The exposition vpon the first Chapter of Esay.

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.

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 3] 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.

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.

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 4] 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.

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 5] 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.

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 6] 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 exposition vpon the seconde Chapter of Esay.

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 8] 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.

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.

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.

In this fift verse the Prophete by emulation of the Gentiles, prouoketh the Iewes vnder the [Page 9] 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.

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 10] 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.

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 exposition vpon the fift Chapter of Esay.

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 y^e 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 13] 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 14] when he sayth,

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 exposition vpon the. 24. Chapter of Esay.

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 16] 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.

[Page 17] 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.

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

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.

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 18] 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.

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 exposition vpon the .xxv. Chapter of Esay.

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 19] [...] [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.

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 22] 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.

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.

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.

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▪

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:

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.

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 exposition vpon the .26. Chapter of Esay.

AFter that the Prophete in the former Chapter hath recyted the benefites that c [...]me to them that ac­knowledge▪ Christ the true Messias [Page 23] 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.

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.

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 24] 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 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.

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.

[Page 25] 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.

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.

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.

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 26] prouidence to their great benefite and com­moditie, that their fayth may be increased, & their spirite styrred vp to call vpon thee.

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.

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 exposition vpon the .30. Chapter of Esay.

The exposition vpon the .32. Chapter of Esay.

IN this Capter Esaias lite­rally speaketh of the happie state and gouernment of the kingdome of Iurie and Hierusalem, that should be vnder [Page 33] 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.

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

[...] 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 34] 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 exposition vpon the .xxxvij. Chapter of Esay.

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 37] 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.

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.

[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.

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 38] 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.

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.

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.

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 39] yeare in which the warre shoulde be ended, and they deliuered, by their ordinarie and quiet labour and trauaile of the ground.

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 exposition vpon the .38. Chapter of Esay.

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 y^e 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.

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.

[Page 41] 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.

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.

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.

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.

[Page 42] 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.

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 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.

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.

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 43] 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 exposition vpon the. xlj. Chapter of Esay.

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.

This is his fyrst reason against the heathenish worshippers of Idols. By y^e iust man he meaneth y^e 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 45] 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.

[Page 46] 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.

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 47] 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.

The Prophete in the person of God turneth his speech again to the gods of y^e 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 48] would not know the truth.

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 Exposition vpon the. xliij. Chapter of Esay.

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 50] 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:

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 y^t they shall not miscarie by any of them.

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.

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.

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.

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.

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 y^e 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 52] 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.

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 exposition vpon the. 44. Chapter of Esay.

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 y^e Idols of Babilō, [...] Vers. 6. Esay. 41. a. 4. Apoc. 1. b. 8 3 Reg. 15. b. 12 Dan. 14. a. 4. [...] [Page 55] 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.

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.

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 56] 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 Exposition vpon the xlvj. of Esay.

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.

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 58] 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.

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.

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 59] 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 Exposition vpon the. lj. Chapter of Esay.

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 y^e 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 61] 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.

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.

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.

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 62] 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.

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.

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 Exposition vpon the. liij. Chapter of Esay.

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 64] 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.

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.

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 65] 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

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.

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.

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.

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.

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.

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 Exposition vpon the. lv. Chapter of Esay.

[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 68] 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.

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 y^e 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.

[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.

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.

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 69] because of the comfortable and sweete Doctrine of the Gospell that he published.

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.

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.

By this notable similitude is painted out y^e 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 y^e Children of God, Iustice before God and the world, and Assu­rance [Page 70] 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.

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 Exposition vpon the. 56. Chapter of Esay.

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.

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.

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 72] 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.

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 73] 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 Exposition vpon the .lvij. Chapter of Esay.

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.

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 75] 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.

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 76] 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.

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.

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 77] 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 Exposition vpon the .lviij. Chapter of Esay.

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?

After God hath discouered the hypocrisie of his people, he now sheweth what y^e right Fast is, that he delighteth in? and what the true meanes is to [Page 79] 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.

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.

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.

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 80] 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 Exposition vpon the lix. of Esay.

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.

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 82] 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.

By these words that folow, it may well be gathe­red what he ment by y^e 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.

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.

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.

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.

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.

[Page 84] 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.

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 Exposition vpon the. 64. Chapter of Esay.

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 y^e 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 Exposition vpon the first Chapter of Genesis.

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 88] 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.

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.

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.

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, 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 89] 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

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.

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.

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 90] 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.

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 91] and Adulterers God will iudge.

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 Exposition vpon the .ij. Chapter of Genesis.

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.

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 y^e Hebr. Sus­tayning all things by the worde of his power.

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.

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.

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.

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 94] 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.

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.

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 95] 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.

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.

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 Exposition vpon the .iij. Chapter of Genesis.

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.

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 98] 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.

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.

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.

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.

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.

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 100] 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.

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.

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.

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.

[Page 101] 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.

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.

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.

The Exposition vpon the sixt Chapter of Genesis.

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 103] 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.

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.

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

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 104] 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.

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.

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.

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 Exposition vpon the ix. Chapter of Genesis.

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

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 107] 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.

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.

[...], [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.

By these wordes it is not to be, vnderstanded, that Noah [...] [Page 108] of God although he were aged, he beg [...]n [...] to be take himselfe againe to the Manuring of [...] earth and made a Vineyarde▪ &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.

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.

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.

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 Exposition vpon the .xij. Chapter of Genesis.

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 111] 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.

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 112] 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 [...].

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.

Here, first, we haue to note that euen Godly men comming among the Wicked, or into place of [Page 114] 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.

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

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 Exposition vpon the xix. Chapter of Genesis.

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 y^e 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.

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.

* 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 118] 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.

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.

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.

Here appeareth the bountifull goodnesse of God [Page 119] 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.

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.

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 y^e 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.

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 120] 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.

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.

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 Exposition vpon the .xxij. Chapter of Genesis.

MOses in this Chapter setteth forth a singuler and rare History, and in deede woonderfull, whether you consider God commaunding y^e 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.

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.

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 123] 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.

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.

God of his singuler prouidence, by such meanes [Page 124] 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.

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 y^e 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 125] 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.

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 Exposition vpon the .xxvij. Chapter of Genesis.

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 128] 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.

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.

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.

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.

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 129] 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.

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.

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 Exposition vpon the .xxxiiij Chapter of Genesis.

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.

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.

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 132] 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.

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.

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.

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 133] that prouoked the Wrath of God agaynst them.

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.

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 Exposition vpon the .xxxix. Chapter of Genesis.

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 135] of their owne Enuie and Malice towards him, but God vsed their Malice for the instrument of his glorie.

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.

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.

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 y^e 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 136] 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.

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.

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 Exposition vpon the .42. Chapter of Esay.

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 y^e 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.

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.

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 y^e 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.

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 [...].

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.

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

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 140] [...] of God then the [...]

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.

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

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 Exposition vpon the xliij. Chapter of Genesis.

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 143] 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.

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.

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.

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 144] 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.

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.

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.

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.

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 145] 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 Exposition vpon the thirde Chapter of Exodus.

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.

[Page 147] 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.

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 y^e .4. of Ruth, the putting off of the Shoe is a token of Resigning or giuing ouer his Right to an other.

This is that notable Sentence which Christ v­seth in theMath. 22. d. 32 .22. of Math. to proue the Resurrection, [Page 148] and that the Soule liueth after it is Depart [...]d from the body, and therewith stopped the mouthes of the Saduces.

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.

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.

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.

If God had promised Moyses an infinite num­ber of mightie Armyes to worke this exployte, it [Page 149] 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 y^e 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.

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.

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 150] 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.

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.

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 Exposition vpon the .v. Chapter of Exodus.

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.

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 153] 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.

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

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 157] 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 y^e 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 158] 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.

The Exposition vpon the .xij. Chapter of Exodus.

THe Historie of the oppression of the children of Israell in Aegypt, and their maruelous deliuerance from y^e 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 y^e 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 162] 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 163] 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.

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.

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.

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.

This number of yeares is not to be accompted [Page 164] 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.

The Exposition vpon the. 14. Chapter of Exodus.

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 166] 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.

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.

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 167] 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.

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.

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 168] 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 Exposition vpon the .xvj. Chapter of Numbers.

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 y^t 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 171] 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 172] 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 y^e 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.

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.

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 173] 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 Exposition vpon the .xxij. Chapter of Numb.

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 176] 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?

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.

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.

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 177] 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.

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 y^e 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, y^t 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.

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 178] 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 Exposition vpon the .xxiij. Chapter of Numbers.

[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 y^e 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.

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 180] 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.

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.

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.

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.

[Page 181] 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.

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.

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.

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 exposition vpon the .xxv. Chapter of Numeri.

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 202] 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.

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.

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 203] 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.

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 Exposition vpon the fourth Chapter of Deuteronomie.

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.

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.

He straightly chargeth them to beware vpon [Page 207] 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.

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.

[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.

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 208] 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.

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.

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 exposition vpon the .v. Chapter of Deuteronomie.

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.

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 211] 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.

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.

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 exposition vpon the .vj. Chapter of Deuteronomie.

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 214] 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.

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?

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 215] 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.

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 216] 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 Exposition vpon the seuenth Chapter of Deuteronomie.

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 218] 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.

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 219] 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.

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 220] 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

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.

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 exposition vpon the .viij. Chapter of Deuteronomie.

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 222] 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.

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 223] 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.

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 224] is abused, or will not preuaile, his Iustice and seueritie must needes take place.

The Exposition vpon the .ix. Chapter of Deuteronomie.

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 226] 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 227] 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.

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 228] 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 229] 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 Exposition vpon the .xij. Chapter of Deuteronomie.

[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.

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.

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 233] 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.

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.

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.

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 234] 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.

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 Exposition vpon the .xiij. Chapter of Deuteronomie.

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 237] 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.

The same that was before spoken of false Prophets & teachers only, is here applied euen to euery one of y^e 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 238] 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 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 239] 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.

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.

The Exposition vpon the .xvj. Chapter of Deuteronomie.

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 241] 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.

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 242] 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.

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 243] 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.

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.

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.

The exposition vpon the .xviij. Chapter of Genesis.

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 246] 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.

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.

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 247] 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.

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 248] 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.

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.

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 249] 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.

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

[Page 250] 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.