hostes: of a truth great and fayre houses shall be without any dweller in them. 10 And ten acres of vines shall giue but a quarl, and thirtie bushels of séede shall giue but an Eph [...].

11 Wo be vnto them that rise vp earely to follow [...] kennesse, continuing vntill night, till they be set on fire with wine. 12 In their feastes are harpes and lutes, tabrets and pipes, and wine: but they regarde not the worke of the Lorde, and consider not the operation of his handes.

13 Therefore commeth my folke into captiuitie,Deut. 4. b. 7 Hier. 5. a. 4. bicause they haue no vnderstanding: Their glorie is family [...] with hunger, and their multitude dried vp with thirst.

14 Therefore gapeth hell and openeth hit mouth maruelous wide, that their glorie, multitude, and wealth, with such as reioyce in her, may descende into it.C

15 Thus hath man a fall and is brought low,Esa. 2. b. 10. 11 and the high looke of the prowde shall be layde downe.

16 But the Lorde of hostes shal be exalted in iudgement, and God that is holy is sanctified in righteousnesse.

[Page] 17 Then shall the shéepe eate as they were woont, and the rich mens wastes shall straungers deuour.

18 Wo be vnto them that draw wickednesse with cordes of vanitie, and sinne as it were with a cart rope.

19 Which vse to speake on this maner,2. Pet. 3. a. 4 Hier. 2. c. 8 Hier. 17. c. 15 Let him make spéede and hasten his worke, that we may see it: let the counsaile of the holy one of Israell come and drawe nie, that wée may know it. 20 Wo be vnto them that call euill good, and good euill, which make darkenesse light, and light darknesse, that make sower sweete, and swéete sower.

21 Wo be vnto them that are wise in their owne sight,Prou. 3. a. 7 Ro. 12. d. 16 and thinke themselues to haue vnderstanding.

22 Wo be vnto them that are strong to suppe out wine, and expert men to set vp dronkennesse.

23 Wo be vnto them that giue sentence with the vngodly for rewardes, but condemne the iust cause of the righteous. 24 Therefore like as fier licketh vp the strawe, and as the flame consumeth the stubble: euen so their roote shall be as corruption, and their blossome shall vanish away lyke [...] for they haue cast away the law of the Lorde of hostes, and despised the worde of the holy one of Israell.

25 Therefore is the wrath of the lorde kindled agaynst his people, and hath stretched forth his hande vpon them, yea he hath smitten them: and the hilles did tremble, and their car [...]a [...]s did lie torne in the open stréetes: and in all this the wrath of God hath not ceassed, but his hande stretched out still. 26 And hée shall giue a token to a people of a farre countrey, and shall hisse vnto them from the end of the earth: and beholde they shall come hastily with spéede.

27 There shall not be one faint nor féeble among them, no not a sluggish nor sléepie person: there shall not one of them put of his girdle from his loynes, nor loose the latchet of hys shoe. 28 His arrowes are sharpe, and all his bowes bent: his horse hoo [...]es are as flint, & his cart whéeles like a whirle [Page] winde. 29 His crie is as it were of a Lion, and he roreth like Lions whelpes: they shall rore and hantch vp the pray, and no man shall recouer it, nor got it from them.

30 In that day he shal be so fierce vpon him as the raging of the sea: then one shall beholde the land, & lo darknesse and sorrow, and the light is darkened in the heauens thereof.

The exposition vpon the fift Chapter of Esay.

Nowe will I sing my beloued friende aVers. 1. song of my friend &c.

THe parable of the * vine vsed by the Prophete in this fift Chapter,Hier. 2. e. 21 Math. 21. c. 33 Mark. 12. a. 1 Luke. 20. b. 9 doth, vnder figuratiue and borowed speach, containe in effect the same matter that was vttered in the beginning of the first Chapter, that is, the great goodnesse of God towarde the Nation of the Iewes, the vnthankfulnesse of the people, and the plague or punishment threatned for the same. And euen the same three things haue you here to note.

The beloued friend that the Prophete speaketh of in the first verse,Vers. 1. 2. 3. 4. 5. 6. 7. is God himselfe, the vineyarde is the house of Israell, the chosen vine the people of Iurie, the [...] that it was planted in, the lande of promise flowing with milke and body: the the hedge or bounde that he set about it, was the prouidence of God and defence of his good Aungels, together with princes magistrates & lawes [Page] both politike and other by him appoynted. The stoning was the casting out of the Idolatrous Chanaanites, and other heathen enimies before them. the tower that he builded, was the name of God, and maiestie of his presence among them. The watchmen in the tower, were his prophets which were sent in his name to forewarne his people of all daunger iminent to them, either from God or their worldly enimies. The vine presse was sincere and true doctrine according to the law of god with the knowledge of his true worship which hee gaue to them only of all the Nations of the earth.

And therefore when God had thus husbanded, fenced, and dressed his vine, he might iustly looke for sweete grapes out of the which pleasant and acceptable [...]uy [...]e should haue beene pressed to hys delight and glorie.

The sweete grapes that God looked for, were true fayth, and worshipping of the name of God, obedience to his holy commaundements, a charitable and louing minde toward their neighbours. In gouernment of the common welth integritie, and diligent keeping of the lawes, punishing of the wicked, defence of ye widow, fatherlesse, poore, & innocent. But cōtrary to the hope and expectation of this heauenly husband, the vnkindly vine brought [...] and [...]inking wilde grapes, that is, infidelitie, and mistrust in GOD, superstition, Idolatrie, murdering of his prophetes and messengers, hatred, grudge, and malice among themselues, oppression, crueltie, briberie, extortion couetousnesse, [Page] dronkennesse, banketting, and all voluptuous and filthie liuing, yea, and aboue all, contempt and hatred of Gods worde. Wherfore god iustly threatneth, that he will take away from them the care of his diuine prouidence, and the gouernmēt of good lawes and princes wherwith they were defended, that they may so lie open to the spoyle of their enimyes.

And also that he will not sende anye more among them his prophetes, nor the heauenly dewe of his grace and wholesome doctrine, whereby before time they were instructed. Finally, that he will take all his good giftes and benefites from them, wherewith before they were aboundantlye blessed.

In the residue of the Chapter the Prophet vpbraydeth them with the perticuler wilde grapes with which the lord was displeased,Vers. 8. 9. 10. as Couetousnesse, and Extortion, Dronkennesse, and Banketting, Securitie and contempt of Gods worde. &c.

As touching Couetousnesse, Psa. 38. b. 9. 10 Math. 19. e. 23 Amos. 5. c. 11 Esay. 1. f. 23 Iacob. 1. b. 11 he reprehendeth the greedie heart and minde that thinketh it hath neuer inough. For otherwise it is not sinne to haue two howses, or two peeces of ground, so it be not with the oppressiō or iniurie of our neighbour. But to haue so couetous a minde that he thinketh all to little for himselfe, and therefore (as Chrisostome sayth) woulde take from the poore, if they could, the very vse of the sonne, and are grieued to see their neighbours vse the common elements of the worlde, that it is, that the Prophete here so [Page] sharpely rebuketh, and therefore threatneth that God will make their fayre gaye houses desolate, and their lande barraine vnto them, which they haue purchased with so great iniurie and oppression of other.Deut. 28. d. 38 Mich. 6. c. 15 Agge. 1. a. 6 In so much that * ten Acres of vines shall scant yeelde one quart of wine, and thirtie bushels of seede scant one pecke.

The seconde vice is Dronkennesse, Vers. 11. 12. 13. 14. Luke. 21. g. 34 Rom. 13. d. 13 Gal. 5. c. 18. * and banketting, with musicke and wantonnesse, which the Prophete threatneth that God will punish with captiuitie and extreeme famine and hunger, in so much that both riche and poore shall die for hunger in great multitudes. For that is it he meaneth whē in the .14. verse he sayth. Hell gapeth and openeth her mouth wide to receyue the number of them that shall die, as it were in a generall plague or murreyne.

By Glorie, he meaneth Riche and 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,Vers. 17. Iohn .10. a. 3. 2. Tim. 2. c. 19 2. Pet. 2. b. 9 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 [Page] when he sayth,

Wo bee to them that drawe wickednesse with cordes of vanitie.

Vers. 18. 19.

&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,1. Tim. 4. a. 1 Iudas 5. d. 1. 18 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,Eze. 12. g. 27 2. Pet. 3. a. 4. 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,Vers. 20. 21. 22. 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,Vers. 26. 27. 28. 29. 30. 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 [Page] 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.

A BEhold, the Lord maketh the earth waste and empty, he turneth it vpside downe, and scattereth abroade the inhabitours thereof.Ose. 4. b. 9 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 B 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 meri [...]is ceassed, the ioye at the [Page] 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:C 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.D

21 And in that day shall the Lorde visite the hoast aboue that is on hie,Iohn. 48. g. 44 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.Luc. 21. e. 25 23 The moone shall be abashed, [Page] 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,

Vers. 1. 2.

he turneth it. &c.

IT is not vnknowne, that vntill the cōming 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,Luc. 19. b. 14 Iohn. 9. e. 28 Math. 23. d. 37 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 [Page] of the Gentiles, doth the Prophete speake in this Chapter.

This plague of Gods heauy iudgement vpon the Ievves, doth the Prophet set forth in forme of a waste or desolation made in warre. For albeit the Ievves after their reiecting were in deede by warre vnder Vespasian and Titus, brought to miserable waste and desolation: yet is this place not onely to be vnderstanded therof, but also and specially of their Spirituall calamitie being vtterly refused to be the people of God, and turned out of all that heauenly riches, glory, blesse, and comfort that they had before through the lawe, promise, and couenant of almightie God made vnto them. Which was a farre more grieuous plague than the spoile of their Countrie, and subuersion of their Citie. For by that, the glorie of Gods kingdome among them was rased and defaced.

In warre, men eyther are slaine or cast out of their Countrie, the lande is made waste from inhabitance, goodlye buildinges are ouerthrowne. There is no regarde of priest or people, maister or seruant, maistresse or mayde, riche or poore. &c. all sortes are spoyled and feele the plague thereof. And then needes must the inhabitantes lament and mourne, and the whole Countrey be turned into an horrible and miserable fourme and shape. As this was the outward waste, so was the Spirituall desolation no lesse, but rather more grieuous. For they were bereft of all that maiestie and glorie that they had before God, they remained no [Page] longer the people of God. Fewe of them came to the knowledge of saluation. Both priest and people, mayster and seruant, and al other sortes without difference were cast of from God, and the benefite of all his blessings. To conclude, kingdome and priesthoode, and all the treasures of heauenly knowledge were taken from them. And that not by the hande of anye mortall Prince, but by the mightie power of God. For the Lorde (sayth he) shal make waste the land, & the Lord hath spoken it.

The cause is added in the fift verse, They haue transgressed the lawes, They haue chaunged the ordinances, They haue broke the euerlasting couenant. That is to say: They haue transgressed the lawe of the tenne commaundementes prescribing the true worship of God and dutie towarde theyr neighbours, they haue not kept the ordinaunces appoynted for the gouernement of their common weale and externall forme of Religion, they haue broken the euerlasting Couenant and testament, whereby God had bounde himselfe for euer to bee the God of Abraham, and of his posteritie. For they reiected that happie seede of Abraham, Gen. 18. c. 18. Act. 13. g. 47. Gal. 3. b. 8. Eccle. 44. d. 25 * Christ Iesu, in whome promise was wade that all the nations * of the earth should be blessed. This was of all other the most grieuous offence. For they that reiect Christ and his Gospel, reiect from them selues all hope of Saluation.

Therefore hath the curse consumed the earth,

Vers. 6.

and they that dwell, &c.

[Page] This curse is that which God threatneth. Leu. 26. c. 16. Deut. 28. b. 16 * Leu. 26. and * Deut. 28. agaynst them that keepe not his law. Cursed shalt thou be in the Citie, and cursed in the fielde, cursed shall be the fruite of thy bodie, and the fruite of thy lande &c.

The wine faileth,

Vers. 7. 8. 9.

the vine hath no might, all they that haue bene merie. &c.

By the decay of wine, myrth, solace, and minstrelcie: he signifieth that he will take from them all those his creatures wherin they did delight and take pleasure,Iacob. 4. c. 9 Psal. 74. b. 8 and cast them into * lamentation, sorowe, and mourning, and want of all comfort, both before God in conscience, and before the world outwardly.

The citie of vanitie is broken downe,

Vers. 10. 11. 12. Psal. 9. b. 7

euery house is shut vp. &c.

The destruction of Hierusalem and the sorowfull desolation therof is described in these three verses.

For in the middes of the lande,

Vers. 13.

euen among the people it shall come. &c.

Because he hath before prophecied of the destruction of the lande and kingdome of Iurie, and of the reiection of that people, least it might bee thought that God shoulde haue no face or countenaunce of a Church in the whole worlde: he signifieth here both that some re [...]an [...] of the Iewes should be saued, as S. Paule wryteth,Rom. 11. a. 5 and also that [Page] he will rayse vp a more ample and glorious church of all the other Nations of the earth, which shall giue prayse and glorie to his name.

This is it that he meaneth in the .13. verse, when he saith, That it shal fal out as in the latter end of haruest, some Oliues and some clusters of grapes will bee left on the trees, being but a small portion in comparison of the whole. Euen so some of the Iewes should receyue Christ and be saued, and those but fewe in respect of the whole Nation that were reiected.

In theVers. 14. 15 Psal. 114. c. 12. 14. 15. and 16. verses, by those that shall crie out of the west, and prayse the Lorde in the valleyes, and in the Isles of the sea, and from the vttermost partes of the earth. He meaneth the number of the Gentiles in all places, that professing the Gospell and saluation by Christ, shall giue prayse and glorie to the name of God for the same.

I knowe a thing in secrete,

Vers. 16.

I know a thing in secrete, wo is me. &c.

Here the Prophete breaketh out to sorrowfull lamentation for the reiecting of his people and countreymen from the fauour of god through their obstinate transgression,Rom. 9. a. 2 as if he had sayde, * wo is me for that I doe with sorrowe and heauinesse of heart foresee that at the reuealing of the Gospell by Messiah, many other nations imbracing the same, fewe of my Countriemen shall receyue the sweete comfort thereof. For they shall heynously and grieuouslye transgresse in contemning and refusing [Page] Christ the Messiah and Sauiour. And therefore God shall by his iust wrath refuse and cast of them also from the number of his people.

Fearefulnesse,

Vers. 17.

the pit, and the snare are vpon thee, O thou that dwellest, &c.

To this place Esay hath prophecied, as it is noted before, of the reiecting of the Iewes and calling of the Gentiles, to the knowledge of GOD. Nowe he telleth what shall become also of the other wicked inhabitours of the earth, and kingdomes of the worlde which shall continue in wickednesse after the gospel published, and the kingdome of Christ spred and enlarged by Christ and his Apostles: and especially towarde the latter ende of the worlde.Vers. 23. VVhen the Church and kingdome of Christ, who is the Lorde of hostes shall be set vp in Sion and Hierusalem, that is, in the Church of God, with so great maiestie and heauenly brightnesse, that it shal farre passe the Sunne and the Moone: then shall these troubles happen to the wicked of the worlde.Amos. 5. e. 19 Esay. 15. d. 9 1. Re. 20. e. 30 He that shall escape the fearefull noyse shall fall into the pit, and he that scapeth the pit shall light into the snare, that is, they shall haue no quietnesse nor rest, but shall runne out of one calamitie into an other vntill they perish vtterly. For euen as in the generall deluge, so shall the windowes 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 [Page] 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.

A 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,Esay. 26. a. 5 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.

B 6 And in this mountaine shall the Lorde of hostes make vnto all people a feast of plenteous and delicate things,Luc. 14. d. 23 euen of most pleasant and daintie dishes. 7 And in this mountaine shall the Lorde destroy the couering that all people are wrapped in,Apoc. 7. c. 27 and .21. c. 4 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 [Page] of his people shall he take away out of all the earth, for so the Lorde hath sayde.Ephe. 2. a. 13 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,

Vers. 1.

I will magnifie thee, I will giue thanks: &c.

THe Prophet in this Chapter foreseeing in spirit,Iudas. 6. c. 14 1. Reg. 12. b. 11 Exod. 6. a. 6. Math. 2. c. 13 Exod. 2. b. 10 Dan. 6. f. 21 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 [Page] [...] [Page] [...] [Page] the Messias and sauiour (for he is that Lord and God to whom he speaketh) is, that he maruelously preserueth his Church and people,Titus. 1. a. 2 2. Cor. 1. d. 20 Rom. 4. d. 21 2. Par. 6. a. 4 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,Luke. 1. g. 71 Psal. 17. e. 28 Psal. 21. b. 6 and of this speaketh hee in the other partes following.

Thou hast made a city an heape of stones,

Vers. 2.

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 [Page] 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.Gen. 12. a. 3. 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,Psal. 72. d. 2 [...] 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,

Vers. 4. 5.

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 [Page] will submit themselues to the kingdome of Christ must looke for * no better entertainement here,2. Tim. 3. c. 12 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,Colo. 1. a. 12 2. Thes. 1. a. 5 Act. 5. g. 41 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,

Vers. 6.

&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 heauenly foode of Christ himselfe. Iohn. 6. g. 58 Rom. 5. b. 11 Rom. 5. d. 18 Ioh. 10. e. 28 (* Iohn. 6. Remission of sinne, *Reconciliation, Acceptation, * Iustification before God, The assured gift of euerlasting * life, and The inheritance of the kingdome of God.

In this Mountaine therefore was the table as it were first spredde for this heauenly banquet, and from thence were the messengers sent into all partes of the worlde to bid the ghestes,Math. 22. a. 4 Luke. 14. d. 16 as Christ signifieth by a parable. Math. 22. and Luke. 14▪

[Page]

And in this Monntaine shall the Lorde destroy the couering,

Vers. 7. 8.

&c.

The couering and hanging or the mourning garment wherin all men are wrapped, is Corruption and Sinne, whereby sorrow, daunger, shame, and reproch is come vnto them, & by which, death also hath inuaded them.Rom. 6. d. 23 * For death is the rewarde of sinne. But the daunger both of the one and of the other, and the sorrowe, weeping, and heauinesse that commeth by them,Eze. 19. d. 12 Ose. 13. c. 14 1. Cor. 15. g. 55 Heb. 2. d. 14. is cleane taken awaye by Christ Iesu, as S. Paule sayth, 1. Cor. 15. * VVhere is thy sting, O death? O hell, where is thy victorie? The sting of death is sinne, the power of sinne is the lawe, but thankes be to God, that hath giuen vs victorie by Christ Iesu. Therefore with glad and thankfull heartes the Prophete maketh the people of God, and subiectes of the kingdome of Christ to reioyce and triumph for the same, saying:

Lo,

Vers. 9.

this is our God, wee haue wayted for him, and he shall deliuer vs, &c.

Here the Prophete noteth the three sacrifices, wherewith the Church of Christ and his people do worship him 1 The first is Fayth and Beleefe of hart, noted in this word, VVe haue wayted for him, that is with constant fayth we haue abidden hys comming, being assured that he would deliuer vs.

2 The second is Confession with the mouth. For we must not onely beleeue in heart that Christ Iesu is the sauiour of the worlde, as S.Rom. 10. b. 10 Paule sayth, [Page] but also confesse with mouth, and therefore sayth the Prophete here, Lo this is our God, &c.

3 The thirde is Triumphant gladnesse in heart and conscience for the saluation happened by christ our Sauiour, which is vttered in these wordes. VVe will reioyce and be mery in the saluation. &c.

For in this Mountaine the hande of the Lorde shall abide,

Vers. 10. 11. 12.

&c.

By the hande of the Lorde he vnderstandeth the power and maiestie of Christ that shal remaine alway in his Church,Mat. 28. d. 20 For I am with you (sayth he) to the ende of the worlde, that is in vertue, power, and maiestie of his Godhead, though, as touching his humanitie, he be absent in heauen on the right hande of God the father. By the name of Moab that shoulde be threshed and troden vnder lyke a dunghill, he meaneth all the enimies and aduersaryes of Christ and his Gospell, vpon whom our Sauiour Christ shal stretch out his hande like one that swimmeth, that he may thresh them and beate them as it were to dust, and bring to confusion all their glorie and great strength. The Moabites were the sworne and perpetual enimies to the Israelites, and therefore by that name doth he note all the aduersaryes of the people of God.

The thirde Sunday in Aduent at Euening prayer.

Esay. 26.

[Page] IN that day shall this song be sung in the land of Iuda,A We haue a strong Citie,Prou. 18. c. 11 Zach. 2. a. 5 saluation shall God appoynt in steade of walles and bulwarkes.

2 Open ye the gates,Psal. 118. b. 19 that the righteous people which kéepeth the truth may enter in.

3 By an assured purpose wilt thou preserue perfect peace,Rom. 5. a. 5 bicause they put their trust in thée. 4 Put ye your trust alway in the Lorde: for in the Lorde God there is strength for euermore.Esay. 25. a. 2 5 For he hath brought downe the high minded Citizens: as for the proude citie he hate brought it lowe, euen to the grounde shall he cast it downe, and bring it vnto dust. 6 The foote, euen the foote of the poore, and the steps of such as be in necessitie shall treade it downe.

7 The path of equitie wilt thou graunt vnto the full (O B thou most righteous) thou shalt order the path of him that is righteous.Prou. 16. a. 1 Hier. 10. d. 23 8 Yea in the way of thy iudgements, O lord, haue we put our trust in thée: thy name also and the remembraunce of thée, is the thing that our soule longeth for.

9 My soule hath longed for thée al the night,Psal. 63. a. 2 and. 143. a. 6 and with my spirit which is within me will I séeke thée earely in the morning: for when thy iudgements are in the earth, the inhabitours of the worlde shall learne righteousnesse.

10 Shall the vngodly man be fauoured, which hath not learned righteousnesse, but [...]th wickedly in [...]he earth where nothing ought to be done but that which is righteous? he shall not sée the glorie of the Lorde. 11 Lorde when thy hande is lift vp to strike, they sée it not: but they shall sée it, and be confounded with the zeale of the people, and the fyre that consumeth thine enimies shall douour them.

12 Lorde vnto vs thou shalt prouide peace:Phil. 2. a. 13 for thou also▪ hast wrought all our workes in vs. 13 O Lorde our God, other Lordes besides thée, hath subdued vs: but we will be mindefull onely of thée, and of thy name.

14 The deade will [...], they that be out of life wyll C [Page] not rise againe, therefore hast thou visited and rooted them out and destroyed all the memorie of them.

15 Thou hast increased the people, O Lorde, thou hast increased the people, thou art glorious, thou hast sent them far of vnto all the costes of the earth.Leu. 26. g. 43 16 Lord in trouble haue they visited thée, they poured out their prayer when thy chastening was vpon them.Iohn. 16. c. 21 17 Like as a woman with childe that draweth nie towardes hir trauayle is sorie and cryeth in hir paynes: euen so haue we béene in thy sight O Lorde.Rom. 8. d. 22 18 We haue bene with childe and suffered paine, as though we had brought forth winde: for there is no saluation in the earth, neyther doe the inhabiters of the worlde submit themselues.1. Cor. 15. d. 35 19 Thy deade men shall liue, euen as my body shall they rise againe: awake and sing ye that dwel in dust, for thy deawe is euen as the deawe of hearbes, and the earth shall cast out them that be vnder her.

20 Come my people,Gen. 19. b. 10. Apoc. 6. d. 16. enter thou into thy chambers, & shut thy doores about thée, hyde thy selfe for a little while, vntill the indignation he ouerpast. 21 For beholde the Lorde is comming out of his place,Mich. 1. a. 3 to visite the wickednesse of such as dwell vpon earth: the earth also shall disclose her bloudes, and shall no more hide them that are slaine in her.

The exposition vpon the .26. Chapter of Esay.

In that day shall this song be sung in the land of Iuda,

Vers. 1.

We haue a strong citie, &c.

AFter that the Prophete in the former Chapter hath recyted the benefites that c [...]me to them that acknowledge▪ Christ the true Messias [Page] and sauiour, he nowe maketh a song or psalme in meeter, wherewith the faythfull, in that day, may comfort themselues, and arme their consciences agaynst the temptation and offence rissing in the world by the prosperitie and successe of the wicked. For where before it is promised, that Christ in his kingdome shall take away all mourning, sorowe, and weeping from his people, and deliuer them from all miserie and oppression, and contrarywise, that he will threshe downe the wicked to dust: to them that looke into the outwarde face of the world, and as naturall men onely consider the thing, it may seeme to be all cleane contrary, a [...]d the wicked to flourishe and prosper in all felicitie, and the good and godly to be kept vnder in shame, sorow,Luke. 16. e. 19 and miserie. As it appeareth in the * Parable of good poore Lazarus, and the riche prowde glutton. Agaynst this offence, as I haue sayde, doth the Prophete here arme and comfort the people of God.Vers. 1. 2. 3. The first comfort is this. VVe haue a strong Citie, saluation shall God appoynt in steede of walles and Bulwarkes. That is, howsoeuer the coū tenaunce of the worlde seemeth towarde vs, howsoeuer the wicked seeme to be in great strength and glorie, and we in great weakenesse and miserie: yet haue we a strong Citie, a mightie Citie, the Church of God, the heauenly Hierusalem, in which the Lorde God himselfe our saluation is in steede of VValles and Bulwarkes, agaynst all the pride and strength of the worlde, as he sayth also by hys Prophete Zacharie. Zach. 2. b. [...] 2. I will be a fierie wall rounde [Page]about them, and a glorie in the middes of them.

This Citie is the Church, the foundation thereof is Christ and his doctrine, the walles and bulwarkes the might and maiestie of Christ, agaynst which the gates of Hell, Math. 16. c. 18s and all the * powers of Sathan cannot preuaile. The gates to enter into this Citie, is the preaching of the Gospell, and that not in one place onely, but in all places of the worlde, and wheresoeuer the Gospell is preached, there is a gate to enter into this Citie of God. The way to enter is by fayth to embrace the gospell of Christ. The Citizens that doe enter are all faithfull, which are * iustifyed by fayth in the bloud of Christ.Rom. 3. d. 25 1. Iohn. 1. c. 7 Ephe. 1. b. 7 And of them is it that he speaketh in the seconde verse.

Open you the gate that the righteous people may enter in.

Vers. 2.

&c.

Wherefore when these gates be opened, by the messengers of God and preachers of his gospell, let all that tender their health and saluation make speede to receyue it, that they may enter into this Citie where onely the sure strength of God is for euer more to saue and deliuer.

For he hath brought downe the high minded Citizens: as for the prowde,

Vers. 5.

&c.

This is the seconde argument of consolation in this Psalme to stirre vp the people of God to confidence and constancie agaynst the tentation before mentioned. For he describeth how mightily [Page] Christ ouerthroweth the wicked, that seeme to themselues and to the worlde to bee in greatest glorie and felicitie. He hath pulled downe (sayth he) the high minded Citizens. This is it that the blessed virgine speaketh in her song.Luke. 1. e. 52 Iosu. 10. d. 24 He hath deposed the mightie from their seate, and hath exalted the humble and meeke. And yet was not shee that spake thus of her selfe greatly exalted in sight of the worlde, but remayned simple and poore. But in the kingdome of Christ and in heauenly glorie before God, she was exalted to a very high degree, and contrariwise the enimies of the Gospell, and the prowde of the worlde, that is, the obstinate Iewes and other aduersaries were in the same respect throwne downe, and afterwarde also in the worlde by gods mightie hand grieuously plagued.

The path of equitie wylt thou graunt vnto the iust,

Vers. 7. 8. 9.

O thou most righteous, &c.

The right way and the path of equitie, which Christ our Lorde graunteth to his subiectes, is the preaching of his gospell, in that must they walke; that will go the streight way to heauen: All other waies be but errours and wicked seducings, what countenance soeuer be set vpon them. Therefore say the sayntes of God, In the way of thy iudgementes (O Lorde) that is, in the truth of thy Gospell, haue we put our trust in thee, thy name also and the remembraunce of thee, is the thing that our soule longeth for, Psal. 1. a. 2 Iosu. 1. b. 8 Psal. 118. 97. and that not once in a yeare, * but day and night continually. For then onely may men [Page]learne iustice truely when thy iudgements are in the earth, that is, when thy doctrine and Gospell is preached sincerely and truely.

This place is diligently to be noted that we may thereby be more inflamed to the whole some doctrine of the Gospell. For the most part thinke it a matter smally apperteining to them, and turne ouer the care thereof to Ministers and such olde men as can do little else, then come to the Church, and heare preachinges, and are, as they say, past the worlde. And they themselues followe theyr worldly businesses, their Marchandies, their husbandrie and other occupations, and feele nothing at all that longing and greedie desire of god and his Gospell, that the prophet here speaketh of.

Shal the vngodly man be fauoured,

Vers. 10.

which hath not learned righteousnesse, &c.

Shall grace & mercie be offered to the wicked? shal the Gospel be preached, shal remission of sinne in Christ Iesu, shall the fauour of God and eternall life be declared vnto them, when as they will not learne to doe iustice, they will not amend, they will not accept the mercy of God? But although the euen, plaine, and smooth waye of Gods holye worde be offered them, yet will they still wander after theyr owne pathes to errour and * vngodlynesse:Prou. 27. c. 22 Eccle. 7. b. 14 and will not see the glory of the Lorde.

Lorde when thy hande is lift vp to strike,

Vers. 11.

they see it not: but they shall see it, &c.

[Page] That is, when thy mightie hande is lifted vp in the meruelous woorkes of glorifying thy sonne by miracles, by his woonderfull resurrection from the dead, by the sending of the holyghost, by publishing of the Gospell throughout the worlde,Exod. 5. e. 21. Rom. 7. b. 13 and by thy heauie plagues threatned to all the * refusers therof, they yet will not see and vnderstande it. But when that the same Christ thy sonne shall come in his maiestie, and reueale his glorie to the whole worlde: then shall the wicked contemners of christ be ashamed,Sap. 5. a. 2. Sap. 3. a. 3 in such sort, that they shall * pine away with enuie of those things, that they shal see to happen to the people of God, and be deuoured and consumed with eternall fyre.

Lorde vnto vs thou shalt prouide peace:

Vers. 12. 13

for thou also hast wrought, &c.

Before, he had spoken of the wicked, but nowe he addeth the other part of the contrary comparison, what shall be done to the faythfull and godly. As if he had sayde, The vngodly shall be ashamed and pine away and be consumed with fyre, but vnto vs the faythfull and godly, our Lorde and Sauiour Christ giueth * peace,Iohn. 14. d. 27 Luke. 22. c. 29 that is, perpetuall * felicitie and tranquilitie. For Christ hath obteyned for vs of God the father all those blessings, that we haue not onely bodily, but also and specially spirituall: that is,Ephe. 1. b. 7 Rom. 4. b. 8. * remission of sinnes, * imputing of Christes iustice to vs, and the spirite of GOD to * mortefie the lustes of the flesh,Rom. 8. c. 13 Rom. 5. a. 1 whereby we haue * peace and quietnesse of conscience before God [Page] and the worlde.

The dead will not liue,

Vers. 14.

they that be out of life will not rise againe, &c.

Here entereth the first part of an other contrary comparison betweene the wicked and the godly, and in this verse he sayth of the wicked, that they doe die, and liue not againe, for their resurrection shall bee to them a death perpetuall, and no life. And although they seeme to prosper, and flourishe long on earth, to the annoyance of the godly: yet the Lorde visiteth them in due time,Psal. 9. b. 7 Psal. 33. c. 16 * and rooteth the memorie of them out of the earth, so that they shall neuer ryse againe to glorie.

Thou hast increased the people,

Vers. 15. 16. 17.

O Lorde, thou hast increased, &c.

This is the other part of the cōparison touching the godly, as if he had sayde, Thou (O lord christ) destroyest the wicked and rootest out theyr memorie, neuerthelesse thou doest gather thy Church, and increase the number of thy people, that thy glorie may be spred and extended to the vttermost boundes of the earth. And yet doest thou not gather them to rest and quietnesse of this life, but to great vexation and affliction: and therfore doe they resort to thee in theyr trouble,Psal. 61. c. 8 * and poure out their prayers to thee in the time of thy chastening. For * thy chastening they do acknowledge it to be whatsoeuer commeth.Iob. 2. c. 10 Iob. 1 [...]. c. 21 Although it be the hande of the wicked: yet they knowe it to proceede from thy fatherly [Page] prouidence to their great benefite and commoditie, that their fayth may be increased, & their spirite styrred vp to call vpon thee.

Thy dead men shall liue,

Vers. 19.

euen as my body shall they rise againe, &c.

The wicked although they flourish for a tyme in this worlde, yet shall they not liue in blesse after the resurrection of the deade, but shall die for euer. But the godly, that haue liued here in trouble, and dyed in thee, shall rise againe to lyfe, and ioyes euerlasting.

Come my people,

Vers. 20. 2 [...]

enter thou into thy chambers, and shut thy doores, &c.

This is a consolation in the person of Christ exhorting his people, paciently for a time to beare the affliction and trouble of this life, and to enter into the closets and secretes of their heartes, and call vpon the name of the Lord, for the succour and strength of his holy spirit, vntill the time of his indignation be past.Esay. 13. b. 11 Ose. 1. b. 4 Luke. 12. a. 2 Gen. 4. b. 10. Apoc. 6. c. 10 For the Lorde in short time will come * to visite the wickednesse of the earth, and the earth shall no longer keepe secrete but * disclose the bloud and crueltie that hath beene shewen to the saintes of God, that his iustice may proceede agaynst them for the same.

The fourth Sunday in Aduent at Morning prayer.

Esay. 30.

[Page] A ALas for those disobedient children sayth the Lorde, that they will take counsayle and not of me,Esay. 8. b. 10 that they will take a secrete aduise and not out of my spirite, and therefore adde they sinne vnto sinne.

2 Euen they that walke to go downe into Egypt, and haue asked no question at my mouth, but séeke strength in the might of Pharao, and trust in the shadow of Egypt.

3 Therefore shall the strength of Pharao be your confusion, and the trust in the shadow of Egypt your shame.

4 For his Capitaynes were at Zoan, and his Ambassadours came vnto Hanes. 5 They were ashamed of the people that could doe them no good,2. Re. 18. d. 21 Hier. 17. b. 5 Exe. 29. a. 6 and that might not helpe them nor shewe them any profite, but were their confusion and rebuke. 6 The burthen of the beastes of the South. In a lande of trouble and anguish, from whence shall come the yong and olde Lion, the viper and fierce serpent that flieth agaynst them, that vpon coltes beare their ryches, and vpon camels their treasures, to a people that can doe them B no good. 7 For vaine and nothing worth shall the helpe of the Egyptians be: therefore haue I cryed vnto Hierusalem, they shall haue strength inough if they wil settle their minds in quiet [...]esse.Esay. 8. a. 1 8 Now therefore go thy way, and write this be [...]ore them in a table, and note it in a booke: that it may finally remaine and be kept still for euer.

9 For this is an obstinate people,Esay. 1. d. 10 and dissembling children, children that refuse to heare the law of the Lorde.

10 For they say vnto the séers, Sée not: and to them that be cleare of iudgement, Looke not out right things for vs: but speake fayre wordes vnto vs, looke out errours.

11 Get you out of this way, depart out of this path, and turne the holy one of Israell from vs.

12 Wherefore thus sayth the holy one of Israell, Because your heartes rise agaynst this worde, and because you trust in wrong dealing and peruerse iudgement, and put your [Page] confidence therein. 13 Therefore shall ye haue this mischiefe for your destruction and fall, like as an hie wall that falleth because of some ryft or blast, whose breaking commeth sodainly. 14 And the hurt thereof is like an earthen C vessell which breaketh without helpe,Psal. 2. b. 9 so that in the bursting of it, there is not founde one sheuer to fetch fire in, or tos take water withall out of the pitte. 15 For thus sayth the Lord God, euen the holy one of Israell,Exod. 14. c. 13 1. Chr. 20. c. 5 In repentance and in rest shal ye be safe, in quietnesse and sure confidence shall be your strength, but ye haue had no lyst thereto.

16 For ye haue sayde, No, but we will escape through horses, therefore shall ye flie: and we will get vs vp vpon swift beastes, and therfore shall your persecutors be swifter.

17 A thousande shall flie at the rebuke of one,Leu. 26. a. 8. Iosu. 23. a. 3 and at the rebuke of fi [...]se shall ye all flie, till ye be left as a ship mast vpon the top of a mountaine, and as a breaken vpon a [...] hill.

18 Therefore [...]oth the Lorde cause you to wayte,Rom. 2. a. 4 that he may haue merrie vpon you, to the intent that he may haue the preeminence when he is gratious vnto you: for the Lord is the God of iudgement. Blessed are all they that hope in him. 19 If the people remaine in Sion and at Hiesrusalem, thou shalt not be in [...]: but at the voyce of thy complaint shall he haue mercie vpon [...]hée, and when he [...] reth it, he shall giue thée an aunswere.

20 And though the Lorde giue you the breade of trouble, and the water of aduersitie, thy raine shall be no name s [...] scant, but thine eyes shall sée thy raine.

21 Yea and th [...]e eare shall heare the talking of him that D both speake behinde thée:Deut. 4. a. 1 This is the way, walke y [...] in it, turne not aside neither to the right hande, nor to the left.

22 Ye shall destroy also the couering of your siluer Images, and the decking of your golden Idols, euen as filthinesse shalt thou put them away: and thou shalt say vnto it, Get thée hence. 23 Then shall God giue raine vnto thy séede, [Page] 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.2. Pet. 3. b. 7 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.

E 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 [...]ine of vanitie; and his breath is a bridle of F errour in the rawes of the people▪ 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 ou [...] 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,Esay. 10. a. 5 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.Math. 25. c. 30 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, [Page] 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,Vers. 1. that they will take, &c.

AT what tyme the Assirians vnder * Senacherib, 4. Reg. 19. a. 1 Esay. 36. g. 37 2. Par. 32. a. [...] in the tyme of Ezechias, inuaded Iurie, and put Hierusalem in great feare, * many of the Princes and people were verye earnest to haue sel [...] for succour into Egypt▪ and might hardly be perswaded otherwise.Esay. 36. b. 6 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,Vers. 1. 2. 3: [...] 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 straung [...] 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 [...] [Page] and confidence that they shoulde haue in me, and follow their owne counsayle and seeke their owne strength by the power of the * Aegyptians. Iere. 42. b. 14 Deut. 17. d. 16 Ps. 146. a. 3. 4 Esay. 20. a. 5 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, Vers. 4. 5. 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.Esay. 31. a. 3

‘The burthen of the beastes of the South.Vers. 6. 7. 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 l [...]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▪ and [...], with great hurt and daunger: And all to bie the helpe of them that [...]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,Vers. 8. 9. &c.’

These wordes be spoken in the person of God [Page] 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,Act. 7. f. 51 Hier. 7. f. 26 that, by no preaching or teaching of the Prophetes of GOD, could be withdrawne from their vnfaythfull deuises.

‘For they say vnto the Seers,Vers. 10. 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,1. Reg. 13. a. 4 2. Reg. 1. b. 9 2. Pa. 26. d. 19 Actes. 7. f. 54 Math. 14. a. 3 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:Vers. 10. but speake fayre wordes vnto vs, &c.’

It cannot be thought that any people can be so obstinately blinded,Hier. 22. e. 21 Ose. 12. b. 5 Math. 19. b. 14 that they will with so * open [Page] wordes * protest that they will not here the truth,Psal. 35. a. 3 Esay. 28. c. 12 Hier. 44. d. 16 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,1. Tim. 4. a. 3 beeyng to them more pleasaunt and acceptable,Mich. 2. c. 11 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,Vers. 12. 13 14. 15. 16 Because your heartes rise, &c.’

In these verses next folowing is denounced a grieuous threatning of God agaynst such wilfull and obstinate refusers and contemners of hys worde. Seeing, sayth hee, your wickednesse is such, thus sayth that holy god, that hath chosen Israel for his peculier people: Because you haue refused this my worde and promise, wherby I haue vndertaken to preserue and deliuer you from your enimies, in all your aduersities, and putte your trust in wrong dealing and peruerse iudgement by seeking helpe of Idolatours with money and ryches: therefore, I say, shall extreeme destruction come vpon you. And as an high wall, if it begin to haue a clift, falleth sodainly before men beware o [...] [Page] it: so you, which by the blessing of God haue beene hitherto highe and notable, because you haue begun to be cleft with the breech of vufaythfulnesse, and wickednesse, shall fall vpon the sodaine to extreeme cōfusion.Psal. 2. c. 9 Apoc. 2. f. 27 Yea, and euen as an * earthen vessell so broken, by the fall of a great stone vpon it, that one sharde or shiuer is not left so big as to carie a cole of fire on, or to take water out of a pitte: so you, I say, that haue hitherto beene the vessels of Gods great mer [...]ie, shall be so oppressed and destroyed, that scant any remnant shall be saued,Vers. 17. yea, in the ende you shall be brought to so small a number, that you shall be but here and there one, as it were a maste of a shippe vpon a mountayne, or a beacon vpon an hill. Which shall remaine onely as a token of the great calamitie that by Gods hande shall fall vpon you.

‘Therefore doth the Lorde cause you to waite,Vers. 18. that he may haue, &c.’

Here the Prophete declareth a cause, why they should leaue the helpe of straungers, and put their trust in him: that is, because he hath determined to saue them from the Assirians, if they will [...]arie in their Citie, and cal vpon him for helpe. The Lord, sayth he, causeth you to wayte, and deferreth hys doing, not that he intendeth to forsake you, but that he may merrifully, and with the more glory of his iudgement deliuer you.

Therefore should ye be of good cheere,Psal. 2. c. 12 Hier. 17. a. 7 and looke for the helpe of the Lorde. For * blessed are they, [Page] and good shall come vnto them, that put their trust in the Lorde.Vers. 19. For this I doe assure you, sayth the prophete, if the people remaine in Hierusalem with quiet trust in God,1. Cor. 10. c. 13 2. Pet. 2. b. 9 * though for the time they feele some trouble, hurt, and scarcitie by the enimies besieging them: yet shall they not perish, & be oppressed, but, at their first complaint and calling vpon him,Vers. 20. he will haue mercie on them. And although the Assirians shall seeme so to haue wasted their countrey, that they shall not haue any sustenance to liue by: God yet wil so mercifully deale with them, that he shall giue them plentie of foode, with raine and prosperous weathering to maintaine ye same. Yea,Vers. 21. Iohn. 8. b. 12 Iohn. 14. a. 6 Phil. 1. a. 6 and as a pastour folowing his flocke doeth guide them with his [...] vnto the right way: so shall the Lorde sende them Prophetes, Princes, and Rulers, that shall gouerne and guide them, that they in their doings may go neyther on the right hande nor on the left, but keepe the straight and true way.Vers. 22. But the Lorde doth not onely require of them, that they should remaine with quiet trust and cōfidence in him,Iud. 10. b. 7 3. Reg. 14. d. 15 1. Cor. 10. b. 7 Gal. 5. d. 20. 1. Cor. 6. b. [...] but also that they should destroy and cast away their filthie Idols, the * worship whereof hath led them from the true seruice of God, and so caused them grieuously to offende, and to stray from the right way of his worde appoynted.

‘Then shal God giue raine vnto thy seede,Vers. 23. 24 that thou shalt sow the ground, &c.’

Againe the Prophete doth put them in minde [Page] of that great and good blessing of plentie and successe of all thinges, that God would sende them, if they would forsake their owne waywarde doings, and turne to him by repentance. These be the blessinges of wealth and prosperitie that he promiseth to them,Deut. 28. a. 1 Leu. 26. a. 4 that followe his will. Deuter. 28. and Leuit. 26.

‘Finally,Vers. 25. vpon euery high mountaine and hill there shall be riuers, &c.’

The Prophete sayth, that at that time that god shall destroy great multitudes of the Assirians, and pull downe their high towers, that is, ouerthrow their mightiest Princes, then shall there be great store of water and springs on all the hilles of Iuda, whereby their drie landes may be made battle and fertile. Yea, when God shall haue deliuered them out of daunger and restored them to their former libertie.

‘Then shall the light of the Moone be as the light of the Sunne,Vers. 26. &c.’

That is, God shall poure vpon his people so great ioy and gladnesse, that the sunne and moone shal seeme to them to be farre brighter than before they were. For to those that are in daunger and heauinesse, the sunne and moone doe seeme darke and dimme, and when they be deliuered, al things for ioy, seeme more bright and comfortable. And because these particuler deliueraunces of the Iewes from their enimyes, often in the Prophetes [Page] are figures of the great deliuerance of the people of God from their spiritual enimies by Christ Iesu: this whole place may well be interpreted of the happie and * spirituall successe,Actes. 2. c. 17 Esay. 44. a. 3 Ephe. 1. a. 3 that by Christ, shall come to the faythfull, and of the great brightnesse of his holy spirite, which then shoulde shi [...]e farre more plentifully, then euer it did before.

‘Beholde the fame of the Lorde commeth from farre,Vers. 27. and his presence, &c.’

This is an other cause why that people shoulde stay themselues in the trust of God, and not seeke other forraine ayde and strength. For that he will destroye the Assirians and come vpon them as a dreadfull and terrible God, his countenaunce, his wordes, yea the very breath of his mouth shall be so terrible to them, that although they be a mightie nation, yet shall they not be hable to abyde it, but that he will shake and sift them, and as it were with a * bitte in their mouthes so turne them,Eze. 29. a. 4 that with all their power they shall fall downe and come to nothing.Vers. 30. Yea the Lorde shall cause hys terrible voyce to be heard among them, and shall so stretch out his arme vpon them, as he shall most dreadfully declare his grieuous anger towardes them:Exod. 9. c. 23 Psal. 10. b. 7 Vers. 32. euen as if he had sent downe flames of deuouring fire, * lightning and stormes of haile from heaueu to consume them. And this scourge of Gods wrath shall not depart from them whither soeuer they go: Insomuch that the very king himselfe shall be touched with it, and be partaker of [Page] that hell and deuouring fire, that the iustice of God hath prepared for them euerlastingly.

The fourth Sunday in Aduent at Euening prayer.

Esay. 32.

BEholde, a king shall gouerne after the rule of righteousnesse,A and the princes shal rule according to the ballance of equitie. 2 And that man shall be vnto men as a defence for the winde, & as a refuge for the tempest, like as a ryuer of water in a thirstie place, and the shadow of a great rocke in a drie lande.

3 The eyes of the séeing shall not be dimmse, and the eares of them that heare shall take diligent hésede.Esay. 29. f. 18

4 The heart of the vnwise shall attaine to knowledge, and the vnperfect tongue shall speake plainely and distinctly.

5 Then shall the foolish niggard be no more called gentle, nor the churle liberall. 6 But the niggarde will speake niggardly, and his heart will worke euill, and play the hypocrite, and imagine abhominations agaynst God, to make the hungrie leane, and to withholde drinke from the thirstie.

7 The weapons of the churlish are euill, he deuiseth noysome B deuises, that he may beguile the poore with deceytfull wordes, yea, euen there as he should giue sentence with the poore.Prou. 17. b. 8 But the liberall person imagineth honest things, and commeth vp for liberalitie vnto promotion.

9 Vp ye rich and idle women, hearken vnto my voyce, ye carelesse daughters marke my woordes.

10 Many yeares and dayes shall ye be brought in feare O ye carelesse women: for the vintage shal faile, and the haruest shal not come. 11 Be abashed you that liue in aboundance, [Page] tremble you that liue carelesse, cast of your rayment, make your selues bare, and put sackecloth about you.

12 For as the infantes wéepe when their mothers [...]ea [...]es are tryed vp: so shall you wéepe for your fayre fieldes and fruitefull vineyardes. 13 My peoples field shall bring thornes C and thistles: and so shall it be in euery house of voluptuousnesse, and in euery citie that reioyceth.

14 The palaces also shall be broken, and the greatly occupied cities desolate: The towers and bulwarkes shal become dennes for euermore, where wilde Asses take their pleasure, and shéepe their pasture. 15 Vnto the time that the spirite be powred vpon vs from aboue, and that the wildernesse be a fruitfull fielde, and the plenteous fielde be reckened for a wood. 16 Then shall equitie dwell in the desert, and righteousnesse in a fruitfull lande. 17▪ And the worke of righteousnesse shall be peace,Rom. 5. a. 1 Hier. 33. c. 16 and her fruite rest and quietnesse for euer. 18 And my people shall dwell in the Innes of pe [...]ce, and in sure dwellings, in safe places of comfort.

19 And when the hayle fallesh, it shall fall in the wood, and the Citie shall be set lowe in the valley.

20 O howe happie shall ye be when ye shall safely sowe your séede beside all waters, & driue thither the féete of your Oxen and Asses.

The exposition vpon the .32. Chapter of Esay.

Beholde,

Vers. 1. 2.

a king shall gouerne after the rule of righteousnesse, &c.

IN this Capter Esaias literally speaketh of the happie state and gouernment of the kingdome of Iurie and Hierusalem, that should be vnder [Page] Ezechias, after God had deliuered them from the daunger and inuasion of the Assirians. But prophetically he meaneth of the kingdome of Christ the Messias and sauiour. For albeit Ezechias was a good and godly Prince, and his people well and wisely guided by him: yet was there not vnder him nor can there be in any worldly [...] such perfection as is [...]. Therfore he referreth them, as I haue sayde, to the spirituall kingdome of Messias, vnder [...] all these things shall be perfourmed.Vers. 2. He shall gouerne according to the rule of righteousnesse, [...], that is to say, his [...]lance of equitie. He [...] agaynst the coldenesse of worldely [...] to succour them in the blustering stormes of tentation,Vers. 3. a Pleasant riuer with his grace to [...] Vers. 4. [...] among his people.

[Page]

Then shall the foolish niggard be no more called gentle,

Vers. 5. 6. 7. 8

nor the churle, &c.

In the kingdomes of the worlde there is great hypocrisie and dissimulation, and as Cato once sayd, they lee [...]e the true & proper names of things, and lauishing of other mens goodes is called liberalitie, [...] and rashe, boldenesse is termed valiauntnesse, couetousnesse, thrifty sparing, &c. and al foule vices [...] with the fayre tytles of vertues. But in the kingdome of messias it shall not be so,Luke. 3. e. 35▪ * the visardes of hypocrisie shall be shaken of,1. Cor. 14. e. 25 and euery [...] and knowne by their [...] and operations.Heb. 4. c. 12

[...] and y [...] [...]e women,

Vers. 9.

and [...]earken vnto my voyce ye carelesse, &c.

[...] in this place leaueth [...] of the [...] and turneth to the [...] Iewes. By the riche [...] the great and wealthie [...] which and both heare Christes,Mat. 23. d. 37 Luc. 13. g. 34 Math. 11. c. 21 Luke. 10. c. 13 [...] curitie for euer. Vers. 10. Many yeares and dayes shall you be [Page]troubled because the vintage shall say le; and [...] shall not come in. The lawe of Moises euen from the beginning mannred, dressed and prepared the Israelites along time, as it had beene a [...] ▪ that when the Messias should come they shoulde receyue him, and bring forth fruite accordingly, [...] it falleth out cleane contrary. For when he shall come, he shall finde no grapes there, but wylde grapes and thistles. Therefore so great calamitie shall come vpon you, Vers. 11. 12. 13. as you shall be astonied therwith: and, through extreeme sorow, torment your selues, pul of your garments, and weare sackcloth vpon you. [...] You shall be wayle your [...] time battle, but now [...] your vines, your lands, [...] christ the Messias had * [...] Act. 2. c. 11. 1 [...] his spiritie vpon hi [...] Apostles at the time [...].Vers. 15. 16. 17. Insomuch thatVers. 19. if there fall anyPsal. 90 a. 1 [...] * they shall be [Page] so armed with the spirit of God, and strength from aboue, that it shall not hurt them. Oh how happie shall you then be, when this great plentie, tranquillitie, and quietnesse shall come among you, so that both Oxe and Asse, both Iewe and Gentile, shal ioyne togither in the profession of one fayth.

The first Sunday after Christmas at Morning prayer.

Esay. 37.

A [...] heard that, he r [...]nt his clothes, and put on sackcloth,2. Reg. 19. a. 1 and went into the temple of the Lorde. 2 But [...]e sent [...] the chiefe ouer the householde [...] the f [...]rthe, with the [...] clothed [...],Ionas. 3. a. 5 vnto the Prophete Esay the [...] [...]

B 7 Beholde, I will rayse vp a [...] agaynst him, and he shall heare a rumour,Esay. 31. b. 9 and he shall go againe into his Countrey, [...] will I destroy him with the sworde in her owne [Page] lande. 8 Nowe when Rabasakeh returned,1. Sa. 23. c. he sworde the king of Assiria laying stege to Libnas: for he had vnderstanding that he was departed from Lachis.

9 And there came a rumour that Tharakas king of Ethiopia was come forth to warre agaynst him: and when the king of Assiria heard that, he sent other messengers to king Ezekia with this commaundement. 10 Say thus to Ezekia king of Iuda, Let not thy God deceyue thee in whome thou hopest and sayst, Hierusalem shall not be giuen into the handes of the king of Assiria. 11 For lo, thou knowest wel how the kings of Assiria haue handled all the [...] that they haue subuerted: and hopest thou to escape?

12 Were the people of the Gentiles whome my progen [...]tours conquered, deliuered at any time through theft Gods?2. Re. 17. a. 6 (As namely) Gosan, [...] and the [...] and Au [...]? 14 Now when [...] had C receyued the letter of the messengers, [...] vp into the [...] the Lorde. 15 And [...] (on this maner. Exod. 25. c. 1 [...]) 16 O Lorde [...] which [...] is God of all the kingdomes of the worlde, for thou onely hast [...] heauen and earth. 17.Gene. 1. a. Baruc. 1. c. 13. [...] 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 [Page] the Lorde. 21 Then Esay the sonne of Amos fent vnto Ezekia, saying: Thus sayth the Lorde God of Israell, wheras D 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,Zach. 2. b. 8 Math. 25. d. Act. 9. c. 14 whome hast thou defied and blasphemed? Agaynst whom hast thou lifted vp thy voyce, and exalted thy prowde [...]ookes? euen agaynst the holy one of Israell.

24 Thou with thy seruants hast blasphemed the lord, and thus holdest thou of thy selfe▪ I wil couer the hie mountaynes and sides of Libanus with my horsemen, and there will I cut downe the hie Ceder trées, and the fayrest Firre trées: I will vp in the heigth of it and into the chiefest of his [...] 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, E 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 [...]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, [Page] 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 F at this Citie sayth the Lord.2. Re. 19. g. 35 Eccle. 48. d. 22 Esay. 31. b. 8 2. Ma. 15. d. 22 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 [...]eads [...].

37 So Sennacherib the king of the [...] brake vp and dwelt at Nini [...]e. 38 Afterwarde it chaunced as he prayed in the temple of Nesroch his God, that [...] and Sarazer his owne sonnes [...]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,

Vers. 1. 2. 3. 4. 5. 6. 7.

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 [Page] you haue to obserue certaine good and whole some lessons to be gathered out of it.Num. 25. b. 7 Exod. 32. f. 29 Iohn. 2. c. 17 Num. 14. b. 6 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,Psal. 68. b. 10 and be * earnestly mooued in heart and minde,Psal. 119. 139 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,Psal. 120. a. 1 Psal. 121. a. 1 Ionas. 2. a. 3 2. Cor. 1. b. 10 and with repentant hearts & humble mindes to * flie to him by earnest praier, and calling vpon his blessed name for helpe. For [Page] 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,

Vers. 10. 11 12. 13.

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,Math. 15. c. 22 Luke. 18. a. 2 Heb. 12. d. 11 Iob. 6. a. 8 Psal. 26. d. 14 or to forsake his people, but for to* exercise and trie their fayth, and to stirre them vp to more earnest prayer and calling vpon his name: and that in the ende their deliueraunce may be both to his people more pleasaunt, to himselfe more glorious, and to the aduersaries the greater confusion.

Nowe when Ezekia had receyued the letter of the messengers,

Vers. 14.

&c.

[Page] Here is to be learned the nature and condition of a true* fayth,Rom. 4. c. 18 Iud. 8. a. 8 Math. 15. d. 27 which riseth against the greatnesse of tentation, as it is written that the stocke of the Palme tree doth; agaynst an heauie burthen layde vpon it. God increaseth the daunger; and Ezechias encreaseth his fayth and feruencie in prayer. Neyther doeth he giue ouer, as the maner of the flesh is, but paciently continueth and wayteth for the comming of Gods mightie hand and fulfilling of his promise, and resorteth to his old succour and sanctuarie of prayer and calleth vpon God.Vers. 16. 17 18. 19. 20. Heb. 11. f. 33 Hier. 5. a. 3 Ose. 13. b. 4 In whome you maye learne also the maner of true prayer, first proceeding out of a * cōstant & a strong fayth, secondly directed to the * ouely liuing and true GOD, thirdely notsomuche desiring their owne deliueraunce and worldelye benefite, as the * setting oute of the glorie and name of God.Math. 6. b. 9 Luke. 11. a. 2 Esay. 8. c. 13 For to that ende the whole course of his prayer tendeth.

This is the aunswere that the Lorde hath giuen concerning Sennacherib,

Vers. 22.

&c.

As Ezechias continueth in constant fayth and prayer, so doth the Lord in comforting and promising helpe by the mouth of his Prophet, vntil their full deliuerance be wrought, which not long after he putteth in execution mightily and miraculously. Wherein we haue to obserue the force * & strength of constant,Math. 17. c. 21 Psal. 49. c. 15 Iacob. 5. d. 17 earnest, and faythfull prayer, which is such, that albeit God doth for the exercise thereof deferre his working, yet in the ende, if ordinarie [Page] meanes want, he will miraculously by his Aungels from heauen worke the help and deliuerance of his faythfull people calling vpon him, rather then they shall perishe in their daunger, and their enimies triumph ouer them.

Thou with thy seruants hast hlasphemed the Lorde,

Vers. 24. 25.

and thus holdest thou, &c.

The Lorde by his prophete reprooueth the pride and blasphemie of the tyranne, and rehearseth the prowde bragge that he made of himselfe. By the mountaynes and sides of Libanus, he meaneth the kingdomes and cities of those people, that Sennacherib had conquered: and by Ceders and Firre trees, and the chiefest of their wooddes, he vnderstandeth their kinges, princes, and strong holdes. By the consuming of their fensiue waters, he noteth that by pollicie and labour he deriued away, and turned the course of such waters, as were lettes and stayes to his purpose.

Hast thou not heard what I haue taken in hande and brought to passe,

Vers. 26. 27 28. 29.

&c.

The Prophete in the person of God reprooueth the proude bragge of the Assirian Prince. Doest thou thinke, sayth the Lord, that thou by thy owne pollicie and wisdome hast conquered so many Cities and kingdomes?Ex. 6. 7. 8. &c Baruc. 3. b. 16. Sap. 12. a. 2 Psal. 43. a. 1 hast thou not heard what I haue done in times past? I * haue before time declared by my Prophets that I would destroy wicked kingdomes, and punishe the naughtinesse of [Page] men by the spoyle of their Cities, yea and with the rodde of Chasticement to correct euen mine owne people,Psal. 78. a. 1 Luke. 19. g. 44 and bring their Cities to heapes * of stone, that haue I nowe done by thee, as by mine instrument. Wherefore, although thou thinkest thy selfe to haue done great feates by these conquests, and turnest all this to thine owne glorie: It was not thou, but I, that did it. For thou haddest not bene hable without me to haue woonne one poore towne. I knowe thy wayes, thy goyng foorth, and thy comming home. I did first set thee in thy royall throne, and then stirred thee to vndertake these great enterprises agaynst the kingdomes of the earth; for their punishment. And nowe I see thou doest not acknowledge mee, but settest vp thy countenaunce and blasphemous mouth agaynst me, as a furious and madde man. Therefore, I tell thee,Eze. 29. a. 4 Eze. 38. a. 4 Psal. 3. a. 7 Psal. 57. a. 6 I will put a * ring in thy [...]os [...], and a bitte in thy lippes, that albeit thou shew thy selfe neuer so wilde and wanton a Colt, I wil turne thee euen the same way that thou camest.

I will giue thee also this token (O Ezekia) this yeare shalt thou eate, &c.

Vers. 30.

Least Ezechias and his people should be discouraged with the long delay: God signifyeth, that the warre should yet continue three yeares, and that in the meane time he woulde almost * miraculously maintaine them from famine.4. Reg. 7. d. 19 The first yeare, by that which groweth of it selfe, the second, by that which falleth of the former haruest, and the thirde [Page] yeare in which the warre shoulde be ended, and they deliuered, by their ordinarie and quiet labour and trauaile of the ground.

Thus the aungell of the Lord went forth,

Vers. 36.

and slue of the Assirians hoast, &c.

Here is declared the execution of that promise, that god had made by his prophet Esay, & the miraculous deliuerāce of his people: wherin we haue to note, first the seuere iustice of God against a prowd and blasphemous tyranne, killing in one night by his aungell .185000. of his souldiours. Secondly, the long suffering of God,Sap. 11. d. 24 Rom. 2. a. 3 2. Pet. 3. b. 9 who suffered Sennacherib, to go * vnpunished three yeares, that if he would haue repēted, he might haue found mercie. Thirdly, that the wicked sometime escape from meane daunger, and by Gods prouidence are reserued to greater. As heare Sennacherib escapeth killing by the Aungell, and is murthered of his owne sonnes in the seruice of his * Idolatrous Gods,Sap. 14. d. 27 because he would not acknowledge the true God.

The first Sunday after Christmasse at Euening prayer.

Esay. 38.

ABout this time was Ezekia sicke vnto death, and the A Prophete Esay the sonne of Annos came vnto him,2. Reg. 20. a. 1 2. Ch. 32. a. 14 and sayde, Thus commaundeth the Lord: Set thine house in order, for thou must die and not escape.

[Page] 2 Then Ezekia turned his face towarde the wall, and prayed vnto the Lorde. 3. And sayde, Remember O Lorde I beseech thée, that I haue walked before thée in truth and a stedfast hart, and hane done the thing that is pleasant to thée. And Ezekia wept [...]ore. 4 Then sayd God vnto Esay.

5 Go,Ionas. 3. b. 10 and speake vnto Ezekia, The Lorde God of Dauid thy father sendeth thée this worde, I haue heard thy prayer, and considered thy teares: beholde I will put fiftene yeares mo vnto thy lyfe. 6 And deliuer thée and the Citie also B from the hande of the king of Assyrla: for I will defende the Citie.3. Reg. 2. g. 4. Re. 20. c. 11 7 And take thée this token of the Lorde that he will doe it as he hath spoken. 8 Beholde, I will turne the shadow of Ahaz diall that nowe is layde out with the Sunne, and bring it tenne degrées backward:Iosu. 10. e. 11 So the Sunne turned ten degrées backwarde, the which he was descended afore.

9 A thankesgiuing vvhich Ezekia king of Iuda vvrote, vvhen he had bene sicke and vvas recouered.

10 I thought I should haue gone to the gates of hel when mine age was shortned, and haue wante [...] 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 sickeness [...] make an ende of mée, yea he will make an ende of me in one day.Iob. 4. b. 9. 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 li [...]e sremember [Page] 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.Psal. 6. a. 5 68. b. 115. b. 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.Luke. 1. g 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,

Vers. 1.

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, [Page] 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 ye siege could not haue bene among other omitted.Psal. 33. d. 19 Actes. 14. d. 22 Iacob. 1. a. 2 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,

Vers. 2.

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,

Vers. 3.

that I haue walked before thee in truth, &c.

[Page] 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 tentatiō, 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:1. Tim. 1. d. 19 2. Cor. 1. c. 12 Act. 23. a. 1 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,

Vers. 4.

&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, Ion. 1. a. 1. &c Ge. 20. a. 3 &c 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.

[Page]

I will put fiftene yeares moe vnto thy life.

Vers. 5. 6. 7. 8

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,

Vers. 9.

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,Exod. 15. a. 1 1 Sa. 2. a. 1 &c 2. Reg. 22. a. 1. Io. 2. d. 1. &c. Luke. 1. g. 68 Luke. 2. e. 29 Luc. 1. e. 46 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,

Vers. 10. 11.

&c.

[Page] 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. For death in deed is terrible to them that in such sort consider it: but to them that in strength of * fayth beholde it ioyned with the fauour of God,Prou. 14. d. 32 Phil. 1. d. 23 it is very pleasaunt, and therefore sayde Paule. I desire to be dissolued and to be with Christ.

Mine age is folden together and taken from me like a sheepeheards cottage,

Vers. 12.

&c.

By this maner of speech he signifieth that God had determined to take this worldly life from him, in short time, & to transferre him to another place, as the maner of sheepeheardes in that countrey is to remooue their Cotes from place to place, as they chaunge the Pasture, and place of feeding theyr Cattell.

I thought I should haue liued till the morow,

Vers. 13.

but he bruised my bones, &c.

I was, sayth he, in so great dispaire of my life, that at night I was in doubt, through the vehemencie of my sicknesse, whether I should liue vntil the morning. Yea I was so farre past as I was not hable to speake distinctly, but vttered a confuse chattering like the noise of a Swallow or Crane, and a mourning like the noyse of a Doue.

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Thou it is O Lorde that hast cast all my sinnes behinde thy backe.

Vers. 17.

&c.

Here Ezechias plainely confesseth, what the cause was of his sickenesse and of his restoring to health.Iohn. 5. c. 14 1. Cor. 11. 30. * Sinne was the cause of his sickenesse, and the mercy of God forgiuing the same and turning them from his sight was the cause of his deliuerance. Wherefore it cannot be thought, when before he sayth, he walked in truth and a stedfast heart before God, that he sought thereby to be iustified in the sight of GOD, but rather as I haue sayde before, that he vttered those wordes in comfort of himselfe, that he was not vtterly reiected of God, albeit he were then punished.

For hell prayseth not thee,

Vers. 18.

death doth not magnifie thee, nor they that go down, &c.

The Sense of this verse is vtterd in many of the Psalmes,Psal. 6. a. 5 Psal. 87. c. 11 Psal. 117. c. 17 as in the. * 6. the. * 87. and the. * 117.

The deade shall not prayse thee, nor all that go downe into the pit. &c.

By which wordes and the like, neyther Dauid nor Ezechias denie that the spirite of the dead haue their actions before God to his glorie, or affirme that they perish together with the bodie: But they signifie, that those that be deade, buried and layde in the graue, ouerwhelmed wyth earth, haue no longer their bodily Actions in the Church of God here in this worlde, nor cannot set forth among men liuing here the clemencie, mercie, and goodnesse [Page] of God toward them, to the prayse and glorie of his name in this worlde, like as the liuing may. The dead, as touching their body, are in y• graue, as touching their soules, they are in heauen, but so as they cannot* returne into the worlde to preach,Luke. 16. f. 27 declare, and set forth to men the maiestie, iustice, and mercie of God.

The .2. Sunday after Christmas. at Morning prayer.

Esay. 41.

BE still you I landes and hearken vnto me: let the A people lay their strength together, let them come hither, and then shewe their cause: we will go to the [...] together. 2. Who raysed vp the iust man from the east, and called him to go forth? who cast downe the people, and subdued the kinges before him? that he may throwe them all to the grounde with his sworde, and scatter them like stubble with his bowe. 3 He foloweth vpon them, and goeth safely himselfe, and that in a way where before his foote had not troden. 4 Who hath made and created these things? euen he that called the generations from the beginning, euen I the Lorde which am the first, and with the last.

5 The Is [...]es saw and did feare, and the endes of the earth were abashed, drew [...], and came hither.

6 Euery man helped his neighbour, and sayde to his brother,B Be strong. 7 The Carpenter comforted the Goldsmith, and the Goldssmith the Hammerman, saying, Sowder win do very well in it: & they fastened it with na [...]es, that it shoulde not be mooueel. 8 But thou Israell art my seruant, thou Iacob whom I haue chosen, thou art the séede of [Page] Abraham my beloued. 9 Thou art he whome I led from the endes of the earth: for I called thée euen from among the glorious men of it, and sayde vnto thée, Thou art my seruaunt, I haue chosen thée, and not cast thée away.

10 Be not afrayde,Esay. 44. b. 8. for I am with thée: Melt not away as waxe, for I am thy God to strengthe thée, helpe thée, and kéepe thée with the right hande of my righteousnesse.

11 Beholde, all they that resist thée shall come to confusion and shame, and thine aduersaries shall be destroyed and brought to naught. 12 So that who so séeketh after them, shall not finde them, thy destroyers shall perishe: and so shal they that vndertake to make battell agaynst thée be as that is not, and as a thing of naught. 13 For I the Lorde thy God will strengthen thy right hande, euen I that say vnto C thée: Feare not, I will helpe thée. 14 Be not afrayde thou little worme Iacob,Esay. 44. a. 2. and thou despised Israell: for I wil helpe thée sayth the Lorde, and the holy one of Israell thy redéemer. 15 Beholde, I will make thée a treading cart and a newe stayle, that thou mayest threshe and grinde the mountaynes, and bring the hilles to powder.

16 Thou shalt fanne them, and the winde shall carie them away, and the whirle winde-shall scatter them: but thou shalt reioyce in the Lord, and shalt delight in the holy one of Israell.Gen. 23. c. 14 17 When the thirstie and poore séeke water and finde none, and when the tongue is drie of thirst, I giue it them sayth the Lorde, I the God of Israell forsake them not.

18 I bring forth flooddes in the hilles,Esay. 35. b. 7 43. 44. a. 3 and welles in the plaine fieldes: I turne the wildernesse to riuers, and the drie lande to conduites of water. 19 I plant in the wast ground trées of Cedar, Boxe, Myrre, and Oliues, and in the drie I set Firre trées, Elmes and Hawthornes together.

D 20 All this doe I, that they altogether may sée and marke, perceyue with theyr heartes and consider, that the hande of the Lord maketh these things, and that the holy one of Israel [Page] bringeth them to passe. 21 Stande at your cause sayth the Lorde, and bring forth your strongest ground, sayth the king of Iacob. 22 Let them bring forth their Gods, and let their Gods tell vs what shall chaunce hereafter, yea let them shew vs the thinges that are past what they be, let them declare them vnto vs, that we may take them to heart, aud knowe them hereafter. 23 Either shew vs things for to come, and tell vs what shall be done hereafter, so shall we know that ye are Gods: doe some thing either good or bad, so will we both knowledge the same, and tell it out. 24 Beholde ye are Gods of naught, and your making is of naught: yea abhominable is the man that hath chosen you.

25 Neuerthelesse,Esay. 43. a. I haue waked vp one from the north, and he shall come from the east, he shall call vpon my name, and shall treade vpon princes as vpon clay, and as the potter treadeth downe the mire. 26 Who declared this from the beginning, and we will know him: or from the olde times, and we will confesse and say that he is righteous? but there is none that sheweth or declareth any thing, there is none also that heareth your wordes.

27 The first is he that shall say to Sion, Beholde, beholde they are present: and to Hierusalem it selfe will I giue an Euangelist. 28 But when I consider, there is not a man among them, nor any that can giue counsaile, nor that when I examine them that can answers one worde.

29 Lo wicked are they, and vaine, with the things also that they take in hande, yea their Images are but winde and vaine things.

The exposition vpon the. xlj. Chapter of Esay.

[Page]

Bee still you Islandes and hearken vnto me:

Vers. 1.

let the people lay their. &c.

ESay in this Chapter imagineth god to stande in place of iudgement, as it were, at the barre pleading his owne cause agaynst the Idols and false Gods of the Heathen, and al the worshippers of the same. Which he doth to this ende, not onely to confound the heathen for the vanitie of their worshipping of Idols, stockes and stones, but also to confirme and establish hys owne people of the Iewes and other in the true worship of him selfe being the onely, liuing, and almightie God, maker and gouernour of all things. And therefore as being in place of iudgement hee thus beginneth. Bee still and keepe silence all you inhabitours of the Islandes, and other partes of the earth, that worship your false Gods. Lay your strength together, arme and furnish your self with as good matter as you can for your defence, to answere that I shall say, and then will I pleade the cause with you euen in iudgement of the world, &c.

Who raysed vp the iust man from the east,

vers. 2. 3. 4.

and called him to go forth. &c.

This is his fyrst reason against the heathenish worshippers of Idols. By ye iust man he meaneth ye Patriark Abraham, whom God called out of his coūtrie of Mesopotamia from Idolatrie wherin he was bredde,Gene. 12. a. 1. Actes. 7. a. 3 and caused him to go into the lande of [Page] Chanaan and there to worship the true god, where also, although he were in a straunge lande vtterly vnknowne, god did so prosper and defend him, that he made euen kings abashed to worke him villainy, as it appeareth in Pharao king of Egypt. Gen, 12 and Abimelech king of Gerar Gen. 20 & 21. [...]. 12. d. 18 Gen. 20. b. 9 Gen. 21. c. 13. yea and at another time gaue him force and hability to put to flight and chase foure kinges at once, which had caried away prisoner his cosin* Loth. Gen 14.Gen. 14. c. 16. which easie victory god vttereth here by this spech: Scattering them like stubble with his bowe.

The force of this example is thus: This maruelous calling, defending & prospering of one meane man in a straunge Countrie agaynst so noble and mighty persons, and the making of him so notable a man among them done and wrought by me only, yea and the true seruice and honor wherwith he worshipped me the only liuing God, coulde not bee vnknowne to all your Idolatrous nations thereabout. For he preached and declared these thinges as a Prophete,Vers. 5. and gaue you to vnderstande by whose power it was done, yea, you sawe it, you knewe it, and were abashed at it: and therefore shoulde you haue sought to haue learned at hys hande, whyle he was amonge you, the knowledge and seruice of that mighty God, that did so aduance and * defend him,1. Sa. 14. a. 6. in farre other maner than your Idols were hable to do.Vers. 6. But you were so farre frō thus doing, that you comforted & encouraged one another forwarde in your wicked Idolatrye, and ioyned your helpes togither to make vp your grauen [Page] and carued Goddes.Vers. 7. The Carpenter who had carued the stocke, spake to the Goldsmith to lay on the plates of siluer or gold, that it might seme a gay God, and the Goldesmith instructed the hammer man to set it on fynely and smooth, and to soulder it surely,1. Sam. 5. b. 5. Actes. 19. e. 24 and set it fast with nayles, and *this did you altogither take conference to sette forwarde your worshipping of Images & Idols, as you yet continue. And therfore are you in the iudgement euen of men *vnexcusable,Rom. 1. c. 20 that by this means knowing the power of the true God, you haue not yelded to doe condigne worship to him, but run on yet still in your owne vayne and *grosse phantasies.Rom. 1. c. 23 Sap. 12. d. 24 Hereby ought we also to learne dearely beloued, euen in these our dayes, in howe great danger we are, and how vnexcusable before god, if we, hauing so great oportunitie to learne the truth of the doctrine and gospell of Christ doe neglect the same, and followe on still in the desire of our olde superstition and Idolatrie. The calling, preseruing, and defending of Abraham was not so great, nor the publishing of the true knowledge of God by him so notable, as the publishing, prospering & defending of his Gospell hath bene in these latter days agaynst Popes, Princes, Prelats, and al powers of the earth. And therfore may God more iustly stande in iudgement with vs to our vtter condemnation, if we do not acknowledge his goodnesse.

But thou Israell art my seruant,

Vers. 8.

thou Iacob whome I haue chosen. &c.

[Page] Least that Gods people of the Iewes and other faithfull of hys Churche shoulde bee discouraged with the pryde and prosperitye of the Heathen, and their cruelty agaynst them: Here doeth hee comforte and assure them that hee will helpe and defende them also as notably and with as great terrour to the wicked, as hee had done their father Abraham. Gen. 22. c. 16 Psal. 104. a. 8 Luke. 1. g. 73 Heb. 6. a. 17 Vers. 9. Shewinge that hee had *bounde himselfe by Couenant to be the mightie and defending God not onely of Abraham but also of his posterity. And putting them in mind of their wonderfull deliueraunce out of Egypt, whence he led thē through the desert into the land of Chanaan which he had promised before to the seede of his loued seruant Abraham. Vers. 14. Therefore (sayth he) be not afraid thou little silly worme Iacob. Thoughe my Church and people that put their trust in mee seeme neuer so simple and contemptible,Psal. 21. b. 6 1. Cor. 4. b. 9 and euen as very wormes of the earth in sight of the gay mē and great powers, and as it were * Lions of the worlde:2. Tt. 4. d. 17 yet are they my people & the sheepe of my pasture. And therefore will I and [...]he holy one of Israell my sonne Christ Iesu their Redeemer, preserue and defend them,Vers. 15. yea, I wil make them as a treading Cart, & as a new stayle wher with corne is threshed,Iosu. 10. d. 24 that they may thresh, *grind, and beate to dust Mountains and Hils, that is, the high and mighty Empires, kingdoms and principalities of the world, thinke they themselues neuer so strong. They shall fanne and scatter them abroade with a whirle winde to vtter confusion. For so haue you [Page] seene it come to passe by all those mightie Monarchies & Principalities, that from time to time haue vexed and persecuted the Church of God. Therefore (sayth God) faint not, but put thy trust and reioyce in mee, and in the holy one of Israell Christ Iesu the true Messias and Sauiour, and wee wil not suffer you to miscary.

When as thirstie and poore seeke water and finde none,

Ver. 17. 18 19

and when their, &c.

Here God promiseth the Iewes in captiuitie of Babilon, and other of his Church, that he will not onely defende them from persecution, and pull downe their enimies, but relieue them with such thinges as they want, and supplie their hunger, thirst; and other necessities both worldly and spirituall. But this place is specially to be vnderstanded of the spirituall graces of God in satisfying the poore, hungrie, and thirstie consciences wyth the blessed water of saluacion: That is, the true knowledge of God, and the [...] by Christ Iesu. Of which water Christ himselfe speaketh in the fourth of S. Iohn: Iohn. 4. b. 14 VVhich shall be made a fountaine of water springing to eternall life. Such fountaynes raysed God in many drie and barraine mountaynes, whē he spredde abroade his true knowledge among the Gentiles. As first; for example, in the Empyre of Babilon,Dan. 2. g. 47 by occasion of a *dreame expounded by Daniel, by the myracle of the yong men preserued in the *fierie fornace,Dan. 3. g. 28 by the deliuerance of Daniel from the *Lions. &c.Dan. 6. f. 20 By which the worshipping [Page] of the liuing god was acknowledged and commaunded.Mat. 28. d. 19 Mark. 16. d. 15 But especially he opened these fountaynes, when he * sent abroade his Apostles and other furnished with the spirite of God to publishe the doctrine of saluation in all the partes of the earth, whereby not onely a number of thirstie consciences were refreshed, but theyr barren soules also made fruitfull, and brought forth fayre and goodly trees of all sortes pleasaunt to beholde and yelding good fruites to the glorie of God and to the comfort of his people.Vers. 20. And all this, only did the mightie hande of God.

Stand at your cause,

Vers. 21.

sayth the Lorde, and bring forth your strongest ground, &c.

The Prophete in the person of God turneth his speech again to the gods of ye Gentiles & to the idolatrous worshippers of them:3. Reg. 18. c. 27 & * willeth them to stande to their cause, and say the best for them, that they coulde to proue them Gods. And because their greatest glorie was in prophesying and telling things to come, he doth Chalenge them euē in that very poynt, whereby he giueth to vnderstand that their predictiōs were either in things natural, such as wise & skilful worldly men might by obseruation foretell, or else they were friuolous, vaine, and vncertaine: and to bee interpreted on both parts. Insomuch that euen their Oracles of Apollo, accounted of all other the most certaine, were esteemed euen among themselues by a common prouerb as Shipmēs hoses that might be fashioned [Page] to diuers purposes.3. Re. 20. d. 23 1. Re 28. b. 14 2. Thes. 2. c. 11 For by such subtil meanes the deuill did *delude those, that were giuen to the worshipping of Idols. And alwayes are they such as tende to the confirmation of vanitie and superstition, and neuer to the correction of wickednesse and vice.2. Pet. 1. d. 21. But the * Prophecies of the liuing God are alway, not onely certaine and true, but also of such matter as farre passeth either the common course of nature, or humaine obseruation: noting things with the circumstances and distinction of tymes, persons, and places. And alway are directed to the maintenance of true religion and vertuousnesse of life, and punishing of superstition, Idolatrie, vice, and wickednesse. Such are the prophecies of Daniel, certaine hundred yeares before telling of the foure great Empyres and the destruction and ende of the same. Such were the prophecies of Esay, Hieremie, and other concerning the captiuitie of Babilon, & the deliuerance of the people of God after a certaine appointed time. Such was the prediction of all the Prophets generally touching the true Messias, Esay. 11. a. 1 Mich. 5. a. 2. Gen. 4. 9. b. 10 Zach. 9. b. 9 Esay. 61. a. 1 Zach. 12. c. 10 Psal. 15. c. 10 Psal. 21. c. 18 Psal. 67. b. 19. and Sauiour Christ Iesu, with the * stocke that he shoulde come of, the * place and * time of his byrth, the maner of his * estate and life, his miraculous * workes, his * death, * his resurrection, and * ascention. Wherfore the God of Israell is the true God, and the Idolles of the Gentiles are nothing, neyther are hable to doe any thing, but by the delusion of the Deuill to the deceyuing of the wicked and naughtie men by Gods iust iudgement, because they [Page] would not know the truth.

I haue waked vp one from the north,

Vers. 25.

and he shall come from the east, &c.

That God may shewe himselfe onely to haue the vniuersall knowledge of things to come, he in this place (to the terrour of the Deuils by whose delusion the Idols of the Gentiles doe stand) prophecieth of the cōming of Christ the Messias, whom he rayseth vp and shall bring vnto him from the East, and from the West, of all sortes of people of the heathen: which together with him, shall call vpon the name of the true and onely liuing God. So sayth Christ, Math. 8. Many shall come out of the east and out of the west, Mat. 8. b. 11 Luke. 13. f. 29 and sit in the kingdome of God with Abraham, Isaac and Iacob. This prophecie we see was fulfilled by Christ, and the lyke hereof neuer vttered any of the Gentiles Gods. But GOD himselfe it was that first gaue knowledge hereof at Sion, Vers. 27. and at Hierusalem: and there fyrst declared, that these people of the Heathen Nations shoulde come vnto him, and as it were Poynted to them wyth his finger saying: Beholde they are present. This did he by Christ the principall Euangelist, and after by other sent abroade from Hierusalem into the whole worlde. This hath God pleaded his cause with the Gentiles and in the ende concludeth them and their Gods to be wicked and vaine.

The 2. Sunday after Christmas at Euening prayer.

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Esay. 43.

A BVt nowe the Lorde that made thée O Iacob, and he that fashioned thée O Israell, sayth thus, Feare not, for I haue redéemed thée,Esay. 41. b. 9 Deut. 7. a. 6 and. 26. d. 18 I haue called thée by thy name, thou art mine own. 2 If thou goest through the water, I will be with thée, the strong floudes shall not ouerwhelme thée: and if thou walkest through the fire, it shall not burne thée, and the flame shall not kindle vpon thée.

3 For I am the Lorde thy God, the holye one of Israell thy sauiour: I gaue Egypt for thy deliuerance, the Ethiopians and the Sabées for thée: 4 Bicause thou wast déere in my sight, and bicause I set by thée and looued thée: I will giue ouer all men for thée, and deliuer vp all people for thy sake.Esay. 41. d. Math. 8. b. 5 Feare not, for I am with thée, I will bring thy séed from the East, and gather thée togither from the West.

6 I will say to the north,Esay. 29. d. 32 Gal. 3. a. Let go: and to the south, kepe B not back: but bring me my sonnes from far, and my daughters from the endes of the worlde. 7 (Namely) all those that be called after my name: For them haue I created, fashioned, and made for mine honour. 8 Bring forth that people which is blinde and yet hath eyes,Luke. 14. e. 21. which are deafe although they haue eares.Ephe. 2. c. 12 9 If all nations come in one and be gathered togither, which among them shall declare such thinges, and tell vs the thinges that are past? let them bring their witnesse, so that they be iust: els let them heare, and say, It is truth. 10 You are my witnesses sayth the Lord, and my seruant whome I haue chosen: therfore be certified and giue me faithful credence, and consider that I am he before [Page] whome there was neuer any God,Ose. 13. b. 10. neyther shall be any after me. 11 I am, euen I am the only Lord, and beside me there is no sauiour. 12 I gaue warning, I made whole, I taught you when there was no straunge God among you: and this recorde must ye beare me your selues, sayeth the Lorde,Io. 10. f. 36 that I am God. 13 And euen he am I who was frō the beginning, and there is none that can take any thing out of my hande: I doe the work and who shall be able to let it? 14 Thus sayth the Lord the holy one of Israell your C redéemer,Esay. 5. d. For your sake I haue sent to Babilō, and brought it downe: all they are fugitiue with the Chaldees, whose sorowfull crye is in their shippes. 15 I am the Lorde your holy one, which haue made Israel, and am your king.

16 Thus sayth the Lorde,Iosue. 3. c. Exod. 14. e. 21 Esay. 10. a. euen he that maketh a way in the sea, and a foote path in the mightie waters.

17 It is he which bringeth forth the charets and horses, the hoste and power of warre, that they may fal togither and neuer rise, and be extinct, like as towe are they quenched.

18. Remember not thinges of olde, and regarde nothing that is past. 19 Beholde I shall make a newe thing, and shortly shall it appeare, and shall you not knowe it? I will make a way in the desert, and riuers of water in the wildernesse 20 The wilde beastes shall worship me, the dragons and the yonge Estriches: for I shall giue water in the wildernesse, and streames in the desert, that they maye giue drinke to my people whom I chose. 21 This people haue I made for my selfe, and they shall shewe foorth my prayse.

22 For thou Iacob wouldest not call vpon me, but thou hadst an vnlust towarde me O Israell. 23 Thou gauest me not thy beasts for burnt offeringes, neither didst honour me with sacrifices:Esay. 1. d. Hier. 17. c I haue not bene chargeable vnto thée in offerings, neyther gri [...]ous in incense. 24 Thou boughtest me no deare spice with thy money, neyther powredst the fat of thy sacrifices vpon me: but thou hast laden me with [Page] thy sinnes,Psal. 14. a. Hier. 33. b. 8. and wearied me with thy vngodlynesse.

25 Where as I yet, euen I am he only that for mine own selues sake doe away thine offences, and forget thy sinnes, so that I will neuer thinke vpon them. 26 Put me nowe in remembrance, for we will reason togither, and shewe what thou hast for thée to make thée righteous. 27 Thy first father offended sore,Gen. 3. b. Nu. 20. d. 24. and thy rulers haue sinned against me.

28 Therfore I prophaned the princes of the sanctuarie, I did curse Iacob, and gaue Israel into reproofe.

The Exposition vpon the. xliij. Chapter of Esay.

But nowe the Lorde that made thee, O Iacob, and he that fashioned thee, &c.

Vers. 1.

FOr so muche as the small number of the good and godly people, had iust cause to bee in great feare, through the prophecy of their Captiuitie in Babilon before declared, and to dreade thereby the subuersion of the whole Church of God then liuing: the Prophete in thys place vnder the person of God doth adde a singuler and great comfort. By the name of Iacob and Israel he vnderstandeth the whole Church of God. For he speaketh here not onely to the Iewes for the comfort of their deliuerance from the captiuitie of Babilon: but also and specially to all the faythfull of his Church,Rom. 4. b. 11 which be the true * seede of Abraham, as Paule sayth, and the right succession of Iacob, to [Page] whome this promise was made,Gen. 22. d. 18. In thee and in thy Seede all the Nations of the earth shall be blessed. And againe,Gene. 28. c. 15. I will bee thy keeper whither so euer thou go. Of which promises he putteth them in minde, when he calleth them by the name of Iacob, as he doth also comfort them not a little, in that he sayth, he is their * Creator, Maker,Ephe. 2. b. 10. and Redeemer, and calleth them His owne. For God cannot neglect those that he hath fashioned to his owne Image, and redeemed with so precious a treasure, and purchased to be his owne people, Therefore sayth he:

If thou goe through the water, I will bee with thee,

Vers. 2.

the strong flouds shall not, &c.

By the tearmes of * VVater and Flouds, Psal. 87. b. 7 Fire, and Flames, he vnderstandeth al maner of Tentations, Troubles & Afflictions, that any way either in Soule or bodie might come vnto thē: and assureth them yt they shall not miscarie by any of them.

I gaue Egipt for thy deliuerance,

Vers. 3. 4.

the Ethiopians and the Sabees, &c.

That is such care and loue haue I had toward my Church and faythfull people, that to deliuer and preserue them, I haue afflicted Aegypt, Aethiope, Sabaea, and many other mightie Princes and Kingdomes, and in like maner will deale with all other Nations that shall worke trouble to them. Therefore bee not dismayde, but be of good comfort.

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I will bring thy seede from the East,

Vers. 5. 6. 7

and gather thee together, &c.

Here is plainly prophecied the Calling of the Gentiles to the fayth of Christ, and the gathering of the dispersed children of God from all the quarters of the earth. As if he had said, you feare that if Hierusalem, (as my Prophete hath sayde) be destroyed and the people led captiue, and Princes of the earth persecute them: that there shall bee no Church nor any that shall liue to serue God. But feare it not,Mat. 28. d. 20 I will be with them euen to the ende of the world, to bring the seede of my people together, and to * gather the members of my Church out of all the quarters of the earth,Psal. 49. a. 5. Psal. 105. g. 45 Psal. 146. a. 2 from the East and from the West. And I will say to the North, giue me my children, that thou hast kept in blindnesse, as if they had had no eyes, and let them come and see the light of the truth. And to the South will I say, forbid not them to come and heare that I call by the preaching of my Gospel, though before they were deafe and heard not.

This is it that Christ speaketh of.Mat. 8. b. 11. Many shall come from the east and from the west, and rest with Abraham and Isaac in the kingdome of God. This is it that is spoken in the Actes of the Apostles. You shall be my witnesses in Hierusalem and in all Iurie, Act. 1. a. 8. and Samaria and to the vttermost partes of the earth. Wherefore God promyseth here the great enlarging of his Church and faythfull people.

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If all Nations come in one and bee gathered togither which among them. &c.

Vers. 9.

As in the 41.Esa 9. 41. a. 1. Chapter, So here the Prophete imagineth God to speake before a Iudge, as if hee had sayde, I haue declared two arguments of my Deity, that is, that I am he which from the beginning declared to the Patriarches, that I woulde send my Sonne the true Messias and sauior of the worlde, and that I would deliuer my Church and people, not only from the perils, that shortly shall be in the Captiuitie, but also encrease the number of them out of all the partes of the worlde. Part of these thinges you see fulfylled alreadie: the other shall as assuredly come to passe. Therfore go to, let all Nations and people of the worlde come togither which worship stocks and stones and Gods of their owne making,Esay. 41. f. 22. and lette vs heare whether their Gods or their soothsayers enspired with the Deuil be hable to declare or tell [...] any such things, let them bring forth their witnesses to iustifye the matter.Vers. 10. 11. 12. 13. But you my people can [...], and your cōsciences can be witnesses, that these things which I haue spoken for my selfe and against the worshippers of Idols, are true. Therfore mistrust not, feare not, put your confydence in me, sticke to the true worshipping of me. For I am the true God that neuer had beginning nor shall haue [...] ding,Iob. 1. [...]. b. [...] Io. 10. c. 28 [...] that made all things, that preserueth & maintaineth all thinges, and * out of whose handes no power can take any one man that I will saue. &c.

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For your sake I haue sent to Babilon and brought it downe: all they,

Vers. 14. 15. 16. 17.

&c.

He speaketh of that is to come, as if it were past and done. For he here telleth howe he will deliuer his people from the captiuitie of Babilon. The sense is, you are in great feare, my people, for your captiuitie, that shall be in Babylon, but I haue already deuised your deliuerance. I will in conuenient time send Darius and Cyrus, the Medes and the Persians into Babilon with mightie power whiche shall vtterly ouerthrowe the whole power of Babylon and Chaldey, and transferring the Empyre to the Persians, shall by their noble king Cyrus deliuer you. This will I your God and redeemer do for you, &c.

Remember not things of olde,

Vers. 18.

and regard nothing that is past.

He prepareth here to vtter a prophecie of the comming of Christ, as if he had sayde. Remember not thinges done before time, I haue wrought great benefytes for you, I haue deliuered you out * of Aegypt. Exod. 20. a. 2. I brought you through ye red sea, I cō ducted you through the wildernesse into the lande of Canaan, I gaue you victory ouer your enimies, but * remember not these benefites in comparison of that I will nowe tell you,Iere. 23. b. 7. I will worke a newe thing that shall farre passe these.Vers. [...] 20 I will make a way in the deserte, and riuers of water in the wildernesse. The wylde beastes shall worship me, &c. That is, I [Page] will not onelye deliuer you from the Captiuitie of Babilon, and bring you home safe through daungerous wayes and passages, which may iustly bee compared to anye of the former benefites: but in those Nations and Countries also which hitherto haue beene as deserts or wildernesses without all good culture of godlynesse, and drie and barraine without any Springes of Gods good graces and wholesome instructions: In those places, I saye, will I treade out a true pathe, and highe waye to heauen, and wildise vrasweete springs and plentifull ryuers of heau [...]enly doctrine by the preaching of the Gospell of Christ. In so much that those people which for their rude and sauage barbarousnesse, and for the fylthinesse of their lyues myght well seeme wilde beasts, Dragons and Estreches, shall lay aside their detestable and naughty Idolatrie, and their foule and fylthie vices, and become true worshyppers of my name and notable examples of all vertuous lyfe to the aduauncement of my great glorie and praise.

For thou Iacob wouldest not call vpon me,

Vers. 22. 23. 24

but thou haddest an vnlust toward. &c.

Least the people of God being puffed vp and swelling in their owne conceptes, should thinke thys great and straunge matter was wrought for their▪ * Desertes or worthinesse,Deut. 9. a. 4 he sayth plainely, that they had [...] such thing; eyther by calling vpon his name, or by offering of sacrifyces, or burning of Incense, or bying of costly Spices for the [Page] holy Oyle commaunded Exod. 30.Exod. 30. c. 25. nor by any other maner of seruice, in respect whereof this singular and vnestimable benefite was wrought, but rather by their sinnes, had altogether deserued the contrarie, and prouoked God to iust wrath, and therefore, that this thing proceeded of Gods mere mercy and exceeding loue towards Mankinde, for his owne felfes sake, as he sayeth, For his owne selfes sake putting awaye their sinnes out of his remembrance: so that neyther their owne Worthynesse, nor the iustice of their auncestors coulde deserue it. For as Adam was a synner, [...] all the other that they came of, and both gouernours and people had geeuously offended God.

The. 1. Sunday after the Epiphanie, at Morning prayer.

Esay. 44.

SO heare nowe O Iacob my [...] A whom I haue chosen. 2 For thus sayth the Lord that made thée, fashioned thée, and helped thée, euen from thy mothers wombe: Be not afrayde O Iacob my sieruaunt, thou righteous whome I haue chosen.

3 For I shall poure water vpon thy drie grounde,Esay. 35. b. 7 11. and. 14. c Eze. 36. d. 25 Ioel. 2. f. 28 Actes. 1. b. 27. and riuers vpon the thirstie: I shall poure my spirite vpon the [...], and my blessing vpon thy stocke.

4. They shall grow togither like as the grasse, and as the willowes by the waters [...] On [...] shall saye, I am the Lordes: another shall call himselfe [...] the thirde shall subscribe with his hande [...] giue himselfe vnder the name of Israell.

[Page] 6. Thus hath the Lorde spoken, [...] and his redeemer the Lorde of hostes: [...] last,Esay. 12. a. Apoc. 1. b. c. Esay. 48. c. 1 [...] Reue. 22. [...]. Esay. 43. b. & besides me there is no God. 7 If [...] he like me, let him call forth the thing past, and openly shewe it, and lay it plaine before me what hath [...] I appoynted the people of the world, and what shall be shortly, or what shall come to passe (in tune long to [...]) [...] things? 8 Be not [...] tolde you hitherto and warned you? ye [...] your selues: is there any [...] I should not knowe [...] Esa. 42. b. 10. Sap. 13. c. 13 [Page] [...] and maketh also a God thereof to honour it, and a grauuen Image to knéele before it.

16 One péece he burneth in the fire, with another he r [...] steth flesh, that he may eate rest his belly full: with the thirde he warmeth himselfe, and sayth, Aha, I am well warmed, I haue béene at the fire. 17 And of the res [...]ue he maketh him a God, and a grauen Image for himselfe: he knéeleth before it, he worshippeth it, he prayeth vnto it, and sayth, Deliuer me,Esa. 42. a. 16. for thou art my God. 18 Yet men neither consider nor vnderstande, because their eies be stopped that they can not [...], and their heartes that they cannot perceyue.

19 They [...] not in their mindes, for they haue neyther knowledge nor vnderstanding to thinke thus, I haue brent one péece in the fire, I haue baked bread with the coles thereof, I haue rosted flesh withall and eaten it: and I will now of the residue make an abhominable Idoll, & fall downe before a rotten péece of [...]. 20 Thus doth he but lose his labour, [...] turne him aside, so that [...] to thinke, Do not [...] Israel, [...] D serue me, O [...] Esa 9. 43. d. 25. Gen. 2. a. 1. Esay. 45. c. 18. [Page] them backwarde, and make their cunning foolishnesse.

26 He doth set vp the purpose of his seruant, and fulfilleth the counsayle of his messengers: concerning Hierusalem he sayth it shall be inhabited, and of the Cities of Iuda they shal be builded againe, and I will repayre their decayed places.

27 He sayth to the depth, Be drie: and, I will drie vp water flouds. 28 He sayth of Cyrus, he is my heardman, so that he shall fulfill all thinges after my will: he sayth also of Hierusalem, It shall be builded: and of the temple, It shall be fast grounded.

The exposition vpon the. 44. Chapter of Esay.

But heare now O Iacob my seruant,

Vers. 1. 2. 3. 4. 5. 6. 7. 8.

and Israel whom I haue chosen. &c.

FOrsomuche as God in the ende of the former Chapter had charged his people with Sinne and grieuous [...], and that for the same some [...] should come vpon them by their captiuitie in Babilon: Here in thys place he doth adde sweete words, and a gentle and mercifull mitigation & comfort, saying as it were, Albeit grieuous [...] shall come vpon thee being led away captiue [...] Babilon, yet heare now, what I thy Lorde and [...], that haue * [...] and preserued thée,Iob. 31. b. 15 Psal. 21. b. 10 Psal. 70. b, 6. 7 by my diuine prouidence, euen from thy mothers wombe, will doe for thée my chosen seruant. Albeit thou Iacob art nothing [Page] in thy selfe, and that no nobilitie in thee or worthinesse [...] deliuer thee from this wrath and great calamitie: yet the adoption and choyse that I thy heauenly father of my meere mercie in my Sonne the Melsias & Sauiour, haue vouchedsafe to make of thee, man be of sufficient force to deliuer thee, and to turne all the benefites of the forgiuenesse of thy sinnes vpon thee, that is, not onely thy wonderfull dispatch out of Babilon, Vers. 3. but also the watering with the knowledge of the true doctrine of Saluation, and the gift of my holy spirite: whereby thou and all those that by fayth shall shewe themselues to be thy true posterity, and of the number of mine elect, shall grow and prosper in all goodnesse, submitting their selues to the profession of my holye name.Esa. 41. c. 10. Esa. 43. a. 1. 65 Therefore * feare not, nor flit not from my true worshipping to the Seruice of ye Idols of Babilō, [...] Vers. 6. Esay. 41. a. 4. Apoc. 1. b. 8 3 Reg. 15. b. 12 Dan. 14. a. 4. [...] [Page] in face of the worlde. Wherefore I say againe, be not afrayde, I haue tolde you and warned you before. Put your trust in me.

All caruers of Images are but vaine,

Vers. 9. 10. 11. 12. 13. &c.

and the carued Images that they loue, &c.

Vnto the ende of the twenteth verse. In this seconde part of the Chapter, GOD doth sharpely and grieuously reprooue, and at large scornefully deride the fonde blindenesse,Baruc. 6. b. 19. 26. 48. 56. 67 and furious rage and madnesse of those that make Gods, Idols, or Images for themselues to worship. And as it is pleasant in this place to consider, how he painteth out the busie vanitie of them, that make the Idols and the fonde and importunate desire of those that long for them, and the vnsensible grossenesse of such as be giuen to the worship of them: Euen so may it seeme horrible in the sight of God and man, that man indued with reason, and the most honorable creature of god should euer fal to so extreme Blindenesse, as that he will aduenture with his owne handes to make him a God, or an Image to worship as God. But some will say, no man was euer so blinde to thinke the images Gods, or to worship them as Gods, and so crie the Papistes at this day for their defence, and say they haue Iniurie, when they be so charged. And yet surely is their defence herein no better, than the defence of the Heathen and Gentiles, whom God here thus mocketh and reprooueth. For they had the same answeres and pretences, and yet is it [Page] euident, that both the one and the other do so rage in their madnesse, that so soone as they be made by a Mortall, wicked, and Sinfull man, they thinke them to haue a certain deuine Grace in them, and therefore doe they Cap and kneele vnto them, call vpon them,Baruc. 6. b. 19. Burne incense, and set vp candels and other giftes before them, and runne Hundreds of myles to worship them. And if they shoulde shewe and declare to the world the very True worship to the Liuing God, they could not set it out by more euident meanes. Wherfore (dearely beloued) earnestly consider with your selues, how pitifully you haue bene abused in the time of Papistrie,Exod. 20. a. 4 Leu. 26. a. 1. Deut. 5. a. 8. Deut. 27. c. 15 and by Gods *commaundement giuen straitly to the contrary, and by this place of the Prophete now read, Learne you how wickedly, and how displeasantly you haue done in his sight.

Consider this O Iacoh,

Vers. 21. 22. 23. 24.

& Israell, for thou art my seruant, &c.

Nowe God returneth to an other warning and comforting of his people, that seing the Idols of the Gentiles, and all that worship them, seeme they for the time neuer so prosperous, are in deede in the sight of God vaine, wicked, and odious, and seing that he is the gracious Lorde that hath Made them,2. Thes. 2. c. 13 Apoc. 5. c. 9 1. Io. 2. b. 12 1. Io. 4. c. 18 Preserued them, *Chosē them to be his seruants, *redeemed them, and forgiuen their sinnes: That they should not *feare, nor starte *from hym by any temptation or affliction, but in their hartes reioyce and giue thankes continually for this hys [Page] great goodnesse and mercie towarde them, which is such, as not onely they, but also in their behalfe, *Heauen,Psal. 149. a. 1. Earth, Mouutaines, Woods, Trees and all the other creatures of God should triumph and be gladde of, and giue glorie and praise vnto hys name.

Towarde the ende he doth in plaine and flatteVers. 26. 27. 28. wordes renewe the promise of their deliuerance from Babilon, and sayth, he will fulfill the words of his seruants the Prophets, and that their Citie Ierusalem should be repayred again, their Temple buylded, and that it should be done by a king of the Persians named Cyrus. Surely this is a notable place to confirme the certainetie of Gods prouidence in disposing of things,Tit. 1. a. 2. 2. Pet. 1. d. 21 Rom. 1. a. 2 3. Re. 13. a. 2 and the *truth of his worde and Prophets in foretelling the same. For these wordes were vttered by the Prophet long before Cyrus was borne. From the death of Esaie vnder Manasses vnto the birth of Cyrus was aboue an hundred yeres: and a good space before, the Citie of Ierusalem was destroyed, & the people ledde captiue into Babilon. yea, when the Iewes themselues for the most part coulde not be perswaded that such misery should come vpon them, and therfore hated and persecuted the Prophets, and when as yet no man coulde dreame that eyther the Empire 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 [Page] 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.

A BEl is fallen, Nabo is broken downe, whose images were a burthen for the beasts and cattell,1. Sam. 15. a. 4 Ier. 50. a. 2 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:Exod. 20. a. 1. 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? [...] 32. a. 3. 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 B may knéele downe and worship it: 7 Yet must he be taken on men shoulders and borne,Esay. 44. c. 13 Baruc. 6. c. 25. 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 [...]hys well, and be ashamed, go into your owne selues.

9 Remember the things that are past since the beginning [Page] of the worlde, that I an [...] 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,Exod. 16. a. 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,

Vers. 1. 2.

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,Iacob. 4. e. 10. 1. Pet. 5. b. 6. Phil. 4. c. 12 that they should not be *offended wyth their owne [...] that God, for the it offences, had sient vpon them,Psal. 36. a. 1. Psal. 72. b. 12. 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 [Page] 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,

Vers. 3. 4.

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,1. Pet. 5. b. 7. 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.Esa 9. 49. d. 15 * 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 [Page] not onely in infancie and yo [...]ng age, as mothers. doe, but in olde age, and in all Times. as It maye well appeare by the preseru [...]on [...] his Church, euen in these latter and daungerous dayes against all the assaultes of [...] and hys instruments.

Whome will you make me like,

Vers. 5. 6. 7. 8

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.Act. 17. g. 29. Rom. 1. c. 23. And therefore he doth here againe deride and scorne their industrie and readinesse to bestow all maner of *cost and charges,Dan. 3. a. 1. 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 [Page] 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,Io: 14. b. 13. and not vnd [...]r. the pretence of any Image.

Remember the things that are past since the b [...]ginning of the worlde,

Ver. 9. 10.

&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,Deut. 27. c. 15. not hable to helpe themselues, and that I your God am * euerlasting without beginning,Esa. 44. a. 6. and without ending, knowing and vnderst anding all things, and that there is no Image wherein I can be worshipped,2. Cor. 4. a. 4 but onely the * expresse Image of my Deitie my sonne Christ Iesu your Sauiour and the true Messias. Wherefore yet agayne I say vnto you, beware, of the Idolatrie of the Gentiles,Psal. 32. c. 11 and cleaue fast vnto me. For * my deuises shall stedfastly be established, and I will fulfill all my pleasure, and whatsoeuer I haue declared to you by my Prophets for your comfort. Yea euen as I haue promised you, I will bring a Birde out of the East,Vers. 11. that is, a noble king of the Persians, that shall with great power breake into Babilon, trausferre the Empire from them, and restore you to your Countrey againe. And not onely this, but I wil also in conuenient and short time bring forth [Page] my iustice and sauing health, and set my saluation in Sion and my glorie in Hierusalem by the comming of the Messias and Sauiour of the worlde.

The 2. Sunday after the Epiphanie, at Morning prayer.

Esay. 51.

HEarken vnto me ye that holde of righteousnesse, and A ye that séeke the Lord: take héede to the stone wherout ye are hewen, and to the graue wherout ye are digged.Gen. 21. a. 2 Rom. 4. a. 3 Gen. 12. a. 2 2 Consider Abraham your father, and Sara that bare you, howe that I called him alone, and blessed him, and increased him. 3 Therefore shall the Lorde comfort Sion, and repaire all hir decay, making hir desert as a Paradise, and hir wildernesse as the garden of the Lorde: Myrth and ioy shall be founde there, thankesgyuing and the voyce of praise. 4 Haue respect vnto me then O my people both highe and lowe, and laye thine eare vnto me: for a lawe and an ordinance shall go forth fro me to lighten the gentiles.Esay. 2. a. 3 5 It is harde by that my health and my righteousnesse shall go forth, and the people shall he ordered with mine arme: the Ilandes (that is the Gentiles) shall hope in me, and put their trust in mine arme.

6 Lift vp your eyes towarde heauen,Math. 24. c. 29 2. Pet. 3. d. 7. and loke vpon the earth beneath: for the heauens shall vanishe awaye lyke smoke, and the earth shall ware olde lyke a garment, and they that dwell therem shall perishe in like maner: but my saluation shall endure for euer, and my righteousnesse shal not cease. 7 Hearken vnto me ye that haue knowledge B in righteousnesse,Mat. 10. d. 26 Luke. 12. a. 7 thou people that hearest my lawe in thine heart: feare not the reuylings of men, be not afraide of their [Page] blasphemies. 8 For wormes and mothes shall eate them vp like cloth and weell: but my righteousnesse shall endure for euer, and my sauing health from generation to generation. 9 Wake vp, wake vp, and be strong O thou arme of the Lorde, wake vp, like as in time past, euer, and since the the worlde beganne.Esay. 14. d. 22. Exod. 14. c. 16. 10 Art not thou the same arme that hast wounded the prowde, and hewen the Dragon in péeces? Art not thou euen the same which hast dryed vppe the déepe of the Sea, which hast made plaine the sea ground, that the deliuered might goe through?1. Esd. 1. b. 3. 11 Therefore the redéemed of the Lorde shall turne againe, and come with ioy vnto Sion, continuall ioy shall be on their heade, and mirth and gladnesse shall be with them, and sorrowe and wo shall flie from them.2. Cor. 1. c. 14. 12 Yea I, (euen) I am he that in all things giueth you consolation:Esa. 40. a. 6. 1. Pet. 1. d. 24. what art thou then fearest a mortall man and the childe of man, which goeth away C as doth the floure? 13 And forgettest the Lorde that made thée, that spreade out the heauens, and layde the foundation of the earth: but thou art euer afrayde for the sight of thine oppressour, which is ready to doe harme: where is the wrath of the oppressour? 14 The exile maketh haste to be loosed, that he dye not in prison, and that his bread fayle him not.Esay. 48. a. 2. 15 I am the Lorde thy God that diuide the sea, and his waues shall rage, whose name is the Lorde of hosts.

16 I haue put my wordes in thy mouth,Esay. 49. a. 2. and haue defended thée in the shadowe of my hande, that I maye plant the heauens, and lay the foundation of the earth, and saye vnto Sion. Thou art my people. 17 Awake, awake, and stande vp O Ierusalem,Ier. 25. c. 15. thou that from the hande of the Lorde hast drunken out the cup of his wrath, thou that hast supped of and sucked out the slumbring cup to the bottome.

18 For among all the sonnes whome he hath begotten, there is not one that maye holde it vp, and not one to leade it by the hande of all the sonnes that he hath nourished.

[Page] 19 Both these things are happened vnto thée, but who is sory for it? yea destruction, wasting, hunger, and sworde, but who will comfort thée?

20 Thy sonnes lye comfortlesse at the heade of euerye D stréete like a taken venison, and are full of the terrible wrath of the Lorde, and punishment of thy God.

21 And therefore thou miserable and dronken (howbeit not with wine) heare this: 22 Thus sayth the Lorde, thy Lorde and God, the defendour of his people, Beholde I will take the slumbring cup out of his hande, euen the cup wyth the dregges of my wrath, that from henceforth thou shalt neuer drinke it more. 23 But I will put it into their hand that trouble thée, which haue spoken to thy soule, Stoupe downe, that we may go ouer thée, make thy body euen with the grounde, and as the stréete to go vpon.

The Exposition vpon the. lj. Chapter of Esay.

Hearken vnto me ye that holde of righteousnesse,

Vers. 1. 2. 3

and ye that seeke, &c.

THe good and godly people in the time of Esay, seeing themselues fewe in number, and hearing by the Prophetes, that they shoulde be ledde captiue into Babilon, greatly feared that all faythfull and true worshippers of GOD should in that persecution be vtterly consumed: Therefore God here speaketh to them, and comforteth them, signifying that he will not onely in that trouble of Babilon preserue his chosen and elect [Page] of the Iewes, but also not long after, greatly encrease the number of his Church, by the* accesse of all Nations,Io. 10. c. 16. Eze. 37. f 22 that he would call to the light of his truth, and to his true worship by the promised Messias, and Sauiour of the seede of Abraham. And first he willeth them to consider The rocke wherout they were hewen, and the denne whereout they were digged, that is as he expoundeth himselfe, Abraham their father, and Sara their mother of whome they discended: and that God called Abraham being but one man* out of his Countrey,Gen. 12. a. 1. and suffered him to liue in Chanaan, to the age of an hundred yeres, and his wife fourescore without children: and yet that he so encreased him, that his issue prooued innumerable as the * sande of the sea.Gene. 15. a. 5 Gene. 32. c. 12 And by this example he willeth them & all other faithful to vnderstand, that though his Church & people appere to the world to be neuer so much afflicted, or to be brought to so low an ebbe, yet he will increase and multiplie it with exceeding numbers, and bring them out of miserie and trouble vnto great ioy, myrth, and comfort. Yea that he will repayre the ruine and decaye of his Church, and make their desert, and wildernesse, a Paradise and garden of pleasure. The ruine and decay of Sion, are ye lost sheepe of the house of Israell, which Christ and his Apostles restored. The Desert and VVildernesse, are the Gentiles, which of olde had refused the true knowledge of God, and therefore were as straungers to the promise of saluation. But the se deserts God made pleasant Gardens by the teaching and [Page] publishing of his Gospell. This is it, that he promiseth when he sayth,Vers. 4. A lawe and ordinance shall go forth from him to lighten the Gentiles.

The time is euen at hande that my health and righteousnesse shall go forth,

Vers. 5. 6. 7. 8

&c.

Be of good cheere my people sayth God, and be not ouerwhelmed with the heauinesse of your affliction. It is euen at hande that not onely my sauing health shall go forth to preserue you, but the might and strength of mine arme also by the preaching of the Gospell to gouerne and guide all other Nations.Math. 12. b. 21 Inso much that the * inhabitantes of the Islandes and other countryes shall beleeue in me, and put their trust in my name. And do you not mistrust this health and saluation that shall come to you by the Messias. 2. Pet. 1. b. 10. For * heauen and earth with all the inhabitours thereof shal vanish away as smoke, but the iustice and saluation wrought by the sonne of God, shall be most certaine and continue for euer. Therefore my people that vuderstand righteousnesse,Mat. 24. a. 9 Iohn. 15. c. 20. Luc. 21. c. 16 Mat. 5. a. 11. feare not the * reuilings, raylinges and reproches of men, that shall fall vpon you for the profession of my name and truth. For your enemyes shall be consumed as a garment with mothes, and my sauing health that you trust in, shall stande stedfast for euer and euer.

Wake vp wake vp,

Vers. 9.

and be strong, O thou arme of the Lorde, &c.

In these three verses next following God comforteth [Page] his people with the example of their deliuerance out of Egypt. But his maner of vtterance is with great maiestie, figuratiuely turning hys speech to his owne diuine power: the sense whereof is this. Thou mightie power of God, that manye tymes since the beginning of the worlde hast shewed thy selfe, rayse thy selfe now in this great anguishe and care that his people are nowe in.Vers. 10. Is not that mightie arme hable to deliuer his seruāts now in this miserie,Exod. 12. c. 29. which before time did * wound the pride of Aegypt? and wyth thy woonderous workes hew in peeces that dreadful Dragon Pharao? and dryed vp the sea, and made it to stande as *walles on eche side of thy people passing through,Psal. 135. b. 13 and resolued the same againe to the confusion of thy enimies?Vers. 11. Therefore let not the Redéemed of the Lord feare, but that they shal with ioy returne againe to Sion, and there remaine with muche myrth and gladnesse.

It is I,

Vers. 12. 13.

it is I, that in all things giueth you consolation: what art thou then, &c.

God sharply rebuketh his people for Timorousnesse and continuall mistruste in all their aduersities. It is I, sayth he, it is not Abraham, nor Moyses, nor Aaron, nor any of my Saynts your Predecessours, but euen I my selfe the mightye God your Lorde that doth alwaye * comfort and helpe you.Psal. 9. b. 9. Seeing then the Idols, that your enimies trust in, are so Vaine, as I haue tolde you, and they themselues so Fraile and mortall, and on [Page] the contrary part, I your Lord your assured God, so mightie and of so great force, as I haue alway declared my selfe, aswell in the creation of the worlde, as in the preseruation of you, and delyuerance out of Aegypt from your prowde oppressour, whome I then brought full lowe, and made him glad to hasten you away out of the Exile that you then were in,Vers. 14. 15. Exod. 12. c. 36 and gaue you the * treasures of hys people, that you might not want breade and sustenance by the way: seeing, I say, all this is so, why doe you still mistruste and feare the power of vain men, seeme they in the worlde neuer so terrible? Remember therefore my promises, whereby I haue assured you, that I will deliuer you, and acknowledge you for my people.

Awake,

Vers. 17.

awake, and stande vp O Hierusalem, thou that from the hande, &c.

The Lorde here comforteth his people in telling them, that he wil take the scourge of his wrath from them, and lay it vpon their enimies. By the Cuppe, and by drinking, it is vsuall both in the olde testament and newe to vnderstande Affliction, as in Hier. 25.Ier. 25. d. 15. Take this cup of wine of my furie at my hand. &c. And Christ himself in his agonie. Mat. 26. Let this cuppe passe from me, &c. that is,Math. 26. d. 39 this scourge of my Crosse and passion. The plaine sense of thys place is: O my Church, be of good comfort, for albeit thou hast for a time through my wrath for thy sinnes beene grieuously afflicted, and no man either would or coulde comfort and helpe thee,Vers. 18. 19. yet [Page] after I shall come through thy repentance, of my mercie pardoning thy sinnes, this my bitter Cup of affliction shall be taken from thee,Psal. 78. b. 6 and * poured vpon the heades of those that haue oppressed thee to their vtter confusion. By the Slumbring or poisoned cuppe, he meaneth the grieuous aduersities, that hath so touched and weakened them as they are not almost hable to stande, but stagger and reele as they go, as it were men halfe deade.

Thy sonnes lye comfortlesse at the heade of euery streate like a taken venison,

Vers. 20. &c.

&c.

In these verses he describeth the great miserie, that the Iewes were in at theyr captiuitie in Babilon, not onely cruelly murdered in all Cities, but pyning for hunger and dying in the streetes, as it appeareth by the hystorie of Tobie. Tob. 1. d. 21.

The. 2. Sunday after the Epiphanie at Euening prayer.

Esay. 53.

A BUt who hath gyuen credence vnto our preaching? or to whome is the arme of the Lorde knowne?Iohn. 12. e. 38. Rom. 12. c.

2 For he did growe before the Lorde like as a branche, and as a roote in a drye grounde, he hath neyther beautie nor fauour: when we looke vpon him, there shall be no fayrenesse, we shall haue no lust vnto hym.

3 He is despised and abhorred of men,Esay. 52. c. 14. Heb. 5. a. 2 he is such a man as hath good experience of sorrowes and infirmities: We haue reckened him so vile, that we hid our faces from him.

[Page] 4 Howbeit,Math. 8. b. 7. 1. Pet. 2. c. 24. he onely hath taken on him our infirmitie, and borne our paines: yet we did iudge him as though he were plagued, and cast downe of God.

5 Whereas he (notvvithstanding) was wounded for our offences,1. Cor. 15. a. 3 and smitten for our wickednesse: for the paine of our punishment was layde vpon him, and with his stripes are we healed. 6 As for vs we are all gone astraye lyke shéepe, euery one hath turned his owne way: but the Lorde hath throwne vpon him all our sinnes.

7 He suffered violence, and was euill intreated, and did not open his mouth: he shal be led as a shéepe to be slaine,B yet shall he be as still as a Lambe before the shearer,Iere. 11. d. 10. Math. 26. f. 63 Act. 8. f. 32 and not open his-mouth. 8 From the [...] and iudgement was he taken, and his generation who can declare? for he was cut of from the grounde of the lyuing, which punishment did go vpon him for the transgression of my people.

9 His graue was giuen him with the condemmned,Math. 27. e. 38 and with the riche man at his death, whereas he did neuer violence nor [...],1. Pet. 2. d. 19 Iohn. 12. c. 23. Rom. 8. d. 17 [...] him with infirmitie, that when he had made his [...] of the Lorde shall prosper in [...] hande.

11 Of the trauaile and labour of his [...] the fruite and be satisfied:Rom. 3. a [...] my righteous [...] knowledge iustifie the multitude, for he shall [...] their sinnes. 12 Therefore will I giue him among the great ones his part, and he shall deuide the spoyle with the mighty, because he giueth ouer his sioule to death,Math. 15. c. Luk. 22. d. 37 [...].

[Page]

The Exposition vpon the. liij. Chapter of Esay.

But who hath giuen credence vnto our preaching?

Vers. 1.

or to whome, &c.

ESay, in sundry places of hys prophecies speaketh so plainely of the vocation of the gentyles to the fayth, of the kingdome of Christ, of his merueylous byrth, of his stocke and kindred, &c. that he is of a auncient wryters esteemed as an Euangelist, recording thinges past, rather then a Prophet foretelling things to come, albeit he was before the comming of Christ aboue. 750. yeares. And yet of all the parts of his prophecies is there none wherein he doth so plainely speake of Christ, of the state of his life, of his death and passion, and of the fruites thereof, as he doth in this present chapiter. Neyther is there any place of the olde Testament out of the which so manye allegations be made by Christ and his Apostles, as out of this part of Esay.

The Prophete in the latter ende of the former chapiter had sayde, that as Christ should be published and knowne among all the Gentiles, so the state and maner of his lyfe should be so * base and simple as all men should woonder at it.Math. 13. g. 55. Therefore in the begynning of this chapiter, as it were vnder the person of the Apostles and first preachers [Page] of the Gospell, he breaketh [...] to a lamenting of the * small number of them,Rom. 10. c. 16. that at the publishing of this doctrine would giue credence to it. So straunge and so * vnlikely a thing shall it seeme to them to haue saluation by one, that in continuance of the worlde, appeared so meane a person, as Christ should be, especially seing the Prophets in other places described the Messias as a myghtie Prince and king.

For he did growe before the Lorde like as a branch,

Vers. 2. 3.

and as a roote in. &c.

Shootes or branches doe sometime spring vp in drie barraine groundes, but bicause [...]hey haue not moysture and fatnesse of the earth they prosper not, nor proue faire and large to see to. So Christ, when he came in fleshe, and sprang vp here in the soyle of this drie and horraine worlde, entring his spirituall kingdome, he shewed not hymselfe of anye notable continuance and authoritie, nor flourished in the worlde with princely maiesty and power, but appeared rather as a thinne, slender, and vnprofitable shoote, more meete to be cast into the fyre, or to be trodden vnder foote then to looke for any great fruite of it. Therefore when they behelde him, they sawe no maiestie in hym, but esteemed him as an abiect,Phil. 2. a. 7. as * an outcast, and as a contemptible person not worthye so much as once to be looked on. This euydently appeareth to haue bene in Christ, aswel in the residue of his lyfe as especially at his death & passion, whē they scorned [Page] and [...] when they buffeted him,Psal. 21. b. 8. Luke. 23. b. 11 Sap. 2. d. 18 and crowned him [...], when they preferred a robber and a murderer before him, when they cried away with him, awaye with him, and crucifie him,Mat. 27. b. 21 finally, when with great despite they hanged him betweene two theeues.

Howbeit,

Vers. 4. 5.

he onely hath taken on him our infirmitie, and borne our paines. &c.

And yet (sayth the Prophet in the person of the Church of God) this Cōtemptible Person, whom we esteemed as a worme of the earth, was the only man, that hath [...] vpon him out infirmitie, and borne our paines. When we saw him not only so base and simple,Math. 10. c. 25 but so [...] and [...] Gal. 3. b. 13. Vers. 6.

A shéepe of all cattell is most foolish; and the flock [Page] being once scattered, euery one runneth his way, and not one knoweth how to Returne to the folde, vntill he be fet by the shepeherde. By this Similitude he expresseth our waywardnesse, ignorance and blindnesse, that being once gone astray from God,Iohn. 6. e. 44 we neyther * can, nor will, nor know howe to returne to him againe, vntill our gracious and good pastor Christ Iesu, vpon whome God hath layd our sinnes, doe seeke vs and * Bring vs home to the folde vpon his shoulders.Luke. 15. a. 5

Hee suffered violence, and was euill entreated,

Vers. 7.

and did not open, &c.

The Sheepe whether he be shorne or led to the slaughter, he neuer byteth nor strugleth, no nor so much as openeth his mouth to bleate, to signifie any Misliking:Marc. 14. f. 61 By this he discribeth the great obedience and * pacience of our Sauiour Christ at the time of his passion, sufficiently declared by the Euangelistes. This place, and certaine verses folowing are interpreted by saint Peter. 1.1. Pet. 2. d. 22. Act. 8. f. 32. Pet 2. and Actes. 8. by Philip to the Eunuch.

From the prison and iudgement was hee taken,

Vers. 8.

and his generation, &c.

This is to be vnderstanded of the Resurrection of Christ, and deliuerance from death and miserie. Although Christ was taken, bounde, despiteously entreated,Phil. 2. a. 8. adiudged to die, & last of all, put to * most reprochfull death: yet he was by Gods mightye hande deliuered from miserie, from bondes, from [Page] death, and restored to life and glorie for euer to endure.Rom. 6. b. 9. For Christ (sayth Paule) being raysed from death, dyeth no more, death hath no more dominion ouer him. No man therefore is hable to declare the euerlasting age and continuance of Christ. The cause why he was so Glorified, is in the latter part of the verse set forth, for that he did vouchsafe to die and suffer punishment for the sinnes of the people of God.

His graue was giuen him with the condemned,

Vers. 9.

and with the rich man, &c.

By the Rich man is ment the cruell and violent oppressor, and by the Graue, the maner and place of his death. So that the sense is, he suffered and was put to death in that place, that was appointed for the wicked and condemned persons, that vse extortion and violence,1. Pet. 3. d. 18. whereas he * neuer did iniurie, neither vttered deceyte with his mouth.

Yet hath it pleased the Lord to smite him with infirmitie,

Vers. 10.

that when, &c.

The death and passion of Christ for our sinnes, was not the worke of enimies, but of our mercifull * God and heauenly father.Rom. 8. f. 32 God (sayth the Prophete) would strike him with infirmitie, to the ende that when he had * giuen his lif [...] as a Sacrifice for sinne,Iohn. 10. d. 18. he might see the seede of his faythfull posteritie made happie for euer, and that this will and deuise of the lord might prosper & be throughly wrought by him.

[Page]

Of the trauayle and labour of his soule shall he see the fruit and be satisfied, &c.

Vers. 11.

He declareth what fruite Christ shall haue by his Death and Passion. For the labour, trauaile, sorowe, anguishe, care, and reproch that he sustayned, as well in all the residue of his life as especially at his death, he shall with ioy and gladnesse beholde and be satisfied with true and eternall felicitie, and the fruites of all heauenly goodnesse and blessinges, and that not onely for himselfe, but for * all them,Iohn. 17. d. 24 that through fayth, shall acknowledge the same and beleeue in him. For it followeth, that this righteous seruant of God, Christ Iesu, through his knowledge shall iustifie many, that is, shall pay the raunsome for theyr sinnes, reconcile them to God, and cause them through the price of his bloud to be accounted iust before God. For this in deede is our true Iustificatiō, whē we, of our selues sinfull, by the mercie of God, in Christ Iesu, are accepted as iust.

Therefore will I giue him amōg the great ones his part,

Vers. 12.

and he shall deuide, &c.

In this verse as in a conclusion the Prophete reciteth the chiefe poyntes of Christes death, and the benefites that come to the faythfull thereby. First his * obedience in giuing ouer his soule to death,Phil. 2. a. 8. Secondly that he was * reputed among sinners,Luk 22. d. 37 Luk. 23. s. 47. and wicked persons. Thirdely that he was an * innocent,1. Pet. 3. d. 18. and dyed not for his owne sinnes, [Page] but for the sinnes of Mankinde. Fourthly, that he is nowe become an * Intercessour for sinners,Rom. 8. g. 34. Heb. 7. d. 25 and in the dignitie of the high priest according to the order of Melchisedech. Wherefore sayth God the father, I will giue him his part among the great ones, and he shall Conquer & subdue Sathan with all his power, and take awaye the spoyle of his Kingdome, and bring to his owne subiection all Nations, euen to the vttermost boundes of the earth.Luk. 22. d. 37. Marc. 15. c. 28 This verse also is expounded of Christ, by Christ himselfe, Luke. 22. and Marke. 15.

The 3. Sunday after the Epiphanie, at Morning prayer.

Esay. 55.

A COme to the waters all ye that be thirstie, and ye that haue no money,Eccle. 51. d. 23. Iohn. 7. e. 37. Apoc. 22. d. 17 come, bye that ye may haue to eate: come, bye wine and milke without any money or money worth. 2 Wherefore doe ye laye out any money for the thing that féedeth not, and spende your labour about the thing that satisfieth you not?Act. 13. e. 34. 2. Sam. 7. e. 13 But hearken rather vnto me, and ye shall eate of the best, and your soule shall haue her pleasure in plenteousnesse. 3 Encline your eares and come vnto me, take héede (I say) and your soule shall lyue: for I will make an euerlasting couenant wyth you, euen the sure mercies of Dauid. 4 Beholde, I gaue him for a witnesse among the folke, for a Prince and a teacher vnto the people. 5 Lo, thou shalt call an vnknowne people: and a people that had no knowledge of thée shall runne vnto thée, because of the Lorde thy God and the holye one of [Page] Israell which glorifieth thée. 6 Séeke the Lorde whyle he B may be founde,Ezec. 18. c. 21. and call vpon him whyle he is nye.

7 Let the vngodly man forsake his owne wayes, and the vnrighteous his owne imaginations, and turne againe vnto the Lorde,Psal. 103. a. 4. Esay. 65. d. 24 so shall he be mercifull vnto him: and to our God, for he is verie readie to forgiue.

8 For thus sayth the Lorde, My thoughtes are not your thoughtes, and your wayes are not my wayes.

9 But as farre as the heauens are higher then the earth: so farre doe my waies excéede yours,Deut. 32. a. 2 and my thoughtes yours. 10 And like as the raine and snow commeth downe from heauen, and returneth not thither againe, but watereth the earth, maketh it fruitefull and gréene, that it may giue corne vnto the sower, and bread to him that eateth:

11 So the worde also that commeth out of my mouth shall not turne againe voyde vnto me, but shall accomplishe my will, and prosper in the thing whereto I sende it.

12 And so shal ye go forth with ioy, and be led with peace: the mountaines and hilles shall sing with you for ioye, and all the trées of the fielde shall clappe their handes.

13 For thornes there shall growe Firre trées, and the Myrre trée in the stéede of bryers: and this shall be done to the praise of the Lord, and for an euerlasting token that shal not be taken away.

The Exposition vpon the. lv. Chapter of Esay.

Come to the waters all yee that be thirstie, and ye that haue no money, come, &c.

[Page] THE Prophet in the former Chapiters had euydentlye spoken of the Gospell of Christ, and of the benefites that come to his Church by it, nowe he earnestly calleth and exhorteth all men to heare the same, and by faith to receyue it, and not to hearken after other doctrines, whereby they cannot haue true comfort of conscience. What auayleth it, that Christ dyed for mankinde, and purchased great benefites for them, if they doe * not Beleeue it,Rom. 10. b. 9. Rom. 3. d. 22. nor shew themselues destrous to obtaine it. Come therefore (sayth he) to the waters. &c. By the Water to drinke, and by the Breade to eate, he meaneth the same water and bread that Christ speaketh of. Iohn. 4. & 6. VVhosoeuer (sayth he) shall drinke of the water that I shall gyu [...] him, Iohn. 4. b. 14 shall neuer thirst againe, but the water that I shall giue him, shalbe a foūtaine springing to euerlasting life. And again as touching the bread. Iohn. 6 I am the breade of life that discended from heauen. Iohn. 6. f. 91 If one eate of this breade he shall liue for euer. The Water and Breade then, wherevnto the Prophet in this place calleth, is Christ Iesus offered to vs in his Gospell. And by Wine & Milke he vnderstandeth the same thing. For there is none other foode, whereon our Soules can feede, but Christ & his Doctrine: in which are cōprehended al things, wherby we are nourished to euerlasting life. Here is to be noted, First, that God to this heauēly foode calleth not one nor two,Math. 11. d. 28 but * All, excepting no coū trie, no state, no kinde or degree of persons. Secondly, [Page] that he calleth thē, that be Thirsty, that is, such as long after it, or greatly desire it. He calleth not those,Luke. 18. b. 9 that * swell in trust and confidence of their owne worthynesse, and therefore thinke they haue small neede of Christ and hys Gospell. No, nor such as liue in * securitie and delight of worldly Pleasure:1. Thess. 4. a. 7 and therfore haue no care for the fauour of God nor desire of eternall life, but such he calleth, as haue feare of God in their consciences, and sence of his wrath against sinne. Thirdly, is to be obserued that he offerth these things Freely, without any respect of our * worthynesse,Ephe. 2. b. 8 and therfore sayth, Come and bye wythout mony.

Wherefore doe ye laye out any money for the thing that feedeth not. &c.

Vers. 2.

As God by his Prophet calleth his people to the liuely Water & heauenly Foode before mentioned, so doth he rebuke them, that they bestowe their cost, labour, & trauayle to attaine that, which in deede is no foode, and wherwith their Soules cannot be relieued, that is to saye, that they leaue the liuely fountayne of Gods mercie in Christ Iesu, and seeke after saluation by their owne works, or by ye obseruation of mens Deuises, Traditiōs, and Doctrines, wherwith God by his Prophet in another place doth protest,Esay. 29. d. 13. Math. 15. a. 9. that * They worship him in vaine.

Encline your eares and come vnto mee, take heede (I say) and your soule, &c.

[Page] That which before he vttered Figuratiuely, he speaketh nowe in plaine wordes, that is, that they should harken and giue dyligent eare vnto Hys doctrine, and not be ledde away by the Fantasies of men.Psal. 88. a. 4 2. Reg. 7. b. 12 For, sayth he, * I will make my euerlasting couenant with you. I once promised to Dauid my seruant, that of his seede I would bring forth a Sauiour of the worlde, by whome I woulde be reconcyled to all them, that beleeued in him, and that I would chose thē as my Sonnes and heires of euerlasting lyfe. This promise or couenaunt, that by my othe I confirmed,Rom. 11. d. 29. confirmed, I will * keepe and performe to you for euer. Cleaue therefore to my doctrine and swerue not from it.

Beholde,

Vers. 4.

I gaue him as a witnesse among the people, for a prince, &c.

This may be Literally spoken of Dauid; But prophetically it is ment of Christ,Iohn. 18. g. 37. Iohn. 3. b. 11 Apoc. 1. b. 5 whome he sayth he gaue to the people as a *witnesse, to Iustify the promise of his mercy made vnto them, as a Prince to gouerne and rule them with the direction of his Spirit, as a Teacher to instruct and lead them into all truth.

Loe,

Vers. 5.

thou shalt call an vnknowne people: and a people that had no knowledge, &c.

Esay prophecieth of the calling of the Gentiles,Math. 28. d. 19 Actes. 22. e. 21 Ephe. 2. d. 17. Mark. 16. e. 15 and sayth, that Christ by his Apostles shall *call that people, that neuer knewe him before, and that they shall gladly and readily runne after him, [Page] because of the comfortable and sweete Doctrine of the Gospell that he published.

Seeke the Lorde while he may be founde,

Vers. 6. 7.

and call vpon him, &c.

After the publishing of his mercie through the Messias and Sauiour Christ Iesu, he nowe exhorteth the Iewes, and in them all other to turne to God by earnest repentance, while his mercie and goodnesse is so freely offered. For if they stubburnly refuse,Math. 21. d. 43 Iohn. 12. e. 35 when God is neere at hande, and calleth to mercie, he will * afterwarde turne his face from them, and be so farre of in his displeasure, that he will not heare their prayers. God is sayde to bee Nigh, when by the Preachers and teachers of hys Gospell he calleth to repentance, and exhorteth to imbrace his mercie liberally and bountifully offered: And then to be Farre of, and hard to be Found when for theyr obstinacie, of his iustice, he turneth his eyes from them, and wil not heare their crying & complayning at all, as he threatneth in the first of this Prophete Esay. Esay. 1. d. 15. The reason which the Prophete vseth to mooue them to repentance, is the exceeding great * Readinesse and inclination of God to mercy and forgiuenesse,Psal. 144. d. 19 especially towarde all them, that with Sorrowfull and contrite hearts turne vnto him.

For thus sayth the Lorde,

Vers. 8. 9.

My thoughtes are not your thoughtes, &c.

I knowe, sayth God, you are all greedie of reuengement, [Page] and seeke for euery small offence to be wreaked, but I am not so. Your mercy is Wauering and mutable, but mine is Cōstant and perpetuall. You are merciful by Pangues and passions, but it is of my Nature and substance to be mercifull. Wherefore you may not measure my wayes and cogitations by your owne. Heauen and earth are not so farre distant, nor so farre vnlike, as your corrupt Nature, and mine is.

Lyke as the raine and snowe commeth downe from heauen,

Vers. 10. 11.

&c.

By this notable similitude is painted out ye truth, force, and efficacie of the promise of Gods mercie, which is the Gospel of our Lord and Sauiour Iesu Christ. The raine and snow commeth downe from heauē, not to be as an idle spectacle, or to return vp into the ayre agayne without vse or profite, but to moysten the earth and to make it * fruitfull.Heb. 6. b. 7. This is the vse wherevnto the prouidence of God hath appoynted it, and this doth it perfourme, whensoeuer it lighteth on grounde that is not altogether stonie and harde. Euen so is it with the Gospell of our Saluation by Christ, which proceded out of the mouth of God, and was promised by him from the beginning of the worlde, and was appoynted by his goodnesse not to be published,Colof. 1. b. 6 10 * in vaine, but so to fall & moysten the field of Gods Church, that it may be fertile, and in deed bring forth the fruit of remission of sinnes, Adoption into ye Children of God, Iustice before God and the world, and Assurance [Page] of euerlasting life.

This is the true and right vse of the Worde of God, and of his holy Gospell, whereby we are assured of his mercy. Neither is there any thing more certaine, than that it shall worke this effect, if it light not on heartes * harder than any stone,Luk. 8. a. 6. and such as through stiffenesse and want of fayth, will not receyue the Moysture of it.

And so shall you go forth with ioy,

Vers. 12. 13.

and be led with peace: the mountaynes, &c.

He numbreth here fiue kindes of fruites that shall spring of the doctrine of the Gospell.

The first is, that as Moyses led forth the children of Israell out of Aegypt: euen so shall Christ leade forth and deliuer the faythfull people of God, from the bondage of Sathan and all their spiritual enimies, to their exceeding great ioy and comfort.

The seconde, that he shall not onely leade them forth with ioy, but in peace also, and shall make them Quiet in conscience, and set them in such safety, that neither Trouble, nor Afflictiō, nor Death, nor Hell shall be hable to hurt them.

The thirde, that Mountaynes and Hilles, that is, all the creatures of God, and euen the verye Aungels in heauen shall triumph and reioyce for this our Deliuerance out of that thraldom wherinto we fell by the offence of our first father Adam.

The fourth, that the sweete dewe of the Gospell for Briers and Thornes, shall bring forth Firre & Mirre, and other fruitful trees, that is, for wicked, [Page] vniust, and naughtie persons, it shall make iust, good,1. Cor. 6. c. 11. and godly men. Thus sayth saint Paule, you were whoremasters, adulterers, wanton persons, worshippers of Images, but now you are washed, you are sanctified, you are iustified by the name of the Lorde Iesus Christ.

The fift, that the immortall prayse and glorie of God shall bee set forth in the Church among hys Saintes, for this his great Mercies.

The. 3. Sunday after the Epiphanie at Euening prayer.

Esay. 56.

A THus sayth the Lorde, Kéepe equitie, and doe right: for my sauing health shall come shortlye,Math. 3. c. 17. 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.Esay. 58. c. 13. 3 Then shall not the straunger which cleaueth to the Lord,Deut. 23. c. 7 say, Alas the Lord hath shut me cleane out from his people: neyther shall the gelded man say, Lo I am a drie trée.Sapi. 3. b. 14. 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:Iohn. 1. c. 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,Iohn. 8. c. and to be his seruantes, and all they which kéepe themselues that [Page] they vnhalowe not the sabbath, namely that they fulfill my B 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,3. Re. 8. c. 13 Math. 21. b. 15 Mar. 11. b. 13. Luk. 19 g. 46. 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,Iere. 12. b. 9. Ezec. 34. a. [...] 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,

Vers. 1.

and doe right: for my sauing health, &c.

THE Prophet in thys place declareth what God requireth at our handes,Luk. 1. g. 75. 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. [Page] 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,Rom. 13. c. 11 the narre *we should be to him in vertuous and godly lyfe.

Blessed is the man that doth this,

Vers. 2.

and the mans childe which keepeth, &c.

In accompting him *happie and blessed,Psal. 118. a. 1 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,

Vers. 3. 4. 5

saie, Alas, &c.

Straungers & Eunuches as appereth Deut. 23. were by the lawe excluded from certaine priuileges among the Iewes,Deut. 23. a. 2 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 [Page] 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.Ephe. 2. b. 12. 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,Act. 10. c. 34. * 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,Esay. 2. a. 3 that the offerings and Sacrifices of their [Page] godly and vertuous workes shall be accepted before him.

Come all ye beastes of the fielde,

Vers. 9. 10. 11 12.

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,Psal. 2. c. 10. Malach. 2. b. 7 but these are blinde and ignorant, and altogither without vnderstanding.Ezec. 33. a. 2 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,Iohn. 21. c. 15. Act. 20. f. 28. Mich. 3. d. 11. Mich. 3. b. 5 but they feede themselues, and through immoderate & greedy * Couetousnesse become as shamlesse dogges that neuer be satisfied, [Page] but alwaies crauing.1. Tim. 3. a. 2. Titus. 1. b. 6 1. Per. 5. a. 3. They should be * sober & giue * example to other of the feare of God and obedience to his worde when they are called to repentance. But they giue themselues to banquetting and with manifest contempt of GOD encourage one an other to surfetting and dronkennesse, and that with such obstinacie as though they beleeued there were no life after this. Therefore will God bring both vpon people and gouernours wylde beastes of the fielde to deuour them, that is, cruell and Bloudie enimies, that shall destroy them.

The. 4. sunday after the Epiphanie, at Morning praier.

Esay. 57.

THe righteous perisheth, and no man regardeth it A in his heart:Sap. 2. b. 10 good godly people are taken away, and no man considereth it, namely that the righteous is conueyed away from the wicked. 2 He conuneth into peace, and godly men rest in their chambers, and before the godly man goeth peace.Math. 12. d. 39 3 Come hither therefore ye charmers children, ye sonnes of the adulterer and the whore.

4 Wherein take ye your pleasure? vpon whome gape ye with your mouth, and bleare out your tongue? Are yée not children of transgression, and a féede of dissimulation?

5 Ye make your fier vnder the Okes,Eze. 16. b. 20. Esay. 65. a. 7. Iere. 7. a. 9 Deut. 18. b. 10 Eze. 20. e. 28. Leuit. 20. a. 2. and vnder all gréene trées, and ye offer children in the vallcis and dennes of stone.

6 Thy part shall be with the stonie rockes by the riuer, yea euen these shall be thy part: for there thou hast poured meate and drinke offering vnto them: shoulde I delight in [Page] that? 7 Thou hast made thy bed vpon high mountaines, thou wentest vp thither, and there thou hast slame sacrifices.

8 Behinde the doores and postes hast thou set vp thy remembrance, when thou hadst discouered thy selfe to another than me, when thou wentest vp and made thy bed wider, and with those Idolles hast thou made a couenaunt, and louedst their couches where thou sawest them.Eze. 16. b. 9. Osee. 12. a. 1 9. Thou wentest streight to kings with oyle and diuers oyntments, (that is) thou hast sent thy messengers farre of, and yet art thou fallen into the pitte. 10 Thou art wearie for the multitude of thine owne wayes, yet saydest thou neuer, There is no hope: thou hast had the life that thy handes wrought, and therfore thou art carelesse. 11 For whom wilt thou be abashed or feare, séeing thou hast broken thy promise, & remembrest not me, neither hast me in thine heart? Thinkest thou that I also will holde my peace as aforetime, that thou fearest me not? 12 Yea verily I will declare thy goodnesse and thy C workes, but they shall not profite thee. 13 When thou cryest, let thy chosen heape deliuer thée: but the winde shall blōwe them forth,Rom. 11. a. 2 and vanitie shall take them all away: neuerthelesse they that put their trust in me, shall inherite the lande,Esay. 40. c. 15. and haue my holy hill in possession. 14. And therefore thus he sayth, Make plaine, make plaine, and clense the streete, take vp the stumbling blockes out of the way of my people. 15 For thus sayeth the hie and excellent, euen he that dwelleth in euerlastingnesse,Esay. 66. a. 1. whose name is the holye one: I dwell hie aboue and in the sanctuarie, and with him also that is of a contrite and humble spirite doe I dwell, that I may heale a troubled minde, and a contrite heart.

16 For I chide not euer,Psal. 103. a. 9 and am not wroth without ende: but the blasting goeth from me, and is included in the body, and I made the breath. 17 I am wroth with him for his couetousnesse, I smite him, I hide [...] and am angrie, and he turneth himselfe and followeth the way of his owne [Page] heart.Luc. 15. a. 5 18 I haue séene his wayes, and I heale him, I leade him, and restore to him comfort, and to those that were sorie for him. 19 I make the fruites of thankesgiuing, that he may say,Ephe. 2. c. 14. Peace, peace, vnto them that are farre of, and to them that are nie sayth the Lorde, I make him whole.D

20 But the wicked are like the raging sea that can not rest,Esa. 48. d. 22. whose water fometh with the mire and grauell.

21 Euen so the wicked haue no peace, sayth God.

The Exposition vpon the .lvij. Chapter of Esay.

The righteous perisheth and no man regardeth it in his heart.Vers. 1. &c.

IN these two first verses the Prophet reprooueth the Negligence and dulnesse of the people in considering the worke of God, that is, when they see the good, godly, & righteous men, eyther cruelly slaine by Tyrannes, or otherwise dying by common death, they weigh not gods meaning and purpose, nor vnderstande what therby is pretended to come vpon the worlde. They thinke the wicked that liue longer, and remaine after them are happier than they. But God taketh them away, that they may not beholde and be pertakers of those miseries and heauie plagues, that he will bring vpon the wicked. Beholde, sayth God to good king Iosias, thou shalt be conueyed to thy graue in peace, 4. Re. 22. d. 20 that thine eies may not see all the euils [Page]that I vvill bring on this place.

The common sort thinke the death of the Godly is miserable,Vers. 2. but the Prophete here affirmeth that they departe from trouble and miserie of this life, and go to Peace in that place, where they rest in ease & quietnesse, as it were men in their Chambers safe from all trouble and daunger.Apoc. 14. c. 13. Blessed are they therfore that die in the Lorde, for they rest from their labours, but the wicked in their death are cursed, for that the worme of their conscience neuer dyeth.

Come hither therefore ye Charmers children, ye sonnes of the adulterer. &c.

Vers. 3. 4

In a good part of this Chapter following, the Prophete bitterly inueigheth agaynst the wicked that derided the worde of God and his Prophets, and gaue themselues to witchcraft, sorcery, Idolatry, and false worshipping of God,Dent. 18. c. 11. *contrary to his lawe and holy woorde. By Charmers children, and Sonnes of Adulterers, he vnderstandeth those, that delighted in charming, & the spirituall whordome of superstition and Idolatrie.

VVho is it, saith Esaias, against vvhome you so take pleasure in iesting & scoffing? whom doe you mocke? at whome is it, that you gape with your mouthes, & lill out your tongues? you thinke you doe this against me, and such other the Preachers and Prophetes of God, that he sendeth to call you from your wickednesse. But I will you to vnderstand, that they bee not agaynst vs, but agaynst [Page] God that sent vs.Act. 22. b. 8. Zach. 2. c. 8. *It is God that you contemne and mocke in vs. It is God agaynst whome you gape and lyll out your tongues. You will seeme to be the people of GOD, but all thys reproch of your scorninges lyghteth vpon hym. You wyll chalenge to be of hys Church, and of the number of them that worshippe him, and yet his worde and doctrine is it against which you shewe al this dispite. You will seeme to be good and godly, but you are in deede transgressors, hypocrites and dissimulers, giuing the name of Gods true worship to your superstition and Idolatrie.

You are not contented to followe the prescript of my holye worde,Vers. 5. commaunding you to sacrifice and doe worshippe to me before the * Arke in the Temple,Exod. 25. b. 22 Exod. 29. g. 42 but you seeke straunge wayes of worshypping, 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.Vers. 6. 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.

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Thou,

Vers. 7

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,Vers. 8. 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.Vers. 9. 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.Vers. 10. 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 [Page] labours, I haue done. Whome hast thou feared in all this thy traueyle?Vers. 11. 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,Vers. 12. 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.Vers. 13. 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,

Vers. 13.

&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,

Vers. 14.

make plaine, make plaine. &c.

As the Prophete here particulerly respecteth the comfort of the faythfull in his time, so he especiallye [Page] 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,Esay. 62. d. 10 Math. 3. a. 3 Luk. 3. a. 4 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, selfloue, 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.Vers. 15. 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,Psal. 102. b. 9. but with the spirite of my comfort will I relieue them.Vers. 16. 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.Vers. 17. I am wroth with them for the tyme, and punish them for their couetousnesse and other offences,Psal. 88. e. 33 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.Vers. 18. 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,Deut. 32. f. 39. 1. Sam. 2. a. 6. Vers. 19. and make glad those that be sorrowfull in their behalfe. I will woorke the [Page] 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.Vers. 20. 21. 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 shalbe 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,Ezech. 3. c. 14. 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?Math. 9. d. 14. we put our liues to straytnesse, and thou regardest it not?

4 Beholde when ye fast,Esay. 1. b. 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,Zach. 7. a. 5. 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 [Page] that be called fasting, or a day that pleaseth the Lorde?

6 Doth not this fasting rather please me,Deut. 15. a. 3 That thou lose B the wicked bandes, that thou take of the ouer heauie burthens, that thou let the oppressed go free, and breake all maner of yoke?Eze. 18. b. 16. Math. 25. c. 35 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 frō thine owne flesh.Luk. 11. d. 41. 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.Prou. 21. b. 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?Zach. 7. b. 9. Math. 5. b. 7 10 If thou hast compassion vpon the hungrie, and refreshest the troubled soule: then shall thy [...]ht spring out in the darkenesse, and thy darkenesse shall be as the noone day. 11 The Lorde shall euer be thy guide,Iohn. 4. c. 14. and satisfie the desire of thine heart in the C 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.Esay. 56. a. 2. 13 Yea if thou turne thy féete from the sabbath, D 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.

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The Exposition vpon the .lviij. Chapter of Esay.

Crie now as loude as thou canst, & leaue not of, lift vp thy voice, &c.

Vers. 1.

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,1. Tim. 5. d. 20 2. Tim. 4. a. 2. Ier. 48. b. 10 but * vehemently, earnestly, yea, and continually. For of all other, Hypocrites that stand in opinion of their owne iustice, are most * difficultly reclaymed,Io. 9. g. 40. and most hardly brought to the acknowledging and confessing of their owne wickednesse, without which they can neuer truely repent.Vers. 2. 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:Vers. 3. 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 [Page] 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.Vers. 4. Fasting is good, if it be vsed as an outward testimonie of that* earnest repentance and sorowe for your sinnes,Ioel. 2. c. 12. Ionas. 3. b. 5 that inwardly is in deede in your heartes. But if you trust in the worthinesse thereof,Ro. 9. g. 31. 32. 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,Math. 12. a. 7. 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,Vers. 5. and in your heartes haue nothing but fiercenesse and crueltie?

Doth not this Fasting rather please mee, That thou lose the wicked bandes, &c.

Vers. 6

After God hath discouered the hypocrisie of his people, he now sheweth what ye right Fast is, that he delighteth in? and what the true meanes is to [Page] procure hys Fauour, which he noteth in twoo poyntes.Esa. 1. e. 17 Mich. 6. c. 8. 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.Vers. 7. The other poynt is mercie and * liberalitie to the poore and needie,Luc. 14. c. 13 1. Iohn. 3. c. 17. 1. Tim. 6. d. 18. Tob. 4. b. 7. 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,

Vers. 8. 9.

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:Psal. 111. b. 8. who of his mercie will accept it. Fourthly, God shall embrace them, and saue them harmelesse in * all their necessities.Tob. 4. b. 10. Psal. 40. a. 1. Esay. 65. d. 24.

Fiftly, God will heare their prayers, and be * ready [Page] whensoeuer they call vpon him.

If thou layest awaye from them thy burthens,

Vers. 9.

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.Vers. 10. 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▪ Vers. 11. 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▪ Vers. 12. Yea, thou shalt so grow in welth as thou shalt not onely aduance thine owne decayed familie and kindred, but to the benefite of the common weale repaire Places and Waies wasted & fallen to ruine, and so haue the name of the restorer of thy stocke and Countrie.

Yea, if thou turne thy feete, from the sabbath,

Vers. 13. 14.

so that thou doe not the thing, &c.

As the Iewes fasted, so did they keepe the Sabbath day, that is, Externally, and in way of hypocrisie, not rightly, and as God appointed. Therefore he doth here also teach them the true maner of solemnising his holy day.Exod. 35. a. 1. The * Sabbath was ordained [Page] that they should learne to doe she will of God,Exod. 31. c. 14. Leuit. 16. g. 30 Esay. 56. a. 2 Act. 13. e. 14. 1. Cor. 16. a. 2. to walk in his way, and to * heare and reade his worde. But they solowed their owne will, they walked in their owne way, they harkened to their owne deuises, wherfore, sayth God, if thou follow not thine owne will, if thou walke not in thyne owne wayes, if thou harken not to thyne owne deuises, but giue glorie vnto my name: then shalt thou keepe an acceptable Sabbath in my sight, then shalt thou through peace and quyetnesse of cō science delight in the Lorde. Then will Iaduance thee aboue other kingdomes of the earth. Then will I feede the with the fruites of Iacobs heretage, that is, with all those blessings that are to come by the promysed [...]eede and Sauiour of the Worlde.

The 5. Sunday after the Epiphanie, at Morning prayer.

Esay. 59.

BEholde the Lordes hande is not so shortened that it A can not helpe,Esay. 50. a. 2. Num. 11. a. 2. Iere. 5. b. neyther is his eare so stopped that it may not heare. 2 But your misdeedes haue seperated you from your God, and your sinnes hide hys face from you, that he heareth you not.

3 For your handes are defiled with bloud,Esay. 1. d. 15. and your fingers with vnrighteousnesse: your lippes speake leasings, and your tongue setteth out wickednesse.

4 No man regardeth righteousnesse, and no man iudgeth truely: euery man hopeth in vaine things, and imagineth [Page] deceipt, conceyueth wearinesse,Iob. 15. d. 35. Psal. 7. b. 15. and bringeth forth euill.

5 They bréede Cockatrice egges, and weaue the Spiders webbe, who so eateth of their egges, dyeth: but if one treade vpon them, there commeth vp a Serpent.

6 Their webbe maketh no cloth, and they may not couer them with their labours: their deedes are the déedes of wickednesse, and the worke of robberie is in their handes.

7 Their féete runne to euill,Prou. 1. c. 16. Psal. 5. d. 6 Rom. 13. b. 15. and they make haste to shed innocent bloud: their counsels are wicked counsels, harme and destruction are in their wayes.

B 8 But the waye of peace they knowe not, in their goings is no equitie: their wayes are so crooked, that whosoeuer goeth therein knoweth of no peace.

9 And this is the cause that equitie is so farre from vs, and that righteousnesse commeth not nigh vs: we looke for lyght,Deut. 28. d. 29 Iohn. 12. c. 40. loe it is darkenesse: for the morning shyne, sée, we walke in the darke. 10 We grope like the blinde vpon the wall, we grope euen as one that hath none eyes, we stumble at the noone day, as though it were towarde night in the falling places, lyke men that are halfe dead.

11 We reare all like Beares, & mourne still like Doues: we looke for equitie, but there is none: for health, but it is farre from vs. 12 For our offences are many before thée, C and our sinnes testifie against vs: yea we must confesse that we offende, and knowledge that we doe an [...]sse.

13 (Namely) transgresse and dissemble against the Lorde and fall away from our God, vsing presumpteous and [...]rayterous imaginations, & casting false matters in our hearts.

14 And therefore is equitie gone aside,Ose. 4. a. 1. and righteousnesse standeth farre of, truth is fallen downe in the stréete, and the thing that is plaine and open, may not be shewed.

15 Yea the truth is taken awaye, and he that refrayneth himselfe from euill, must be spoyled: when the Lorde saw th [...]s, [...] displeased him fore that there was no equitie.

[Page] 16 He sawe also that there was no man righteous, and he wondred that there was no man to helpe hym: wherefore he helde him by his owne power, and he sustayned hym by his owne righteousnesse.Ephe. 6. b. 11 1. Thes. 5. a. 8. 17 He put righteousnesse vpon him for a breast plate, he set the helmet of health vpon his head: he put on wrath in the steade of clothing, and tooke iealousie about him for a cloke. 18 Euen as when a man goeth forth wrathfully to recompence his enimies, and to be auenged of his aduersaries, he will recompence and reward the Ilands.

19 They shall feare the name of the Lorde from the rysing of the sunne, and his maiestie vnto the going downe of the same: for he will come as a violent water streame which the winde of the Lorde hath moued.

20 But vnto Sion there shall come a redéemer, and vnto them in Iacob that turne from wickednesse,Rom. 11. d. 26 Psal. 13. a. sayth the Lorde. 21 I will make this couenant with them (sayth the D Lorde:) My spirite that is vpon thée, and the wordes which I haue put in thy mouth, shall neuer go out of thy mouth, nor out of the mouth of thy chylders children, from this time forth for euermore worlde without ende, sayth the Lorde.

The Exposition vpon the lix. of Esay.

Beholde, the Lords hand is not so shortened,

Vers. 1. 2.

that it cannot helpe, &c.

IT is no doubt but the Prophet doth in all this Chapiter answere the cogitations of the wycked hypocrites mentioned in the Chapiter before: which did impute the calamitie [Page] that God had sent vpon them, not to their owne sinnes,3. Reg. 8. d. 35. Iudith. 5. c. 18. Lamēt. 3. e. 42 as they * should haue done, and so bene moued to repentance, but to the great seueritie and sharpenesse of almightie GOD towarde them. Therfore the Prophet here sheweth that God lacketh in himselfe neyther Power, nor Will to helpe them, but that he is hindered and stayed by their naughtinesse and wicked life: which at large he reciteth.Vers. 3. Esay. 1. b. 15. First he chargeth them with * Bloud, Crueltie, violēce and Extortion, which is to be thought to haue beene both in Magistrates and priuate persons.Esa. 9. b. 15. 16 Secondly, with * vntruth, Falshoode and Lying, as well in doctrine by their Priests & false Prophets, as by other in contractes & bargaines. Thirdly,Vers. 4. with vnrighteousnes, and Corrupt iudgment through hatred, loue or briberie. Fourthly, that they put their trust in vanitie, craftie deuises, and wicked doings.

They breede Cokatrice Egges,

Vers. 5.

and weaue the Spiders webbe, who so eateth, &c.

By this figuratiue Speech he reproueth the studies, endeuours, and workes of the wicked, which all are eyther as Cockatrice Egges * poysonous and hurtfull,Psal. 13. a. 5 Rom. 3. c. 13. either as Spiders Webbes vnder a faire shew, Vaine, and vnprofitable. If a man vse their counsayles, thinking them to be good, they shall worke him destruction, euen as the Egges of a Cockatrice to him that eateth them. If a manne any way touch them, he shall be in daunger of the poysonous infection that commeth of them. Therfore [Page] the best way is to shun their Companie.Vers. 6. The Spiders webbes although they be finely and artificially wrought, yet serue they to no vse, neyther can men make any garment of them wherewith to couer them from the weather. So the counsailes of the wicked, thoughe they seeme neuer so finely deuised,Ier. 49. b. 7. yet are they * vnprofitable, & wyll helpe a man nothing at all.

Their deedes are the deedes of wickednesse,

Vers. 6. 7.

and the worke of robberie, &c.

By these words that folow, it may well be gathered what he ment by ye former figuratiue Speech. For,Psal. 13. a. 7 Prou. 1. b. 11 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,

Vers. 8.

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,

Vers. 9.

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 [Page] 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.Iudic. 1. a. 7. 1. Reg. 15. g. 33. Colos. 3. d. 25. 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,Eccle. 11. b. 16. that is, aduersitie and certaine token of his heauy displeasure.Vers. 10. 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,Vers. 11. 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,Gen. 27. e 34. 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.Iob. 8. b. 13.

[Page]

For our offences are manye before thee,

Vers. 12.

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.Vers. 13. 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.Vers. 14. That Iudgement and righteousnesse was gone farre from them, because truth and equitie was cleane ouerthrowne, and could take no place among them.Vers. 15. 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,Gen. 19. b. 9. was in * daunger to be spoyled. Which great enormitie was vnto the Lorde very vnpleasant.

He sawe also that there was no man righteous,

Vers. 16.

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 [Page] 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.Vers. 17. 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,Vers. 18. 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, Vers. 19. 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,Colos. 1. b. 13 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.2. Cor. 1. d. 20 *For in him and by him all particular promises tooke their effect.

But vnto Sion there shall come a redeemer,

Vers. 20.

and vnto them in Iacob, &c.

[Page] 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. Rom. 11. d. 26. 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,Psal. 129. b. 8. Titus. 2. c. 14. wherewith they were before ouerwhelmed.

I wil make this couenant with them (sayeth the Lorde:)

Vers. 21.

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,Esay. 54. b. 10. Iere. 31. f. 33 Heb. 10. c. 16. Psal. 88. d. 29. 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 [Page] couenant with his elect, and an vnfallible token of his true Church.

The 5. Sunday after the Epiphanie, at Morning prayer.

Esay. 64.

A [...] That thou wouldest cleaue the heauens in sunder and come downe, that the mountaines might melt away at thy presence. 2 Lyke as at an hote fyre, and (that the malicious might boyle avvay) as the water doth vpon the fire: whereby thy name might be knowne among thine enimies, and that the Gentiles might tremble before thée. 3 When thou wroughtest wonderous straunge workes, we looked not for them: thou camest downe, and the hilles melted at thy presence.

4 For [...]ite the beginning of the worlde it hath not bene heard or per [...]y [...]ed, neyther hath any eye séene another God1. Cor. 2. a. 9. [...] thée, which duest so much for them that put their trust in thée. 5 Thou helpest him that doth right with chearefulnesse, and them that thinke vpon thée in thy wayes: but [...], thou hast [...] angrie, for we offended, and haue bene euer in sinne,Rom. 3. d. 24. Psal. 14. b. 11. though the worlde haue cleaued to them, yet shall we be saued. 6 We are all as an vncleane thing, and all our righteousnesse are as filthy ragges: we fall euersec [...] as the leafe, for our sinnes carie vs away lyke the B winde. 7 There is no man that calleth vpō thy name, that standeth vp to take holde by th [...]: therefore hydest thou thy [...] from vs, and consumest vs, because of our sinnes.

8. But [...],Rom. 9. c. 20. O Lorde, thou father of oures, we ar [...] thy clay, and thou act our potter, and we all are the worke of thy I. & Be not to sore displeased O Lord, and kéepe not [Page] our offences to long in thy remembrance: but consider that we all are thy people.Psa. 79. a. 9. Iere. 10. d. 24 Mich. 3. c. 12. 10 The Cities of thy Sanctuarie lye waste, Sion is a wildernesse, and Hierusalem a desert.

11 Our holy house which is our beautie where our fathers praised thée is brent vp: yea, all our commodities and pleasures are wasted away. 12 Wilt thou not be intreated O Lorde, for all this wilt thou holde thy peace, & scourge vs so sore?

The Exposition vpon the. 64. Chapter of Esay.

O that thou wouldest cleaue the heauens in sunder and come downe,

Vers. 1

&c.

THis Chapiter is a parcell of that matter that was conteined in the former. For from the seuenth verse of the .lxiij. Chapiter vnto the ende of this, is a Prayer made by Esaias for ye people, to vse in time of their grieuous affliction,Iere. 13. c. 18. Iudith. 8. c. 14. Dan. 9. a. 3 in which they are taught with how great *humblenesse and sorrow of hart they should confesse their sinnes, for which, that Plague was se [...]t. Secondly, at whose handes they should looke for deliuerance:Esay. 43. b. 11. Ose. 13. b. 4. Math. 11. d. 28 Psal. 77. a. 7. that is, *at Gods hande alone. Thirdly, how they should comfort themselues and *strengthen their faith, with the Memory of those wōderful actes, that God had done for them and their fathers before time. In this place they breake out to an earnest wishe. Oh, say they, that thou wouldest [Page]cleaue the heauens in sunder, and come downe, when our fathers were oppressed in Aegipt, though they looked for no such goodnesse at thy hande, yet thou diddest vouchsafe to come *downe from heauen to delyuer them,Exod. 3. b. 8. and that with so great Maiestie and Terrour through thy wonderfull works, that thy name was known and dreadfull, not only to thine own people *but also to thine enimies,Iosu. 2. b. 9. Exod. 13. d. 18. Psa. 77. f. 51. whom thou didst mightily consume. In the *Desert also thou wast continually with them to defende them. And when thou purposedst to publish thy law vnto vs, thou camest downe from Heauen with so great Maiestie of thunder and lightning, that as water boyleth and consumeth ouer the fyre: so did the Mountaine *Sinai seeme to melt away being in a great smoke with thy presence.Exod. 19. d. 18. Deut. 4. b. 11. O that thou wouldest now doe the like in working our deliuerance, that thy name might be knowne, and thy Maiestie feared, euen among the myghtiest of thyne enimies, &c.

The rest of the Chapiter folowing is plaine and easie to be vnderstanded.

The Sunday called Septuagesima at Morning prayer.

Genes. 1.

IN the beginning God created heauen and earth. [...] 2 And the earth was without fourme,Act. 14. c. 15. Psal. 33. a. 6. Eccle. 18. a. 1. Heb. 11. a. 3. and [...] boyde: and darkenesse (vvas) vpon the face of the déepe, and the spirite of God moued vpon the face [Page] of the waters. 3 And God saide. Let there be light: and and there was light. 4 And God saw the light that it was good: and God deuided the light from the darknesse.

5 And God called the light day, and the darkenesse night: and the euening and the morning were the first day.

6 And God saide, Let there be a Firmament betwéene the waters,Psal. 136. a. 6 and let it make a deuision betwéene waters and waters. 7 And God made the Firmament, and set a deuision betwéene the waters which (vvere) vnder the firmament,Psal. 33. b. 8 and the waters that (vvere) aboue the firmament: and it was so. 8 And God called the firmament heauen: and the euening aud the morning were the second day.

9 And God sayde,Psal. 148. a. 4 Let the waters vnder the heauen be gathered togither into one place, and let the drie lande appeare: and it was so.Psal. 33. a. 7 10 And God called the drie lande the earth, and the gathering togither of the waters called he the seas: and God sawe that it was good.

11. And God sayde, Let the earth bring forth budde and gréene hearbe apt to séede, and fruitfull trées, yéelding fruite after his kinde, which hath séede in it selfe vppon the earth: and it was so. 12 And the earth brought forth gréene herbe apt to séede after his kinde, and trée yelding fruit, which had séede it in selfe after his kinde. 13 And God saw that it was good. And the euening and the morning were the third day

14 And God sayde,Psal. 136. b. 7. Deut. 4. b. 10. Let there be lights in the firmament of heauen, that they may deuide the day and the night, and let them be for signes and seasons, and for dayes and yeares.

15 And let them be for lights in the firmament of the heauen, that they may giue light vpon the earth: and it was so.

16 And God made two great lightes: a greater light to rule the day, and a lesse light to rule the night, and (he made) starres also. 17 And God set them in the Firmament of the heauen, to shine vpon the earth.

18 And to rule the day and night, and to make difference [Page] betwéene the light and the darkenesse: and God saw that it was good. 19 And the euening and morning were the fourth day.Iere. 31. d. 20 And God sayde, Let the waters bring forth moouing creature that hath life, and foule that may flie vpon the earth in the open firmament of heauen.

12 And God created great whales, and euery liuing and mouing creature, which the waters brought forth after their kind, and euery fethered foule after their kind: and God saw that it was good. 22 And God blessed them, saying, Be fruitfull, and multiplie, and fill the waters of the sea, and let foule multiplie in the earth. 23 And the euening and morning were the fift day. 24 And God sayde, Let the earth bring forth liuing creature after his kinde, cattell, worme, and beastes of the earth after his kind: and it was so.

25 God made the beast of the earth after his kinde, and cattell after his kinde, and euery thing that créepeth vpon the earth after his kinde: and God sawe that it was good.

26 God sayde,Colos. 3. b. Let vs make man in our Image, after our likenesse, and let them haue rule of the fishe of the sea, and of the foule of the ayre, and of cattell, and of all the earth, and of euery créeping thing that créepeth vpon the earth.

27 So God created man in his owne Image, in the Image of God created he him,1. Cor. 11. a. 7. Math. 19. a. 4. Eccle. 17. a. 1 male and female created hée them. 28 And God blessed them, and God sayd vnto them, Be fruitfull, and multiply, and replenishe the earth, and subdue it, and haue dominion of the fishe of the sea, and foule of the ayre, and of euery liuing thing that mooueth vpon the earth. 29 And God sayde, Beholde, I haue giuen you euery hearbe bearing séede, which is in the vpper face of all the earth, and euery trée in the which is the fruite of a trée bearing séede, (that) they may be meate vnto you.

30 To euery beast of the earth also, and so euery birde of the ayre, & to euery such thing that créepeth vpon the earth, which doth liue, I haue giuen euery gréene herbe for meate: [Page] and it was. 31 And God sawe euerye thing that he had made: and beholde, it was excéeding good. And the euening and the morning were the sixt day.

The Exposition vpon the first Chapter of Genesis.

In the beginning GOD created heauen and earth,

Vers. 1.

&c.

THis booke is called Genesis, because in the very first entrāce therof by the course of sixe dayes worke is declared the Beginning, Creation, and as it were, the first Natiuitie of heauen and earth, and all thinges therein conteyned, by the mightie worde and wisedome of God made and framed of Nothing. Which the Spirite of God mooued his faythfull seruant Moyses to do, thereby as well to refell that generall and grosse errour of the Idolatrous Gentiles throughout the whole worlde, which gaue themselues ouer to the * worship and seruice,Ro. 1. c. 23. 25. Esay. 45. a. 7. Psal. 148. c. 12 Psal. 82. d. 17 Iosu. 2. b. 11. eyther of common and base creatures, either of false and vainely deuised Gods: As also to *shew that the God of Israel was the Onely, True, and Almightie God, maker of Heauen and of Earth, and all the partes thereof.

In that he sayth: In the beginning God made heauen and earth, &c. we haue to learne, First that the worlde is * not of euerlasting Continuance,2. Pet. 3. b. 10. as [Page] some vaine Philosophers haue taught,Heb. 1. c. 11. but that being made by God, certainely it had a beginning, and euen as certainely shall in due time haue an ende.Psa. 102. d. 26 27. As it is sayde, Psal. 102. In the beginning, O Lorde, thou lay dest the foundation of the earth, and the heauens be the workes of thy fingers, They shall perish, but thou shalt continue for euer, &c. Secondly, that it was not made of it Selfe, by Chaunce, or otherwise, as Democritus dreamed, but by the workemanship of some other beside it selfe. Thirdly, that it was made by God, that therby we might be admonished of his great Wisedome, Power, and goodnesse towarde Mankinde, to whose vse principally these things might seeme to be framed. Fourthly, that it was made of nothing, and therefore we may not Imagine as some wickedly haue done, that there was a Matter whereof the world was made coeternall with God himselfe before all Beginning.

And here it is to bee wished that all Christian heartes would enter into a perfect Consideration of this Worke of God in Creating of the world, so that when they looked vp into heauen and sawe the Sunne, the Moone, the Planets, the Starres, and all the furniture thereof keeping their orders and courses, they woulde thinke earnestly wyth themselues, that they sawe the meruelous workemanship of God their heauenly Father, Maker, and Creator of all things. And when they consider the Ayre, the Water, the Earth, and all things therein conteyned in their kindes and places and [Page] offices distincted, that they woulde Remember the same was made by the same our God and gracious Lorde to the vse of vs mortall men. By this meanes should they discende from the faith of their Creation,Sap. 11. d. 25 1. Pet. 5. b. 7. Sap. 6. b. 8. Psal. 35. b. 7 to the fayth and beliefe of Gods diuine * Prouidence and tender Loue and care that hee beareth toward mankinde, which in all afflictions is the most assured stay and comfort.Esay. 12. b. 4 Psal. 8. a. 4. Psal. 104. a. 2. This did Dauid to his great consolation, as well in the eight Psalme, as in the. 104. and many other.

And the spirite of GOD mooued vpon the face of the earth,

Vers. 2

&c.

The confused Heape of heauen and earth was without shape, vnperfect, and darke, and yet not vtterly deade, but was indued with the strength of Gods spirite, and so made liuely to continue vnto the worldes ende.

And GOD sayde, Let there be light:

Vers. 3

and there was light.

We may not here conceyue that God hath any corporall Voyce, or such maner of Speach as doth proceede by tongue, and lippes, from mortall men. For to Speake, in God, is nothing, but with an assured and effectuall will, to determine with himselfe, and to doe that he hath determined. We haue here to learne also that all thinges were made by the mightie power of Gods worde, that is to say, by the Wisdome, Purpose, and Counsaile of God, which was Christ Iesu, the seconde person in Trinitie, [Page] as saint Iohn doth expounde it in his Gospel. In the beginning (sayth he) was the VVorde, Iohn. 1. a. 1. and the VVorde was with God, and God was that VVorde. The same was in the beginning with God, and all things were made by it. &c.

And God saw the light that it was good:

Vers. 4.

and God deuided the light, &c.

This maner of Iudgement God giueth of all things that he made, he sayth not, God sawe that they were pleasant, beautifull, and faire, but that they were * Good.Eccle. 39. e. 34. Whereby we may learne that God did not so much respect his owne glorie in the fairenesse of his workes, as he did the benefite and and Commoditie of Mankinde to whose vse he made them.

Let there be a Firmament betweene the waters,

Vers. 6. 7. 8. 9. 10.

and let it make a deuision, &c.

Let there be a Firmament, that is, as the Hebrue speaketh. A Stretching out or a Setting abroad betweene waters and waters. Vnto thys maner of speaking the Scripture often alludeth, as Esay. 42.Esay. 42. a. 5. He that made the heauens and spreade them abroad, Esay. 40. e. 22 &c. And in the 40. Chapiter. He spreadeth out the heauens as a couering, he stretcheth them out as a Tent to dwell in, &c. Psal. 104. a. 3. And Psal 104. He stretcheth out the heauens as a Curtaine. Wherefore it maye well be gathered that this Firmament is nothing but a large Stretched out space betweene waters and waters, betweene waters aboue, and waters [Page] beneath, and such as we see betweene the clowdes which are the vpper waters, and the Sea and Ryuers which are the neather waters by Gods ordinaunce gathered into their appointed places. All that is aboue vs is deuyded into two partes, the one called Aether, which is the vpper part of the Firmament wherein the Starres & Planets are, the other called the Aire, 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,Act. 14. c. 17. 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,Gene. 7. d. 21. and in sending vnseasonable weathering to take from vs the fruites of the earth.Sap. 10. a. 4 Eccl. 40. b. 10

Let the earth bring forth budde & grene hearbe apt to seede,

Vers. 11. 12

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 [Page] God sending the same to the Reliefe of his creatures. For the sweet cōfort of this place, read Psal. 104.Psa. 104 b. 14 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,

Vers. 14. &c.

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,

Vers. 25.

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 [Page] the punishment of Mankinde, as it may very well * appeare by sundrie of the Plagues of Aegipt, 1. Exod. 8. a. 3 16. 18. 19. wherein he vsed these things for his instruments.

And God sayde,

Vers. 26.

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 [Page] of any other part of the worlde. And further to declare the Dignitie of man,Gen. 5. a. 1. He was made according to the * Image of God:Colos. 3. b. 10 whereby we maye not thinke,Gen. 9. a. 6. 1. as some wicked heretikes haue done, that God hath a like proportion of body,Cor. 11. b. 7 as we see man to haue.Eccle. 17. a. 6. 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,1. Cor. 15. f. 45 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,Ro. 7. d. 23. 24 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. Heb. 13. a. 4. Honorable in all persons is VVedlock and the bedde vndefiled, but VVhooremaysters[Page]and Adulterers God will iudge.

God sawe euery thing that he had made and beholde they were exceeding,

Vers. 31.

&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.Exod. 20. b. 11 2. And in the seuenth day God ended his worke which he had made.Deut. 5. b. 14. And the seuenth day he rested from all his worke which he had made.Heb. 4. b. 4. 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 [Page] 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.1. Cor. 5. f. 45. 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 compasse [...]h the whole lande of Hauilab, where there is golde.

12 And the golde of the lande is very good.Eccle. 24. d 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 gardē 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 [Page] 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,1. Cor. 11. b. 9. made he a woman, and brought her vnto the man.

23 And man sayde,Math. 19. a. 5. This is nowe bone of my bones, and fleshe of my flesh,Marc. 10. a. 7. 1. she shall be called woman, bicause she was taken out of man.Cor. 11. a. 8. 24 For this cause shall man leaue his father and his mother,Ephes. 5. c. 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,

Vers. 1.

&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 o [...]ght to moue men to bee thankefull vnto God for so great and vnestimable Benefites,Math. 5. b. 16. 1. and to *Cor. 10. g. 31 doe all things to his Honour [Page] 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, 1. Reg. 1. a. 3. it is ment he is the Lord and maker of all Creatures,Esay. 1. f. 24 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,

Vers. 2.

&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 o [...]ely, but that it is the finger of God, and his gratious Prouidence, that wo [...]eth cōtinually in them.Act. 17. f. 28. By him, saith Saint Paule, wee haue our Being, Heb. 1. a. 3. we Liue, and we Mooue. And to ye Hebr. Sustayning all things by the worde of his power.

[Page]

And God blessed the seauenth day and sanctified it:

Vers. 3.

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,

Vers. 5.

&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.2. Thes. 3. c. 10 1. And yet must he not so trust in his worke and labour as though it coulde be of any force,Tim. 5. c. 17 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 [Page] both to go togither, Mans painefull labour, and Gods gracious working.

The Lord also did shape man of the dust of the Grounde,

Vers. 7.

&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,Iob. 10. b. 9. Psal. 102. c. 14 Gen. 18. d. 27. Sapi. 10. a. 2. Tob. 8. b. 8. 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,Eccle. 10. a. 9. 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,

Vers. 8. 9.

&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 [Page] 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,Gen. 3. c. 17. 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,

Vers. 10. &c.

&c.

Forsomuch as the Riuers that beare those names at this day, and flowe into the partes here [Page] 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,

Vers. 16. 17

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 Cō dition, and therefore commaunded him vnder a great paine not to taste of this fruite. Augustine [Page] 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,Leuit. 22. b. [...]. Heb. 2. a. 2. innocencie, felicitie, immortalitie, and the * euill of disobedience, sinfulnesse, miserie, and death.

And the Lorde sayd,

Vers. 18.

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. 1. Cor. 7. a. 2 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 [Page] 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,

Vers. 24.

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,Math. 19. a. 5. Marc. 10. a. 7. Ephe. 5. g. 31. 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,Math. 19. a. 9. that VVhosoeuer is separated from his wyfe, sauing for fornication, and marieth another, committeth adulterie.

The sunday called Sexagesima, at Morning prayer.

Genesis. 3.

[Page] ANd the Serpent was subtiler then euery beast of the fielde which the Lorde God had made, and he A saide vnto the woman:VVisd. 2. d. 4. 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,2. Cor. 11. a. 3 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 s [...] 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 [...]ate, and B 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 C [Page] 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 (shalbe) 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 commaū 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 ski [...]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 [...]efore the Lorde God sent him forth from the garden of Eden▪ 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.

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The Exposition vpon the .iij. Chapter of Genesis.

And the Serpent was subtiler then euery beast of the fielde,

Vers. 1.

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 I [...]strument to deceaue man, and Seduce him frō 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,3. Reg. 22. c. 21 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.Num. 22. c. 2 [...] And if it shall seeme [Page] 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,

Vers. 4.

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 [Page] vnto his people,Act. 20. f. 29 Math. 13. d. 28 Gal. 3. a. 1. Gal. 1. b. 6. 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, frō 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: Deut. 5. a. 8. Exod. 20. a. 4. Leuit. 26. a. 1 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▪ Math. 26. c. 27 Marc. 14. c. 23 1. Cor. 11. f. 25. Luk. 22. b. 17. 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▪ Heb. 10. c. 14. 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.

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Then the eyes of them both were opened and they knewe that they,

Vers. 7. 8.

&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 opē there eyes that they might turne from darkenesse to light. Act. 26. d. 18. Secondly, our eyes are opened by Affliction and Trouble to descend & looke into our owne bosomes, and see and Confesse what we are.Esay. 28. c. 19. For trouble and vexation (sayth the scripture) gyueth vnderstanding, as it appeareth in the example of the * prodigall sonne.Luk. 15. d. 18. 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,1. Reg. 15. d. 20 and flye vnto God for remedie,Luk. 5. b. 8. * 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.

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And Adam and his wife hid themselues from the presence of the Lord,

Vers. 8.

&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.Psal. 138. b. 7 And lastly, when he Can not escape,Ionas. 1. a. 3 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,

Vers. 9.

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,

Vers. 14. 15.

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 [Page] 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, Osee. 13. d. 14. 1. Iohn. 3. b. 8. 1. Cor. 15. g. 55 * 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,

Vers. 16

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,1. Tim. 2. d. 15. that both * hir soule may be saued, and the Propagation and increasing of mankinde not hindered thereby. God [Page] 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,2. Cor. 11. a. 3. thereby to Satisfie hir owne lust and affection.

Vnto Adam he sayde,

Vers. 17.

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.1. Tim. 2. d. 14▪ For Adam (as saint Paule sayth) was not seduced, but woman was [...]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,1. Reg. 15. b. 9. 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,

Vers. 17. 18▪

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 [Page] 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,Psa. 106. d. 34 Gene. 13. b. 10 for that Gods iust iudgement for our offences will not suffer the labours of our hands to prosper with vs.

For dust thou art,

Vers. 19.

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,1. Cor. 15. c. 22 Rom. 5. d. 12. 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 that felicitie that is * purchased for vs by Christ Iesus our seconde Adam. Rom. 5. b. 11. 15. 17. 18. 19. 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,

Vers. 22.

beholde this man is become as one of vs in knowing good, &c.

[Page] 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,

Vers. 23.

&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,

Vers. 24.

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 [Page] 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.

[Page] 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 D 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.

[Page]

The Exposition vpon the sixt Chapter of Genesis.

And it came to passe,

Vers. 1. 2. 3

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,Exod. 34. b. 16 Deut. 7. a. 3 1. Cor. 5. b. 6 Gen. 3. a. 6. [...]. Reg. 11 a. 4. 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, [Page] 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,Ionas. 3. b. 4 within which, if they did not repent and amende, he woulde surely destroy them. And this time was the space of one hundred and twentie yeares.

And there were Giants in those dayes vpon the earth:

Vers. 4.

yea and after that, &c.

THe Giantes were not onely men of verye big Stature, but also of great Might, Authoritie and power, by reason of their strength, aud vsed their force to the tyrannicall oppression of other with great violence. Such became many of them, that were of the posteritie of the Godly, and tooke wyues among the daughters of the wicked and vngodly: so that to their fleshly and sensuall pleasure in Choise of their wiues, they added extortion and violent oppression of other, and especially of the Power sort. Thus God oftentimes dealeth by iust iudgement for the Sinnes of the people* sending Tyrannes and oppressours to beare rule ouer them.Iob. 34. d. 30.

But God saw that the malice of man was great,

Vers. 5. 6

&c. And it repented him, &c.

By this, we see the [...] of Sin is, to prouoke the heauie wrath of God agaynst vs, and to Cause him to repent of all his goodnesse, that he hath shewed toward vs. Moyses sayth not, The malice of [Page] man was vpon the earth, but the malice of man was Great vpon the earth. Esay. 30. d. 18▪ Sap. 11. d. 24 Luk. 13. b. 8 Whereby we learne that the goodnesse of God is such, that it doth * Long suffer the malice of men, and doth not by and by punishe the same, onlesse it doth greatly encrease and shewe it selfe vncorrigible. When Moyses sayth, It repented God, &c. We must vnderstand that there is not either Repentance or Sorow, or any such mutable affection in God, but that the scripture often speaketh of God, according to the capacitie & maner of mortall men, that we may the more easily Conceyue what is ment. And the maner of men is, by the Deede to iudge of the Affection of the minde.

When we see a Potter breake and destroy some vessel that he hath made, we iudge, that he Repenteth him to haue made it, and seeth somewhat that he doth greatly mislike in it. Euen so, because God the Maker of the worlde, and Framer of Mankinde, determined, for Sin by the instinction of Satan increasing in men, vtterly to Destroy hym from the face of the earth, whome before he had made & loued: In respect of This fact, I say, and not in respect of Mutabilitie in God, Moyses vsed these words. It Repented him to haue made man, &c

But Noah founde grace in the eyes of the Lorde.

Vers. 8.

&c.

This clause hath a singuler Comfort for all good men, that liue in such times of generall Corruption, as was before the Deluge, before the destruction of Sodome, and nowe in these Latter dayes. [Page] For albeit, the vniuersall Sinfulnesse of the world doth pull vpon the wicked, the iust and terrible Plagues of God, yet, of his fatherly goodnesse, he will not Neglect those, that truly Feare him, but wil prouide for them,Gen. 7. a. 1 Gen. 18. d. 16. though they be but Few, yea though it be but * One alone, as it appeareth in Noha and Loth.

Noah was a iust man,

Vers. 9.

and perfect in his generations, and walked, &c.

This place sheweth a notable Commendation of Noah, that he was a Iust man, and in Comparison of men of his time, a sincere & vprightman, voyde of C [...]aft and de [...]ey [...]e, and giuen to Iustice, and truth, contrarie to the [...] of that time,2. Par. 6. c. 14 Deut. 13. a. 4. Gen. 17. a. 1. to Propose God, and his holy will as a certaine Rule to folow in all his life.

And God looked vpon the earth,

Vers. 12. 13.

and beholde it was corrupt, &c.

Because the Wrath of God is Horrible, and the ende of all flesh was at hande: Moyses vseth here an earnest repetition of the great Wickednesse of the World, that Gods Iustice in punishing might the more appeare, when he sayth, He will destroye them with the earth that they dwell in.

Make the an Arke of Pine trees,

Vers. 14. &c.

habitations shalt thou make in the Arke, &c.

In these wordes that folowe to the ende of this [Page] Chapter, Moyses describeth the Instrument, and Meanes wherby God saued Noah, and the residue of the faythfull, that is, the Maner & Proportion of the Arke.

Now so small a compasse, as is here mentioned might conteine so great a number of beastes, or how the same beastes came to Noah, or how they were mainteined wyth foode, when they were there, with a number of such vaine and curious questions we must leaue to the Heathens, and wicked Heretikes, which by such meanes haue sought occasion to discredite the Scriptures, and meruelous workes of God. And such as he faythfull, and haue the feare of God, must with Reuerence, in this, and such other great workers of God, acknowledge not onely [...], or two, [...] number of extraordinarie, [...] & [...] doings, beyonde the compasse of Mans reason and capacitie. And not by and by to thinke, that all is false and vaine that our weaknesse is not hable to yeeld an accounte of. Rather let vs learne this lesson, that Admightie GOD to punishe the wicked and sinnefull persons, and to preserue and sane suche as beleeue & trust in hym,Deut. 29. a. 5. Iosu. 6. c. 20 Iosu. 10. c. 13 Dan. 3. g. 94. 2. Pet. 2. c. 16. both can and wyll Alter and * turne the Natures and possibilities of all hys Creatures, as [...] sundrie * examples left for our instruction in the holye Scriptures, he hath declared.

The sunday called Quinquagesima, at Morning praier.

[Page]

Genesis. 9.

ANd God blessed Noah, and his sonnes, and sayde vnto A them, Be fruitfull and multiply, and replenishe the earth. 2 The feare of you, and the dread of you, shall be vpon euery beast of the earth, & vpon euery foule of the ayre, vpon all that moueth vpon the earth, and vpon all the fishes of the sea, into your hande are they delyuered. 3 Euery thing that moueth it selfe, and that liueth, shall be meate for you, euen as the gréene herbe haue I giuen you all things. 4 But fleshe in the life therof (vvhich is) the bloud thereof, shall ye not eate.

5 And surely your bloud of your lyues will I require: at the hande of euery beast will I require it, and at the hand of man, at the hande of mans brother wyll I requyre the lyfe of man. 6 Who so sheddeth mans bloud, by man shall his blood be shed, for in the image of God made [...]e man.

7 But be fruitfull, and multiplie you, bréede in the earth, and increase therein. 8 God spake vnto Noah, and to hys sonnes with him saying. 9 Behold, I, euen I stablishe my couenant with you, and with your séede after you.

10 And with euery lyuing creature that is with you, in foule, in cattle, in euery beast of the earth which is with you, of all that go out of the arke, whatsoeuer lyuing thing of the earth it be. 11 And my couenant I make with you▪ that from henceforth all flesh be not rooted out with the waters of a floode, neyther shall there be a floode to destroy the earth any more▪ or. And [...]. This is the token of the couenant [Page] which I make betwéene me and you, and euery lyuing creature that is with you for euer.

13 I doe set my bowe in the clowde, and it shall be for a token betwéene me and the earth. 14 And it shall come to passe, that when I bring a clowde vpon the earth, the bowe also shall be séene in the same clowde.

15 And I will thinke vpō my couenant which is betwéene me and you, and euery liuing creature in all fl [...]she: and it shall no more come to passe, that waters make a floode to destroy C all fleshe 16 And the how shall be in the clowde, and I will looke vpon it, that I may thinke vpon the euerlasting couenant betwéene God & euerie lyuing creature in all flesh that is vpon the earth. 17 And God saide vnto Noah, This is the token of the couenant which I haue made betwéene me and all fleshe that is vpon earth. 18 The sonnes of Noah going forth of the arke, were Sem, Ham, and Iapheth: and Ham is the father of Chanaan.

19 These are the three sonnes of Noah, and of them was the whole earth euerspread. 20 Noah also beganne to be an husbandman, and planted a Vineyarde.

21 And he drinking of the wine, was dronken, and vncouered within his Tent. 22 And Ham the father of Chanaan, seing the nakednesse of hys father, tolde his two brethren D without. 23 And Sem and Iapheth laking a garment, layde it vpon their shoulders, and comming backwarde, couered the nakednesse of their father, namely their faces being turned away, least they should sée their fathers nakednesse. 24 And Noah awoke from his wine, & knew what his yonger sonne had done vnto him.

25 And he laid, Cursed be Chanaan, a seruant of seruants shal he be vnto his brethren. 16 He saide moreouer: Blessed be the Lord God of Sem, and Chanaan shall be his seruant.

27 God shall inlarge Iapheth: and he shall dwell in the tentes of Sem, and Chanaan shall be his seruant.

[Page] 28 Noah liued after the floode three hundred & fiftie yeres.

29 And all the dayes of Noah, were nine hundred and fiftie yeares, and he died.

The Exposition vpon the ix. Chapter of Genesis.

And God blessed Noah,

Vers. 1. 2.

and his sonnes, and sayde vnto them, &c.

AFter the Historie of the generall Deluge or drowning of the world for sinne declared in the former Chapiters: Moses in verie good order now commeth to speake of the next age and worlde following,1. Cor. 10. c. 11 in the * latter ende whereof we nowe [...]. And he begynneth his discourse at that thing that is first, and of greatest Maiestie, that is, at the Comfortable speeche that GOD had to Noah and hys Children in blessing them, & Confirming their hartes against that great feare, that they might well Conceyue vpon the drowning of the worlde, and Destroying of mankinde from the fa [...]e of the earth. For by thys, that GOD doth so largely comfort Noah by blessing him, it maye be gathered howe greatly hys minde was before troubled. This Blessing doth not only Comprehend the grace of Fertilitie and increase by multiplying vpon the earth, but the opening also of the purpose of God in Restoring the worlde agayne by Noah and his children, whome he so marueylously [Page] and graciously had preserued to that ende. Therefore that they might not Doubt or feare in their harts, he declareth the state and ende of their life to come, willing them To increase and multiply and replenishe the earth. Yea, and to their further Comfort delyuereth to them in subiection,Gen. 1. c. 19. 30 Psal. 8. b. 7. * all the beastes of the Earth and Fishes, of the Sea to their vse and Commoditie. Of this blessing and gracious gift of God, it Commeth, that all beasts and Cattell doe with such obedience, and so Conueniently serue to the vse and benefite of our lyfe: The Oxen to be accustomed to the yoke, the Horses, and other beastes to Cariage, Kine to yeelde vnto vs their milke, and Sheepe their flises to clothe vs, yea and the same [...] all the residue of his Creatures to be vnto b [...] as Foode and [...]. And therfore it behoueth vs in these things * thankfully to acknowledge and prayse the exceeding goodnesse & Liberalitie of our good and gracious Lorde towarde vs.Psal. 3 [...]. a. 1

Euery thing that mooueth or liueth shall be meate for you,

Vers. 3.

euen as the, &c.

By this some gather that men before the floode did not eate Flesh, but liued onely by fruites and Hearbes of the ground, and that nowe onely, and not before, God gyueth leaue to man to eate flesh. Herin, as I will not greatly contend, so yet it seemeth not to me so likely. For it is euident, that in y• Generall blessing, God made man Lorde, and Mayster of all his Creatures, and that Beastes [Page] were killed as well for Sacrifice, as to haue their Shinnes to make them Clothes: And then Can it not well be thought, that the Fleshe of the same beasts was vnprofitably Cast away, but serued to the vse of mans foode.

But fleshe in the life thereof,

Vers. 4. 5. 6.

which is, the bloud shall ye not eate, And surely, &c.

This forbidding to eate Bloud is a part of Discipline,Act. 15. f. 29. to accustome the people of God to Lenitie and myldenesse among themselues. For if [...] they shoulde haue [...] to eat the Bloud of beastes, it might be [...], people that it would haue [...] murder and crueltie among themselues. And therfore doth he [...],Deut. 12. b. 16 1. Reg. 14. e. 33. For sayth he, whosoeuer sheddeth mans bloude, by man shall his bloude be shed [...] By which [...].Rom. 13. a. 4. [...] thinke by this saying, that it is lawefull for Priuate persons in way of Reuenge to Kil any be he neuer so Great an offendour.

Beholde I,

Vers. 9. &c.

euen I stablishe my couenaunt with you, and with your seede. &c.

[...], [Page] in the mindes of Noah [...] his po [...]teritie, and least they should Do [...] when they lawe the ayre ouercast with clowds, that God [...] againe Destroy the worlde with water: of his great goodnesse hee doth here assure Noah and all his children, and all other that in lime should come of them, yea, and all liuing creatures, made to the vse of man, that he will no more in that Sort ouerwhelme the earth with water. This Promise and couenant doth he set forth with earnest woords and often repetition, that it might of [...] the better beleeued [...] and more assured credite thereof [...] the same by a Signe or Sacrament, oppoynting the Rainebow in the [...] his coneuant. By the [...] estimable goodnesse towarde them. Who is [...] thereof.

Noah also beg [...]nne to bee an husband man,

Vers. 20.

and planted a Vineyarde, &c.

By these wordes it is not to be, vnderstanded, that Noah [...] [Page] of God although he were aged, he beg [...]n [...] to be take himselfe againe to the Manuring of [...] earth and made a Vineyarde▪ &c.

And he drinking of the wine was dronken, and vncouered within his,

Vers. 21.

&c.

In that Noah dranke Wine he did not offende, for it was lawefull to vse the benefites of God, and the * labours of his [...] 1. Tim. 4. a. 4. Psal. 127. a. 2. [...]span

Hereby,Prou. 31. a. 4. Esay. 5. c. 11. Esay. 28. b. 7 Ose. 4. b. 11. Gal. 5. d. 21. [...] may we learne how [...] nothing but to go from Tauerne to Tauerne, eating [Page] and drinking vntill they haue so ouercharged themselues, as, beside other Filthinesse with great shame they are driuen to v [...]ode their vntemperate stomacks. No merueyle though God punishe such exceeding grieuously as he shreatneth. Esay. 5.Esay. 5. c. 13. Vers. 22.

And Ham the father of Chanaan seing the nakednesse of his father, &c.

Thus God punisheth vndiscrete Parents; that [...] Sap. 3. c. 12. Eccle. 41. b. 10. Pr [...] [...] Prou. 19. c. 18. 1. Reg. 3. c. 13., as he had done.

[...] Prou. 10. a. 1.

[Page]

And Sem and Iaphet taking a garment,

Vers. 23.

layde it vpon their shoulders, &c.

As in Ham we haue a Paterne of a lewde and vnnaturall sonne: so haue we in Sem and Iaphet an example of good and godly children, not onely nothing at all delighting in the reproch of their Father, but being hartily sorie for the same, and with all Reuerence, Shamefastnesse, and modestie, *seeke [...]o hide that vncomelynesse,Eccle. 3. a. 6. 7 that had happened vnto him. And this in deede is the office of good children, not as Ham, to Discrie and blase abroade the Shame of their parentes: but, with [...] Secrecie and honestie, to hide such blemishes, as shall happen vnto them.

And Noah awooke from his wine,

Vers. 24. &c.

&c. and saide cursed be Chanaan, &c.

This is the Curse of Ham, and his wicked Posteritie, as a dewe rewarde of his vndewtifulnesse towarde his father, And also she Blessing of Sem and Iaphet wherewith God prospered them, as well for this their Reuerence towarde their Pa [...]entes, as for their other Obedience to the [...] of God. This curse of Ham, & the blessing of Sem [...] Iapher ▪ with their poslepitie was vttered by Noah in way of prophecie. For Ham [...] the father of the inhabitants of the lande of Chanaan, that was subdued by the mightie hand of God, and deliuered in subiection to the Israelites, after their comming out of Egypt. Of Sem [...] the people [Page] of Israel whom God merueilously preserued, and brought into that lande of promise, where they were Lords ouer the posteritie of Ham. Of Iaphet and his progenie came, the most part of the Gentiles, which a long time were seperated from the knowledge of God, and so deuided from their brethren of the Iewes and of the posteritie of Sem. But at the comming of Christ, by the sweete voyce of the Gospel,Io. 10. c. 16. they were brought vnder one * Sheephearde and one Folde, and so according to the blessing of their father Noah dwelled in the tentes of Sem, Act. 13. g. 46. Math. 10. a. 6. and were partakers of the promises * first made to the loste sheepe of the house of Israel. So that this is an euident testimonie of the Calling of the Gentiles, euen by the mouth of the holy Patriarke, so manye hundred yeares before in deede it was performed.

The sunday called Quinqua gesima▪ at Euening praier,

Genesis. 12.

A AND the Lord sayde vnto Abram, [...]et th [...]e out of shy. Countrey, and out of thy Nation, and from thy fathers house, vnto a lande that I will shew thée.

2 And I will make of thée a great people, and will blesse thée, and make thy name great, that thou shalt be a blessing. 3 I will also blesse them that blesse thée, [...] curse th [...] that curse th [...], & in thée shall [...] of ye earth be [...].

4 And so Abr [...] departed as the Lord [...]had [...] him [...] and Let [...] with him: and Abram was [...] and [Page] fiue yeares olde when he departed out of Haran.

5 And Abram tooke Sarai his wife, and L [...]t his brothers sonne, and all their substance that they had in possession, and the soules that they had begotten in Haran, and they departed, that they might come into the lande of Chanaan: and into the lande of Eh [...]aan they came.

6 Abram passed through the lande, vnto the place of Sichem, vnto the plaine of Mor [...]h. And the Chanaanite (was) then in the lande. 7 And the Lord appearing vnto Abram, sayde, Vnto thy séede will I giue this lande: and there builded he an aulter vnto the Lorde which appeared vnto him.

8 And remoouing thence vnto a mountaine that was eastwarde from Bethell, he pitched his tent, hauing Bethell on the west side, and Hai on the east: and there be buylding an aulter vnto the Lorde, did call vpon the name of the Lord.

9 And Abram tooke his iourney, goyng and iourneyng towarde the south. 10 And then there was a famine in that lande, and therefore went Abram downe into Egypt, that he might soiourne there: for there was a griouous famine in the lande. 11 And when he was come néere to enter into Egypt, he sayde vnto Sarai his wife, Beholde, I know that thou art a fayre woman to looke vpon.

12. Therefore shall to come [...], that when the Egipti [...] [...] wife, and they will she is his, but they saue thée aliue. 13 Say I pray thée, that C thou art my sister, that I may fare well for thy sake, and that my soule may liue through thy occasion.

14 And so when Abram was come into Egipt, the Egiptians [...], for she was very fayre.

15 The princes also of Phara [...] sawe [...], and commended h [...] before Pharad: and the woman was taken into Phara [...] house. 16 [...] for her sake: and he had shéepe, [...], and mayde seruants, [...].

[Page] 17 But the Lorde plagued Pharao and his house wyth great plagues, because of Sarai Abrams wife.

18 And Pharao calling Abram, sayde, Why hast thou done this vnto me? 19 Why diddest thou not tell me that she was thy wife? why saydes thou, She is my sister? and so I might haue taken her to be my wife? Nowe therefore beholde, there is thy wife, take her and go thy way.

20 And Pharao gaue his men commaundement concerning him: and they conueyed him forth, and his wife, and all that he had.

The Exposition vpon the .xij. Chapter of Genesis.

And the Lorde sayde to Abram:

Vers. 1.

Get thee out of thy Countrey, &c.

GOd would not haue his chosen seruant Abram, whome of his singuler grace hee had appoynted to a great purpose, any lōger to be Tempted, Troubled, & Afflicted among the wicked Chaldees, Act. 7. a. 2. though they were of his kinred:Gen. 15. b. 7. And therefore * willeth him to depart.Iudith. 5. a. 8. Heb. 11. b. 8.

Here we haue to note, that, when it pleased God to Cal one, whom he might appoint to be Father of the faythfull, he did not choose him out of the Posteritie of the Wicked; but from the Generations of the Godly, though they were now fallen to great corruption, and liued in Idolatrie. And this person doth God call Freely, not in respect of anye [Page] Woorthinesse or dignitie in the partie. For there are not here recited any merites or deser [...]es in Abram why God shoulde so it but [...] proceeded only of the Mere grace, and Free election of God.

By this departure of Abram out of his wicked Countrey, If may seeme to be drawne into question, whether a godly man maye liue among hys wicked Countrey men or no, but is bound in conscience to depart from them, whē Vice & naughtinesse doth increase. To this, it may be answered, that there are two causes, for which a godly man may & ought to Forsake the Companie and habitations of the wicked. 1 The one is, if he can not be out of daunger of Life and Conscience among them, [...]or haue any hope to Preuaile and do Good by drawing them to repentance. 2 The second, if he haue the [...] of gods commaundement calling him, and good Oportunitie to Spreade the glorie of God, and studie of his true worship in an other place. Otherwise, if these causes be not, as they were both in Abram, I thinke he is not bound in conscience to depart, but without Sinne maye Tary among them,Gen. 19. a. 1. as Loth did in Sodome.

And I will make of thee a great people,

Vers. 2. 3.

and will blesse thee, &c.

This Blessing that God here promiseth to Abrain is in wordes very great and notable, But if we looke to the maner of perfourming it, in the face of the worlde, it will seeme somewhat straunge to mans reason. He promiseth Abram Multiplying, [Page] and Blessing, if he depart out of his Countrey, but it might seeme more likelie, that he should grow to wealth and power, if he Ta [...]yed in his Countrey. Furthermore, when he dyed in the lande of his peregrinage, he was in deede welthy and riche, but he scantly left One Sonne to performe the great Blessing of the increase of his Seede. Yea, and the same Sonne hauing lyke condition as his father had, left but One sonne behinde him partaker of the Promise; And lastly when some shew of great increase appeared in the sonnes of Iacob, by Hunger and Famine,Ge. 46. a. 1. &c they were * driuen to go into Aegypt, and there in deede increased in great numbers, but yet vnder the crosse of Trouble and Afflictiō: as it is read;Exod. 1. c. 12 The mor [...] that they did [...]ppresse them, the more they mereased and multiplied.

This must we diligently consider i [...] the blessing of Abram, that we may learne, howe God blesseth his in this world, least we fall into the iudgement of carnall men, and thinke them Happie and blessed, whi [...]h in deede are cursed and vnhappie▪ For Gods Blessing doth not alway go with the Wealth of the worlde, nor his Curse with Affliction and trouble, but most commonlye in cleane contrarie maner. For it is profitable for the Elect of god, often, in this life to be vnder the bridle of Affliction and Trouble.Psal. 118. b. 71 It is good for me, sayth Dauid, that thou hast Humbled me. Who would haue esteemed Ioseph happie,Gen. 37. f. 28. when he was * solde into Aegypt; and there a long time kept in Prison? Or Dauid, when he was Tenne yeares Persecuted of Saule? 1. Reg. 23. d. 25 [Page] Or in time of his kingdome,2. Reg. 2. b. 8. 2. when he was troubled with so many Warres and * Rebellions?Reg. 15. e. 12 2. But as the kingdome of God is Spirituall,Reg. 20. a. 1. 3. so are his Blessings for the most part Spiritual,Reg. 1. a. 5. and not according to the iudgement of the [...].

And in thee shall all the kindredes of the earth be blessed,

Vers. 3

&c.

This place is diligently to be imprinted in the mindes of the faythfull, as one of the sweetest Promises of our Free blessing in Christ Iesu, that is in all the Scriptures. We be taught in these wordes to learne the riches and abundance of Gods mercie, who doth not restraine his blessing to anye one House, kindred, or Nation, but doth freely impart it to All the Kindreds of the earth. Therefore when Christ sent his Messengers to bestowe this blessing,Math. 28. d. 19 he sayd,Marc. 16. d. 15 Go into the whole worlde, and declare these good tydings To all creatures.

Moreouer, this blessing here promised is our Iustification. Galat. 3. b. 8. For sayth Saint Paule, * The scripture foreseeing that God iustified the Nations of the earth by fayth, preached of the same to Abraham before, saying: In thee shal all Kinreds of the earth be blessed.

Thus Blessing then to saint Paule is Iustifying, and Blessed are Iustified. And this Iustifiyng by S. Paule, Rom. 4. a. 6. is by Fayth and * not by our Workes. To conclude, the foundation of this free blessing or Iustification is the seede of Abraham, Gal. 3. c. 16 * Christ Iesu. Wherefore we see, that God him selfe in thys place to Abraham is the First preacher of our Free [Page] out some great consideration, whie God did nowe chiefely plague the Chananites after that Abram and other good, and godly persons were come among them.Gen. 18. c. 26. It might seeme more likely that God for the * Iustes sake woulde haue spared them,Act. 27. d. 24. or that all things,Exod. 32. d. 14 for their cause, shoulde haue gone the more Prosperously with them. But seeing it pleased God otherwise, we must thinke that Gods pacience was greatly stirred against them, both by some meruelous increase of their Stubburnnesse, and wickednesse, and also by the malicious and frowarde Abusing of the Godly. For, so we see it oftentimes by the prouidence of God, that, when Gods truth and his holy will is preached, & taught in the worlde, by his notable and worthie instruments, some great Aduersitie and Plague doth followe to the punishment of the stubburnnesse, and blasphemie of the wycked agaynst it. The causes of which plagues the Malice of the worlde, to their further cōdemnation, not seeing their owne Sinnefulnesse, doth blasphemously. Impute to the true Doctrine of God, and to the good and godly persons publishing the same. Thus was it in the time of Hieremie, Ier. 44. d. 16 and of the Prophetes. Thus was it in the Primitiue Church. Thus it is now in these Latter dayes.

And when he was come nere to enter into Egypt, he sayde vnto Sarai,

Vers. 11. 12. 13

&c.

Here, first, we haue to note that euen Godly men comming among the Wicked, or into place of [Page] daunger, though they put their trust in God, yet are they not voyde of care and feare,1. Reg. 21. d. 13 and * Deuise by all meanes they can, howe they may Shunne and auoyde the same. Secondly, we haue to consider the Violence & Malice of the wicked, which to satisfie there Filthie, and fleashly Lust, whyll not spare to commit any Mischiefe, eyther by Murder or otherwise. Thirdly, it may be doubted howe a godly man can deuise to saue himselfe by a Lye, for aunswere wherevnto, vnderstande you there are three kinds of Lying. 1 First, when we vtter an Vntruth. 2 Secondly, when we denie a Truth. 3 Thirdly, when Truth is dissembled, and for the time vpon considerations concealed. The two first wayes no man can vse without sinne, nor ought to saue himselfe by them. The thirde waye Abram did vse, concealing that Sarah was his wyfe, and yet vttering no vntruth in saying she was hys sister. But neyther in this, nor yet in that, that foloweth, is it to be thought, that Abram was voide of some Imperfection, proceeding of to much timorousnesse and want of confidence in the promises of God. For how can it stand with perfit Sinceritie, for his bodily safetie, and hope of better intertainement in a straunge place, to hasarde the Chastitie of his faythfull, true, and louing Wife, and giue occasion both to her, and to the Prince, or other of the Egiptians, to commit adulterie.

Saint Paule sayth VVe may not doe ill that good may come therof. Rom. 3. b. 8. We haue not therfore any colour here in Abram, wherby we may be encouraged for [Page] any cause, to vse the lyke dealing: but rather a plaine example, that euen Holy men are subiect to * Frailetie and weakenesse of Faith,Gen. 19. b. 8. and therby sometimes doe that, which is Euill, and can not be defended.

And so when Abram was come into Egipt the Egiptians behelde the woman,

Vers. 14.

&c.

Marke here the vanity of Worldly & fleshly persons. Abram vndoubtedly was a man of comely Stature, Graue in countenāce, & of much Humanitie and curtesie in behauior. And Saray his wife a Sober matron Modest, Chast, and vertuous, of farre more bewtie of mynde, than she was of bodie. And yet these fleshly men had no consideration of those giftes,Iudit. 10. d. 18 Da. 14. a. 8. 10 but, with vnchaste affections, * cast their eyes altogether vpō hir fairenesse. And euen for the same take her, without further consideration, to be a Present for the Prince hymselfe, wherby may appeare a great corruption of that kingdome, as well in the Prince as in the People. For had not the Prince shewed himselfe in lyfe to be such a one, as, to satisfie his fleshly lust & pleature, he regarded neither honestie nor godlynesse, but onely the bewtie of the person: The Egiptians would neuer haue bene so readie to haue tolde the King, nor he to haue taken her into his house vpō their report. Therefore it is well sayde that the Offence of a Prince is a Double Offence, as well for the euill, that is in the thing it selfe, as that it is an Example to drawe many to the like euill.

[Page] For * such as the Prince is, such are the People.Prou. 29. b. 12.

But the Lorde plagued Pharao and his house with great plagues,

Vers. 17.

&c.

God that is the author of Mariage, is defendor of the Innocencie and Chastitie of the godly, and sharpe Punisher of the breakers thereof, as sai [...]t Paule sayth.Heb. 13. a. 4. * Fornicators and adulterours God will Iudge. Therefore with grieuous plagues doth he punishe Pharao and his houshold for intertayning Abrams wife, and purposing vnlawfull Mariage with hir, though it were to hym vnknowne, that shee was Wyfe to an other man. What Plagues then may they looke for at Gods hande, that bende there whole endeuor to Allure the known Wiues of other men to wickednesse and Filthy Lust, and take the same almost to be no Sin, but a Solace and Pastime. Surely they can not looke for so great punishment as God in his iuste measure of tyme wyll cast vpon them.

The first Sunday in Lent at Euening prayer.

Genesis. 19.

A ANd there came two Angels to Sodome at euen, and Lot sat at the gate of Sodom: and Lot seing (them) rose vp to méete them, and he bowed himselfe with his face towarde the grounde.

2 And he saide, Oh my Lordes, turne in I praye you into your seruantes house, and tarie all night, and washe your [Page] féete, and ye shall rise vp earely to go your wayes. Which saide, Nay: but we will bide in the stréete all night.

3 And he pressed vpon them excéedingly, and they returning into vnto him, entred into his house: & he made them a feast, and did bake vnleauened bread, and they did ea [...]e.

4 And before they went to rest, the men of the citie (euen) the men of Sodome compassed the house rounde about, both olde and yong, all people from (all) quarters.

5 And they calling vnto Lot, sayde vnto him, Where are the men which came in to thée this night? bring them out vnto vs, that we may knowe them.

6 And Lot went out at the dore vnto them, and shut the dore after him. 7 And sayde, Nay, I pray you brethren, doe not (so) wickedly. 8 Beholde, I haue two daughters which haue knowne no man, them will I bring out nowe vnto you, and doe with them as it (seemeth) good in your eies: onely vnto these men doe nothing, for therefore came they vnder the shadow of my roofe.

9 And they sayde, Stande backe: And they saide againe. He came in as one to soiourne, and will he nowe be a iudge? we will surely deale worse with thée then with them. And they pressed sore vpon the man (euen) Lot, & came to breake vp the dore. 10 But the men put forth their hande, and pulled Lot into the house to them, and shut to the dore.

11 And the men that were at the dore of the house they smote with blindnesse both small and great: so that they were wearied séeking the dore. 12 And the men sayd vnto Lot, Hast thou here anye besides? sonne in lawe, and thy sonnes, and thy daughters, and whatsoeuer thou hast in the citie, bring them out of this place.

13 For we will destroy this place, because the crie of them is great before the face of God: for the Lord hath sent vs to destroy it. 14 And Lot went out, and spake vnto his sonnes in lawe which mari [...]d hys daughters, saying, Stand [Page] vp, get ye out of this place: for the Lord will ouerthrow this Citie. But he séemed as thoughe he had mocked vnto hys sonnes in lawe. 15 And when the morning arose, the Angels caused Lot to spéede him, saying, Stande vp, take thy wyfe, and thy two daughters which be at hande▪ lest thou perishe in the sinne of the citie. 16 And as he prolonged the time, the men caught both him, his wife, and his two daughters by the handes, the Lorde being mercifull vnto him: and they brought him forth, and set him without the citie. 17 And when they had brought them out, (the angels) said, Saue thy selfe, and looke not behinde thee, neyther [...]ary thou in all this plaine (countrey:) Saue thy selfe in the mountayne, least thou perish. 18 And Lot said vnto them, Oh, not so my Lords. 19 Behold thy seruant hath found grace in thy sight, and thou hast magnified thy mercie which thou hast shewed vnto mée in sauing my lyfe: Beholde I cannot be saued in the Mountaine, least some harme fall vpon me, and I die. 20 Beholde here is a citie by to flye vnto, euen yonder little one: Oh let me escape thyther: Is it not a little one, and my sa [...]le shall liue?

21 And [...]e sayde vnto him, Sée, I haue receaued thy request as concerning this thing, that I will not ouerthrowe this citie for the which thou hast spoken.

22 Haste thée, and he saued there: for I can doe nothing, till thou be come thither. And therefore the name of the citie is Zoar. 23 And the sunne was now risen vpon the earth, and Lot was entred into Zoar. 24. Then the Lord rained vpon Sodome and Gomorrhe brimstone and fyre, from the Lorde out of heauen: 25 And ouerthr [...]we those cities, and all that playne region, and all that dwelled in the cities, and that that grewe vpon the earth.

26 But Lots wife folowing him, looked behinde her, and was turned into a piller of salt. 27 Abraham rysing vp early, got him to the place where he stoode before the presence [Page] of God. 28 And looked towarde Sodome and Gomorrhe, and towarde all the lande of that plaine countrie, and behelde, and lo the smoke of the countrie arose as the smoke of a furnasse. 29 And it came to passe, that when God destroyed the Cities of that region, he thought vpon Abraham: and sent Lot out from the middest of the ouerthrowe, when he ouerthrewe the cities in one of the which Lot dwelled. 30 And Lot departed out of Soar, & dwelled in the Mountaine with his two daughters: for he feared to tary in Soar, but dwelled in a caue, he & his two daughters. 31 And the elder saide vnto the yonger, Our father is olde, and there is not a man in the earth to come in vnto vs, after the maner of all the worlde. 32 Come, let vs giue F our father wine to drinke, and lye with him, that we maye saue séede of our father. 33 And so they gaue their father wine to drinke that night: and the elder daughter went and laye with hir father, and he perceyued it not, neither when she lay downe, neyther when she rose vp.

34 And on the morrowe the elder saide vnto the yonger, Beholde, yesternight laye I with my father: let vs make him drinke wine this night also, and go thou and lye wyth him, that we may raise vp séede of our father. And they made their father drinke wine that night also.

35 And the yonger arose, and lay with him: and he perceyued it not, neyther when she laye downe, neyther when shée rose vp. 36 Thus were both the daughters of Lot wyth childe by their father. 37 And the elder bare a sonne, and called his name Moab: the same is the father of the Moabites vnto this day. 38 And the yonger bare a sonne also, and called his name Bennami: the same is the father of the children of Ammon vnto this day.

[Page]

The Exposition vpon the xix. Chapter of Genesis.

And there came two Angels to Sodome,

Vers. 1. 2. 3

and Loth seing them, arose vp, &c.

IN the begynning of this Chapiter is set before vs a worthye and notable example of * hospitality,Esay. .58. b. 7 Rom. 12. c. 13. 1. Tim. 5. b. 10. Ezec. 16. f. 49 diligently to be considered, as well for the great Humanitie declared in it, as also because of that Admonition that ye Apostle giueth to the * Heb. Heb. 13. a. 2. By hospitalitie saith he some vnwares haue receyued Angels into their intertainment. By which wordes we are instructed not onely to vse Hospitalitie, but also are directed to consider the Examples of Abraham and Loth that the same thing may happen by Gods good Prouydence to vs, that did to them: that is, by that occasion to haue the great blessing of God and Deliuerance from his dreadfull plagues. This must we doe as Loth and Abram did, Readily, Willingly, Earnestly and Humbly.

And before they went to reast,

Vers. 4. 5.

the men of Sodome compassed the house, &c.

Thys place is diligently to be weyghed, that the heynous and Horrible Sin of the Sodomites may be vnderstāded, and by it, the Iustice of Gods [Page] iudgement worthyly considered. First, they assault the house of a Iust and Innocent man their neighbour, and that not by Authoritie of any Officer and Magistrate, but of their owne priuate affection to satisfie their wicked vnnaturall, & filthy lust. And this did not two or three, but the whole Multitude of the City, declaring an vniuersal, and Generall corruption, euen from the childe to the olde gray heares, without restraint or correction of any Lawe, Officer, or Magistrate. So that beside the greatnesse of the offence generally spredde, there appeareth an open Impunitie, whereby all men were suffered to giue themselues ouer to Filthinesse, and that with such impudencie, that they openly declared themselues to haue * no regarde either of God or of mā,Prou. 18. a. 3. but with bold and Shamelesse faces, and with filthie mouthes in open speech breathed out that wickednesse, that of it selfe is horrible to be thought and conceiued in the minde.

Bring the men out vnto vs,

Vers. 5.

say they, that we may knowe them, &c.

* Such Impudencie in Sin is alway an assured token that the grieuous plague of God is at hande.Iud. 20. a. 3. 5. And last of all, when they were by iust Loth godly and vertuously perswaded to the contrary, they did not onely with Indurate heartes reiect his Admonition, but with reproch and threatning vsed violence against him. Wherefore their sinne may well appeare to haue come to full Ripenesse, and most iustly to haue pulled on their heades the [Page] dreadfull vengeance of God from heauen.

Let vs moreouer call to our remembrance that Christ himselfe compareth * the dayes of Noe, Luk. 17. f. 27. 28. and Loth vnto these latter dayes, in which we nowe liue, & doth resemble them in deepe Securitie, and excessiue Sensuall pleasure rising of great welth and riches. Consider therefore this our age, and beholde how Generall Corruption that there is in abusing the good giftes of God to all Losenesse of lyfe and sensualitie, euen from the childe cockered vp in wantonnesse, vnto the olde man, that hath worne his age in the same. Consider what Securitie, what Impudencie, yea and Impunitie in doing wickednesse, and what Obstinacie and stubburnnesse there is, in contemning and disdainfully with mockes and scornes reiecting all good and * godly Admonition to the contrary,Ier. 7. e. 24. 25 Ier. 44. a. 5. 16 Psal. 49. c 18. Math. 23. d. 37 2. Pa. 24. e 20 by whome soeuer it be made. Surely it cannot be, but that this State must speedily drawe eyther the Ende of the world and the general Day of iudgement, or some Terrible plague from heauen for the wickednesse of mankinde.

And Lot went out of the doore vnto them and shut the doore after him,

Vers. 6. 7. 8

&c.

In Loth we haue the example of a Godlye man dangerously aduenturing his life to the fury of wicked persons, that by all perswasion he might withdrawe them from their mischieuous purpose. But in this may seme some great blemish and imperfection, that he did offer the Chastitie of hys [Page] daughters to be distayned wyth the Villanie of these vuchast Sodomites. For although villanie practised with the Maydens had beene farre lesse grieuous, than that which they offered to the strangers:Rom. 3. a. 8. Yet S. Paule sayth, VVe may not doe euill that good may come of it. He ought in deede faith and courtesie to his Ghestes, and shoulde, by all lawfull meanes, haue Defended them, but hee was no lesse Bounde to his Daughters, then to the Strangers, but rather in nature much more. Fathers haue authoritie ouer their Daughters, but not to cause them to suffer villanie and Dishonestie in their bodyes and soules agaynst the lawe of God. But it is to be thought that the good man was so astonied with the outragious wickednesse of the Sodomites, that he coulde not well tell what to doe, and therfore in these great Troubles of his minde to haue made this Vnlawfull Offer.

But the men put forth their hande and pulled Loth into the house,

Vers. 10. 11.

&c.

When Good men be in great distresse in resisting the naughtie attempts of the wicked, then God eyther * by the handes of hys Angels * or by other meanes of his diuine prouidence deliuereth them,Act. 5. d. 19 Act. 22. e. 18. Act. 23. d. 16 as he doth Loth here in this place, striking the filthie Sodomites with blindnesse.

And the men sayde vnto Loth,

[...]s. 12. 13. 14

hast thou here any besides? sonne in law, &c.

Here appeareth the bountifull goodnesse of God [Page] towarde the faythfull, who is not onely readie to deliuer them from the destruction of the wicked, (as he doth here vnto Loth) but * also to impart to them his Purpose,Gen. 18. c. 17. and for their sakes to saue other, if they doe not stubburnely refuse and deride the grace of God, as the sonnes in law of Loth are in this place declared to haue done. In the offer of the Angels, you haue to obserue the vnestimable goodnesse of God. In the doing of Loth, the Readinesse of the faythfull to call the wicked by repentance to saue themselues. In his sonnes in law and other, Indurate heartes and Contempt of God and all godly admonition.

And when the morning rose, the Aungels caused Loth to speede him,

Vers. 15. &c.

&c.

If man Linger, and by the dulnesse of the flesh be slacke to depart from confusion, and to take the right waye to saue himselfe from the Plagues of God, if the parties be not stubburnely giuen ouer to wickednesse, the readie mercies of God doth by all meanes Hasten him, and pricke him forwarde, and in a maner Draw and cōpell him to the same, as you see the Angels do here by Loth, Bringing him out of the Citie, Hastening him by wordes, Telling him the daunger, Shewing him what he shall doe.

And Loth sayde vnto them, Oh not so my Lorde,

Vers. 18. &c.

&c.

Loth fearing least by going so farre as the hill [Page] hee shoulde in the meane time be wrapped in the daunger, before he coulde come thither: after a thankefull acknowledging of the goodnesse of God towarde him, desireth a shorter space, and that he might saue himselfe in the little Citie or towne not farre of,Iacob. 5. d. 17. by the same euent,1. Reg. 7. b. 8. called after Zoar. 3. Reg. 8. c. 23. And that we might vnderstand how * forcible ye prayers of good men are with God,Exod. 17. c. 11 it was graunted him:3. Reg. 13. b. 6. Notwithstanding the same was one of the Sinfull Cities,Iob. 42. c. 10. that GOD was purposed to haue destroyed.Prou. 15. d. 29 Yea and the Angell sayth,Act. 9. g. 40. he coulde doe nothing vntill Loth came thither:4. Reg. 4. f. 35. declaring, that not only the gates and powers of Hell, but not so much as the Angels of heauen can be suffered to doe any thing repugnant to their health? whome God will Saue and Deliuer.

Then the Lord rayned fire and brimstone vpon Sodome and Gomorrah,

Vers. 24. 25.

&c.

The terriblenesse of the punishment declareth howe Horrible and Lothsome their Sinne was in the sight of God. Strange & detestable sinnes are by the Iustice of God plagued with rare and dreadfull punishmentes, that all posteritie maye by their Example be taught to beware.Ezec. 16. f. 49 * Because they had abused the goodnesse of God, in giuing them Fertilitie, Plentie and Welth, & had turned his creatures (which they should haue vsed wyth thankfulnesse) to the fulfilling of their foule and filthie lust in all maner of sensualitie: therfore God Rayneth vpon them now, and casteth downe from [Page] heauen not the sweete dewe & moisture to increase the fertilitie and plentie of the earth, but Stinking Brimstone and fyre to bring desolation both vpon them, and the lande where they dwelled.

But Loths wife following him looked behinde her,

Vers. 26.

and was turned, &c.

God by his Angell had commaunded that they should not looke backe,Luk. 17. g. 32. in token of their willing and * speedie departure from the companie of the wicked.Luk. 9. g. 62. But Loths wyfe because she Beleued not the Aungell,Exod. 12. e. 33. or that she Doubted it woulde not come to passe, or else otherwise of a Curious and carnall affection desired to see the thinge, or in remēbrance of her Sonnes in lawe and daughters, or of the Goods that she had left behind, did Looke backe and lingered on the way, and so was turned into a salt stone as a perpetuall memorie and Example howe vnpleasant Disobedience is to God.

And the elder daughter sayde vnto the yonger,

Vers. 31.

our father is olde, &c.

This Incestuous acte of Loths daughters and their father, maye seeme not onely straunge but Horrible to be Committed by them, who did yet, as it were before their eyes beholde the heauie hande of God, for the like vncleanesse in the Sodomites. But that the lesse offence may be taken here at, and some doubtes aunswered, we will briefely examine the hystorie in this maner. This doing of Loth and his daughters may be considred three [Page] wayes, eyther in respect of the fact it selfe, or of their knowledge or ignorāce, or of their intent and 1 purpose. The qualitie of the fact in it selfe considered, is verie greeuous, not onely in that he had to doe with two sisters, but the same also his owne daughters, And therefore can not be iudged to be 2 lesse then Horrible Incest in the fact it selfe. If we respect Loth he knewe not what he did, and so the scripture sayth, He knewe not when they came to bedde, or when they rose: and therefore can he not be condemned of wilfull Incest. And yet his dronkennesse may not be so Excused, but that he must needes be noted of Vntemperancie. For although after so great feare and trouble of minde in himselfe & his daughters, he might drinke wine more then vsuall, to comfort his spirites, yet he shoulde not in anye wise haue gone so farre, as to haue bene dronke therewith, and incited to Vncleane 3 lust of the bodye. And further, if we consider the Intent and purpose of the Daughters, by the testimonie of the scriptures they seeme not to haue done the thing so much for the heate of bodily pleasure, as of a desire to raise posteritie and issue after them: because, through feare astonied, they thought all mankinde had bene extinguished by that terrible plague of God. The summe then is this, The fact being of it selfe horrible as well in the Father as in the Daughters, by consideration of some circumstances is extenuated, but not so, that they can be discharged of Iust Crime and blame.

The first Sunday in Lent at Euening prayer.

[Page]

Genesis. 22.

AFter these sayings, God did tempt Abraham, and said A vnto him, Abraham. Which aunswered, Here I am.

2 And he sayde,Gen. 11. d. 17. Take thy sonne, shine onely sonne Isahac whom thou louest, and get thée vnto the land Moriiah, and offer him there for a whole burnt offering vpon one of the Mountaynes which I will shewe thée.

3 Then Abraham rose vp earely in the morning, and sadled his Asse, and tooke two of his yong men with him, and Isahac his sonne, and cloue wood for the whole burne offering, and rose vp and got him to the place which God had appoynted him. 4 The thirde day Abraham lift vp his eyes, and sawe the place a farre of. 5 And sayde vnto his yong men, Bide here with the Asse, I and the ladde will go yonder and worship, and come agayne to you.

6 And Abraham tooke the woodde of the whole burnt offering, and layd it vpon Isahac his sonne: but he himselfe tooke fire in his hande and a knife, and they went both of them together. 7 Then spake Isahac vnto Abraham his father, and sayde, My father. And he answered, Here am I, my sonne. He sayde, Sée here is 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,Iames. 2. d. 21 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 [Page] hande, tooke the kni [...]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,Luk. 1. g. 73. By my selfe haue I sworne sayth the Lord,Heb. 6. b. 11. 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,Act. 3. e. 25. 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.

[Page]

The Exposition vpon the .xxij. Chapter of Genesis.

After these sayings God did tempt Abraham and sayde vnto him,

Vers. 1.

&c.

MOses in this Chapter setteth forth a singuler and rare History, and in deede woonderfull, whether you consider God commaunding ye thing, or Abraham obeying, and readie to perfourme it. In that he sayth, God tempted Abraham, we must vnderstande,Math. 4. a. 1. 1. Thes. 3. b. 5. that God tempteth not * as the Deuill and his Ministers doe,Act. 5. a. 3. to induce a man to sinne, but to Trie and Prooue hys faith, & that not because he is ignorant, what is euē in the Secrets of mans heart. But eyther that he may knowe his owne weakenesse, as he did to the * Israelites in the desert,Deut. 8. a. 2. 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,

Vers. 2.

thine onely sonne Isahac whome thou louest, &c.

This Tentation ryseth by sundrie degrees to an [Page] 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,Gen. 21. b. 12. 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, a. 5. 6. 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.Heb. 11. d. 19. 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,

Vers. 3. 4. &c.

&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 [Page] 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.Gen. 12. a 4 He * forsooke his naturall countrie, He liued wyllingly as an exile in a straunge land, being pressed with * famine,Gen. 12. b. 10. He bare it paciently and went into Egypt, He by the appointment of God, put from his his elder sonne * Ismaell whome he loued,Gen. 21. b. 14. and setled his hope altogither vpon the yonger. And nowe sheweth himselfe readie to offer his life also at the cōmaundement 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,Titus. 1. a. 2. 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 [Page] all this historie.

And Abraham stretching forth his arme tooke the knife to haue killed,

Vers. 10. &c.

&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 God, euen in the very point, staieth him, saying: Lay not thy hande vpon the childe, nowe I knowe that thou fearest God. In which words, he sheweth also, that the feare of God is the Roote of true obedience. God knewe before, that Abraham did feare him: but by this maner of speaking the scripture gyueth vs to vnderstande, that GOD doth not regarde the Shewe and pretence of hys feare and worship,Rom. 2. b. 13. but the true * Practise of the same in deede,Iac. 1. d. 22. that the world also may vnderstand the same and * glorifie God therein.Math. 5. b. 16. They are detestable to God, that pretend to feare and worship him, and doe not in deede but by hipocrisie and dissimulation. Therfore doth he extoll here the Faith of Abraham, that shewed so notable proofe therof.

And Abraham lifting vp his eyes looked,

Vers. 13. 14.

and beholde there was, &c.

God of his singuler prouidence, by such meanes [Page] as his wisedome onely knoweth, prepared this Ramme to be their vpon the sodaine, to be offered in the place of Isaac. And Abraham to make a solemne and perpetuall Memoriall not of his owne Doing, but of gods Mercies: chaungeth the name of the place, calling it, The Lorde will see, to signifie, that God is readie, and at hande alwaye to His, and seeth them in their distresse and neede.

And the Angell of the Lorde cryed to Abraham the seconde time.

Vers. 15. &c.

&c.

Thys is the fruite of Abrahams fayth and obedience, that by the Mouth of the Angell of God he hath Confirmed vnto him the great Blessings that God before had promised. But for somuch as the reason why God doth here so blesse Abraham is added in thys wise. Because thou hast done thys thing, and hast not spared thy only sonne, &c. There may seeme two great Doubts to be moued. First, howe this may stande with the Free Promise of the same blessing made to Araham cap. 12.Gen. 1 [...]. a. 2. before he shewed this obedience. Secondly, because this part of the blessing (In thy seede all the nations of the earth shall be blessed) doth appertain to the Spirituall and Heauenly blessing in the Sauiour of the world Christ Iesu: It may seeme by the words that the same blessing did depēd vpon this Fact of Abraham, so that, if he had not this done, that promise had not bene performed. For he sayth, Because thou hast done this thing, &c. and because thou hast heard my voyce. But thys maye seeme verie absurde [Page] and repugnant to the Scriptures that the Sauing of the worlde by Christ, should be graunted because of the Obedience of Abraham and not of the Free mercie of God.

To these doubtes we must answere, that, with out exception, these Promises were made and in dewe tyme performed of the free mercie of God, and loue towarde, not Abraham alone, but all mankinde also: not regarding their Worthinesse, but his Owne goodnesse. And when God sayth, Because thou hast done this thing, and because thou hast heard my voyce, we must vnderstande, that God, for our imbecillitie and weake capacitie in heauenly matters, speaketh in this place, as he doth in manye other, after the Maner of Men. For a man oftentimes hath a fauourable inclination to loue an other, and that of his owne motion, without any consideration of desert in the person, and vpon the same loue towarde him, doth freely promise him some good benefite and pleasure. But when he seeth the good will of the partie towarde him againe, he is greatly Delited therewith, and the more he doth declare it by his readie seruice, the more he is incensed to performe his Liberall Promise to him, and to assure him of the same.

In ye like maner doth God deale here with Abraham. The principall Causes of these blessings, and the Performance thereof are the Truth and Free mercie God as it maye appeare in that they were made to Abraham not onely * before he did this,Gen. 12. a. 3. but before Isaac was borne. The second cause [Page] that moueth God here to repeat them, and to confirme Abraham in the assurance of them, was his * Faith and obedience in this place declared.Iere. 5. a. 3.

After these thinges one tolde Abraham,

Vers. 20. &c.

beholde Milcha, she hath, &c.

This may seeme straunge to the worldly Man, that Abraham forsaking his countrie at the calling of Almightie GOD, and hauing the promise of great increase of his seede: at the length when he was an Hundred peares of age, hath but One sonne, and Nahor his brother, who taried behinde, and had no promise of God, hath by that time a Number of children. So the Blessings and Promises of God, in this life seeme not to take such force, but the vngodlye be more happie then they. But the onely sonne of Abraham, was not giuen by the Common Course of Nature, as Nahors were, but of the mightie Power of God, aboue all Nature or reason: and, before the birth of the Child, he had the Promises of gods blessings and the assured couenāt of God,Gen. 17. a. 7 that he would be * His God, and the God of his Seede, which was a far greater Felicitie, then the Multitude of Nahors children.

The second Sunday in Lent at Morning prayer.

Genesis. 27.

[Page] A AND it came to passe, that when Isahac wasxed olde, and his eyes were dimme, so that he could not see, he called Esau his eldest sonne, and sayee vnto him, My sonne? And he sayde vnto him, Here am I.

2 And he sayde, Beholde, I am nowe olde, and know not the day of my death. 3. Now therefore take I pray thée thy weapons, thy Quiuer and thy Bowe, and get thée to the fielde, that thou mayest take me some veneson.

4 And make me well tasting meates such as I loue, and bring it to me, that I may eate, that my soule may blesse thee before that I die. 5 But Rebecca heard when Isahac spake to Esau his sonne: And Esau went into the fielde to hunt veneson, and to bring it. 6 And Rebecca spake vnto Iacob hir sonne, saying, Beholde, I haue hearde thy father talking with Esau thy brother, and saying.

7 Bring me veneson, and make me daintie meate, that I may eate, and blesse thée before the Lord, afore my death.

6 Now therefore my sonne heare my voyce in that which B I commaunde thée. 9 Get thée to the flocke, and bring me thence two good kiddes from the goates, and I will make of them pleasant meates for thy father, such as he loueth.

10 And thou shalt bring it to thy father, that he may eate, and that he may blesse thée before his death.

11 Then sayde Iacob to Rebecca his mother, Beholde, Esau my brother is a hearie man and I am smooth.

12 My father shal peraduenture féele me, and I shall séeme vnto him as though I went about to beguile him, and so shal I bring a cursse vpon me, and not a blessing.

13 And his mother sayde vnto him, Vpon me be the cursse my [...]: onely heare my voyce, and go and fetch me them.

14 And (Iacob) went, and fet them, and brought them to his mother: and his mother made pleasant meate, such as she knew his father loued. 15 And Rebecca fet goodly rayment of her oldest sonne Esau, which were in the house with [Page] her, and put them vpon Iacob her yonger sonne.

C 16 And she put the skinnes of the kiddes vpon his handes, and vpon the smooth of his necke. 17 And she put that pleasant meate and breade which she had prepared, in the hande of her sonne Iacob. 18 When he came to his father, hée sayde, My father? And he aunswered, Here am I: who art thou, my sonne? 19 And Iacob sayd vnto his father, I am Esau thy eldest sonne, I haue done according as thou baddest me: arise I pray thée, sitte, and eate of my veneson, that thy soule may blesse me. 20 And Isahac sayde vnto hys sonne, Howe commeth it that thou hast founde it so quickly my sonne? He aunswered, The Lorde thy God brought it to my hands. 21 Then sayde Isahac vnto Iacob, Come néere, and I will féele thée my sonne, whether thou be my very son Esau, or not. 22 Then went Iacob to Isahac his father, and he felt him, and sayde, The voyce is Iacobs voyce, but the handes are the handes of Esau. 23. And he knewe him not, because his handes were hearie as his brother Esaus handes: and so he blessed him. 24 And he asked him, Art D thou my sonne Esau? And he sayde, That I am.

25 Then sayd he,Heb. 11. d. 20. Bring me, and let me eate of my sonnes veneson, that my soule may blesse thée, And he brought him, and he eate: and he brought him wine also, and he dranke.

26 And his father Isahac sayd vnto him, Come neere, and kisse me my sonne. 27 And he went vnto him and kissed him: and he smelled the sauour of his rayment, and blessed him, and sayde, Sée, the smell of my sonne is as the smell of a féelde which the Lorde hath blessed. 28 God giue thée of the deawe of heauen, and of the fatnesse of the earth, and plenty of corne and wine. 29 People be thy seruantes, and Nations bowe to thée: be Lorde ouer thy brethren, and thy mothers children stowpe with reuerence vnto thée: cursed be he that curseth thée, and blessed be he that blesseth thée.

30 Assoone as Isahac had made an ende of blessing Iacob,E [Page] and Iacob was scarse gone out from the presence of Isahac his father, then came Esau his brother from his hunting.

31 And he also had made a pleasant meate, and brought it vnto his father, and sayde vnto his father, Let my father arise, and eate of his sonnes veneson, that thy soule may blesse me. Then his father Isahac sayd vnto him, Who art thou? He aunswered, I am thy sonne, thy first borne Esau.

33 And Isahac was greatly astonied out of measure, and sayde, Which (is he) and where is he then that hath hunted veneson and brought it me, and I haue eaten of all, before thou camest? and haue blessed him, yea, and he shalbe blessed.

34 When Esau heard the wordes of his father, he cryed aloud and bitterly aboue measure, and sayd vnto his father, Blesse me, I also (am thy sonne) O my father.

F 35 Who aunswered, Thy brother came with sutteltie, and hath taken away thy blessing.Gen. 25. e. 33 36 And he sayd againe, Is not he rightly named Iacob? for he hath vndermined me nowe two times: (First) he tooke away my byrth right, and sée, nowe he hath taken away my blessing also. And he sayd, Hast thou kept neuer a blessing for mée?

37 Isahac answered and sayde vnto Esau, Beholde, I haue made him thy Lorde, and all his brethren haue I made his seruantes: Moreouer with corne and wine haue I established him: what shall I doe vnto thée now my sonne?

38 And Esau sayd vnto his father, Hast thou but that one blessing my father? blesse me, I am also (thy sonne) O my father. So lifted vp Esau his voyce, and wept.

39 Then Isahac his father aunswered and sayde vnto him,Heb. 11. a. 20. Beholde thy dwelling place shall be the fatnesse of the earth, and of the deawe of heauen from aboue.

40 And through thy sworde shalt thou liue, and shalt bée thy brothers seruant: and it shall come to passe, that thou G shalt get the maistrie, and thou shalt loose his yoke from of thy necke. 41 And Esau hated Iacob, because of the blessing [Page] that his father blessed him withall. And Esau sayde in his heart, The dayes of sorowing for my father are at hand, then will I slay my brother Iacob. 42 And these wordes of Esau her elder sonne were told to Rebecca: And she sent, and called Iacob hir yonger sonne, and sayde vnto him, Behold, thy brother Esau as touching thée doth comfort himselfe (full purposing) to kill thée. 43 Nowe therefore my sonne, heare my voyce: make thée readie, and flie to Laban my brother at Haran. 44 And tary with him a while, vntill thy brothers fiercenesse be swaged.

45 And vntill thy brothers wrath turne away from thée, and he forget the things which thou hast done to him, then will I sende and fet thée away from thence: why shoulde I be desolate of you both in one day? 46 And Rebecca spake to Isahat, I am wearie of my life for the daughters of Heth: If Iacob take a wife of the daughters of Heth, such as these (vvhich are) of the daughters of this lande, what good shall my life do me?

The Exposition vpon the .xxvij. Chapter of Genesis.

And it came to passe, when Isahac olde, and his eyes were dimme, &c.

THis whole historie that Moses setteth forth in this Chapiter so largely, may seeme at the first to conteyne no great matter of weight, but onely the Sleight and Craft of a mother, and her sonne, causing the Father to transferre the blessing of his Heritage vpon one, that [Page] he would not haue done it vnto. But if with Reuerence, as our duetie is, we looke into the scriptures of God, and lay aside vaine and wicked cogitations, we shall see in this place the worke of the wisedome & Prouidence of God vsing the Blemishes and frailties of the Godly, vnto his glorie, and to the perfourmance of his determined purpose and promise. For as the Patriarkes were Godly men,Eccle. 44. c. 16 17. 18. &c. and in the * singuler Fauour of GOD, so had they, as men, their Imperfections and offences: which God vndoubtedly misliked, and yet, of his mercie, pardoned, as in other Chapters before is declared. The like is here nowe in this place, as well in Isaac as in Rebecca, and Iacob her sonne. Therfore no person can by them take Example of the like doyng, but rather learue a Godly lesson to be more ware of themselues, and to take heed least to the Hasarding of the Fauour of God they doe that, which shall be contrarie to his holy Will and displeasant vnto him.

When the two children were borne, the determined purpose of God was declared,Gen. 25. c. 23. and his Election made manifest,Osee. 12. a. 3 * That the elder, Rom. 9. c. 12. Esau, should be Seruant vnto Iacob the yonger. This was reuealed vnto Rebecca, and not vnknowne to Isaac the father. And yet this notwithstanding, of a Carnall affection and loue towarde his elder Sonne, hee sought to Transfer the blessing of God & heritage of preheminence in the couenant of God vnto him: Wherein he might seeme to ouerthwart the Election of God, which coulde not be done without some [Page] offence, and therefore GOD did suffer him to be Deluded by his Wife and Childe. And yet this humaine affection in Isaac was ioyned with a constant fayth in the fauor of God, wherby he beleeued that aswel himself as other Patriarks were ordeined y• good instruments of God, by their blessings to denounce and declare the Heritage and Succession of the Couenant of God made to Abraham and his Seede.

And Rebecca spake vnto Iacob her sonne saying,

Vers. 6. 7. &c.

beholde, I haue heard, &c.

Moses here declareth, by what Craft the blessing was transferred to Iacob from Esau. And truely this dealing of Rebecca is not without blame. For albeit she could not rule her husbande, and Cause him to yeelde to the declared purpose of God, in preferring Iacob the yonger brother: yet shoulde she not haue vsed so vncomely and vnlawfull meanes to worke the thing by Counterfeyting and Vntruth.

If she * knewe,Gen. 25. c. 35. as she did in deede, that it was the Immutable purpose & electiō of God, She should haue paciently looked, and haue abidden vntill God had wrought it by such waies as he thought good, if she could not by any godly perswasiō haue brought it to passe. But such Frailetie God often in his Saintes of his great mercie pardoneth, when it is not done of Malicious minde and purpose, as surely it was not in Rebecca, but of a desire by some meanes or other to bring that to effect, [Page] which she knewe was the will of God.

Then saide Iacob to Rebecca his mother,

Vers. 11. & [...]

Beholde, Esau my brother, &c.

Iacob did to easily yeelde to his Mothers perswasion, and, as in his words, he shewed, that he feared his father, and was lothe to enter his displeasure: so he shoulde haue feared GOD much more, and Considered, what a blemishe it was to purchase his blessing by Coūterfayting & vntruth. For although he respected a right ende, that is, to attaine that,Gen. 25. c. 23. which was the * promise of God: yet by Such meanes he should not haue done it.

Then saide Isaac vnto Iacob come neere,

Vers. 21. 22.

and I will feele thee my sonne, &c.

Isaac did suspect, that he was abused, & therefore Tryeth the matter by all meanes he can. But it pleased God to dull hys senses, partly to shewe, that Man laboureth in * vaine to ouerthwart hys Purpose,Gen. 45. c. 8. & that which he is determined to haue:Gen. 48. d. 18. partly,Prou. 21. d. 30. that, by this maner of correction, he might punishe and Chastice his Immoderate affection towarde Esau his elder sonne.

God giue thee of the dewe of heauen,

Vers. 28. 29.

& of the fatnesse of the earth, &c.

Vnder these worldly blessings the auncient fathers conteined the Heauēly promises, Albeit they be not vitered so Plainly, as they haue bene sence in the time of the Gospell. For Gods will was to [Page] deale with thē vnder tipes * and figures of worldly things.1. Cor. 16. b. 11 And therefore the lande of Chanaan and the Fertilitie thereof is a tipe of the heauenly and euerlasting Felicitie with God, and the Subiection of enemies doth signifie the Conquest and ouerthrowe of our Spirituall enimies to whome we were thrall and in daunger.

When Esau hearde the wordes of his father,

Vers. 34. &c.

he cried alowde, &c.

A man might think, that Gods mercy would haue bene mooued with this * heauie and sorrowful complaynt of Esau, Heb. 12. d. 17. for the losse of his fathers blessing: but it is euident, that this lamentation did not proceede of a Sound fayth and true Repentance, but rather of a prowde minde and of a Desperate furie and rage, as it maye appeare by the Hatred that he protested, and by the bitter wordes & greeuous Threatnings that after he vsed against hys brother, Manacing that after his fathers death he would assuredlye kill him. And of what affection he was, and howe smally he esteemed his birth right and the felicitie that might come thereof, he declared, when he Solde the same to Iacob his brother for a messe of wortes.

And she called Iacob her yonger sonne & saide vnto him, thy brother,

Vers. 42. 43.

&c.

The blessing that Isaac had giuen to his yonger sonne might seeme of Small force, seing he was brought euen nowe presently into so great Feare [Page] to be Slaine by hys brother: and this was vndoubtedly no small temptation and trouble to the minde of Rebecca, that she sawe her sonne, whome she so tenderly loued, by her Fact to be brought in daunger of Present death. But yet did she and her son so much esteeme this Blessing, that rather then they woulde yeelde it vp to Esau to haue his fauour, he was Contented to go into voluntarie Banishment and she to forgo the Presence and Companie of her sonne, that she so much esteemed. By this example in Iacob we must learne to take paciently,Ge. 12. c 10. 12 if after the hope of Gods blessing and of his fauour,Gen. 32. c. 9. 11 *immediatly the Crosse of affliction do followe,Ge. 37. a. 5. 20 and not for the trouble and daunger of the worlde to forgoe the sweete promises of God.Exo. 5. b. 3. 9. Neyther must we seeke to purchase the quietnesse of thys lyfe with the Losse of Goddes Heauenly Blessing.Ioh. 9. d. 33. 34.

The second Sunday in Lent at Euening praier.

Genesis. 34.

A DIna the daughter of Lea, which she bare vnto Iacob, went out to sée the daughters of the lande.

2 Whom when Sichem the sonne of Hemor the Heuite Lord of the countrie sawe, he tooke her, and laye with her, and defiled her.

3 And his heart laye vnto Dina the daughter of Iacob, and he loued that damsell, and spake kindely vnto her.

4 And Sichem spake vnto his father Hemor, saying, Get [Page] me this maiden vnto my wife. 5 And Iacob heard that he had defiled Dina his daughter (his sonnes being with their cattle in the fielde) and Iacob helde his peace vntill they were come. 6 And Hemor the father of Sichem, went out vnto Iacob to commune with him.

7 And when the sonnes of Iacob (comming out of the fielde) heard it, it grieued them, and they were not a little wroth, bicause he had wrought folly in Israel, in that he had lyen with Iacobs daughter, which thing ought not to be done. 8 And Hemor communed with them, saying, The B soule of my sonne Sichem lōgeth for your daughter: I pray you geue her him to wyfe. 9 And make maryages wyth vs, and giue your daughters vnto vs, and take our daughters vnto you. 10 And ye shall dwell with vs, and the lande shall be before you: dwell, and doe your businesse therein, and haue possessions therein. 11 And Sichem sayde vnto her father and vnto her brethren, Let me finde grace in your eies, and whatsoeuer ye appoint me, that wyll I geue.

12 Aske fréely of me both dowrie and giftes, and I wyll giue according as ye saye vnto me, so that ye geue me the damsell to wyfe. 13 But the sonnes of Iacob answered to Sichem & Hemor his father, talking amongest themselues deceptfully: because he had defyled Dina their sister.

14 And they saide vnto them, We can not doe this thing,C that we should geue our sister to one that is vncircumcised: for that were an abhomination vnto vs.

15 But in this will we consent vnto you: if ye will be as we be, and all the males amongst you be circumcised.

16 Then will we geue our daughters vnto you, and take your daughters to vs, and will dwell with you, and be one people. 17 But and if ye will not hearken vnto vs to be circumcised, then will we take our Daughter, and go our waies. 18 Their wordes pleased Hemor, and Sichem hys sonne. 19 And the yong man differde not to doe the thing, [Page] because he had a lust to Iacobs daughter: he was also most set by of all that was in his fathers house.

20 Then Hemor and St [...]em his sonne went vnto the gate of their citie, and cōmuned with the men of their citie, saying. 21 These men liue peaceably among vs, and dwell in the lande, and doe their occupation therein: and beholde, the land is large ynough for them, we will take their daughters to wiues, and giue them our daughters.

22 Onely herein will they consent vnto vs for to dwell with vs, and to be one people, If all the males that are among vs be circumcised, as they are circumcised?

23 Shall not their goodes and their substance, and all their cattell be oures? let vs onely consent vnto them, and they will dwell with vs. 24 And vnto Hemor and Sichem hys sonne hearkened all that went out of the gate of the citie: and all the males were circumcised, whatsoeuer went out D at the gate of his citie. 25 And the thirde day whyles they were sore, two of the sonnes of Iacob, Simeon and Leui Dinas brethren, tooke eyther of them his sworde, and went into the citie boldly, and slue all the males.

26 And slue also Hemor and Sichem his sonne with the edge of the sworde, and tooke Dina out of Sichems house, and went their way. 27 And the sonnes of Iacob comming vpon the dead, [...] spoyled the citie, bicause they had defiled their sister.

28 And tooke their shéepe, oxen, and their asses, and whatsoeuer was in the citie, and also in the fields.

29 And all their goodes, and all their children, and their wiues tooke they captiue, and made hauok of all that was in the house. 30 But Iacob saide to Simeon and Leui, Ye haue troubled me, and made me to be abhorred of the inhabitours of the land of the Chanaanite and the Pherezite: and I being fewe in number, they shall gather themselues together against me, and slay me, and so shall I and my house he [Page] destroyed. 31 And they answered, Should he deale wyth our sister as with an harlot?

The Exposition vpon the .xxxiiij Chapter of Genesis.

Dina the daughter of Lea, which shee bare vnto Iacob, went out to see, &c.

MOses in this Chapter setteth forth a great tentation that happened vnto Iacob, far more troublesome and daungerous, then that was of the feare of his brother Esaus displeasure. He was nowe at some quietnesse in the companie of his wife, children, and familie, and so had remayned a good time, doing vndoubtedly the dutie of a good and godly Gouernour of his housholde. But sodainely falleth out this trouble and reproch of the Rauishing of his daughter Dina, much surelye to the griefe of his minde, that did so deerely esteeme the Chastitie of his daughter. By which we may vnderstande, both what daunger maye come to yong womē by Idle gadding and Gasing abroad without the company of some graue Persons to Ouersee them: and also, that euen good men sometime haue so waiwarde and ouerthwart Wantons to their children, as wil not well be brideled within order, when their Parents haue done all that they can. And yet maye there seeme some [Page] negligence in Lea hir mother, that she did suffer hir so Loosely to go abroade.

And Sichem spake vnto his father Hemor,

Vers. 4.

saying get me this maiden, &c.

The heart of this yong Gentleman was so set vpon this Maiden in vntemperate heate of loue, that he coulde not satisfie himselfe by hir defyling and rauishment, but nowe seeketh to haue her to wife, and that in a maner by force. For although both his father and he vsed Faire wordes and great promises: yet he keepeth her at home in his house and would not suffer her to retourne to her father. If he had sought to haue maried her before the Villanie offered, there had bene no great euill, but first to worke so great reproche to the People of God, and his Chosen Patriarke, and then to seeke vnder a faire colour a forcible Mariage made the offence the greater.

And Hemor the father of Sichem went out vnto Iacob,

Vers. 6.

&c.

A godly Father and a good Prince or gouernour would first haue sharpely corrected his Son, and then afterwarde haue done that might haue seemed agreeable to reason and godlinesse. But it may appeare this Hemor was a cockering father, and a Loose gouernour, and that the like examples of wantonnesse had bene common there without punishment. And therfore the same prouoked God of his iust iudgement to suffer so great a Plague [Page] to come vpon them, although the Sonnes of Iacob which were the instruments thereof can not be excused of outragious Furie, that for the offence of Oue personne destroyed and spoyled the Whole Citie.

And Hemor communed with them saying,

Vers. 8. &c.

The soule of my sonne, &c.

In that Hemor so earnestly labourethe to Iacob and his Sonnes for the mariage of Dina, and made so great offers, it may appeare, that euen among the Heathens and Infidels, it was thought necessarie to haue the Consent of Parents to the Mariage of their Children, Much more shoulde that reuerence be vsed among Christians, and them that professe the Feare of God.

But the sonnes of Iacob answered to Sichem and Hemor talking among,

Vers. 13. 14.

&c.

It is not to be merueiled, if the sonnes of Iacob were much grieued to haue so great a reproch and villanie wrought to their fathers House, neyther are they in that any thing to be blamed; yea, if there had bene any ordinarie Magistrate to haue punished so great an outrage, they might and ought with safe conscience to haue complayned to him. But I see not, by what authoritie they coulde take the sworde of Reuengement in their *owne hands, and so farre exceede the Measure of Iustice, as to destroy an whole Citie for the offence of one. Well might they be the Instruments of Gods Iustice, [Page] for causes to them vnknowne, but that doth not excuse them, who followed their owne affection and desire of Reuengement.

In that they doe dissemble here and pretende consent of Mariage, if the Sichemites would be circumcised, it doth increase their fault, and they make the ordinance of God a colour to worke their affection.Gen. 24. a. 3. For their consciences did tell them,Gen. 28. a. 2. 2. that neyther conueniently they might * marie wyth the Inhabitants of that Countrey,Cor. 6. c. 14. neyther in deede that they did meane so to doe, but to be reuenged, they suffered the Sacrament of Gods Couenant to bee Distayned of the Faythlesse and Heathen persons.

Their woordes pleased Hemor and Sichem his sonne,

Vers. 18. &c.

&c.

When Hemor the Prince and his Sonne, and all the residue of the people at their perswasion did so easily yeelde to the motion of Iacobs Sonnes wo [...] any further instruction: it is euident they had no conscience at all, nor passed what Religion they receyued, nor what God they worshipped, so they might be in hope either to satisfie their bodily pleasure, or to attaine some Worldly Commoditie and rychesse. For these were the onely causes and respectes that mooued them. And where such mindes are both in Prince and Subiectes, there can not want aboundance of all euill. Wherefore, albeit it be not expressed in the text, it may well be gathered there were great Vices generally among thē, [Page] that prouoked the Wrath of God agaynst them.

And the thirde day while they were sore,

Vers. 25. &c

two of the sonnes of Iacob, &c.

Albeit onely the two sonnes of Iacob are here named, it is not likely they did the thing alone, but that they were the chiefe causers and Capitaynes, and had other of their brethren and of their fathers familie with them, without their fathers consent, or at the leastwise pretending that they would doe nothing but fetche home their Sister, who was there vniustly detayned, and not making him priuie of their whole purpose.

But Iacob sayde to Simeon and Leuie,

Vers. 30.

ye haue troubled me and made me, &c.

Iacob chasticeth his Sonnes, and sheweth how Rashly and vndiscretely they haue done, and into how great daunger they had brought both hym & themselues, and al that euer apperteyned to them. And surely if GOD had not of his diuine Prouidence marueylously Preserued his people, lesse daunger coulde not haue followed, then Iacob speaketh of. But the Rashnesse and Heate of yong men is such, that they are so blinded with the desire of theyr owne phantasies and affections, as they regarde no perilles, nor thinke any Councell to be like to their owne.

The thirde Sunday in Lent at Morning prayer.

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Genes. 39.

IOseph was brought vnto Egypt, and Putiphar a Lorde of Pharaos, and his chiefe stewarde, an Egyptian, bought him of the Ismaelites which had brought him thither. 2 And God was with Ioseph, and he became a luckie man, continuing in the house of his mayster the Egyptian. 3 And his mayster saw that God was with him, and that God made all that he did to prosper in his hande. 4 And Ioseph found grace in his maysters sight, and serued him: And he made him ouerseer of his house, and put all that he had in his hande. 5 And it came to passe from the time that he had made him ouerséer of his house, and ouer all that he had, the Lorde blessed the Egyptians house for Iosephs sake: and the blessing of the Lorde was vpon all that he had in the house, and in the fielde.

6 And therefore he left all that he had in Iosephs hande: and he knewe nothing with him, saue onely the breade which he did eate. And Ioseph was a goodly person, and a well fauoured. 7 And after this, his maisters wife cast her cyes vpon Ioseph, and sayde, (come) lie with me.

8 But he refused, and sayde vnto his maisters wife, Beholde, my maister woteth not what he hath in the house with me, and hath committed all that he hath to my hande.

9 There is no man greater in the house then I, neyther hath he kept any thing from me but onely thée, because thou art his wife: howe then can I doe this great wickednesse, and sinne agaynst God? And after this maner spake shée to Ioseph day by day: but he hearkened net vnto her to sléepe [Page] néere hir, or to be in hir companie. 11 And on a certaine day Ioseph entered into the house to doe his businesse, and there was none of the housholde by, in the house.

12 Then she caught him by the garment, saying, lie with me. And he left his garment in hir hande, and fled, and got him out. 13 And when she sawe that he had left his garment in hir hande, and was fled out.

14 She called vnto the men of hir house, and tolde them, saying, Sée, he hath brought in an Hebrue vnto vs to doe vs shame: for he came in to me to haue lyen with me, and I began to crie with a lowde voyce. 15 And when he hearde that I lift vp my voyce and cryed, he left his garment with me, and fledde away and got hym out.

16 And she layde vp his garment by hir, vntill hir Lorde came home. 17 And she tolde him with these wordes, saying, This Hebrue seruant which thou hast brought vnto vs, came vnto me to doe me shame. 17 But assoone as I lift vp B my voyce and cryed, he left his Garment with me and fled out. 19 When his mayster heard the wordes of his wife, which she tolde him, saying, after this maner did thy seruant to me,Psal. 103. b. 18 he waxed wroth. 20 And Iosephs maister tooke him, and put him in prison, in the place where the kings prisoners lay bounde: and there continued he in prison.

21 But the Lorde was with Ioseph, and shewed him mercie, and got him fauour in the sight of the Lord of the prison.

22 And the kéeper of the prison committed to Iosephes hande all the prisoners that were in the prison house: and whatsoeuer was done there, that did he.

23 And the kéeper of the prison looked vnto nothing that was vnder his hande, séeing that the Lorde was with him: For whatsoeuer he did, the Lord made it to prosper.

[Page]

The Exposition vpon the .xxxix. Chapter of Genesis.

Joseph was brought vnto Egypt,

Vers. 1.

and Putiphar a Lorde of Pharaos, &c.

MOses in this Chapter beginneth to set forth a notable example in Ioseph of the Prouidence and wisedome of God, turning the enuious and Malicious indeuors of Iosephs brothers vnto the worke of his Glorie and preseruation of his people. God was determined, that after certaine yeares,Deut. 28. b. 15 Leuit. 26. b. 14 for the * Sinfulnesse of men there should by his iust iudgement come vpon all that part of the world a general Plague of Dearth and Scarcitie,Malach. 2. a. 2 in which there was great daunger that Iacob and his sonnes and familie, being the posteritie of the seede of Abraham, to whom he had made his Couenant, shoulde Perishe and die for Lacke of sustenance. Therefore, many yeares before taking occasion of hys brothers Malice, he * sendeth Ioseph before into Egypt, Psa. 104. b 17 and there after some trouble, at the length aduaunceth him to great Power and honour, that he might be an helper and Succourer for his Father & brethren, in the time of their great Distresse. The Brothers of Ioseph neyther foresawe any euill to come, nor sought for any thing in their doings, but the Satisfying [Page] of their owne Enuie and Malice towards him, but God vsed their Malice for the instrument of his glorie.

And God was with Ioseph,

Vers. 2. 3. 4

and he became a luckie man, continuing in the, &c.

By this example in Ioseph we haue to learne that God oftentimes Suffereth those that he loueth most deerely, and by whome he will set foorth the Glorie of his name,1. Reg. 19. b. 12 Dan. 6. e. 16. to be cast unto * Trouble and Affliction.1. Reg. 23. d. 36 But yet he is so carefull for them, that he doth not onely Stay the power of the wicked towarde them, but also worketh them Grace, Fauour, and Credite, euen with Heathens and vngodly persons,Exod. 12. f. 36. such as this Putifer the Egyptian and the keeper of the prison were.Psa. 105. g. 44 So that vnder his * very Enimies,3. Reg. 18. c. 13. he doth preserue hys elect and chosen.

Ioseph, was nowe become a Bondeman, and afterwarde is made a Prisoner, and yet God increaseth him with his blessings. Whereby we may vnderstande, that God hath a loue and care of his, thoughe they be neuer so base, so simple, and so Miserable in the worlde.

And the Lorde blessed the Egiptians house for Iosephs sake,

Vers. 5. 6.

&c.

God for his electes sake doth not onely oftentimes Spare the godlesse and Wicked Persons, but also * blesseth them with increase of worldly benefites,G [...]n. 30. e. 30. by that meanes to asswage their furious [Page] and Tyrannicall spirites towarde them, that they may liue in more Quiet and comfort vnderneath them.

And after this his master wife cast her eyes vpon Ioseph,

Vers. 7. &c.

and saide, &c.

Nowe falleth out a newe temptation to Ioseph by his masters wife, through which he was cast into greater trouble, then euer he was before.

In Putifars wife yo haue y• example of a wicked and Adulterous woman, who although she had a Noble man to her husband, that honoured and loued her: yet, of a sinnefull and shamelesse nature, being a Woman, Woeth this godly yongman her own Seruant, and entiseth hym to horrible Aduterie, moued onely therevnto by the good giftes, and blessings of God as well in the Bodie, as in the minde of Ioseph. And in thys her diuelish purpose gyueth not ouer by sundrie repulses, but with impudent Obstin [...], contrarie to the nature of Womanhead, contynueth in the same, euen to the vsing of Violence to the yong man. And when she sawe his Constancie to be such, as by no way shée could winne him, with shamelesse Malice to cloke and colour her owne wickednesse (as the * maner of such persons is) she accuseth hym to her husband,Prou. 30. c. 20 that he would haue Rauished her, and by that occasion, caused him to be cast into prison.

In Iosepth you haue ye example as wel of a faithful seruant, as of a Chast yong man, hauing the feare of God before hys eyes. For albeit he were vnmaried, [Page] in the Heate of yong yeares, and prouoked by his Ladie and Maistres at sundrie times, watching fitte occasions of secreasie for so lewde a purpose: yet could he neuer be wonne to yeelde to such vnthankfull Villanie toward his Maister, of whome he had bene intertayned with so great fauour. Yea, and when by the Malice of the woman the matter was brought to extremitie, he rather chose bothe to * leese the Fauour and credite wyth his maister,2. Cor. 6. b. 8. and to abide all Miserie, Imprisonment, yea and Death also, then any way to haue his Conscience touched with so Fowle a sinne before God.

And Iosephs maister tooke him and put him in prison,

Vers. 20.

in the place, &c.

This was great Lightnesse and rashenesse in Putifar eyther by the blinde Rage of Ielousie, or by Immoderate affection and Credite toward his lewde wife without iust and further Examination to condemne a seruant, whom he had of long time Tried so Faithfull and profitable, and in whome he had seene the euident tokens of Gods Fauour and assistance in all his doings.

But the Lorde was with Ioseph,

Vers. 21, 22.

&c. and gotte him fauour with, &c.

God neuer leaueth his,Psal. 90. c. 15 but in the * deepest afflictions is with them,Psal. 33. d. 19 and procureth them reliefe.

The thirde Sunday in Lent at Euening prayer.

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Genesis. 42.

A ANd Iacob seyng that there was corne in Egypt, said vnto hys sonnes. Why gape ye one vpon another?

2 And he sayde, Beholde, I haue heard that there is corne in Egypt: get you downe thyther, and bye vs corne from thence, that we may lyue, and not dye.

3 So went Iosephes ten brethren downe to bye corne in Egypt. 4 But Beniamin Iosephs brother would not Iacob sende with his other brethren: for he sayde, Lest peraduenture destruction come vpon him.

5 And the sonnes of Israel came to bye corne among other that came: for there was dearth in the lande of Chanaan, 6 And Ioseph was gouernour in the lande, & solde to all the people of the lande. And Iosephes brethren came, and bowed themselues with their faces downe to the ground before him. 7 When Ioseph sawe his brethren, he knewe them, and made hymselfe straunge vnto them, and spake roughly vnto them, saying, Whence come ye? They answered, Out of the lande of Chanaan to bye vittayle.

8 And Ioseph knewe his brethren, but they knewe not him. 9 And Ioseph remembred his dreames which he dreamed of them, and saide vnto them, Ye are spies: and to sée where the lande is weake, is your comming.

10 And they saide vnto him. Nay my Lorde, but to bye vittayle thy seruantes are come. 11 We are all one mans sonnes, and meane truely, and thy seruantes are no spies.

12 And he sayd vnto them againe, Nay: but to sée where the lande is weake, is your comming.

[Page] 13 And they saide, We thy seruants are twelue brethren, the sonnes of one man in the lande of Chanaan: and behold the yongest is this day with our father, and one no man weteth where he is. 14 And Ioseph sayde vnto them, That is it that I spake vnto you when I sayde, Ye are spies.

15 Hereby ye shall be proued (by) the lyfe of Pharao, ye shall not go hence except your yongest brother come hither.

16 Send out one of you, which may fet your brother, and ye shall be kept in prison, that your wordes may be proued whether there be any truth in you: or else, (by) the lyfe of Pharaoye are but spies. 17 And he put them altogither in warde thrée daies. 18 And Ioseph sayd vnto them the thirde day, This doe, and liue: (for) I feare God.

19 If you be true men, let one of your brethren be bound in the house of your prison: and go ye, carie corne (to put avvay) the famine from your housholde.

20 But bring your yongest brother vnto me, and so shall your wordes be tried true, and ye shall not die. And they did so. 21 And one sayde to another, We haue verily sinned against our brother, in that we saw the anguish of his soule, when he besought vs, and we would not heare him: & therfore is this trouble come vpon vs.

22 And Ruben answered them, saying. Saw I not vnto you, that you should not sinne against the la [...], and ye would not heare? and sée, 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 [Page] thence. 27 And as one of them opened his sack for to giue his asse prouēder 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.

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The Exposition vpon the .42. Chapter of Esay.

And he saide,

Vers. 2.

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,Gen. 12. c. 10. euen as * before it had happened to Abraham and Isaac. Gen. 26. a. 1. 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 ye wicked a Punishment and correction, may be to them an Exercise of their Fayth and pacience,Ier. 37. c. 14. to their greater benefite:Ezech. 4. b. 8. So it fell out to * Ieremy, Dan. 3. b. 18. 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,Gen. 37. b. 7. 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.

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So went Iosephs tenne brethren,

Vers. 3. 4.

&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,

Vers. 6.

and bowed themselues before him, &c.

The Dreame that Ioseph tolde to his brethren Cap. 37.Gen. 37. b. 7. 9 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. c. 17. Act. 1. Cor. 2. b. 8. 3. 1. Cor. 2. The Apostle propheseth, That in the latter dayes some should attende to false spirites and doctrines of Deuils. 1. Tim. 4.1. Tim. 4. a. 1. And so we see it to haue fallen out, but not with ye Knowledge and Confession of them, that doe it, who obstinately stande in this that they Defende nothing but Truth and Godlynesse.Psal. 50. a. 5. But * God will be alway iustified in his Prophecies and Promises,Psal. 61. a. 9. and all * Men shall be founde Liers.Psal. 115. a. 11.

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When Joseph sawe his brethren he knewe &c.

Vers. 7. [...]

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 *Math. 15. c. 24 26. 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 yonge [...] brother [...] To boulte it out, whether it [...].

And Ioseph remembred his dreames,

Vers. 9.

that he dreamed of them, &c.

Ioseph [...] before▪ Therefore being put in [...] of them now, he so deale [...]y [...] his brethren, as, when they should be opened vnto them, thée might not onely simplie Beleeue them, but with Feare [...] Reuerence acknowledge the Tri [...] of GOD in them, with [...] of their [...] Malice.

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Hereby you shall be prooued be the life of Pharao,

Vers. 15. 16.

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 Potria [...]kes before the law published are not to be draw [...]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.Psal. 62. b. 10

And bee put them,

Vers. 17.

altogether in Warde three dayes, &c.

While we read this, we may be admonished to [...] of vs.Psal. 112. a. 7. For God may * turne our State and giue to him [...] to be Reuenged,Iudic. 16. g. 28 as we see here in Ioseph and his brethren.Iudith. 14. c. 11 It was an easie matter for Ten of them to worke,Eccl. 4. c. 14. violence to One poore childe. But so God had done, that it was euen as easie for Ioseph to haue requited thē, if he had [Page] [...] of God then the [...]

And Ioseph sayde vnto them,

Vers. 1 [...].

the thirde day this doe and liue, &c.

Ioseph sheweth in this place an Example of Godlinesse, and of [...] [...] Vers. 21. [...]

Here appeareth the * good effectes of [...] the Securitie and forgetfulnesse of our Sinfull actes,Psal. 77. d. 38. Psal. 82. d. 15 Psal. [...] 71. Esay. 26. c. 16. Os [...]. 6. a. 1. 2. Par. 33. c. 12. and wicked [...] Baruc. 3. a. 1 Iona [...]. 2. e. 8. at Gods hand by [...] before this Trouble did with deepe Securitie forget [Page] the [...] Sap. 4. d. [...], v but * nowe they can say, Verily we haue offended agaynst our brother. &c.

And he turned from them and wept:

Vers. 24.

and [...]

[...] 2. Thes. 1. b. 6. 7. [...] Vers. 25. 26.

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And Jacob sayd my sonne shall not go downe with you,

Vers. 38.

&c.

We may see here againe, howe Greatly Iacob was troubled with Sorow for his childe. He sawe his householde in great Distresse of Famine, and yet had he almost rather die, then hasarde his Sonne. Wherby we may vnderstand, that Naturall Affections are not in Holymen, to be Reproued, so long as they be ioyned with the L [...]ue and Feare of God:Rom. 1. d. 31. 2. And therefore are they * not to be [...] as the Stoikes fondely [...].Tim. 3. a. [...]. Hereof haue we a notable example in this Historie of Iacob and Ioseph, in the Chapters following. If it had pleased God to let Iacob knowe, that this matter was wrought by his sonne Ioseph, all that now [...] him, woulde haue turned to his [...] and ioy. But so it pleased him, by this Trouble,Prou. 17. a. 3. to * exercise his Seruant, and as it were to Prepare him to the great:Sap. 3. a. 5. Ioy that was [...] to come, that it might the [...] more Pleasant vnto him, when▪ he saw all things to fall [...] expertation.

The fourth sunday in Lent at Morning prayer.

Genesis. 43.

AND the [...] was great [...] the lande. [...] passe, when they had [...] the A [...] which they had brought [...] the lande of Egypt, [Page] their father sayde vnto them, Go againe (and) bye vs a little foode. 3 Iudas answered him, and sayde, The man did solemnely protest vnto vs saying: Ye shall not s [...]e my face except my brother [...]e with you. 4 If thou wilt sende our brother with vs, we will go downe and [...] thée foode.

5 But if thou wilt not sende him, we will not go downe for the man sayde vnto vs, Ye shall not see my face except your brother be with you. 6 And Israell sayde, Wherefore dealt ye so cruelly with me, as to tell the man that ye had yet a brother? 7 They answered, The man asked vs straightly of our (state) and of our kindred, saying, Is your fat her yet [...] And we [...] him according to the ( [...]) of these [...] any meane knowe that he woulde say, Bring your brother downe (vvith you?) 8 Then sand Iudas vnto Israell his father, Sende the lad with me, that we may arise and [...] and that we may liue, and not die, yea both we and thou, and also our meanie. 9 I will be [...] and set him before [...] [...]yes,Gen. 44. g. then let me [...] for euer. 10 Truely except we had made [...] this we had turned the [...]

11. And [...] of the lande in your [...] curtsie of bawme, and a curtsie of honie, spices & myrre, nuts and almondes. 12 And take double money in your hande, and the money that was brought againe in your sacks, take it againe with you, peraduenture [...] some ouersight.

13 Take also your brother with you,Gen. 32. and arise, and go againe vnto the man. 14 And God almightie giue you mercie in the sight of the man, that he may delcuen you your other brother, and this Beniami [...]: and thus I am as [...] is quite robbed of his children▪ 15 [...] the present, [Page] and twise so much more money in theyr hande, wyth Beniamin, and rose vp and went downe to Egipt, and stoode before Ioseph. 16 When Ioseph sawe Beniamin wyth them, he said to the ruler of his house, Bring these men home and slay, and make readie: for these men shall dine with me at noone. 17 And the man did as Ioseph had, and brought thē vnto Iosephes house. 18 When the men were brought into Iosephes house, they were afrayde and sayde, Because of the money that came in our sackes mouthes at the first time are we brought in: that he may seeke occasion agaynst vs, and violently lay handes vpon vs, to bring vs in bondage, and our asses also. 19 Therefore came they to the man that was the ruler ouer Iosephs house, & communed with him at the doore of the house. 20 And sayd, Oh sir, we came downe hither at the first time to bie foode. 21 And as we came to an Inne, we opened our sackes, and behold euery mans money was in the mouth of his sacke (euen) our money in full weight: and we haue brought it againe in our hande.

22 And other money haue we brought also in our hande to bie foode: but we cannot tel who put our money in our sacks.

23 And he sayde, peace be vnto you, feare not: your God, and the God of your father, hath giuen you that treasure in your sackes: I had your money. And be brought Simeo [...] out to them. 24 And the man led them into Iosephs house, and, gaue them water to washe their féete, and gaue their asses prouender.

25 And they made readie their present agaynst Ioseph came at noone: for they hearde (say) that they shoulde [...]ate breade there. 26 When Ioseph came home, they brought the [...] to him which was in their handes, and [...] the before him.

27 And be asked them of [...], and saide, Is your father that olde man which you [...] good health? and is he yet aliue? 28 They answered, Thy seruant our [Page] father is in good health, and is yet aliue. And they bowing themselues, made their [...]. 29 And he lifting vppe his eyes, behelde his brother Beniamin his mothers sonne, and sayde. Is this your [...] brother of whome ye spake vnto me? And he said, God be mercifull vnto thée my sonne.

30 And Ioseph made haste (for his heart did melt vpon his brother) and s [...]aught (vvhere) to wéepe: and entre [...] into his chamber, and wept there. 31 And he washed his face, and came out & refrayned himselfe, and sayd, Set on bread.

32 And they prepared for him by himselfe, and for them by themselues, and for the Egiptians which did eate with him, by themselues: bicause the Egiptians may not eate breade with the [...], for that [...] to the Egyptians. 33 And they sate before him, the [...] borne according to his age, and the yongest according to his youth: and the men [...] themselues.

14 And h [...] sent rewardes vnto them from before himselfe: But [...] so much as anie [...] with him.

The Exposition vpon the xliij. Chapter of Genesis.

And it came to passe when they had eaten vp the corne which they had,

Vers. 2.

&c.

IT may seeme doubtfull how so Little a porcion of Come, as [...] Asses dyd bring so Long a iourney; coulde s. long a' tyme▪ finde to great a Number as were of Iacobs retinewe. For besides the .lxvi. persons that descended of his [Page] bodye,Gen. 46. c. 36. as is mentioned Cap. 46 it can not be but that he & they had a great nūber of seruants. But we must consider that the seruants might be fedde with Herbes, Rootes, and Acornes, as the maner of the East partes is in the time of distresse. And that the Corne that was brought, was in Sparing maner employed to the sustenance of other his Sonnes and Nephewes.Eccl. 4. c. 17. 18 2. This was a * harde temptation,Pet. 2. b. 9. that thys Godly Father, whome God had taken by his promise into his Protection, was nowe brought to so great a Necessitie for want of Sustenance, yea and in that lande wherein God had promised his Abundant blessing. This in a frayle man might haue shaken the credite of that notable promise.Gen. 35. b. 11. Cap. 35 I am thy God encrease and multiply. I will blesse thee. It is profitable for vs in time of Affliction to consider such Examples of the holy Fathers, that we maye learne by the lyke Armour of trust in the prouidence of God, and pacient expectation of his blessed will to Ouercome such Tentation euen as they did.

If thou wilt send our brother with vs,

Vers. 4. 5.

we will go downe, &c.

It may seeme Contrarie to the dewtie of Good and obedient Children so precisely to prescribe a Condicion vnto their father: but for so much as they were driuen to this Necessitie by the streight charge that Ioseph gaue them not to come without their brother, they durst not yeelde without Condicion.Gen. 42. g. 38. And because Iacob had * before so stifly stoode [Page] in the refusall to sende Beniamin, they doe nowe the more plainly declare their Necessitie with the cause thereof, and that without anye iust Reproofe of Obstinacie or Disobedience.

The man asked vs streightly of our state and of our kindred,

Vers. 7.

saying, &c.

Because Iacob accused his sonnes of Cruell dealing toward him, in telling that they had a yonger brother, they Excuse and cleere themselues, by declaring, 1 First, the Curious Questioning, that the man vsed to them of their State and Kindred: whereeby they were Driuen to answere. 2 Secondly, that they were in that case they might not choose to answere, and that according to the Troth. 3 Thirdly, that they coulde not Surmise that he would haue saide vnto them. Bring your yonger Brother.

Then sayde Iuda to Israell his Father,

Vers. 8.

sende the lad with me, that, &c.

Iuda perswadeth his Father, to yeelde to the sending of Beniamin, 1 First, by the Necessitie of dearth and Hunger, wherein he and all his dyd stande. 2 Then the vndertaking vpon his peryll the safe Bringing home of the yong man. 3 Lastly, by the hurte and Hinderance that they had alreadie Susteyned by thys his delay. And therfore the father nowe after his affection is somewhat Quailed, vpon better consideration yeeldeth to that before he refused, and as a wise man Instructeth [Page] them in what maner they should go,Gen. 32. b. 5. & what they should doe to * appease the Rigour of the Gouernour, and to shunne such daunger as might seeme to be toward them. And yet not trusting altogither to thys policie, prayeth to Almighty God most hartily to Prosper them, and sende them mercye in his sight.

When the men were brought into Iosephs house they were afraide,

Vers. 18. &c.

&c.

A conscience * guiltie of wickednesse,Sap. 17. c. 11. and a man put in feare is alway Suspicious, and surmiseth that euery thing is done to his harme, though it be farre otherwise. So Iosephs brethren, being in feare, Suspect euill and daunger to come of that which in deede was done of Gentlenesse, and therfore seeke, so much as they can, to preuent it by offering againe their Money, that they caried away with them in their sackes.

And he saide,

Vers. 23. 24.

peace be vnto you, feare not: your God, and the God of your, &c.

An example of a godly, faythfull, and gentle Seruant. Because he sawe them in a great feare he comforteth them, and willeth them to be of good cheere, assuring them of that which they Doubted of, and as for their Money that was in their sacks, he wylleth them to Thanke their GOD for it, by whose goodnesse it was wrought. And yet vnderstanding his maisters Purpose, as a faythfull seruant, doth not bewray the same vnto them.

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And he asked them of their welfaire and saide,

Vers. 27. &c.

is your father that olde man. &c.

In these Questions of Ioseph and in the residew of his dealing declared in this place towarde his brethren,Gen. 17. c. 18. Gen. 46. d. 29 Tob. 7. a. 7. 8. Rom. 9. a. 3. you maye perceiue the * Force of gentle and Naturall Affection toward such as by Nature we are Bounde vnto: and yet the same by Ioseph with great wisedome and Moderation for certain purposes repressed and dissimuled for the tyme. Such affections therefore may well stande wyth Wisedome and Godlinesse, and in sundrye places are Praised in the saintes of God.

And they prepared for him by himselfe,

Vers. 32.

and for them by themselues, and for, &c.

They prepared for Ioseph by hymselfe, as a Prince and great Person. For them and the Egiptians seuerally,Iohn. 4. a. 9. because the Egiptians did Disdaine and Abhorre to eate with the Hebrewes. In which part we haue to note, first, touching Ioseph, Sap. 10. c. 14. Psa. 104. b. 18 Psal. 112. a. 6. That, although from verie Poore e [...]tate, yea, * and out of the Prison he was adualiced to highe Dignitie, & vndoubtedly reteyned the same humblenesse of minde, that was in him before: yet, he was content, and thought it no Burden to his Conscience to obserue the Comelynesse of his estate, and to sit Seuerally as a great Piere and State of the Realme.2. Reg. 2. a. 4. Esther. 2. c. 17. Dan. 2. g. 48. The lyke we see in Dauid, Hester, Daniell, &c. Honours annexed to Power and dignitie they Refused not, but with modestie and gentlenesse [Page] in the feare of God vsed the same. The cause why the Egiptians Disdained the Hebrews was for that they were Grasiers and keepers of cattell, as is mentioned Cap. 46.Gen. 46. d. 34. which might seeme to proceede of a great Pride in the Egiptians, wherewith Ioseph as a wise man doth seeme to beare, least by Strugling against that which he could not mend, he might take away that Oportunitie that he had purposed to worke the Reliefe, and singuler Benefite of his Father and Brethren. Some write, that the Egiptians worshipped Sheepe as Gods, and therfore did hate the Hebrews because they did not onely feede Sheepe, but also Kyll & eate them, so that their lothing of the Hebrews came not only of Pride, but also of Idolatrie and Superstition, because they vsed Crueltie towarde their Gods.

The fifte Sunday in Lent at Morning prayer.

Exodus. 3.

MOyses kept the shéepe of Iethro his father in lawe A priest of Madian: and he droue the flocke to the backside of the desert, and came to the Mountaine of God Horeb. 2 And the Angell of the Lorde appeared vnto hym in a flame of fyre out of the middest of a bushe. And he looked, and beholde the bushe burned wyth fyre, and 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 [Page] 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.

B 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 Iebu [...]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.

C 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 [...]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 sēt me vnto you. 15 And God spake further vnto Moses. [Page] 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 D 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.

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Moses kept the sheepe of Iethro his father in lawe priest of Madian,

Vers. 1.

&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,Act. 7. c. 23. 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,Gen. 37. f. 28. 1. Reg. 21. d. 10 Dan. 2 b. 13. Math. 2. c. 13. 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,

Vers. 2. 3.

&c.

[Page] 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,

Vers. 4.

God called vnto him, &c.

It is no repugnancie, that the Scripture before reported, that the Angel appeared in a Fla [...]e office, & here in this place [...]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 [Page] 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 lawe and blessed Worde, and therefore he doth call it Holy. For like cause [...]acob called the Place where in a * dreame he saw [...] ladder goyng vp to heauen,Gen. 28. d. 17. and the Lorde standing at the toppe of it, by the name of The terrible house of God and gate of heauen.

Hierusalem is * called the Holy Citie, Math. 27. f. 53 because Gods worde and his true worship was there declared. Take away the Worde of God, and his diuine Presence, and the Place of it selfe is Indifferent as other are.

As touching that God willeth Moyses to put of his Shooes, by that token or ceremonie of his Bare feete he woulde strike into him a Reuerence towarde that Vision, that in the name of God appeared vnto him: And also that he should now resigne, and giue ouer that State, that he was in at that time, and submit himselfe wholy to the Will of God, nowe at this time reuealed vnto him, and to this present calling to be the Deliuerer of his people.Ruth. 4. b. 7. For in ye .4. of Ruth, the putting off of the Shoe is a token of Resigning or giuing ouer his Right to an other.

I am the God of thy father,

Vers. 6.

the God [...]f Abraham, the God of Isaac, &c.

This is that notable Sentence which Christ vseth in theMath. 22. d. 32 .22. of Math. to proue the Resurrection, [Page] and that the Soule liueth after it is Depart [...]d from the body, and therewith stopped the mouthes of the Saduces.

And the Lorde sayde,

Vers. 7. &c.

I haue surely seene the trouble of my people, &c.

Such is the goodnesse of God, that when helpe and succour seemeth vtterly Desperate, then he offereth his mercie, and mightlly Deliuereth, euen when his people Least thinke of it. Thereby are we taught at no time to Despayre of Gods Help, seeme it neuer so Hard or Vnpossible to the world. Then is Gods Glorie most set foorth, when in greatest Difficultie he Deliuereth. The Israelites were nowe more Vniust in the sight of God [...]hen that they might Hope for any Reliefe at his [...] For they had almost Forgot GOD and his true Worship. And is the world they were more Weak and Miserable, then eyther three, many man see them, coulde Deuise whiche ware it [...]ought he wrought. In this great Distresse God calleth [...] ses, and offereth their Deliuerance, not in respect of any Worthinesse in them, but partly of his great Pitie that he tooke of their miserie and a [...]iction▪ partly for the truth of his * Promises,Gen. 12. a. 2. Gen. 26. a. 4. Gen. 32. c. 12. that he had made to their Forefathers▪ Abraham, Isaac, and Iacob. And herby teacheth vs, to the great strengthning of our fayth, that although there be much vnworthinesse in vs, yet▪ for his truthes sake, and for the Glorie of his name; he will fulfill his Promises, and worke the safetie of his people agaynst all [Page] the gates of hell.

Come thou therefore,

Vers. 10.

and I will sende thee vnto Pharao, &c.

Here Moyses is called to this office of a Deliuerer of the people of GOD, and we by him are taught not Ambiciously to offer our selues to any high Office or Function, but diligently to followe that State, that we be in, and loke in all things for the Calling of God, eyther by himselfe, or by hys Officers, to whome he hath giuen Authoritie.

And Moises sayde vnto God,

Vers. 11.

what am I to go vnto Pharao, &c.

This Refusall was not of Disobedience to the will and calling of God, but a Confessing and acknowledging of his Infirmitie, as afterwarde G [...]deon and othere did.Iudi [...]. 6. c. 15. As if he had sayde, I am but a poore Sheepehearde, and sea [...]t hable to kepe my sheepe from the wilde beastes of the Desert: But the Aegyptians are a Mightie people, and their king a sterne and Prowde Tiranne: therefore, O Lorde, I see a great vnfitnesse in my selfe for such a purpose. As it is Sinne to withstande the Calling of God, so is it a Vertue to acknowledge his Weakenesse and Dishabilitie.

And he answered,

Vers. 12.

for I will be with thee: and this shall be a token, &c.

If God had promised Moyses an infinite number of mightie Armyes to worke this exployte, it [Page] had not bene halfe so much as that in this place he offereth.Rom. 8. f. 31. * For if God himselfe be with vs, all the Power of ye World is in vaine against vs. He doth also strengthen his Weakenesse with further assurance that this his calling should be of such Force, and of so good Effect in the ende, that in the same Place, He and they togither, should Worship theyr God, that hath Deliuered them.

And Moyses said vnto God,

Vers. 13. &c.

when I come vnto the children of Israel, &c.

Moyses being nowe well Confirmed for himselfe, and his owne Calling, desireth also that he may be hable by some euident meanes to Assure the Israelites of the same, least, when he came vnto them and declared, that he was appoynted their Capitain and Deliuerer, they should Refuse him, and aske from what God he was sent. For the Israelites being brought vp a long time among Idolatours in Aegypt, had almost forgot the True and liuing God of their fathers. Therefore Moises desireth to know here the Name of God, which was some Timerous Curiositie in Moyses, and therefore God by his answere signifieth, that he should Stay himselfe vpon his Worde and Promises made both now to him, and before time to his and their forefathers Abraham, Isaac and Iacob, rather then to enquire for his name, whose Nature, Maiestie, and Power is vnspeakable, and not to be vttered by any Name. Wherefore God answereth I am, that Iam, and say vnto the children of Israel, [Page]I am, hath sent me vnto you, &c. That is, the Beear and the onely Vnsearchable Substance that hath his being of himselfe and of none other: and of whom all things that are *haue their Being,Act. 17. f. 28. Life, and Moouing, Euen I that eternall God that is nowe, and euer hath beene, who in the beginning made Heauen and earth & gaue Life and Being vnto all Creatures, and that afterwarde made his Promise and Couenant to your fathers Abraham, Isaac, and Iacob, that he woulde be their God and the God of their Seede,Psal. 104. a. 8. that God I say, * mindefull of his promises, and pitying your miseryes, hath nowe sent me vnto you to be your Capitaine and guide to deliuer you out of that great Tyrannie and Crueltie wherwith you are now Oppressed in Aegypt.

And they shall heare thy voyce,

Vers. 18.

then both thou and the elders of Israel, &c.

Now he Instructeth Moyses what he shall pretende to Pharao in his message, that he may suffer them to go. Wherein it may with some offence appeare as though God did teach Moyses to Lie. For the chief purpose was not in the Desert to do Sacrifice to God, but to conuey themselues away out of Aegypt, into the lande of Chanaan. For answere wherevnto we must consider. 1 First, that Peculier things done Extraordinarily, by the Inspiration or commaundement of God, are not to be taken as Generall Rules or examples for all men to followe. 2 Secondly, there is a difference betweene [Page] 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.Gen. 12. b. 7. Psa. 104. a. 11. 1. Par. 16. b. 18 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.Exod. 24. b. 5. For in Exod. 24. it is declared they did so.

And I am sure the king of Egipt will not let them go,

Vers. 19.

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.Mat. 10. b. 17. They shall delyuer you vp (sayth he) vnto their counsailes and shal whip you. Io. 15. c. 20. And againe. Ioh. 15. If they haue persecuted me, they will persecute you also. Io. 16. a. 2. 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,Io. 16. a. 4. you maye not be offended therwith, but remember that I haue forewarned you.

[Page]

And I will stretch out my hand and smite Egipt with all my wonders,

Vers. 20. &c.

&c▪

He doth againe Comforte Moyses with the promise of his Mightie assistance, and the great Successe that he wyll worke for hym and hys people. But this may seeme straunge, that God sayth he will helpe the Israelites to Spoyle and Robbe the Egiptians. We must learne that the Eternall God and Lorde of Heauen and Earth, that made the Lawe, is not bounde and tyed by his owne Law. Therfore that the Israelites do by the appointment of God, is no Breach of his law, but a work of Obedience to his holy will.*Psal. 23. a. 1 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.

[Page] MOyses and Aaron went in afterwarde and folde A 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 B 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 [Page] 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?

C 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 wors [...] ca [...]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.

D 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 s [...]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.

[Page]

Moyses and Aaron went in afterwarde and tolde Pharao,

Vers. 1.

Thus saith, &c.

AFter Moyses and Aaron had nowe purchased Credite with the Israelites, Exod. 4. g. 31. as is mentioned in the *former Chapiter, they enter nowe into the execution of their office for the deliuerance of the people of God, and speake vnto Pharao for them. This was in them a great Obedience vnto God in a matter verie vnlike for them to bring to passe in the sight of the worlde, and ioyned with their great perill and daunger in dealing with so sterne and Obstinate a Tyranne. Their obedience to the calling of GOD sprang out of a Constant* Faith in the promises of God by Miracles confirmed vnto them.Heb. 11. e. 26. 27. By the same meanes must we also learne to frame our selues to the Obedience of Gods Calling, though it seeme to be ioyned with neuer so great daunger. And yet although they haue the calling and commaundemēt of God to deliuer his people: they doe not stirre the Israelites to Rebellion,Iere. 29. b. 7. and will them to arme themselues against the Tyranne, were he neuer so Cruell and iniuryous, but in curteis maner entreate him, that they maye haue licence to depart into the wildernesse. But what obteyned they, by their endeuour? First Pharao Cōtemneth and despiseth the God of Israell: Vers. 2. VVho (sayth he) is the Lorde that I should heare his voyce? Then he chargeth Moyses & Aaron as authors of Sedition saying, [Page] VVherefore doe yee lette the people from their worke [...] &c. Vers. 4. Lastly he Oppresseth the people farre more Grieuously then he did before. For he causeth them to gather strawe and stubble, & yet to make their Full taske of Brickes, as they dyd before.

These things happened not without the Knowledge of God,Exod. 3. d. 19. for he said before, *I know that Pharao will not let you go. But Gods pleasure is in this maner of Deliuerance of his people to set vp a Spectacle or Example to all ages to learne in what Sort he will vsually delyuer his people out of the kingdome of Satan, Wickednesse, and Error. First, he sendeth abroade his Messengers, Prophetes, and Preachers to publish the sweete voice and Promises of his Worde and Gospell, Then, when they beginne to execute their office, and men somewhat hearken vnto them, the Deuill by hys Instruments Raiseth greater trouble and Affliction then euer they had before, so that manye mindes be therewith greatly Offended. Yet in the ende,Luc. 21. c. 15. Act. 6. c. 10. God by the *Mightie power of his Spirite and holy Worde ouerthroweth the kingdome of darkenesse and Deliuereth his people out of the Tirannie of Egipt.

And the officers of the children of Israel did see that they were in woorse,

Vers. 19.

&c.

These officers of the Israelites by this Cruell answere did not acknowledge the wicked & Obdurate hart of Pharao against the holy wil of God, as they should haue done, & with Pacience Comfort [Page] themselues and their brethren: but after the maner of olde Adam Murmure against GOD, quarreling with his seruauntes Moyses, & Aaron, and laying all the cause of the trouble vpon them, Wherein they shew an example both of Impiety, and Vnthankfulnesse. Impious it was to lay the fault of their affliction and miserie vpon them that were the Ministers of Gods blessing, and of their gracious Deliuerance. Great vnthankfulnesse might it appeare, seing Moyses and Aaron did hazard their Liues for their great Benefite, to Call and accompt them Tormentors and Murderers of the people.Vers. 21. For, say they, You haue put a sworde into their hands to kill vs. But this is and hath bene the Course of the worlde alwayes. The cause of all Mischiefe, when it ryseth after the publishing of the worde of God, is Cast vpon the Ministers and Preachers of the same, and in steede of thankfull minds, they haue all Spite and Reproch that can be done or spoken against them.3. Reg. 18. c. 17 Iere. 20. a. 2. Act. 23. a. 2. Act. 28. [...]. 22. Act. 19. e. 29. So was it in the time of the Prophets▪ So was it in the time of Christ and his Apostles, So was it in the time of the Primitiue Church, as it maye be declared by infinite examples.

Moises returned vnto the Lorde and sayde,

Vers. 22. 23.

Lord wherefore hast thou so, &c.

Moyses here, in part doth Well and godly, in part he sheweth his Weakenesse, Mistrust, and infirmitie. He doth Well in this, that he both not Storme and rage agaynst those [...] S [...]aunderers, [Page] * nor doth not requite euill with euill,Rom. 12. d. 21. and also that he doth not giue ouer his calling, and Flee from God, but rather runneth to him for Succour and comfort: For so the Text sayth, He returned to the Lorde. He sheweth his Weakenesse, in that he seemeth not througly to Remember the wordes of God Before spoken to him,Exod. 3. f. 19. when God sayd, I know that Pharao will not deliuer you, no not in a mightie hande, and therefore he doth complaine and quarrell with God.

VVherefore (sayth he) hast thou so euill intreated this people, and why hast thou sent me? As though any thing had happened which God had not Before tolde him shoulde come to passe: and yet God doth not Sternely rebuke Moyses, but mercifully [...] with his Infirmitie, & strengthneth him with the Renewing of his Promise, and signification that he will nowe begin to shewe his mightie power against Pharao, for their deliuerance.

The sixt Sundaye in Lent at Morning and Euening prayer. Exod. 9. 10.

A THe Lorde sayde vnto Moyses, Go in vnto Pharao, and thou shalt tell him, Thus sayth the Lorde God of the [...] Let my people go, that they may [...] If thou refuse: to, let them go, and [...] Beholde, the [...]ande of the Lorde is [...] is in the fielde (for) vpon horses, vpon asses, vpon camelles, vpon ouen, and vpon sheepe, there shall [Page] be a mightie great [...]. 4 And the Lorde shall doe wonderfully betwéene the beastes of Israell and the beastes of Egypt, so that there shall nothing die of all that pertayneth to the children of Israell. 5 And the Lorde appoynted a time, saying, to morowe the Lorde shall finish this worde in the la [...]de. 6 And the Lorde did that thing on the morowe, and all the cattell of Egypt dyed: but of the cattell of the children of Israell died not one. 7 And Pharao sent, and behold, there was not one of the cattel of the Israelites dead: And the hart of Pharao was hardened, and he did not let the people go. 8 And the Lorde sayd vnto Moyses and Aaron,B Take your handes full of ashes out of the fornace, and Mosses shall sprinkle it vp into the ayre in the sight of Pharao.

9 And it shall be dust in all the lande of Egypt, and shall be swelling sores with blaynes both on man and beast thorowout all the land of Egipt. 10 And they tooke ashes out of the fornace, and stoode before Pharao, and Moses sprinckled it vp into the ayre: and there were sw [...]lling [...]ores with blaynes, both in men and in beastes.

11 And the sorcerers could not stand before Moses because of the blaynes: for there were b [...]tches vpon the enchaunters and vpon all the Egyptians.Exod. 4. d. 21. 12 And the Lord hardened the hart of Pharao, and he harkened not vnto them, as the [...]ord had sayd vnto Moyses. 13 And the Lord [...] sayde vnto Moyses, Rise vp earely in the morning; and stande before Pharao, and thou shalt tell him. Thus sayth the Lorde God of the Hebrues, Let my people go, that they may serue me.C

14 Or else I will at this time sends all my plaguey vpon thine heart, and vpon thy seruants, and on thy people: that thou mayst know that there is none like me in all the earth.

15 For now I wil, stretch out my hand, that I may smite thée and thy people with pestilence, and thou shalt perishe from the earth.Rom. 9. d. 17. 16 And in verse déede for this cause haue I kept thée▪ for to shew thée my power, and that my name may [Page] 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 [...]lee [...]to the houses. 21 But he that regarded not the worde of she Lorde, left his seruants and his beastes in the field.

D 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 h [...]le so grieuous, and such as there was none throughout all the lan [...] of Egypt since people inhabited it.

25 And the hayle smote throughout all the land of Egypt, all that was in the field▪ both man and beast: and the hayle smote all the hearbes of the fielde, and broke all the trées of the fielde. 26 Onely in the lande of Gosen where the children of Israell were, was there no hayle.

27. And Pharao sent and called for Moses and Aaron, and saide vnto them, I haue now sinned: the Lorde is righteous [...] 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 [...]ar [...]e no longer.

29 [...]yses layde vnto him, Assoone as I am out of the [Page] 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 [...]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:A 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.

[Page] 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?Exod. 8. a. 1. Exod. 9. a. 1. 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.

C 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,Psal. 104. c. 30 Sa. .16. b. 9. Ioel. 1. a. 4. and remained in all quarters of Egypt verie grieuously: before them were there no such grashoppers, neyther after D 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 [Page] the hayle had left: there was no greene thing left in E 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,Exod. 9. f. 28. Exod. 8. b. 8 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,Exod. 4. d. 21 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.F

22 And Moyses stretched forth his hande vnto heauen: and there was a thicke darkenesse vpon all the lande of Egypt thrée daies.Sap. 17. a. 5. 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 [...]ayde, Go, and G 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, [Page] 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,Iob. 4. b 9. 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. [Page]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,Rom. 9. d. 17. 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,Leuit. 26. c. 1 [...] 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. Rom. 2. a. 4. 2. Eyther despisest thou the ryches of his goodnesse and long sufferance, not [Page]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,Iob. 34. a. 10. Sap. 14. a. 9. Psal. 5. a. 5. 6. *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.1. Cor. 2. d. 14. 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 ye 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 [Page] 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,Psal. 142. b. 1 [...] 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,Sap. 12. a. 2. 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 [Page] his people from those Miseries, that he casteth vpon others. And yet, if we looke into the common course of the worlde,Ier. 12. a. 1. Iob. 21. a. 7. Habac. 1. a. 3. 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,Psal. 72. a. 5. 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,Num. 14. f. 41 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.Prou. 30. b. 9. Deut. 32. c. 15. 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.

A 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.

[Page] 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 s [...]les, euery one of you according to his eating shall make your count for a lambe. 5. And let your lambe be without [...]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 four [...]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 burn [...] with fire. 11 Of this maner shall ye eate it, Wyth your loynes g [...]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 shal [...] not be vpon you to destroy you, when I smite the lande of Egypt. 14 And this day shall be C vnto you a remembrance: and you shall kéepe it an holy feast vnto the Lorde throughout your generations, ye shall kéepe [Page] [...] holy for an ordinance for euer. 15 Seuen dayes shall ye eate vnleaue ned bread, so that the first day ye put away leauē 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 [...]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,Leuit. 23. a. 5. Num. 28. c. 16. 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 [...]orne in the lande.

20 Ye shall eate no leauened breade: but in all your habitations shall ye eate vnleauened breade.

D 21 Then Moyses called, for all the elders of Israell, and sayde vnto them; Choose out; and ta [...] you to euery houshold of you a l [...]mbe and kill the Passeouers.

22 And take a [...] Heb. 11. f. 28. 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 [Page] to the lande which the Lorde will giue you, according as he hath promised, ye shall kéepe this seruice.

26 And when your children aske you, What maner of seruice is this that ye doe? 27 Ye shall say, It is the sacrifice of the Lordes Passeouer, which passed ouer the houses of the children of Israell in Egypt▪ and he smote the Egiptians, and saued our houses. And the people bowed themselues, and worshipped. 28 And the children of Israell went E and did as the Lorde had commaunded Moises and Aaron, so did they.Sap. 18. b. 5. 10 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 capt [...]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▪ 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 sen [...]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.Exod. 11. a. 2 35 And the children of Israel did according to the saying of Moises▪ and they borowed of the Egyptians iewels of siluer, and iewels of golde, and rayment. 36 And the Lord gaue the people fouour in the fight of the Egyptians, so that they gr [...]nted such things as they had re [...]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 [Page] 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,F 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 eate [...], thou shalt [...] none of the fleshe out of the house, neither shall ye breake a bo [...]e G 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 [...]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 [...].

[Page]

The Exposition vpon the .xij. Chapter of Exodus.

And the Lord spake vnto Moises,

Vers. 1.

&c. Saying this Moneth, &c.

THe Historie of the oppression of the children of Israell in Aegypt, and their maruelous deliuerance from ye 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 [Page] worke our deliuerance,Mar. 14. c. 24 Luc. 22. b. 19. 1. Cor. 11. e. 24. * 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, 1. Cor. 5. c. 7. for so sayth saint Paule. Our Passeouer is offered Christ Iesu, And for this cause also Iohn ye Baptist poynting vnto him,Iohn. 1. d. 29. sayde: Beholde the Lambe of God that taketh away the sinnes of the VVorlde.

This Lambe must be without spot, Vers. 5. to note therby the innocencie of our Sauiour Christ, who therefore of saint Peter is called The Immaculate and vndefiled 1. Pet. 1. d. 19. [Page] Lambe, For in him there was no sinne, although he tooke vpon hym the Burthen of all our sinnes.Vers. 5. 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. Heb. 2. d. 16. He tooke not the nature of Angels vpon him, but the seede of Abraham.

The Passeouer was killed in the euening, Vers. 18. and latter part of the day, and so Christ came to redeeme and deliuer Mankinde towarde the latter ende of the worlde.Vers. 7. 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.Vers. 9. 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,Heb. 10. c. 14. or hereafter shall be. For as Paule saith to the Hebrewes. VVith one oblation once made, he made perfite all that be sanctified. Vers. 8. 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. 2. Tim. 3. c. 12. Nothing must be left of the lambe vntill the morning, Vers. 10. to note that we must repent and beleeue in Christ, while we be in this life, and not [Page] deferre the matter to another time. For Christ can not be beneficiall to them, that in this life doe not acknowledge him.Vers. 15. 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, Luc. 12. a. 1. Marc. 8. b. 15. that is, the corrupt doctrine of the Pharisies and Saduces. 1. cor. 5. c. 8. 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.Heb. 13. c. 14. 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.Luc. 12. c. 35. 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 [Page] 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 *1. cor. 11. f. 26. 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,

Vers. 31 &c.

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,

Vers. 35. 36.

&c.

In this place is to be obserued the fulfilling of [Page] an other promise of God made not onely to Moses in the third Chapiter of this booke,Exod. 3. a. 8. Gen. 15. c. 13 Act. 7. a. 6. 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,

Vers. 37. 38.

&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,Gen. 46. c. 26. 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,

Vers. 40. 41.

while they dwelled in Egipt, &c.

This number of yeares is not to be accompted [Page] 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. a. 4. Gal. 3. c. 17. 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.A

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 [Page] 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 B 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,2. Mach. 4. a. 9 and his horsemen, and his hoast ouertooke them pitching of their tent by the sea,Iosua. 24. a. 6 beside Pihahiroth 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 C 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 [Page] 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,Psa. 104. d. 39 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.Psal. 77. b. 13. 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 D 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 [Page] 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.Esay. 11. d. 16. 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:1. Mac. 4. a. 9. and Israel sawe the Egiptians dead vpon the sea side.Psal. 105. b. 12 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,

Vers. 1. &c.

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 [Page] 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.Gen. 12. b. 10. Gen. 42. a. 2 1. Sa. 21. a. 3. 2. Reg. 15. c. 14 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,1. Cor. 10. b. 10 Exod. 16. b. 7. Num. 11. a. 1. 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 [Page] 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,

Vers. 5. &c.

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,2. pet. 2. d. 22. 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,

Vers. 10. &c.

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, which folowe the profession of God for the worldes sake. Some of the children of Israel call vpon God, as knowing in him to be their onely [Page] ayde: Othersome, and the more part, forgetting Gods mightie workes so lately done for them, repent them of their following of God, and Raile at their guyde and leader Moyses with spiteful reproches. But he, as a good and mercifull Gouernour doth not storme with them, nor requite them with that which in Iustice they might seeme to deserue, but Comforteth them with the repeating of the promises of God and the assurance of his mightie helpe: thereby teaching vs, that in time of aduersitie their is no surer comfort then to call to our Remembrance the sweete promises of God made vnto his people, and the example of such things, as he hath done for them.

And the Lorde saide vnto Moyses wherfore criest thou vnto me,

Vers. 15.

&c.

The text saith not that Moyses Cried in his praier, nor that any voyce was heard come from him, But he cryeth in the eares of the Lord that Prayeth in fayth with a feruent and earnest minde, though no voyce be harde to other in his prayer. And such earnest * calling vpon God with hart and minde doth alwaye preuayle and taketh effect before God,Act. 10. a. 4. Iacob. 5. d. 16. as we see here that Moyses prayer doth.

Speake vnto the children of Israel,

Vers. 15. &c.

that they go forwarde, &c.

Here now God▪ sheweth his mightie arme stretched out to the deliuerance of his people, and worketh [Page] 3. great and wonderfull Miracles. The first, that the Angell of God, which directed the pyller of fyre,Psa. 104. d. 38 and the clowde before the people of Israel, doth nowe sodainely withdrawe himselfe backe, and is placed betweene the Egiptians and the campe of Israel, so that on the part of Israel in the night time there was a light and brightnesse that they might see to doe any thing, that they thought good: and on the part of the Egiptians was so great darknes, that they did scant see one the other, much lesse were hable to doe any thing against the Israelites. The second Miracle was that by the stretching out of Moyses rodde,Vers. 21. there came such a strong winde, as staied the waters of the Sea, that the children of Israel might passe through vpon the dry lande.Vers. 23. 24. The thirde is, that when the Egiptians desperately, as men blinded with the furie of their owne wickednesse, did follow the Israelites to the Sea, the Angell of God so abashed them, that they were readie to flie from the face of Israel, and then, Moses at the appointment of God stretching out his rodde, the waters returned vpon them in such sort that the Egiptians with all their power were drowned in the sea. By these Miracles the name of God was glorified throughout the whole worlde, and he knowne to be both a mightie and mercifull God in the defence of his people, and also a seuere Lord in punishing such as did resist his holy will. The tone of which two things ought to strengthen our faith in time of aduersitie, and to make vs to put our assured trust in God, as one [Page] that by his mightie power Can, and of his mercyfull goodnesse Will deliuer vs. The tother shoulde stirre vp in vs the feare of God, and cause vs in time to repent, and to embrace his worde and calling, least, for our vnrepentant hartes, he deale with vs, as he did with Pharao and the Egiptians.

The first Sunday after Easter at Morning prayer.

Numeri. 16.

AND Corah the sonne of Isaar, the sonne of Caath,A the sonne of Leui,Eccle. 45. c. 18. went apart with Dathan and Abiram the sonnes of Eliab, and On the sonne of Peleth, the sonne of Ruben. 2 And they rose vp before Moses, with certaine of the children of Israel, two hundred and fiftie, which which were capitaynes of the multitude, famous in the congregation, & men of great renoume.

3 And they gathered themselues togither against Moises & Aaron, and said vnto them, Ye take to much vpon you, séeing all the multitude are holy euery one of them, and the Lorde is among them: Why lift ye your selues vp aboue the congregation of the Lorde? 4 And when Moises heard it, he fell vpon his face. 5 And spake vnto Corah, and vnto all his companie, saying, To morow the Lorde will shewe who are his, who is holy, and who ought to approch me vnto him: and whome he hath chosen, he will cause to come neare vnto him. 6 This doe therefore: Take you fire pannes, both Corah and all his compainie. 7 And put fire therein, and put incense in them before the Lorde to morowe: And the man whom the Lorde doth choose, the same shall be holy. Ye take to much vpon you ye sonnes of Leui.

[Page] B 8 And Moyses sayde vnto Corah, Heare I pray you, ye sonnes of Leui.Mum. 3. b. 12 9 Séemeth it but a small thing vnto you, that the God of Israel hath separated you from the multitude of Israell, and brought you to himselfe, to doe the sceruice of the tabernacle of the Lorde, and to stande before the multitude, and to minister vnto them?

10 He hath taken thée to him, & all thy brethren the sonnes of Leui with thée: and séeke ye the office of the priest also?

11 For which cause both thou and all thy companie are gathered together agaynst the Lorde: And what is Aron, that ye murmure agaynst him? 12 And Moyses sent, and called Dathan and Abiram the sonnes of Eliab: which sayde, We will not come vppe. 13 Is it a small thing that thou hast brought vs out of the lande that floweth with milke and honie, to kill vs in the wildernesse: except thou make thy C selfe Lord and ruler ouer vs also? 14 Moreouer, hast thou brought vs vnto a lande that floweth with Milke and honie, and giuen vs inheritance of fieldes and vineyardes? Wilt thou put out the eyes of these men? We will not come vp.

15 And Moyses waxed very angrie, and sayde vnto the Lorde, Turne not thou vnto their offering: I haue not taken so much as an asse from them, neyther haue I hurt any of them. 16 And Moyses sayde vnto Corah, Be thou and all thy company before the Lord, both thou, they, and Aaron, to morow. 17 And take euery man his censer, and put incense in them, and bring ye before the Lorde euery man his censer, two hundred and fiftie censers: thou also and Aaron, euery one his censer. 18 And they tooke euery man his censer, and put fire in them, and layde incense thereon, and stoode in the doore of the tabernacle of the congregation with Moyses and Aaron. 19 And Corah gathered all the congregation agaynst them vnto the doore of the tabernacle of the congregation: and the glorie of the Lorde appeared vnto all the congregation. 20 And the Lorde spake vnto Moyses and [Page] Aaron, saying. 21 Seperate your selues from among this congregation, that I may consume them at once.

22 And they fell vpon their faces, and sayde, O God, the God of Spirites of all fleshe, hath not one man sinned? Wilt thou be wrath with all the multitude?

23 And the Lorde spake vnto Moyses saying.

24 Speake vnto the Congregation, and say, Get you away from about the tabernacle of Corah, Dathan, and Abiram. 25 And Moyses rose vp, and went vnto Dathan and Abiram: and the elders of Israell folowed him.

26 And he spake vnto the congregation, saying, Depart I D pray you from the tentes of these wicked men, and touch nothing of theirs, least ye perish in all their sinnes.

27 And so they gate them from the tabernacle of Corah, Dathan and Abiram, on euery side: And Dathan and Abiram came out, and stood in the doore of their tentes, with their wiues, their sonnes, and their little children.

28 And Moyses sayd, Hereby ye shall know that the Lord hath sent me to do all these workes: for I haue not done them of mine owne minde. 29 If these men die the cōmon death of all men, or if they be visited after the visitation of all men, then the Lorde hath not sent me. 30 But and if the Lorde make a newe thing, and the earth open her mouth, and swallowe them vp with all that they haue, and they go downe quick into the pitte: then ye shall vnderstand that these men haue prouoked the Lorde. 31 And assoone as he had made E an ende of speaking all these wordes, the ground cloue asunder that was vnder them.Deut. 11. a. 6. Num. 26. b. 10 Psal. 106. c. 17 32 And the earth opened her mouth, and swallowed them vp, and their houses, and all the men that were with Corah, and all their goodes.

33 And they and all that they had went downe aliue vnto the pitte, and the earth closed vpon them: and they perished from among the congregation.

34 And all Israell that were about them, fled at the crie [Page] of them: and they sayd, Least the earth swallowe vs vp also.

35 And there came out a fire from the Lorde, and consumed the two hundred and fiftie men that offered incense.

36 And the Lorde spake vnto Moyses, saying:

37 Speake vnto Eleazar the sonne of Aaron the priest, that he take vp the censers out of the burning, and scatter the fixe here and there, for they are halowed.

38 The censers of these sinners against their owne soules: let them make of them broade plates for a couering of the aulter: For they ffered them before the Lorde, and therfore F they are halowed, and they shall be a signe vnto the children of Israell. 39 And Eleazer the priest tooke the brasen censers which they that were burnt had offered, and made brode plates for a couering of the aulter. 40 To be a remembrance vnto the children of Israell, that no straunger which is not of the séede of Aaron, come néere to offer incense before the Lorde, that he be not like vnto Corah and his companie, as the Lorde sayde to him by the hande of Moyses.

41 But on the morow, all the multitude of the children of Israell murmured agaynst Moyses and Aaron, saying, Ye haue killed the people of the Lorde. 42 And when the multitude was gathered against Moyses and Aaron, they looked towarde the tabernacle of the congration: and beholde, the clowde couered it, and the glorie of the Lorde appeared.

43 And Moyses and Aaron came before the tabernacle of the congregation. 44 And the Lorde spake vnto Moses saying. 45 Get you from among this congregation, that I G may consume them quickly. And they fell vpon theisr faces.

46 And Moyses sayde vnto Aaron, Take a censer and put fire therein out of the aulter, and poure on incense, and go quickly vnto the congregation, and make an attonement for them: For there is wrath gone out from the Lorde, and there is a plague begunne. 47 And Aaron toke as Moyses commaunded him, and ranne into the middes of the congregation: [Page] and behold the plague was begunne among the people, and he put on incense, and made an attonement for the people. 48 And when he stoode betwéene the dead and them that were aliue, the plague was stayed.

49 They that died in the plague, were fourtéene thousande, and seuen hundred, beside them that died about the conspiracie of Corah. 50 And Aaron went againe vnto Moyses before the doore of the tabernacle of the congregation, and the plague was stayed.

The Exposition vpon the .xvj. Chapter of Numbers.

And Corah the sonne of Isaar, &c. went apart with Dathan and Abiram, &c.

THe Scripture in this place setteth forth vnto vs an example of repining Of the wicked, and of rebelling against the good Magistrate and ordinance of God. Wherein we haue to marke, that no Prince or Magistrate can be so good and vpright, but that wicked and lewde subiectes, blinded with their priuate affections, will rebell and * picke quarrels against him.2. Reg. 15. a. 3. Moyses and Aaron were chosen and appointed by GOD himselfe: they had the continual assistance of Gods holy Spirit, and Angels guiding them and working with them. They were painefull and diligent in their office, verye carefull for the good estate of the people,Num. 12. a. 3. verie [...] milde and mercifull in their gouernment, [Page] and Farre from all couetousnesse, briberie, and corruption. And yet did Corah, Dathan, and Abiram, with many other rebel agaynst them, reprooued them, and discredited them in all theyr doyngs as ambitious, prowde, cruell, and false. In this example we haue to obserue: First, that the * rootes of rebellion commonly are,2. Reg. 15. a. 4. Pride and selfeliking, Enuie and ambition. For pride causeth men to haue a great liking of themselues, and to thinke themselues more Worthie men to be in honour and dignitie than anye other. And therefore mooueth them partly to Enuie, partly to Disdaine other, and ambitiously by sturre and rebellion to seeke that, which by other quiet meanes they cannot get. That this was the roote of this rebellion here mentioned, it appeareth by that Moyses speaketh to them.Vers. 7. &c. You take to much vpon you, you sonnes of Leui. Seemeth it but a small thing vnto you, that God hath seperated you, and taken you to his owne seruice, but that you must seeke the office of the priest also? In these wordes, he toucheth theyr Pride and Ambition. Secondly, wee haue to marke what Instruments Rebels commonly vse agaynst good Princes and Rulers, that is to saye, Lying, and Dissimulation. By Lying they spreade false and vn [...]eue reporrtes of the Prince,2. Reg. 16. b. 7. that he is Prowde, that he is Couetous,Eccle. 10. d. 20 yt he is Cruell, that he Oppresseth the commons, &c. Yea and depraue all his well doynges, to bring him the sooner in Hatred with the people, and to cause them to mislike him which commonly with euery apparant [Page] cause, are easily caryed to the desire of alteration of Princes and Rulers, especially if they vse seueritie of Iustice in punishing. By Dissimulation they cloke their owne Ambitious purpose of aduauncing themselues, and pretende forsooth, that they doe all for the Loue and safegard of the common weale, and for Pitie toward the poore commons, and for their ease and reliefe, when as in deed they seeke nothing but the setting vp of themselues, or the wreaking of malice on some, that be in honour and dignitie. By this bayte the common subiects are allured to take part with them, and headelong to thrust themselues, not onely to daunger and slaughter,Rom. 13. a. 2. but also to the iust * vengeance of God, that commonlye followeth for the same. These meanes doe Corah, Dathan, and the other vse agaynst Moyses and Aaron.

For first they say vnto them, You take to much vpon you, wherein they note Pride and Ambition in them. And againe in the. 13. Verse. Is it a small thing; that thou hast brought vs out of the land that flovveth vvith milk and honie, to kill vs in the VVildernesse, but that thou make thy selfe Lorde ouer vs also? In these wordes of an obstinate stubburnnesse, euen agaynst his owne conscience, Dathan obiecteth to Moyses ambitions seeking of principalitie, where as in deede he sawe, by the woonderfull workes wrought by him, that he was called therto by God. But this is of Exceeding malice, that he [...]ayeth agaynst him, as a great fault, that thinge which was the Worthiest act that euer he did, that [Page] is the Deliuerie of the Israelites out of the miserable bondage of Aegypt. And yet this wicked Rebell calleth it here a bringing of the people out of A lande flovving vvith milke and honie. An horrible Bondage and Oppression, in dispite of their gouernour, is tearmed a state of great felicitie, and all of purpose to make him odious to the people. Their Dissimulation appeareth in this, that whereas they seeke nothing but principalitie, and the high Priesthood, they pretende fauour and loue towarde the people. All the people say they are holy euery one of them, as if they had sayde, they are all the people of God, and therefore whie shoulde you gouerne them so sternely? whie should you so oppresse them? And againe, You bring forth the people to kill them in the VVildernesse. As though the Pitie of the people had mooued them to that purpose, and not rather their own ambitious mi [...]ds. By this, common people may learne to Beware of the dissimuled pretences of such as be Capitaynes in Rebellion.Prou. 24. c. 21 And for their owne ambitious purpose seeke to leade them to vnquietnesse,Titus. 3. a. 1. trouble and daunger.

It is not vnprofitable to consider how Moyses as a good Gouernour and hauing a cleere conscience, did in this trouble behaue hymselfe, he is not greatly Astonied or dismayed, nor seeketh any vnlawful or extraordinarie meanes to represse them. But first, he was assured in his conscience he was called and appointed to that office by God, & therefore he resorteth to him in earnest prayer. For the [Page] Falling dovvne vpon his face mencioned in the fourth verse, was not for Feare of the Rebell, but an earnest prostrating hymselfe before God, praying for his assistance. Then he Reproueth the Rebelles and telleth them of their fault, how greatly they doe against their Dutie, and howe Vnthankfully towarde God, and thereby exhorteth them to quyetnesse. He sendeth for some of the other Rebelles Dathan and Abiran to haue delt with them in like maner, if they would haue come vnto hym: But they stubbernly refused it. Lastly, seing they would not yeelde to reason or perswasion, with an assured confidence of the goodnesse of his cause, he putteth it into Gods hande by his mightie power to determine & ende the matter. This should all good Princes and Rulers in ye like case folow. First,2. Reg. 15. g. 32▪ to * call vpon God earnestly and faythfully, then to vse all the quyet meanes they can by reason to perswade them. And if that will not serue, as seldome times it doth, (such is the furie of Rebelles) then with an assured confidence in the prouidence of God, and the right of their cause, being Gods appointed gouernours, by battayle or other lyke meanes to commit the thing to His hande to determine, who neuer hath hitherto vsed to gyue sentence or successe on the parte of the Rebels.

And Corah gathered all the congregation against them &c.

Vers. 19.

and the glorie, &c.

The verie confidence, that Moyses shewed in the Goodnesse of his cause, might well haue Abashed [Page] their rebellious spirites, Much more, when they sawe the glorie of the Lorde appeare on the part of Moyses, and to speake vnto him, they should haue bene abashed and giuen ouer their wicked purpose. But such a furie doth alwayes folow the mindes of Rebels, that though they see neuer so present daunger, they will as Corah and his company doe, as it were, Face God himselfe and neuer giue ouer, vntill by the iust iudgement of God, they bring themselues to vtter confusion.

And assoone as he had made an ende of speaking,

Vers. 31. &c.

the ground cloue, &c.

By this dreadfull punishment of destroying the principall doers, by the swallowing of the Earth, and with fyre from heauē, God declareth, & would haue it knowne to the worlde, howe he doth Hate and D [...]test▪ Pro. 24. d. 22. * such as rebell agaynst their Princes and Rulers appointed by him to gouerne them, which he afterwarde more amply declareth.Vers. 41. For when, euen the next day folowing the people murmurd against Moyses and Aaron and that punishment wherewith God had plagued the Rebelles: Gods wrath was so kindled against them, that if the earnest Prayer and endeuour of Moyses and Aaron had not beene, he woulde haue vtterlye destroyed them All from the face of the earth. And yet could not Moyses with such speede appease his wrath, but .xiiij. thousande of them were slaine to the terrible Example of all other, that in any age should follow their euill doing. And in deede, if we [Page] looke into the histories of all times,2. Reg. 17. f. 23 2. we shall finde, that Rebellions and Insurrections haue ended in the vtter destruction of them,Reg. 18. c. 14 2. that haue beene the doers of it.Re. 20. g. 22 3. For they striue not against the Magistrate, but against God that ordayned him.Reg. 2. g. 44 For vvhatsoeuer povvers there are, Rom. 13. a. 1. they are of God. Paul. Rom. 13.

The first Sunday after Easter at Euening prayer.

Numb. 22.

ANd the children of Israel departed and pitched in the fieldes of Moab, on the other side of Iordane from B Iericho.Iosue. 24. b. 9. 2▪ And [...]alue the sonne of Ziphor saw all that Israel had done to the Amor [...]tes.

3 And the Moabites were sore afraid of the people, because they were manye and they were strikon with scare of the children of Israell. 4 And Moab saide vnto the elders of Madian, Now shall this companie [...]ick vp all that are round about vs, as a [...]ore [...] vp the grasse of the field. And Balac the sonne [...] was▪ king of the Moabites at that time.Deut. 23. a. 4. 2. 5 He sent messengers therfore vnto Balaam the sonne of Beor to Pethor,Pet. 2. c. 15. which is by the riuer of the lande of the children of his folke, to call him, saying, Beholde, there is a people come out of Egipt, and beholde they couer the face of the earth, and dwell it ouer against me.

6 Come now therfore I pray thée, and curse me this people, for they are to mightie for me, so it may be I shal be hable to smite them, and to driue them 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 M [...]ab, and the [Page] 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 sa [...]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:Num. 24. c. 13 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 [Page] 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▪ 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,2. Pet. 2. c. 15. [...] 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 [Page] 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 wis [...] not that thou stoodest in the way against me. Now therefore if it displease shée, I will turne home againe.

F 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 Ar [...]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.Num. 23. c. 16. 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,

Vers. 1.

&c.

[Page]

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.Gen 19. g. 37. The Moabites discended of one of the daughters of Loth, & the Madianites came from Abraham by Cethura, Gen. 25. a. 1. 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 on the contrarie part it setteth forth, howe God as a carefull protectour doth Defende the same, and turneth all the endeuours of their enemies to their greater commoditie and benefite. As here he turneth their [...] that was purposed into a notable blessing, [Page] He sent messengers therefore to Balaam the sonne of Peor. &c. Vers. 1. It is not likely that this Balaam as some doe gather, shoulde haue dwelt in Mesopotamia. For that country is a great number of miles from Moab, so that it could not wel be, that he could haue bene twise sent for, within so short space as the circumstances of this Historie doe signifye. It maye be, that he dwelt in the countrie of Madian or there about Eastwarde from Moab, so that by that occasion the king of Moab did the sooner here of his fame: which from the other place so many hundred myles of,Num. 31. b. 8. he coulde not doe. We reade cap. 31. that Balaam was s [...]aine amonge the Madianites, and therby he may appeare to haue bene of that countrie. Neyther is it to be thought that this Balaam was an ordinarie Prophete of God, and indued with the spirite of continuall prophecie and charge of doctrine, as the other Prophetes were: For, 2. Pet. 2.2. Pet. 2. c. 15. he and his fellowes are condemned. I thinke rather he was a Southsayer or Sorcerer, which vsed the helpe of euill spirites, and by them did some straunge things, that brought him in admiration with the Heathnishe people of those partes. And yet, when the cause of Gods people came in hande, it pleased God by his holy spirite, for the time, to Bridle his wicked affection, to stop his couetous mouth; and to vse his tongue euen against his will, as an instrument to blesse his people, and by prophecie to shewe to his enimies the cause why he did so singulerly preserue them, that is, because the true Messias should descende of [Page] them. And this interpretatiō can not seeme strange and repugnant to the scriptures, that God for the time putteth his spirite of Prophesie euen into the wicked, to their further condemnation. For, we read in Samuel, 1. Sa. 19. d. 20. when Saule sent his men to apprehend Dauid, although they went to an euill purpose, yet the spirite of God entered into them, so that they prophecied, yea and the reprobate Saule himselfe folowing after them with the same minde did prophecie also, whereof rose this common saying. Is Saule also among the Prophets?

He answered them,

Vers. 8.

Tarie here this night and I will bring you worde, &c.

At the first sight there doth appeare a great shew of Holinesse that he will not go with them, no nor giue them any answere, vntill he knewe Gods pleasure therein, but all was but Hypocrisie. For, he woulde gladly haue gone with them for couetousnesse of the great rewardes that were promised to him. But the spirite of God Brideled his couetous minde, and ouerruled his tongue and doynges, that his Heathen enimies might thereby learne their Vanitie and foolishe striuing agaynst him and his people.

Get you vnto your lande,

Vers. 13.

For the Lorde will not suffer me to go with you, &c.

Here Balaam bewrayeth somewhat his Hypocrisie. If his minde had beene Syneere, and had made vnto them a free answere, that they striued [Page] in vaine agaynst those, that God had blessed, they would neuer haue sent vnto him the seconde message: but by a doubtfull answere he did the more inflame them. For when he sayth, God would not suffer him to go vvith them, he signifieth there was a good will in himselfe, if that he might haue done it, and therefore thought they, by further intreatie and more Hope of gaine, to perswade him.

Then Balac sent againe a greater companie of Lordes and more honorable,

Vers. 15. &c.

&c.

By the former plaine answere that God gaue, willing Balaam not to go, both Balach the king of the Moabites shoulde haue learned his vaine trauaile agaynst the people of God, and Balaam the Prophete also to haue chaunged his couetous affection into a sincere mind, in folowing that thing, which he vnderstoode to be Gods pleasure. But the Heathen king thought God to depende vpon mans pleasure,Iacob. 1. c. 17. and that he would haue bene * mutable as man was: And the Couetous prophet increasing his hypocrisie, retayned the same corruption of mind that he did before. When Balaam said;, If Balach vvould giue me his house full of siluer and golde, I can not go beyonde the vvorde of the Lorde, &c. It might seeme to haue proceeded of a great Holinesse and submission to the will of God. But if he spake it Sincerely, why did he tempt God againe with a newe question? Did he thinke God mutable, and to be woonne to wickednesse as himselfe was? Surely his endeuour doth declare no [Page] other opinion to haue bene in him, but that the [...]pirite of God would also be Double and mutable as the euill spirites were, whose councell he had before vsed. And therefore, he sheweth, that he had no sounde fayth or feare of God, but onely was caried away with his Couetous desire, if God woulde in any wise haue suffered him. But it may then be sayde, whie did God yeelde vnto him, and bid hym go with those seconde Messengers? Truly not because he Lyked eyther the minde of Balaam, or the thing it self, but that he gaue ouer an obstinate mā to the affection of his owne minde, that both he and they that sent for him, might with more shame and griefe Learne the will of God, which at this first answere, they would not receyue.

And the wrath of God was kindled,

Vers. 22.

because he went: and the Angell, &c.

By this we may vnderstande, that God lyked not the endeuour of Balaam, and therfore not onely with greater daunger bringeth him to learne his pleasure, but to his reproche causeth a verye Asse to see and vtter that, which he blinded with couetousnesse, woulde not conceyue. And whereas, touching the * speaking of the Asse,2. Pet. 2. c. 16. the Deuill may put into our heartes some vngodly cogitations to the discredite of the holy scriptures, we must stay our selues vpon these wordes, And the Lorde opened the mouth of the Asse. If then it were ye Lords doyng, it is not here tolde as any ordinarie doyng, [Page] but miraculously, as the woonderful worke of God [...] the abashing of his enimies, and comfort of the faythfull that feare God. We thinke it no great matter for a man to cause a Pie or Popingay to vtter certaine distinct wordes and speaches. Wee maye not then iudge it so Vncredible a matter, if it be attributed to God for his glorie sake, and to reproue the wicked, yt he maketh an Asse to speake: seeing especially that the Fynest tongued man, if Gods gift had not beene in the beginning, could no more haue framed his tongue to speach, then now an Horse or an Asse can doe. The Lorde therefore is Lorde of speach and vtterance, and can at his pleasure, giue it to those creatures that haue it not, and take it from them that haue it, as it appeareth by Zacharie. Luc. 1. b. 20 Luc. Math. 15. c. 31. 1. and a number of other,Marc. 7. d. 37 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 whē Balac heard that Balaam was come,

Vers. 36. 37.

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 [Page] 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 A 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 [...]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 au [...]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, [...]o, he stoode by his whole burnt sacrifice, he and all the Lordes of Moab.

7 And he [...]olie vp his parable, and sayde, Balac [...] B of Moab hath brought me from Mesapotamia,Num. 22. a. 2. out of the mountaynes of the Cast, (saying) Come, [...] Iacob for my sake, come and defie Israel. 8▪s How that [...] him, whom [Page] [...] or howe shall I defie him, whom the hath no [...]. [...]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.

C 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,Num. 22. g. 38 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,1. Cor. 1. b. 9. neyther the sonne of man that he shoulde repent: shoulde he say and not doe? or shoul [...] [...]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.

[Page] 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.D

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,

Vers. 1. &c.

buylde me here seuen aulters and prepare, &c.

[Page] 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,Exod. 20. d. 24 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 ye 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,

Vers. 4.

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.3. Cor. 6. c. 14. 1. For there is no partaking betweene light and darkenesse, Cor. 10. c 20 and God detesteth all societie with Deuils. Yet although God hate the wicked corruption of Balaam, it did not let him, but [Page] 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 Prophet, to publishe vnto the Infidels and Heathens the promise and couenant that he made with Abraham and his seede. By this meanes he proclameth great comfort to his people,Iohn. 18. c. 14. euen out of the mouths of their * enemies, and by the endeuours of them that with all meanes they could, did seeke their confusion.

And he tooke vp his Parable and saide,

Vers. 7. 8

Balac the king of Moab, &c.

By a Parable is vnderstanded an Hie kinde of Speech, which by the instinction of the holye ghost he vsed, therewith the more to Abash and wound the harte of the wicked king Balac, that he myght the sooner knowe, not onely how Foolish, but how vaine also his endeuor was to striue against God, and to haue that people cursed, that God had blessed.Num. 22. b. 6. And whereas * Balac had saide of Balaam, that whomsoeuer He blessed, was blessed, and whomsoeuer He cursed, was cursed, In this place to the further reproch and griefe of that naughtie king, Balaam with his owne mouth renounceth that prerogatine, and sayth plainly, he can not Curse him, that God hath not cursed, giuing that Power and [Page] honor to God, and shewing that in this respect he is not Ruler of his owne tongue, but that God for his people sake, had Brydeled both his will and his speech.

Loe,

Vers. 9.

the people shall dwell by themselues, and shall not be reckened amonge, &c.

When he sayth they shall dwell by themselues, his meaning is not, that they shall dwell in solitarinesse, but that they shall holde themselues contented with their owne state, and trusting in their God, whom they worshipped, should not neede nor desire the protection and helpe of any other people. And therfore it foloweth, that they should not be accompted among Nations,Deut 4. b. 7. * because no nation or people should be worthie to be compared vnto them,Psal. 147. a. 8. for that they were adopted and chosen as the onely people of God, whom he would take vnder his defence and protection.

Who can tell the duste of Iacob,

Vers. 10.

and number the fourth part of Israel, &c.

By the Dust of Iacob he vnderstandeth the great Multitude wherwith God would blesse that people, and therein he alludeth to the promise of God made to Abraham, Gen. 22. d. 17. * that he would multiplye his seede as the Sande of the sea, &c.

And Balac saide vnto him,

Vers. 13.

come I pray thee with me vnto another place, &c.

[Page] In this that foloweth, we haue to note the blind obstinacie both of Balac in his superstition, and of Balaam in his couetous affection. For albeit, God had euidently nowe at two sundrie times declared his purpose: yet neyther the wycked king would be satisfied, nor the false Prophet perswaded to leaue his tempting of God. But both of them, by superstitious chaunging the place, indeuour to make God shew himselfe mutable, and as it were, by their superstitious Importunitie, to winne his fauour from his people, and to make him to yeelde to their lewde and naughtie affections. Therefore God maketh the false Prophet to pronounce sentence against himselfe, and that obstinate and wicked king, in saying: God is not a manne that he shoulde lye, neyther the sonne of a man that he should repent: should he say and not do? or should he speake and not make it good? &c. And yet all this would not satisfie them, such is the maner of the obstinate and reprobate sinners, that no teaching nor declaring of the holy will of God, can make them so to chaūge their mindes, but that they will more and more continue in their Deuillishe and naughtie purposes.

And the ioyfull shoute of a king is a mong them,

Vers. 21.

&c.

By this he meaneth that the Maiesty and might of God as their louing king and gouernour is among them, for their assured defence, to their great ioye and comfort.

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According to this time it shall be saide of Iacob and Israel,

Vers. 23.

what hath, &c.

That is to saye, According as at this time it is sayd, what wonderous works hath God wrought for this people? so shall it more and more be sayde hereafter. For God hath promised for Euer to be their God, and to deale Wonderfully for them.

He shall not lye downe vntill he eate of the pray,

Vers. 24.

and drinke the bloud, &c.

In this verse he noteth that the People of Israel shall be Valiant, strong and mightie as a Lyon, and hable to conquer and spoile their enimies, that vniustly doe assault them, and by violence seeke to doe them wrong.

The second Sunday after Easter at Euening prayer.

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Numbers. 25.

A AND Israel abode in Sittim, and the people began to commit whooredome with the daughters of Moab.

2 Which called the people vnto the sacrifice of their gods: And the people did eate, and bowed downe to theyr gods. 3 And * Israel coupled himself vnto Baal Peor,Deut. 4. a. 3 and the indignation of the Lorde was kindeled agaynst Israel.

4 And the Lorde sayde vnto Moyses: Take all the heades of the people, and hang them vp before the Lord against the sunne, that the wrath of the Lordes countenaunce may be turned away from Israel. 5 And Moyses sayd vnto the iudges of Israel, Euery one slay his mē that were ioined vnto Baal Peor. 6 And behold, one of the children of Israel B came & brought vnto his brethren, a Madianitish woman in the sight of Moyses, & in the sight of all the multitude of the children of Israel that wept before the dore of the tabernacle of the congregation. 7 And when Phinees the sonne of Eleazar, the son of Aaron the Priest, sawe it, he rose vp out of the middes of the companie, and tooke a iauelin in his hand,

8 And went after the man of Israell into the tente, and fhrust them thorough, both the man of Israell, and also the woman, euen through the belly of hir: And the plague ceassed from the children of Israell.1. Cor. 10. a. 8 9 And there dyed in the plague twentie and foure thousande.

10 And the Lord spake vnto Moyses, saying:

11 Phinees the sonne of Eleazar, the sonne of Aaron the priest,Eccl. 45. f. 23 1. hath turned myne anger away from the children of Israell,Ma. 2. f. 54 whyle he was zealous for my sake among them, that I had not consumed the children of Israel in my ielousie.

12 Wherfore say,Mala. 2. a. 5 Behold, I giue vnto him my couenant of peace. 13 And he shall haue it and his séede after him, euen the couenaunt of the priests office for euer, bicause he [Page] was zealous for his Gods sake, and made an attonement for the children of Israel. 14 The name of the Israelite thus killed, which was slaine with the Madianitish woman was Zamri the son of Salu, a lord of an house and kinred of Simeon. 15 And the name of the Madianitishe woman, that was slaine, was Cozbi, the daughter of Zur, a head ouer the people of his fathers house in Madian.

16 And the Lorde spake vnto Moyses, saying:

17 Vexe the Madianites, and smyte them.

18 For they trouble you with their wyles, which haue beguiled you by deceyt in the cause of Peor,Nu. 31. a. 2. 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,

Vers. 1.

and the people began to commit whoordom. &c.

THe offence that is described in thys chapter to haue bene committed by the childrē of Israel, may seme to be wroughte by the * wicked policie of the false prophet Balaā, Nu. 31. c. 16. 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,Psal. 5. a. 5. might forsake them,Job. 4. b. 8. 9. and so leaue them to the daunger of theyr enimies.Heb. 13. a. 4 [Page] This was a maruellous way wardnesse in the Israelites,Exo. 5. d. 21. Exo. 15. d. 25 Exo. 16. a. 2. Exo. 17. a. 3 Nu. 14. a. 2. Nu. 13. e. 26 27. Ex. 17. b. 11. 13 that neyther with aduersitie,Exo. 5. d. 21. nor prosperity they could be reteined in their dutie toward God.Exo. 15. d. 25 In aduersitie, they * sundry tymes murmured against God.Exo. 16. a. 2. And now in prosperitie being come to a * fertile coūtrey,Exo. 17. a. 3 and hauing great successe of * victorie,Nu. 14. a. 2. they are caryed away with loosenesse and wanton lust towarde straunge women,Nu. 13. e. 26 27. Ex. 17. b. 11. 13 and thereby prouoke the heauie * wrath of God against them.Job. 31. b. 11. 12

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,Pro. 5. a. 3. 4. not onely for the grieuousnesse of whoordome it selfe,Pro. 7. d. 25. 26. 27. but also for the perill: that is,Eccl. 9. b. 8. 9 least we be ledde also by the poysoned pleasure therof vtterly to * forsake God,Eccl. 19. a. 2. 3. and to contemne his holy lawe and true worship.Reg. 11. a. 1.

And the Lord sayde,

Vers. 4.

take al the heades of the people, and hang them. &c.

Iustly doth Saincte Paule.1. Cor. 10. b. 8 1. Corinth. 10. admonishe vs to beware of whooredome and fornication, least the lyke perill of Gods wrath doe lyghte vpon vs also.

[Page] The common multitude of the offenders were slayne by hande, as a [...]ter doth appeare: but the heades and ryngleaders of the people to that wickednesse, that is, the Princes, Magistrates, and rulers,Eccl. 19. a. 3. who shuld haue stayed and punished this foule offence,Ezec. 14. b. 8 are by God commaunded to be hanged vp against the sunne,Nu. 5. d. 27 that their * punishement mighte be the more grieuous,Nahū 3. a. 6 to the terror of other.Deu. 19. d. 20 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. Sap. 6. a. 7. 9 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.

Vers. 6. 7. 8. 9

&c.

This was a notable spectacle of the cōtempt 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 frō thē: this mā, as it were in despite of [Page] 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,Prou. 18. a. 3. that wickednesse was growne to a very * high degree among them, seing that they had therin caste away al shame * and feare of God.Ec. 1. e. 27. 28 This was none of the common sort of people that cōmitted this outrage.Psal. 13. b. 7. He was a lorde, and a noble man of the house of Simeon, & the strumpet also was a Lady or Gē 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:Nu. 1. g. 50. &c. his * office was to serue God in the tēple,Exo. 28. g. 43 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 punishmēt 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,Psa. 105. e. 30 1. yet being but a peculiar instinction of God in this one cause,Ma. 2. f. 54 1. Ma. 2. f. 54 1. Cor. 10. b. 8 it is not to be taken as an example cō monly [Page] 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,Rom. 13. a. 4 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,

Vers. 10. 11.

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.Ec. 45. d. 28. 29. 30. 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 [Page] 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 cōmaundements of the Lorde your God whiche I commaunde you.

3 Your eyes haue séene what the Lorde did against Baal Peor:Nu. 25. a. 4. Josu. 22. e. 17 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 cōmaunded 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 B 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:Deu. 6. d. 21. 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,Ephe. 6. e. 1. Exo. 19. c. 12. & that they may teach their children. 11 Ye came and stode also vnder ye 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,Exo. 20. c. 18 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 [Page] you to do, (euen) ten commaundements, which he C 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 ye earth.Deut. 7. a Sap. 14. a Iob. 21. c 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.Gen. 1. b

20 But the Lord hath taken you, and brought you out of the yron fornace,Deu. 34. c. 4 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 D 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 ye 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,He. 12. d. 29. & a ielous God.

25 When thou shalt beget children, and thy children beget children, and shalte haue remained long in the lande, [Page] 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 ye Lord thy God,Sap. 1. a. 1. 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 E turne to the Lorde thy God, and shalt be obedient vnto his voyce:Le. 26. g. 44 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,Psal. 136. b 12 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,Exo. 19. c. 9. that he [Page] F 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,Exo. 13. c. 14. and brought thée out in his sighte wc 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,Nu. 35. a. 6. 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 ye plain coū trey of the tribe of Ruben, and Ramoth in Gilead of the tribe of Gad, & Golan in Basan of the tribe of Manasse.

G 44 And so this is the lawe which Moyses set before the children of Israel: 45 These are ye 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 ye house of Peor, in the land of Sehon king of ye Amorites which dwelt at Hesbō, whō Moises & the children of Israel smote after they were come out of Egipt.Num. 21. e. 24. 26. 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 ye riuer Arnon, vnto moūt Sion which is Hermon. 49 And all the plain on the other side Iordane eastward, euen vnto ye sea which is in the plaine vnder the springs of the hyll.

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The Exposition vpon the fourth Chapter of Deuteronomie.

Now therfore,

Verse. 1. 2.

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,1. cor. 7. d. 19. gal. 6. d. 15. 16 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,Deu. 11. d. 22 27. 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,Mar. 7. b. 9. 13. 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.Num. 25. c. 9 The seconde reason is in the fifte verse, by the aucthoritie of the lawe maker [Page] 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,1. thes. 2. c. 13. 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,Deu. 11. c. 19. that they should not only themselues diligently remember the lawes of God, but also * instruct and teach their children and posteritie in the same.Psal. 77. a. 7.

Speciallye the day that thou stoodest before the Lord thy God in Horeb.

Verse. 10. 11. 12. 13. 14.

&c.

In these verses is contained an other reason to moue thē by the remembrance of the * terrible manner,Heb. 12. e. 17. 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,Exo. 20. c. 19. as it is largely declared in the .20. of Exodus.

Take therefore good heede vnto youre selues as parteining vnto.

Verse. 15. 16. 17. 18. 19.

&c.

He straightly chargeth them to beware vpon [Page] 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,Jo. 4. d. 24. 2. cor. 3. d. 17. in the publishing of the law,Phil. 3. a. 3. they heard a voyce onely and sawe * no figure,Esai. 43. b. 7. 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 thende 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.

Verse. 21. 22. 23.

&c.

By his own example Moises willeth them to beware, howe they fell into the displeasure of God by disobeyng his holy will.Nu. 20. b. 11. 12. For if the seueritie of his iustice was so sharpe * toward Moises for a litle mistrust in his promise,Deu. 1. f. 37. how much more would it be vpon them, if they did fall from his true worshippe to Idolatrie,Ps. 105. e. 32. and to the open disobedience of his lawes and ordinances?

For,He. 12. g. 29. 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.

Verse. 25. 26. 27. 28.

&c. I call heauen and earth to witnesse. &c.

[Page] Moyses in this place moueth them to the diligent obseruing of the law of God,Ex 32. f. 28. by laying before them the threatnings of Gods iustice and * punishments,deu. 11. c. 16. 17 that shall come vpō them for the contrary:Nu. 25 a. 2. 9 that is,Jud 2 a. 3. 11. That they should perishe from the land whereunto they were goyng,Jud. 3. c. 8 14 and should not therein prolong their dayes.Jud. 4. a. 3. That the Lord shuld scatter them in subiectiō of other nations.Jud. 6. a. 1. 2 That he wold giue them ouer to the vnsensible worshipping of stockes and stones,Jud. 8. f. 27. & the workes of mens hands.3. reg. 11. b. 11. In which point we of this latter time haue to lerne,3. reg. 14. c. 10 that the grosse Idolatry,4. Reg. 16. a. 3 that hath growen by pilgrimage and worshypping of Images,4. Reg. 17. c. 25. 26. hath beene the * iust plague of God sent vpon men,4. re. 19. g. 37 bicause they departed from the obedience of Gods holy word,Ro. 1. c. 21. 24 vnto worshipping of him by their owne deuises, and traditions of men.

If from thence thou shalt seke the Lord thy God,

Verse. 29. 30 31.

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,Ez. 18. e. 21. 32 if they doe * repent them of their wickednesse,Ps. 50. d. 18. and seeke after their Lorde and God, that he will receyue them to his mercie. For God is to his people a mercifull [Page] father and not a terrible iudge.Haba. 3 a. 2. And * when he punisheth, he doth it not to destroy them, but by a * fatherly correction to pull them frō their disobedience and wickednesse,Sa. 11. b. 10. 11 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.

Verse. 32. 33. 34. 35.

&c. and aske if euer there came. &c.

There is nothing that can more moue either a godly person, or anye man of common sense and reason to loue and obey one, than to consider hys great works and benefites done for his defence and deliuerance out of thraledome and miserye.Deu. 7. c, 18. Therefore Moyses willeth the children of Israell to descend into earnest * consideration with themselues,Deu 8 c. 11. how great and maruellous workes God had done for them.Psa. 77. a. 9. 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,Exo. 5. c. 14. of his meere mercy without any regard of their worthynes,Exo. 9. a. 6. 10. 23. and farre beyond their hope or expectation,Exo. 10. a. 4. 22. 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,Nu. 21. a. 3. 24. 33. and to bring them [Page] into a blessed lande and countrey, [...]. 24. c. 12. [...]ud 5. c. 16. Psa. 43. b. 8. 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.

Thē Moyses seuered three Cityes on the otherside of Iordane.

Verse. 41. 42. 43.

&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.Nu. 35. b. 14 Deu. 19. a. 2. Josu. 20 a. 2 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.

A 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 [Page] them in déede. 2 The Lord our God made a couenāt 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.Exo. 19. a. 5. 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:Exo. 20. a. 2. 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,Leui. 26. a. 1. 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,Exo. 34. b. 7 and kepe my commaundementes.

11 Thou shalt not take the name of the Lorde thy God in vaine:Jere. 32. c. 18 for the Lorde will not holde him giltlesse that taketh his name in vaine.Leu. 19. b. 12. 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 C to doe:Leui. 23. a. 3. Exo. 20. b. 8. 9. 10. 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 seruaūt, nor thy maide, nor thine Oxe,Jere. 2. a. 2. He. 4. a. 4. nor thine Asse, nor any of thy [...]ttell, nor ye stranger that is within thy ga [...]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 cōmaunded thée to kepe ye Sabbath day.Exo. 20. b. 12. Luck. 3. a. 8. 16 Honour thy father and thy mother, as the Lord thy [Page] God hath commaunded thée,Mat. 15 a. 4 that thy dayes maye be prolonged, and that it may go well with thée in the land which the Lord thy God geueth thée.Mat. 5 d 21 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.Rom. 7. b. 7. 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 D 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,Exo. 19. d. 18 & 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,Exo. 19. a. 8. & E 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.Jere. 14. b. 7. 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 [Page] you into your tentes againe: 31 But stand thou here by me, and I will tell thée all the commaundements, ordinances, & lawes which thou shalt teach them, that they may doe them in the land which I geue them to possesse.

32 Take hede therefore that ye doe in déede as the Lorde your God hath commaunded you, and turne not aside either to the righte hande, or to the left: 33 But walke in all the wayes which the Lorde your God hath commaunded you, that ye may liue, & that it may go well with you, and that ye may prolong your dayes in the land which ye shal possesse.

The exposition vpon the .v. Chapter of Deuteronomie.

And Moyses called all Israel,

Verse. 1. 2. 3. 4. 5.

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,Act. 10. f. 35. and not onely by hearing receyue them.Rom. 2. b. 13. 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 [Page] now without great blame fal frō his obedience.

I am the Lord thy God which broughte thee out of the land of Egipt.

Verse. 6. 7. 8. 9. 10. &c.

&c.

Almighty God, that his law might haue the greater reuerence & maiestie with his people,Psa. 45. a. 10 in the first entrance he *challengeth to himself the authoritie of a Lord & God ouer them,Psal. 49. b. 8 I am saith he,Ps. 94. a. 6. 7 Ps. 85. b. 8. 9. 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.Psal. 17. a. 1. Ps. 85. c. 11. 12 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,Deut. 6. b. 5. mar. 12. c. 30 Luc. 10. e. 27 Psa. 5. a. 4. 6 Job. 4. a. 8. 9. Esa. 13. b. 11. Luc. 13. f. 27. 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 oure selues* vnworthye to be esteemed his creatures:Dani. 9. b. 7. seing that we do not in our obedience fulfill that end *wherunto we were made by him.Ephe. 2. b. 10 Titus. 2. c. 12. 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 [Page] interpretation* Mathew. Mat. 5. g. 48. Mat. 22. d. 37 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,Exo. 20. b. 14. *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.

Verse. 22. 23. 24. 25. 26. &c.

&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,Exo. 20. a. 1. 19. 20. & that with so great *terrour and maiestie of thunder,Heb. 12. c. 18. 21. 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,Iosu. 24. f. 24 that they would accepte & fulfyll those lawes, that he, in the name of God, should [Page] 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,de. 17. c. 10. 11 either* on the righte hande or on the left:Deu. 28. b. 14 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.

Verse. 29.

&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,2. Cor. 3. b. 5. Phil. 2. b. 13. that men of their *owne free willes are hable to frame their harts to the perpetuall loue and feare of God.Jo. 15. a. 5. Psal. 9. b. 19. 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,Psa. 142. b. 11 Rom 8. a. 3. Rom. 7. d. 24 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.

[Page]

Deut. 6.

THese are the commaundementes, ordynaunces, and A 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,Deu. 10. c. 20 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,Mar. 12. c. 20 Mat. 22. d. 37 Luc. 5. c. 27. de. 11. d. 18. 19 and with all thy soule, and with all thy might.

6 And these wordes which I commaunde thée this day, shalbe in thine heart: 7 And thou shalt shewe them vnto thy children, and shalt talke of them when thou art at home B 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 shalbe 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 we [...]es digged which thou diggedst not, vineyardes and Oliue trées whych thou plantedst not, and when thou hast eaten and arte full.

[Page] 12 Then beware lest thou forget the Lord which brought thée out of the land of Egipt from the house of bondage.

C 13 Thou shalte feare the Lorde thy God and serue hym, and shalte sweare by his name.Exo. 10. c. 20.

14 Sée that ye walke not after straunge Gods,Luc. 4. b. 8. the Gods of the Nations which are about you.

15 (For the Lorde thy God is a Ielous God among you) least the coūtenance 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,Mat. 4. b. 7. Luc. 4. b. 12. Exod. 17. a. 7 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 whē 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, D 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 shalbe oure righteousnesse before the Lorde oure God, if we take heede, and kéepe all these commaundementes, as he hath commaunded vs.

[Page]

The exposition vpon the .vj. Chapter of Deuteronomie.

These are the commaundementes,

Vers. 1.

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,Leu. 18. a. 4 Leu. 20. b. 8 de. 5. d. 32. 33 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,Josu. 24. a. 2. 6. 7. &c. 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,Rom. 15. a. 4 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:Prou. 1. a. 7 The feare of God is the beginning of wisedome. This feare will not onely beate downe [Page] 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, Eccl. 1. c. 27. (sayeth Iesus Syrach) Chap. 1. And Salomon, Prou. 8. b. 13. 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:Jacob. 2. d. 19 But our feare muste be ioyned with the earnest loue of God. We muste not onely feare God for his iustice,1. Io. 4. d. 18. but wee muste* loue him also for his mercie and goodnesse towardes vs. And therefore Moyses afterward addeth,Vers. 5. 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 disobediēce of gods holy lawes,Exod. 1. b. 14 than feare can doe.Sap. 6. c. 19. For they that by a sure faith,Ecc. 2. c. 18. 19 haue the true sense of Gods infinite mercies towards them, and therby vnfaynedly loue hym,Phi. 3. b. 7. 8. are more* readie to please God,Rom. 8. g. 35 and to shewe themselues thankful to him,Psa. 68. b. 10 than feare of his iustice can make them lothe to displease and offende him by sinne and wickednesse.Psa. 118. 137 The one of these,Act. 5. g. 41. that is Feare, muste represse and keepe vnder olde Adam, and the carnall man. The other, that is, Loue, doth set forwarde [Page] and encourage the spirituall and newe man, that is begotten in Christ Iesu.

Moreouer,Vers. 7. Eccl. 3. c. 22. Exo. 13. b. 9. Le. 6. b. 12. 13 de. 11. c. 18. 19 Josu. 1. b. 8. Psal. 118. 97. 1. Timo. 4. d. 15. 16. 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, Psalm. 1. a. 1. and exerciseth himselfe therein both day and nighte. Vers. 7. 8. 9 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.

Ver. 10. 11. 12

&c.

This is an other good Instruction that [Page] Moyses vseth to the Israelites, and behooueth vs also to follow:Psa. 32. b. 5. 6 Act. 17. f. 28. Act. 14. c. 17 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,Ephe. 1. a. 3 Gala. 1. a. 4 Rom. 1. b. 11. Coloss. 1. b. 15. but hath also enriched vs with his spirituall* treasures and blessings, as the *deliuerance from the tyrannie of Satan, sinne, and Antichrist,eph. 1. c. 12. 17 1. Pet. 2. b. 9. Rom. 8. c. 17. Jacob. 2. b. 5 1. Pet. 3. d 22 *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,

Vers. 2.

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. [Page] We must beware therefore, that wee fall not away from Gods true worship *in spirit & truth,Jo. 4. e. 23. 24 vnto idolatrie,4 Re. 17. e. 29 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,1. Re. 15. e. 21 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,

Vers. 20.

saying: What meane. &c.

It is not sufficient for vs to know the true worship of God oure selues,Exo. 24. c. 12 Leui. 11. b. 11. deu. 4. b. 9. 10 Ecc. 30. a. 2. 3 Eccle. 22. a. 3. Deu. 11. c. 19. Gen. 18. c. 19 1. Pa. 28. b. 9. 2. Reg. 12. f. 25 Dani. 13 a. 3. Tob. 1. b. 10 Tob. 14. c. 8. 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 [Page] 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,Ephe. 2. a. 3 Sap. 12. b. 10. Iere. 13. d. 23. 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.Rom. 5. b. 11. 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,Ps. 108. d. 29 Ps. 110. a. 1. and vse the Sacramentes and mysteries of oure Religion, thereby to call into our remembraunce this vnestimable benefite,Luk. 1. g. 68. Ephe. 1 a. 3. and to* giue thankes vnto him for the same, and to pray for the assistance of his holy spirite, that in [Page] 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,Deu. 31. a. 3. and hathe caste oute many nations before thée, the Hethites, the Gergesites, the A Amorites, the Chanaanites, the Pherezites, the Heuites, and the Iebusites, seuen nations greater and myghtier than thou:Ex. 34. b. 11. 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.

[Page] 6 For thou arte an holy people vnto the Lord thy God:Deu. 14. a. 2. the Lord thy God hath chosen thée,Ex. 19. a. 2. 4 to be a special people vnto himselfe aboue all nations that are vpon the earth.

B 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:)Gen. 22. c. 16 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,Exod. 20. a. 2 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 C 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,Exo. 23. d. 26 and will put none of the euill diseases of Egypt (which thou knowest) vpon thée: but will sende them vpon all them that hate thée.

16 Thou shalt consume all the nations whiche the Lorde thy God shal deliuer thée:Ex. 9. a. 9. 11 thyne eye shal haue no pitie vpon [Page] them, neither shalte thou serue their gods, for that shall be thy decaye. 17 If thou saye in thyne hearte, These nations are mo than I, howe can I caste them out?

18 Thou shalte not feare them:Deu. 20. a. 1. Josu. 8. a. 1. but remember what the Lord thy God did vnto Pharao, and vnto all Egypt.

19 The greate temptations whyche thyne eyes sawe, and the sygnes, and wonders, and the myghtie hande, and stretched out arme, whereby the Lorde thy God broughte thée oute: so shall the Lorde thy God doe vnto all Nations of whome thou arte afrayde.Ex. 13. d. 28.

20 Moreouer, the Lorde thy God will sende hornets among them, vntyll they that are lefte and hyde themselues from thée, bée destroyed.

21 Thou shalte not feare them: for the Lord thy God is among you, a myghtie God and a terrible.

22 For the Lorde thy God will put oute these nations before thée by a little and a lyttle: thou mayest not consume them at once, leaste the beastes of the fielde increase vpon thée.Exo. 23. d. 29 23 But the Lorde thy God shall giue them before thée, and shall destroye them with a myghtie destruction,D vntill he haue brought them to naught.

24 And hée shall delyuer theyr Kings into thyne hande,Jos. 10. b. 8. and thou shalte destroye their name from vnder heauen: There shall no man bée able to stande before thée, vntyll thou haue destroyed them.

25 The grauen Images of their Gods shalte thou burne with fyre,Jos. 7. a. 12. 2. Mac. 12. f. 40. and couet not the gold and siluer that is on them, nor take it vnto thée, least thou be snared therein: for it is an abhomination before the Lord thy God.

26 Bryng not therefore abhomination into thyne house, least thou be a cursed thing as it is: but vtterly defye it and abhorre it, for it is a cursed thing.

[Page]

The Exposition vpon the seuenth Chapter of Deuteronomie.

When the Lorde thy God shall bring thee into the lande.

Verse. 1. 2. 3. 4. 5.

&c.

FOrsomuche as not onely the Israelites but all mankinde through natural corruption are verie prone to Idolatrie and superstition, Moyses as a good gouernour and Father, dothe* forwarne them of one great daunger,Sap. 18. c. 19. Mar. 13. c. 23 whereby, if they tooke not heede, they might soone be caried or led awaye from the true worship of God. And that is the league, alliance and mariadge with Heathens, and suche as were of corrupt faith and religion.

For they which willingly ioyne with infidels, doe, as it were, drawe in one yoke with them to their owne destruction. Drawe not (sayth sainct Paule) in one yoke with the vnfaithfull. 2. Cor. 6. c. 14 Wherby surely he meaneth ioyning with them in al those wayes, by whiche wee maye be broughte into their familiaritie.Esa. 52. c. 11. 2. Thes. 3. b. 6 2. Ti. 2. c. 19. 1. Esa. 10. b. 11 They that meane faythfully to serue God, must alwaye haue *separation betwene them and the wicked. Therfore Gods will is, that wee shoulde not onely wyth open consente not ioyne with them, but bycause of our owne frayltie that will bee soone mysledde, to beware of all theyr allurements.

[Page] But bicause, if we wil haue no societie with the wicked,1. Cor. 5. c. 10. we muste* leaue thys lyfe, we must make some difference betweene such contractes as doe linke vs vnto them, and other, whyche leaue vnto vs oure christian faythe and libertie without daunger. So long as wee liue among the vnfaithfull, wee cannot shunne the societie of those thinges that appertaine vnto common lyfe, as it appeareth in Loth, but if we goe further by leagues of nygh frendshippe, and *ioyning in defence one of the other,3. Re. 22. a. 4. Ex. 34. b. 12. 2. Par. 19. a. 2 or in mariage or suche lyke, surely wee open a wyde gap to the deuill to tempte vs, and to drawe vs by little and little to corruption of Faith and Re;igion, or at the least wyse, to stoppe our mouthes, and staye oure endeuours from the defence and furtherance of Gods true worship against superstition and idolatrie.

When Moyses not onely forbyddeth ioyning in familiaritie with the wicked, but also willeth them to Smite and vtterly destroy them, nor to Haue anye compassion on them: it maye not seeme eruell or vniust. They haue for their warraunte the commaundemente of GOD, who, besyde that hee is Lorde of the whole worlde, and had promised the countrey where the Chanani [...]es dwelt, vnto his people to inhabite, foure hundred yeares before: for their wickednesse mighte iustly haue destroyed them, as he declareth to Abraham. Gen. 15.Ge. 15. c. 13.

And if then from that time to this the space [Page] of foure hundred yeres of his great mercie God gaue them respite to repente, and they contynued styll in wickednesse, and encreased theyr synnes to full measure, thys straighte punishemente, that God here and in other places commaundeth, can not in any wyse seeme crueltie, and extremitie: but to out example, a token of his *iust iudgemēt against the obstinate and vnrepentant sinner.Psal. 118. 75. 156.

If God say,Leu. 18. d. 25. Leui. 18. That the earth did spue them out for their sinne, as beeing wearie of the stenche thereof: the people of GOD as his instrumentes myghte iustely destroye them, and pulled daunger vpon them selues, when they did not. For oftentymes God vpbraydeth them with sharpe reprofe, for that they spared those, that he would haue punished.

For thou arte an holye people vnto the Lorde thy God.

Vers. 6. 7. 8

&c.

In this part Moyses putteh them in mind that God hath chosen them among all nations of the earthe to bee hys peculiar people, and declareth wyth what cause hee was moued so to doe, and to what ende. The cause of Gods election,Ephe. 1. a. 5. he sheweth to be his *onely loue, mercie, and truthe, and not any respecte of woorthynesse, honour, or multitude in them. For, they were the waywardest, the basest, and the smallest people of a greate multytude.

[Page] Only of his mercie he called Abraham the father of the faithfull, and set his loue vpon him, and promised with assuraunce of an othe that hee woulde bee *his God,Gen. 17. a. 7. and the God of his seede, and then he woulde giue the *land of Chanaan, Gen. 12. b. 7: as an heritage vnto his seede.Psa. 104. a. 11 Therfore to fulfyll thys hys promyse, as a true and faithfull Lord, though they otherwise deserued, he hath remained their good God, and giuē to them his lawe, that they mighte not be ignoraunt of his holy wil. &c. The end whervnto God did chose them, was not that they should continue in superstitious idolatrie and wickednesse: but that they should be an *holy people vnto him,Leu. 11. g. 44 1. and studie to obserue his lawes and ordinaunces,Pet. 1. c. 15. and for that purpose hath he from tyme to tyme ben so gratious and merciful vnto them.Eph. 1. a. 4. The same admonition muste we also learne to applie vnto our selues, God of his meere mercie, and not of our* worthinesse,Ro. 9. f. 25. 26 hath chosen and called vs to bee his people,Osee. 2. d. 23. and membres of his Churche, and partakers of all those promyses, that hee hath made to mankinde in Christe, and that not to this ende to continue in sinne and sensual lyfe, for he hath not called vs to vncleannesse, sayeth Saincte Paule, 1. Thes. 4. b. 7 but to *liue before him in holynesse and righteousnesse all the dayes of our life.Luke. 1. g. 75. And *we are his worke builded on Christe Iesu, Ephe. 2. b. 10 to those good workes, which he hath prepared for vs to walke in.

[Page]

Vnderstande therefore,

Ver. 9. 10. 11. 12. 13 14. 15.

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.Psa. 95. b. 13. And as of his truth he hath and will fulfill* all that he hathe promysed them:Ro. 4. d. 21. so woulde he of his iustice*rewarde the good,Job. 33. d. 26. that obeyed hys lawes and ordinaunces,Psa. 61. b. 11. 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:Psa. 102. a. 34 and especiallye suche lothesome and noysome sores and diseases,Exo. 23. e 25. 26. &c. as they knewe were among the Aegyptians, Fynally, *victorie ouer theyr enimies,De. 20. a. 4. and all felicitie of thys lyfe.Nu. 10. b. 9.

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:Ps. 72. a. 3. &c we must consider first,Job. 4. d. 18. 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,Job. 1. b. 9. that either the *deuil of spite worketh trouble in this world to the seruāts of God,Apo. 2. c. 10. bicause [Page] 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,Psa. 77. d. 38 that they may the *more often remember him,Psa. 119. a. 1. and not be caried away with the faire allurementes of this lyfe wherewith Satan,Esai. 26 c. 16 as by a poysoned bayte, doth draw hys impes vnto him.Act. 14. d. 22

If thou saye in thyne hearte,

Verse. 16. 17. 18. 19. 20.

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,Exo. 14. c 14. and assureth them, that he wil be their helper and assister,Deu. 1. e. 30. and* wil fyght for them against those sinfull people,Ios. 23. a. 3. 10 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 [Page] seeme harde and difficulte and aboue oure power to bring to passe,Jud. 6. c. 14. that we* dispaire not, but wyth strong faithe vndertake it,Ro. 4. d. 20. 21 1. beeing well assured,Reg. 14. a. 6 that the same GOD, that wylled vs to doe it,Ma. 14. d. 29 is hable also to bryng it to passe by vs.

The grauen Images of their Gods shalt thou burne with fire.

Vers. 25. 26.

&c.

Before, God forbad thē to worship the gods of the Gentiles,4. Re. 23. a. 4 15. 20. &c. now, he commaundeth to*destroye and *burne with fyre theyr Images,Deu. 12. a. 2. 3 Ie. 43. d. 12. 13 yea and in token of their vtter detestation of suche idolatrie,Exo. 32 e. 20 not onely to alter their shape and fygure in melting them,De. 27. c. 15. 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 A this day, shall ye kéepe for to doe them, that ye maye [Page] 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,Deu. 29. a. 5. for to humble thée, and to proue thée, and to knowe what was in thine hearte, whether thou wouldest kepe his commaundementes, or no.Exo. 16. d. 15 3 He humbled thée, and suffered thée to hunger,Num. 11. b. 7 and fedde thée with Manna, which neither thou nor thy fathers knewe of:Mat. 4. a. 4 to make thée knowe that a man doth not lyue by bread only,Luc. 4. a. 4. 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,Deu. 29. a. 5. 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,B 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 commaū dements, his lawes, and his ordinances, which I cōmaunde thée this day.Nu. 15. c. 18. 1. 12 Yea, and when thou hast eaten and filled thy selfe,Cor. 10. a. 7 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,C [Page] 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:Exo. 16. d. 17 16 He fed thée in the wildernesse with Manna,Ex. 17. a. 2. 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.1. reg. 2. b. 9. 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.

Verse. 1. 2. 3. 4. 5. 6.

&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 [Page] 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,Exo. 20. c. 20 by hunger, thirst & some other aduersityes* trying them whether they would remaine his faithfull and obediente people or no.Ju. 2. d. 21. 22 1. For God did not bring them into those distresses,Pe. 1. b. 6. 7 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,Exo, 16. d. 15 a foode that neither they nor their forefathers euer heard of: and caused the stony* rocke to yelde them water to quenche their thirst,Exo. 17. b. 6. yea and moreouer caused their rayment in fourtie yeares space neuer to *weare or consume,Deu. 29. a. 5. 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 [Page] 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.

Verse. 7. 8. 9.

&c.

Moyses describeth vnto them the *fertile and plentifull countrey,Ex. 3. a. 8. that God had prouided for them,Nu. 13. f. 28. flowing with aboundance of all fruites, commodities & delectable pleasures:Deu. 6. a. 3. that they might be the more *willing and ready to shewe their thankfull obedience towarde him.Je. 11. a. 4. 5.

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 coū trey 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 [Page] 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,

Verse. 10.

thou shalt blesse. &c.

The Israelites are here warned in the time of their prosperitie,Exo. 32. b. 6. & the enioying of Gods benefites, that they shew themselues thankfull,Neh. 9. e. 25 & ernestly to take hede that in time of their* wealth they waxe not wanton & forget God,Eze. 16. f. 49 3. by whose goodnesse they are in that felicitie.reg. 14. b. 7.

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, Deu. 32. c. 15. 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.

[Page] 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,2. pa. 26. c. 16. but so sone as they perceiue them selues to flourish & be * aloft,Judit. 1. c. 7. their minde also in such sort swelleth with selfliking,Pro. 1. d. 32. 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.3. reg. 11. a. 14 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, Ma. 19. d. 24 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,Deut. 2. b. 7. & 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,Psal. 22 a. [...]. 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 [Page] 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 A goe in and possesse nations greater and mightier than thy self; cities great and walled vp to heauen.

2 A people great & tall,Nu. 13. c. 27. 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 po [...]esse this lande: but for, the wickednesse of these natiōs the Lord hath cast thē 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.

[Page] 7 Remember, and forget not howe thou prouokedst the Lord thy God to anger in the wildernesse, since the day that B thou diddest depart out of the lande of Egipt, vntill ye came vnto this place,Exo. 14. b. 10 Exo. 16. a. 2. Exo. 17. a. 2. Exo. 24. d. 18 Exo. 34. d. 28 Exo. 31. d. 18. 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.Exo. 32. b. 7. 12 And the Lorde sayde vnto mée, Arise, and get thée downe quickly from hence, for thy people which thou hast brought out of Egipt haue marred all▪ they are turned at once oute of the waye which I commaunded them, and haue made them a molten image.

13 Furthermore, the Lorde spake vnto me, saying, I haue séene this people, and beholde it is a stifnecked people.

14 Let me alone that I may destroy them, and put oute the name of them from vnder heauen, and I will make of thée a mightie nation, and greater than they be.

15 And I turned me, and came downe from the hill, euen C 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 commaū ded you.Exo. 32. c. 19. 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 [Page] time,Exo. 24. c. 18 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 D thereof into the brooke that descended out of the mount.

22 Also at the burning place,Exo. 17. a. 4. Nu. 11. a. 4. &. 21. 4. 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:Act. 7. a. 39. 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 ye 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,Exo. 34. b. 9. & 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.

[Page] 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,

Verse. 1.

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.Deu. 6. d. 23 Deu. 26. b. 9. Iosu. 24. d. 17 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 coū 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, Nu. 13. d. 34. strong and mightie persons, as the messengers, [Page] that went to viewe the lande, did bryng worde: So that they were stricken with feare,Nu. 14. a. 2. & * 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 thē vnderstand (as I haue said) by laying examples of their owne wickednesse and rebellious stomackes against him. The first is their dealyng at Horeb Exodus. Exo. 32. a. 1. &c. 32. when Moises was gone vp into the mountayne and there taried fourtie dayes to receyue the exquisite instruction of the law of GOD, and to bring with him the two Tables of the tenne commaundementes: They in the meane tyme forced Aaron to make thē a Golden Calfe to worshyp. The seconde is their offendyng at the burning place, Num. Num. 11. a. 1 11. where GOD consumed many of them with fyre. The thirde was their murmuryng for lacke of water Exodus. Exo. 17. a. 2. 17. at whyche tyme GOD gaue them water out of the rocke.

The fourthe, was at the Sepulchers of luste Num. Nu. 11. d. 20 11. when they longed for fleshe, and GOD gaue thē Quailes to eate an whole moneth together, vntyll it came out at their noses againe.

[Page] The laste is at Cades Barne, Nu. 13. &. 14 a. 4. Num. 13. When at the returne of the Messengers they murmured against God and against Moises & desired to returne into Egipte. The foure latter examples are onlie briefly touched in verse. 22. 23. The first he stayeth long vpon, from the .8. verse to the .21. reciting almost the whole story out of Exod. 32. but altering the order of some particular poyntes, of whiche before I spake.

I thinke good briefly to note, that, if the children of Israell in no respect of their owne worthines, were made heires of the land of Cbanaā, and partakers of his earthly blessings: muche more we maye not thinke, that the Misterie of our redemption, Reconciliation to God, Remissiō of sinnes, Iustification before God, & Assignement to euerlasting life, is bestowed vpō vs, as manye haue wickedly taught, in regard of anye part of oure owne good workes and weldoynges, but throughe fayth in the free mercye of God for the merite and passion of our Sauiour Christ Iesu. You be saued sayth Saynt Paule Ephesians. Ephe. 2. b. 8. 2. By grace throughe faithe, and that not of your selues, for it is the gifte of God, not of your vvorkes, that no man may glorye.

The glory then hereof muste be giuen to God alone. It is a thyng of farre greater worthynesse to attayne Remission of Synnes, and The Kingdome of Heauen, than it is to possesse the land of promyse, and felicitie in the worlde.

It is a thyng muche farther aboue the power [Page] of man to conquer Sinne, Sathan, Deathe, and Hell, than it was to subdue the children of Anac. Therfore, as I haue said, if they were forbiddē to respecte their owne power or worthynesse in those things that were the lesse, and but onely figures of other, muche more are we by Gods worde in like manner charged in those that are the greater things, and the truth of suche as the other did but onely signifie.

Also in Horeb you prouoked the Lorde to anger,

Verse. 8. 9. 10. 11. 12. 13. &c.

so that the Lord. &c.

This is the first example of their transgression at Horeb in making the Golden Calfe. In which it shal be good to consider what their offence was, how much God was displeased therwith, & howe Moyses their gouernour behaued himselfe.Gene. 5. a. 5. Gene. 8. d. 21 As touching the first, although * mans corruption, destitute of the grace of God, is very prone euē to the grossest Idolatry, yet it is hardly to be thought, that the Israelites, who, so lately before, had sene so many wonderous workes done, as well in Egipte as in the wildernesse, by the myghtye hande of the liuing God: woulde now sodainly be so bewitched as to forsake him vtterlye, and in steede of him worship a Golden Calfe, Exo. 32. a. 4. and * attribute to it those benefites that they had receyued of God, before the Calfe by themselues was made. It is rather lykely, that bycause they thoughte Moyses was nowe [Page] gone, and therefore the lesse esteemed the forme of Religion by him declared, they woulde haue a worshipping of God of their owne deuising, and an Image, as they thought, in which they myghte honour hym. For suche is the grossenes of mans wytte, that he thinketh he hathe not God present wyth hym, nor dothe not rightly worshyp him, vnlesse it be in some visible forme of hymselfe deuised. If they did worshippe the Calfe as God, it was in them an exceeding furie and astoniednes of common reason and sense. If they dyd onely worshippe God in the Calfe, and thoughte some diuine holinesse therin, as it is moste likelye: yet it was a greuous offence and directly against the * fyrst commaundement,Ex. 20. a. 3. 4 Deu. 5. a. 7. 8 whiche was giuen them by GOD with greate maiestie and terrour but a litle time before.

For in the fyrste commaundement God dothe not onelye forbydde straunge Goddes, but also straunge worshyppyngs of GOD, deuised by man contrarye to hys holye worde.

They brake also the couenant that * before,Exo. 19. b. 8. they had condescended vnto, to followe the worship of GOD appoynted in hys lawe, and not to departe from it, wherefore ouer and besyde their Idolatrous worshippe, they myght be estemed false, traiterous, and forsworne persons in the syghte of GOD. Verse. 13. 14, Gods displeasure then was iuste agaynste them,Exo. 32. b. 9. Act. 7. f 51. for they were, as he sayth, a * stifnecked people that by no meanes woulde be kepte in hys true obedience, and therefore [Page] purposed vtterlye to haue destroyed them, and to haue put oute the name of them from vnder Heauen.Verse. 20. Yea, he was exceedyng angrye also wyth Aaron, and woulde haue destroyed hym in like manner, bycause he was so timerous and fainte harted that for any cause he wolde yelde to be their instrument or helper to worke Idolatrye. This offence of the Israelites God opened firste vnto Moises, Verse. 12. 13. saying: Thy people, vvhiche thou haste broughte oute of Egipte haue sore offended, they are turned at once oute of the vvaye that I commanded them &c. And wyth all declareth his greuous displeasure towarde them, & that for their detestable wickednesse he minded to take them from the face of the earth. Then Moises as a good gouernour, carefull for that people which God had committed to him, fell downe before the Lorde making earnest intercession for them & said.Verse. 26. 27. 28. 29. O Lord god destroy not thy people and thine enheritance, vvhich thou hast deliuered through thy great goodnes &c. By whose example, we also are taughte the forme of true and Godlye prayer grounded vpon the promyses of God. For God had sayde that he had chosen the Israelites for hys peculiar people, and that he would by mighty hand deliuer them, to the end that he myght set forth the glory of hys name through all the worlde. He promysed also to the Patriarkes Abraham, Isahac, and Iacob, that he woulde preserue them and their seede, and giue vnto theyr seede the land of Chanaan. [Page] Vpon these promises doth Moises with a strong faith ground his prayer,Nu. 14. c. 17 Deu. 26. c. 15. and earnestly* presseth God with the same, and that he woulde not goe frō these promises, though the stifnecked people had deserued the contrary. Adding also the great reproche that might rise to his name among the heathen from whence they came, that is, the Egiptians, who wold say, That their God vvas not 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.Exo. 32. d. 14 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, [Page] 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.Nu. 25. c. 13. 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,Rom. 13. b. 4 to the example of other. The number of them that Moyses executed for this offence were about three thousand, as it appeareth Exod. Exo. 32. f. 28. 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,Vers. 18. 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 [Page] 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.

A 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 [Page] the earth. 2 Ye shall destroye all places wherein the nations which ye shal possesse serued their gods,Deut. 7. a. 2. vpon hye moū taines, 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,2. Pa. 7. c. 16. 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,3. Re. 8. c. 29. 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.Deu. 10. b 9. &. 18. a. 1.

[Page] 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 them before the Lorde thy God in the place which the Lord thy God hath chosen, thou and thy sonne and thy daughter, thy seruant and thy mayd, and the Leuite that is within thy gates: and thou shalte reioyce before the Lord thy God in all that thou puttest thyne hand to.Eccl. 7. d. 31. 19 Beware that thou forsake not the Leuite, as long as thou lyuest vpon the earth.

20 If,Deu. 19. b. 8. when the Lorde thy God shall enlarge thy border as he hath promised thée, thou say, I will eate flesh (bicause thy soule longeth to eate fleshe) thou mayst eate fleshe what soeuer thy soule lusteth. 21 If the place whiche the Lorde thy God hath chosen to put his name there, bée too far from thée, then thou shalt kill of thy oxen and of thy shéep whiche the Lord hath giuen thée, as I haue commaunded thée, and thou shalt eate in thyne owne citie whatsoeuer thy soule lusteth. 22 And as the Roebucke and the Harte is eaten,Deu. 15. d. 22 so thou shalt eate them: both the cleane and vncleane shal eate of them. 23 But take héede that thou eate not the bloud: for the bloud is the lyfe, and thou mayste not eate the lyfe with the fleshe. 24 Thou shalt not eate it, but poure it vppon the earth as water. 25 Thou shalt not eate it, that it [Page] maye goe well with thée, and with thy children after thée: but thou shalt doe that whiche is ryghte in the sighte of the Lorde. 26 But thy holy things whiche thou haste, and thy vowes, thou shalte take, and come vnto the place which the Lord hath chosen. 27 And thou shalte offer thy whole burnt offerings both fleshe and bloude vpon the aulter of the Lorde thy God: and the bloud of thine offerings shall be poured out vpon the aulter of the Lorde thy God, and thou shalt eate the fleshe. 28 Take héede, and heare all E these words which I cōmaund thée, that it may go wel with thée, and with thy children after thée for euer, if thou doest that whiche is good and righte in the sighte of the Lorde thy God. 29 When the Lorde thy God shall destroy the nations before thée whither thou goest to possesse them, and thou succéedest in their inheritaunce, and dwellest in their lande.

30 Beware that thou be not taken in a snare after them, after that they be destroyed before thée, and that thou aske not after their Goddes,deu. 1. c. 7. 12 saying: As these nations serue theyr Gods, I wil do so likewise. 31 Nay, thou shalt not do so vnto the Lord thy God: for all abhominations, and that whiche the Lord hateth, the same haue they done vnto their goddes.

32 For they haue burned both their sonnes & their daughters with fire before their goods.Josu. 1. d. 13. Deut. 4. a. 4 Josu. 23 b. 6. Therefore whatsoeuer I commaund you, take héede ye do it: and put thou naughte thereto, nor take ought therefrom.

The Exposition vpon the .xij. Chapter of Deuteronomie.

These are the ordinaunces and lawes whiche ye shall obserue and doe. &c.

[Page] AS Moyses before in sundry places had warned the Israelites earnestly to shun Idolatrie and false woorshipping of God, so here, that they might haue the lesse occasion to be seduced,4. Re. 18. a. 4 Deut. 7. a. 5. Exo. 23. f. 24. 2. Pa. 14. a. 3. 2. pa. 15. b. 8. 3. Re. 18. f. 40 hee chargeth them, when God hathe brought them into the land of Chanaan, & giuen thē the possession therof: that they shuld *destroy all the places, wherin those wicked nations serued their gods, yea and to ouerthrow their aulters, breake their pillers, burne their groues, hewe downe their grauen images, and somuch as they coulde, bring the names of them out of memorie, that they remayned not among them as stumbling stockes for them to fall at.

Wherin we also haue to learn, that to the vttermost of our power, we should deface the monumēts of Idolatrie, & yet after the Idolatrie & false worshipping of God is by good order and doctrine taken away, as touching the outwarde things that they vsed, some more libertie is left to christiās, than was to the Israelites. For I do not see, but that christian mē may wel vse churches, and some other things that haue bene before time wickedly abused, and apply the same things now to better vses. As the precepts for auoyding of Idolatrie were perpetual, & binde all ages: so this commaundement of destroying the places. &c. was but temporall, and an ordinance to them only giuen, and therfore doth not bynd all other in like maner, as it did binde them.

[Page]

You shall not doe so to the Lorde youre God,

Vers. 4.

but ye shall seeke the place. &c.

In this part of the chapter, Moyses by gods Authoritie appointed to the Israelites a certain order, to be obserued in the externall exercise of Gods true worship, wherby it might differ frō all false woorshippyngs of Idolatrous Gods, dispersed throughout the world: and that is it, that hee woulde haue but one Sanctuarie, and one Aulter, Eph. 4. a. 4. thereby to declare their*vnitie and consent in one faith and religion. Therefore he appointeth but one place* where he wil be worshipped,Psal. 121. a. 1 and thither he willeth them all to resorte, and to that place to bring their offrings.

The choyce of this place God reserueth to himselfe, neyther was it appointed among the people of Israell, vntill the tyme of king Dauid, and then chose hee Mounte Syon, and the Citie of Hierusalem, Psa. 78. g. 73. as it is sayde, Psalme. 78, Hee refused the tabernacle of Ioseph, hee chose not the trybe of Ephraim, but chose the trybe of Iuda, euen the hyll of Syon vvhyche hee loued. And agayne Psalme. 132. God hathe chosen Sion, Psa. 132. d. 14 and had a desire that it myghte bee an habitation for him. This is (sayeth he) my rest for euer, here I vvill dvvell. &c.

In all the meane time vntill Dauids reigne the Arke of GOD had not anye settled place, but yet they dydde woorshyppe GOD, and doe Sacrifice where the Arke and the Tabernacle [Page] was. So that euery man or euery Tribe did not erect a seuerall aulter where they might sacrifice to their God. The sacrifices and offerings mentioned, vers. 6. are such as by God him selfe were appointed to diuers purposes,Leuit. 2. 3. 4. &c. Nu. 15. &c. as appeareth Leuit. 2. 3. 4. 5. 6. & 7. Num. 15. and in sundry other places. In al those sacrifices the Priestes and Leuites that attended vpon the seruice of God hadde their portions appointed them: the residue they that offred did eate with thankes giuing & reuerence. For by this speech To eate before the Lord, is noted the holy feastes that they solemnised at sacrifices, as a differēce from their other meales and eatings. For then were they at the tabernacle where god did principally declare his presence to them, and therfore were sayd To eate before the Lorde.

Notwithstanding thou mayst kill and eate fleshe in all thy cities.

Vers. 15. 16.

&c.

God permitteth the Israelites to eate fleshe, suche as they lyke in any place, so that it were not offered to him in Sacrifice but vsed as their common meate. And he putteth for example, the Roe and the Harte, whiche were neuer offered to God, and therefore mighte all sortes of men eate of them: yea euen suche as by Gods lawe were compted vncleane, and needed purification by the order of the lawe, but of Sacrifices none such might eat before they were purged. But as [Page] God permitteth them to eate fleshe: so he forbiddeth them to eate the bloud, the whiche hee doth Leuit. Le. 17. b. 10. 17. farre more earnestly. The lyke *inhibitiō he vsed also to Noah after the deluge,Gene. 9. a. 4. Whiche God didde to accustome his people to a more myldenesse among themselues, that they shoulde not be readie to murder and slaughter. For when by Gods ordinance they had learned to spare the Bloud of beastes, they must nedes think it a greater* crueltie to shed mans bloud.Hest. 4. a. 4. Dani. 2. c. 15. Therfore in Genesis, God immediately after the prohibition to eate the bloud of beastes,Gene. 9. a. 5. addeth, VVhosoeuer sheadeth mans bloud, by man shall his bloud be shead.

Thou mayste not eate within thy gates the tythe of thy corne.

Verse. 17. 18.

&c.

As Moyses hadde shewed them, that they might eate fleshe, so now he telleth them what they may not eate, that is, their tythe, the fyrst borne of their cattell, their vowes, their freewil offerings. &c. For of all these, so muche as was Gods portion, was allotted to the fynding of his ministers, the Priests, the Leuites, and also the poore people, as maye in parte appeare, Nu. Nu. 18. c. 21. 18. And therfore they myght not eate them at home,Deu. 19. d. 27 1. Cor. 9. c. 13. Eccle. 7. d. 31. that they might not defraud the ministers of God, of whom they* ought to haue care, and therefore God chargeth them that they doe not forsake the Leuite: but the residue of the same * Sacrifices that was not appointed to theDeu. 18. a. 1. [Page] Priests. &c. they are commanded to eate before the Lord, that is at his Tabernacle, where hee chiefly declared his presence.

When the Lorde thy God shall enlarge thy border as he hath promised.

Verse. 20. 21. 22. &c.

&c.

Here is repeated the same thing that was spoken Verse 15. 16. that they might eate fleshe according to their habilitie that God had giuen them, and how they might eate it, that is, as a common meate, not as a Sacrifice. There is added also a more large and earnest* prohibitiō of eating of bloud,Leui. 7. c. 27. Leui. 19. f. 26 bycause in the bloudis life, or the vitall spirites, so that it may seeme crueltie to eate bloud. To eate bloud of it selfe, was not a matter of so greate momente, and therefore when God presseth so earnestly the prohibition, and with so great punishmente, it is euident the Lawe tendeth to some other ende, that is, that they might esteme the Liues of all things, and especially of Man, to be precious. And therfore (saith he) The bloud is the life.

But thy holy thinges whiche thou hast,

Verse. 26. 27.

and thy vowes, thou shalt take. &c.

This maketh the former Precept more plain, and sheweth euidently, that the cause whiche God would haue no mo places of worship than one, was, that the diuersitie of places and Aultars [Page] might not among that wayward people cause so many Seueral Gods as they had seuerall places of worship. Therefore are they willed here to bring al Holy things, that is, such as be dedicated to God, or appointed for Sacrifice, to that appointed place where the Lord wolde choose to be worshipped.

Take heede and heare all these wordes which I commaund thee.

Verse. 28. 29. 30. 31. 32.

&c.

Forsomuch as the Imitation of that people that dwelled in the land of Chanaan, mighte bee a great occasion easily to leade them to Idolatrie and worshipping of strange gods, Moyses heere straightly forbiddeth them not so muche as to Enquire of the maner of their false Gods. For this is lightly the beginning of all Idolatrie,Sap. 14. b. 12. when men, vnderstanding the simplicitie of Gods true worship, curiously Enquire of mens deuises, whether there be any thing in thē worthy obseruation, which they may adde, as they thinke, to beautifie the simplicitie of Gods cō maundement, and so by little and little fall eyther to flat Idolatrie, or to very Grosse superstition. Wherefore God bridleth here this loosnesse of his people, and saith, They may not do so to their Lorde God, for hee did not onely mislike those false worshippings, but dyd Hate them, Loth them, & accompted them Abhominable, and especially that Horrible vse of Burning [Page] their sonnes and daughters vnto deuils.

Therefore to knit vp this instruction, God commaundeth them that they shoulde cleaue faste vnto his worde, and not in any poynte to alter it, eyther By adding any thing thereto, or by taking any thing therefro. As if hee had sayde, that all studies and indeuours of men to woorship him,Deut. 4. a. 2. not proceding out of this* roote of his holy word and law, seemed they neuer so godly, were superstitious, wicked, and abhominable in his syght. And therefore they may seeme to breake the first commaundement, and to frame vnto themselues strange Gods, which worship God in any other maner, than in his worde is appoynted.Esa. 29. d. 13. For this cause doth Esaie chap. 29 threaten horrible punishment to suche persons. Bicause (saith God) this people hath vvorshipped mee vvith their mouth, and their hartes farre from mee, and their feare tovvards mee hath proceded of the commaundementes of men, I vvill doe maruels among this people, 1. Cor. 1 c. 19. For the vvisedome of their vvise men shall perishe, &c. Seing therfore the whole worship of God that these many yeares hath ben in the Churche of Rome, hath bene altogither Mans deuise besyde and contrary to the word of God,2. Co. 3. d. 14. Jo. 7. g. 47. Io. 9. g. 40. no maruell if God hath so *blynded and astonied thewisedome & vnderstanding of the chiefe doctours and best learned of them, that they stand in defence of very grosse errors and superstitions.

The Sunday after the Ascention, at Euenyng prayer.

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Deuteronomie .xiij.

IF there aryse among you a Prophete, or a dreamer of A dreames, and giue thée a signe or a wonder.

2 And that signe or wonder which he hath sayde, come to passe, and then saye: Lette vs goe after straunge Gods (which thou hast not knowne) and let vs serue them:

3 Hearken not thou vnto the wordes of that prophete or dreamer of dreames:Deut. 8. a. 2 For the Lorde thy God proueth you, to knowe whether ye loue the Lorde youre God with all your heart, and with all your soule.

4 Ye shall walke after the Lorde youre God, and feare him, kéepe his commaundementes, and hearken vnto his voyce, you shall serue him, and cleane vnto him.

5 And that prophet or dreamer of dreames shall dye (bicause he hath spoken to t [...]rlie you awaye from the Lorde your God whiche brought you out of the lande of Egypte, and deliuered you out of the house of bondage, to thrust thée out of the waye whiche the Lorde thy God commaunded thée to walke in) and therfore thou shalt put the euill away from thée. 6 If thy brother, the sonne of thy mother, or thyne owne sonne, or thy daughter, or the wyfe that lyeth in thy bosome, or thy frende which is as thyne owne soule vnto thée, entice thée secretely, saying: Let vs go and serue straunge gods (which thou haste not knowne, nor yet thy fathers.) 7 And they be any of the gods of the people which B 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,De. 17. b. 12. thyne eye shall not pitie him, neyther shalt thou haue compassion on him, nor kéepe him secrete.

[Page] 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 m [...]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 sp [...]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.

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The Exposition vpon the .xiij. Chapter of Deuteronomie.

If there arise among you aprophete or a dreamer of dreames.

Verse. 1.

&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 thē to take heed of false teachers rising amōg themselues, & seking to [...]educe them frō the true worship of God, that in any wise they do not herken or giue credit vnto thē, The Deuil enuying the true honor of God, doth not only seke to blemish & ouerthrow the same by forain enimies,Act. 20. f. 30 1. Jo. 2. c. 19. but also euē at * howe in the house of God he rayseth False Doctours and teachers▪ 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 mē, They wil take on them the name of Prophetes, or such as haue reuelation from God by dreames, yea and sometime he will help thē by Gods sufferance to *work some straunge and miraculous thing,Ma. 24 c. 24 that by such a Sy [...]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 [Page] such faire pretences, and to cleaue only to hys word,Jo. 10. c. 27. 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.Mat. 24. c. 4 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 [...]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.Gen. 22. a. 2. that his faith might be [...]nown [...]o al mē. So did Christ tempt the womā of Chanaā, Mat. 15. c. 26 whē he called hir dogge, and refused to heare her praier. And for this and doth S. Paule saye,1. Co. 11. d. 19 1. Cor. 11. that There must be [...]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 [Page] 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.Verse. 5. When in the. 5. verse, Moises saith, And the Prophete or dreamer of dreames shal die. 1. Io. 4. a. 1. &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 infectiō 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 mā,Rom. 13 a. 4. 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 knowē and tried, and the partie fully conuicted. [Page] 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 whē they desired fire to come from heauen to punishe euill persons he said,Luc. 9. g. 55. 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,

Verse. 6. 7. 8. 9. 10. 11.

or thine owne sonne. &c.

The same that was before spoken of false Prophets & teachers only, is here applied euen to euery one of ye 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. [Page] 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,Deu. 29. c. 18 1. Jo. 3. b. 7. 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,Exo. 32. f. 27 Luc. 14. f. 26 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.Jere. 48. b. 10 Apoc. 3. c. 16 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,Jo. 8. a. 5. 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.

[Page] 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,Psa. 82. d. 15 Psa. 77. d. 38 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,

Verse. 12. 13. 14. 15.

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.Exo. 32. f. 27 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 [Page] 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.

Verse. 16. 17. 18.

&c.

God willeth the whole furniture and Implements of the Citie to be gathered into one place, and burned with fire,Josu. 6. c. 18. &c. 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 A 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 [Page] choose to put hys name there.Exo. 13. b. 7. 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 shalbe 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.

B 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 shalbe a solempne assemblye before the Lorde thy God: thou shalte doe no worke therin.

9 Seuen wéekes shalte thou number vnto thée,Leui. 23. c. 16 Actes. 2. a. 1. 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: [Page] and thou shalte obserue and doe these ordinaunces.

13 Thou shalte also obserue the Feast of Tabernacles seuen C 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.Exo. 23. c. 15. 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,Exo. 23. c. 14 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,Exo. 23. a. 2. Eccl. 20. d. 19 Deu. 1. c. 17. Leui. 19. c. 15 Exo. 23. b. 8. 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.

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The Exposition vpon the .xvj. Chapter of Deuteronomie.

Obserue the moneth of newe corne,

Verse. 1. 2. 3. 4 5. 6. 7. 8.

that thou maiest offer the Passouer. &c.

THe Israelites in this place are commaū 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. Exo. 12. a. 1. &c. 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, [Page] that which was on the grounde, & for this cause especiallye is the tyme of this Feast called the Moneth of newe corne. Exo. 12. c. 16. Exo. 13. b. 6. 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. Exo. 12. c. 29. At this Feast by the space of seuē 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 [...]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,

Verse. 9.

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 seuē ful Sabathes or wekes [Page] 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. Exo. 23. c. 15 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. Exo. 1. b. 10. 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 groūd, 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 Drunkēnesse, but wyth reuerence and * thankesgeuyng.1. tim. 4. a. 4. The third cause of the Institution was, that it might be a figure both of the true Libertie of conscience, and [Page] 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),1. Cor. 5. c. 7. 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, Jo. 20. e. 21. Act. 10. g. 42 Psa. 146. a. 2. Psa. 49. a. 5. Mar. 13. d. 27 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.

[Page] 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.

Verse. 13.

&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,Num. 28. Num. 29. Leuit. 23. 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, [Page] 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 chosē to 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.

Verse. 18. 19. 20.

&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,Deu. 1. c. 17. as y• thing that shutteth vp the eyes of discretion and wisedome, and [Page] 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.

Verse. 21. 22.

&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.

A ANd the Lord appeared vnto him in ye plaine of Mamre: and he sate in his tent doore in the heate of the day.Heb. 13. b

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.

[Page] 7 And Abraham running vnto his beastes, fet a calfe tender and good, and gaue it vnto a young man: and he hasted to B 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,Gen. 17. c. 19. I will certainely returne vnto thée if I liue: and so, Sara thy wife shall haue a sonne.Gene. 21. a. 1. 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 C 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 shalbe blessed in him?Gene. 12. a. 3. 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.

[Page] 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 fiftie righteous within the Citie, wilte thou destroye, and not spare the place for the fiftie righteous that are therin? 25 That be farre from thée that thou shouldest do after this maner, and slay the righteous with the wicked, and that the righteous should be as the wicked, that be farre D from thée: Shall not the iudge of all the world doe according to right? 26 And the Lord saide, If I finde in Sodome fiftie righteous within the citie, I will spare all the place for their sakes. 27 And Abraham aunswering, sayd, Behold I haue taken vpon me to speake vnto the Lord, which am but dust and asshes: 28 If there shall lacke fiue of fiftie righteous, wilt thou destroy all the citie for (lacke) of fiue? And he saide, If I finde there fortie and fiue I will not destroy them.

29 And he procéeded to speake vnto him againe, and saide, What if there shalbe fortie founde there? He aunswered, I will not doe it for forties sake.

30 He said vnto him againe, Oh let not my Lord be angry that I speake: What if there shall thirtie be founde there? And he saide, I will doe nothing if I finde thirtie there.

31 He saide againe, O sée I haue taken vpon me to speake now also vnto my Lord: What if there shalbe twentie found there? He aunswered, I will not destroye (them) for twenties sake. 32 And he sayd, Oh let not my Lord be angry, & I wil speake yet but this once: What if ten shalbe found there? He answered, I will not destroy (them) for tennes sake.

33 And the Lord went his way assoone as he had left communing with Abraham: and Abraham (also) returned vnto his place.

[Page]

The exposition vpon the .xviij. Chapter of Genesis.

And the Lorde appeared vnto him in the plaine of Memre.

Verse.

&c.

THis Chapter sheweth how God appered by his angels vnto his seruant Abraham: Then how Abraham inuited and entertayned the Angels, thinking them at the first to haue ben Men, as they appeared. And lastly, howe the Angels reuealed to him the purpose of God to destroy Sodom, and what talke Abraham had with them.

If we loke to the time of this appearāce, it may be thought it was shortely after Abraham had circumcised himselfe and all his. And thereby haue we to learne how diligent and * readie the prouidence of God is to Visit,Luk. 15. e. 20 Comfort, & Confirme such as by true faith and obedience, haue submitted themselues vnto his Religiō, & holy ordinaunces. The chiefe cause of the sending of these angels vnto Abraham, was to confirme to him and his wife Sarah, the promise that he had made him of a Chyld by her,Gen. 17. c. 16. of whom the Blessed seede should descende. By the way also he reueleth to him the destruction of Sodome and Gomorrha. Why it pleased God to sende three Angels, & not two, or one, we must not with vayne curiositie search. It is not wicked to think that he respected therin the mysterie of the holy Trinitie, as many of the anciente Fathers haue [Page] writtē: but whether that agree with the Simplicitie of the historie, I leaue to the iudgement of the godly.

In Abraham we haue an example of a godly & willing desire to entertain Strangers, and to relieue them, which is not vnfruteful for vs to consider. First therefore Abraham sate at his Tent dore in the heate of the day, vndoubtedly not of Idlenes, but of purpose to espie if any trauailers passed by, that he might entreate them to stay and take some reliefe. And therfore whē he saw the Angels, thinking them to haue ben Men, He ran vnto thē, He might haue called to them, or sent a seruant, but in running himselfe, appeared a more godly willingnesse. And when he came vnto them, he bowed himselfe with all humblenesse, though he had neuer seene thē before, and called the one of them by the name of Lord for reuerēce, thinking him happily a worthier person than the two other. If (sayth he) I haue found fauour in thy sight, passe not away. &c. So ready was this godly father to * liberalitie in entertainement,Job. 31 d. 32. 3. Jo. a. 5. 6. that he signifieth, they shuld rather do him a pleasure, than receiue any benefite at his hād, and that it were a reproch to him if they did not vouchsafe to tarie with him. The things that he promised them were but smal, A little water to wash their feete, and a morsell of bread to comforte thē. Which he doth to that end, that their modestie and bashfulnesse might not think that they shuld be chargeable and burdenous to [Page] him, & so be the lother to tarie. Mē in those coū tries vsed to trauaile cōmonly bare footed, and therfore was it ease and comforte to wayfaring men to * wash their feete.1. Ti. 5. b. 10. The place whither he biddeth thē to rest thēselues was vnder a tree. Such was the simplicitie of y• anciēt time, they had not yet takē vp the wasting of their substāce in building of Gay houses & gorgeous parlers.

This Reuerende Patriarke and father of the faithful, whom god vsed so familiarly with his angels, dwelt in a Tent or Tabernacle, & had no house at all,1. Pet. 2. b. 11 Heb. 13. c. 14 to declare y• he was but a *pilgrime in this land, and had no place of long abiding.

And they saide,

Ver. 5. 6. 7. 8.

do as thou hast said, and Abraham went apace. &c.

Forsomuch as it was the pleasure of god, that it should not yet be knowne, what the Angels were, as Abraham was ready and willing to offer them such things as were for the reliefe of wayfaring mē, as he toke them to be: so do they will him to do as he had spoken, concealing as yet, that they were the Angels and messengers of God sent vnto him. And Abraham in making the prouisiō, sheweth the same humblenes & ready good will, that he declared in the bidding. He wēt apace to Sarah into the Tent, He ran vnto the beastes, He fet a tender and a good calfe, He prouided all that he had spoken, not onely of the best, but with speed. For as he knew it to be curtesie to entertayne straungers: so hee thoughte it [Page] no good manner to cause them to tarie longer, than happily the necessitie of theyr busynesse woulde suffer them. As wel by the place before mentioned, as by the residue of this Entertainment, we may learne, that the worlde was not yet growen to such a nicitie, tendernesse, and delicacie in feeding, & other furniture, as by Sensualitie men since that are come vnto, and especially in these latter dayes.

Here some moue question how the Angels did eate, or whether they did eat or no? Seing that they be celestial Spirits, and haue no Bodies, that neede sustenance and feeding: surely Godly Christians must not in such questions be curious. As gods pleasure was, that they shuld be taken as men for the time: So of his diuine power, whiche dayly worketh strange things, he had prouided bodies for them to walke in, and with the same bodyes did they eat, althogh their Spiritual substance needed no sustenance. And when 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,

Vers. 9. 10. 11.

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 [Page] 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.Luk. 1. d. 34. 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 [Page]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,Baru. 1. d. 18. but also to Laugh it to scorne, bycause it seemed vnlikely to naturall Reason.

And the men rising vp from thence looked toward Sodome.

Verse. 16. 17. 18. 19.

&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. [Page] 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,Eph. 6. [...]. 4. 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,Psa. 16. d. 16 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,

Vers. 20. 21.

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 [Page] 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,

Vers. 23. 24. 25. &c.

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 [Page] 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?

Verse. 32.

He answered, I will not destroy. &c.

Some may doubt why Abraham descended not to a smaller number of sixe or foure, but [Page] stayed at ten. But it may be, that he was stayed with Modestie and [...]ash fulnesse, hauing so often before excused his boldnesse. Or else whē 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,Gen. 19. 6. 16. as appeareth by * Loth, but also in respecte of a smal number of them, will spare the Sinfull and wicked, that they may haue lō ger * tyme to Repent.Sap. 11. d. 24.

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 Induratiō, with Contempt of God, and all godlie Aduertisementes, so that they * gaue themselues ouer to all Fylthynesse euen with Delight.Eph. 4. d. 19

And the Lord went his way so soone as he had lefte communing with.

Verse. 33.

&c.

[Page] 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, Luc. 12. c. 20. Psa. 72. c. 19. Ecc. 5. b. 7. Esai. 30. c. 13 to pul foorth the Strāgers 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 [Page] 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,Deu. 11. c. 24 Josu. 14. b. 9. 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:Josue. 3. b. 9. 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:Gen. 4. c. 16. Deu. 31. d. 23 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:Deu. 5. c. 32. 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,Deu. 17. d. 19 Nu. 32. d. 20 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 cōmanded the officers of the people, saying. 11 Go through the middes of the host, & cōmaunde 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 [Page] 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 D 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,Jere. 42. a. 5. 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,

Verse. 1. 2.

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 [Page] 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,Psa. 88. g. 47 Job. 10. d. 20 Phil. 1. d. 23. 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.1. Co. 15. g. 54 Secondly, wee are instructed, what to iudge of Moyses, after his death, and by him of all other the Saintes of God, that is, to Iudge thē the good seruāts of God, and the blessed Ministers of his vnestimable Benefites towarde Mankinde: but yet not so, that wee make them Gods by worshipping of them, by putting trust and confidence in them, and by calling on them in the time of our distresse.Esai. 42. b. 8. For those pointes of * honor belongeth to God alone, & can not be giuen to other without manifest perill of Idolatrie. And therefore it may be thought, that the prouidence of God did hide and keepe secrete the bodie of Moyses from the Ievves, Deu. 34. b. 6 Deut. 34. that they myghte not haue that occasion to abuse it to Idolatrie.

Thirdly, wee haue to obserue by the example [Page] of Moyses, that albeit God sometyme doth punish good mē temporally for offences cōmitted, yet he doth not perpetually reiect them, but after their death acknowledgeth thē for his seruants,Nu. 20. b. 12 Nu. 27. c. 14 Deu. 1. f. 37. as he did here call Moyses, notwithstanding that for his mistrust at ye * Waters of strife, he did cut him off frō enioying yt lād of promise.

Fourthly, lette vs learne, That when good Princes or Magistrates be taken away, that it is in the hand of God to * place others,Eccle. 10. a. 4 and that his diuine Prouidence hath singular care therof: as we may vnderstand, as wel by this place as by a number of other examples in the scriptures. God punished Nabuchadnezer. Dan. 4. g. 34 Daniel. 4. Vntill he vnderstode that the moste high ruled in the kingdom of men, and gaue it to vvhō he lusted.

All the places that the soales of youre feete shall treade vpon.

Verse. 3. 4.

&c.

In this place, the Lord as it were, boūdeth out that land & countrey, that by his promise he gaue to the seede and issue of Abraham. On the East part, vnto the great riuer Euphrates, vnto which the bounds of the dominion of the Ievves were extended vnder Dauid, and Salomon, and not before. On the West, with the great Sea, that is, the middle Sea, whiche is here called Great, in comparison of those pooles, which in the Hebrue tongue are called Seas, as the Sea of Tyberias, On the Northe, with Mounte Libanus, On the Southe, wyth the Desertes of [Page] Arabia, and the Countrie of Aegypte. In these bounds is cōteined the whole land of Chanaan.

There shal not a man be hable to withstand thee all the dayes of thy life.

Verse. 5. 6.

&c.

Forsomuche as Iosuah might iustely be abashed to take vpon him that Charge, and gouernement, whiche besides the way wardnesse of the people, was ioyned with so greate Difficultie and * danger,Exo. 17. b. 4 it pleaseth God in this place to Comfort and strengthen hym with the assured* promise of his assistāce,Heb. 13. a. 5. and good Successe in his doings against all his enimies whatsoeuer they be. Out of which words al good Princes, Magistrates, & Officers, may gather singular instruction of comfort, to Animate them against the difficulties & troublous Storms of their charge, which are such, as oftētimes hath caused euē Heathen persons rather to desire to liue a Priuate life, than to abide the hazard and daunger thereof. And surely, there is no State of men that needeth so greate comforte of the Prouidence and care of Almightie GOD for them, as Princes and Magistrates do. Their office is not only to * Establish and Spread the true Religion and worshipping of God,4. Re. 23. a. 3. 4. re. 22. b. 13 1. Re. 23. a. 4. Jere. 22. a. 3. but also to * represse the contrarie. To make and defende good lawes agaynst all kynde of enormities. To iudge iustly, and to defende the cause of the poore and innocente, againste the violence and iniurie of the oppressoure. Yea [Page] and oftentimes to leuie warre either againste the * foraine enemies,2. Sa. 10. b. 12 2. reg. 20. a. 6 or to represse wicked and rebellious * subiectes, which things if they doe faithfully and diligentlye, it cannot be but they shall cast themselues into so great perils & daungers, as will greatly abashe and trouble them, if by this place and suche other they doe not * conceaue an assured trust in the helpe and assistaunce of God,Psa. 118.. 50. 2. reg. 22. a. 1. whose Magistrates and Officers they be. For this cause doth God so oftē repeate here vnto Iosue, that he should be Strong, and Stoute, and Bolde, and of good Courage, for that he vvould be vvith him, and not faile him in anie distresse. &c.

Onlie be thou strong,

Verse. 7. 8.

and of a stoute courage, that thou mayest obserue. &c.

Aboue all things God will haue a Prince or Magistrate to be constante, earnest, and of stoute courage in the obseruation and maintenance of his holy lawe, and so to cleaue to his word, that he depart not from it, Either on the right hand, by adding Superstitious holines vnto it, Either on the lefte hande, by Altering or Diminishyng any thing therin conteined. For this cause doth he so straitely charge Iosua in thys place to bende his studie especially to his lawe, and to occupie his minde therin both daye and nighte. By whych wordes their * wicked errour is reproued,Psa. 118. 24. 92. 104. which bothe dehorte Princes from the Study of the Scriptures, as a thyng not fitte for them, and [Page] also pull from them the charge to see vnto the Maintenance of true Religion and Holinesse, as a matter that litle belongeth to their office. But God here doth not onely require it of Iosue, but also addeth a promyse, that So he shall doe vviselie, in all that he taketh in hand, and make his vvaies and doyngs prosperous.

Then Iosuah commaunded the Officers of the people,

Verse. 10. 11.

saying. &c.

This is the second part of the chapiter, wherin Iosuah vndertaketh the office, and sheweth example of his Faith and Obedience to the calling of almightie God. For albeit there mighte appeare many things in sighte of the worlde to deterre him from it, yet, because he had the calling of God and the promise of his assistaunce, he cleaueth to that, and is not driuen backe wyth the apparance of anye worldlye daunger like to fall vnto him. Vpon this Pillar ought all good Princes to staye themselues in their calling, and in doyng anie thing that apperteineth to their office. Iosuah putteth the people also in mind of their duetie, and appoynteth them in good order and Policie what to doe.

Wherin Magistrates also haue to learne, that althoughe their chiefe staie and comforte be in the prouidence & promise of God, whose Ministers they are: yet they may not neglect suche lawfull and Politique meanes in doyng of things, as by [Page] the which God commōly vseth to giue Salftie, Successe, & Victorie to his people. For, to neglecte ordinarie meanes, so long as a man maye haue them & vse them, is rather to tempt God, than truelie to put confidence and trust in him.

The Rubenites and Gadites Iosuah appointeth to goe before their brethren, bicause they had their possession assigned them on that side of Iordane, and forsomuche as they had that preheminence, first to know their portion of the lande of Promise, it might seeme good reason, that they did abide the greater burden vntill their brethrē also were settled in their places, that shoulde be allotted vnto them. And so the Rubenites and Gadites did promise to Moyses. Num. 32. by reading of whiche place,Nu. 32. f. 31. this wil be the better vnderstanded.

And they answered Iosuah saying,

Verse. 16. 17. 18.

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.

[Page] Whereby we are taught also to pray to God for the good estate of oure Princes, that we maye quietlye liue vnder them,1. Tim. 2. b. 2 as S. Paule saith, in honestie and godlines.

The first Sunday after Trinitie at Mornyng prayer.

Iosua. 10.

A 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,Josua. 8. a. 3. Josua. 6. 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.

[Page] 7 And so Iosuah ascended from Gilgal, he and all the people B 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,Esa. 28. f. 21. Eccl. 46. a. 4 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 D 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 [Page] 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 E 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,Deu. 21. d. 22. Josua. 8. f. 29 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,Josu. 6. b. 26. and all Israel wyth him vnto Libna, and fought against Libna.

[Page] 30 And the Lorde delyuered it and the King thereof into F 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,Josua. 6. c. 21 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 people, vntill none remayned of him. 34 And from Lachis Iosuah departed vnto Eglon, and all Israel with him, and they besieged it, and assaulted it. 35 And toke it the same daye, and smote it with the edge of the sworde, and all the soules that were therin he vtterly destroyed the same daye according to all that he had done to Lachis. 36 And Iosuah departed vp from Eglon, and all Israel with him, vnto Hebron, and they fought against it.

37 And when they had taken it, they smote it with the edge of the swoorde, and the King thereof, and all the townes that perteyned to it, and all the soules that were therein, and he lefte none remainyng: but dyd accordyng to all, as he had done to Eglon, and destroyed it vtterly, and all the soules that were therin.

38 And Iosuah returned, and all Israell wyth him to G Dabir, and foughte against it.

39 And when he had taken it, and the king therof, and all the townes that parteyned therto, they smote them with the edge of the sworde, and vtterly destroyed all the soules that were therin, neither let he anye remaine: euen as he dyd to Hebron, so he did to Dabir and the King thereof, as he had done also to Libna and her king.

[Page] 40 Iosuah therefore smote all the hyll contreys, and the South countreys, and the valleys, and the downes, and all their kings,Deu. 20. d. 16 & let none remaine of them, but vtterly destroyed all that breathed, as the Lorde God of Israel commanded.

41 And Iosuah smote them frō Cades Barnea vnto Asah▪ and all the countrey of Gosen (euen) vnto Gibeon

42 And all these kinges and their lande dyd Iosuah take at one time: because the Lord God of Israel fought for Israel.

43 And Iosuah and all Israel returned vnto the hoast that was in Gilgal.

The Exposition vpon the .x. Chapter of Iosuah.

Nowe when Adonizedec king of Hierusalem had heard how Iosuah.

Verse. 1. 2. 3. 4 5. 6.

&c.

IN Adonizedec and the other fiue kings of the Amorites, that are spokē of in this chapiter, is expressed to vs the nature and propertie of wicked and obstinate enemies of God and his people. If maruellous things be wrought against them, they be stricken with * feare,Exo. 15. b. 16 2. pa. 20. e. 29. & yet will they not submit themselues to the mightie hand of God, and acknowledge his power: but still encrease in wickednes and become more obstinate, heaping to themselues greater confusion.Josu. 6. c. 20. These kings had* hearde and vnderstoode, as well as the Gibeonites, how maruellously God had dealte for his people against* Seon King of the Amorites, Nu. 21. d. 24 Nu. 21. e. 34. and* Og king [Page] Basan, and also againste the Cities of Iericho, and of* Aye, Josua. 8. a. 1. whereby they mighte haue beene taughte, how vaine their cruell and wicked endeuour of resistaunce woulde be vnto them. But they were so farre from that cogitation, That, because the Gibeonites had* submitted themselues to the Children of Israel, Josua. 9 b. 8. they here Ioyu [...] in Conspiracie to destroye them and their citie. In which pointe the Gibeonites set forth vnto vs the Image of all them, that, forsaking the Errour, Blindnesse, and wicked obstinacie of the world, doe ioyne themselues to God and his people.

For by and by their verie Neighbours, Yea the nighest of their Kin, seeke to Vexe and Persecute them with all extremitie: and that not because they be Sinfull or euil, or because they are Idolatours, Couetous persons, Adulterers and suche like, (for at those thinges they can winke well inough) But because They make peace vvirh Iosuah, and the Children of Israel, Josua. 9. c. 35 that is, * because they Allie themselues to GOD and his people. But in suche cases wee muste learne by earnest Prayer and intercession to flee for succour to our Iosuah, Christ Iesu, who vndoubtedly wil spedelie helpe and assiste vs against suche enemies, as Iosuah doth here the Gibeonites.

And so Josuah ascended from Gilgal,

Verse. 7. 8. 9. 10.

he and all the people of warre.

[Page] Forsomuch as the Gibeonites were the confederates of Israel, Iosuah doth here the part of a wise,1. par. 19. b. 13 good, and faithfull* Prince, that he is so ready to rescue and helpe them in their daunger. For if he shoulde haue done otherwyse, beyng nowe become his Subiectes, he shoulde bothe haue omitted his duetie towarde them, and also haue procured to him and his people, a note of Vnfaithfulnesse toward such as had submitted themselues vnto him, and whom he had receiued to his defence & protection. In that he doth it with Spede, and commeth Sodainly on his enemies in the night ere they were ware of him, he played the parte of a Wise and Skilfull Captaine, vnderstanding that in warfare, after men be once in good readinesse, nothing more preuaileth than spedie dealing with good watching of oportunitie of place and time.

This is not to be omitted,Exo. 4. c. 15. Esa. 41. b. 10 that God is* ready to comforte his good Princes and Gouernours in their enterprises for the defence of his people. Feare not them, saith God, I haue deliuered them into thy handes: Exo. 14. d. 25 2. par. 32. b. 8. Judit. 5. c. 16. and therefore dyd he easilie obtayne Victorie of them, yea God will* fight for them miraculouslie, altering the course of all naturall effectes, rather than they shoulde miscarie, or want strength and oportunitie to be reuenged on his enemies. As we see in this place by two Notable and straunge Miracles, killing moe of the enemies with Hailestones from heauen than the Israelites did with the sworde.

[Page]

Then said Josuah vnto the Lorde.

Verse. 12. 13. 14. 15.

&c. and he said in the sight of Israel. &c.

A question maye in this place be moued, whether Iosuah did wel in asking such a strange Miracle of God, or whether he mighte seeme rather to tempte God in so doyng. To whiche it maye be answered, that vndoubtedly he dyd it by Instinction of the Spirite of GOD in a strong faythe, beyng perswaded, that it would be to the glorie of God. For Gods purpose was by thys Miracle to confirme the Faith of his People, and to abashe the Chanaanites his enemies, to declare his power to those Heathenishe and Godlesse People, and by this Miracle to declare vnto them that he was the onelye Authoure and worker of all those Miracles, that they before had heard of in Egipte, and in the wildernesse.

And yet the praying for suche Miracles is not now to be followed of vs. For God, hauing nowe abundantlie declared his wyll and pleasure in his holie Worde lefte vnto vs by our Sauioure Christ, and his Apostles, will haue his People to cleaue stedfastlie to that,Mat. 12. d. 39 and* not to looke for Signes and Miracles from Heauen. But thys is notable, and to oure great comfort to be obserued, that Iosuah by his Prayer might seeme to haue the Sunne and Moone and all the Creatures of God at his commaundement.

[Page] By like force of Prayer Moyses opened awaye throughe the redde Sea Exodus. 14.Exo. 14. a. 15 Exo. 17. b. 11. and ouercame in Battayle the Amalachites, Exodus. 17. Iosaphat subdued his enemies and caused them to kill one the other 2. Croni. 20.2. pa. 20. d. 23 Ezechias deliuered his Citie Hierusalē ▪ & caused also the Sunne to goe backe certayne degrees.2. pa. 32. c. 21. d. 24. 2. Croni. 32. By which Examples we also ought to con [...]iue an assured hope in the trueth of Gods promises, when in ou [...] 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.

Verse. 16. 17. 18.

&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▪ pa. 32. c. 21. 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 Sa [...]etie, but he dothe not omitte the oportunitie [Page] 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 ye 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 don [...]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,Deu. 7. c. 18. 1. par. 22. c. 13. 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.1. reg. 15. b. 9. 3. re. 20. g. 42 And Saul, and Achab maye be an example to all Princes what daunger it is to shewe Mercy to them, whom God, [Page] for Iust causes to his secrete wisedome knowen woulde haue to be punished.

The first Sunday after Trinitie at Euenyng prayer.

Iosua. 23.

A 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,Deu. 5. b. 9. [...]. 28. b. 14. 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 B 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 [Page] and mightye, as no man hathe béene able to stande before you hitherto.

10 One man of you shall chase a thousande:Leui. 26. b. 8 Deu. 32. d. 30 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,Nu. 33. g. 55 but they shalbe 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.

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The Exposition vpon the .xxiij. Chapter of Iosuah.

And it came to passe, a long season after the Lorde had giuen rest.

Verse. 1. 2.

&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,3. Reg. 2. a. 3. 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 [Page] only to be the Author & * giuer of Peace,Leui. 26. a. 6 Nu. 6. d. 26 Josu [...]. 23 a. 1. 4. re. 20. d. 19 2. Pa. 14. a. 6. 2. pa. 20. f. 30 Tranquillitie, and quietnesse vnto common weales, and the restrayner and brideler of all aduersarie powers, that they worke not so much trouble and daunger to the people of God, as otherwyse they would doe: And therfore, that both wee, and all suche whome God blesseth with those giftes, ought to shew our selues Thankful, and to accept the same as his gracious mercie to allure vs to Repentance.

And you haue seene all that your Lord God hath done vnto all these.

Verse. 3. 4.

&c.

Iosuah putteth them in mynde of the benefites of God shewed vnto them, and dothe assure them, that the same their Lorde and God. will also performe the residue of his promyse, and make perfecte the worke that he hath begonne, if they doe continue in his faythfull obedience. By proofe and triall of that is * past,Deu. 32. a. 7 he exhorteth them to the vndoubted expectation of those things that were to come.

By this that Iosuah foure tymes in this place repeateth, The Lord youre God, wee may not thinke, that he is not the God of other Nations also. For God is the Generall Lord and gouernour, not only of all Nations, but also of al particuler Persons & creatures of the world, * and by him do they liue,Act. 17. f. 28 and haue their being. But the Iewes he hadde chosen as his peculiar People, and deliuered to them his lawe, & made [Page] to them his lawe, and made to them his promises especially, and therfore is he here called, The Lorde their God. Whē he sayth, that God hathe fought for them, we are taught that all Victorie and good Successe in warre cōmeth of God, & * vnlesse he doe fight for vs,Psa. 126. a. 1. all labor & strength of men is in vayne. And the same God dothe alway assist his people, and giue Victorie vnto them, vnlesse their vnthankfulnesse in abusing his Benefites doe moue his iustice, by his and their enimies to punishe them.

Goe to therfore,

Verse. 6.

and be of good courage, that you take heed and do all that. &c.

This is the ende why God eyther blesseth his people wyth Tranquillitie and quietnesse, or giueth them Victorie agaynste enimies: that they maye continue in the obedience of his blessed will declared in his holie woorde, which consysteth not onely in the Knowledge of his Lawe, and in the externall professyng of the same in wordes, or outwarde behauiour, but in deede, and in hearte and mynde. And therefore sayth Iosuah, Take heede and doe all that is written in the booke of the Lawe of Moyses, yea, and that in suche sorte, That they goe not aside on the righte hande, or on the lefte. 1. reg. 15. c. 22 For God * loueth obedience more then all the gay deuises of mans Brayne, and therfore will be worshipped according to his holy worde.

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Neyther companie with these nations,

Verse. 7.

that is with them, that. &c.

How daungerous the Fellowship & Companie of the wicked is, we see too too many examples dayly before our faces. And if we be loth to come in that Cōpanie by which we thinke our bodies shall be infected with any contagious disease: much more ought we to fear the Infection of our Soules,Deut. 7. a. 2. 1. Co. 10. d. 20 and to dread least * by societie of persons corrupted, either in life or religion, we shuld be ledde from the true Seruice of God. No mā * Toucheth pitch but he shalbe defiled with it.Eccle. 13. a. 1. 2. Cor. 6. c. 14 No man or woman vseth the companie of them that be euill, but he taketh some hurte by thē, either in Life or Credite. In that he saith, Make no mention of their Gods, he dothe not forbidde them, to name Dagon, Astaroth, or Baalim, but y• they shoulde make no Honorable Mētion of them, nor vse their names with reuerence, but with Detestation, But especially they might * not Sweare by thē.Deut. 6. c. 13. For to y• persō or thing by which any mā sweareth, he doth attribute diuine Power and Worship: that is, That he seeth the harts and cogitations of men, That hee knoweth their secrete partes, That hee can and will rewarde the good and punishe the wicked. Therefore let men consider with what conscience they can sweare by Saints departed, or by any Person or Thing be it neuer so Holy, other than God alone, [Page] whose onely Power and Propertie it is to vnderstande the inwarde Thoughtes of man.

One man of you shall chase a thousand for the Lord your God.

Vers. 10. 11.

&c.

In the Leuit cap. 26.Leui. 26. a. 3. 7. 8. If you keepe my commandements (sayth the Lord) you shall persecute your enimies, and they shall fall vvith the svvorde before you, and fiue of you shall persecute an hundred, and an hundred of you shal persecureten thousand.

In this place he sayth, One of you shall persecute a thousande, whereby he giueth to vnderstande, that God will abundantly fulfyll hys promise vnto them. Example wherof, God shewed in sundrye places of the Scriptures,Judi. 7. d. 21. 1. Sā. 14. b. 12 2. pa. 20. d. 22 2. pa. 32. d. 21 as Iudic. 7. by Gedeon. 1. Sam. 14. by Ionathas. 2. Chro. 20▪ by Iosaphat. &. 32. by Ezechias.

If you go backe and cleaue vnto the reste of these Nations.

Verse. 12. 13.

&c.

As before he hath exhorted by consideration of the great benefites, that God had and would do for them, if they cōtinued in his obediēce, so nowe he moueth them by Laying before thē the threatnings of Gods iust plagues and punishments, if they did otherwise, and reuolted from his true worship, saying, that God would not only not destroy those people that were among them, but hee woulde suffer them to bee vnto the Israelites as snares and traps to take and entangle [Page] them in wickednesse, As Scourges in their sides to vexe and trouble them, as Thorns in their eyes, to greeue them, and to bleare their eyes, that they shoulde not discerne good from euill, falshoode from truth, light from darknesse &c. And bycause nothing could be more dangerous vnto them, or a greater snare to lead them from God, than to ioyn in Societie, League or Mariage, with those wicked people: Therefore he oftē & earnestly willed them to beware of that. Wherby Christiā Princes and people, that professe the truth of Christes Gospell, ought also to learne how perilous it is for them,Exo. 23. g. 32. Deut. 7. a. 3. Exo. 34. b. 15 to * linke in League or Mariage with the enimies or aduersaries of the same, least God make them vnto vs as Snares, as Whips, and as Thornes in our eyes. &c.

Behold this day do I enter into the way of all the worlde,

Verse. 14

and ye knowe. &c.

By this fashion of Speaking, that He entred the way of al the world, he meaneth Death, which * way all liuing Creatures of this worlde must tread.3. Reg. 2. a. 2. Wise and Learned mē haue deuised remedies for al maner of diseases, but neuer any could Inuent how to put away Death. That is the assured end wherto in this world we shal come, whether we sleepe or wake, or whatsoeuer we do, we Hasten to this end:Eccl. 38. c. 23. Job. 7. a. 6. So * little assurance haue we of this miserable life, wherewith wee are so greatly in loue. In the ende Iosuah putteth [Page] them in mynde, that as God of his great mercie, hath and will assuredly fulfyll his promyses, so that one 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 disobediēce, to Idolatrie and wickednesse.Mat. 24. c. 35 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.

A 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 B 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 [Page] [...]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 C 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,Psalme. 83. b 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 t [...]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: [Page] 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 whē 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.

Verse. 1. 2.

&c.

IN this place and in the Chapiters before & after, those Promises & Threatnings be often fulfilled towardes the Israelites, that Moyses and Iosua their [Page] Gouerners before their departures out of this lyfe moued by the Spirit of god declared to thē. For here in this boke we read oftētimes of Falling from God to wickednesse & error,Jud. 2. b. 14. and often tymes of Gods * plagues cast vpon them for the same.Judi. 3. b. 8. Also of often Repentaunce and tourning to God,Judic. 6. a. 1. and Gods often mercifull deliueraunce of his people,Jud. 8. c. 27. 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,Esai. 66. a. 2. Psa. 50. c. 17. that wyth * contrite hearts come vnto him,Esai. 61. a. 1. 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.Jud. 3. d. 30 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 [Page] slayne, and destroyed his royal Citie Hazer, Iosue. 11.Josue. 11. b. 13 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.

Verse. 3.

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 trāsgression, with redy mercy he heareth and helpeth them.

And Debora a prophetisse the wyfe of Lapidoth iudged Israell.

Verse. 4. 5.

&c.

That God might make the deliuerāce of his people more glorious vnto him, by the ministerie [Page] and * weaknesse of a woman he worketh it,1. Cor. 1. c. 27. & therby sheweth that neyther might of Princes, nor policie of Captaines, nor strēgth 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,Hest. 15. c. 8. but that oftentymes he wil * vse them to his glorie,Judit. 8. b. 8 as the good Nurses and Patrons of his Churche and people.

And she sent and called Barak,

Verse. 6. 7.

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 opēly 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,

Verse. 8.

If thou wilt goe with mee, I will goe: but and &c.

[Page] 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 ye 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 Mās 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.

Whē God saith, that he wil draw Sisara to the Riuer Kyson, we may vnderstād that God Draweth both to good & also to Euil, y• is in the way of punishmēt: but this he doth in a diuers maner. Whē 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 Motiō 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.

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But Heber the Kenite,

Verse 10.

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,Ge. 13. b. 9. that is, great Plentie of cattell, and Scarsitie of pasture.

And Debora sayd vnto Barac,

Vers. 14. &c.

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,

Vers. 17

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 Alliāce and Confederacie of other neere vnto him:2. Pa. 32 d. 15 Iudith. 1. c. 7. and vpon * cōfidence hereof, [Page] 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,

Vers. 18. &c.

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 sa [...]fe Enioying of the Limites & boundes of their Possession, semeth not to be against the Scriptures.Ge. 31. f. 44. Iacob had league with Laban: And the children of Israel, sauing seuen natiōs, 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 [Page] of Iosaphat, going with the king of Israel, againste Ramoth in Gilead. 2. pa. 19. a. 2. 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. Exo. 32. f. 28.

That whyche is appoynted by GOD, can not seeme to bee agaynste hys Lawe. Iaell was of the people of God, and therfore might [Page] 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 A 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,Deut. 2. a. 9 the cloudes also dropped water.

5 The Mountaines melted before the Lorde, euen as did Sinai before the Lord God of Israell.Psal. 97. a. 5 Exo. 19. c. 18.

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.

[Page] 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 [Page] 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 shalbe 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.

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The Exposition vpon the fifth Chapter of Iudges.

Then Debora and Barak,

Verse. 1. 2. 3.

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,Rom. 1. a. 8. 2. Cor. 1. b. 11. 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,Psa. 49. c. 16. 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,Psa. 68. e. 30. 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 [Page] and faithfull Gouernour, that is both her selfe so ready,Psa. 94. a. 12. 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,Exo. 15. a. 2. 1. Reg. 2. a. 1. Judit. 16. a. 1 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,

Verse. 4. 5.

when thou departedst out of the. &c.

Debora praiseth God by rehearsing some of his former actes, done for his people in the Wildernesse, and namelye at their departure from Mount Seir in the lande of the Edomites the posteritie of Esau. Deu. 2. c. 12. Deu. 2. We reade that the Israelites had Coasted about Seir the space of .38. yeres, and were not greatlye terrible to anye of theyr enemies. But when by Gods appointment they departed from thence towarde the land of Chanaan, He being their Guide & Leader in the Pillar of Fire and the cloud, he did with such Maiestie then deale for them, that the Chananites and other enemies were strickē with Feare, as if the [Page] Earth had shaken, or Heauē had poured downe Stormes & Tempestes against them, or as the Moūtaines had melted with fire and Smoke, as Sinay did at the presence of the Lorde when he gaue his law vnto his people.

In the dayes of Samgar the sonne of Anath,

Verse. 6. 7.

in the dayes of Iahel. &c.

Before, Debora had praised God as the Ancient Patrone of Israel, now she commeth to this noble deliuerāce that it pleased him, to his greater Glory and more Terrour of his enemies, to worke by her a Simple & Fraile womā. Samgar was a Valiant man and Iudged Israel, and s [...]ue sixe Hundred Philistines with an Oxe goade as it is mencioned in the.Judic. 3. e. 31. 3. Chapiter. But he deliuered not Israel so, but that they were deteyned in so miserable Oppression of the Chanaanites as they coulde not goe out of their Cities with out Spoyling or killing, neither in the high way as trauellers, neither as husband mē in the fieldes: So that both Tillage of lād, & traffike of Marchandice was vtterly decayed among them, vntill this Victorie and deliuerance wrought by Debora, who Gouerned & Iudged the people of God rather as a carefull Mother, then a sterne Prince. Wherefore in this place by comparison with Samgar, who yet was a good man, She amplifieth this present Mightie worke of God done by Her.

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They chose newe Goddes,

Verse. 8.

and then had they the enemie in the gates. &c.

So sone as the people * forsoke God,Judic. 3. b. 12. and fell to Idolatrie, he caused their enemies to plague them with Warre, in suche sorte, that of a great number of thousandes of the Israelites, not one durste take speere and shielde against their oppressours.

My harte loueth the Gouernours of Israel and them that are willing.

Vers. 9. 10. 11

&c.

As if Debora had saide, It is the exceeding mercie of God that he thus deliuered his people by a fewe of the Basest and Weakest of them, wherfore my harte desireth nothing more, than that all you of * Israel shoulde praise the name of the Lorde.Psa. 134. c. 19 And first, I admonishe you, that are Princes * and Chiefe men,Psa. 137. a. 5 and ride on faire Asses and sitte to Iudge the people, or dwell in the Citie of Midden, I admonishe you also that be wayfairing men, and trauaile eyther in Marchandice or otherwise. For that Libertie, that you were restrained from before, through oppression, is nowe * restored to you.Psa. 128. a. 4. The noyse of the Archers that Murdered and Robbed them, which in this drie Countrey droue your cattaile to water, is now ceased, and you are out of feare, and may both kepe your Cattell, and goe safelie to prouide water. Yea, in those places and other [Page] vnfenced townes, where you laye open to the spoile of enemies, you may now boldly set forth the Righteousnes of the Lord, & you may salfelie goe downe to the gates & places of Iudgement to haue Iustice ministred vnto you.

Vp Debora,

Verse. 12.

vp, gette the vp, and sing a song: Arise Barak. &c.

The Prophetes and Saintes of God neuer thinke themselues earnest enoughe in giuyng Thankes, & Praysing of God, and therfore they often vse such stirrings and prouocatiō of themselues. She willeth Barak also now in triumphe to leade them Captiue, which before kepte him and other in moste Miserable Captiuitie. Yea, saieth She,Judi. 14. b. 12 the * poore remnant of Israel that is not worthie to be called an Armie, for that they were of the poorest, and weakest of the people, shall haue Dominiō ouer those Proude & mightie Chanaanites, that did so sternely vse them.

Out of Ephraim was there a roote against Amelek,

Verse. 14. 15. 16.

and after thee. &c.

In these verses Debora reciteth by what Instrumentes it pleased God to giue this victorie, and what Tribes they were that folowed Barak and which they were that did not accompanye him. First, out of Ephraim Hir selfe and other as the Roote and beginning. Nexte, a small number oute of Beniamin. Thirdlie a companie of [Page] Strong & warlike men out of the Tribe of Manasses, a [...]hiefe Citie whereof was Macher.

And oute of Zabulon and Nephthalie a number more fitte for Learning, & to handle the Penne, than with Sword & shielde to deale against the enemie: For that She meaneth by these wordes, To handle the penne of the vvriter. The tribe of Isachar also sente worthie and experte men, and therefore are they here Ioyned in praise and cōmendatiō with Barak. The Tribes then that gaue aide to this victorie were Ephraim, Beniamin, Manasses, Isachar, Zabulon, and Nephthalie. Iuda, Simeon, Leuie, and Gad are not spoken of. Ruben, Dan, & Asar are mencioned with reprofe. For that it is, that she meaneth by these words: For the diuisions of Ruben vvere great thoughtes of harte. &c. The Rubenites dwelt in ye fertile Pastures beyonde Iordane & semed to be more carefull for their Sheepe and Cattaile, than for the freedome and good state of their countrey: and therefore throughe Pride and disdaine woulde not accompanie Debora and Barak.

Gilead & Dan are for like cause reproued, & A sar, that dwelte toward the Sea coste, and set their mindes vpon their shippes and the decayed places of their countrey. But these pretences could not in the sight of God * excuse thē,Jere. 48. b. 10 when they by his Prophetesse were called to further the Deliuerāce of his people. For it may seme they could haue bene content to liue in thraldome vnder the Heathen and godlesse enemies, So that [Page] they might tollerablie enioye their worldly riches. The tribe of Zabulon and Nepthali is praised, bicause although they were not Valiant & warlike men, but of the meanest sort of the people, yet they Hasarded their liues for the Libertie of their countrey.

The kings came and fought,

Verse. 19. &c.

then fought the kings of Chanaan in Thanach. &c.

Nowe She sheweth how fiercelie the Kings, that is, Sisara, & the other Noble captaines that were in his armie, did assaulte the Israelites, and with how great confidence, and hope of Spoyle they set vpon them, by the Riuers of Thanach & Megiddo, but to their owne Ouerthrow and confusion.

For the Lord * fought for his people from Heauen,Exo. 14. c. 14 1. pa. 14. c. 15. and so abashed their enemies, that they scāt durst abide the Sight of thē. Iosephus writeth that such a Tempest of wind & storme of Hayle came in the faces of the Chanaanites that they were not hable to stand before the Israeltes. Yea, a great nūber of them in [...]eeing were drowned and as it were 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,

Verse. 23.

(sayde the Angell of the Lorde) Curse the. &c.

[Page] 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,3. Reg. 2. a. 7. Judic. 12. a. 2. 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,Psa. 72. d. 27 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.

A 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.

[Page] 3 Talke no more proudely, let not arrogancie come out of your mouthes: for the Lorde is a God of knowledge,Deu. 8. d. 18. 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,Deu. 32. f. 39. Job. 13. a. 2. Sapi. 16. b. 13. 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 [Page] 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 thy [...]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 Lord [...] 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 [Page] house? 28 And I chose him out of all the tribes of Israel to be my priest, for to offer vpō 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.F

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 G 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 this shalbe a signe vnto thée that shall come vpon thy two sonnes Hophni and Phinehes: in one day they shall dye both. 35 And I will stirre vp a faithfull priest, that shal doe according to my heart and minde, and I will builde him a sure house, and he shall walke before mine annoynted for euer. 36 And all that are lest in thine house, shall come, and crouche to him for a péece of siluer and a morsell of breade, and shall say, Put me (I pray thée) in one office or other among the priestes, that I may eate a morsell of bread.

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The Exposition vpon the .ij. Chapter of .1. Samuel.

And Hanna prayed,

Verse. 1.

and sayd, My hart reioyceth in the Lord▪ &c.

THis Hanna the wife of Helcana, as is mentioned in the 1. Chapiter of this boke, hauing bene long Baraine, & without childe, to hir great reproch & griefe of minde: at the last through earnest praier, obtained of god hir sonne Samuel, and by hir vow dedicated him to the Seruice of God. Wherefore in this chapiter stirred by the motion of Gods holie Spirit, shee yeldeth most hartie thankes and praises to God for the same.

And albeit this be the chiefe purpose of Her speache, yet in the vehemencie of her spirite she breaketh out to greater matter, & exceeding lie extolleth the mightye Power of God in other things also. My hearte, saieth she, reioyseth, whiche before was wrung with sorowe: my Horne, that is, my strength and glory is now extolled, which before was ouerthrowen in shame and reproche: my Mouth is now free, which erst was stopped with heauinesse, and I reioyce not in mine owne strength or doyng, but in the saluation of the Lorde.Verse 2. The Lord our God is onlie Holie and of almightie Power, and my gladnes in him is not vaine.Verse. 3. Therfore you wicked ones cease to Breath out the pride and arrogancie of your hartes, his knowledge is infinite, [Page] his power is exceding great,Psa. 113. a. 3. & is hable to bring to passe whatsoeuer he will haue done.Verse. 4. He ouerthroweth the mightie, and breaketh their strength and power:Verse. 5. he setteth vp the afflicted and troubled persons, & compasseth them with his strength and assistance.Luc. 1. e. 52. The riche that did feede at full he bringeth to pouertie and neede: Suche as were oppressed with hunger he bringeth to greate plentie.Verse. 6. 7. Psa. 112. a. 8. The baraine he maketh mother of manie children: and such as had plentie of children he maketh baraine. Yea, the Lord killeth and bringeth euen from Deathes doore to Life againe. The riche he pulleth downe out of his Glory, and lifteth vp the poore from lowe estate euen to the dignitie of Princes. The Stedinesse of the earth is in his handes, and he caused it, and hath placed all the other elements about it, as it were their foundation whereon they rested.Verse. 9. The feete of his Saintes, that is, all their Workes, Studies, Indeuours, and Coūsailes he prospereth: but the wicked he causeth to perishe in the darke cloudes of affliction.

All the enemies of God that set themselues against him and his truth,Verse. 10. with his mightie power he will from Heauen ouerthrowe, and especiallie when he hath giuē his Kingdome to his anoynted Messias & Sauiour that is to come.

But the sonnes of Helie were Children of Belial and knew not the Lord.

Verse. 12. &c.

&c.

Children of Beliall are dissolute & loose young [Page] men giuen ouer to wickednesse, and not staied or bridled with the feare God: & such the Sonnes of Helie are here described to be, Contemners of God, and of his holie ordinances, Couetous, Cruell, Proude, Gluttenous. They were not Contented with those portions that the Lorde had assigned them,Exe. 29. e. 26 Nu. 18. c. 21. Leui. 7. d. 34 Exodus. 29. Num. 18. Leuit. 7. But by violence and extortion tooke from men what they lusted. Which dealing, caused the people to lothe the Sacrifices of God.

So great a mischiefe is it, if the Ministers of Gods Religion doe wickedly abuse to their gaine the Sacramentes of God, or not deale in them with comelie Reuerence, for the reproche of the Sacramentes tende to the dishonour of God.

Howe greuous this offence of the Sonnes of Helie was in the sight of God, it doth afterward appeare. There might seme to be great blame in the Magistrates, that seyng this outragious contempt of God and his Lawes, would not seeke to Redresse the same.

But the Childe Samuel Ministred before the Lorde girded with.

Verse. [...].

&c.

To Minister before the Lorde, is to Minister in the seruice of God. Ephod was a little linnē garment from the shoulders downe toward the middle, which the Leuites also vsed in the seruice of the Temple. But the Ephod which the Priest wore was of another sorte: and was made of Golde, blewe Silke, Purple Scarlet, & White [Page] twined sylke with brodered worke.Exo. 28. a. 6. Exod. 28.

Elie was verie olde, and hearde all that his sonnes did vnto Israel,

Verse. 22.

and. &c.

Helie for age was not hable to execute the office of the Priest himselfe, and therfore committed it vnto his sonnes, who fouly abused it to gods dishonor, and great offence of his people. The women that are mentioned to haue wayted at the doore of the Tabernacle, eyther came thither to be purified, or to helpe forward the holie ministerie, and by these wicked Priests were eyther by corruption allured to adulterie, or by violence rauished.

And he said vnto them,

Vers. 23. 24.

Why do ye such thinges? for of all these people. &c.

He should sharply haue rebuked them, yea and with further punishement haue put them from the holie Ministerie, as such persons that dishonoured the seruice of God: but as a negligent man in Gods cause, and a co [...]kering [...]ather toward his children, he reproueth them [...]oldly, & sayde only that he Heard euil report of them, and therfore they being now acustomed to their wicked doings, were nothing amended therby.

When one h [...]rteth an other man, he offendeth God,Vers. 25 but, by Media [...]on: but when he trespasseth in matter of Religion and holinesse, he offendeth God Immediatly.

As touching these woordes that bee added, [Page] They hearkened not to their father, Bicause the Lord would slay them: It maye seeme repugnant to that God speaketh by Ezec. cap. Eze. 18. e. 23. 18. As sure as I liue, I vvill not the death of a sinner. &c. And in Esay cap. 28.Esai. 28. e. 21. God mynding to punishe the people saith, that he wil do A strange work, a strange act: that is, suche an one as vsually doth not belong vnto him. Howe then doth he say here that Hee will slay them? For answere herevnto, we must know, That God is not the directe Authoure of Deathe either of the soule or of the body: For Deathe came in by sinne.Rom. 5. b. 12. Rom. 5. & Sinne was wrought by Satan, father both of sinne & Death, and therefore is he iustly called of Sainct Iohn A manqueller. Jo. 8. 14. Therefore, when God punisheth or killeth, he may well be saide to do A strange work, and such a thing, as in his simple & reuealed will, he doth not delite in. S. Augustine noteth two kinds of VVill in God, y• one Simplex, that is, his single & Directe Will, the other Retribuens, that is, his Requiting Wil, wherby he killeth, and punisheth. For as in hys single and directe will he would not haue sinne, so would he not haue the punishmēt of sinne, but is Driuen vnto it by the impenitent synners, that, of his iustice he must needes giue them the reward of that wickednesse, which he would not haue: And therfore in his Simple and Reuealed will for the loue he beareth to mankinde, he is grieued to see man cast him selfe into the daunger therof. When God in Ezechiel saith, I wil not the [Page]death of a sinner: We must further vnderstād, that there are two sorts of sinners, The penitente, and the Impenitent sinner: God of his mercie *will not the death of the Penitente sinner,1. Jo. 1. d. 9. Eze. 33. c. 12. although he haue iustly deserued it. This Wil is so Firme, Sure, & Resolute, that he bindeth it with an oth, saying, As sure as I liue. The Impenitent sinner, of his iustice he must & will punish by Death both of body and soule: And such were the sonnes of Helie, of whome here it is spoken.

There came a man vnto Hely and said vnto him,

Verse. 27.

thus saith the Lord. &c.

Now God sendeth his messenger to Helie to declare vnto him, as well the grieuousnesse of his sonnes offēces cōtinued by his Slacknes, as also the Great punishment that shuld come vnto him for the same. The Men of God are all they which being lightned with the Spirite of God, declare his wil vnto his people: Some of which be ordinarie Ministers in the Church of God,1. Ti. 6. c. 11. and so doth Paule cal Timothie, The man of God: Some ar extraordinarie, for some peculiar purposes of greate importance, as this messenger in this place was, but who it was by name the Scripture expresseth not. And here wee may learne, that when the ordinarie ministerie is corrupted, and regardeth not the worde of God: The Holie Ghost rayseth vp other extraordinarie to reproue them.

[Page] Examples hereof we haue in the Prophets, and in Christ and his Apostles. The Prophets and messengers of God alway vse this preface, Thus sayth the Lorde, wherby as Ambassadors from God they declare their Commission, and that they mynd to vtter nothing but that, wherof they haue warrant from God himselfe.

Ambassadors may not goe beyond their Commission, nor the Messengers of God beyond his reuealed will.

1 In this Message the Prophet first putteth Helie in mynde of the singular benefit that God gaue to his ancesters, appointing the priesthood to remaine to that familie, thereby the more to 2 amplifie his vnthankfull negligence. Then hee layeth before him his offence and trespasse done against God, that for to benefite and pleasure his lewde Children, he suffered the Sacrifice and true worshin of God not only to be abused or dishonored, but to be brought to vtter Contempt, and as it were trodē vnder foote, and the 3 harts of the people alienated from it. Lastly, he declareth his punishmente, that God repenteth him of that priuiledge that he had giuen to hys familie, and would take the same frō him: that there should neuer be old man in his house, but should dye as soone as they came to mans state bicause he so negligently abused the reuerend authoritie of his age.Verse. 32. That he should see, that is, That his posteritie should see, his enimie and one that he did enuie, in the house of the Lorde, [Page] and that in the time of Salomon when the people of God had greatest prosperitie. That they of his flocke should come to extreame pouertie and neede. And in assurance, that all these things in their due time should come to passe, he giueth him this vnpleasant token, that his two sonnes should Die both in one day. This maye bee a terrible example to all Parentes, Princes, and Magistrates, that by their slacknesse and remisse gouernemente suffer corruption of Gods true worship, and wickednesse of life to encrease in their children or subiects, for lacke of Seueritie and iust Punishment. This punishmente of taking away the priesthoode from the house of Helie God doth not presently execute, but differreth it vntill the reigne of Salomon when Sadoc was placed in Abiathars roome.3. Reg. 2. c. 27 3. Reg 2. In the meane time God of hys mercie gaue time to his posteritie to repente.

The .14. Sunday after Trinitie at Morning prayer.

Ieremie. Cap. 5.

LOke thorough Hierusalem, beholde and sée, féeke thorough A hir stréetes also within, if ye can finde one man that doth equall and righte, or seeketh for the truth, and I shall spare that Citie saith the Lord.

2 For though they can saye, The Lorde liueth: yet they sweare to deceiue. 3 Wheras thou (O Lord) lookest only [Page] vpon faith and truth: Thou hast scourged them, but they toke no repentance, thou hast corrected them for amendement, but they refused thy correction, they made their faces harder than a stone, and would not amend.

4 Therefore I thought in my selfe, Peraduenture they are so simple and foolish that they vnderstand nothing of the Lords way, and iudgements of their God.

5 Therefore will I go vnto their heads and rulers, and talke with them, if they know the way of the Lorde, and iudgements of their God: But these in like manner haue broken the yoke, and burst the bondes in sunder.

6 Wherefore a Lion out of the wood hath hurte them,De. 32. d. 20 and a woolfe in the euening shall destroy them, the Leopard doth lye lurking by their cities, to teare in péeces all them that come therout: for their offences are multiplied, and their B departing away is encreased.

7 Shoulde I then for all this haue mercie vpon thée?Sopho. 1. a. Thy children haue forsaken me, and sworne by them that are no Gods: and albeit that I fedde them to the full, yet they fall to adulterie, and haunt harlots houses.

8 In the desire of vncleanely lust they are become lyke the stoned horse,Eze. 22. b. 11 euery man neygheth at hys neighbours wife 9 Should I not correct this, saith the Lorde?Jere. 9. b. 9. shoulde I not be auenged of euery people that is like vnto this?

10 Climbe vp vpon their walles, beate them downe, and destroy them not vtterly: take away their battlements, bycause they are not the Lords. 11 For vnfaithfully hath the house of Israel and Iuda forsaken me, sayth the Lord.

12 They haue denied the Lorde and sayde,2. Pet. 2. a. 1. Jere. 14. b. 13. It is not hee that looketh vppon vs, tush, there shal no misfortune come vppon vs, we shall sée neither sword nor hunger.

13 As for the warning of the prophets, it is but wynd, yea there is not the word of God in them: such things shall happen vnto themselues. 14 Wherefore thus saith the lorde God of hostes: Bicause ye speak such words, behold y• words [Page] that are in thy mouth will I turne to fire, & make the people to be wood, that the fire may cōsume them. 15 Lo I wil C bring a people vpon you frō farre,Deu. 28. c. 4. O house of Israel,Baru. 4. c. 9. saith the Lord, a mightie people, an old people, a people whose speach thou knowest not, neither vnderstandest what they saye.

16 Their arrowes are sodain death, yea they themselues be very Giants. 17 This people shall eate vp thy fruite & thy meat, yea they shal deuoure thy sonnes & thy daughters thy shepe & thy bullocks, they shal eat vp thy grapes & figgs: As for thy strong & wel defensed cities wherin thou diddest trust, they shal bring to pouertie, & that through the sworde.

18 Neuerthelesse, I wil not thē haue done with you, saith the Lord. 19 But if they say: Wherfore doth the lorde our God al this vnto vs?Jere. 16. b. 10 Then answer them, Bicause y• lyke as ye haue forsaken me, & serued strāge gods in your lād, euen so shal ye serue strāgers out of your land. 20 Preache this vnto the house of Iacob, & crie it out in Iuda, and saye thus:

21 Heare this thou foolish & vndiscrete people: Ye haue eies D but ye sée not,Esai. 6 b. 8. eares haue ye,Iohn. 9. d. 39 but ye heare not.Job. 26. d. 10 22 Feare ye not me, saith the lord? will ye not tremble at my presence? which bynd the sea with the sand by a cōtinual decrée, so yt it cānot passe his boundes: for though it rage, yet can it do nothing, & though ye waues therof do [...]wel, yet may they not go ouer. 23 But this people hath a false & obstinat heart, they are departed & gone away frō me. 24 They thinke not in their hearts, O let vs feare the lord our God, who giueth vs rain early & late when néed is, which kepeth euer stil ye haruest for vs yerely. 25 Neuertheles your misdéeds haue turned these frō you, & your sinnes haue robbed you of good thin ges. 26 For amōg my people are found wicked persons, y• priuily lay snares & wait for mē, to take them & destroy thē.

27 And lyke as a net is full of birdes, so are their houses full of that whiche they haue gotten with falshood and deceipt. Hereof commeth their great substance and riches.

28 Hereof are they fatte and wealthye, and are more E [Page] mischeuous than any other: they minister not the lawe, they make no ende of the fatherlesse cause, yea and they prosper: yet they iudge not the poore according to equitie.

29 Shoulde I not punish these things sayeth the Lorde? should not I be auenged of all suche people as these be?

30 Horrible and gréeuous things are done in the lande.

31 The Prophetes teache falsly, and the preachers receiue gifts, and my people hath pleasure therin: what will come thereof at the laste?

The Exposition vpon the .v. Chapter of Hieremie.

Looke through Hierusalem, behold and see,

Verse. 1.

seeke through hir streetes also. &c.

THe Prophete Hieremie in the former Chapiter had notably described the comming of Nabuchodonosors armie into Ievvrie, and the greate waste and spoyle that he should make of that countrey, euen to the very walles of the citie Hierusalem, whiche therfore should be in greate feare, euen as a woman in trauayle with chylde.

Therfore in this place, before hee noteth the destruction of that Citie, he maketh proofe and declaration of the Iustice of God in doing of it. For we see commonly, when God punisheth the wicked for their offences, that they are so obstinate and stiffenecked, and so farre from anie [Page] sense of true repentaunce and turning to God, that they murmure against god, and accuse him for dealing ouer Rigorously and Cruelly with them, and that he punisheth them more sharply and grieuously than their offences Deserue.

Wherfore God by his Prophet sheweth, that they are so farre ouerwhelmed with their wickednesse, as there is not left one Iust mā amōg them, in cōsideratiō of whom, he might Spare them, & therefore, that of his Iustice he muste of necessitie punish them. Looke (sayth he) through Hierusalem, beholde and see, seeke thoroughe her streates. &c. In which words God willeth euen the whole Worlde to looke diligentely into the state of that Citie, that was called by the name of The holie Citie, & to see whether there were any thing or Person in it, in respect whereof, he shoulde shewe Mercie toward it.

For though they can saye,

Verse. 2. 3.

The Lord liueth: yet they sweare to deceyue. &c.

Here the Prophete detecteth their Hipocrisie, and signifieth, that albeit they pretend to be the People of God and to haue a reuerēce to the name of God, and therefore will call him to witnesse in their affaires, and Sweare by his name, as by that which they accōpt very Holie: yet it is but wicked Hipocriste in them, and indeede the Prophanation of the name of God. For they sweare falsely and vntruly to* deceyue their neyghbour,Ps. 14. a. 3. 4. Psa. 23. a. 4. and to worke their vniuste deuises, [Page] & so by Periurie make the Name of God a Cloake & meane to further their owne Wickednesse: Wheras God Looketh only vpon faith and truth, Ps. 77. d. 40 and regardeth not the faire * Pretēce of his Name, when the true Reuerence therof is not in their hearts.

This place ought to teach vs, that the Name of the * Churche, Jere. 7. a. 4. or People of God, the Title of Christians, the Externall Sacraments of christian Religion, are not sufficient to moue the Fauour of God toward vs, nor to make vs his people, vnlesse the feare of God and true Holynesse be in our heartes.

In the begynnyng of the thirde Verse, whiche in deede shoulde be a parte of this secōd, the Prophet altereth the Person, and turneth the speach vnto God himselfe.

Thou hast scourged them,

Verse. 3.

but they toke no repentance, thou hast corrected &c.

This was of exceding great Stubbornesse in the Iewes, and of Indurated heartes, that they coulde not bee moued to Repentance, no not with the heauie Plagues and punishments that God did bryng vpon them to that ende: yea they rather hardened their faces, as it wer, againste God, and became shamelesse in their wickednesse, casting of al consideration of Godlynesse and Honestie.

[Page]

Therfore I thought in my selfe,

Verse. 4.

peraduenture they are so simple and &c.

Forsomuch as it might be thought, the Simple &. Foolishe people did amisse by Ignorance and errour only, and that the wyser and better sort had more Care of ye feare & seruice of God: hee turneth nowe to the Princes, Priests, Magistrates, and Rulers, and sheweth that they also, whiche of duetie should haue ben not only Instructers, Leaders & Guyders to other, but also correcters & Punishers of their Leudnesse, were become more stubborne and dissolute than they, and had cleane cast frō them the bond and Yoke of Obedience to the Holie Will & Lawe of God. So that there myght seeme no Hope, eyther in Prince or People, in Riche or poore, in Learned or Ignorant, but that they All were giuen ouer to their owne Lustes and Sensual appetites.

Wherfore a Lyon out of the wood hath hurte them, and a Wolfe in the. &c.

By the Lion, the VVolfe, and the Leopard, the Prophet meaneth the Assyrians, the Aegyptians, and sundrye other Enimies, that shoulde come vpō them, and so straightly Besiege them in their Cities, that not One shuld be hable to goe out, but shoulde be Taken and Slayne.

When the prophet sayeth, The Lion out of [Page]the wood, and a VVolfe in the euening; hee noteth the Crueltie and fiercenesse of the enimies. For the Lion when he commeth out of the wood for his pray is very hungrie, and the VVolfe that hath missed his feeding al the day long, is in the euening more greedy and fierce. And such he signifieth that these Enimies shuld be. The Lion Hath hurt thē, saith Ieremie, that is, Shall hurte them. For the manner of the Prophets is oftentimes, by y• time Past to note the time to Come, as well in the threatnings of punishments, as in the Promises of Gods good blessings. And thereby do they signifie that the truth of either of thē is so assured, as if they were Alredy perfourmed. The cause of all the Afflictions and troubles that God casteth vpon his people, is noted to be the encrease of their Wickednes and Contempt of God and his word.

Shoulde I then for all this,

Verse. 7. 8. 9

haue mercie vpon thee? Thy children haue. &c.

God here sheweth that of necessitie his very Iustice forceth him Sharply to punish thē, As if he had said,Gen. 18. c. 25 Seeing I am the* Iudge of the world, how should I let them escape vnpunished, which so obstinately of purpose prouoke my wrath against them? Should I not then make my glory and maiestie cōtemptible in the world? Shuld I not make the wicked to think I were no God? yea, y• there were no God at al, [Page] that woulde punishe their naughtie and synfull lyfe? Wherfore as of my Mercie I am most redie to pardon the Repentante sinner that leaueth his wickednesse, and turneth to me: So muste I of my Iustice sharply plague the obstinate and stiffenecked offender that runneth on headlong in his owne naughtie wayes.

God, turning his speeche to the Citie Hierusalem, sayth, Hir children, that is, her inhabitantes hath vnthankfully also abused his benefites whiche he bestowed vpon them, and when he fed them with Plentie and Abundance of al things, they turned it to the Pāpering of their bodyes, and to the mayntenance of their wanton lustes, in suche sorte that they became as Stalions or stone horses euery one neighing at his neighbours wife. By which comparison he maruelously setteth foorthe theyr outragious Incontinencie and Dissolute life, and giueth vs also to vnderstand how easily Wealth and * plē tie doth breed Loosenesse and wantonnesse,Ez. 16. f. 49 Jere. 22. e. 27 if we learne not to vse with reuerence and feare the good blessyngs that GOD poureth vpon vs, and that God also will bee auenged of vs for the same. For the Iustice of God must needes punish the same in vs, as well as he did in the Iewes, and so hee heere earnestly affirmeth, when he saith, Should I not be auenged on euery people that is like vnto this? &c.

[Page]

Climbe vp vpon their walles,

Verse. 10.

beat them down, and destroy them not vtterly. &c.

This is spoken by God to the enimies of the Iewes, as it were, to hasten and encourage thē, to Plague that naughty people. By which maner of speaking, God giueth his people to vnderstād both that the Inuasiō of their enimies, that shoulde come vpon them, was only at the appoyntment & callyng of God, and that they were therin the Ministers and * executioners of his iustice:Jere. 25. b. 9. and also that they should be hable by no meanes to Escape the danger therof, eyther by their Strong & sensed Cities, or otherwise.

In these wordes, And destroy them not vtterly, God limitteth the power of the enimies, & leaueth hope of Pardon to his people, if they will in any tyme Repent and turne vnto him.

The goodnesse of God vseth all meanes that may be, to prouoke them to leaue their wickednesse, before he bring vpon them extreme Desolation and confusion.

In the 11. 12. 13. verses God agayne alledgeth the iuste causes of their Plague, that is, that they had vnfaythefully by Apostasie, forsaken hym, Denyed hys Prouidence, contemned the Thretnings of his Prophets,Jere. 43. a. 2. as * False, Vain, and foolishe, and sayde, that the Punishmentes of Warre, Famin, and Hunger, should not light vpon them, but on the Prophetes themselues, that spake so muche of them.

[Page] Such is the obstinacie of the wicked against all godly Aduertisemēts, that they wil not only not acknowledge them to be Good & true, but impute the cause of Gods wrath and displeasure to those Messengers that hee sendeth to call them to Repentance.

Wherfore thus sayth the Lorde of hoastes:

Vers. 14. 15. 16. 17.

Bicause ye speake such words. &c.

God sheweth howe grieuous and intollerable the Contempt of his word and ministers is in his sight, & how Seuerely he wil punish the the same. Bicause (saith he) you haue thus Cō temptuously thought and spoken of my worde, vttred by my prophet,Psa. 118. 159. as though it were * vain, false, and of no credite: beholde sayth God (turning his speache to Hieremie) That woorde of which they make so small accompt, and which they esteeme of so little Force, I wil make as Fire in thy mouth, & that leude People shal be as wood or stubble. And euē as certenly as Fire cōsumeth wood y• is cast into it, so assuredly shal the Might and Truth of that my Word vttered by thee, bring vpon them the Plague and Desolation that it hath threatned vnto them.

In the .3. nexte Verses, he describeth the Myght and cruell Barbaritie of those enimies that he would bring vpon them.Verse. 15. 16. 17. They shal be (sayeth hee) A mightie people, whose power they shall not be hable to resiste. An olde people, that by long continuance in Empire and dominion [Page] is waxen Proud and sterne, and therby will vse the lesse mercie: A people whose speache they knew not, and therby could not deale with them by entreatie to obtaine fauoure. They are so mighty men and so ready Archers, that none escapeth that they shoote at, and therefore their Arrowes may well be saide to bee Sodaine death: So barbarous and fierce they shall be, as they will not spare either Sonnes or Daughters amōg you, they wil Cōsume your meats, your frutes, your Grapes, your Figges, they wyl Destroy your sheepe, your Oxen, your bullockes, and all your Cattell, neither shall you haue any Defēce, healpe, or succoure, against them. For the sensed Cities, wherein you trust, shall in that day nothing healpe you, but that by the force of the sword they shall bring you to great distresse and pouertie.Verse. 18. 19. And although that this threatning be very terrible, yet he saith further, that He wyll not so haue done with them, but will adde greter Plagues and punishments. And therefore, bycause God sawe their wayward obstinacie, that they would not only not acknowledge their fault and repent, but also would murmure against him, as dealing cruelly and vniustly with them, and punishing them without good cause, Hee willeth the Prophete to answere this their blasphemous murmuring, and tell them plainly, That forsomuch as they had forsaken the true worship of the liuing God, & did Sacrifice to strange Goddes at home in their [Page] owne Lande, whyche God had gyuen them, He would nowe for punishment thereof, cause them to be led Captiue into Babilon, & to serue strange Lordes and Maisters in a Countrey that was not theirs.

Preache this vnto the house of Iacob,

Verse. 20. 21.

and crie it out in Juda. &c.

God leaueth nothing vndone, whereby this Stubburne people may declare themselues vnexcusable, if they doe not Repent & forsake their wickednesse, and therefore chargeth the Prophete, that they lacke not Teaching and Preaching, and the euident declaration of Gods Iustice to come vpon them, and that in such maner, as they maye not thinke it to be Wordes onely and bare Threatninges to feare them, but that they maye be well assured that they shall be as truely perfourmed in dede, as they were vttered in wordes.

And then, if they did not obey, they shoulde shew themselues to be not only a Blockishe & a folishe people, but in dede as indurate Storkes and Stones, and altogether like those Idolles that they worshipped which had eyes,Psal. 113. b. 6. and yet sawe not, and eares, and yet hearde not. &c. but did suffer the Worde of God to passe as if it had bene spoken to Vnsensible creatures.

To the further amplification,Verse. 22. and condemnation of their Obstinacie, in reiecting al obedience [Page] and Feare of God, he compareth them to the Sea. The Sea, saithe he, then whiche there is nothing more forcible and violente, yet at my Decree and appointment dothe it* tarie within his boundes,Psa. 103. b. 10 and in his greatest rage and swelling of Waues dothe not breake oute beyonde the bankes of light Sande and Grauell.

Hereby this People mighte be taughte how great my Power is, & so learne to Feare me, as their God, and to Obey me as their Lorde that made them and all the worlde beside: but they are more dull of vnderstanding than the* Vnsensible creatures,Esai. 1. a. 3. and further from obedience than the furious and raging Surges of the Sea.

Although the exceeding might and power of God in bounding the Sea within certaine Limites did not moue them to feare his Maiestie:Verse. 24. yet considering that of his fatherly Prouidence he sent them Raine in due times, & all maner of Seasonable weathering, to temper the groūd, that it mighte bring forth Fruites to their vse and commoditie, it should haue somewhat enclined their hartes to Loue his Fatherly goodnesse, and Reuerently to haue serued him. But they were as v [...]thankefull toward the Goodnesse and mercie of God, as they were obstinate against his Power and Maiestie.

Neuerthelesse youre misdeedes haue turned these from you.

Verse. 25. &c.

&c.

[Page] Hereby we are taught that when God taketh from vs the Fruites of the Earth, and his other good blessinges, the cause thereof is our owne Sinfulnesse and forsaking of God and his true Seruice.

In the 26. and 27. verses, the Prophete reckeneth vp some of their offences, and especiallye their Falsheade, Deceipte, and Crafte in trapping and snaring the simple, and by vniust and suttell meanes, drawing them into daunger, so that it maye appeare there remayned among them no Faithe, nor Trueth, nor Integritie and vprighte dealing, but altogether couetous craftinesse, iniurie and oppression.

And as the People were giuen to extortion and oppression:Verse. 2 [...]. so were the Magistrates negligent in ministring Iustice, in defending the innocent, and punishing the violence of the oppressour and wrongfull doer.Jere. 2. b. 8. Jere. 8. d. 10. Jere. 6. d. 13. Yea and the * verye Prophetes also, Preachers and Priests which should haue instructed and taught both People and Magistrate: were themselues giuen ouer to Couetousnes and Briberie, and by false prophecying & teaching noseled the people in their wickednesse, and in the contempt of God and of his true Prophetes. And therfore God denounceth that he must needes of his Iustice punishe both them and all suche other wicked People as they are.

The .14. Sunday after Trinitie at Euening prayer.

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Ieremie. Cap. 22.

A THus sayeth the Lorde, Goe downe into the house of the King of Iuda, and speake there these wordes.

2 And saye, Heare the worde of the Lord, thou king of Iuda that sittest in the kingly seate of Dauid, thou and thy seruants, and thy people that goeth in and out at these gates.

3 Thus the Lorde commaundeth,Esai. 1. d. 16. Jere. 21. c. 12. Zach. 7. c. 9. Kepe equitie and righteousnesse, deliuer the oppressed from the power of the violent, doe not gréeue nor oppresse the straunger, the fatherlesse, nor the wydowe, and shed no innocent bloude in this place. 4 And if ye kéepe these things Faithfully, then shall there come in at the doore of this house, Kinges to sit vpon Dauids seate, they shal be caryed in charrets, and ryde vpon Horses, bothe they and their seruantes, and their people.Esai. 1. e. 20. Heb. b. 6. 8. 5 But if ye will not be obediente vnto these commaundementes, I sweare by myne owne selfe, sayeth the Lorde, this house shalbe waste.

6 For thus hathe the Lorde spoken vpon the Kinges of Iuda, Thou Gilea [...] arte vnto me the heade of Libanus: shall I not make thée so waste as the Cities that no man dwell in? 7 I will prepare a destroyer with his weapons for thée, to hewe downe thy especiall Cedar trées, and to caste them in the fire.

B 8 And all the people that goe by this Citie, shall speake one to another, Wherefore hathe the Lorde done thus vnto this noble Citie?

9 Then shall it be answered, Because they haue broken the couenaunt of the Lorde their God, and haue worshipped and serued strange Gods.

10 Maurne not ouer the dead, and be not woe for them: but be sorie for him that departeth awaye, for he commeth [Page] not againe, and séeth his natiue countrey no more.2. Chr. 3. c.

11 For thus sayeth the Lorde as touching Sellum the Sonne of Iosias King of Iuda, which raigned after his father, When he is caryed oute of this place, he shall neuer come hither againe.

12 For he shall dye in the place wherevnto he is led captiue,Esai. 5. c. Agge. 1. a. and shall sée this lande no more.

13 Woe worthe him that buyldeth his house with vnrighteousnesse,C and his parlours with the good that he hath gotten by violence, which neuer recompenceth his neighbours labour, nor payeth him his hire.

14 Who thinketh in himselfe, I will builde mée a wyde house and gorgious parlours, who causeth wyndowes to be hewen therein, and the séelings and ioystes maketh he of Cedar, and painteth them with Sinoper.

15 Thinkest thou to raigne nowe that thou haste inclosed thy selfe with Cedar? Dyd not thy father eate and drynke and prosper well, as long as he dealt with equitie and righteousnesse? 16 Yea, when he helped the oppressed and poore to their righte, then prospered he well: from whence came this, but onely because he knewe me, saith the Lorde?

17 Neuerthelesse as for thine eyes and thyne heart, they looke vpon couetousnesse, to shedde Innocent bloude, to doe wrong and violence.

18 And therefore thus sayth the Lorde against Iehoakim the sonne of Iosias King of Iuda,4. Reg. 24. a. 2. &c. Jer. 36. e. 30. They shall not mourne for him (as they vse to doe) Alas brother, alas sister: neither shall they say vnto him, Alas for that noble prince.

19 But as an asse shall he be buryed, corrupte, and bée caste withoute the gates of Hierusalem.

20 Climbe vp the hill of Libanus (O thou daughter Sion) lifte vp thy voyce vpon Easan, crye from all partes: for all D 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 [Page] [...] [Page] [...] [Page] haste thou vsed from thy youth, that thou wouldest neuer heare my voyce.

22 All thy heardmen shalbe dryuen with the winde, and thy darlinges shalbe caryed away into capitiuitie: then shalt thou be broughte to shame and confusion, because of all thy wickednesse.Esai. 13. d. Esai. 21. a. Jere. 12. b. Jere. 21. a. 2. Reg. 24. b. 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 B 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.

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The Exposition vpon the .xxij. Chapter of Hieremie.

Thus sayeth the Lorde,

Verse. 1.

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,Psa. 88. d. 28 & 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,2. sam. 7. b. 13 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 [Page] 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,Jere. 21. d. 12. 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, Verse. 6. 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 [Page] 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,

Verse. 7.

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,Jere. 9. d. 11. 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 [Page] 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,

Verse. 8. 9.

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 did maintaine and defende them: In so muche that verie straungers and Heathen persons did vnderstand, that it was not their owne strength or Policie that did preserue them so, but the mightie and maruellous Power of their Lord and God. Therefore, when they shoulde nowe see the same Citie, that was so Famous and had in so greate price, to be vtterlie destroyed, in their Common Talking of the same, the one should answere the other, that the cause of this [Page] desolation was, For that they had broken the Couenant of their Lorde. In whiche pointe the obstinate Dulnesse of the Ievves is verie muche noted, seyng that forraine Nations, Heathen, and Strangers from God, should so easilie conceiue the cause of their Destruction, when as they themselues whiche had bene so accustomed to the workes of God, woulde not vnderstand it, no not at the telling and declaration of the Prophetes.

Mourne not ouer the deade,

Verse. 10. &c.

and be not woe for them, but be sorie. &c.

When People doe flee from their enemies into any place bicause they are not hable to Resiste them, they commonly doe hope for a Better day & for a time of Returne into their countrey, and an Ende of the miserie, & therfore doe they abhorre Deathe more than banishment or any other trouble. But the Prophete in this place signifieth, that the Miserie of the banished Persons ledde away Captiue shoulde be so greate, and so withoute hope to see their Countrey againe, that anie Deathe mighte Iustlie seeme more tollerable: and therefore saith he, Mourne not ouer the dead, Eze. 24. d. 17 bycause they seme to be in better case than such as be aliue. And this doth he confirme by the example of the kings themselues. Ioakim called also Eliakim King of Iuda, was taken Prisoner by the Babilonians, [Page] and Dying by the way, with great Contempt, was left without Buriall, as afterward is declared more largely: and yet might he seme to be in good case in comparisō of Ioakim, named also Iechonias, and here called Sellum, Who was led Captiue & dyed in banishment, and neuer returned into his Countrey. Some doe interprete this place, and this grieuous Threatning, of Sedechias, to whom it maye verie well in some respecte agree. When the texte saith, that Sellum was The sonne of Iosias, it is not strange in the Hebrewe tongue, by the Sonne to vnderstande the Nephewe or other Successour of the same line.Mar. 12. d. 35. Math. 1. a. 1. So Christ is called The sonne of Dauid, as lineallie descending from Dauid.

Woe worth him,

Verse. 14.

that buildeth his house with vnrighteousnesse. &c.

From this place vnto the .20. verse the Prophete enueigheth bitterly against King Ioakim, called also Eliakim, who may seme to haue bene a Glorious Proude and Pompous Prince, not contented to dwell in such houses and Palaices as his predecessours had vsed, but Enlarged the same, and builded them farre more Gorgeouslie with all maner of painting and gaye furniture: and that with the grieuous Iniurie & Oppression of his Subiectes, pilling them of their Wages and iuste rewarde of their Labour, which thing here God by his Prophete sharpelie reproueth. To dwell in faire houses is not, of it [Page] selfe,Abac. 2. c. 12 Gen. 11. a. 4. euill, but bicause the building of Sumptuous places cōmonly is ioyned with * Pride and Vaineglorie, and wyth the Oppression of the poore: Therfore God declareth himselfe in this place and sundry other, so muche to myslike it, and especially when Princes or other Rich persons doe it with such Delight,Abdi. 1. a. 4. as though they esteemed their greatest Felicitie to be therin.

Which may seeme to be noted in these wordes, Thinkest thou to raigne novv that thou hast enclosed thy self in Cedar. Vers. 15. &c. As if he had said, Now that thou haste buylded to thyselfe goodly and sumptuous houses with Cedar [...], thou thinkest thy self a Notable and worthie Prince, and that thy gay Buyldings and pompous doings shall be thy chief Glorie, and thy Stay in thy kingdom: but they shal be no help vnto thee at all,Haba. 2. c. 1 [...] but rather the hastning of thy ouerthrowe, bicause the Crie & Lamētation of those Poore mē that thou hast oppressed Iniurioulsly to that ende, doth ring in myne eares, and calleth continually for punishment.Verse. 17. The meanes to prosper in thy Kingdome, is not by settyng vp of Sumptuous buildings, but in the Feare of my Name to deale with Equitie & Righteousnes, and to helpe the Poore oppressed,2. pa. 35. d. 25 4. Re. 23. e. 25 as thy * father Iosias did beefore thee, who was a Good and a godly Prince. But thou cleane [...], arte giuē ouer to Couetousnesse, Oppressiō, crueltie, and shedding of Innocent bloude. Therefore thy Captiuitie by the King of Babylon, and [Page] thy miserable [...]nde muste of Necessitie come vpon thee.

And therefore thus sayeth the Lorde against Joakim the sonne of Iosias.

Verse. 18.

&c.

The Prophet signifieth by the Word of the Lorde, and from his owne mouth, that Ioak [...]m, who in his Life tyme prouided so Sumptuous Palaces to dwel in, in reward of his Oppression & Crueltie, at his death shuld not only want that Solemnitie of Buriall and mourning, which comonly Princes & Greate personages haue,Verse. 19. but also shuld be cast out like an Asse, or other Contemptible beast without Burial at al, & lie Rotting vpon the face of the Earth, to be Meate for the Birdes of the Aire.

A notable example may this be to All them, which with Cōtempt of gods word, & the Iniurie of their Subiects & Tenāts set their chief delite in gorgious Buildings & pōpous works.

Climbe vp the hill of Libanus,

Vers. 10.

O thou daughter of Sion, lift vp thy voyce &c.

Hieremie perceiuing the Iewes to be settled in desperate Obstinacie, in this verse doth scornfully deride y• vain Trust, which in time of their Distresse they had in their forain Frēds, to whō they were all [...]ed, [...], the Aegyptians, and other Borderers. And to let them Vnderstand, that all that Hope was to no Purpose, in way of Derision, as I haue sayde, he willeth them [Page] vnder the Name of Sion, to [...]limbe vp to Mount Libanus, on the one syde, and to the hill of Basan, on the other, and to crie out with Loude voyce for Succour, that they might be heard the Further. For all their Louers and Frendes shoulde Forsake them, and be Destroyed themselues before they could come to Helpe them. The Aegyptians as Iosephus writeth,Li. Ant. 10. cap. 10. comming to Rayse the siege of the Babylonians, at Hierusalem wer Discomfited and ouerthrowne, that they could not helpe them: and therefore the Armie of the Babylonians returning to Hierusalem, toke and spoyled the Citie, and Led awaye the King and all the residue Captiue.

I haue declared this vnto you (saith Hieremie to y• Iewes, Vers. 2 [...]. vnder the Name of y• Daughter of Sion) when ye were in Prosperitie, but youre perpetual maner hath ben, neuer to Hearken to the Voyce of the Lord, but way wardly to Contemne it.Verse. 22. Therfore youre Princes and peeres, that be as your Guydes and Leaders, & youre Capitaines and ioylie men that you Delighte and put youre Truste in, shall bee Lightly, as it were with a Whirlewynde Driuen awaye in Captiuitie, and your selues brought to shame and Confusion, bycause of youre Obstinate wickednesse.Verse. 23. You thinke youre selfe in greate Honour and Felicitie, & Glorie muche in that ye dwell in houses Gorgiously Seeled with Ceders of Libanus, but all that your Gaynesse shal be little regarded in the tyme of your Sorow, [Page] when the Violēce of the enimie shall Sodaynly come vpon you at the time ye least thinke of it, euen as the throwes of a Woman labouryng with chylde.

As truly as Jliue,

Vers. 24. 25. 26. 27.

saith the Lord, though Iechonias the sonne of Ioakim. &c.

The maner of the Prophetes is almost continually to vtter their sayings in the Person of God,Esai. 1. c. 10. Esai. 24. a. 3. Esa. 1. e. 20. Esai. 58. d. 14 and oftentymes to * repeate that it is the worde of the Lorde, and that the Mouthe of the Lord hath spoken it, to the intent that the people might be wel Assured, that it was no vain speache that they vttered, but the certaine Will and determinate Purpose of God. And therfore if they would shunne the danger thereof, that they ought to giue credite to it, and Beleeue it.

Of all other, Princes doe most hardely Beleuethe declaration of Aduersitie to come vnto them, bicause they haue commonly the greatest worldly Helpes to deliuer them.

Wherfore that Iechonias, otherwyse called Ioakim the sonne of Ioakim, might not doubt of that he here speaketh, he vttreth it in the Person of God, and confirmeth it with an othe.

That although he sit [...]on the holie Throne of Dauid, yet he shoulde be a miserable Captiue, yea, God sheweth himself so to detest that king for the Contempt of his Word, that though he were as straightly ioyned to him as a Signet on his right hand, yet he woulde plucke him of, [Page] and cast him into the hāds of his Enimies, that seek his life. And that bothe He & his Mother that bare him, and his Seruāts with al other that wer Chief about him, shuld be led Captiue into a Strāge lād, & there Die in great miserie.

O thou Earth,

Verse. 29. 30.

earthe, earthe, heare the woorde of the Lorde. &c.

Forsomuch as the Iewes had so great confidēce in the Promise that was made to Dauid, for the continuance of his posteritie in his seate, So long as the Sunne and Moone endured, Psal. 89. f. 36 as neither Prince nor People coulde in anye case bee brought to Beleue the Threatnings of God to the contrary: therfore the Prophet here in earnest maner, bicause the People were so Obstinate, turneth his Speache to the Earth, and openly denounceth, that he was Willed by God himself to set vp this Prophecie in writing vpō the doores of the Temple, to the knowledge of all men, that Iechonias shuld not Prosper in his Issue, nor haue any child That shuld be so happie to sit on the seat of Dauid, and beare rule after him. And yet maye not this seeme repugnante to the prophecie of Iacob,Ge. 49. b. 10. That the scepter should not be taken from Iuda, and a Lawgiuer from betvveene his feete vntill Silo came. &c. For althoughe the Iewes after this Iechonias, had no king in Succession, either vnto the time of the Captiuitie or after, whiche reigned among them with suche Libertie and Maiestie, as the kings of Iuda [Page] before had Done: yet had they a Gouernement, by which they had Ruled bothe their Common weale, and the External forme of Religion, according to the Lawe of Moyses, vntill the very comming of our Sauioure Christ, vnder the Romaines, by whō euen that mean Libertie which they had to that Time, was taken away, and the Prophecie of Iacob fulfilled, as well in the Losse of their gouernement, as in the comming of Messias, that should be the Expectation of the Gentiles.

The .xv. Sunday after Trinitie at Morning prayer.

Hieremie. 35.

THe wordes whiche the Lorde spake vnto Hieremie in A the raigne of Iehoakim the sonne of Iosias king of Iuda are these: 2 Goe vnto the house of the Rechabites, and call them out,2. Re. 10. e. 23 and bring them to the house of the Lord, into some commodious place, and giue them wine to drink.

3 Then took I Iazaniah the sonne of Hieremie, the sonne of Habaziniah, and his brethren, and all his sonnes, and the whole housholde of the Rechabites.

4 And brought them into the house of the Lord, into the closet of the children of Hanan the sonne of Iegedaliah, the man of God, whiche was by the closet of the Princes, that is aboue the closet of Maasiah the sonne of Sellum, whiche is the treasurer. 5 And before the sonnes of the kinred of the Rechabites, I set pottes full of wyne, and cups, and sayd vnto them, Drinke wine: 6 But they sayde, Wée will drinke no wine: for Ionadab the sonne of Rechab oure father [Page] commaunded vs, saying: Ye and your sonnes shall neuer drinke wyne,Jere. 29. a. 5. buylde houses, sowe no séede, plante no vines. 7 Yea ye shall haue no vineyards: but for all your B time ye shall dwell in tentes, that ye maye liue long in the lande wherin ye be straungers. 8 Thus haue wée obeyed the commaundemente of Ionadab, the sonne of Rechab our father, in al that he hath charged vs, and so wée drinke no wine all our lyfe long, wée nor our wyues, our sonnes, and our daughters. 9 Neither buyld we any house to dwel therein: we haue also among vs neyther Vineyardes, nor corne lande to sowe: 10 But we dwell in tentes, we obey and do according vnto al that Ionadab our father commanded vs. 11 But nowe that Nabuchodonozor the King of Babylon came vp into the lande, we sayd: Come, let vs go to Hierusalem, that we may escape the hoast of the Chaldeis and the Assyrians: and so wée dwell nowe at Hierusalem. 12 Then came the word of the Lord vnto Hieremie, saying: 13 Thus sayeth the Lorde of hoastes, the God of Israel, Go and tell the men of Iuda, and the inhabiters of Hierusalem, Will ye not be reformed to obey my wordes, sayeth the Lorde? 14 The wordes whiche Ionadab the sonne of Rechab commaunded his sonnes, that they should drinke no wine, are faste surely kept, for vnto this day they, drinke no wine, but obey their fathers commandement [...] but as for me, I haue stande vp early, I haue spoken vnto you, and giuen you earnest warning, and yet haue ye not ben obediente vnto mée.Jere. 18. b. 11. Jere. 25. a. 5. 15 Yea I haue sent my seruantes all the Prophets vnto you, I rose vp early and sent you word, saying: O turne you nowe euery man from his wicked way, amende your lyues, and goe not after straunge gods to woorshippe them, that yée maye continue in the lande whiche I haue giuen vnto you and your fathers: but ye woulde neyther heare me, nor folow me.

16 The children of Ionadab Rechabs sonne, haue stedfastly kept their fathers commandemēt that he gaue them: [Page] but this people is not obedient vnto me.

D 17 And therfore thus sayth the Lorde of hoastes the God of Israel, Behold, I wil bring vpon Iuda, & vpon euery one that dwelleth in Hierusalem,Pro. 1. c. 28. Esai. 45. b. Jere. 7. b. 13. all the trouble that I haue deuised against them: For I haue spoken vnto them, but they woulde not folowe, I haue called vnto them, neuerthelesse they woulde giue me no answere.

18 Ieremie also spake vnto the housholde of the Rechabites, Thus saith the lord of hoastes the God of Israel: Forasmuche as ye haue obeyed the commaundement of Ionadab your father, and kept all his preceptes, and done according to all that he hath bidden:

19 Therfore thus sayth the Lorde of hoastes,Jer. 33 c. 17. the God of Israel, Ionadab the sonne of Rechab shal not fayle, but haue one out of his stocke to stande alway before mée.

The Exposition vpon the .xxxv. Chapter of Hieremie.

The wordes which the Lord spake vnto Hieremie,

Vers. 1. 2. &c.

in the raigne of. &c.

GOD willing to confounde the obstinate Disobedience of his people vnto his Law, and to declare how vnexcusable they were, In this Chapiter willeth the Prophete, to their reproch & shame, to lay before them the exāple of the Rechabites Constantly Obeying the cōmandement & order of their Ancesters, though they were but Mortal men, without breache, for the space of .300. yeres. The Rechabites are thought to haue bene the Posteritie eyther of Iethro, [Page] or of * Hobab, Judi. 4. b. 11. Exo. 18. b. 9. who * followed Moyses & the Israelites, through the Wildernesse into the Lande of Chanaan, and were promised to haue had an heritage with the Children of Israel in that lande, but it appeareth they had not. For they were dispersed in sundrye Tribes, and some of them dwelled euen among the Heathen, and yet were they cōmonlie diligent Obseruers of the Law, and men that Feared God.

Of this stocke came Ionadab the sonne of Rechab, who liued in the time of Iehu & may seeme to haue bene of greate credite and authoritie. For it was he that Iehu tooke by the * hand into his Chariot when he was goyng in great zeale to destroye Achab his house,4. re. 10. d. 15. for the Wickednesse that he wrought against the Lorde.

This Ionadab for certaine considerations, which after shalbe noted, gaue in charge to his childrē, that they and their Posteritie for euer shuld forbeare the Drinking of Wine, the Tilling of the Earth, the keeping of Vines, & dwelling in any Builded houses, but only to vse for their abiding Tentes and Bouthes. This order and commaundement, as I haue saide, the Posteritie of the Rechabites kept very diligently from the time of Ionadab their father or Auncestour, vnto this time of Hieremie, which was .300 yeares.

The occasiō that God toke at this time, was, that these Rechabites, whiche hitherto had not dwelt in anye Townes & Cities, but in Tentes and Bouthes in the fieldes, throughe the great [Page] Spoile and waste that Nabuchodonosor and the Chaldees did make in all the Countrey of Iurie, were forced, for their salftie, to come and dwell in Hierusalem in suche places, as they mighte get. And yet did they obserue all the other partes of Ionadabs commaundement, although by meere necessitie they were driuen, at this season to dwell in houses.

Wherfore, Ieremie, by the commaundemēt of God, in such sort, as is declared in this chapiter, calleth the Rechabites together,Verse. 4. 5. being manie in number, vnto a place by the Temple whiche was notorious, and where things done coulde not be kept close, but muste needes be spredde by fame both through the whole Citie and Countrey. For it is not to be thoughte that Hieremie did it secretely or in close maner. For such a multitude coulde not be called to such a place without admiration and greate expectacion of some notable thing to followe. Hieremie therefore in the place here discribed, in solemne manner setteth pottes of Wine before them, and willeth them to Drinke.Verse. 6. 7. But they refuse so to doe, alleadging for their excuse their Obedience to the order and commaundemente of their Auncestor and forefather Ionadab, who had giuen them charge to obserue those things, which are euidente in the Texte.

Here maye seeme to be some doubtes Iustlie moued. First, whether the Rechabites did offend or no in refusing to Drinke Wine, at the bidding [Page] of the Prophete of God. Therein they mighte seeme to set more by a tradition of their fathers, than by the appointment of God vttered by the Prophete. But wee reade not, that the Prophete Hieremie did say vnto them, that it was Gods will and commaundemente, that they shoulde Drinke Wine: but it semed to them a bidding of the Prophete simply, & vttered to them withoute the Authoritie of Gods name.

And yet in their refusing thereof, they vndoubtedly did excuse themselues with greate modestie: so that if the Prophete had pressed Gods commaundement vpon them, it may be thought they woulde haue yelded, as they did to dwell in houses in Hierusalem, when they coulde not salfely haue place abroade to vse their Tentes.

Secondly if maye be doubted whether Ionadab did well in bidding them to forbeare Wine, or not to vse Tillage, not to plante Vines, or to dwell in houses. For therein semeth to be some great Superstition to forbid the people of God to vse his Creatures, and those trades of Life that haue their Iuste comendatiō in the Scriptures, and were vsed by good and Godlie men. And therfore this place is alleadged of some for the maintenance of Monastical vowes and such like Obseruations of mens Traditions euen with burden of Conscience and restrainte of Christian Libertie.

Surelie, it is not to be thought, that Ionadab did [Page] meane to Institute any new worship of God, or to laye any burden of Holinesse or Religion vpon their Consciences in the forbidding of these things, but only the obseruation of a Politique meanes, whereby they mighte be traded to a more Moderate life, & easier Contempte of the worlde. For it is to be thoughte that Ionadab (who ioyned himselfe to Iehu in the punishment of the wicked house of Achab) had great feare of God, and a desire to haue his Law & true Worshippe restored and maintained. And bicause he sawe that Sensualitie, Loosnesse of life, & glory of the world, were the chiefest Causes, that did carie the Israelites from the Obedience of God, fearing some great Plague and punishment to followe for the same,Deu. 8. d. 20. Deu. 11. d. 28. Jere. 42. d. 22 according to the * Threatnings of the lawe, so muche as mighte be, to preuent the same Inconuenience, in his flocke or kindred, He enioyned them to forbeare Wine, whereof ryseth Drunkennesse and Wanton lust, and not to vse any other trade of life, thā Pasturing or keping of Cattaile, wherein they were alwayes brought vp, from their first fathers.

Ionadab thought that kind of life to be best, whervnto himselfe had beene accustomed. He sawe what Incōueniences Immoderate vse of Wine did bring, all which they shun that Forbeare it. And they haue their mindes Freer that are not Tied to Tillage & husbanding of Vineyardes.

And if God did bring any Plague vpon their Countrey for the Sinnes of the People, their [Page] losse shoulde be the lesse, and they mighte more easily shift for themselues. But, howsoeuer it was in Ionadab, wee reade not here, that God doth praise that ordināce, but only semeth to like the Obedience of the Rechabites, and taketh the same for an Example to reproue the Ievves for their Disobedience and contempt of his holie Lawes and ordinances: being not their Earthlie father but the euerliuing Lorde and God.

Then came the worde of the Lorde to Hieremie saying.

Verse. 12. &c.

&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 1 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 2 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 [Page] 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.3 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,

Verse. 17.

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 [Page] 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,

Verse. 18. 19.

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 [Page] 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 A of Iuda, came the word of the Lorde vnto Ieremie, saying.

2 Take a booke,Jere. 30. d. 2. 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 ye 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.Jere. 45. a. 1.

5 And Ieremie commaunded Baruch, saying, I am in prison, so that I may not come into the house of the Lorde.

[Page] 6 Therefore goe thou thither, and reade the Booke that B 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,Jere. 26. a. 2. 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,C the sonne of Selemiah, the sonne of Chusi, vnto Baruch, saying: Take in thine hande the booke whereout thou hast readde before all the people, and come. So Baruch the sonne of Neriah tooke the book in his hād, & came vnto them [Page] 15 And they sayd vnto him, Sit downe & reade the booke, that we may heare also. So Baruch redde, that they myght heare. 16 Now when they had heard all the words, they were abashed one vpon an other, and sayde vnto Baruch: Wée will certifie the king of all these wordes.

17 And they examined Baruch, saying: Tel vs, how diddest thou write all these wordes out of his mouthe?

18 Then Baruch answered them: He spake al these wordes vnto me with his mouthe, and I wrote them in y• booke.

19 Then sayde the princes vnto Baruch, Go thy waye, hyde thée with Hieremie, so that no mā know where ye be

20 And they went in to the king to the Courte (but they kept the booke in the chamber of Elizama the scribe, & tolde the king al the words that he might heare. 21 So the King D sent Iehudi to fet him the booke: which he brought out of Elizama the scribes chamber, and Iehudi redde in it, that the King & all the princes which were aboute him might heare.

22 Nowe the king sate in the winter house (for it was in the ninthe moneth) and there was a fire before him.

23 And when Iehudi had red thrée or foure leaues therof, he cut the book in péeces with a penknife, and cast it into the fire vpon the harth, vntill the booke was all brent in the fire vpon the harth.1. Mac. 3. c. 24 Yet no man was abashed thereof, nor rent his clothes, neither the king himself, nor his seruants, though they heard all these words. 25 Neuerthelesse Elnathan, Dalaiah, and Gamariah besought the king that he would not burne the book: notwithstanding the king wolde not heare them, 26 But commanded Ierahmel the sonne of Amelech, Saraiah the sonne of Ezriel, & Selemiah the sonne of Abdeel, to lay handes vpon Baruch the scribe, and vpon Ieremie the Prophet: but the Lord kept them oute of sight. 27 Now after that the king had brent the Booke, and the sermōs which Baruch wrote at the mouth of Hieremie, the word of the Lord came vnto Hieremie, saying:

E 28 Take an other booke, & write in it all the forsayd Sermons [Page] that were written in the first booke which Iehoakim the king of Iuda hath brent. 29 And tell Iehoakim ye king of Iuda, thus sayth the Lord: Thou hast brent the Booke, and thoughtest within thy selfe: Why haste thou written therin, that the king of Babylon shal come and make this land wast, so that he shal make both people and cattell to be out of it?2. Reg. 24. b. Jere. 22. c. 30 Therfore thus the Lord sayth of Iehoakim the king of Iuda: There shall none of his generation sitte vpon the throne of Dauid, his dead coarse shall be caste out, that the heate of the day, and the frost of the night may come vpon him. 31 And I wil visite the wickednesse of him, of his séede, and of his seruants: Moreouer all the euill that I haue promised them, thoughe they hearde me not, will I bring vpon them, vpon the inhabiters of Hierusalem, and vpon all Iuda. 32 Then tooke Hieremie an other booke and gaue it Baruch the scribe the sonne of Neriah, whiche wrote therin out of the mouth of Hieremie, all the sermons that were in the first booke, which Iehoakim the king of Iuda did burne: and there were added vnto them many moe Sermons, lyke vnto the former.

The Exposition vpon the .xxxvj. Chapter of Hieremie.

In the fourthe yeare of Iehoakim,

Verse. 1. 2. 3.

the sonne of Iosias the king of Iuda. &c.

IN this chapter is described a notable historie, & very profitable to be considered, how God apointed Hieremie to put in Writing al the Sermons & Prophecies that frō the beginning he had vttred by his mouth against Israell and Iuda, & how Hieremie [Page] performed the same by his minister or Secretarie Baruch, whom he caused also to Reade the same openly in the Temple, and what thereof folowed, before the king hymselfe and all the Nobles and Counsellours.

The Iewes oftentimes had heard the word of God at the mouthe of Hieremie, and yet notwithstanding, did obstinately Contemne & reiect the same. Wherfore god nowe willeth him to put the summe of all in Writing, that either they might be therwith somwhat more moued to embrace the same, and to Turne to the true worshipping of God: or else that his woordes might remain in Writing,Jo. 12. f. 48. as * witnesses against their obstinate, and Indurate heartes, whiche by no calling or teaching coulde be broughte to Relent. By this example wee may learne the greate Benefite & commoditie of Writing, and that the People of God may be wel taught, not only by a mans own Speach, but also by Reading of the Good & godly Exhortatiōs of other vnto them. Those things that are vttered by mouth only, may soone slip out of memorie, & be forgotten, or not be wel vnderstāded at the first, But whē they remain in Writing, they may be redde again, & better weighed & cōsidered at leisure, & so wil both sticke more Surely in remē brance, and be the more easily vnderstanded.

Seing therfore the Prophet by speaking, had laboured in vaine, wyth that waywarde People the space ofJere. 25. a. 3. .23. yeares, as appeareth cap. 25. [Page] of the Prophet, God now willeth him to Write the Prophecies whiche he had Vttered, to the end they might haue no Excuse, nor want anye externall meanes, wherby they might come to the vnderstanding of his will,Jere. 26. a. 3. Ezec. 2. b. 7. and therby turne vnto him, that he mighte take mercie of them: or else that y• their obstinate Disobedience both of the King, the Counsellors, & the whole People might be made thereby more notorious and open to the worlde.

Then dyd Hieremie call Baruch,

Vers. 4. 5. &c.

the sonne of Neriah, and Baruch. &c.

The readie Willingnesse of Baruch is here to be obserued, who was not onely Contented to Write the thing at the Mouth of Hieremie, but also at his Appointment openly to Reade it in the face of all the People, wherof in all likelyhood of Reason, it muste needes haue ben, that great Displeasure and danger shuld haue come vnto him. But to Further the will of God, hee did not sticke to hazard himselfe to all Perils of the world. Neyther may we thinke, that Hieremie Cūningly shifted the danger hereof from himselfe to Baruch. For hee coulde not procure greater Misliking by this publishing of things in Writing, than he had doone by Speaking of the same to their faces. It may bee, that for some causes and respectes hee was letted and stayed by the Spirit of God, that he might not doe it himself, for so I iudge this place to be vnderstanded. [Page] Now Hieremie shuld be Letted by Imprisonement, I doe not well conceiue, seing verse. 19. of this same chap. Baruch is willed by the Princes, That he and Hieremie shoulde hide themselues, and not be knowne where they vvere. And also in the .26. verse, the king willeth certain to lay hand on Baruch & Hieremie, but that The Lord kept them out of sight. Whiche cōmandement & maner of Speaking, should not haue ben vsed, if Hieremie had ben in prison before.

And therfore that which some Translaters interprete Clausus sum, that is, I am in prison, or shut vp, other doe expounde, Detentus or impeditus sum, that is, I am stayed or letted, meaning, by the Spirite of God: as we read that Paule was Letted and stayed from going to Bithinia. Act. 16. a. 7

In the seuenth Verse Hieremie noteth the cause why he willed Baruch to Reade his Sermōs vnto the people, that is, if it were possible, that they might be moued to Turne from their Wicked wayes, & humble thēselues in Prayer before the face of the Lord, therby to turn away his heauie Wrath and displeasure from them.

True Prayer is alway ioyned with Faith & hūblenes. Faith doth lift vp our mindes to heauē, and maketh our Prayer to Ascend vnto the Lord, Feare & reuerēce which is ioyned wt faith, bicause of ye sense of our vnworthines, doth moue vs to Hūble & debase our selues in the sight of God, & to [...]lee only to his Mercie, & especially, whē he declareth Signes of his terrible Wrath [Page] toward vs, as he did at this tyme by the Prophete to his People. If God did but Lightely threaten vs, we should not Contemne it, but be Greatly moued therwith: and much more whē he sheweth his Displeasure so greuous, as we may Iustly looke for Vtter confusion.

So Baruch the sonne of Neriah did according to all that Hieremie.

Verse. 8. 9. 10

&c.

He describeth now the readie Obedience of Baruch, & the maner of his doing, noting the circumstances, at what Time, in what Place, and before Whom it was done. It was done the fift yeare and ninth moneth of Ioakims Reigne: at that tyme that the king according to the customable maner of the Iewes in tyme of danger, had commaunded a solemne and Publique fast, and Prayer to be made vnto the Lord, to turne away the Danger that they were in by Nabuchodonosor and the Chaldeis at their first Inuasion that was made in his Reigne, and is mentioned .4. Reg. 24.4. Re. 24. a. 1 This maner is very good, in time of Danger to proclame publique Prayer & Fasting withal, that we may by that Testimonie declare the true Sorow of our hearts, conceiued bicause of the displeasure of God toward vs. But we are taught by this place, that External Prayer & Fasting done for a Forme only, and not with earnest Repentaunce and true Faith to God, doth not at all moue gods mercie toward vs, but rather incēseth his displeasure, [Page] and Hasteneth his heauie iudgement, bicause of our Hipocrisie and dissimulation. How vnpleasant such Fasting is to God, ye may reade Esaie 58.Esai. 58. b. 5. Joel. 2. c. 13. & what the true Fast is, ye may learne there also, and Ioell. 2. Suche a tyme Hieremie had chosen, very fit for the publishing of the Thretnings of God against them, that they might be Moued not onely to Praye, but also, as he sayeth, To pray meekely before the face of the Lorde.

Baruch did reade these Prophecies of Hieremie in a notable place of the Temple here described, verse. 10. where the Greatest assembly of the People was, and where he mought be beste hearde. His Audience were not one or two, but the Whole number of the People, as wel of the Citie, as also of the Countrey, gathered together at that tyme: wherby his doing was the more Notable, and further Knowne and Published.

Nowe when Micheas the Sonne of Gamariah had hearde all.

Vers. 11. &c

&c.

It is not here expressed of what mind or Purpose this Micheas did make so greate Speede to declare the doing of Baruch vnto the Nobles and Counsellers. If he did it as beeing stricken with Admiration and Terrour of those things that he did heare, as it may be thought he did, (bycause hee was the sonne of Gamariah, who shewed himselfe to haue the Feare of God, in persuading the King not to Burne the Booke,) [Page] then his doyng was worthy greate commendation. But if he did it to purchase Blame vnto the Prophete, or to get Fauour of the Counsailers, it was that, which alway dothe folow the Prophetes & Preachers of almightie God in doing of his message:Esai. 53. a. 1. Rom. 10. c. 16 Jo. 12. f. 38. Jo. 7. b. 12. that is that * All doe not heare them fruitfullie & to good purpose, but Some are readie to depraue their doings and sayings, & by malitious Accusations to worke thē trouble and danger. But howsoeuer it was with Micheas, it was not done withoute the assured prouidence of God, that the Prince and Nobles might knowe of it, and not pretende ignorance. Where by ye way this also is to be Noted, that while the multitude and people were at the common appointed Prayer in the house of God, the Nobles, verie v [...]seasonablie, were in the Counsaile house consulting by like what might be best to doe. The care of Praying to God shold haue touched them aswell as the people, and afterwarde taken oportunitie to haue mette in counsaile.

Then all the Princes sent Iehudi the sonne of Nathaniah.

Verse. 14. 15.

&c.

It may appeare that the Princes did not neglect the reporte of this matter, as being striken with feare of Danger hanging ouer them, and therefore with spede they sente a Messenger, as may appeare of some Name and credite, to bring Baruch vnto them [...]ho althoughe he migh [...]e [Page] loke for nothing but Imprisonment & Danger of life, yet was he willing and ready to goe Before them, and there in their hearing, Redde the same things that he had openlye declared vnto the People.

Nowe when they had hearde all the wordes,

Verse. 16. &c.

they were abashed. &c.

The Maiestie of Gods wordes and Threatnings in the Prophecies of Hieremie, strake a Feare and terrour into the hartes of the Princes, so that as men astonied, they loked one vpon the other. But yet there appeared great wante of True repentāce and right feare of Gods wrath. For if that had bene in them, surely they would haue donne as Iosias▪ did at the readyng of the Booke of the lawe of God.4. Re. 22. b. 11 2. Reg. 22. But the affection of these Noble men seemed, in comparison therof to be Fainte & colde. They questioned with Baruch, how he was hable to write those things, and he answered simply, that Hieremie spake them and he wrate them at his mouthe. Wherby they might vnderstand that it was not done by the curious Deuise & Industrie of man, nor laid vp together in writing as matters Curiously penned: But by the strength of ye Spirite of God, which brought those things freshe in remembrance to Hieremie, that he in speache had vttered long before. With whiche consideration, & the weighte of those things that were redde, they being Somewhat moued, said they would [Page] Enfourme ye king of all that was done, & know his pleasure. But bicause they suspected his Furie & crueltie, they willed Baruch & Hieremie to Hide themselues out of the way, that no mā might know where they were.

And they wente in to the King to the Court,

Verse. 20. &c.

but they kept the booke. &c.

The Princes 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, euē 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 ye eares of the king, he should haue bene Greatly moued therwith,3. Re. 21. g. 27 2. pa. 34. d. 19 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 euē against God himself, & thinketh by Fire, as it were, to Consume his Threatnings. [Page] 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?Jere. 38. a. 4. 1. Re. 22. c. 13. Luc. 13. c. 14. 3. reg 22. b. 8. 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,

Verse. 27. &c.

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 [Page] 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,3. reg. 18. c. 17 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,Jere. 22. e. 19. 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 whō they had no King of that directe liue but Zorobabel vntill the comming of the Messias Christ Iesu, Esai. 11. a. 1. Act. 13. d. 23. 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 [Page] 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 thā 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 s [...]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.

A ANd then said he vnto me, St [...]nde vp vpon thy féete (O thou sonne of man) and I will talke with thée.

1. And the spirite [...] when he had spoken [Page] 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 thē 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 B 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,

Verse. 1. 2.

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 [Page] euerliuing God, and the Lorde of Hoastes: vnto whose dominion all Creatures are subiecte, and by him are gouerned and maintayned.

Nowe the Prophete in this place hathe, as it were, his Commission deliuered vnto him, and is sente as Gods Messenger, vnto the Israelites liuing in banishmente, and is instructed what maner of people they are, how they will receiue him, and howe he shall behaue himselfe toward them. In the ende of the former Chapiter, it is mentioned that Ezechiel seyng in a vision an Image of the glorie of God, not being hable to abyde the Maiestie thereof, fell downe vpon his face,Da. 10. b. 8. in like manner as we reade that Daniell did when he sawe a terrible vision. And there vvas no strength, saith he, remaining in me. &c. and yet I hearde the voyce of his vvordes, and fell astonied vpon my face. Such is the frailtie of man, as he is not hable to abide but a meane shadowe of the glorious Maiestie of God.

But the same God, suffereth not these good men that he hath ouerthrowne with terrour of his glorie to remaine long prostrate and cast downe, but he comfortablie erecteth them with his spirite, as we see in this place in Exechiel, whom he not onelye commaundeth to stande vp vpon his feete that he may speake vnto him, but also endueth him with his spirit that he may be hable so to doe. For such is our weaknes, that whē we be once ouerthrowne, we cannot rise of oure [Page] selues, but onely by the mighte of Gods Holie grace and Spirite. Wherefore sayth S. Paule, VVe are not able of our selues to doe any thing, 2. Cor. 3. b. 5. 1. Co. 15. b. 10 but al our sufficiēcie is of God: And again, Not of my self, but of the grace of God in me.

Ezechiel therfore stādeth not here vpō his feet of himself, but by ye Spirite of God entring into him. Neyther was the outward Word of God sufficiēt for this Purpose. For the Strength & might of the word of God, is by ye Grace of his Spirite goeing alwaye with it. The externall VVord, as his blessed Instrument, soundeth in the eare, and moueth the sense, but the Spirite of God worketh in the heart.

And he said vnto me,

Verse. 3. 4.

thou sonne of man J sende thee to the children of. &c.

Hovve shal they hear saith Paule vvithout prea ching, Ro. 10. c. 14. and hovve shall they preache, onlesse they be sent? God therefore commonly vseth in notable maner, to call his Prophets, and they alwaye lightly declare their owne calling and sending, as here Ezechiell dothe, that they may not bee thought to haue Come of themselues,Jer. 23. e. 21. * as they commonly do that are Seducers and deceiuers of the People, but to be Sente and appoynted by God.

Here is also declared to Whom, and to what maner of persons the Prophet is sente, that is, to the children of Israel liuing nowe in Captiuitie, [Page] and wyth greate Impacience, murmurynge agaynste GOD and hys Iustice. So that neyther by Teaching they coulde bee persuaded, neyther by the Scourge and punishemente of God anye thing amended. Therefore are they described to bee a Rebellious people, euer Stryuing and settyng them selues agaynste GOD, Psa. 77. f. 63 as their * Fathers had done before them, A people of an Harde and impudente face, whome Nothyng coulde make ashamed, but rather wyth Stoute countenaunce, will Defende their Wickednesse, and Glorie in it, and therefore by Hieremie also are they sayde, To haue an Harlottes forheade. Jere. 3. a. 3. They are noted also to bee a People of a Stiffe hearte, that is, of an Obstinate and headie mynde, whome neyther Godly persuasion nor greuous punishmente coulde moue to retourne to God, and acknowledge their fault.

When GOD obiecteth to his People, the Imitation of their Forefathers, wee also are Taughte to beware, howe wee Stubburnely Staye oure selues agaynste the Callyng of God and his holie woorde and Gospell, by the Imitation of oure Forefathers.

And yet wee see, that men in these dayes shew [...] no greater grounde of their Consciences, than to saye, They will Beleeue and doe [...] their Forefathers haue doone. If that [...]eason bee sounde, (as by this place and manye other wee are Taughte it is not) Surely [Page] the Iewes might well seme excusable, and not so much to be blamed for reiecting the doctrine of the Prophetes, and of Christe and his Apostles: For vpon that reason they chiefly grounded them selues. Therefore wee oughte diligently to Learne by the vnfallible rule of Gods woorde Wherein oure Fathers dyd well, and therein to followe them, and contrarywyse, gladly to Shunne and forsake those thinges that they doe otherwyse.

When God commaundeth Ezechiel to goe to the Children of Israell, and saye vnto them Thus sayth the Lord, both Preachers haue to learne, that they remembre whose Messengers they are, and that they Teache not the people of God their owne Phantasies and deuises, but that only,1. Cor. 11. c. 23 1. Cor. 15 a. 3. as Paule sayeth, whyche they haue receyued of GOD, that they maye boldly say, with Ezechiel, Thus sayth the Lord. And on the other parte, the hearers and people are by the same woorde instructed, when they heare the Preachers, not to make accompte of them as simple men onely, nor to accepte their wordes as the wordes of men, but as the Doctrine of God, whose ambassadours they are, sent by him to enfourme them of hys holy will and pleasure, and to leade them into his wayes. The Preachers of God must not loke to haue, their Doctrine by and by to be thankfully & frutefully received, or that their laboures & [...] shall [Page] haue fauourable and good Successe.

The Prince of this Worlde is enimie to God and to his cause, and therfore wil not easily suffer them that forsake God, and fighte vnder his Banner, to yelde to the obedience of God, and to be reformed at his callyng.

Therfore sayth God to Ezechiel, VVhether they will heare or refuse, giue not ouer thy function and office of teaching, but let them knovve, to their further Condemnation, and to the takyng away of all Pretenses of ignorance, That there hath ben a Prophet of God among them, to gyue them warning, and to cal them from their wickednesse. I know, and I tel thee before hand, that they are a Rebellious and obstinate People, and wyll not hearken vnto thy Preaching nor accepte thy Doctrine, but thou haste my Commandemente, and my Commission to confirme thee,1. Cor. 3. b. 6. therfore performe that, *Plant and water that stony and harde Ground, and leaue the Increase and successe to me. If they repent thou mayste haue Comforte of thy trauayle, if they continue Stubburne, they must haue Iustice for their Disobedience.

And thou sonne of man feare them not,

Vers. 6. 7.

neither be afrayd of their wordes. &c.

Suche is the Frayltie and timorousnesse of Man, that hee cannot choose but bee Moued with the Clamour and obloquie of many [Page] agaynste hym. Therefore God dothe heere strengthen, and as it were Arme Ezechiell his Prophete agaynste the waywardnesse of that People, and wylleth hym to take pacientely whatsoeuer they shall doe or saye.

Hypocrites ryse agaynste Gods truth, and in woordes pretende Gaye and holye Titles and Names for the colour and maintenaunce of their Doings, and deale Fiercely in wordes and countenaunce with them that Teache the contrarie, as the Papistes and other Aduersaries doe at this daye agaynst the true Ministers of God. But they must Comfort them selues, and (as he willeth his Prophete Ezechiell in this place) not be afrayde nor abashed thereof. It is the ordinarie meanes of them that bee Enimies to GOD and to his Truth. If in the heate of their Spirite, they call vs Schismatikes, Heretikes, vnlearned, vile, contemptible, yea dogges and dounghilles of the Earth: yet must wee not bee so Ouerthrowne therwith, as for it to leaue our office and duetie of Teaching vndone, but rather with great Constancie, set our selues agaynst their waywarde Wickednesse,2. Cor. 6. b. 7 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 [Page] 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.

Verse. 8. &c.

&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 theEze. 3. b. 10.. 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, [Page] 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,3. Re. 18. d. 21 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.3. Re. 22. a. 8. * 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. [Page] warning him,Esai. 8. c. 12. That hee should not vvalke in the vvay of that people, nor speake vvordes of Conspiracie, that is, of Cōsent 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. 15.1. Pet. 3. c. 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.Ezec. 3. a. 1. &c.

The .xvj. Sunday after Trinitie at Euening prayer.

Ezechiell. 14.

A THere resorted vnto me certain of the [...]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?

[Page] 4 Therfore speak vnto them, & say vnto thē, 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 B 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,2. Reg. 22. c. haue deceiued that Prophete, and will stretche oute my hande vpon him, to destroy him out of my people of Israel.

10 And they shalbe 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,Eze. 4. c. 16. Eze. 5. c. 17. when the land sinneth against me by committing a trespasse, I will stretche out my hand vpō it, and breake their staffe of bread, and send dearth [Page] vpon them, to destroy man and beast foorth of it.

C 14 And though Noe, Daniel, & Iob, these thrée men were among them:Jere. 15. a. 1. yet shall they in their righteousnesse deliuer but their owne soules, saith the Lord God.

15 If I bring noysome beastes into the land, & they spoils it, and it be so desolate that no man may passe throughe it for beastes, 16 If these thrée mē were also in the middest therof: as truely as I liue saieth the Lorde God, they shall saue neither sonnes nor daughters, but be onely deliuered them selues: and as for the land it shalbe waste.

17 Or if I bring a sworde vpon this land, and say, Sword goe through the lande, so that I slay downe man and beast in it. 18 And if these thrée men were therin: as truely as I liue saith the Lord God, they shal deliuer neither sonnes nor daughters, but onely be saued themselues.

19 If I send a pestilence into this land, and powre out my sore indignation vpon it in bloud, so that I roote out of it both man and beast: 20 And if Noe, Daniel, and Iob were therin, as truely as I liue saith the Lord God, they shall deliuer neither some nor daughter, but saue their owne soules in D their righteousnesse. 21 Moreouer thus saith the Lord God, How much more when I sende my foure troublous plagues vpon Hierusalem, the sworde, hunger, perilous beastes, and pestilence to destroy man and beast out of it?

22 Beholde there shalbe a remnant saued therin, whiche shall bring forth their sonnes and daughters, behold they shal come forth vnto you, and ye shall sée their way and their enterprise, and ye shalbe comforted concerning the euill that I haue brought vpō Hierusalē (euen) cōcerning all that I haue brought vpon it. 23 They shall comfort you when ye shall sée their way and workes: and ye shall know how that it is not without a cause that I haue done al against Hierusalem, as I did, saith the Lorde God.

[Page]

The Exposition vpon the .xiiij. Chapter of Ezechiel.

There resorted vnto me certaine of the Elders of Israel,

Verse. 1. 2. 3.

and sate downe. &c.

THe Israelites which had fallē from God to Idolatrie and false worship, liuing nowe in banishmente and Captiuitie in Babilon, were sore greued with these greate miseries & tirannicall oppressions which they by the Chaldees sustained, and yet were nothing at all moued to repent and turne frō their wickednes. Wherfore some of the Elders of thē retaining still in their heartes, not onely an inclination, but an earnest affection to continue in their Idolatry, desirous to heare some good tidings of their deliuerance at the hand of Ezechiel the Prophete of God, with Dissimulation & Hipocrisie came vnto him, and sitting by him began to moue question howe they shoulde behaue themselues in the Captiuitye, and what they mighte beste doe, what God had reuealed vnto him touching them, & what hope there was of the restoring of Hierusalem. And forsomuch as the Prophete might haue ben deceiued by their Hipocrisie, & haue thought that they had truely and sincerely repented: God openeth their Dissimulation vnto him, & teacheth him home he [Page] shall answere them according to their desertes. These men, saith God, that come vnto thee are Hipocrites and dissimulers, and be not inwardlie as they pretende out wardlye. For whereas the Hart of my people shuld be the Seate of my true worshippe, and their Life a declaration of my glory vnto the world: These men cleane contrary haue set vp Idols in their heartes, & long still to continue in the worshipping of them. And the wicked life which they openly leade, is as a stumbling blocke to many other, whereby they are caused to fall frō me. Should I then be sought for by such as they are? or shoulde I ansvvere them at their request, which by suche dealing doe in a maner openlie delude me, and seme not to esteme me as a God? For if they did, they must needes knowe that their wicked Hipocrisie coulde not be hid from me. Out of this place we haue to learne, First, howe depely the wicked vse to dissimule, & to pretende an obedience to God, and a loue to his trueth, when in their heartes they meane nothing lesse.Mat. 19. a. 3. In like manner the Scribes and Phariseis often came to Christ: wherfore we must take hede and beware of them. Secondly, we are taught, that God knoweth all thinges, and that the secretes of our heartes are not hid from him.Heb. 4. d. 13 Prou. 15. a. 3. All things, are open to the eies of God, saith Paule. And Salomon, The eies of God in euerie place beholdeth both the good and the euill. We must so liue therfore, as we be sure that we haue God witnesse of all euen our moste secrete [Page] doings, yea of the very cogitations and deuises of our hartes. Thirdly, we are instructed how to come vnto god, or to his Prophetes to learne, that is, sincerelie and truely. And we Come vnto God, when we come to reade or to heare his holie Worde and scriptures: And therfore muste we doe it with a simple & a true meaning harte, least it fall out to vs, as it did to these olde dissimuling Israelites.

Therfore speake vnto them, and say vnto them,

Verse. 4.

thus saith the Lorde. &c.

Forsomuch as their impudencie was suche, that notwithstanding the loue of Idolatry that reigned in their hartes, and the greate wickednesse that to the offence of other appeared in their liues, yet they durste to come to Ezechiel to learne the will of God and his determination touching them: God willeth his Prophete to tell them, that he will answere them himselfe, but not as they hoped and desired, nor any thing at all to their liking, but in suche sorte, as of his Iustice they for their horrible Idolatry and other wickednesse deserued. For that is ment by these wordes, According to the multitude of his Idolles. Verse. 5▪ In such sorte, saith God, I will answere them as I wil make openly knowē that is now secrete and hidde, and that all men shall vnderstande there is not one iote of godlye motion in them. And I vvill so snare them in their ovvne consciences, [Page] that they th̄selues shall declare to the world they thought not in their hearts, as they pretended out wardly to haue done. The cause of this vnpleasant answere that God maketh to them, is, for that through Idolatry they had forsaken him.

Therefore God,Verse. 6. 7. as a mercifull Lorde, desirous rather to haue them amende then to perishe, biddeth his Prophete to will them either vnfainedly to returne frō their Sinfull life and abhominable Idolatrye, and also to cause other to returne whome by their example and instruction they had misledde: or els that they shoulde be sure to haue a verye vnpleasante answere at the mouth of God himselfe, whether they were Ievves naturally borne,Nu. 15. b. 15 29. or suche * strangers as were Circumcised, and professing the Law and Couenante of God did liue among them. When God requireth that they should not only themselues amende and turne vnto him, but cause other also to doe the like, Wee are taughte the manner and nature of true repentance, whiche throughe the feare of God hating wickednesse himselfe cannot abide it in other, but by all the meanes he can seeketh to refourme the same, and especiallye if his Conscience tell him, that the same persons in anye parte, haue bene misledde by his example.

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I will set my face against that man,

Verse. 8.

and will make him to be an example. &c.

Forsomuch as Threatning prophecies doe nothing at all or very litle moue the mindes of them that be obstinate, because they thinke thē to be as it were Thunder without Lightening, and vaine terroure withoute effecte: therefore God declareth to them by his Prophete, that the things be not so earnestly spoken, but that they shalbe as effectually put in execution. And that he will in dede. Set his face, that is, his countenance and whole power agaynst them, and not onely make them a by worde and common Prouerbe vnto al men, but cleane root them out of the number of his people, that they may right well knowe that he is not onelye a threatning but also a Iuste and a punishing God, whiche will in dede perfourme that, that he hath spoken in woorde.Verse. 9. And bycause it mighte be that notwithstanding the Threatnings of Ezechiell, they had some comforte in the sayings of their false and flattering Prophetes, whiche framed themselues to speake vnto them things altogether delectable and pleasant: God willeth them to take hede thereof, for that their wickednesse, in his iust Iudgement, had deserued to be Deceiued by suche.3. Re. 22. d. 22 As Achab had bene long before againste Gods true Prophete Micheas.

The wicked haue alwayes their hirelings and flatterers that vpholde and maintayne them [Page] in their errours, contrarye to the Messengers of God and the Teachers of his holye worde.

And that happeneth vnto them by their Iuste deserte, because they haue before time so stubbournely disobeyed God, when he called them, by his true Ministers. This is it that Sainte Paule saith, that God woulde suffer the wicked in the latter dayes to be seduced by false Teachers,2. thes. 2. c. 10. Bicause they receiued not the loue of the truth that they might be saued, and therefore vvould send them strong elusions that they shoulde beleeue lyes. Many at these dayes doe harden themselues by like perswasions against the Preachers of the Gospell. Oh saye they, there be a Number of other learned mē that Teach otherwise thā they doe, and in suche a time of contention and diuersitie of opinions, Howe can we knowe what is the truth? Let them therfore striue among themselues, wee will liue and beleeue as we haue donne before time. But they should learne by this place of Ezechiel, that suche diuersitie of opinions & troubles in Doctrine and Religion, doe not happen in the church by Chaunce or fortune, but by the Woorking and prouidence of God for the punishmente of the Sinnes of his people, and especially for their waywarde neglecting and contemning of the worde of God Preached vnto them. And therefore shoulde they be the more Carefull, studious, and diligente bothe in reading the Scriptures and in Praier to God, that they might vnderstand the [Page] truthe, and not so easyly eyther be Confirmed in Superstition, or caried awaye to falshoode and Errour.

And they shal be punished for their wickednesse according to the sinne of.

Verse. 10.

&c.

As hee before had sayde, that the People for their Stubbornesse shoulde bee plagued: so here hee declareth, that the lyke shoulde fall also vpon the false Prophetes. And so proueth it true that Christe sayth, If the blynd leade the blynde, Mat. 15. b. 14 they shall both fall into the ditche.

The False teachers speak many things that they knowe to bee otherwyse than Truth, and the Obstinate people will not abyde to heare them, that vtter the truth, and so Truthe depraued of the tone, and refused of the tother, pulleth Gods heauie Iudgemente vpon them bothe.

That the house of Israell bee led awaye no more from me through errour.

Vers. 11.

&c.

As God to the benefite of the faithful doth suffer false Prophetes and teachers, and other Schismes and troubles to ryse among his people, that their Faith maye bee the vetter tryed and proued: So doth he to their lyke cōmoditie oftentimes greeuously Punishe bothe the false Teachers, and Suche as giue credite to them.

For by that meanes the Faithefull and electe [Page] which through weakenesse and frayltie did before stagger and doubt in their consciences, are confirmed and euidētly vnderstand the Iudgemēts of God in them. Therefore, sayth God, That the house of Israel may be led no more. &c. By the House of Israell he dothe not note the whole people (for among them were the Seducers, and the People seduced) but the Electe of God, and those that were of the true seede of Abraham, of which happily many were for the tyme Misseled by the false Prophets, & the example of other. And now by the smart of their Punishement being quickened, and as it were wakened out of their errours, they looke more diligently and carefully vnto the truth of God, and retourne from their Corruptions into the whiche they had bene carryed awaye before, and beeing nowe Ioyned to the Couenaunte of God agayne, become his People, and Hee their God.

And the woorde of the Lord came vnto me,

Verse 12. &c.

saying: Thou sonne of man &c.

The Iewes were greatly stayed from Repentaunce by an hope and confidence that they had in the Prayers of holie men, whiche they thought did liue among them: Oh (sayd they) The Earnest prayers of so many Godly men and women, as vndoubtedly are of the Iewes, must needes be heard, and obteyne fauour with [Page] God, and to cause him to withdrawe his Plagues and punishmentes. This Vayne confidence God by his Prophet in this second parte of the Chapiter taketh from them. For where as he hath Foure plagues, whiche he is determined to bryng vpon them, that is Famine, Wylde beastes, the Sword, and the Pestilence, he doth assure them, that if Noe, Daniel, and Iob, or the Holiest men that euer liued, were at this tyme amongst them, they shoulde not by theyr Prayers in any one of these Plagues, obtaine pardon for any, but for themselues only, No not for their owne sonnes and daughters, or suche as were nighest to them: muche lesse shoulde they be hable to preuaile by their Prayers now when God in his Iust displeasure shall cast vpon that wicked People not any one, but all those Foure Plagues together. When men go on forewarde in their wickednesse, it is but a peruerse and vayne persuasion to thinke they shall escape the punishemente and Plagues of God by the Faith and Prayers of other. They muste Repente themselues, if they will looke to haue God turne his wrathe from them.

God speaketh fyrste seuerally of euery one of these Plagues, and still addeth, that Noah, Daniell, and Iob, should not be hable to deliuer any, but their owne soules. Vers. 13. 15. 17. 19.

In the one and twentie Verse he maketh his Collection from the lesse to the greater,Verse 21. That yf they coulde not obteyne for One, [Page] 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, Jere. 15. a. 1. 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,1. Jo. 2. a. 1. 2. 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,1. Tim. 2. b. 5. There is one God and one Mediatoure of God and man Christe Iesu vvho gaue himselfe as the price of our Redemption. Coloss. 4. a. 3. Those that bee alyue, bothe maye and oughte to praye one for an other,1. thes. 5. d. 25 Heb. 13 d. 18. and therfore Paule often desyreth the Churches to praye for him: but when they be [Page] once dead, we haue no warrant in Gods worde either that they Pray for vs, or that we should Pray to them.

Beholde,

Verse. 22. 23.

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.

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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.

[Page] 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?Leuit. 20. a. 2 Leui. 18. c. 12. 2. Re. 23. b. 6. 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.

[Page] 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,Ezech. 4. d. (euen) to the daughters of the Philistines,Ezech. 5. d. which are ashamed of thyne abhominable wayes.Ezech. 14. c. Ezech. 25. a. 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 giuē 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 l [...]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 [Page] about against thée,Esai. 47. a. and will discouer thy shame before them,Nah. 3. a. that they may sée all thy fylthinesse.Eze. 23 b. 10

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.Leuit. 20. d. 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,4. Re. 25. b. 9 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.

[Page] 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.

[Page] 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,

Verse. 1.

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.

[Page] In the firste parte, he setteth forth their poore estate, and the greate goodnes of God towardes them. Secondly he declareth their vnthankfulnesse and wicked abusing of his benefites.

Thirdly, he describeth their iuste plagues and punishments for the same. And lastly, the hope of pardon, and restoring to their countrey if they will repent & amende.Verse. 3. First verse .3. he vpbraideth them that they are so Degenerated frō the steppes of their first parents Abraham & Sarah, as they are not worthy to be accompted of their sede and posteritie: But rather that they descended of the Amorites and Cethites, beyng wicked and Idolatrous people of Chanaan, whose maners and conditions in all abhominable naughtinesse they followed. To like purpose Iohn Baptist calleth the Phariseis, Mat. 3. b. 7. Adders broode. Joh. 8. f. 44. And Christ himselfe saithe They had the Diuell to their Father, bycause they did Imitate him in malice and mischiefe.

Afterward the Prophet vnder the Similitude of a Poore babe new borne, without helpe or su [...]o [...]r, setteth forthe the miserable case that they were in In Egipte, when God cast firste his mercifull eyes vpon them. When a woman is deliuered of a Childe, as midwiues and other women know, first, with great care they cut the nauell string & make it vp, otherwise of necessitie bothe mother and Childe woulde perishe.

Secondlye, with warme water they washe awaye the vncleane and blouddie moysting that [Page] the Childe is imbrewed withall. Then they cubbe it with salt, that the drynesse thereof may cause the skinne to grow to some moderate hardnes. Lastly they wrappe it vp in swadling bands that the limmes may growe straite. But sayeth God to the Citie Herusalem and Nation of the Iewes, when thou wast borne there was no person to pitie thee, nor to do any of these thinges to thee, but thou wast lefte as a thing desolate and forlorne, and most assuredly should haue perished, if I had not hadde compassion on thee. This God meaneth of their miserable condition in Egypt, where they seemed to be borne, bycause in that place they firste grewe vnto a people, beeing before but one familie.Ex. 1. a. 6. 11. For after Ioseph was dead, and they encreased to some number, the Egiptians helde them in miserable bondage and most greuous oppression, as well sundry other ways, as by killing their yong infāts. So that their life might seeme to be vnto them a perpetuall death. And yet God casting his mercifull countenance vpon them, in the middest of their enimies and in despite of all theyr indeuours, did cherishe them, & Euen when they were in their birth bloude, that is, in the Filthy state of their bondage, did multiply them and made them to growe and encrease to the full stature, beauty, and strēgth of a people.Gen. 46. 6. 26 * For wheras they were but .66. persons when Iacob came into Egypte, in the space of .250. yeares they grewe to* 600000. besyde Children,Nu. 11. c. 23. notwithstanding [Page] standing the Cruell murdering of their menne Children.

This is it that he meaneth when he saieth, Thy breastes are fashioned, thy heare is goodly grovvē, that is, thou art growē to the state & beautie of a strong people, as a maiden is growen to full age, whē those parts are so fashioned in her.

When they were come to this ripenesse,Verse. 8. God shewed more liking to them, and sente Moyses & Aaron by his mightie workes to diliuer them, which was as a manner of woeing them to be his people, and an hiding of their dishonestie and reprochefull state that they were in. Not long after in Mount Sinay, giuing them his lawe, by his contracte and Couenant,Exo. 19. b. 6 he as it were,Jere. 13. b. 11. *dispoused them to himselfe as a peculiar People: so that they became his people, and he their God. After the knitting and ioyning vnto God by his Couenante, whiche was as a kinde of mariage, he did defende and prosper them, and bestowed his manifolde giftes and blessinges vpon them, as wealthe and abundance of all thinges, victorie againste their enemies, and happie successe in their doynges, and aboue all this their beautie of his true knowledge and worshippe,Exo. 20. a. 1. his holie Law and ordinances, his Tabernacle, and the Arke and Testimony of his presence. So that they became a more honorable and famous people than any was in the worlde.Deu. 4. b. 7, For there was No nation that had God so nighe vnto them as they had.

[Page] This is mente by the riche clothing and decking whiche is spoken of verse. 10. 11. 12. 13. 14.Verse. 10. &c. Hitherto they are put in minde of their owne base state that they were in, and of Gods mercifull and vndeserued goodnesse toward them.

But thou haste put thy confidence in thine owne beautie and plaide the.

Vers. 15 &c.

&c.

The chiefe cause that moueth light women to Adultrie and Lewdenesse, is to muche liking of themselues & confidence in their owne beautie and gaynesse. For thereby▪ lothing their husbandes, and forgetting that by this benefite they came to the good state that the [...]are in, they beginne to phantasie other, and to make themselues familiar with them in whome they haue better liking. And as this kinde of women is verye euill: so muche worse are they, that wast vpon their louers and adulterers the good and liberall giftes of money, Iewels, or apparell, that there husbandes of good will and honest meaning haue destowed vpon them. As it is euill for a woman to yelde vnto the motions of wicked adulterers: so to woe them and to hire them with money and giftes, is an assured tooken of a minde destitute of all feare of God, and withoute hope of amendement giuen ouer to naughtinesse. In this manner dealte the Nation of the Ievves wyth GOD [Page] their Lorde and redeemer. For they throughe wealthe and prosperitie in which God had set them, beyng puffed vp with confidence of them selues, forgatte both what they were once in Egipte, and howe great benefites God had from time to time bestowed vpon them. And thinking they had come to it by their owne industrie, began to lothe the true worshippe of God, that by his lawe and Couenante they were appointed vnto,Japi. 14. b. 12 and *soughte forthe newe worshippinges of their owne deuises,Exo. 32. a. 1. yea and *acquainted them selues with strange Goddes of other Nations,Nu. 25. a. 3. & by that meanes committed spiritual adulterie with them, yea, and like wicked women raging in the heate of Incontinencie,Eze. 7. f. 20. they *wasted vpon their false Gods suche blessings of wealth and riches as God of his goodnes had giuen them. For suche is the nature of them that are giuen to superstition that they thinke nothing enough that is bestowed to beautifie and maintaine the same.

The highe places that are here spoken of, and, that they so sumptuoustye dressed, were Chappels and Aulters builded on hilles or in vpper roomes of houses, but in suche sort, that they were in sight of the People. In those they did Sacrifice, sometime to the liuing God but not according, to his woorde, sometimes to Idoles and false Goddes after the maner of the Aegyptians, Assyrians, or other people with whō they were in league or frendship.

[Page] Of al other the moste Detestable and horrible was the sacrificings of their owne children to Idols which God seuerely prohibiteth Leui. 18.Leui. 18. c. 21 &. Leui. 20. a. 4 20.Deu. 12. d. 31. Deute. Jere. 7. g. 29. 12. In Ieremie cap. 7. We reade that not farre from Hierusalem, in the tribe of Beniamin, in the valley of Hinnon, there was a Chappell and Alter in whiche they offered their children to the Idole Moloch. This Idoll, as some of the Hebrewes write, was of brasse & hollowe, in which, being glowing hote with fire, they enclosed their Children to be slayne with a Miserable death, and in the meane time, that the crying of the childe might not be hearde to moue any pitie, they made a noyse with Tabrets and drummes, whereof that place was called Tophet. Other opinions there are of the maner of this offering of Children, which all declare it to be a wicked & a diuelish vse, and such as is to be wondered howe it should take place among the People of God.

But what Idolatrie or erroure is so grosse,Rom. 1. c. 23. whereinto mans corruption destitute of the Grace of God will not easily bee caste by example,Sap. 14. c. 21. 27. 28. &c. or any other lighte occasion. It is not to bee let passe that God calleth the Children whythe they had begotten, His Children, bycause they were partakers of the promises, and signed with the seale of his couenaunte. Wee therfore that be Christians, must know that our childrē are also the children of God, & partakers of those blessings, that are promised to vs in [Page] Christ Iesu our Sauiour, & therfore that we do Iniurie to God himselfe, whose Children they are,Eph. 6. a. 4. if we doe not see them* Carefully brought vp in his feare. And muche more, if we, as before tyme we haue done, Bequeath them, and in a maner Consecrate and Sacrifice them to the Seruice of men, by thrusting them into Abbeyes and Monasteries, there to Remayne in perpetuall bondage of Errour and superstition.

Thou hast committed fornication with the Aegiptians thy neyghbours.

Verse. 26.

&c.

There are two kindes of Spirituall fornication, the one consisteth in Superstition and False woorshipping of God, contrarye to his woorde, or in Sacrificing to False gods. In which kind God before hath noted,Verse. 28. 29. that his People were vnsatiable, and Fashioned themselues to the Seruice, not onely of one or two, but of a number of Idolatrous gods, and builded chapels for them in euery corner, much like to that maner, whiche in many places of Christendome is yet to be sene, how they haue done for their peculiar Sainctes.

The other Fornicatiō is vnlaufull Ioyning in league with Infidels and Idolaters, therby to haue their ayde and defence, whithe God seuerely in many places* forbiddeth.2. Par. 19. a. 2 For by that meanes his people are diuers tymes caryed away from his true Seruice to Idolatrie,Deut. 7. a. 2. and [Page] the Woorshipping of their Gods, with whom they are in League and frendeshippe: by Consente in Religion, thynking to haue their Fauour more assured.

Thus did the Iewes committe Fornication with the Aegyptians, and leauing to putte theyr Truste in the Lorde their God,Esai. 30. a. 2. &c. *desired their Helpe againste their enimies: And in like maner had they Doone at other tymes with the Assyrians, and other People bordring vpon them. For whiche they are here sharpely Reproued. Our truste and Confidence shoulde bee tyed to GOD* alone in all our Trouble and distresse: and if wee doe imparte it to other,Jere. 17. a. 5. and seeke Helpe at any other than at God,Psa. 145. a. 4 we committe Fornication with them, and are as Adulterers in his sighte.

Therefore heare the worde of the Lord,

Verse. 33.

O thou Harlot. &c.

In this thirde parte of the Chapiter, God declareth their Punishemente, and as it were pronounceth the sentence of his Iustice against them. And bicause he is Determined to Iudge that Citie and countreye as an Adulterer and breaker of Wedlocke, and of that Couenaunt that was betweene Him and them: he noteth them by the name of An Harlot.

In theVerse. 36. .36. Verse he briefly knitteth together the causes of their Condemnation & punishmēt.

[Page] Bicause (sayeh he) thou haste poured oute thy brasse. &c. that is, Bicause thou hast plentifully layd out thy money, riches, and treasure by presentes, to purchase vnto thee, and as it were, to wowe new Louers & frendes of strange Princes,4. Re. 16. b. 7 2. in whom thou mightest put thy truste,Par. 19. a. 2 and haue succour at thy neede,Exo. 34. b. 12. *contrarie to my cō maundement: and therby Discouerest thy filthynesse, and she west plainly, that thou haste in thy hearte forsaken me thy Lord, and adulterously haste coupled thy selfe with other, and in them delightest and puttest thy confidence.

And bicause thou haste doone this, not onely with wicked and Heathen Princes, but also with a number of Idolatrous gods, and offred the. Innocent bloud of thy Children to them: Therefore I say beholde I will Greeuously punishe thee. &c. The maner of the Punishemente is, that God will bring agaynste them bothe their Frendes with whome before tyme they haue ioyned in league,Esay. 20. b. 6 as the Assyrians, Chaldeis, and Aegyptians, and also their Auncient enimies the Philistines, Idumeans, and other, & al they gathered together, shal behold their Nakednesse and filthinesse, & rewarde them as Louers do their old Strumpets, that they Loth & be weary of.

When Harlots be grown in age, or touched with some foule disease, their customers begin to detest & shun them, & vpon any light occasion wil beate them & taking from them al their gay Iewels and gorgious apparel, will turne them [Page] out of the doores naked, that all other may See what they are. Euen so God signifieth that the Chaldees and Assirians shall do by the Iewes. Vers. 39. They shall Waste their countrey, Destroy their citie, Pull downe their temple, and other places of Sacrifice also, carie away into Babilon the golde and siluer and costly vessels belonging vnto the same, which things were as the apparell, ornaments, and iewels, wherewith Hierusalem was decked, and so shall they turne the Iewes out of their Countrey Naked, that all men may see theyr Filthinesse, and consider howe Vnfaythfully they haue delt towarde their Lorde and God.Vers. 41. By this meanes and by extreeme Pouertie, God sayth he will make them to leaue their Idolatrie and enterteyning of foreyne Princes, because they should not be hable through their Miserie to bestowe any more cost vpon them.

Then shall his wrath rest and his iealeousie and anger depart from them.

Vers. 42.

&c.

So long as a man hauing an Vnfaythfull woman is in any hope by meaue correction or iealeous carefulnesse to bring hir to amendment, his minde cannot well be Quiet. But when he is past hope, and seeth her vtterly desperate, and also hath seuerely punished her for the same, he layeth asyde all trouble of minde, and iealeous care that before he had for hit, and letteth hir go like a Naughtie packe into the wide world. And so GOD sayeth he will deale wyth the Nation of the Iewes.

[Page]

Beholde,

Vers. 44. 45.

all they, that vse common Prouerbes, shall vse this Prouerbe, &c.

When the Prophets of God did threaten grieuous Plagues to come vpon the Iewes, they in their heartes thought they had not deserued any suche thing, but Gloried and made auaunt of the Holinesse of their Forefathers (as many Christians doe at this day.) Therfore God in diuerse maners amplifieth and setteth foorth their Wickednesse, and in this place he noteth, that for all theyr *Glorying,Io. 8. e. 39. they are not the True children of Abraham, the Patriarkes, and the olde Saintes of God that folowed them, But rather the Bastard babes of the Idolatrous Chananites, whose maners they doe so liuely expresse, that it may, as in a common prouerbe, be verie well spoken of them, That they are theyr mothers owne children, that is, the chilof the olde Strumpet Chanaan, which did alway filthily rage in the foule lust of spiritual Adulterie.

Yea and they had to their Sisters two other, as bad or Worse then the mother her selfe, that is, Samaria, and Sodome. So that they are here compared with three exceeding Wicked Nations or people, which for their grieuous and Detestable offences hadde alreadie sustayned iuste Punishment at the hande of God, and thereby they are assured also to looke for the like or worse, because their sinnes for diuerse respectes were greater and more Grieuous in his sight. The like maner of teaching,Mat. 10. 11. 12 Christ himselfe vseth, Math. 10. [Page] 11. & 12. willing the people to Beware by the Example of other. It shall be good therefore for vs also to consider the maner of the enimies of Gods truth, and in time to take heede that we vse not the like, least that fall vpon vs, that the Prophete here Threatneth to the Iewes. The Chananites as appeareth in the Law & Prophets were Idolaters, Cruel, Lecherous, Prowde, Couetous, False and Deceytfull:Ose. 12. b. 7. They are lyke to Chanaan, sayth Oseas, in whose handes the balances of deceyte are, and hee loueth to oppresse. Leuit. 18. d. 24 And.Leui. 20. d. 23 Leuit. 18. & 20. In all those things the Nations are defiled, which I cast out before you, Num. 33. g. 52. that is, the Chananites. Their Idolatrie is noted Num. 33. and in many other places.

By Samaria the Prophete meaneth the Israelites, and the Kingdome of the tenne Tribes, which he calleth the elder Sister, because their Dominion was greater then the tribe of Iuda. And Sodome he calleth the yonger Sister, because the Kingdome was lesse, otherwise Sodome was in time long before either Samaria or Iuda. The children of Samaria are the Townes and Cities belonging to it. Howe by meanes of Ieroboam the Israelites fell from the True lawe of God to the worshipping of golden Calues, and howe obstinately without repentance they continued in the same, and added other Heathnish Idolatrie to it: we may read abundantly, in the first and seconde of the kinges, and in the latter booke of the Chronicles, beside many of the Prophetes.Vers. 49. The wickednesse of Sodome is described.Gene. 19. Gen. 19. and afterwarde here, are more [Page] particularly spoken of.

The Prophete verie bitterly vpbraydeth them,Vers. 47. 48. that they haue not followed the Corruptions of Sodome and Samaria a little, but that in all wickednesse and Abhomination they had done Worse, and farre passed them, so that in comparison of the Iewes, the other might seeme almost Iuste men. For so meaneth he when he sayth,Vers. 51. Thou hast iustified thy Sisters in all thy abhominations which thou hast done. Vers. 52. Therefore God sayth by the Prophet, that they shall beare the Shame and rebuke of their naughtie doynges, and he will Grieuously plague them with Desolation as before to theyr Example,Vers. 53. &c. he had done the other. And he will Restore their Captiuitie, when he restoreth the captiuitie of Sodome and Samaria, that is, Neuer.

The sinnes of Sodome mentioned Verse. 49. are these,1 First Pride and arrogancie, with which whose mindes are once possessed, they can neuer Submit themselues to the Worde of God, nor to the Calling of his Prophets, but go on still and do all thinges according as liketh themselues best. The next is Fulnesse of bread,2 that is, Gluttonie, Riote, and Dronkennesse: which doth not onely ouerwhelme all good motions of the Spirite of God, but confoundeth and astonieth the iudgement of common Sense and reason. Therefore Christ gaue a good warning when he sayd,Luc. 21. g. 34. Beware that your heartes bee not oppressed vvith surfeting and drunkennesse. &c. signifying that nothing did more Hinder men from all Godlinesse, or made [Page] them more subiect to the tentations of the Deuill then that did. God had giuen the Sodomites a verie Plentifull and wealthie Country,Gen. 13. b. 10. *called the Paradise of the Earth, which thing they abused to Lust and wickednesse. So Corrupt we are that when GOD giueth Wealth and plentie, we can hardly stay our selues from turning it to ye Maintayning and feeding of Riote and Excesse.

3 The thirde vice was Securitie, and Idlenesse. Long peace and quietnesse is the great blessing of God, but we see it come to passe, that they on whom he doth bestowe it, doe commonly so fall to Idlenesse and Securitie, that they almost forget God, and will hardly by any meanes be brought to the remembrance of their Duetie vntil God hath touched them with some Grieuous plague. 4 The fourth is Crueltie and vnmercifulnesse towarde the poore and needie, which as it is in all men a great fault, so it is specially in them on whom God had emploied so ample benefits of Plenty, Welth, Peace, and quietnesse, as he had done on them of Sodome. 5 The fift and last is that which of all other is moste Abhominable and sprang out of These vices, as out of most naughtie and contagious rootes, that is, Filthie and vnnaturall Lust, without all Shame and moderation, as you may see more largely.Gen. 19. a. 1. &c Gen. 19. redde in the Church on the Sunday Sexagesima. In all these detestable vices, the Prophet sayth that the Iewes did farre passe the Sodomites, and therefore that gods Iust plague must needes come vpon them.

[Page]

Thy Sister Sodome was not hearde of by thy reporte in the day of thy pride,

Vers. 56. 57

&c.

That is, when thou wast aloft in Honour and prosperity, thou wouldest neuer call to thy remembrance the horrible Punishment which they by Gods Iustice sustayned, that by their example thou mightest haue learned to feare hys iudgementes, and terrible plagues: vntill thine owne Wickednesse was discouered, & God had brought vpon thee most dreadfull punishment, and caused thee to be an open Reproch to all yt be about thee.

By this place let vs learne whyle God dealeth Myldely and mercifully with vs, that we dyligently call to our remembrances, and set continually before our eyes the Examples of such punishmentes as God hath shewen vpon other for their Sinnes, and so amende our lyues, and bridle our affections with the feare of Gods Iustice, least, at the length when it shall be to late, we be driuen by extreame Miseries to see and feele the lyke in our selues. When the Prophet sayth, According to the time of the reproche of the daughters of Aram or Syria: Some doe expounde it of that Calamitie that came vpō the Iewes by the Syrians, 2.2. Chr. 28. a. 5 2. Chron. Reg. 16. a 1 28. 2. Reg. 16. in the reigne of the 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 [Page] 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,

Vers. 5 [...].

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. [Page] This promise first begonne to Adam, Gen. 3. c. 15. and being after confirmed to Noah and Abraham, Gen. 9. b. 9. on Mounte Sinay by Moyses was throughly established,Gen. 12. a. 3. at which tyme the people also yeelded to the same,Exod. 19. b. 8. 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. Ierem. 31. f. 31. 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 [Page]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,

Vers. 61.

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, Ezech. 36. f. 31 that is,Iere. 31. d. 19. their Idolatry and Wicked life,Rom. 6. d. 21. and to be * ashamed of them,Ezech. 43. c. 11 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 [Page] Gospell proceeded out of Ierusalem as Esay sayth: A lavve commeth out of Syon, Esa. 2. a. 3. 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.

A 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,Iere. 31. e. 29. 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,Psal. 24. a. 1. 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,Esay. 58. b. 7. and hath clothed the naked.Deut. 23. c. 19. 8 And hath not gyuen forth vpon vsury,Psal. 15. a. 6. 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 B to deale truely: this is a righteous man, he shall surely liue, sayth the Lorde God.

[Page] 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,Leuit. 18. c. 20 or spoyled by violence,Leuit. 20. c. 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,Psal. 15. b. 6. or hath taken encrease: Shall this man liue? he shall not liue: Seing he hath done all these abhominations he shall die the death, his bloude shall be vpon him. 14 Nowe if this man get a sonne also, that séeth all his fathers sinnes which he hath done, and feareth, neyther doth such like: 15 (Namely) that hath not eaten vpon the hilles, neyther hath lift vp his eyes to the Idols of the house of Israel, nor defiled his neighbours wyfe:C

16 Neyther hath oppressed any, nor hath withholden the pledge, neyther hath spoyled by violence: (but) hath gyuen his bread to the hungry, and hath couered the naked wyth a garment. 17 Neyther hath withdrawne his hande from the afflicted, nor receyued vsurie nor increase, (but) hath executed my iudgements, and walked in my statutes: this man shall not die in his fathers sinne,Rom. 10. a. 5. but shall liue without fayle.

18 As for his father, because he hath cruelly oppressed and spoyled his brother by violence, and hath not done good among his people, lo he dyeth in his owne sinne.

19 And yet say ye, Wherefore then should not this sonne beare his fathers sinne? Because the sonne hath done iudgement and righteousnesse, he hath kept all my statutes and done them: therefore shall he liue in déede.

20 The same soule that sinneth shall die,Deut. 24. c. 16 4. Reg. 14. c. 6. 2. the sonne shall not beare the fathers iniquitie,Chr. 25. a. 4 neyther shal the father beare the sonnes iniquitie: the righteousnesse of the righteous shall be vpon him, and the wickednesse of the wicked shall be vpon hymselfe also. 21 But if the vngodly will turne away D [Page] from all his sinnes that he hath done, and kéepe all my statutes, and doe the thing that is iudgement and right, doubtlesse he shall liue and not die.

22 As for all his sinnes, that he did before, they shall not be mentioned vnto him: but in his righteousnesse that he hath done he shall lyue.2. Pet. 3. b. 9. 23 For haue I any pleasure in the death of a sinner sayth the Lorde God?Ezech. 33. b. 11. shall he not lyue if he returne from his wayes? 24 Againe, if the righteous turne from hys righteousnesse, and doe iniquitie, and shall doe according to all the abhominations that the wicked man doth: shall he lyue? All the righteousnesse that he hath done shall not be remembred, but in his trāsgression that he hath committed, in his sinne that he hath sinned, in them he shal dye.Eccl. 33. d. 20. 25 And yet ye say, The waye of the Lorde is not indifferent. Heare therefore ye house of Israel, is not my way equall? or are not your wayes rather vnequall?

26 When a righteous man turneth away from his righteousnesse, and committeth iniquitie, and dyeth in the same: in his iniquitie which he hath committed shal he die.

27 Againe, when the wicked turneth awaye from his wickednesse that he hath done, & doth iudgement and right, he shall saue his soule aliue. 28 Because he séeth and turneth away from all hys iniquitie that he hath committed, he shall surely liue, and not die. 29 And yet sayth the house of Israel, The way of the Lorde is not equall. Are not my wayes equall O ye house of Israel? are not your wayes rather vnequall?Esay. 55. b. 6. 30 Therefore I will iudge you,Math. 3. a. 2. euery man according to his wayes, O ye house of Israel sayth the Lord God, returne and bring againe others from al your wickednesse, so iniquitie shall not be your destruction.

31 Cast away from you all your transgressions whereby ye haue transgressed,Ezech. 11. c. 19 and make you a newe hart and a new spirite: for why will he dye O ye house of Israel?

32 Seing I haue no pleasure in the death of hym that dyeth [Page] sayth the Lord God, bring agayne your selues then, and ye shall lyue.

The Exposition vpon the .xviij. Chapter of Ezechiel.

The woorde of the Lorde came vnto mee saying,

Vers. 1.

what meane ye by this, &c.

THe Prophetes often Preached vnto the Iewes, that it could not be but God would grieuously punish them because they Continued in the sinnes of their forefathers, and that he had long time of his Pacience borne with the offences of them both, and therefore of Necessitie Gods Iustice must nowe be executed. Vpon this occasion the Waywarde people easily beleeuing their fathers offences, and hardly brought in perswasion of their Owne, blasphemously murmured agaynst God, and in their heartes condemned him of vniustice, because the punishment of their fathers offences should light vpon them. And to note this their Meaning, they vsed this common prouerbe: The fathers haue eaten sower grapes, and the childrens teeth are set on edge. By Sower grapes they vnderstood Idolatrie, sinne and wickednesse, as appeareth Esay. Esay. 5. b. 7. 5. which their fathers had committed, and by Teeth on edge, the griefe and paine of the punishment. So that, as I haue sayd, their [Page] meaning was, that God Iniuriously spared their sinfull fathers, and punished the Innocent children.Iere. 31. e. 29. In Hieremie also Cap. 31. it may appeare they vsed the same prouerbe. Wherefore the Prophete Ezechiel in this place defendeth the Iustice of God agaynst their blasphemous Obloquie, & sheweth yt as the wisdom of God might haue other respects in their punishments, then they were hable to conceyue: so they could not Rightly quarrel with God in that poynt, because beside their fathers Wickednesse, Euery man had his Owne sinnes, for which in Iustice he might be Condemned and punished. And the Prophet to this purpose vseth fiue eauses.

1 The first is, that the Iust man continuing in his Iustice, and doing in all thinges rightly shall prosper and not be punished. This doth he in the 5.Vers. 5. &c. 6. 7. 8. and. 9. verses. Wherein also by particular properties he describeth a Iust man.

2 The second is, if that Iust father beget a Wicked sonne,Vers. 10. &c. his fathers Iustice shall not helpe him, but he shal be punished for his Owne naughtines.

3 The thirde,Vers. 14. &c. if the Wicked man be getet a Iust sonne, who seeing his fathers euill doings feareth God, and liueth Vprightly, he shall not die in his Fathers sinnes, but liue & be in y• fauour of God.

4 The fourth, if the vngodly man will Turne from his wicked wayes,Vers. 21. &c. and keepe the lawes and statutes of God, his sinnes that he did before shall not be Mentioned vnto him nor he punished for them. 5 If the righteous turne from his righteousnesse and fall to Iuiquitie,Vers. 25. his righteousnesse [Page] shall not be remembred, but he shall be plagued for his Transgression wherein he continueth. For somuch as there are sundrie places of the Scriptures that in words seeme contrarie to the sayings of Ezechiel, there may iustly seeme some Doubt to rise thereof.Exod. 20. a. 5. I will (sayth God) requite the sinnes of the fathers vpon the sonnes to the thirde and fourth generation. Deut. 28. b. 15. And againe. If thou wilt not heare the voice of the Lorde, &c. cursed shall be the fruite of thy wombe, and thy sonnes and thy daughters shal be deliuered to strangers. Exod. 34. b. 7. The like we haue.Iere. 23. b. 10. Exo. 34. and Hier. 23. and in many other places. For Chams offence towarde his father, the Curse and punishment lighteth vpon Chanaan. Gene. 9. d. 25. 2. Many thousandes perished for Dauids sinne.Reg. 24. c. 15 At Sodome and in all general plagues,Ge. 19. a. 1. &c the yong children that neuer in Act offended, were partakers of the punishment. &c. These things may seeme repugnant to Gods iustice here defended by Ezechiel. And this was it that the Israelites and Ievves did finde themselues Grieued withall,3. Reg. 21. a. 3. Ieroboam sayd they, did set vp the golden Calues,4. Reg. 21. a. 3. and Manasses mainteyned Idolatrie and corrupted the law of God, but the punishment falleth vpon vs. To this we haue to answere that, when God sayd, Exod. 20. That he vvoulde punishe the sinnes of the fathers. &c. vnto the thirde and fourth generation, he added, of them that hate me. If the children hate God, and Followe theyr fathers Idolatrie and sinfulnesse, although God of his mercie Spare their fathers in Wordly punishment: he will plague them, and so muche the [Page] more, Because they would not beware by their fathers offences, and consider Gods goodnesse towarde them in graunting them Time and Space to repent. But some will aske whie God sayth, he will punish The sinnes of the fathers vpon their children, seeing the children haue their owne sinnes, for which they are iustly punished? It may be answered, Because if their Fathers had not so grieuously offended, their Punishment might haue bene longer Deferred. As God is mercifull, so he is Iust, and forsomuch as his pacience and mercie hath Long borne with their wickednesse, and looked in vaine for their repentance, his Iustice must needes take place and at Length light vpon them, with due punishment. So that they are the Sooner and more Grieuously punished for their wicked Parents, and yet not without their Owne iust desertes and euill doings. Wherefore to conclude with Ezechiel, the Iewes in their lewde Prouerbe, did blasphemously depraue Gods Iustice, seeyng their owne vniust doinges in Following the foote steppes of their sinfull Fathers did pull his iust wrath vpon them. And yet it cannot be denied but that God Sometimes doth punishe some for the cause,Gen. 12. c. 10. or by the occasion of other. Abraham and Iacob felt the smart of famine and hunger, euen as Sinfull men did,Gen. 20. d. 17. and they of the house of Pharao, and Abimeleck, were plagued for their Princes cause. But beside that which is sayde before, that no man is so Righteous in the sight of God, but that he Iustly deserueth punishement: we must [Page] moreouer consider, that Gods Scourges are not alway, nor to all persons of One sort, Towarde the wicked they are Plagues of his Iustice, towarde the Godly they are Exercises and Medicines by which he healeth their corruptions,Iudith. 8. d. 22 practiseth their fayth, and Stirreth them vp the more earnestly to call vpon him. So that he maketh it to them as a Schoole of discipline to retaine them in more Feare of his name,Heb. 12. d. 11. that they be not caried away with the wicked Allurements of the worlde, as the vngodly are. We may not therefore thinke God to deale vniustly, when sometimes we see him to wrappe good men in those plagues, wherewith he punisheth the Vngodly.

In those Properties of a Iust man which are recyted and sundrie times repeated in this Chapter, the Prophete may seeme to omit and leaue out many workes of Iustice, but in one general clause he comprehendeth all other. As when he sayth: And hath walked in my statutes and kept my iudgements. Vers. 9. 17. If there had beene any such Iust man among the Iewes, he might with some countenance haue quarreled with GOD,Iob. 15. a. 15. Iob. 14. a. 4. Psal. 13. a. 4. Ro. 3. b. 10. 19. Psal. 142 a. 2. Luc. 17. c. 10. Psal. 50. b. 6. punishing him being Innocent, for his fathers offences: But there was neuer yet any that * perfectly fulfilled the Statutes and lawes of God. Therefore all mens mouthes are in that case stopped. There hath beene many good men, whose vnperfite obedience, it hath pleased God in respect of the Promised seede and Sauiour of the worlde to accept as Iust, and so to account them before him. But otherwise neyther [Page] the childe this day borne, nor the Angels in heauen are pure in his sight.

The Prophete vndoubtedly reciteth these Properties and workes of Iustice especially, because men in them most commonly and Notoriously in those dayes offended: so that he choked them from their blasphemous Obloquie by the testimonie of their owne Consciences, which tolde them, that in these poyntes they were not innocent, but iustly susteyned Gods Plague euen for their Owne sinnes, and not for their Fathers onely.

And hath not eaten vpon the hilles,

Vers. 6.

he hath not lift vp his eyes to the Idole, &c.

He meaneth Sacrifycing and keeping of their holy Feastes,3. Reg. 3. a. [...]. 3. Reg. 12. g. 31. 2. Par. 21. b. 11 2. Par. 33. c. 17 in the highe Places so often mentioned in the bookes of Kings and the Chronicles. For as the Gentiles and Heathens were wont on Hilles to haue Chappels and aulters for their False Gods: euen so the Iewes and Israelites after their Temple buylded, & appointed place chosen, did make Aulters on high places, and therin worshypped sometime the lyuing God, but disorderly, sometyme Idoles and false Gods by the imitation of the Gentiles.

Neyther hath come neere a woman remooued,

Vers. 6.

&c.

He meaneth a woman hauing hir naturall and Monthly Disease, because to seeke the companie of a woman at that time is lothsome to nature, [Page] and a token of immoderate lust and affection.

But hath restored the detter his pledge,

Vers. 7.

he that hath not spoyled any, &c.

The Prophet meaneth the Pledge or gage of a Poore man, which hath borowed any thing of him. The Lawe is,Exod. 22. d. 26 Exod. 22. If thou haue taken the garment of thy neighbour to pledge, before the sonne go dovvn thou shalt restore it to him, and he addeth, Because hee hath nothing else to couer hym, &c. Whereby it maye appeare, he speaketh of a Poore man.Deut. 24. c. 12 And Deut. 24. the matter is made more plaine: For after a larger declaring of this lawe of Charitie, he sayth, If he be a pore man, thou shalt not sleepe vvith his pledge in thy house.

If this man get a sonne,

Vers. 14.

that seeth all his fathers sinnes, &c, and doth not, &c.

Our fathers are to be folowed, but only in those things that be good, but if they shall eyther giue vs example of that which is Contrarie to the wyll of God, yea eyther commaunde vs to doe it, surely they are not to be obeied. And yet in these days we haue manye, that wyll Tye themselues verye streightly to Follow their Parents Religion, but if there were any Example in them of vertuous and Honest lyfe, that they neuer remember. Such persons imbrace in their Fathers that is euill, and neglect that is good.

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If the vngodly will turne awaye from all his sinnes that he hath done,

Vers. 21.

&c.

Of this place maye be taken a singular Comfort for all them that are tormented in their consciences,Ierem. 3. a. 1. Ier. 18. a. 8. 2. Par. 6. g. 36. Sap. 11. d. 24 2. Par. 24. c. 19 Luc. 5 f. 32. Luc. 15. b. 7 1. Iohn. 2. a. 2. Math. 11. d. 28 Rom. 2. a. 4. Mich. 7. d. 19. Esay. 49. d. 15. Psal. 102. c. 12. Eccle. a. b. 11. 2. Pet. 3. b. 9 Rom. 11. d. 32. for the heauie burden of their sinnes. For God here * proclaymed Mercie and forgiuenesse to all that Repent them of their former wickednesse, and sayth it shall not be Mentioned vnto them be it neuer so great. It is a great craft of the Deuill, first by all Flattering allurements of the worlde to cause men grieuously to offende, and when they 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,

Vers. 24.

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.Math. 10. c. 22 Luc. 9. g. 62. 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, Gen. 19. e. 26. her looking backe againe did turne her into a salt stone.Apoc. 2. c. 10. 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.

[Page] 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.

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Ezechiel. 20.

A 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,Exod. 3. b. 8. Deut. 7. b. 6. 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 B 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 [Page] 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,Rom. 10. a. 5. Gala. 3. b. 12. 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,Leuit. 18. a. 5. and thereby to knowe that I am the Lorde which halowe them.Exod. 20. b. 8. 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:Num. 14. b. 12 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,Exod. 16. a. 6. 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 [Page] B God. 21 Notwithstanding, their sonnes rebelled agaynst me also, they walked not in my statutes, they kept not my iudgementes to fulfill them,Leuit. 18. a. 5. Gala. 3. b. 12. Rom. 10. a. 5. 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,Exod. 13. a. 2. in that they caused all that openeth the wombe to passe, that I myght destroy them, that they might knowe howe that I am the Lorde. 27 Therfore speake vnto the house of Israel thou sonne of man, and thou shalt say vnto them, thus sayth the Lorde God, Yet in this also your fathers haue blasphemed me, and grieuously transgressed against me.

28 For after I had brought them into the lande, for the which I lifted vp my hande to giue it vnto them, when they sawe euery high hill, and all thicke trées, they offered there their sacrifices, and there they presented their offering of anger, there also they made their swéete sauours, and powred out their wine offerings. 29 And I saide vnto them, What is that high place wherevnto ye resort? and the name of it is called Bamah vnto this day.

30 Wherefore speake vnto the house of Israel, thus sayth the Lord God, Are ye not defyled in the waies of your fathers, and commit ye not whordome after their abhominations? [Page] 31 For when ye offer your giftes,Ierem. 19. a. 5. Deut. 12. d. 31 2. Par. 33. a. 6. 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 ru [...]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,Ezech. 14. a. 4 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 [Page] 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,

Vers. 1.

the tenth day of the fift Moneth, certaine of the elders, &c.

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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. Dan. 9. f. 24. The occasion of this speach of Ezechiel is the same that was inEzech. 14. a. 1 .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 [Page] Prophets declared that he was greatly Displeased.Ier. 42. a. 1. &c 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,Iere. 37. c. 16. Ier. 38. d. 14. 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.Mat. 22. d. 34 Luc. 20. d. 20 Iohn. 18. g. 38. 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 other dealings doe euidently declare. I would to God there were not many such euen in the Boldmes of Godly men. But I trust God will detect them as he doth here to Ezechiel, and to their shame and rebuke teach his seruants to Beware of them. For as they may Dissemble with the worlde, and Abuse some true and honest meaning men, so they cannot deceyue God, who seeth the be [...]wels and Secretes of their heartes, and will vse them accordingly.

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Wilt thou not iudge them,

Vers. 4.

O Sonne of man, wilt thou not iudge them, &c.

This place is diuersly translated and enterpreted: I thinke the playnest sense to be this. O sonne of man enter not into disputation and reasoning with them, and be not carefull to aunswere all their arguments and pretences. For they Will not be taught of thee, And therefore simplye and plainely to their iudgement and condemnation tell them what maner of men their fathers haue bene, and what yet they remaine still themselues, beginning euen at that time when I beganne first to bring them out of Egipt, and so contynuing vnto this present day, that they maye thereby knowe themselues.

In the day when I chose Israel,

Vers. 5.

and lift vp my hande vpon the seede, &c.

This fashion of speaking To lift vp the hande, doth signifie sometime, to Sweare or take an oth, because the Ceremonie or gesture of lifting vp the hand to heauen in taking an othe, did signifie that they called God to wytnesse, that they Concealed no truth, nor Vttered any falshood: or if they dyd, they desired the same God to be Reuēged of them. And in this signification of Swearing, it is to be taken in this place, because God in his concnant, by othe did binde himselfe to be their God and to delyuer them. Somtime To lift vp the hande, signifieth to shewe his Power or strength, eyther in Deliuering [Page] or Punishing, or in Hurting and Stryking, which signification maye also well serue in this Chapiter.

A lande which floweth with milke and honie,

Vers. 6.

and is pleasant among, &c.

In manye places of the Scripture, the lande of Chanaan is mentioned to flow with Milke and Honie, that is, to abounde with all things Necessarie, not onely for susteynance, but also for Delight and pleasure. For in those dayes there was no more delectable feeding then Milke and Hony.

S. Hierome who lyued a long tyme in that Countrie, wryteth that it was a verie Delectable and fruitfull place, but yet can we not thinke that it was then any thing in comparison of that it was before, so long as they were the people of God, and remayned in his obedience, keeping his lawes and ordinances. For when they had reiected the sonne of God and promised Messias, it is likely the land it selfe also was striken for their wickednesse, and thereby farre decayed from that it was in times past.

But they rebelled against mee,

Vers. 8.

and would not harken to me, they did, &c.

It is a testimonie of the great goodnesse & mercie of God, that he calleth earnestly to repentance before he strike and punishe his people for their sinnes. And so did he then to the Israelites, but they would not harken vnto him, nor did cast away [Page] The abhominations of their eyes, that is, their wicked Idoles on which they dyd cast their eyes with great delight: euen as they that be in vnchast loue be alwaye desirous to see and beholde them that they loue. Vndoubtedly Idolatrie was vnpleasaunt to Ioseph and the other Patriarkes in Egipt, and they did exhort their children to remain in the True worship of the liuing God. Yet many of them, as borne and bredde in Egipt, were corrupted and fell to Idolatrie by the Imitation of that People. Then were Moyses and Aaron sent from God vnto them, and yet contynued they still in Idolatrie. Whereby we may gather what was the Cause why God did so long suffer his people to continue in so miserable oppression in Egipt, and did not sooner turne his mercifull continaunce towarde them. And that was, because they had almost Forgot him and his true Worship deliuered them by their Fathers, and were gyuen to the worshipping of straunge Gods. And yet GOD would not euen Then poure out his wrath vpon them, although they had iustly deserued it, but for his Owne name sake, and for the Couenant that he had made with Abraham, Isaac, and Iacob, with his mightie hande, he Deliuered them.

I wrought for my names sake,

Vers. 9.

that it should not be polluted before, &c.

I stayde my selfe, sayth God, from Extremitie of my wrath, and from working vtter destruction, not for my people sake, which in deede had iustly [Page] deserued it, but for my Names sake, that it might not be distained, and euill spoken of among the Egiptians, Amalechites, and other Heathen Nations in whose sight my great works were wrought and which had Hearde of my purpose to delyuer my people, And therefore would haue sayde that I had neyther beene hable nor willing to doe that which I had promised, and therby to haue thought of me no otherwise then they dyd of their owne False Gods. This cause in this Chapiter so often repeated, maye bring a singuler Comfort to the godly in time of affliction and trouble. And therefore Moyses and other holy men haue alway staied most vpon that in their earnest prayers vnto God, when he hath threatned or begunne any priuate or common plague, desiring him, that he would spare his people, & holde his mercifull hande ouer them, though not for their Owne sakes, which in no wise they haue deserued, yet for his promise sake, and for his Owne Names sake, that the enemyes might not reioyce in the confusion of his people. And these praiers haue euer taken good effect with God.

Nowe when I hadde caused them to go out of the lande of Aegipt,

Vers. 10.

&c.

Hitherto the Prophete hath declared how their Fathers behaued themselues in Aegypt Before their deliuerance. Now he sheweth how after his great benefites they Rebelled and murmured against him in the wildernesse. As when Moses was [Page] in the Mountaine they made a golden calfe,Exod. 32. a. 1. Exod. 15. d. 25. Exod. 16. a. 2. Exod. 17. a. 3. Num. 11. a. 1. Num. 14. a. 2. Num. 16. a. 1. Num. 20. a. 3. when God tried them with Want of meate and drinke, they murmured. They repined often against their gouernours, and accusing them of treason, and of a meaning to destroy the people, were readie to haue stoned them. The Histories are Exod. 15. 16. and 17. Num. 11. 14. 16. 20. and 21.

The Sanctifying of the Sabboth mentioned verse .12. was a token that God had sanctifyed the Israelites euen as he had sanctifyed the Sabboth, and had chosen them * as his peculier people and holy Priesthoode,1. Pet. 1. c. 15. which should preserue and keepe his promises vntill they were fulfilled in Messias Christ Iesu, who was the appoynted Sauiour of the worlde.

And that because they cast awaye my iudgements,

Vers. 16. 17.

and walked not in my, &c.

By this place and the like often vsed in this Chapter, we haue to learne what be the Causes that mooue GOD to minde and purpose the vtter Desolation of anye people,Ier. 9. d. 12. 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.

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Moreouer,

Vers. 18. &c.

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,Deut. 6. c. 16. Psal. 77. a. 10. Psal. 94. b. 10. Zach. 1. a. 4. Heb. 3. b. 9. 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.

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I gaue them also statutes that were not good,

Vers. 25.

and iudgements wherein they, &c.

All the lawes and precepts of God were pure,Deut. 30. 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,Rom. 7. c. 12. 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.Rom. 1. d. 28. 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. 2. Thes. 2. c. 11 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,

Vers. 2. [...].

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 [Page] of the Gentiles. They serued the Lorde Truly all the dayes of Iosuah, and of the Elders that followed him,Iudic. 2. b. 7. 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,

Vers. 29.

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 [Page] 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,

Vers. 30. 31.

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,Mat. 3. b. 9. Io. 8. e. 33. 39. 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,

Vers. 32.

which you say, &c.

These Elders came to the Prophete vnder [Page] 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,2. Par. 36. d. 21 Ier. 29. c. 11. Iere. 29. b. 10. Dan. 9. a. 2. 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,

Vers. 33.

I my selfe will rule you with a mightie, &c.

I know (sayth God) this 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 [Page] 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,Iudic. 2. c. 14. Iudic. 3. a. 8. Iere. 2. d. 19. 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,

Vers. 34. &c.

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. a. 1. 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.Num. 16. c. 35. 49. When they spake against Moyses at an other time, a great nūber were slaine by Serpentes Num. 21.Num. 21. b. 6. In this sort of iudgement God here Protesteth that he will deale with the [Page] 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, Num. 14. e. 30 Psal. 94. d. 11. Heb. 3. d. 18. 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,

Vers. 39.

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.1. Reg. 18. d. 21 Hovv long, sayth Elias, halte you on both sides? If the Lorde be God follovv him, 2. Cor. 6. c. 15. If Baal, go after him. VVhat agreement can there be betvveene Christ and Belial, saith Saint [Page] Paule. Math. 6. c. 24. 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,

Vers. 40.

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. Esa. 2. a. 2. Mich. 4. a. [...]. 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 acceptablePsal. 4. b. 6. [Page] vnto God, & the * sacrifices which he wil require of them,Psal. 49. c. 15. Psal. 50. d. 1. 8 Psal. 106. b. 22 Psal. 140. a. 2. Eccl. 35. a. 2. 4 Phil. 4. d. 18. 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,

Vers. 43. 44.

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,Dan. 9. b. 7. 1. Esdr. 9. d. 15 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,1. Cor. 15. b. 9. Luc. 15. c. 21. Rom. 6. d. 21. Luc. 18. c. 13. and therefore are *ashamed of them, and * confesse in their harts that they were worthie of ye wrath of God, & by perpetuall [Page] 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 A 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,Ezech. 17. a. 2. and speake vnto them, thus sayth the Lord God, Prepare a pot, set it on, and powre water into it.

4 Gather the péeces thereof into it, euery good péece, the thigh and the shoulder, and fill it with the chiefe bones.

5 Take one of the best shéepe, and burne also bones vnder it: let it boyle well, and let the bones thereof séeth well therein. 6 With that saide the Lord God on this maner, Wo vnto the bloudy citie, to the pot whose scumme is therin, and whose scumme is not gone out of it: bring it out péece by péece, let no lot fall vpon it. 7 For her bloud is in the middest of it, vpon a high drye stone hath she powred it: and not vpon the grounde, that it might be couered with dust.

8 That it might cause wrath to arise, & take vengeance: I haue set her bloud vpon a highe (drye) rock, that it shoulde not be couered. 9 Wherefore thus sayth the Lorde God, O wo be vnto the bloudthirstie citie, for whom euen I my [Page] selfe wyll make a great fyre.Nahum. 3. a. 1 Abac. 2. a. 8.

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, ye pleasure of your eyes & your harts delight: & your fou [...]es and daughters whome ye haue left, shal fall through the sworde. 22 Lyke as I haue done, so shall ye doe also: [Page] ye shall not couer your lips, ye shall eate no mans bread.

23 And your tyre (shalbe) vpon your heades, and your D 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,

Vers. 1.

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.Iere. 25. b. 8. Iere. 26. a. 6. Iere. 28. b. 8. Iere. 35. d. 17. Whereby we also haue to learne what shall * happen to Kingdomes, Cities, Countreys, and priuate men also, which [Page] 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:Rom. 2. a. 4. yet after sundrie warninges at length it falleth in deede, and then heape they vpon themselues greater wrath in the day of wrath.Rom. 2. a. 5.

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, Iere. 39. a. 2. 2. Reg. 25. a. 1. &c. as appeareth, Hier. 39. & .2 Reg. vltīo. 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 [Page] many Innocentes whose bloud was shed before time in that cruell Citie, and cryed now to God for vengeance,Gen. 4. b. 10. 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 of the pot to be deuoured and consumed by death: But some at one time and some at another. Some by plage, some by famine, some by the sworde, and yet that assuredly they should All perish, and no state and condition be saued. For that he meaneth by these wordes, Let no lot fall vpon it, that is, let no choyse be made for the sauing of some and destroying of other.

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For hir bloud is yet in it,

Vers. 7.

vpon an high dry stone hath she poured it, &c.

Dne great cause of desolation often mentioned of the Prophetes,Esay. 26. d. 21. Ioel 3. d. 19. Nahū. 3. a. 1. 2 is the cruell * murther and killing of Innocents: wherewith God in this place heauily burdeueth the Citie Hierusalem. When one poureth the bloudde of suche as be slaine vpon the ground, and doth couer it with dust: he seeketh so neare as he can to conceale and hide it, but when he poureth it vpon an high drye stone, he layeth it open to the sight of all men, as beeing nothing afrayde or ashamed of it. And by that forme of speech God here noteth the bolde and shamelesse crueltie that in the sight of the worlde that Bloudie Citie had vsed towarde poore Innocentes, and therefore cryed for the wrath of God vpon them. God therefore, as it were, in the heat of his displeasure breaketh out and cryeth,Vers. 9. VVo to that bloud thirstie Citie, affirming that He himselfe will worke in this reuengement, that He will make and kindle the fire, put vnder wood, seeth the flesh, and spice the potte, so that the verie bones shall be burnt.

In that God threatneth that he himselfe will do it, he taketh from them all maner of hope, eyther that they shal escape the extremitie of this mischief, or that it shall not at all come to passe. For they had * false Prophetes among them,Iere. 28. d. 15. Ier. 29. e. 21. 31 which did put them in comfort that the Citie should not be besieged, or, if it were, that it should not so be takē, but that they should escape. Flesh dressed with spices is the more [Page] pleasant, and eaten more greedily. Therefore God threatneth He will spice the pot, that is, by the continuance and lingring of the siege, he would set the Souldiours in such a wrath and anger, as, when they had taken the Citie, they shoulde with more greedie stomackes put them vnto the sworde.

I will set the pot emptie ouer the coales,

Vers. 11. &c.

so that the brasse thereof may be hote, &c.

When the flesh and bones be consumed, sayth God, that is, when the Princes, people and Souldiours are perished and slaine, I wil cause the pot, that is the Citie it selfe, to be set on coales & burnt with fire, that the filthie some of wickednesse which by no affliction could be taken away, may be consumed with the vtter destruction of those persons which mainteyned it.Iere. 7. f. 24. Ier. 1. d. 16. 17 Baruch. 1. a. 3. Ezech. [...]. a. 3. God first *sent his Prophets by instruction and teaching of his holy will to call them from their abhominable Idolatrie and sinfull life, Then he cast vpon them some light and meane punishments to chasten them. But seeing that foule and rustie pot would not by any meanes be scoured from the burnt froth, that it was defiled with, he sayth here by his Prophete, there is no other remedie but vtter dissolution and consuming by his wrath which in earnest maner he protesteth he will not fayle to doe, saying:Vers. 14. I will not go backe, I will not spare, I will not repent.

Thou sonne of man,

Vers. 16.

beholde I will take away from thee the pleasure of thine, &c.

[Page] God by an other parable setteth forth his iudgements to the Iewes, which partly were alreadie in captiuitie in Babilon, partly as yet remayned at Hierusalem. The Parable is this, that God telleth the Prophete before hande of the sodaine death of his wife whiche he loued most tenderly, and yet commaundeth him in any wise not to bewayle her death. And if the people did aske him, whie he did not lament the death of her yt he esteemed so derely, that he shoulde answere them, it was done as a sign or token, agaynst them. Because the destruction of the Temple, and the losse of their wiues and children, at the taking of the Citie should be such a corosiue to their heartes, as for extremitie of sorow they should not be hable to weepe any more then he did. For extremitie of griefe sometimes vtterly drieth vp teares & maketh that one cannot weepe. God calleth his wife The pleasure of his eies, because he aboue all worldely thinges delighted in her. Moreouer when people mourned at the death of their friendes, the maner of the Countrey was to lay away the ornament or attyre of their heades, to put of their shooes, and to go barefooted, to couer their face, and specially the nether part thereof vnder their eyes, to fast & not to eate meate or drinke wine, or if they did, it should be none other but such as was sent them by other.Vers. 17. But God willeth Ezechiel at the death of his wife to vse none of these ceremonies, nor to shew any outward token of lamentation for his wife.Vers. 18. In the .18. verse, the Prophet declareth, that he did as God had bidden him. [Page] In the morning of that day, in which his wife died at night, he tolde the people that his wife shoulde die sodainly, whome all they knewe he loued very earnestly, and the next day he came abrode among them, not vsing any ceremonie of mourning.

And then the people saide vnto him,

Vers. 18.

wilt thou not tell vs what this signifieth, &c.

To lament the death of a mans wyfe, his children or deare friendes, is not onely a thing vsuall with men, but also such as nature it selfe doth allowe,Gen. 23. a. 2. and Gods lawe not forbid. Abraham mourned for his wife Sarah. Gen. 50. a. 1. 3. And Ioseph bewailed the death of his father. When a deere friend is taken from a man, he remembreth the benefites & pleasures that he receyued by him, and maye hardly forbeare euen the outwarde shewe of his sorrow. Wherefore the people of the Iewes, seing Ezechiel, to behaue himselfe otherwise, thought there was some Straunge matter in it, and desired to knowe what it ment. The Prophete answereth, that he did it not of himselfe, for that his nature might hardly beare it, but by the commaundement of God, thereby to signifie to them the great sorrow that should come vnto them. The temple was called the * Sanctuarie of God,3. Reg. 8. b. 10. Deut. 26. d. 15 Psal. 72. c. 17. wherein he especiallye shewed his presence. Therein the Iewes dyd esteeme their greatest glorie to consist, that the lyuing God had the Seate of hys presence among them, as a testimonie of the couenant betweene him & them. So that it doth in sundrie places appeare [Page] they did put their greatest confidence in that outwarde token,Iere. [...]. a. 4 as in Hier. They cried The temple of God is with vs, the temple of God is wyth vs. And as well for this cause, as also, that the temple was so * gorgeously buylded by Salomon, 3. Reg. 6. a. 2. Marc. 13. a. 1. they delighted in it in their hartes, and desired still to beholde it with their eies. Wherefore the Prophet here sayth, that not only this Temple wherin they had so great pleasure, should be destroyed: but their wyues, sonnes and daughters cruelly slayne with the sworde, and thereby so great griefe rise vnto thē as for very extremitie of sorow, they should not be hable to weepe, but to pine away in the iniquitie of their harts.Vers. 24. And so Ezechiel should be a shewe or token vnto them, that euen as he had done, at the death of his wyfe whome he loued. So should they doe at the destruction of the Citie and Temple,Vers. 25. in which they did esteeme all their power, their honour, their ioy, the pleasure of their eyes, and their verye hartes delight to consist.

In that daye shall come one that is escaped,

Vers. 26.

vnto thee, and bring it to the, &c.

The Prophet signifyeth, When this shall be performed, that one which hath escaped from Hierusalem, shal come into Babylon, and in the hearing of Ezechiel, shall tell vnto the Iewes all that hath happened to the Citie and to the temple. At which tyme God wylleth the Prophets mouth should be opened to tell them againe of these things, when [Page] that they were done: that they might vnderstande by the truth of the euente, that it came not to passe by the might of the enemies, but by the iust wrath of God for their offences. For before, they were caryed away with false Prophetes, and would not beleue Ezechiel.

They sayde that there were many other Prophets which taught the contrarie, and affirmed that they had the spirite of God as well as he, for proofe hereof,Iere. 28. c. 11. we reade Hier. 28. that Ananias a false Prophet saide euen in the hearing of Hieremie, and that with great Boldenesse, that God would breake the yoke of Nabuchodonozer, and delyuer the Iewes within the space of two yeres, vtterly contrarie to that which Hieremie had spoken before. Wherefore we maye learne the Deuill hath no readier meanes to keepe the wicked in errour, then to raise vp false teachers to impugne and discredite such as be Gods True messengers in deede.

In the 33. cap. of Ezech. vers. 21. the effect of this Prophecie is fulfilled,Ezech. 33. e. 21 and declaration made that the 12. yeare of the Captiuitie, the tenth Moneth, and fift day of the Moneth a messenger came, and tolde the lamentable tydings of the destruction of the Citie and temple. What therevpon followed, you may reade in the place.

Forsomuch as all those thinges came to passe most truely, of which the Prophets so oftentimes forewarned the Iewes, let vs take heede that we doe not contemne such profitable admonitions and [Page] exortations as by the Preachers are taken out of the same Prophets of God, least to our great euill and griefe, we feele the truth of them perfourmed, as the Iewes in like case did. The things were so spoken to them particularly, that notwithstanding generall doctrines are to be taken out of them to be applyed to Persons and Tymes, wherein the lyke obstinacye and impenitencie is vsed that then was.

The .19. Sunday after Trinitie, at Morning prayer.

Daniel. 3.

A NAbuchodonozor the▪ king made an Image of golde, which was thréescore cubites hie, and sixe cubites thicke: he set it vp in the plaine of Dura, in the prouince of Babilon. 2 Then Nabuchodonozor the king sent forth to gather together the Dukes, Lordes, and Nobles, the iudges and officers, the deputies and shirifes, with all the rulers of the prouinces, that they might come to the dedication of the Image which Nabuchodonozor the king had set vp. 3 So the Dukes, Lordes, and nobles, the iudges and officers, deputies and shir [...]fes, with all the rulers of the prouince, gathered them together vnto the dedication of the Image that Nabuchodonozor the king had set vp, and they stoode before the Image which Nabuchodonozor had set vp. 4 Then an heralde cryed aloude, To you it is commaunded O people, nations, and languages,

5 That when ye heare the noyse of the cornet, trumpet, harpe, shawme, psalteries, dulcimer, and all maner of instruments of musicke, ye fall downe and worship that golden Image [Page] that Nabuchodonozor the king hath set vp.

6 Who so then falleth not downe and worshippeth, shall B euen the same houre be cast into the middes of a hote fierie fornace. 7 Therefore when all the folke heard the noyce of the cornet, trumpet, harpe, shawme, psalteries, and all instruments of musicke, then all the people, nations, and languages fell downe and worshipped the golden Image that Nabuchodonozor the king had set vp.

8 Now were there certaine men of the Chaldées, that went euen then, and cried out an accusation of the Iewes.

9 They spake, and sayd vnto the king Nabuchodonozor, O king, liue for euer. 10 Thou O king hast made a decrée, that euery man that shal heare the sound of the cornet, trumpet, harpe, shawme, psalteries, dulcimer, and al instruments of musicke, shall fall downe and worship the golden Image.

11 And who so then fell not downe, and worshipped not, that he should be cast into the mids of an hote fierie fornace.

12 Now are there certaine Iewes, whome thou hast set ouer the charge of the prouince of Babilon:Dan. 2. g. 49. (namely) Sidrach, Misach, and Abednego: these men O king, regarded not thy commaundement: yea they will not serue thy gods, nor worship the golden Image that thou hast set vp.

13 Then Nabuchodonozor in his anger and wrath commaunded that Sidrach, Misach, and Abednego shoulde bée brought vnto him: so these men were brought before the king

14 Then Nabuchodonozor spake vnto them, and sayde, Is it true O Sidrach, Misach, and Abednego, will not you serue my Gods, nor worship the golden Image that I haue set vp?

15 Nowe therefore be readie when ye heare the sounde of the cornet, trumpet, harpe, shawme, psalteries, dulcimer, and all instruments of musicke, to fall downe and worship the Image which I haue made: for if ye worship it not, ye shall be cast immediately into the mids of a hote fierie fornace: for who is that God that can deliuer you out of my handes?

[Page] 16 Sidrach, Misach, and Abednego answered the kinge, and sayde, O Nabuchodonozor, we are not carefull to answere thée in this matter. 17 Beholde our God whom we serue, is hable to deliuer vs from the hote fierie fornace: and he will deliuer vs out of thy hande O king.

18 And though he will not, yet shalt thou know O king, that we will not serue thy Gods, nor worship the golden Image which thou hast set vp. 19 Then was Nabuchodonozor full of indignation, so that the countenance of his face chaunged vpon Sidrach, Misach, and Abednego: therefore he charged and commaunded that they should heate the fornace, one seuen times more then it was woont to be heat.

20 And he charged the most valiant men of warre that were in his armie, to binde Sidrach, Misach, and Abednego, and to cast them into the hote fierie fornace.

21 So these men were bound in their ceates, hosen, heade attire, with their other garments, and cast into the mids of the hote fierie fornace. 22 Therefore because the kinges commaundement was strayte, and the fornace was excéeding hote, the men that put in Sidrach, Misach, and Abednego, the flambe of the fire destroyed them.

23 And these thrée men Sidrach, Misach, and Abednego, fell downe in the mids of the hote fierie fornace bounde.

24 Then Nabuchodonozor the king was astonied, and rose vp in all hast: he spake vnto his councell, and sayde, Did not we cast thrée men bounde into the mids of the fire? They answered and sayde vnto the king, It is true O king.

25 He answered and sayde, Lo I sée foure men lose, walking in the mids of the fire, and they haue no hurt: and the fourine of the fourth is like the sonne of God.

26 Vpon this went Nabuchodonozor vnto the mouth of the hote fierie fornace, he spake also and sayde, O Sidrach, Misach, and Abednego, ye seruants of the hie God, go forth, and come hither. And so Sidrach, Misach, and Abednego, [Page] came forth of the middes of the fire.

27 The Dukes, Lordes, and Nobles, and the hings councell came together to sée these men, vpon whome the fire had no maner of power in their hodyes: insomuch that the very heare of their heade was not burnt, and their clothes vnchaunged, yea there was no smell of fire felt vpon them.

28 Then spake Mabuchodonozor and sayd, Blessed be the God of Sidrach,Psal. 34. c. 17. Act. 12. b. 11. Misach, and Abednego, which hath sent his Angel, and deliuered his seruants that put their trust in him, and haue altered the kings commaundement, and ieoparded their bodyes, rather then they woulde serue or worship any God except their owne God onely.

29 Therefore I make a decrée, that euery people, nation, and language, which speake any blasphemie agaynst the god of Sidrach, Misach, and Abednego, shall be drawne in péeces, and their houses shall be made a sakes: because there is no God that can deliuer after this sort.

30 So the king promoted Sidrach, Misach, and Abednego in the prouince of Babilon.

The Exposition vpon the thirde Chapter of Daniel.

Nabuchodonosor the king made an Image of golde,

Vers. 1.

which was 60, &c.

THe Prophet Daniell in this historie setteth forth a Iyuely Image of the contentiō betweene the Church of God, and the Sinagoge of Satan, betweene the True worship of God, and the wickednesse of Idolatrie and superstition. [Page] First, we haue to obserue in what things the false worship of God consisteth, that is in Images and other externall ceremonies,Leuit. 26 a. 1. Deut. 5. a. 8. Psal. 96. a. 7. Leuit. 19. a. 4. which God in his Scriptures expressely, oftentimes, and most * earnestly prohibiteth, as that thing, wherewith his true religion cannot stande. And therfore it maye iustly be meruayled, howe, of late yeres, they that haue had the scriptures of God among them, and professe themselues to be pillars of Gods people, could fall to so Grosse errour in Religion, as that they durste bring the worshipping of Images into the Church of God, against his expresse commaundement to the contrarie,Exod. 20. a. 4. saying. Thou shalt not make vnto thy selfe any grauen Image, &c.

Next haue we to consider, Whence Idolatrie and false worshipping of God especially taketh authoritie and credite, that is, partly, from the Founders and erectours thereof, great Emperours, Kings, Princes, and persons of Honour: partly, from the richnesse of the matter, cunning workmanship, and glorious pompe in the face of the worlde, by which meanes it caryeth with it commonly the multytude & the countinance of worldly power.

The charges of making this Image of Golde, so high and so thicke, may seeme huge, monstrous and almost vncredible. But therin is to be learned, both what exceeding riches that Empire had gathered by the spoyle of the worlde, and also howewastfully men giuen to errour can * poure out their treasures and substance towarde the maintenanceExod. 32. a. 2. Esa. 46. b. 6. Dan. 14. a. 2. [Page] of Idolatrie and superstition. Whereas to finde the Ministers of Gods true Religion, or to relieue their poore christian brethren, they will grudge to giue a small portion, yea, or any thing at all: but rather seeke to take that from them that by order they haue alreadie. Are there not, thinke you in Englande, that, when tyme was, could be contented to giue fortie shyllings towarde the gylding of a gaie Image, or twentie Nobles to bye a sute of Copes, that nowe will not wythout murmuring, giue sixe pence to bye a Byble, or other Booke of seruice?

Then Nabuchodonosor sent forth to gather together the Dukes,

Vers. 2. &c.

Lordes, &c.

In these verses following is declared the dedication of this Idolatrous Image, wherein Daniell verie liuely painteth forth, both howe Idolatrie taketh credite of the glorie and maiestie of the worlde: and also how readie and obedient all sorts and states of men shewe themselues to the furtherance of the same. Here wanted nothing that could giue continuance to this Idole, or cause the people to haue it in admiration. The richnesse of the matter, the straunge and monstrous biggenesse of the Image, the Kings authoritie, the straightnesse of the charge and great penaltie, the consent and assemblie of Dukes, Lordes, noble persons, Iudges, Officers, and Shiriffes, the noyse of Cornets, Trumpets, Harpes, Shalmes, Psalteries, Dulcimers, and all maner of musicall instruments. To all this [Page] commeth the exceeding readie Obedience of all the multitude of subiectes. And surely it is much to be marueyled, that in so great a number of Noble men of so great wisedome and experience, & such a multitude of people there should not so much as one rise vp & say. VVhy should men endewed with reason and vnderstanding, Gene. 1. d. 27. Psal. 113. a. 6. Psal. 134. d. 16 Sapi. 15. d. 15. Esa. 43. b. 12. 21. Gen. 1. d. 28. and made to the * Image of God, fall downe and vvorship a dumbe and vnsensible Idol, that hath * eies and seeth not, that hath eares & heareth not, that hath a mouth & can not vtter one worde? VVhy should he that is by Gods ordynance Lorde and maister of all earthly creatures, crouche dovvne to an Idole made of mettall digged our of the grounde, and framed to a fashion by mannes hande? But such, Men are, when Gods spirite doth forsake them, that no errour can be so grosse, but they will readily encline vnto it. Seing then so foule a wickednesse was here approued by so generall cō sent of all states: we must by this Example take heede howe in matters of holynesse we grounde our consciences vpon the authoritie and consent of men, seeme they in the worlde neuer so great of power, neuer so wise, learned or skilfull by experience. But the worde of God onely must be the foundation & grounde of consciences, in all things that appertaine to the worship of God.

Nowe weare there certaine men of the Chaldeis,

Vers. 8. 9. &c.

that went euen then, &c.

It may verie well be thought, that this Erection of the golden Image, and the charge and worshipping [Page] of it, was a cunning deuise, put into the Kings head, and wrought by some of the Nobles, of purpose to intrap Sidrach, Misaach, and Abednago, because they, being straungers, were in so great fauour of the Prince,Dan. 6. a. 4. as in the sixt Chapiter, we see, they did worke against Daniell. Such fetches & cunning deuises haue the wicked of the worlde to bring the innocent seruants of God into daunger, when otherwise for disobedience to their Prince in matters lawfull, or for any other dishonestie or vngodly lyfe, they are not hable to fasten any lykely accusation vpon them. When Daniel sayth, They cryed our accusation of the Iewes, he noteth their hatefull and eger mindes against them, comming to the king, as we say, with open mouth, and leauing nothing vndone or vntold that might aggrauate their fault, or pull them into displeasure. The extolling of the kings ordinance and decree, the straite charge that he gaue to haue it obserued. That they which disobeyed, were Iewes, that is, Straungers, and in deede of themselues odious, as captiues. That they shewed themselues vnthankfull to the king, who had set them in place of hononr, and made them great Rulers in his Prouinces. That they shewed contempt and disdaine towarde the lawes of the Countrie, wherevnto all the residue of his Subiectes with great reuerence did obey.

By this part of the historie we are taught, that the seruauntes of God, and those that will truely worship him, shall not wante in this worlde accusers [Page] and Malicious persons, that with all Spite shall draw them into daunger, & seeke their confusion.2. Tim. 3. c. 12. They that will liue godly in Christ Iesu, sayth Paule, shall be sure to haue persecution. Satan the Prince of the worlde will alwaye raise his Ministers to vexe and trouble the members of the Church of God, and that commonly vnder the * colour of their holynesse and religion consisting in outward superstition and Idolatry.Math. 9. b. 11. Luc. 13. c. 14. Is there any greater matter at this day, wherefore the enemies of the Gospell doe persecute the Professours of Gods true worship, then because they will not acknowledge a peece of breade to be God, nor will not worship their Images set vp in the Churches, nor runne on Pilgrimage to stockes and stones, wrought with mans hande, and other lyke Idolatrous and supersticious wickednesse? Therfore good men haue by this example great occasion to comfort and strengthen their fayth, that it be not shaken with the terrour and feare of their cruell dealings. This also is here to be obserued, that onely Three poore Iewes to the maintenance of Gods true worship doe set themselues and hasard their liues, against the King, his Nobles & Commons, & all the power of ye Babilonicall Empire, Which manifestly declareth howe little credite in matters of Religion should be gyuen to the reasons of Multitude, Number, and Generall consent. For commonly the greater part in the world is the worse, & Gods Church is but a small flocke. Elias stoode alone against Achab and all Israel.3. Reg. 18. d. 21 So [Page] did Micheas against all the false Prophetes.3. Reg. 22. d. 23 The Prophets onely against the whole Church of the Iewes. Christ & his Apostlēs against the Scribes and Pharaseis, and all the learned Philosophers and mightie Princes of the worlde.

Then Nabuchodonosor in his anger & wrath commaunded that Sydrach,

Vers. 13.

&c.

Nabuchodonosor is greatly mooued to see his ordinance and decree disobeyed, and therefore maketh streight inquisition vpon the offenders. In which he vseth all meanes that maye be to perswade them: First, with curteous wordes, he signifieth, that he could scantly beleue any such vnthankfulnesse or Disobedience to be in them, and therefore willeth them, against a time appointed, (seing he had set them in place of so great honour) to declare themselues to be such men as will not to the euill example of other, disobey his lawes. Or, if they would not consent to the worshipping of the Image which he had made, that they should immediatly be cast into an hote fierie Furnace, and thereby be made a Terrour to all such as woulde with contempt disobey his authoritie. In the ende he added words of prowde blasphemie, That there was no God that coulde delyuer them out of hys handes. Whereby it maye appeare how Mutable Princes are, and howe soone they are caried by the glorie of the worlde from the true feare and honour of God.Dan. 2. g. 47. In the .2. Chapiter, when Daniel by the spirite of God interpreted the dreame which [Page] astonied all the wise men and Soothsayers of his Countrie, Daniel was then greatly esteemed, Sidrach, Misach & Abednago by his counsaile, were set as Iudges in the Prouinces: and Daniels God was declared to be The God of Gods, the Lorde of Kings, and the reuealer of secreates. But nowe thorowe the incensing of wicked enimies, the lyuing God is dishonoured, an Idoll is set vp to be worshipped, and the seruauntes of God and his owne faithfull Officers are brought to the fierie Furnace to be burned. Such doting chaunges oftentimes hapneth to them, that set their eyes onely vpon the power and glorie of earthly kingdomes.

Sidrach,

Vers. 16. &c.

Misach and Abednago answered the king and saide, &c.

The temptation of the Faithfull Encreaseth, and the strength of Gods spirit encreaseth in them. Wherefore there followeth now in this great danger a bolde and constant answere made vnto the King, without flatterie or dissimulation, without hypocrisie or worldly pollicie: onely made in simplicitie and constancie of fayth. As if they had said: In all things lawfull, we euer haue and will vnfaynedly obey thee as the Minister that is appointed by God to gouerne vs, but if thou set vp thy selfe against the lyuing God, who hath aduaunced thee to this great power, and seeke by thy authoritie to drawe vs from his true worship to the honouring of Idols and false Gods, he thou assured O king,Act. 5. e. 29. that we will not in that obey thee. * For [Page] we are taught in matter of faith and holynesse to * obey God and not man.Act. 5. e. 29. And we know right wel that that God whom thou bewitched with the glorie of thy worldly power doest blaspheme, can deliuer vs out of thy handes & from all thy strength, if he see it to be to the glorie of his name. But if his wisedome thinke it not meete so to doe (for he will not doe alway that he can doe:) we let thee vnderstande without dissimuling or flatterie, that we wil not serue thy Gods, nor worship thy goldē Image.

Then was Nabuchodonozor full of indignation,

Vers. 19.

so that the countenance, &c.

Here let vs consider what stormes of affliction the true professours of the syncere worship of God doe sustaine,3. Reg. 22. b. 8. 3. Reg. 18. b. 10 3. Reg. 19. d. 2. at the handes of cruell persecutors.

First they fal into the high indignation of Princes with whom they were before in great estimation. Secondly, when they come to punishment, they are more cruelly vsed then any other offenders.

There were in the kingdome of Babilon, theeues, robbers, adulterers, murtherers, extorcioners, drunkardes, and other like, and yet we read of verie slacke punishment that they had. But the seruants of God, which neuer offended the king in any worldly Iustice, but had bene his faythfull and profitable officers, onely because they will not offend the liuing god, and worship a golden Image, haue the kings rage so greatly agaynst them, that the fornace is cōmaunded to be made seuen times Hoter then it was woont to be for any other, that [Page] they should be bounde hand and foote and cast into it, and that with so great hast and furie, that they might not tarie to put of their garments, but to be cast in clothes and all, &c.

The flame of the fire destroied them that put in Sidrach,

Vers. 22. &c.

Misach, and, &c.

Hitherto God might seeme to neglect the defence of his seruants, and to suffer Tyrannes and Tormentours to vse all extremitie towarde them. But when mans helpe is past, then God sheweth his power, and deliuereth his faythfull with the dread [...]ll punishment of the wicked. The same God that made the fire hurtlesse to his seruants in the middest of the fornace, causeth it with such violence to burst out at the mouth of the same, that it destroyed the greedie tormentours, which to satisfie the Princes furious tyrannie, shewed themselues verie readie to the execution thereof. Wherby we may learne that God can, and doth vse his elementes to the defence of his faythfull, and to the punishment of his enemies.Exod. 14. c. 22 Iosua. 10. c. 13. 4. Reg. 20. c. 11 Esay. 38. b. 8 The running streame shall stay and deuide it selfe, the Sunne in the firmament shall stande in his course and not go forward, Fire shall waxe colde and temperate, Wilde beastes shall become tame and gentle, and all naturall powers shall be cleane altered, rather then good men shall lacke defence, or wicked personnes punishment, when God shall see it to make to his glorie. God here sendeth downe his Angell to comfort his seruants, to abash his enimies, and to [Page] make his glorious name and power to be knowne in the worlde, and confessed euen by the mouthes of them that before with all endeuour sought to oppresse the same. The King is astonied, his Nobles flocke together to beholde the thing, All the multitude woonder to see the Merueylous woorke of God.

Then spake Nabuchodonozor and said,

Vers. 28. 29.

blessed be the Lord God of Sidrach, &c.

Nowe followeth the conuersion of Nabuchodonozor and his repentance, making open confession of the glorie of GOD, and as a good conuert shewing the fruites of repentaunce. He prayseth God, who had so merueylously deliuered them, that put their trust in him. He extolleth Sidrach, Misach, and Abednego, that did with such constancie withstand his Authoritie, and rather hasarde their liues, then they would commit Idolatrie. And because the office of a Prince is not onely himselfe to acknowledge the true worship of God, but also to set the same forth * to the subiects,4. Reg. 23. a. 3. Iosua. 24. f. 25 4. Reg. 17. e 27 Nehe. 8. a. 3. 9. and to the vttermost of his power to suppresse the contrarieꝭ: He publisheth a decree, That whosoeuer did worship any other then the lining God, which now had deliuered Sidrach, Misach, and Abednego, should be drawne in peeces. This dreadfull and terrible punishment here appoynted to driue men to the true worship of God may be an answere to them, that call it crueltie, when Supersticious persons are by straite lawes Brideled, and say that fayth cannot be forced, [Page] but that it may seeme sore dealing to constrain a man to that which is agaynst his cōscience. They, sayth Nabuchodonozor, that speake anye blasphemie agaynst God, shall be drawne in peeces, and theyr houses shall be made as a Iakes. If Nabuchodonozor, an Heathen prince by this one miracle was so mooued, as in his whole domination he would not suffer one without punishment to blaspheme the name of God: What shall we think of them, which professing themselues to be Christians, haue hard the voyce of the Gospell, these many yeares sounding throughout all Christendome, and haue seene great & straunge workes of God to the aduauncement of the same, and yet remain both themselues obstinate, and cause their subiects for the profession of Gods Truth cruelly to be Murdered?

The 19. Sunday after Trinitie, at Euening prayer.

Daniel. 6.

A IT pleased Darius to set ouer his kingdome a hundred and twentie gouernours, which should be ouer the whole kingdome. 2 Aboue these he set thrée princes, of whom Daniel was one, that the gouernours might giue accountes vnto them, and the king should haue no damage. 3 Nowe this Daniel was preferred aboue the princes and gouernours, for the spirite (of God) was plenteous in him: so that the king was minded to set him ouer the whole realme. 4 Wherefore the rulers and gouernours sought an occasion agaynst Daniel concerning [Page] the kingdome, but they could finde none occasion nor fault: for he was so faythfull, that there was no blame nor fault founde in him. 5 Then sayde these men, We shall finde none occasion against this Daniel, except we finde it against him concerning the lawe of his God.

6 Vpon this went the princes and lordes together vnto the king, and sayd thus vnto him, king Darius, liue for euer.

7 All the rulers of thy kingdome, the officers and gouernours, the councellours and dukes, haue consulted together to make a decrée for the king, and to establish a statute, That who so desireth any petition eyther of any God or man within these thirtie dayes, except of thée O king, he shall be cast into the Lions denne. 8 Nowe O king confirme the decrée, and seale the writing, that it be no chaunged, according to the lawe of the Medes and Persians which altereth not.

9 Wherefore king Darius sealed the writing and decrée.

10 Nowe when Daniel vnderstood that he had sealed the writing, he went into his house, and the windowes of his chamber towarde Hierusalem stoode open, there knéeled he downe vpon his knées thrée times a day, he made his petition, and praysed his God, as he did afore time.

11 Then these men assembled, and found Daniel making his petition, and praying vnto his God.

12 So they came to the king, and spake before him concerning his commaundement, saying: O king, hast thou not sealed the decrée, that within thirtie dayes who so requireth his petition of any God or man, but only of thy selfe O king, he shall be cast into the denne of Lions? The king answered and sayde, yea it is true according to the lawe of the Medes and Perses that altereth not. 13 Then answered they, and sayde vnto the king, This Daniel which is of the children of the captiuitie of Iuda, O king, regardeth neither thée, nor thy decrée that thou hast sealed: but maketh his petition thrée tymes a day 14 When the king hearde these wordes, he [Page] was sore displeased with himselfe, and set his heart on Daniel to deliuer him, and he laboured till the Sunne went downe to deliuer him. 15 Then these men assembled vnto the king, and sayde vnto him, Knowe this O king that the lawe of the Medes and Perses (is) that the commaundement and statute which the king maketh may not be altered.

16 Then the king commaunded, and they brought Daniell, and they cast him into the Lions denne. Now the king spake vnto Daniell, and sayde, Thy God whom thou alway seruest, euen he wil deliuer thée. 17 And there was brought a stone, and layde vpon the mouth of the denne, this the king sealed with his owne ring, and with the signet of his princes, that the purpose concerning Daniel should not be chaunged.

18 So the king went into his palace, and remayned fasting, neither was there any instruments of musick brought in before him, and his sléepe went from him.

19 But betimes in the morning at the breake of the day, the king arose, and went in all haste vnto the denne of the Lyons. 20 Nowe as he came nie vnto the denne, he cryed with a piteous voyce vnto Daniel, yea the king spake and sayde vnto Daniel, O Daniel, thou seruaunt of the lyuing God, is not thy God whome thou seruest alway hable to deliuer thée from the Lyons? 21 Then Daniel sayde vnto the king, O king liue for euer. 22 My God hath sent his angel,Dan. 3. f. 28. Heb. 11. f. 34. which hath shut the Lions mouths, so that they might not hurt me, for mine vngiltinesse is founde out before him: and as for thée O King, I neuer offended thée.

23 Then was the king excéeding glad for him, and commaunded to take Daniel out of the denne: so Daniel was brought out of the denne, and no maner of hurt was founde vpon him, for he put his trust in his God.

24 And as for those men which had accused Daniel,Dan. 14. g. 41. the king commaunded to bring them, and to cast them into the Lions denne, them, their children, and their wiues: so the [Page] Lions had the mastrie of them, and brake all their bones asunder or euer they came at the ground of the denne.

25 After this wrote king Darius vnto all people,Dan. 14. f. 42 nations, and tongues that dwelt in all landes. Peace be multiplied vnto you. 26 My commaundement is in all my dominion and kingdome, that men feare and stande in awe of Daniels God: for he is the lyuing God which abideth euer, his kingdome shall not fayle, and his power is euerlasting.

27 It is he that deliuereth and saueth,Dan. 14. f. 45. he doth wonders and meruaylous workes in heauen and in earth, he hath preserued Daniel from the power of the Lyons.

28 So this Daniel prospered in the raigne of Darius, and in the raigne of Cyrus of Persia.

The Exposition vpon the .vj. Chapter of Daniel.

It pleased Darius to sette ouer his Kingdome an hundred and twentie,

Vers. 1. 2. 3.

&c.

WE see it daylie to fall out in experience to truly, that the excellent vertue of good and godlye persons, hath alwaye, * to their great trouble and daunger, the spite and enuie of * ambicious worldlings following it:Hester. 3. b. 5. And especially in the state of gouernment, and in the Courts of kings and Princes. For thyther often resorteth such persons as haue not the true feare of God before their eyes, and therefore delight not in sinceritie and faythfull dealing, but in the pompe and [Page] glorie of the worlde: and to mainteine the same by flatterie and dissimulation seeke to worke their owne benefite and aduauncement. If they see any eyther in respect of his vertue, or any other consideration to creepe betweene them and their ambicious purposes, or by anye meane to hinder the same: him they seeke to supplante, and by all cunning practises to bring him to Discredite, fall and ruyne. Example hereof Daniel in this place declareth in his owne person, and teacheth all good men to consider,Num. 16. a. 3. what be the fruits and works of cankred Enuie.

This Darius that is here spoken of, was the sonne of Astiages, and vncle vnto Cyrus, to whome also he gaue his daughter in mariage, and in Zenophon is called Cyaxares, he raigned not passing one yeare after the conquering of Babilon: and maye seeme to haue bene a Wise and Politique Prince. By the aduice of Daniel, as it maye be thought, he had set a verie good order of gouernment in his kingdome. He deuided his whole dominion into .3. partes or Prouinces, and in eche of them had set fortie Iudges or Gouernours, so that the whole number came to sixe score. And ouer them had appointed three Lieuetenants noble and wise men, which might haue a diligent & carefull eye into their doings, and take a iuste reckening or accompt of them for all things. One of these three was the Prophet Daniel, whome he * brought with him out of Babilon at his returne into Medea. Dan. 1. b. 6. In him he sawe so great Wisedome, [Page] sinceritie, faythfulnesse, and diligence aboue all the other, that he minded to set him ouer the whole Realme. And this was the cause of that canckred roote of enuie, that grewe in the hartes of the other Princes and Nobles against him.

Wherefore the Rulers and Gouernours sought an occasion against Daniel,

Vers. 4. 5.

&c.

The kingdome of the Medes, Dan. 3. g. 96. was in great towardnesse of good gouernement, but Satan the common disturber of mans life could not abide it: knowing, that by the continuance therof his kingdome would be diminished, and Gods glorie and truth encreased. Therefore, he pricked forwarde his Ministers and Instruments to worke trouble to Daniel the chiefe cause therof, and by al meanes that might be, to bring him to confusion. And here I praye you consider the nature of * enuie.Psal. 9. b. 10. Prou. 24. b. 15 They looke into his doings with al diligence, whether he did anye thing ambitiously towarde the atteining of the kingdome, or at the least wise, that might be so interpreted. They consider whether he dealt vntruely in his accomptes of the kings treasure, or otherwise slackly and negligently in any thing. But the innocencie and faithful diligence of Daniel in all pointes was such, as his verie enimies saide of him, That they should neuer finde matter agaynst hym, vnlesse they did entrappe him by the lawe and worship of his God, from which they were well assured he would not swarue. The consideration of this mans sinceritie, being so Curiously scanned [Page] euen by themselues, should haue moued them to haue imbraced and loued him. But malice and enuie is alwaye so blinde that it doth neuer consider any good gift or well doing in a man, but onely to peruert it to an euill purpose.

Vpon this went the Princes and Lordes together vnto the king and sayde,

Vers. 6. &c.

&c.

Now followeth the wicked practise of the enimies of Daniel, turning that, by sinister meanes, vnto his daunger, that of all things was worthy greatest praise in him, that is, his faithfull constancy in the true worship of God. From which neither the loue of worldly honour, nor the authoritie of the Prince, nor the daunger of his life could moue him.Hester. 3. c. 8. Malicious enuie espyeth all oportunities to worke mischiefe. The king, although wise & well enclyned, yet was he of nature glorious, and desirous to haue his honoure aduaunced, as it maye appeare in Xenophon. This occasion doe they take, and pretende, that nowe at the beginning of his raigne, this their deuise would strike a greater admiration and Reuerence of his person, into the mindes of his Subiects, and cause them thereby to be more readie to obey him, and the more afraid to displease him. They omit not the authoritie of al their consents: whereby they might seeme euen to force the Prince to a thing so profitable as they pretended this to be. By which allurements, the glorious Prince was easilie wonne to consent: not knowing the ende of their malicious meaning. [Page] And yet were they not content with this, but they would haue it so confirmed, that the King might not after, vpon repentance, reuoke the lawe. And therefore doe they burden him with the authoritie of the Medean lawes, which are neuer altered, they knewe how he liked Daniel, & therfore they would preuent it.

Now when Daniel vnderstood,

Vers. 10. 11.

that he had sealed the wryting he went, &c.

In Daniel all men that feare God haue an example howe to behaue themselues in like distresse and daunger, that is, first with earnest and often prayer to call vpon God for the assistance of hys helpe and grace. And then constantly, and without all cloking or dissimuling of worldly Policie, to stand to the confession of Gods true and holy worship. Some woulde by friendship or perswasion, haue wrought with the king to alter the lawe, which he well vnderstoode was made as a trappe only to take him in and bring him to danger. Or if that might not be, they would haue thought thus with themselues, what? I may pray to God in spirite and hart, why should I neede anye externall bowing of my bodye or kneeling, why shoulde I rashly cast my selfe in daunger? and hurt my selfe and all my Countriemen that are nowe in Captiuitie? One Moneth space may quickly be passed ouer, and then I may freely serue my God againe. But Daniel would take none of these deuises, but shew himselfe simplie and plainely what he was, [Page] not for any feare dissimuling or altering any of his customable maner in praying to God. Where it is saide, that he prayed looking towarde Hierusalem, that maner he and all the Iewes vsed by the Authoritie of Salomon in his prayer vnto God.3. Reg. 8. e. 48. 3. Reg. 8 If thy people being ledde captiue into a straunge land shall pray vnto thee, looking towarde the citie that thou hast chosen, and toward thy temple, that I haue buylded to thy name, thou shalt heare them, &c. The enemies of Daniel were readie watching for their purpose, and taking him in the deede doing, Presently went vnto the king with great complaint, saying,Vers. 12. 13. O king, hast thou not sealed the Decree that wythin thirtie dayes who so requireth, &c. Marke you the craft of these malicious men, and in them the * nature and maner of all the enimies of Gods people.Prou. 29. b. 10. Psal. 36. d. 34. First they conspire & consent togither, and disagree not in their wicked purpose, that their cō sent, being Noble men, might haue authority with the Prince. Then they wreast from the king, before he vnderstoode their meaning, a plaine confession, that he had ratified the Degree. And lastly open vnto him the accusation of Daniel, and that with so much spite as possibly coulde be deuised. That he was one of the Captiues of Iuda, Dan. 1. a. 6. that he did not regarde the king, that vpon stubburnnesse and contempt, to the perilous example of all his Subiectes he disobeyed his Decree, and prayed vnto his God not once or twise, but three times euery day, and that in more open maner, then euer he did before, that he might shewe to all men that [Page] he made no accompt eyther of the King, or of his lawe.

When the king heard these wordes,

Vers. 14. 15.

hee was sore displeased with him selfe, &c.

Nowe at the length the king perceyueth that he was ouerreached by the * craft and enuie of his Nobles,Prou. 12. a. 5. to his great mislyking and displeasure. Whereby, it may appeare, there was in him a good inclination of Iustice and equitie, but it was ioyned with time rousnesse, and the want of the true knowledge of God, and trust in his prouidence. He feared, if he should haue shewed himselfe more to esteeme a straunger then all the Nobles of his coū trey, and for his cause, contrary to the maner of the Medes, to reuoke a Lawe that he had made, that they woulde haue raysed some conspiracie and rebellion agaynst him, to his great trouble, & daunger of his kingdome. Wherefore at the length, after the stay of one whole dayes space, he yeeldeth, and contrarie to his owne conscience, committeth an innocent and faythfull seruant into the handes of his wicked enimies, and to the clawes of greedie and hungrie Lions.

Nowe the king spake vnto Daniell and said,

Vers. 16. &c.

thy God whom thou hast serued, &c.

If Darius did thinke, that the GOD of Daniel would deliuer him from the iawes of the Lions, whie did he not perswade himselfe, that the same God was hable also to saue his kingdome to him, [Page] agaynst the endeuours of all enemies or rebelles, but that through feare thereof he would yeelde against his conscience to giue sentence of cruel death agaynst an innocent. Surely, if he had had Daniels fayth, he woulde rather haue hasarded his kingdome, then so to haue tempted God in the vniust punishment of an innocent and hurtlesse man. But the respect of worldlye Glorie oftentymes drowneth the fayth of Princes. Yet the prouidence of God so worketh by him, that the miracle that he woulde shewe in the deliueraunce of his seruant, might be euident & without all exception or quarreling. For Darius calleth for a great stone, to be layde at the mouth of the Denne, and causeth the same to be sealed with his owne ring, and with the signets of his princes, which were the accusers of Daniel: that there might not be so much as a suspition of any sinister working, by feeding the lions with meate or otherwise. When the king had this done, his conscience could not be quiet, for that he had hasarded the life of so godly a man, but went home with sorrow and heauinesse, forbearing his meate and sleepe, & shunning all occasion of myrth and pleasantnesse.

But betimes in the morning at the breake of the day the king arose,

Vers. 19. 20

&c.

The speede that Darius made so earely in the morning, declareth the care that he had for the life of Daniell, and could not stay his affection, but with lamentable wordes calleth vnto him. And Daniel, [Page] although his faithfull seruice shewed to the prince, was very vnthankefully rewarded: yet with mildnesse of spirite he aunswereth. And neyther vpbraydeth the king with his vniust sentence, nor inueigheth with one worde agaynst his accusers and causers of all his daunger, but sayth, My God hath sent his Angel and stopped the Lions mouthes. He sayth not, I am aliue, or I am not deade, but that he may not seeme vnthankefull to the authour of his deliuerance, My God, sayth he, hath sent his Angel, &c. To the confusion of his enemies giuing the glory of his deliuery to God alone, that they might thereby knowe, that they had not stryued agaynst him alone, but agaynst the eternall and euerliuing God. The king reioysed, Daniel was taken out of the denne,Psal. 90. c. 14. and the * cause of his deliuerance is declared: That he did put his trust in God.

And as for those men which had accused Daniel,

Vers. 24.

the king commaunded, &c.

The king being now by this miracle Encreased in the knowledge of Gods almightie 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,

Vers. 25. 26.

nations and tongues that, &c.

The Good king could not satisfie himselfe, but [Page] 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 [...]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.Act. 5. e. 29. Act. 4. d. 19. 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,Psal. 33. b. 7. 8 Psal. 9. b. 9. 10 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.Act. 12. b. 11. 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.

A BLowe vp a trumpet in Sion, and showte in my holy hill,Sopho. 1. c. 14. Amos. 5. c. 18. 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.

[Page] 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 B 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,Ioel. 3. c. 15. 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:Apoc. 6. a. 17. 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,C 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 [Page] Sion, proclame a fast, cal an assembly, sanctifie ye cōgregatiō.

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 wi [...]e, and oyle, and will satisfie you therewith, and will not giue you ouer any more to be a reproch among the heathen.

D 20 And I will remoue farre of from you the northen (armie) and I will driue him into a lan̄de 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 [Page] 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,

Vers. 1.

and showte in my holy 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, 4. Reg. 18. c. 13 vnder Sinnacherib. For although that good king to ye vttermost of his power had restored [Page] 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.I [...]. re. 4. d. 18. 3. Reg. 8. e. 46. Deut. 4. d. 26. * 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,Iere. 25. a. 4. 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,Eccle. 5. b. 8. if you will escape it. By The day of the Lorde, he meaneth the time [Page] appointed to Plague them for their vnthankfulnesse and contempt of Gods worde, and the calling of his Prophetes.

A darke and glomie daye,

Vers. 2.

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,Iere. 4. d. 13. 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.Vers. 3. 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,Vers. 4. 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 [Page] field. Your men of warre, Capiteynes and Souldiours,Vers. 5. 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.Vers. 9. 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 ye plaine fielde, where no resistance is.Vers. 10. Finally, their rage & fiercenesse shalbe 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 yt 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.Vers. 11. For God it is that worketh it, and by his voice calleth the Assirians, & they do nothing but execute his commaundement, in punishing [Page] 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,

Vers. 12.

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,Ezec. 33. c. 12. 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,Esay. 45. d. 22 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, [Page] 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 heard the threatnings of God read in the booke of his law:4. Reg. 22. b. 11 2. Par. 34. d. 19) Then are they acceptable vnto God, and he doth not prohibite them. For to that ende he willeth them here, To fast, To lament, To weepe, thereby to shewe the inwarde and repentant sorowe of their heartes. That they may in this maner repent, he declareth by the nature and properties of GOD, that there is assured hope of mercie in God.Esay. 30. d. 18. For, sayth he, God is Gracious, and of nature more prone to pleasure then to punishe. He is Mercifull, Psal. 102. c. 13. as a father mooued with compassion euen vpon the deserued miseries of his children.2. Esd. 9. d. 17 He is of Long suffering, and loth to be drawne to wrath and punishmēt. He is of exceeding Bountie and goodnesse, Rom. 10. c. 12. 1. Cor. 1. a. 5. & as a plentifull springing fountaine desireth still to poure out vpon vs the riches of his benefites and gracious gifts.Iere. 26. d. 13. Lastly, He will repent him of the euill, that is, he will alter his decree, and reuoke his sentence of displeasure. For [Page] all the sentences of punishment that god pronounceth vpon his people are euer ioyned with condition of repentance, which if they shew, he may and doth without note of Mutabilitie or inconstancie chaunge his purpose. And therefore it is sayde here: He will returne, and leaue behinde him a blessing of meate offering, &c. Whereby he meaneth, that where they were before oppressed with suche scarcitie, that they had not beastes wherwith to do sacrifice to God, nowe he woulde blesse them with Plentie, &c.

Blowe vp a trumpet in Sion,

Vers. 15. &c.

proclaime a fast, call an assemblie, sanctifie, &c.

As before the Prophet exhorted them to priuate repentance and sorrow of hart: so now he willeth them to declare the same by publique and open decree,Ionas. 3 c. 7. that in a cōmon daunger all generally might declare their repentant hartes and call vnto God. In this he sheweth what the duetie of Rulers and Gouernours is,Iudith. 6. c. 20 Hester. 4. d. 16 when there are great tokens of the wrath of God to hang ouer their Countries and common weales. The maner of this publique repentance is here at large set forth, and a prayer deuised to the same purpose. Vnto this must all sortes of men be assembled, olde men, children, babes, yea, the newe maried man and his bryde out of the chamber of his pleasure. But especially Priestes and the ministers of the Lorde must shewe themselues readie in this and by earnest prayer and weeping be as Mediatours betweene [Page] God and his people.

And the Lord will be ielous ouer his land,

Vers. 18.

and will spare his people, &c.

The Prophet nowe comforteth the people, and doth assure them, what benefite they shall haue by their Repentance, if they turne vnto God. As the husbande cannot abyde to see his wyfe cruelly vsed of any other, so will the Lorde be ielous ouer the lande of the Iewes his chosen people.Vers. 19. Where they were pinched with Famine and hunger through spoyle of the lande and barrennesse, he will nowe sende them, Corne, Wine, Oyle, and plentie of all things necessarie for their sustenance.Vers. 20. &c. He will remoue from them the power and armie of the Assyrians, that came Northward against them, and will so scatter them and put them to flight by his* Angell from heauen,4. Reg. 19. g. 33 Esay. 37, g. 36. that they shall runne Eastward and Westwarde, not knowing which waye best to saue themselues,Tob. 1. d. 21. 2. Par. 32, d. 17 yea the prowde and * blasphemous speeche of the Capitaine Sinnacherib wherin he extolled his power against the lyuing God of heauen, shal ascend as a stench or lothsome sauour to prouoke his displeasure against them. Therfore Be glad sayth the Prophet, Reioyce, Feare not, the Lorde will worke great things for you. The beastes of the fielde shall prosper, the ground shall be fruitfull, the barnes shall be filled, the Vine presses shall runne ouer. The Lorde will sende you seasonable weathering, the first rayne in the spring to make the Corne growe, and the latter raine towarde [Page] the haruest to fill the eare: yea, he shall doe all things for you so fauourably, that you shal perceiue him to be as it were present and dwelling in the middle of you.

And it shall come to passe after this,

Vers. 28.

I will poure out my spirite vpon all. &c.

Vpon the occasion of the declaring of this comfortable and bountifull promise of the fauour of God towarde his people after their repentance: Ioel breaketh out to speake of the spirituall kingdome of Christ,Iere. 24. c. 7 Ezec. 11. d. 19. 20. & of the *benefits that men should haue, and the state of lyfe that shoulde be vnder him. This is the ordinarie maner of all the Prophets to mixe the mention of Christ with their other doctrine of things pertayning to their present state. Hereby signifying, that all the benefites and blessings, eyther worldly or spirituall, that God giueth to his people, are promised and perfourmed onely in respect of the Sauiour of the worlde, and that promised seede Christ Iesu that was to come.

The Prophet therefore in this place putting the people of God in minde of the spirituall blessings of Messias, first beginneth with the sending of the holy ghost, which of all other was the greatest, and in deede the summe of all the residue.Colos. 2. a. 2. 3 Io. 3 a. 5. Io. 6. g. 63. Io. 16. b. 13. Rom. 8. e. 26. 2. Pet. 1. d. 21. 1. Cor. 12. a. 10 For albeit the whole riches, and * treasures of Gods graces and goodnesse are giuen out by Christ Iesu: yet can we not enioy the same * but by the Holy ghost. The worke and effect of whome is * to open vnto men the will of God, eyther by * prophecie and [Page] foretelling of things to come, by word, by visions, by dreames, or by interpretation and opening of the* misteries of religiō out of the holy scriptures,Io. 14. d. 26. Act 16. c. 14. Ezec. 36. f. 27 Gal. 5. d. 22. and by * inclyning the harts and willes of the faithful to the obseruation of the lawe and commaundementes of God. This is it that God speaketh of in Ieremie. Iere. 31. f. 33. cap. 31. I will plant my lawe in the inward partes of them, and write it in their hartes, and from thenceforth shall no man teache his neighbour or hys brother, saying, know you the Lorde, but they shall all knowe me from the lovvest to the highest, &c.

And I will shewe wonders in heauen and in earth,

Vers. 30. 31.

bloud and fyre and pillers, &c.

Least, that after the comming of Christ into the worlde, the faythfull should perswade themselues, that all trouble were paste, and that they shoulde liue in rest and quietnesse (as the Phariseys and other Iewes did:) the Prophet Ioel here declareth what a troublous and daungerous State there shoulde bee towarde the ende of the worlde, and what wonderful * signes and straunge sights God woulde worke in all the elementes before the last comming of Christ to iudgement.Act. 2. c. 19. It maye seeme that Christ himselfe had respect to this place when he prophecied of the same matter Math. Math. 24. c. 29 Luc. 21. e. 25. 24. and Luc. 21. This the Prophete doth not onely to forewarne the fiathfull people of God, and to shake from them securitie: but also to strike a feare in the heartes of the enimies of Gods people, and of his Gospell, that they doe not contemne him, who will [Page] send so terrible signes 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:

Vers. 32.

for. &c.

The whole summe of our* saluation consisteth in *calling vpon the name of the Lord,Rom. 10. e. 13. Eccl. 2. b. 12. Act. 2. c. 21. Psal. 33. d. 22. Iere. 17. a. 7. Iudas. 1. d. 21. 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.

[Page]

Micheas. 6.

A 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,Exod. 14. Num. 22. 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 B 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 [Page] deceytfull weightes? 12 For the rich men thereof are full of crueltie, and th [...] inhabitants thereof haue spoken lies, and haue deceytfull tongues in their mouthes.

13 Therefore I will take in hande to punishe thée, and to C 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.

Vers. 1. 2.

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 [Page] doe to please God rightly. 3 Thirdly he sharpely rebuketh their obstinacie in contem [...]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,Esa. 41. a. 1. 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, Irre. 6. e. 18. 19 Esay. 1. a. 2. 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 ye 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 [...]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 [Page] to escape iust iudgement and condemnation.Gen. 1. a. &c. Gen. 2. a. &c. For, because the *whole 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 cōmon 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?

Vers. 3. &c.

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, Deut. 5. d. 29. Esay 65. a. 2. Rom. 10. d. 21. Esay. 30. d. 18. therby *shewing that he would be readie to receiue them to Mercie if they would turne vnto him and repente.

Then he lamentably vpbraideth them with the vnthankefull receiuing of his great benefites that he had done for them. Whereby hee, as it were in iudgement cleareth him selfe, that he neuer hurted them, neuer wrought trouble & griefe vnto them whereby they might pretende cause to reuolt from him, but alway hath shewed him selfe their gracicious, mercifull, and bountifull Lord, euer readye to assiste and helpe them, and miraculously with [Page] mightie hande to deliuer them. As for example out of Aegipt from the sterne Tirannie of Pharao and his people.Exo. 10. 11. 14 In the wildernesse from manye dangers by the meanes of Moyses, Aaron & Marie, their sister indued with the spirite of prophecie. From the wicked deuises of Balach, Nu. 22. 23. 24 at which time he turned the Cursing, that was sought agaynst them into a notable blessing. By this wee also haue to take heede that wee doe not contemne the worde of God and reiect the memorie of his exceeding benefits, that he hath of late yeares done for vs, least it be grieuously laide against vs as the like is here vnto the Iewes.

Wherewith shall I come before the Lord,

Vers. 6. 7. 8.

and bowe my selfe to the hye God, &c.

As the Prophet before made, as it were, God him selfe to accuse the Iewes: euen so here doth he bring in the people of ye Iewes cōsulting & asking by what meanes, by what sacrifices, by what satisfactions they may please God and appease his wrath and displeasure. Here is to be noted, that as the faithfull when they perceiue God to be displeased, resort to his holy worde, and out of that learne what to doe to please God: so other that are vnfaithfull, when he hath beaten into their mindes some sense of his wrath, as he had here done to the Iewes, they cannot ascende to any higher consideration then the wisedome of the flesh and of the worlde.Esay. 1. a. &c. Esay. 58. a. &c. And therefore giue themselues to worke reconsiliation by externall things, as sacrifices, outward [Page] kneelings, fastings, and tormentings of the bodie, iudging that God also maketh great account of those outwarde thinges, which they themselues greatly esteeme, and wherein they iudge principall holinesse to consist.Iohn. 4. d. 24. But God being a spirite, sheweth himselfe to delight in that holinesse only that is in spirite and in truth. And therefore in the 8. verse the Prophete aunswering their question sayeth, God hath shewed thee, O man what is good, and what the Lorde requireth of thee. &c. Whereby he taketh from them their pretence of ignoraunce, or rather reproueth their obstinate impudēcie, wherby they moue such questions. As though God had not by his seruant Moises, Deut. 4. &c. Esay. 1. &c. Esay. 58. &c. and by his Prophetes declared oftentimes vnto them what true worship he looketh for at their handes, and wherewith his anger will be appeased, that is with repentaunce and the true fruites therof. Such as are the doing of iustice, when not onely the Magistrate dealeth vprightly in iudgement, but also euerye priuate man according to his office and calling: The loue of mercie and pitie, consisting in all the workes of Charitie: The humblenesse of our hartes submitting our selues to the will and pleasure of God declared in his worde. For To walke with God, is to walke before him according to the appointment of his holy will and worde.

The Lordes voyce cryeth vnto the Citie and the man that shalbe saued,

Vers. 16.

&c.

In this part of the chapter the Prophete chargeth [Page] them with their sinnes wherewith they had displeased God. The Lordes voyce, is the preaching and teaching of his worde. You haue heard sayth the Prophete,Esay. 5. a. 4. what *dueties God requireth of you, neyther can you in this pretende ignorance. For the Lord doth his part diligently when he sendeth his Prophets to you that be of this Citie, and to all other likewise that be in your case, and by them crieth to you that you should repent, and doe those fruites of repentaunce. And therefore the faythfull and good man that hath care of his saluation doth consider it, and feare the name of thee, O Lorde. But you, O stiffe necked Ievves, shewe your selues to contemne his voyce, and to neglect his calling. Therefore, seeing you will not heare that voyce calling you to saluation, hearken to this voyce that assureth you of your punishment, rodde, and destruction. Then layeth he before them their grieuous faultes and offences, that is, Riches, vniustly gotten, False measures, False waightes and balances, Crueltie, Lying, Falsehoode and deceyte, as well in their occupying and bargayning, as in all other dealing, and for these thinges, sayth he, the Lorde will take in hande to punish them.

Therefore I will take in hande to punishe thee,

Vers. 13. &c.

and to make thee desolate, &c.

This is vttered in the person of God, I wyll therefore punish thee, sayth the Lorde, and take all those my good gifts frō thee which hath made thee so prowde and obstinate, & not ouely so, but bicause [Page] thou wilt not repent and turn from thy sinnes, (O thou wicked Citie,) I will vtterly destroy thee and make thee desolate,1 The first plague is famine, and that in a strange maner, that they should haue to eate, and yet there meate not prosper with them,

The seconde plague,2 that by inward mischiefe among themselues, that is, by discorde, discention, or other like meanes by giuing credite to the false Prophetes that were among them, they shoulde worke their owne ouerthrowe.3 The thirde is, that all meanes of help, succour, and refuge should be taken from them, and that those whome they would seeke to saue, the Lorde would deliuer to the sworde.4 The fourth is, that their goodes, and the fruites of the grounde shoulde be spoyled and taken from them, and that they shoulde enioy no part of their labours therein.5 The last is, that they should be vtterly wasted, caried away captiue, and be a scorne and reproch to all people.

The. 21. Sunday after Trinitie. at Morning prayer.

Habacuc. 2.

I Will stande vpon my watch, and set me vpon the A tower, and will looke, and sée what he will say vnto me, and what I shall answere to him that rebuketh me. 2 And the Lorde answered me, and sayde, Write the vision, and make it plaine vpon tables, that hée may runne that readeth it. 3 For the vision is yet for an appoynted time, but at the last it shall speaks, and not lye: [Page] though it tarie, waite: for it shall surely come, and shall not stay.Rom. 1. b. 17. Heb. 10. g. 38. Galat. 3. b. 11. 4 Beholde, he that lifteth vp himselfe, his minde is not vpright in him: but the iust shall liue by his fayth.

5 Yea in déede the prowde man (is as) he that transgresseth by wine, therefore shall he not endure, because he hath enlarged his desire as the hell, and is as death, and cannot be satisfied, but gathereth vnto him all nations, and heapeth vnto him all people. 6 Shal not all these take vp a parable agaynst him? and a taunting prouerbe agaynst him, and say, Wo to him that increaseth that which is not his? howe long? and he that ladeth himselfe with thicke clay?

7 Shall they not rise vp sodenly that shall bite thée? and awake that shall stirre thée, and thou shalt be their pray?

8 Because thou hast spoyled many nations, all the remnant of the people shall spoyle thée, because of mens bloud, and for the wrong (done) in the lande, in the Citie, and vnto all that dwell therein. 9 Wo to him that coueteth an euil couetousnesse to his house, that he may set his nest on hie, to escape from the power of euill. 10 Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned agaynst thine owne soule.

11 For the stone shall crie out of the wall, and the beame out of the tymber shall answere it.

12 Wo vnto him that buyldeth a towne with bloud,Nah. 3. a. 1. Ezech. 24. b. 9 and erecteth a citie by iniquitie. 13 Beholde is it not of the Lord of hostes that the people shall labour in the verye fire? the people shall euen wearie themselues for verie vanitie.

14 For the earth shall be filled with the knowledge of the glorie of the Lorde, as the waters couer the sea.

15 Wo vnto him that giueth his neighbour drinke, thou ioynest thy rage, and makest (him) drunken also, that thou mayst sée their priuities. 16 Thou art filled with shame for glorie, drinke thou also and be made naked: the cuppe of the Lordes right hande shall be turned vnto thée, and shamefull [Page] spuing shall be for thy glorie. 17 For the crueltie of Libanus shall couer thée: so shall the spoyle of the beastes which he made afrayde, because of mens bloud, and for the wrong done in the lande, in the citie, and vnto all that dwell therein.

18 What profiteth the Image? for the maker thereof hath made it an Image and a teacher of lies, though he that made it trust therein when he maketh dumbe Idols.

19 Wo vnto him that sayth to the wood, Awake: and to the dumbe stone, Rise vp, it shall teach (thee:) beholde it is layde ouer with golde and siluer, and there is no breath in it.

20 But the Lorde is in his holy temple:Psal. 10. a. 4 let all the earth kéepe silence before him.

The Exposition vpon the. 2. Chapter of Habacuc.

I will stande vpon my watch,

Vers. 1.

and set me vpon the tower and will looke and. &c.

THe Prophet Habacuc in the first Chapiter had comforted the Iewes, Haba. 1. a. &c. liuing both in great oppression vnder the wicked king Manasses: and also being sore afflicted by the power of the Chaldees. But some of the people of God considering the great and *long prosperitie of the wicked enemies of God beganne to *stagger in their faith,Psal. 72. a. 2. Iere. 12. a. 1. Iob. 21. a. 7. and halfe to mistrust the prouidence of God, as though he did neglect his people. And for that cause quarelled with the Prophet, and desired some resolution of their doubtfull mindes herein. [Page] Therefore in the beginning of this Chapiter he sayeth He will stande vpon his watch tower, and see what God vvill say vnto him, and what answere he may make to them, that did in such manner rebuke him and quarrell with him. By The watchtower hee vnderstandeth a more deepe and earnest consideration and meditation of the misteries of Gods prouidence, wherein his minde was lifted vp aboue the capacitie of mans common reason, and was stayed vp by the declaration of Gods holy wil reuealed in his worde. The Prophet being in this VVatchtower, sayth, The Lorde answered him, that is, that God by his holye spirite reuealed to him, that he should VVrite a vision, and that so playnely, and in so great letters, that a man running by in haste might reade it. In that the Prophet so easily obtaineth answere of God, wee also are taught that when with earnest Meditation and Prayer, we seeke to vnderstande the will of God, and what is best for vs to doe: He will not faile by his grace to lighten our mindes to the vnderstanding therof. If thou seeke vnderstanding (saith Salomon) as siluer,Prou. 2. a. 4. and search it out as great treasure, thou shalt vnderstande the feare of the Lord, and finde out the knowledge of God. The summe of this vision is, that those prowde Chaldies, which did so afflict his people, and glorie in their owne strength, notwithstanding that they did seeme for the time to prosper and to be a scourge to other, yet, in short space by Gods iust iudgement for their wickednesse should be brought to cōfusion, and made a laughing stock [Page] to the worlde. This answere God willeth the Prophete to Set vp in writing, that all his people might see it and reade it to their assured comforte. When the Prophet addeth The vision is yet for an appointed time, Vers. 3. but at the last it shall speake and not lye, and though it taried yet it shoulde assuredly come and not stay. &c. He meaneth that the contentes of the vision should not forthwith be fulfilled, but after a certaine space, and therefore willeth them paciently to abide the time, for that vndoubtedlye in the ende it shoulde come to passe. And so in deed was it fulfilled about. 70. yeares after the destruction of Hierusalem, and leading of the people captiue into Babilon. At which time Cyrus tooke and spoyled Babilon, and transferred the Empire to the Persians.

Beholde he that lifteth vp himselfe,

Vers. 4.

his minde is not vpright in him, But, &c.

He, sayth the Prophet, that lifteth vp his minde vpon confidence & trust of his owne deuises, helpe, and strength, and thereby thinketh that he shall be safe agaynst all mutabilitie of fortune or other daunger that maye come: shall neuer haue sure quietnesse & tranquilitie of minde, but euer be tossed to & fro with newe deuises.Iere. 42. b. 15. Psal. 32. b. 10. Psal. 55. b. 11. For God will *frustrate the counsayles of such persons. But the good iust man which with an assured fayth* stayeth himselfe vpon the worde and promises of God, in all daungers both worldely and spirituall: shall not fayle of tranquilitie and quietnesse of minde. For [Page] he hath the vnfallible truth & the almightie power of God whereon he resteth. Wherfore by this verse the Prophete willeth the people,Psal. 59. b. 12. Esa. 20. b. 5. 6 to * lay aside all confidence of worldely helpe, and to rest onelye in Gods truth and his promises. This sentence is not onely to be applyed to worldly afflictions and cares, but also, and especially to the tormentes of conscience agaynst sinne, and Satan, and all our spirituall enemies,Galat. 3. b. 11. and so doth Saint Paule vse, Galat. 3.

Yea in deede the prowde man is as he that transgresseth by wine,

Vers. 5.

therfore shall, &c.

Here the Prophete beginneth to declare what shall come to the Empire of Babilon & of the Chaldees, together with the causes wherwith God was mooued thereto. The prowde man, sayth he, that is, the prowde and ambitious Babilonian, is like to a drunken man, that hath passed all measure in drinking of wine. As in the Drunkarde the vapours of the wine ascendinge to the heade so trouble the braine, and taketh away the right vse of sense and reason, that without shame or measure he runneth headlong to all filthinesse, and the more he hath powred in, the more still he desireth to drink: Euen so the prowde and * ambicious spirite of the Babilonian doth so trouble his minde with vaine imaginations,Iudith. 1. c. 7 and carieth him awaye with furious lust and desire of larger dominion, That without all shame or measure he attempteth anye thing that may serue his pleasure. And the more he hath gotten [Page] vnder his dominion by violence and crueltie, the more still he lusteth. Therefore sayth God, by the Prophete, He shall not endure, he shall come to a fowle ende. For euen as hell mouth, the graue or the sepulchre, and Death itselfe are vnsatiable, and drawe vnto them yong, and olde, and of all sortes and states: euen so the outragious lust of the Babilonian, not contented with the great Empire of Assiria, seeketh by might, violence, and oppression, by heapes as it were, to pull vnder his subiection all Nations and Countries of the earth. By this that is here spoken of the Babilonians, 4. Re. 14. c. 10 Sopho. 3. c. 11. Eccle. 10. b. 7. we must learne what * mischiefe commeth of pride, and ambition, and how displeasant it is to God.

Shall not all these take vp a parable against him,

Vers. 6. 7. 8.

and a taunting prouerbe, &c.

The first plague that God threatneth to the Empire of Babilon (for vnder the personne of one Man he meaneth the whole kingdome) and sayth, that al those nations that it before had afflicted and grieued, when they sawe the ouerthrowe thereof, should triumph at it, and take vp taunting sayings and Prouerbes against it. And in reproch of it say, Wo be to this greedy kingdome, yt with vnsatiable rauine hast before time increased thy Dominion, with that which by no right belonged to thee, and loaded thy selfe with riches, being none other thing in themselfe then Dirt and Clay of the Earth.Vers. 7. How long shall such wicked violence continue? Shall not Cyrus with the Persians, and Medians, sodainly [Page] come vpon them, when they least thinke of it, and bite them with lyke sorowe as they haue grieued other,Vers. 8. and in the ende vtterly spoyle them? Yea, because they with exceeding crueltie and bloudshed haue wasted other Nations and Countreys, and done great iniurie vnto Lande, Citie, and inhabitantes: the remnant of the same Countreys shall nowe in like maner spoyle them with their Country, Citie and People. Thus God vseth to reward the crueltie of Tyrannes with like crueltie, as they haue vsed towarde other.

Wo, to him that coueteth an euill couetousnesse to his house,

Vers. 9. 10.

that he may, &c.

Nowe the prophete speaketh against the couetousnesse and extortion of the Babilonians, Wo be to thee O Babilon, sayth he, and to all them which in like wicked and couetous maner studie to enrich their children, and set vp their houses and families aloft, thinking by their great treasure, power, and wealth,Vers. 10. to set them out of all daunger of euill: Yea such persons as by extortion robbe other poore and honest people, to enrich their familie, to make them noble persons & gentlemen, to builde gay houses, to purchase landes, to procure sumptuous pleasures, doe pull shame and perpetuall reproch vpon their houses and sinne grieuously agaynst theyr soules.Vers. 11. These men thinke that they are so highe, and of so great authoritie, that no man dare blame them, But God wil so worke it, that if no man wil, the verie stones of the houses that they haue builded [Page] by Extortion, shall crie against them, and say, VVo vnto him that buildeth a towne with bloud and crueltie, Vers. 12. And the Beames out of the tymber shall answere, And to them also that erect a citie in iniquitie. This God will cause euen the vnsensible creatures to crie out curse & wo against them. And so all their laboures that they haue taken, god wil make vaine, as if they were consumed with fire. And the worke of God shall so euidently appere to the comfort of his people in the punishment & destruction of the Babilonians, Vers. 14. that his glory shal be spred ouer all the earth, as the waters ouerwhelme the roome of the Sea.

Wo bee to him that giueth his neighbour drinke,

Vers. 15.

thou ioynest thy heate, and, &c.

The next vice that the Prophete doth reproue, is Drunkennesse and quaffing, wherevnto the Babilonians were muche giuen, and specially vnder their king Balthasar, as appeareth. Dan. Dan. 5. a. 2. 5. When the Prophete sayth, VVoe to him that giueth his Neyghbour drinke, he doth not blame them, that offer drinke in honest maner to their ghestes, or to relieue the poore.

But as he expoundeth himselfe, such persons as in the Heate of their drunkennesse prouoke other to quaffing and immoderate drinking, vntill they haue made them more like beastes then men, discouering themselues filthily, and therein take they great delight and pleasure. Wherefore God threatneth them punishment for that wickednesse, [Page] and sayth that they Shall be filled with shame in stede of Glorie, For when the Prophet sayth Thou art, &c. by the present time (as the Prophets often do) he signifieth what shall so assuredlye come vnto them as if it were now already fulfilled. Then the Prophet with bitter scorne addeth, Drinke thou also, and be made naked &c. As if he hadsayde, seyng it is such a pleasure and delight to thee, to beholde the filthy nakednesse of other, whome thou haste made drunke, thou also, will thou nill thou, shalte drinke, and haue thy filthinesse, thy shame and reproche discouered and layde open to all men. For the lorde by his right hande and mightye power hath prepared a VVofull Cup of affliction for thee,Vers. 17. which when it shall be poured vppon thy heade Shamefull spuing, that is, the bewraying of thyne owne ignominie, reproche, and shame, shall ouerwhelme and distayne all thy glorye wherein thou hast reioiced. Thus bitterly God reproued in them that foule vice of drunkennesse. And he addeth moreouer the principall cause of their vtter destruction to be the exceeding crueltie, murder, and spoyle, that they had vsed towarde the country of Iury and his people dwelling therin. For that is it that he meaneth by the Crueltie of Lybanus. By Lybanus, which is a parte of the lande of Chanaan, he vnderstandeth the whole countrie.

What profiteth the Image,

Vers. 18. &c.

for the maker therof hath made it an Image. &c.

God, that his people being in captiuitie among [Page] the Heathen, and seing their prosperitie might not attribute the same to their false Gods, in this place by his Prophet reproueth the Idolatry of the Babilonians, and sheweth that they are not * hable to helpe them,3. Reg. 18. e. 26 28. 29. or in any respect to doe them good. For they are but stockes and stones * and haue theyr shape and figure of the workeman,Psal. 114. a. 4. that maketh them: Who as an vnreasonable Creature and as it were bewitched of his senses * worshippeth it as God,Esa. 46. a. 6. 7 and putteth his trust in the woorke of his owne handes. They are set as Teachers of lyes, For they breede opinion that they are the Image of God, which can be expressed by no Image, being a spiritual substance. They mooue many vaine false & wicked cogitations of God, in the minds of men, and leade them into errour. They corrupt and ouerthrowe the true worshippe of God, and cause it to be transferred to creatures. And what greater Lye can there be then this, to induce men to * attribute diuine power to that,Esay. 44. c. 17 which hath not so much as any thing like to a mortall man, more then the dead figure and proportion.

This place let them consider which before time haue taught the people of God that Images are laye mens bookes. In deede bookes and teachers they may well be called, but as the Prophet here sayth, to teach them Lyes, and errors touching God and his worshippe. Therefore the People that haue bene so lamentably missledde, may well say, woe, woe, vnto them that haue brought vs to so palpaand grosse errour as to forget the eternall, true, [Page] and liuing God,Esay. 44. d. 24 * who made vs, who preserued, and by his sonne redeemed vs, and knéele downe to dumbe stockes, and stones, and in our greatest neede and distresse to call to them for helpe, and to put our chiefe trust, and confidence in them.

§

§

❧ Imprinted at London by Henrie Denham for Rafe Newbery dwelling in Fletestreete a little aboue the Conduite.

Anno. 1573.

[Page]

Information about this book

Title statement

A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.

Cooper, Thomas, 1517?-1594.

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1573

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Text Creation Partnership,

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2006-02 (EEBO-TCP Phase 1).

ID [DLPS]

A19271

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STC 5684

ID [STC]

ESTC S108660

ID [EEBO-CITATION]

99844317

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99844317

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9118

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(EEBO-TCP ; phase 1, no. A19271)

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— A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne., Cooper, Thomas, 1517?-1594..

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[6], 181, 201-324, 337-392 leaves

By H[enrie] D[enham] for Rafe Newbery dwelling in Fleetestreete,. Imprinted at London :: [1573]. (Colophon reads: Imprinted at London by Henrie Denham for Rafe Newbery dwelling in Fletestreete a little aboue the Conduite. Anno. 1573.) (Reproduction of the original in Harvard University. Library.)

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