A brief exposition of such Chapters of the old testament as usually are red in the Church at common prayer on the Sundays, set forth for the better help and instruction of the unlearned. By Thomas Cooper Bishop of Lincoln. Whatsoever things are written before time they are written for our learning that we through patience and comfort of the Scriptures might have hope. Rom. 15. ¶ Imprinted at London by H. D. for Rafe● Newberry dwelling in Fleetstreet. An Epistle to the Reader. I Am not of that opinion (good christian Reader) that I think the scriptures of God, as touching the substance of doctrine contained in them, be of such difficulty to the learned and skilful in the tongues, that they may not, with the assistance of God's grace and mean diligence, easily atttaine to the understanding of them. But for somuch as God worketh now by ordinary means, and not by miraculous inspiration, as he did in the Apostles time, it can not be denied but that to the unlearned reader or hearer that wanteth the help of knowledge and understanding, they may bring some difficulty, as well for the matter in sundry particular places, as generally for the phrase and manner of penninge far differing from other writers. Wherefore I thought it would not be unprofitable to the Church of Christ, nor unpleasant to the Godly, if, for the help and furtherance of such unlearned people, I did set forth some brief and plain exposition of the Chapters of the old testament, which usually are read in the Church on the appointed days of common prayer. Beside the motion of some godly people, and other causes, wherewith I have been induced hereunto, one principal is this, that the adversaries of the Gospel, when they are by us blamed for keeping the people of God in ignorance of the Scriptures; and having their common prayer in a strange tongue, have nothing more ready, than this answer, that the common people do not only hear the Psalms and other parts of the Scripture even now that they be in English with as little fruit and small edifying, as they did before, but also with some peril of conceiving erroneous and false opinions by hearing those things which they do not understand. This answer, as it is untrue in a great part, (for that we see many now, which conceive good instruction and sweet comforts by hearing the Scriptures red, where none did before,) so I cannot deny, but in some it is to true, But surely in such people as either upon 〈◊〉 opinion mislike the service and state of religion, or else as men given over to the cares of the world and lusts of the flesh have no sense of God or godliness. Otherwise there is no man so simple but that by learning the Scriptures, although he understand not the whole matter, nor every clause thereof, yet he shall light upon some parts whereby he may gather both good instruction of his faith, and profitable lessons for the amendment of his life. Yea, and the very Godless wordling that is furthest from all true sense of Religion and holiness, shall hear those terrible threatenings of God's justice, that when God shall touch him by sickness or other affliction, be he never so desperate, shall make his conscience to quake. But that the more good might be wrought in men's hearts, and the less evil conceived in erroneous opinions, I thought some such travail as this is might be a very good means, and especially where they lack the presence of some learned and discrete man to teach them. In this doing albeit my conscience did bear me witness of a good meaning, and did put me in hope to do some good thereby: yet, to confess the truth, I both was and yet am somewhat abashed to give my travels abroad unto the world. I know how dainty these days are, and have felt by experience how wayward and uncharitable many be in scanning of other men's doings, very ready to shake every fillable and letter, and without any just cause at all to object heinous and blasphemous crimes. If I please not such people (gentle Reader) thou mayst not greatly marvel, For in deed neither do I seek it, neither think myself able to do it. I writ not to them, I writ to the good and modest Christian that delighteth in reading and hearing of the word of God, and lacketh those ordinary helps, whereby he may the sooner attain to the understanding of it. And, this my purpose considered, I trust, shall be sufficient to move the godly learned of the Church to interpret my doings to the best, and to take this my small travail in good part, although they find not in it a number of things, which are of necessity to be looked for in such works, as are laid forth for learned men to travail in They shall not find here, either eloquence in penning, or great show and variety of learning, or curious trial and conference of expositions and translations, or large discourses of difficult matters in controversy. These things the wise and learned know are fit for mother kind of writing, then for this. They shall find here a brief and easy exposition of the text, whereby the unlearned reader may not only the sooner attain to the true sense and meaning of the holyghost, the author of the Scriptures, but also learn some godly instructions out of the same. If I had written to the learned, I would have endeavoured to my power in some other points to have satisfied their expectation: but in this I have tempered myself wholly to the understanding of the most simple. My meaning was before I had published any part, to have written of so many of the Chapters as are red on the days of common prayer, and also of the Psalms. But forsomuch as my health and some other necessary businesses will not suffer me to do it with so much speed as my desire was, I thought it not good in the mean time to stay from them that need the help hereof, so much as I have presently done. The residue as God shall give me strength and leisure, I mind in convenient time to finish, and so I leave thee to the direction of God's holy spirit, and these my doings to the charitable judgement of the godly. Vale Faults escaped. Fol. 32. b. for chapter, read Chapter. 33. a. for the same and distinctly, read, plainly and distinctly. 64. a. for continuance, read countenance. 79. a. for felicie, read felicity. 82. b. for Waruell though, read no Waruell though. 101. for where, read were. 111. a. for If, read it. 113. a. for peregrinage, read pilgrimage. 119. a. for ta observe, read to observe. 124. b. for mercy God, read mercy of God. 127. a. for Isaac old, read Isaac waxed old. 139. b. for be the life, read by the life. 143 b. for then the undertaking, read then by the undertaking. 147. a. for interpret, read Interpreters. 175. b. for fellows, read followers. 239. a. for, that Woises here uttereth that is, read, that Woises uttereth is, and leave out that. 241. b. for but oblation, read but an oblation. 242. b. for had not gathered, read had now gathered. 261. a. And made to them his low, leave it out. 279. a. for of his flock, read of his stock. 293. b. had ruled, leave out had. 296. b. for to be thought that, read to be thought but that. for in his flock, read in his stock. 320. b. for moisting, read moisture. 321. b. for this their beauty, read this the beauty. 322. a. for by this benefit, read by his benefit. 337. b. for the chil, read the children. 354. a. for benefices, read benefits. 355. b. for endue, read endure. 350. a. in the .11. side of Ddd. for continuance, read countenance. 380. b. for riches his benefits, read riches of his benefits. 382. b. for other jews did, read other jews did think. IN the Copy that the Printer used, sundry applications of the text were stricken out, because I thought them somewhat troublous to the unlearned reader, and because the quotations in the margin that were made for the confirmation of such applications, were not so plainly stricken out, they printed the same quotations, and thereby it cometh to pass, that sundry of them in the margin are not fitly to the places which they are set against, as these especially that follow. Fol. 2. b. Deut. 3. b. 15. Psal. 77. d. 41. Fol. 4. a. Esay. 66. a. 3. Psal. 51. d. 17. Psal. 39 b. 9 Fol. 13. b. lo. 10. a. 3. 2. Tim. 2. c. 19 2. Pet. 2. b. 9 Fol. 14. a. 1. Tim. 4. a. 1. Fol. 17. a. jacob. 4. e. 9 Psal. 74. b. 8. Fol. 18. a. 1. Reg. 20. e. 30. Fol. 24. b. Eccle. 7. b. 14. Fol. 25. a. Exod. 5. e. 21. Rom. 7. b. 13. Fol. 57 a. jacob. 4. c. 10. Fol. 104. b. Dan. 14. a. 8. 10. Fol. 206. a. 1. Cor. 7. d. 19 Gal. 6. d. 15. Fol. 207. a Io. 4. d. 24. 2. Cor. 3. d. 17. Phil. 3. a. 3. Esay. 43. b. 7. Fol. 215. b. Psal. 108 d. 29. Psal. 110. a. 1. Luc. 1. g. 68 Ephe. 1. a. 3. Fol. 232. a. Ephe. 4. a. 4. The first Sunday in Aduent at Morning prayer. Esay. 1. THe vision of Esay the son of Amos, which he saw upon juda and Jerusalem, in the days of Vzia and joathan, Ahaz and Ezekia, kings of juda. 2 Hear, Deut. 31. a. 1 O heavens, and harken O earth: for the Lord hath spoken, I have nourished and brought up children, and they have done unfaithfully against me. 3 The Ox hath known his owner, and the Ass his masters crib: (but) Israel hath not known, my people hath given no heed. 4. Ah sinfullnation, a people laden with iniquity, a seed of the wicked, corrupt children: they have forsaken the Lord, they have provoked the holy one of Israel unto anger, they are go backward. 5 Why should you be strike any more? (for) you are ever falling away: every head is diseased, and every ha●● heavy. 6. From the sole of the foot unto the head there is nothing sound in it: (but) wounds, blaynes, and pu●ifiyng sore: they have not been sained, neither wrapped up, neither mollified with the ointment. 7 Your land is wasted, your Cities are burned up, strangers devour your land before your face, Esay. ●. b. 5 and it is made desolate, as it were the destruction of enemies (in the time of war.) 8 And the daughter of Zion shall be left as a cottage in a vinyeard, like a lodge in a garden of Encumbers, like a besieged City. Gone, 19 c. 24 9 Except the Lord of hosts had left us a small remnant, we should have been as Sodoma, and like unto Gomorra. 10 Hear the word of the Lord you Lords of Sodoma, and harken unto the law of our God thou people of Gomorra. 11 Why offer you so many sacrifices unto me will the lord say? Psal. 50. c. 23 I am full of the burned offerings of weathers, Mich. 6. b. 7 and of the fatness of fed beasts, jer. 6. e. 20 I have no pleasure in the blood of bullocks, Amos. 5. c. 22 lambs, & goats. 12 When you come to appear before me treading in my courts, who hath required this at your hands? 13 Offer me no more oblations, for it is but lost labour: incense is an abominable thing unto me, I may not away with your new Moons, your sabbaths, and solemn meetings, your solemn assemblies are wicked. 14 I hate your new Moons and appointed feasts even from my very heart, they make me weary, I cannot abide them. 1. Pet. 3. d. 12 15 When you hold out your hands, I will turn mine eyes from you: and though you make many prayers; yet I will hear nothing at all, Esay. 59 a. 3. Agge. 2. c. 14 seeing your hands are full of blood. 16 Wash you, make you clean, put away your evil thoughts out of my sight: cease from doing of evil. 17 Learn to do well, Mich. 6. b. 8 apply yourselves to equity, deliver the oppressed, help the fatherless to his right, let the widows complaint come before you. 18 And then go to, Psal. 4. a. 5 saith the Lord, let us talk together: though your sins be as read as scarlet, they shall be as white as snow: and though they were like purple, they shall be as white as wool. 19 If you be willing and obedient you shall eat the good of the land. 20 But if you be obstinate and rebellions, you shall be devoured with the sword: Psal. 73. d. 17 for the mouth of the Lord hath spoken (it.) 21 How happeneth it then that the faithful City which was full of equity, is become (unfaithful) as a whore? Righteousness dwelled in it, but now murderers. 22 Thy silver is turned to dross, and thy wine mixed with water. 23 Thy princes are wicked and companions of thieves: they love gifts altogether, and gape for rewards: Psal. 50. c. 18 Esay 5. e. 23. As for the fatherless they help him not to his right, neither will they let the widows causes come before them. 24 Therefore says the Lord God of hosts, the mighty one of Israel: Ah, I must ease me of mine enemies, and avenge me of mine adversaries. 25 And I shall lay my hand upon thee, and purely purge away thy dross, and take away all thy tin. 26 And set thy judges again as they were sometime, and thy senators as they were from the beginning: and then thou shalt be called the righteous City, the faithful City. 27 Zion shall be redeemed with equity, and her converts with righteousness. 28 But the transgressors, and the ungodly, and such as forsake the Lord, shall altogether be utterly destroyed. Esa. 65. a. 3 29 For you shall be confounded for the trees which you have desired: and you shall be ashamed of the gardens that you have choose. 30 For you shall be as a tree whose leaves are fallen away, and as a garden that hath no moistness. 31 And the very strong one (of your Idols) shall be as tow, Math. 3. c. 12 and the maker of it as a spark (of fire) and they shall both burn together, and no man quench them. The exposition upon the first Chapter of Esay. The vision of isaiah the son of Amos, Vers. 1. which he see upon juda. etc. THe first verse containeth the title, which briefly noteth what the thing is, by whom it was uttered, against what place and people, and in what time. It is a vision, that is, a prophesy or revelation declared by almighty God: and therefore not to be esteemed as any ma●s devise, and uttered by Esaias the son of Amos descending of the royal line of the kings of juda. Who prophesied in the reigns of Ozias, joathan, Achas, and Ezechias, as it may be thought by the space of fourscore years. And uttered this prophecy against the nation of jury, and Jerusalem the chief and royal city thereof: that is to say, against that Nation that God had choose of all other for his peculiar people, and had maintained and preserved it with great benefits, and yet now was fallen from his true worship, unto Idolatry, sin, and wickedness. And therefore saith he. Hear O heavens, and harken O earth: Vers. 2. 3. 4. Deut. 32. a. 1 for the Lord hath spoken. etc. That he may the more earnestly move that dull and hard hearted people, he beginneth with a tragical exclamation and calleth heaven & earth to witness against them, as if he had said. Forsomuch as the unthankfulness and wicked stubbornness of this people is such, as they will give no ear to the word of God, earnestly calling them to repentance, I turn my speech to you (O heavens) and speak to thee (O earth.) Though heaven be 〈◊〉 of, yet ●●ely it will hear, though the earth be hard and stony, yet it will relent and be moved: but this people will not bend, this Nation will by no means be reclaimed. Deut. 32. b. 15 * Yea they are more dull and unsensible in the understanding of God's will, and of his great goodness toward them, than the 〈…〉 beasts are. For what Ox doth not from 〈◊〉 himself to his master, that keepeth him? What Ass doth not acknowledge and love those that feed him? But my people (saith the Lord) whom I have cherished, Esay. 5. a. 4. whom I have * fostered as my * children, Gal. 4. a. 6. with all care and tenderness, do not only with unthankful minds forget my benefits, but with stony and stubborn hearts refuse to hear my calling, Deut. 14. a. 1 and in all manner of wickedness bend themselves against me, and strive to provoke my wrath and indignation against them. Why should you be strike any more? for you are ever falling away: Vers. 5. etc. From the beginning of the fift verse to the tenth, Vers. 5. 6. 7. 8. 9 he doth greatly amplify their wayward stubbornness, declaring that as they could not be won to repentance, nor moved to turn to their gracious Lord by consideration of his exceeding great benefits toward them: so neither could they be reclaimed, nor any thing at all moved with the grievous plagues and punishments, which to that only purpose (as a merciful father) he had brought upon them, but rather by the same his plagues, they increased in stubbornness, & waxed every day worse than other. And therefore saith he, To what end should I plague or scourge you with adversity any further? Vers. 5. seeing your obstinacy is such, as you will increase in wickedness, and still heap sin upon sin, and offence upon offence. The Realm of jury may well be resembled to a man's body: the head and heart whereof is the City Jerusalem, and the King and Princes with the residue of the inhabitants thereof: and the other cities and towns as the inferior members. All which I have grievously touched with my severe justice and sharp punishments, so that from the * crown of the head, to the sole of the foot, Vers. 6. Deut. 28. d. 35 from the highest City, to the lowest Village, from the noblest person, to the basest subject, there is none but he hath felt the bitter smart thereof, and that in such sort as no Physician is able to cure, or heal their festured sores, that is, nor King, nor Counsaylour, nor Prince, nor Priest, nor Prophet, can help the misery of this kingdom, and restore it to the prestinate state and integrity again. Vers. 7. Their land lieth waste, their Cities are burned with fire, strangers possess their Country, their possessions are spoiled, Vers. 8. their royal City Jerusalem is left desolate, as a lodge in a vineyard, or a Cottage in a Cucumber garden, that hath no house near unto it, their people are slain, their glory decayed, their strength consumed, Vers. 9 yea, if the Lord of his great mercy had not * left them some comfort, through the promised seed of Messiah, Rom. 9 f. 29 Gen. 19 c. 24 their desolation had been even as the destruction of Sodom and Gomorrha, and yet I say, all this notwithstanding are their hearts nothing moved to repent or to turn to the Lord for mercy. Hear the word of the Lord you Lords of Sodoma, Vers. 10. and harken. etc. And for that they did flatter themselves in the Verse 10. 11. 12. 13. 14. 15 mids of this great wickedness with a vain opinion of hypocritical justice, and superstitious worshipping of God, as though by such means they should win his favour toward them: The Lord plainly showeth that he doth loath and abhor their sacrifices, and offerings, their festival days, and their solemn meetings, yea though they were commanded by his own law, Luc. 16. d. 15 so long as they were void of * inward holiness of heart and mind, Deut. 6. a. 5 and distayned with sin and wickedness both before God and the world. Esa. 29. d. 13 In which place the more to move them, Psal. 77 d. 41 almighty God seemeth to labour with diversity of words to let them understand how little account he maketh of such external worshipping, being destitute of true holiness, & right worshipping in spirit & in truth. Why offer you (saith he) so many sacrifices. etc. I am full of them, I have no pleasure in them, Who required them at your hands, Offer no more, It is but lost labour, Esay. 66. a. 3 It is * abominable unto 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 hear your prayers, I will turn mine eyes from you. By all which words, God showeth how little he regardeth hypocrisy, where true holiness wanteth. Then from the sixteenth verse, Vers. 16. 17 18. 19 20. to the xxj he showeth what is the right way to win his favour. Make you clean, (saith he) put away your wicked thoughts and devices, Cease from doing evil, Learn to do good, Apply yourselves to equity, Deliver the oppressed, Help the fatherless, Hear the widows complaint. For these are the true fruits of right repentance. And then, If your sins were as read as scarlet, in token that you had deserved blood and confusion, they shall be as white as snow, in testimony that by God's mercy you be cleared from them. This if you will do, the Lord will look favourably on you and prospero you, but if you continued obstinate and rebellious, as hitherto you have done, the sword of God's wrath shall utterly devour you, (for his own mouth hath spoken it) and therefore think not that it is man's word only. How happeneth it then that the faithful City which was full of equity. Vers. 21. etc. From the xxj to the end of the Chapter Esay prophesieth, that god having destroyed the naughty, and rebellious people, will restore and reform the kingdom of Israel by Christ jesus the true Messiah, & by him give them true justice and integrity. And that he may the more aggravate their present fault in so wicked revolting from God, the Prophet, in the person of God himself, by admiration wooondreth, how it cometh to pass, that that City, which before time hath been joined to almighty God as a faithful, pure, & chaste spouse, hath now forsaken him, as a light strumpette, and given over herself to all corruption and naughtiness. In so much that there is neither in Prince nor people any integrity or upright dealing, but altogether corruption, unfaithfulness, counterfeiting, forgery, dissimulation, falsehood, deceit, oppression and bribery: and that is it, that he means, when he saith, Vers. 22. Their silver is turned to dross, and their wine is mixed with water. Meaning thereby, that their sincerity and integrity in all manner of dealing, is turned to falsehood and forgery. And therefore, Vers. 24. Deut. 28. g. 63 Prou. 1. c. 26 with sorrow and groaning, he protesteth, that he will ease his stomach, * and be revenged of this his froward and stubborn people, which, for that cause he calleth now his enemies. And yet lest such as have some fear of GOD should have their consciences to much shaken with this terrible threatening, Vers. 25. 26 27. Esay. 30. d. 18 Psal. 2. c. 13 Esa. 57 d. 16 he doth * comfortably qualify the grievousness thereof, signifying that he will not clean destroy his Church, but with the fire of affliction will purge the dross and corruption from it: that they which fear God, and have the grace of repentance, by this means, being put in mind of their duty, and separated from the wicked and obstinate, may serve him more truly and sincerely in all manner of Godliness. Vers. 28. 29. 30. 31. And notwithstanding, he plainly sayeth, that the wicked transgressors, that have forsaken God, and cleaned to superstition and Idolatry (for that he means by their trees and gardens which they had choose) shall not escape the scourge, but he destroyed and brought to confusion together with their Idols. Under trees and in groves or gardens, they were wont to sacrifice to their Idols. Out of this Chapter are these lessons to be taken. 1 First, that we do not trust and glory in the bore names of Christian men, the Church of Christ, the people of God, the children of God, for these names are burdens unto us and notes of unthankfulness (as the like were to the jews) if we serve not God sincerely according to our profession, and therefore cannot turn away the displeasure of God from us, which he justly conceiveth for our sins. 2 Secondly, that we be not negligent and contemptous in hearing the word of God, and preaching of his holy will, calling us to repentance, jest he call heaven and earth, and his unsensible creatures to witness against our obstinacy, as he did against the jews. 3 thirdly, that we be not unmindful of the great benefits of God from time to time bestowed upon us, but that with thankful hearts and obedient minds, we acknowledge and confess the same, lest we be justly in the sight of god esteemed more dull and thankless, than the brute beasts are to their masters and keepers. 4 Fourthly, when God shall for our sinfulness, fatherly chastise us with any scourge of adversity, whether it be with war, sedition, trouble, sickness, poverty, vexation of mind, or any other affliction, public or private, of purpose by that loving correction to bring us home to him again by repentance, that we do not stubbornly stand against him, as the jews did, but with humble and repentant hearts submit ourselves and fly to him for mercy through Christ jesus our Saviour. 5 Fifstly, that we flatter not ourselves and think to win God's favour by external and superstitious worshipping of God, being inwardly destitute of true faith toward God, and unfeigned love or upright dealing towards our brethren. For God doth here notably declare how he loatheth, and abhorreth such manner of hypocrisy. 6 Sixtly, when want of repentance, and the multitude and greatness of our sins shall provoke the justice of god, to lay his heavy hand upon us by raising up of cruel tyrants, or bringing in of foreign enemies by his just judgement, to spoil our country or people, that we conceive this comfort of his great mercy, that he will not utterly and for ever destroy his Church, and the number of them that fear him, but by this means will purge them from their own corruption, and from the infection of the wicked one's, that they may more sincerely serve him in spirit and in truth. The first Sunday in Aduent at Evening prayer. Esay. 2. THe self same word that Esay the son of Amos saw upon juda and Jerusalem. 2 And (this) shall come to pass in the latter dates, The hill of the lords house shall be prepared in the height of the mountains, and shall be higher than the hills, and all nations shall press unto him. 3 And a multitude of people shall go, * speaking (thus one to another) Come, Psal. 94. a. 1 Heb. 3. a. 13 Esa. 54. c. 13 Psal. 128. a. 6 Luc. 24. g. 47 Rom. 15. d. 19 john. 5. c. 27 john. 16. a. 8 Psal. 118. 165 let us ascend to the hill of the Lord, to the house of the God of jacob, and * he will instruct us of his ways, and we will walk in his paths: for * out of Zion shall come a law, and the word of the Lord from Jerusalem. 4 And shall * give sentence among the heathen, and shall * reform the multitude of people: they shall break their swords also into mattocks, and their spears to make scythes: And one people shall not lift up a weapon against another, neither shall they learn to fight from thenceforth. 5 Come you O house of jacob, and let us walk in the light of the Lord 6 For thou hast forsaken thy people the house of jacob, because they be replenished (with evils) from the east, and with sorcerers like the Philistines, and in strange children they think themselves to have enough. 7 Their land is full of silver and gold, neither is there any end of their treasure: their land is also full of horses, and no end is there of the●● charrettes. 8 Their land also is full of vain Gods, Hier. 10. c. 14 Psal. 115. a, 4 Psal. 135. d. 15 and before the work of their own hands they have bowed themselves, yea even before the thing that their own fingers have made. 9 There knéeleth the man, there falls the man down (before them:) therefore forgive them not. 10 Get thee into the rock, and hide thee in the ground for fear of the Lord, and for the glory of his Majesty. 11 The high looks of man shall be brought low, jacob. 4. d. 6 Psal. 131. a. 1 and the haughtiness of men shall be bowed down: and the Lord alone shall be exalted in that day. 12 For the day of the Lord of hosts (shall be) upon all the proud, lofty, and upon all that is exalted, and he shall be brought low. 13 And upon all high and stout Cedar trees of Libanus, and upon all the oaks of Basan. 14 And upon all the high mountains, and upon all the high hills. 15 And upon every high tower, and upon every fenced brickwall. 16 And upon all the ships of Tharsis, and upon all pictures of pleasure. 17 And the pride of man shall be brought down, and the loftiness of men shall be made low, and the Lord alone shall be exalted in that day. 18 As for the Idols he shall utterly abholishe. 19 And they shall creep into holes of stone, and into caves of the earth for fear of the Lord, and for the glory of his majesty, when he ariseth to destroy (the wicked one's of) the earth. 20 In the self same day shall man cast away his Gods of silver, & his Gods of gold into the holes of Moles and backs, which he nevertheless had made to himself to honour them. Luke. 23. d. 29 21 And they shall creep into the cliffs of the rocks, and into the tops of the hard stones for fear of the Lord, and for the glory of his majesty, when he ariseth to destroy (the wicked one's of) the earth. Math. 10. c. 18 22 Cease therefore from man in whose nosthrilles there is breath: for wherein is he to be accounted of. The exposition upon the second Chapter of Esay. The self same word that Esay the son of Amos see upon juda. Vers. 1. etc. IN the first verse is contained the same matter that was in the first of the Chapter before. In the three next verses Esay prophesieth Vers. 2. 3. 4. etc. of the kingdom of Christ, the advancement of his Church, and the conversion of the Gentiles, that should be in the latter days, that is, when the ceremonial law, and the figures and sacrifices appointed by Moses should have an end in the truth of the very Messiah Christ jesus the saviour of the world. The Temple of Jerusalem was builded by Solomon upon mount Zion, and was the only choose place, where God would be specially worshipped and served: so that in sundry places of the Psalms, 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 said, that The Lord had choose * Zion for his habitation because of the Ark of his presence there in the temple reserved. For this cause in the scriptures Zion and Jerusalem are taken for the type and figure of the true Church of God under Christ. Heb. 12. f. 22 As saint Paul to the Hebrues. You are come to the mount Zion and to the City of the living God, the celestial Jerusalem, and to an innumerable company of angels, and unto the congregation of the first born. That is to say, to the blessed Church of Christ. Wherefore in this place by the Hill of the lords house, that is, mount Zion, is meant the Church of Christ, the congregation of the faithful, which at the coming of Christ should be advanced above all the kingdoms of the earth, and enlarged with great glory, by the conversion of the Gentiles from their Idolatry, to the faith of Christ, throughout the whole world. The glory and advancement of the Church which is here so highly spoken of, must not be thought to consist, in the honour, power, and riches of the world, (wherein the Church is always contemptible) but in the heavenvly doctrine, strong faith, true worshipping of God, charity, patience, constancy, and all Godly gifts of grace, which marvelously shined in the Godly fathers, and first professors of christian Religion, that followed after Christ in all Nations and Countries of the earth. For as Christ's kingdom is spiritual: so is the glory of the same spiritual and not worldly. When the Prophet saith, Come let us ascend to the hill of the Lord, he, to the reproof of the jews, doth note the readiness and willingness of the Gentiles (in whose person this is spoken) not only to embrace the faith of Christ themselves: but also cheerfully to encourage other to the same. Which may appear in this, that by the preaching of the Apostles within thirty years, (as Eusebius saith) all the Nations of the earth were won to the faith of Christ, and the receiving of his Gospel. And he will instruct us in his ways. Hereby is to be noted, that the chief care and study of the true church of Christ, aught to be in the instructing of his people, what his ways are, and not to lead them into men's fantasies, or into their own devices. Out of Zion shall come a law, and the word of the Lord etc. The law of grace and truth, that is, the Gospel of christ jesus * began first in Jerusalem. 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 down the holyghost upon his Apostles. From * thence he sent his messengers and preachers of his Gospel into all parts of the world, Mark. 16. c. 15 Math. 28. d. 19 to reform the people and bring them by repentance from Idolatry and wickedness to the true worshipping of God, and virtuous conversation of life, that is, to make them subjects to the kingdom of Christ. They shall break their swords into mattocks, Vers. 4. and their spears. etc. As the Gospel is a doctrine of reconciliation and peace making between God and us, through Christ jesus our saviour: so doth it pacify and quiet men among themselves also. In so much that they which be the true members of the kingdom of Christ do not use to strive by fight and war for their private quarrels, but live together in unity, love, and concord. Or if any do otherwise, it is a great burden to their consciences, and an evident note of their imperfection. Insomuch as they show themselves not to have that * badge or cognizance, john. 13. d. 35 1. john. 4. c. 13 whereby the servants and subjects of Christ's kingdom are known. And yet doth not this place prohibit Princes and Magistrates to make war for the maintenance of justice and godliness. For they have the sword put into their hands by God, whose ministers they are, for the defence of them which are committed to their charge, the widow, the fatherless, and the poor and innocent oppressed. Come you O house of jacob, Vers. 5. and let us walk in the light of the Lord. In this fift verse the Prophet by emulation of the Gentiles, provoketh the jews under the name of the house of jacob, to embrace the faith of Christ, and walk in the light of his Gospel. As if he had said: Behold strangers whom we esteemed as a foolish people, that always worshipped Idols, and lived in all uncleanness, with how great desire forsake they their Idols and seek after the true God? Are not we ashamed, that we are the last, that are joined to Christ and his Church? To us the law was given, to us the Prophets preached, Christ was born among us, he is our heritage, come, let us embrace him, if we glory to be of the house and posterity of jacob, it should be assured to us that Christ is that promised seed. For jacob prophesied, Gen. 49. b. 10. Hunc fore expectationem Gentium, that he should be the expectation of the Gentiles, & now you see our father jacobs' promise fulfilled, etc. Let us walk therefore in this light of the Lord: for this Saviour is the true light. But as Christ saith in the third of S. john's Gospel, john. 3. c. 19 john. 1. b. 10. This is the condemnation, that the light came into the world, and the world loved darkness, more than light. Wherefore in the four next verses the Prophet Vers. 6. 7. 8. 9 foreseeing the obstinacy of the jews in refusing Christ, and their delightin witches, sorcerers, and soothsayers, more than the superstitious Chaldees and Philistines, and the confidence in their riches, and strength of horses and chariots, and trust in foreign friends, and worshipping of Idols: foreseeing (I say) all these things, and also, that the secret but just judgement of God for the same, had given them over, he says he will not pray to god for them, but leaveth them to his justice, and desireth him not to pardon them their obstinacy and wickedness. Therefore forgive them not, saith he. Get thee into the rock, Vers. 10. etc. and hide thee in the ground for fear of the Lord, etc. The Prophet doth here insult upon the stubborn jews, as if he had said, O you wicked generation, seek refuge, if you can, in the rock, seek corners to hide you in the caves of the earth, and though you do find such places, you shall not scape from the wrath & indignation of God. Yea, if you were shut up and enclosed in a rock, the justice of God would find you out, and plague you for your sins. And not you only, but all the proud of the earth, who in the glory and security of their wealth, set up their faces against the living God. Were they as high as the Ceders of Lybanus, yea, or any mountains in the whole earth, Were they as strong and stiff necked as the Oaks of Basan, Were they of as great force as fenced Castles and Towers, or as gorgeous as the ships of Tharsis, or as high minded and lofty as Lucifer, The mighty Lord of hosts shall put them down, and make them bend, and his glory only shall be advanced in the day of his wrath. As for your Idols, Vers. 18. etc. they shall be destroyed and brought to confusion, and yourselves, that have made them your gods, and put your trust and confidence and your whole delight in them, shall see so little help of your misery by them, that you shallbe ashamed of them, and cast them into holes & cliffs of rocks to hide them, and your own gross folly from the face and majesty of the Lord. Therefore leave of the trust and confidence that you have conceived in yourselves or in any strength of man, and put your trust in the Lord alone. For man's life is brickle and frail, even as the breath passing out of the nostrils. Out of this Chapter are these lessons to be learned. 1. First we have to learn the authority and truth of God's holy word, and his Prophets which so many hundred years before did so evidently tell of the kingdom of Christ, the conversion of the Gentiles, & the rejecting of the jews, which from the beginning had been accounted the choose people of God. 2 Secondly, that the chief study of the church of Christ, aught to be, to instruct the people of God in his ways, and on the other part, that it is their duty, that associate themselves unto the Church, not only to learn his ways, but also to walk in his paths, and to declare their profession in the behaviour of their life. 3 thirdly, that they which be the Citizens of the heavenly Jerusalem, and the true members of the Church of Christ use not by strife, and contention, fight and war to seek one the hurt of the other: but study to live together in unity and concord, charity and brotherly love, as the children of one father and heirs of one kingdom. 4 Fourthly, that we beware lest through our obstinate refusing of the Gospel of Christ we be given over by almighty God, and cast into perpetual induration and utter confusion as the jews were, in whom we see even to this day a dreadful example of God's severe justice. 5 Fiftly, that witchcraft, sorcery, soothsaying, and confidence in worldly strength and riches, are odious to almighty GOD, for that these things do lead men from that trust and confidence that they should have in God alone, and turn the glory of God unto creatures, which is directly against the first commandment. The second Sunday in Aduent at Morning prayer. Esay. 5. Now will I sing my beloved friend, a song of my friend touching his vinyeard. Math. 21. d. 33 My beloved friend hath a vinyeard in a very fruitful plenteous ground. 2 This he hedged, and gathered out the stones from it, and planted it with the choicest vine: In the mids of it builded he a tower, also made a wine press therein: and he looked that it should bring him grapes, and it brought forth wild grapes. 3 Now O Citizen of Jerusalem, and man of juda, judge I pray thee betwixt me and my vinyeard. 4 What more could have been done for it, that I have not done? wherefore then hath it given wild grapes, where I looked to have had grapes of it? 5 Well, now I shall tell you how I will do with my vinyeard: I will take the hedge from it that it may perish, and break down the brickwall thereof that it may be trodden under foot. Esay. 1. b. 7 6 I will lay it waste, it shall neither be digged nor cut, but bear thorns and briars: I will also forbed the clouds that they shall not rain upon it. 7 As for the vineyard of the Lord of hosts, it is the house of Israel: and the man of juda, the plant of his pleasure: Of these he looked for equity, but see there is oppression, for righteousness, and lo it is a crying. 8 Woe unto them that join one house to another, and bring one land so nigh unto another, that there is no more place: Will you be placed alone in the mids of the earth? 9 These things are in the ears of the Lord of hosts: of a truth great and fair houses shall be without any dweller in them. 10 And ten acres of vines shall give but a quarl, and thirty bushels of seed shall give but an Eph●●. 11 Woe be unto them that rise up early to follow ●●kennesse, continuing until night, till they be set on fire with wine. 12 In their feasts are haps and lutes, tabrets and pipes, and wine: but they regard not the work of the Lord, and consider not the operation of his hands. 13 Therefore cometh my folk into captivity, Deut. 4. b. 7 Hier. 5. a. 4. because they have no understanding: Their glory is family's with hunger, and their multitude dried up with thirst. 14 Therefore gapeth hell and openeth hit mouth marvelous wide, that their glory, multitude, and wealth, with such as rejoice in her, may descend into it. 15 Thus hath man a fall and is brought low, Esa. 2. b. 10. 11 and the high look of the proud shall be laid down. 16 But the Lord of hosts shall be exalted in judgement, and God that is holy is sanctified in righteousness. 17 Then shall the sheep eat as they were wont, and the rich men's wastes shall strangers devour. 18 Woe be unto them that draw wickedness with cords of vanity, and sin as it were with a cart rope. 19 Which use to speak on this manner, 2. Pet. 3. a. 4 Hier. 2. c. 8 Hier. 17. c. 15 Let him make speed and hasten his work, that we may see it: let the counsel of the holy one of Israel come and draw nigh, that we may know it. 20 Woe be unto them that call evil good, and good evil, which make darkness light, and light darkness, that make sour sweet, and sweet sower. 21 Woe be unto them that are wise in their own sight, Prou. 3. a. 7 Ro. 12. d. 16 and think themselves to have understanding. 22 Woe be unto them that are strong to sup out wine, and expert men to set up drunkenness. 23 Woe be unto them that give sentence with the ungodly for rewards, but condemn the just cause of the righteous. 24 Therefore like as fire licketh up the straw, and as the flame consumeth the stubble: even so their root shall be as corruption, and their blossom shall vanish away like 〈◊〉 for they have cast away the law of the Lord of hosts, and despised the word of the holy one of Israel. 25 Therefore is the wrath of the lord kindled against his people, and hath stretched forth his hand upon them, yea he hath smitten them: and the hills did tremble, and their car●a●●s did lie torn in the open streets: and in all this the wrath of God hath not ceased, but his hand stretched out still. 26 And he shall give a token to a people of a far country, and shall hiss unto them from the end of the earth: and behold they shall come hastily with speed. 27 There shall not be one faint nor feeble among them, not not a sluggish nor sleepy person: there shall not one of them put of his girdle from his loins, nor lose the latchet of his shoe. 28 His arrows are sharp, and all his bows bend: his horse hoo●es are as flint, & his cart wheels like a whirl wind. 29 His cry is as it were of a Lion, and he roareth like Lion's whelps: they shall roar and hantch up the prey, and no man shall recover it, nor got it from them. 30 In that day he shall be so fierce upon him as the raging of the sea: than one shall behold the land, & lo darkness and sorrow, and the light is darkened in the heavens thereof. The exposition upon the fift Chapter of Esay. Now will I sing my beloved friend a Vers. 1. song of my friend etc. THe parable of the * vine used by the Prophet in this fift Chapter, Hier. 2. e. 21 Math. 21. c. 33 Mark. 12. a. 1 Luke. 20. b. 9 doth, under figurative and borrowed speech, contain in effect the same matter that was uttered in the beginning of the first Chapter, that is, the great goodness of God toward the Nation of the jews, the unthankfulness of the people, and the plague or punishment threatened for the same. And even the same three things have you here to note. The beloved friend that the Prophet speaketh of in the first verse, Vers. 1. 2. 3. 4. 5. 6. 7. is God himself, the vinyeard is the house of Israel, the choose vine the people of jury, the 〈…〉 that it was planted in, the land of promise flowing with milk and body: the the hedge or bound that he set about it, was the providence of God and defence of his good Angels, together with princes magistrates & laws both politic and other by him appointed. The stoning was the casting out of the Idolatrous Chanaanites, and other heathen enemies before them. the tower that he builded, was the name of God, and majesty of his presence among them. The watchmen in the tower, were his prophets which were sent in his name to forewarn his people of all danger imminent to them, either from God or their worldly enemies. The vine press was sincere and true doctrine according to the law of god with the knowledge of his true worship which he gave to them only of all the Nations of the earth. And therefore when God had thus husbanded, fenced, and dressed his vine, he might justly look for sweet grapes out of the which pleasant and acceptable ●uy●e should have been pressed to his delight and glory. The sweet grapes that God looked for, were true faith, and worshipping of the name of God, obedience to his holy commandments, a charitable and loving mind toward their neighbours. In government of the common wealth integrity, and diligent keeping of the laws, punishing of the wicked, defence of the widow, fatherless, poor, & innocent. But contrary to the hope and expectation of this heavenly husband, the unkindly vine brought 〈◊〉 and ●inking wild grapes, that is, infidelity, and mistrust in GOD, superstition, Idolatry, murdering of his prophets and messengers, hatred, grudge, and malice among themselves, oppression, cruelty, bribery, extortion covetousness, drunkenness, banqueting, and all voluptuous and filthy living, yea, and above all, contempt and hatred of God's word. Wherefore god justly threateneth, that he will take away from them the care of his divine providence, and the government of good laws and princes wherewith they were defended, that they may so lie open to the spoil of their enemies. And also that he will not send any more among them his prophets, nor the heavenly dew of his grace and wholesome doctrine, whereby before time they were instructed. Finally, that he will take all his good gifts and benefits from them, wherewith before they were abundantly blessed. In the residue of the Chapter the Prophet upbraideth them with the particular wild grapes with which the lord was displeased, Vers. 8. 9 10. as Covetousness, and Extortion, Drunkenness, and Banqueting, Security and contempt of God's word. etc. As touching Covetousness, Psa. 38. b. 9 10 Math. 19 e. 23 Amos. 5. c. 11 Esay. 1. f. 23 jacob. 1. b. 11 he reprehendeth the greedy heart and mind that thinketh it hath never enough. For otherwise it is not sin to have two houses, or two pieces of ground, so it be not with the oppression or injury of our neighbour. But to have so covetous a mind that he thinketh all to little for himself, and therefore (as Chrisostome saith) would take from the poor, if they could, the very use of the son, and are grieved to see their neighbours use the common elements of the world, that it is, that the Prophet here so sharply rebuketh, and therefore threateneth that God will make their fair gay houses desolate, and their land barren unto them, which they have purchased with so great injury 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 yield one quart of wine, and thirty bushels of seed scant one peck. The second vice is Drunkenness, Vers. 11. 12. 13. 14. Luke. 21. g. 34 Rom. 13. d. 13 Gal. 5. c. 18. * and banqueting, with music and wantonness, which the Prophet threateneth that God will punish with captivity and extreme famine and hunger, in so much that both rich and poor shall die for hunger in great multitudes. For that is it he means when in the .14. verse he saith. Hell gapeth and openeth her mouth wide to receive the number of them that shall die, as it were in a general plague or murreyne. By Glory, he means Rich and Noble: By Multitude, the commons and poorer sort. The seventeenth verse is a * consolation of the poor and godly which were oppressed by the covetous and wicked drunkards, Vers. 17. john .10. a. 3. 2. Tim. 2. c. 19 2. Pet. 2. b. 9 and shall remain after their plague and take the fruition of that wealth that the wicked were constrained to leave as waste. For by the names of sheep, and strangers, he means the Godly that were left after the punishment of the wicked: and had their houses and lands taken from them, into the which they were now restored again. The third sour grape is Obstinacy in sin and manifest derision and contempt of god and his word. That is it that the Prophet means when he saith, Woe be to them that draw wickedness with cords of vanity. Vers. 18. 19 etc. That is, that with vain allurements do lead their minds to increase in wickedness, and add sin to sin, whatsoever persuasion shall be made to the contrary. As by thinking that that is no sin which in deed is sin, or that that is but a small offence and pardonable which is an heinous and grievous offence before God. Which at the length break out of this, 1. Tim. 4. a. 1 judas 5. d. 1. 18 that they * deride and scoff at the threatening of God's justice. And say, O you Prophets and Preachers, you threaten God's plague to come upon us, but in the mean season we enjoy our pleasant life: so that God doth show himself rather to be content with our manner of living then with yours, or if he do not, when his plagues light upon us than tell us of them, but it appeareth they are * long in coming, Eze. 12. g. 27 2. Pet. 3. a. 4. and god is not so ready to punish as you say he is. The residue of the sour grapes are not only the cloaking of vices with the fair names of virtue, Vers. 20. 21. 22. and disgracing of virtues with the foul names of vices: but also pride, selfelyking, and bribery in Magistrates which are plain in the text. Against all which he threateneth his grievous plagues, and saith, Vers. 26. 27. 28. 29. 30. He will destroy great and small, strong and weak among them, that is, both root and branch. And after that, to their utter confusion, he will bring upon them a mighty army of strangers, Nations dwelling far of, which shall be lusty, courageous, and fierce, earnestly bend against them, and well appointed in all manner of weapons, munition, and furniture. Which is meant of that host that Vespasian and Titus brought to the siege and destruction of Jerusalem. The second Sunday in Aduent at Evening prayer. Esay .24. BEhold, the Lord maketh the earth waste and empty, he turneth it upside down, and scattereth abroad the inhabitors thereof. Ose. 4. b. 9 2 And the priest shall be as the people, and the master as the servant, the mistress like the maid, the seller like the bier, he that dareth upon usury, like him that borroweth upon usury, the creditor as the debtor. 3 The land shall be clean wasted and utterly spoiled: for so the Lord hath spoken. 4 The earth is sorry and consumeth away, the world is feeble and perisheth, the proud people of the earth are come to nought. 5 The earth also is become unprofitable under the inhabitors thereof, which have transgressed the laws, changed the ordinannce, broken the everlasting covenant. 6 Therefore hath the curse consumed the earth, and they that devil therein are fallen into trespass: Wherefore the inhabitors of the earth are perished with drought, and few men are left behind. 7 The wine faileth, the vine hath no might, all they that have been merry of heart are come to mourning. 8 The mirth of tabrets is laid down, the noise of such as have made meri●is ceased, the joy at the harp is at an end. 9 They shall drink no more wine with mirth, strong drink shall be bitter to them that drink it. 10 The City of vanity is broken down, every house is shut up, that no man may come in. 11 In the streets is there a crying because of wine, all cheer is vanished away, the mirth of the land is go. 12 In the City is left desolation, and the gate is smitten with destruction. 13 For in the mids of the land, even among the people it shall come to pass as at the shaking of Olives, & as the grapes are when the wine harvest is done. 14 They shall lift up their voice, and make a merry noise: and in magnifying of the Lord shall they cry out of the west. 15 Wherefore praise you the Lord in the valleys, even the name of the Lord God of Israel in the Isles of the sea. 16 From the uttermost part of the earth have we heard praises and mirth, because of the righteous: and I said, I know a thing in secret, woe is me: the transgressors have offended, the transgressors have grievously offended. 17 Fearfulness, the pit, and the snare are upon thee, O thou that dwellest on the earth. 18 It will come to pass, that whosoever escapeth the fearful noise, shall fall into the pit, and he that cometh out of the pit, shall be taken with the snare: for the windows from on high are open, and the foundations of the earth are moved. 19 The earth is utterly broken down, the earth hath a sore ruin, the earth quaketh exceedingly. 20 The earth shall reel to and fro like a drunkard, and shall be removed like a tent, and the iniquity thereof shall be heavy upon it, it shall fall, and not rise up again. 21 And in that day shall the Lord visit the host above that is on high, john. 48. g. 44 and the kings of the world that are upon the earth. 22 And they shall be gathered together as they that be in prison, and they shall be shut up inward, and after many days shall they be visited. Luc. 21. e. 25 23 The moon shall be abashed, and the sun ashamed, when the Lord of hosts shall reign in mount Zion and in Jerusalem with worship, and in the sight of such as shall be of his counsel. The exposition upon the. 24. Chapter of Esay. Behold the Lord maketh the earth waist and empty, Vers. 1. 2. he turneth it. etc. IT is not unknown, that until the coming of our saviour Christ the jews only were the Church and choose people of god, and the Gentiles, that is, all other nations of the earth (of which number we also are) were as strangers from god, given over to Idolatry & wickedness, and had no true sense nor knowledge of God and his right worship. But after that the jews obstinately had * refused Christ and his Gospel preached unto them, Luc. 19 b. 14 john. 9 e. 28 Math. 23. d. 37 and the Apostles were sent to publish the same into the whole world, the jews by Gods just judgement, were rejected 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 received and choose as his Church and people. Of this rejecting of the jews, and of the horrible desolation of their Country and City Jerusalem. For their obstinacy in refusing Christ the true Saviour offered unto them, and of the calling of the Gentiles, doth the Prophet speak in this Chapter. This plague of God's heavy judgement upon the jews, doth the Prophet set forth in form of a waste or desolation made in war. For albeit the jews after their rejecting were in deed by war under Vespasian and Titus, brought to miserable waste and desolation: yet is this place not only to be understanded thereof, but also and specially of their Spiritual calamity being utterly refused to be the people of God, and turned out of all that heavenly riches, glory, bless, and comfort that they had before through the law, promise, and covenant of almighty God made unto them. Which was a far more grievous plague than the spoil of their Country, and subversion of their City. For by that, the glory of God's kingdom among them was razed and defaced. In war, men either are slain or cast out of their Country, the land is made waste from inhabitant, goodly buildings are overthrown. There is no regard of priest or people, master or servant, mistress or maid, rich or poor. etc. all sorts are spoiled and feel the plague thereof. And then needs must the inhabitants lament and mourn, and the whole Country be turned into an horrible and miserable form and shape. As this was the outward waste, so was the Spiritual desolation no less, but rather more grievous. For they were bereft of all that majesty and glory that they had before God, they remained no longer the people of God. Few of them came to the knowledge of salvation. Both priest and people, master and servant, and all other sorts without difference were cast of from God, and the benefit of all his blessings. To conclude, kingdom and priesthood, and all the treasures of heavenly knowledge were taken from them. And that not by the hand of any mortal Prince, but by the mighty power of God. For the Lord (saith he) shall make waste the land, & the Lord hath spoken it. The cause is added in the fift verse, They have transgressed the laws, They have changed the ordinances, They have broken the everlasting covenant. That is to say: They have transgressed the law of the ten commandments prescribing the true worship of God and duty toward their neighbours, they have not kept the ordinances appointed for the government of their common weal and external form of Religion, they have broken the everlasting Covenant and testament, whereby God had bound himself for ever to be the God of Abraham, and of his posterity. For they rejected that happy seed of Abraham, Gen. 18. c. 18. Act. 13. g. 47. Gal. 3. b. 8. Eccle. 44. d. 25 * Christ jesus, in whom promise was wade that all the nations * of the earth should be blessed. This was of all other the most grievous offence. For they that reject Christ and his Gospel, reject from themselves all hope of Salvation. Therefore hath the curse consumed the earth, Vers. 6. and they that devil, etc. This curse is that which God threateneth. Leu. 26. c. 16. Deut. 28. b. 16 * Leu. 26. and * Deut. 28. against them that keep not his law. Cursed shalt thou be in the City, and cursed in the field, cursed shall be the fruit of thy body, and the fruit of thy land etc. The wine faileth, Vers. 7. 8. 9 the vine hath no might, all they that have been merry. etc. By the decay of wine, mirth, solace, and minstrelcie: he signifieth that he will take from them all those his creatures wherein they did delight and take pleasure, jacob. 4. c. 9 Psal. 74. b. 8 and cast them into * lamentation, sorrow, and mourning, and want of all comfort, both before God in conscience, and before the world outwardly. The city of vanity is broken down, Vers. 10. 11. 12. Psal. 9 b. 7 every house is shut up. etc. The destruction of Jerusalem and the sorrowful desolation thereof is described in these three verses. For in the mids of the land, Vers. 13. even among the people it shall come. etc. Because he hath before prophesied of the destruction of the land and kingdom of jury, and of the rejection of that people, lest it might be thought that God should have no face or countenance of a Church in the whole world: he signifieth here both that some re●●●an● of the jews should be saved, as S. Paul writeth, Rom. 11. a. 5 and also that he will raise up a more ample and glorious church of all the other Nations of the earth, which shall give praise and glory to his name. This is it that he means in the .13. verse, when he says, That it shall fall out as in the latter end of harvest, some Olives and some clusters of grapes will be left on the trees, being but a small portion in comparison of the whole. Even so some of the jews should receive Christ and be saved, and those but few in respect of the whole Nation that were rejected. In the Vers. 14. 15 Psal. 114. c. 12 . 14. 15. and 16. verses, by those that shall cry out of the west, and praise the Lord in the valleys, and in the Isles of the sea, and from the uttermost parts of the earth. He means the number of the Gentiles in all places, that professing the Gospel and salvation by Christ, shall give praise and glory to the name of God for the same. I know a thing in secret, Vers. 16. I know a thing in secret, woe is me. etc. Here the Prophet breaketh out to sorrowful lamentation for the rejecting of his people and countrymen from the favour of god through their obstinate transgression, Rom. 9 a. 2 as if he had said, * woe is me for that I do with sorrow and heaviness of heart foresee that at the revealing of the Gospel by Messiah, many other nations embracing the same, few of my Countrymen shall receive the sweet comfort thereof. For they shall heinously and grievously transgress in contemning and refusing Christ the Messiah and Saviour. And therefore God shall by his just wrath refuse and cast of them also from the number of his people. Fearfulness, Vers. 17. the pit, and the snare are upon thee, O thou that dwellest, etc. To this place Esay hath prophesied, as it is noted before, of the rejecting of the jews and calling of the Gentiles, to the knowledge of GOD. Now he telleth what shall become also of the other wicked inhabitors of the earth, and kingdoms of the world which shall continued in wickedness after the gospel published, and the kingdom of Christ spread and enlarged by Christ and his Apostles: and especially toward the latter end of the world. Vers. 23. When the Church and kingdom of Christ, who is the Lord of hosts shall be set up in Zion and Jerusalem, that is, in the Church of God, with so great majesty and heavenly brightness, that it shall far pass the Sun and the Moon: then shall these troubles happen to the wicked of the world. Amos. 5. e. 19 Esay. 15. d. 9 1. Re. 20. e. 30 He that shall escape the fearful noise shall fall into the pit, and he that scapeth the pit shall light into the snare, that is, they shall have no quietness nor rest, but shall run out of one calamity into an other until they perish utterly. For even as in the general deluge, so shall the windows of heaven be opened, and God shall power down his plagues upon the wicked and vurepentaunt contemners of the Gospel. And the very earth itself and the powers and kingdoms thereof shall stagger and reel, and in the end consume and take a new shape. For the iniquity thereof shall be as an heavy burden unto it. etc. The third Sunday in Aduent at Morning prayer. Esay. 25. THou art my Lord my God, I will magnify thee, I will give thanks unto thy name, for thou hast brought wonderful things to pass, according to thy old counsels truly and faithfully. 2 Thou hast made a City a heap of stones, Esay. 26. a. 5 and brought a strong town into decay: the habitation of strangers hast thou made to be no City, neither shall it be buywed any more. 3 Therefore shall the mighty people give glory unto thee, the City of the valiant heathen shall fear thee. 4 For thou hast been a strength unto the poor, and a succour for the needy in his trouble, a refuge against evil weather, a shadow against the heat: for the blast of raging men is like a storm that casts down a brickwall. 5 Like as the heat in a dry place wastes all things: so shalt thou suppress the noise of aliauntes, the heat (is abated) with the shadow of the cloud (even so shall God) assuage the noise of the cruel tyrants. 6 And in this mountain shall the Lord of hosts make unto all people a feast of plenteous and delicate things, Luc. 14. d. 23 even of most pleasant and dainty dishes. 7 And in this mountain shall the Lord destroy the covering that all people are wrapped in, Apoc. 7. c. 27 and .21. c. 4 and the hanging that is spread upon all nations. 8 As for death he hath destroyed it for ever, and the Lord God shall wipe away tears from all faces, and the rebuke of his people shall he take away out of all the earth, for so the Lord hath said. Ephe. 2. a. 13 9 Andrea or that day it shall be said, Lo this is our God, we have waited for him, and he shall save us, this is the Lord in whom we have hoped, we will be merry and rejoice in the salvation (that cometh) of him. 10 For in this mountain shall the hand of the Lord cease, and Moab shall be threshed under him, even as straw is trodden to dung on the dunghill. 11 And he shall stretch out his hand in the mids of them, as he that swimmeth casts out his hands to swim: and with the strength of his hands shall be bring down their pride. 12 The strong hold also and defence of thy walls hath he overthrown & cast down, and brought them in the grouned, even unto dust. The exposition upon the xxv Chapter of Esay. Thou art my Lord my God, Vers. 1. I will magnify thee, I will give thanks: etc. THe Prophet in this Chapter foreseeing in spirit, judas. 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 marvelous * preservation of the church and kingdom of Christ even in the midst of the furious raging of this world, could not but break out to the great praise & extolling of the same his wonderful goodness and clemency, saying: Thou art my Lord my God. etc. The thing for the which he extolleth Christ jesus the Messiah and saviour (for he is that Lord and God to whom he speaketh) is, that he marvelously preserveth 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 counsels and promises * truly and faithfully. For albeit they seem often to be prolonged and deferred, so that the faithless judge them to be false and vain, yet in the end they prove always most firm and true, and are fulfilled with great glory. These counsels and promises consist in two points. The one is, that Christ will overthrow and utterly confound all Empires, and Kingdoms of the world, all Princes and Tirannes' and all other whatsoever they be that afflict and persecute the Godly that profess his name, and of this speaketh he in the second and third verses. The other point is that he will * deliver and preserve from all evil his Church & people seem they never so miserable poor and contemptible in the world, Luke. 1. g. 71 Psal. 17. e. 28 Psal. 21. b. 6 and of this speaketh he in the other parts following. Thou hast made a city an heap of stones, Vers. 2. and brought a strong town. etc. By the time past the Prophet signifieth what GOD doth presently, and always will do in his Church, and by the singular number speaking of one City, he means many: so that the sense is: I therefore praise thee O thou Messiah and Saviour, my Lord and God, that by thy mighty power, thou dost overthrow and bring to utter confusion the great Cities, principalities, and powers of the world that persecute thy Church, and afflict thy people, and repel thy Gospel. This is it that thou promisest to Abraham our father saying. Gen. 12. a. 3. I will bless them that bless thee, and I will curse them that curse thee. etc. And therefore all powers that will not * submit themselves to thee, Psal. 72. d. 2 ● shall perish and come to desolation. Therefore shall the mighty people give glory unto thee, Vers. 3. the City of, etc. Great principalities and Cities contemning and persecuting thy word, are therefore brought to confusion, that other by their example may learn to fear thy name, and acknowledge thy majesty and mighty power. For thou hast been a strength unto the poor, Vers. 4. 5. and a succour for, etc. This is the second part of the counsels and promises of Christ that he faithfully performeth, that is, that he preserveth 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 poor, The succour of the needy, A refuge against evil weather and tempestuous troubles, A shadow against the heat of persecution, to save and keep his people. And here is it to be observed diligently, that the people of GOD are often afflicted and persecuted in this world: and therefore that all which will submit themselves to the kingdom of Christ must look for * no better entertainment here, 2. Tim. 3. c. 12 and yet with strong faith conceive this comfort that their king, their Lord and God, will either mightily deliver them presently, and be revenged of their enemies: or else give them that strength of spirit, that they shall not only patiently suffer that which shall be laid upon them, Colo. 1. a. 12 2. Thes. 1. a. 5 Act. 5. g. 41 but also as S. Paul saith, * Glory in their afflictions, that God hath thought them worthy to suffer for his name's sake. And in this mountain shall the Lord of hosts make unto all people a feast, Vers. 6. etc. The Mount here spoken of, is the hill of Zion, whereby the Church is figured. The feast, is the feast of his Gospel published, and calling all men to the sweetness of everlasting life, which was first preached in Jerusalem by Christ himself, where also he bestowed the dainty and delicate dishes of his holy spirit and heavenly graces to all them that received his Gospel: that is to say, The heavenly food of Christ himself. john. 6. g. 58 Rom. 5. b. 11 Rom. 5. d. 18 joh. 10. e. 28 (* john. 6. Remission of sin, * Reconciliation, Acceptation, * justification before God, The assured gift of everlasting * life, and The inheritance of the kingdom of God. In this Mountain therefore was the table as it were first spread for this heavenly banquet, and from thence were the messengers sent into all parts of the world to bid the guests, Math. 22. a. 4 Luke. 14. d. 16 as Christ signifieth by a parable. Math. 22. and Luke. 14▪ And in this Monntaine shall the Lord destroy the covering, Vers. 7. 8. etc. The covering and hanging or the mourning garment wherein all men are wrapped, is Corruption and Sin, whereby sorrow, danger, shame, and reproach is come unto them, & by which, death also hath invaded them. Rom. 6. d. 23 * For death is the reward of sin. But the danger both of the one and of the other, and the sorrow, weeping, and heaviness that cometh by them, Eze. 19 d. 12 Ose. 13. c. 14 1. Cor. 15. g. 55 Heb. 2. d. 14. is clean taken away by Christ jesus, as S. Paul saith, 1. Cor. 15. * Where is thy sting, O death? O hell, where is thy victory? The sting of death is sin, the power of sin is the law, but thanks be to God, that hath given us victory by Christ jesus. Therefore with glad and thankful hearts the Prophet maketh the people of God, and subjects of the kingdom of Christ to rejoice and triumph for the same, saying: Lo, Vers. 9 this is our God, we have waited for him, and he shall deliver us, etc. Here the Prophet noteth the three sacrifices, wherewith the Church of Christ and his people do worship him 1 The first is Faith and Belief of heart, noted in this word, We have waited for him, that is with constant faith we have abidden his coming, being assured that he would deliver us. 2 The second is Confession with the mouth. For we must not only believe in heart that Christ jesus is the saviour of the world, as S. Rom. 10. b. 10 Paul saith, but also confess with mouth, and therefore saith the Prophet here, Lo this is our God, etc. 3 The third is Triumphant gladness in heart and conscience for the salvation happened by christ our Saviour, which is uttered in these words. We will rejoice and be merry in the salvation. etc. For in this Mountain the hand of the Lord shall abide, Vers. 10. 11. 12. etc. By the hand of the Lord he understandeth the power and majesty of Christ that shall remain always in his Church, Mat. 28. d. 20 For I am with you (saith he) to the end of the world, that is in virtue, power, and majesty of his Godhead, though, as touching his humanity, he be absent in heaven on the right hand of God the father. By the name of Moab that should be threshed and trodden under like a dunghill, he means all the enemies and adversaries of Christ and his Gospel, upon whom our Saviour Christ shall stretch out his hand like one that swimmeth, that he may thrash them and beat them as it were to dust, and bring to confusion all their glory and great strength. The Moabites were the sworn and perpetual enemies to the Israelites, and therefore by that name doth he note all the adversaries of the people of God. The third Sunday in Aduent at Evening prayer. Esay. 26. IN that day shall this song be sung in the land of juda, We have a strong City, Prou. 18. c. 11 Zach. 2. a. 5 salvation shall God appoint in stead of walls and bulwarks. 2 Open you the gates, Psal. 118. b. 19 that the righteous people which keepeth the truth may enter in. 3 By an assured purpose will't thou preserve perfect peace, Rom. 5. a. 5 because they put their trust in thee. 4 Put you your trust always in the Lord: for in the Lord God there is strength for evermore. Esay. 25. a. 2 5 For he hath brought down the high minded Citizens: as for the proud city he hate brought it low, even to the ground shall he cast it down, and bring it unto dust. 6 The foot, even the foot of the poor, and the steps of such as be in necessity shall tread it down. 7 The path of equity will't thou grant unto the full (O thou most righteous) thou shalt order the path of him that is righteous. Prou. 16. a. 1 Hier. 10. d. 23 8 Yea in the way of thy judgements, O lord, have we put our trust in thee: thy name also and the remembrance of thee, is the thing that our soul longeth for. 9 My soul hath longed for thee all the night, Psal. 63. a. 2 and. 143. a. 6 and with my spirit which is within me will I seek thee early in the morning: for when thy judgements are in the earth, the inhabitors of the world shall learn righteousness. 10 Shall the ungodly man be favoured, which hath not learned righteousness, but ●●th wickedly in ●he earth where nothing aught to be done but that which is righteous? he shall not see the glory of the Lord. 11 Lord when thy hand is lift up to strike, they see it not: but they shall see it, and be confounded with the zeal of the people, and the fire that consumeth thy enemies shall dovour them. 12 Lord unto us thou shalt provide peace: Phil. 2. a. 13 for thou also▪ haste wrought all our works in us. 13 O Lord our God, other Lords besides thee, hath subdued us: but we will be mindful only of thee, and of thy name. 14 The dead will 〈…〉, they that be out of life will not rise again, therefore hast thou visited and rooted them out and destroyed all the memory of them. 15 Thou hast increased the people, O Lord, thou hast increased the people, thou art glorious, thou hast sent them far of unto all the costs of the earth. Leu. 26. g. 43 16 Lord in trouble have they visited thee, they poured out their prayer when thy chastening was upon them. john. 16. c. 21 17 Like as a woman with child that draweth nigh towards her travail is sorry and crieth in her pains: even so have we been in thy sight O Lord. Rom. 8. d. 22 18 We have been with child and suffered pain, as though we had brought forth wind: for there is no salvation in the earth, neither do the inhabiters of the world submit themselves. 1. Cor. 15. d. 35 19 Thy dead men shall live, even as my body shall they rise again: awake and sing you that dwell in dust, for thy dew is even as the dew of herbs, and the earth shall cast out them that be under her. 20 Come my people, Gen. 19 b. 10. Apoc. 6. d. 16. enter thou into thy chambers, & shut thy doors about thee, hide thyself for a little while, until the indignation he overpast. 21 For behold the Lord is coming out of his place, Mich. 1. a. 3 to visit the wickedness of such as devil upon earth: the earth also shall disclose her bloods, and shall no more hide them that are slain in her. The exposition upon the .26. Chapter of Esay. In that day shall this song be sung in the land of juda, Vers. 1. We have a strong city, etc. AFter that the Prophet in the former Chapter hath recited the benefits that c●me to them that acknowledge▪ Christ the true Messiah and saviour, he now maketh a song or psalm in meeter, wherewith the faithful, in that day, may comfort themselves, and arm their consciences against the temptation and offence rissing in the world by the prosperity and success of the wicked. For where before it is promised, that Christ in his kingdom shall take away all mourning, sorrow, and weeping from his people, and deliver them from all misery and oppression, and contrariwise, that he will thresh down the wicked to dust: to them that look into the outward face of the world, and as natural men only consider the thing, it may seem to be all clean contrary, a●d the wicked to flourish and prospero in all felicity, and the good and godly to be kept under in shame, sorrow, Luke. 16. e. 19 and misery. As it appeareth in the * Parable of good poor Lazarus, and the rich proud glutton. Against this offence, as I have said, doth the Prophet here arm and comfort the people of God. Vers. 1. 2. 3. The first comfort is this. We have a strong City, salvation shall God appoint in steed of walls and Bulwarks. That is, howsoever the countenance of the world seemeth toward us, howsoever the wicked seem to be in great strength and glory, and we in great weakness and misery: yet have we a strong City, a mighty City, the Church of God, the heavenly Jerusalem, in which the Lord God himself our salvation is in steed of Walls and Bulwarks, against all the pride and strength of the world, as he saith also by his Prophet Zacharie. Zach. 2. b. ● 2. I will be a fiery brickwall round about them, and a glory in the mids of them. This City is the Church, the foundation thereof is Christ and his doctrine, the walls and bulwarks the might and majesty of Christ, against which the gates of Hell, Math. 16. c. 18s and all the * powers of Satan cannot prevail. The gates to enter into this City, is the preaching of the Gospel, and that not in one place only, but in all places of the world, and wheresoever the Gospel is preached, there is a gate to enter into this City of God. The way to enter is by faith to embrace the gospel of Christ. The Citizens that do enter are all faithful, which are * justified by faith in the blood of Christ. Rom. 3. d. 25 1. john. 1. c. 7 Ephe. 1. b. 7 And of them is it that he speaketh in the second verse. Open you the gate that the righteous people may enter in. Vers. 2. etc. Wherefore when these gates be opened, by the messengers of God and preachers of his gospel, let all that tender their health and salvation make speed to receive it, that they may enter into this City where only the sure strength of God is for ever more to save and deliver. For he hath brought down the high minded Citizens: as for the proud, Vers. 5. etc. This is the second argument of consolation in this Psalm to stir up the people of God to confidence and constancy against the tentation before mentioned. For he describeth how mightily Christ overthroweth the wicked, that seem to themselves and to the world to be in greatest glory and felicity. He hath pulled down (saith he) the high minded Citizens. This is it that the blessed virgin speaketh in her song. Luke. 1. e. 52 josu. 10. d. 24 He hath deposed the mighty from their seat, and hath exalted the humble and meek. And yet was not she that spoke thus of herself greatly exalted in sight of the world, but remained simple and poor. But in the kingdom of Christ and in heavenly glory before God, she was exalted to a very high degree, and contrariwise the enemies of the Gospel, and the proud of the world, that is, the obstinate jews and other adversaries were in the same respect thrown down, and afterward also in the world by gods mighty hand grievously plagued. The path of equity wilt thou grant unto the just, Vers. 7. 8. 9 O thou most righteous, etc. The right way and the path of equity, which Christ our Lord granteth to his subjects, is the preaching of his gospel, in that must they walk; that will go the straight way to heaven: All other ways be but errors and wicked seducing, what countenance soever be set upon them. Therefore say the saints of God, In the way of thy judgements (O Lord) that is, in the truth of thy Gospel, have we put our trust in thee, thy name also and the remembrance of thee, is the thing that our soul longeth for, Psal. 1. a. 2 josu. 1. b. 8 Psal. 118. 97. and that not once in a year, * but day and night continually. For then only may men learn justice truly when thy judgements are in the earth, that is, when thy doctrine and Gospel is preached sincerely and truly. This place is diligently to be noted that we may thereby be more inflamed to the whole some doctrine of the Gospel. For the most part think it a matter smally appertaining to them, and turn over the care thereof to Ministers and such old men as can do little else, then come to the Church, and hear preachings, and are, as they say, past the world. And they themselves follow their worldly businesses, their merchandise, their husbandry and other occupations, and feel nothing at all that longing and greedy desire of god and his Gospel, that the prophet here speaketh of. Shall the ungodly man be favoured, Vers. 10. which hath not learned righteousness, etc. Shall grace & mercy be offered to the wicked? shall the Gospel be preached, shall remission of sin in Christ jesus, shall the favour of God and eternal life be declared unto them, when as they will not learn to do justice, they will not amend, they will not accept the mercy of God? But although the even, plain, and smooth way of God's holy word be offered them, yet will they still wander after their own paths to error and * ungodliness: Prou. 27. c. 22 Eccle. 7. b. 14 and will not see the glory of the Lord. Lord when thy hand is lift up to strike, Vers. 11. they see it not: but they shall see it, etc. That is, when thy mighty hand is lifted up in the marvelous works of glorifying thy son by miracles, by his wonderful resurrection from the dead, by the sending of the holyghost, by publishing of the Gospel throughout the world, Exod. 5. e. 21. Rom. 7. b. 13 and by thy heavy plagues threatened to all the * refusers thereof, they yet will not see and understand it. But when that the same Christ thy son shall come in his majesty, and reveal his glory to the whole world: 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 envy of those things, that they shall see to happen to the people of God, and be devoured and consumed with eternal fire. Lord unto us thou shalt provide peace: Vers. 12. 13 for thou also hast wrought, etc. Before, he had spoken of the wicked, but now he addeth the other part of the contrary comparison, what shall be done to the faithful and godly. As if he had said, The ungodly shall be ashamed and pine away and be consumed with fire, but unto us the faithful and godly, our Lord and Saviour Christ giveth * peace, john. 14. d. 27 Luke. 22. c. 29 that is, perpetual * felicity and tranquillity. For Christ hath obtained for us of God the father all those blessings, that we have not only bodily, but also and specially spiritual: that is, Ephe. 1. b. 7 Rom. 4. b. 8. * remission of sins, * imputing of Christ's justice to us, and the spirit of GOD to * mortify the lusts of the flesh, Rom. 8. c. 13 Rom. 5. a. 1 whereby we have * peace and quietness of conscience before God and the world. The dead will not live, Vers. 14. they that be out of life will not rise again, etc. Here entereth the first part of an other contrary comparison between the wicked and the godly, and in this verse he saith of the wicked, that they do die, and live not again, for their resurrection shall be to them a death perpetual, and no life. And although they seem to prospero, and flourish long on earth, to the annoyance of the godly: yet the Lord visiteth them in due time, Psal. 9 b. 7 Psal. 33. c. 16 * and rooteth the memory of them out of the earth, so that they shall never rise again to glory. Thou hast increased the people, Vers. 15. 16. 17. O Lord, thou hast increased, etc. This is the other part of the comparison touching the godly, as if he had said, Thou (O lord christ) destroyest the wicked and rootest out their memory, nevertheless thou dost gather thy Church, and increase the number of thy people, that thy glory may be spread and extended to the uttermost bounds of the earth. And yet dost thou not gather them to rest and quietness of this life, but to great vexation and affliction: and therefore do they resort to thee in their trouble, Psal. 61. c. 8 * and pour out their prayers to thee in the time of thy chastening. For * thy chastening they do acknowledge it to be whatsoever cometh. job. 2. c. 10 job. 1●. c. 21 Although it be the hand of the wicked: yet they know it to proceed from thy fatherly providence to their great benefit and commodity, that their faith may be increased, & their spirit stirred up to call upon thee. Thy dead men shall live, Vers. 19 even as my body shall they rise again, etc. The wicked although they flourish for a time in this world, yet shall they not live in bless after the resurrection of the dead, but shall die for ever. But the godly, that have lived here in trouble, and died in thee, shall rise again to life, and joys everlasting. Come my people, Vers. 20. 2● enter thou into thy chambers, and shut thy doors, etc. This is a consolation in the person of Christ exhorting his people, patiently for a time to bear the affliction and trouble of this life, and to enter into the closerts and secrets of their hearts, and call upon the name of the Lord, for the succour and strength of his holy spirit, until 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 Lord in short time will come * to visit the wickedness of the earth, and the earth shall no longer keep secret but * disclose the blood and cruelty that hath been shown to the saints of God, that his justice may proceed against them for the same. The fourth Sunday in Aduent at Morning prayer. Esay. 30. ALas for those disobedient children saith the Lord, that they will take counsel and not of me, Esay. 8. b. 10 that they will take a secret advise and not out of my spirit, and therefore add they sin unto sin. 2 Even they that walk to go down into Egypt, and have asked no question at my mouth, but seek strength in the might of Pharaoh, and trust in the shadow of Egypt. 3 Therefore shall the strength of Pharaoh be your confusion, and the trust in the shadow of Egypt your shame. 4 For his Captains were at Zoan, and his Ambassadors came unto Hanes. 5 They were ashamed of the people that could do them no good, 2. Re. 18. d. 21 Hier. 17. b. 5 Exe. 29. a. 6 and that might not help them nor show them any profit, but were their confusion and rebuke. 6 The burden of the beasts of the South. In a land of trouble and anguish, from whence shall come the young and old Lion, the viper and fierce serpent that flieth against them, that upon colts bear their riches, and upon camels their treasures, to a people that can do them no good. 7 For vain and nothing worth shall the help of the Egyptians be: therefore have I cried unto Jerusalem, they shall have strength enough if they will settle their minds in quietness. Esay. 8. a. 1 8 Now therefore go thy way, and writ this be●ore them in a table, and note it in a book: that it may finally remain and be kept still for ever. 9 For this is an obstinate people, Esay. 1. d. 10 and dissembling children, children that refuse to hear the law of the Lord. 10 For they say unto the séers, See not: and to them that be clear of judgement, Look not out right things for us: but speak fair words unto us, look out errors. 11 Get you out of this way, departed out of this path, and turn the holy one of Israel from us. 12 Wherefore thus saith the holy one of Israel, Because your hearts rise against this word, and because you trust in wrong dealing and perverse judgement, and put your confidence therein. 13 Therefore shall you have this mischief for your destruction and fall, like as an high brickwall that falls because of some rift or blast, whose breaking cometh suddenly. 14 And the hurt thereof is like an earthen vessel which breaketh without help, Psal. 2. b. 9 so that in the bursting of it, there is not found one shiver to fetch fire in, or tos take water withal out of the pit. 15 For thus saith the Lord God, even the holy one of Israel, Exod. 14. c. 13 1. Chr. 20. c. 5 In repentance and in rest shall you be safe, in quietness and sure confidence shall be your strength, but you have had no list thereto. 16 For you have said, Not, but we will escape through horses, therefore shall you fly: and we will get us up upon swift beasts, and therefore shall your persecutors be swifter. 17 A thousand shall fly at the rebuke of one, Leu. 26. a. 8. josu. 23. a. 3 and at the rebuke of fi●se shall you all fly, till you be left as a ship mast upon the top of a mountain, and as a breaken upon a● hill. 18 Therefore ●oth the Lord cause you to wait, Rom. 2. a. 4 that he may have merry upon you, to the intent that he may have the pre-eminence when he is gracious unto you: for the Lord is the God of judgement. Blessed are all they that hope in him. 19 If the people remain in Zion and at Hiesrusalem, thou shalt not be in 〈◊〉: but at the voice of thy complaint shall he have mercy upon thee, and when he ●●reth it, he shall give thee an answer. 20 And though the Lord give you the bread of trouble, and the water of adversity, thy rain shall be no name s● scant, but thy eyes shall see thy rain. 21 Yea and th●●e ear shall hear the talking of him that both speak behind thee: Deut. 4. a. 1 This is the way, walk y● in it, turn not aside neither to the right hand, nor to the left. 22 You shall destroy also the covering of your silver Images, and the decking of your golden Idols, even as filthiness shalt thou put them away: and thou shalt say unto it, Get thee hence. 23 Then shall God give rain unto thy seed, that thou shalt sow the ground withal, and bread of the increase of the earth, which shall be fat and very plenteous: in that day also shall thy cattle be fed in large pastures. 24 The oxen likewise and the young Asses that ear the ground, shall eat clean provender, which is purged with the wind and the fan. 2. Pet. 3. b. 7 25 Finally, upon every high mountain and hill shall there be rivers, and streams of waters in the day of the great slaughter when the towers fall. 26 Moreover, the light of the Moon shall be as the light of the Sun, and the Sun light shall be seven fold, and have as much shine as in seven days beside, when the Lord bindeth up the fore of his people, and heals the stroke of their wound. 27 Behold, the fame of the Lord cometh from far, and his presence is so hot, that no man is able to abide: his lips are full of indignation, & his tongue is as 〈◊〉 fire. 28 His breath is a vehement flood of water that reacheth up to the neck: that he may sift away the heathen in the ●ine of vanity; and his breath is a bridle of error in the raws of the people▪ 29 And you shall sing like 〈◊〉 in the night when the holy solemnity beginneth, and you shall have gladness of heart; like as when one cometh with 〈…〉 he hill of the Lord, and to the most mighty one 〈…〉 And the Lord shall 'cause his glorious voles to be heard, and shall declare his stretched ou● arm with a terrible countenauncee; and with the flame of a consuming fire, with noisome lightning, with a shower, and with hail stones. 31 For through the voice of the Lord shall Assur be destroyed, Esay. 10. a. 5 which 〈◊〉 other men with the 〈◊〉. 〈◊〉 And it shall come to pass, that whither soever he goeth; the rod shall rleave unto him which the Lord shall lay upon him with tabrets and haps: and with great war shall he fight against his host. Math. 25. c. 30 33 For the fire of hell is ordained from the beginning, yea even for the king is it prepared: this hath the Lord set in the deep, and made it wide, the burning whereof is fire and much wood: the breath of the Lord which is like a river of brimstone doth kindle it. The exposition upon the .30. Chapter of Esay. Alas for those disobedient children saith the Lord, Vers. 1. that they will take, etc. AT what time the Assyrians under * Senacherib, 4. Reg. 19 a. 1 Esay. 36. g. 37 2. Par. 32. a. ● in the time of Ezechias, invaded jury, and put Jerusalem in great fear, * many of the Princes and people were very earnest to have sel●● for succour into Egypt▪ and might hardly be persuaded otherwise. Esay. 36. b. 6 And 〈◊〉 they were commanded by God in their distress to put their trust in him, and not seek help at the heathen and godless people, that were 〈…〉 Esay in this 〈…〉 from that put 〈◊〉 and saith, Vers. 1. 2. 3: 〈…〉 dicut children (saith the Lord) that contemning my word whereby I have promised them help against the Assyrians, will 〈◊〉 follow their own 〈…〉 of my holy spirit, seek aid of straung●●● for their defence, and so add 〈◊〉 upon sins not only disobeying my word in taking that advice, but stubbornly refusing my calling back from the execution 〈◊〉 purpose. They 〈…〉 and confidence that they should have in me, and follow their own counsel and seek their own strength by the power of the * Egyptians. jere. 42. b. 14 Deut. 17. d. 16 Ps. 146. a. 3. 4 Esay. 20. a. 5 But that vain shadow of Pharaoh's power and the Egyptians, shall be their confusion. Yea they send their Princes in embassage to the farremost parts of Egypt, Vers. 4. 5. that is, to Zoan & Hanes with rich presents and gifts in servile manner to crave aid of a godless people, that shall neither be willing nor * able to help them. Esay. 31. a. 3 The burden of the beasts of the South. Vers. 6. 7. In a land of trouble, etc. The Prophet doth not only reprove their doing, but amplifyeth their folly, showing that they take great and dangerous journeys, with their beasts l●aden with treasure to pass into Egypt through the wilderness (which is here noted by the land of anguish and trouble) and by the ways were assaulted by Lions and other wild beasts▪ and 〈◊〉, with great hurt and danger: And all to buy the help of them that ●●re not able to secure them, whereas they might have had the ready help of God at home, If, according to his word and preaching of his Prophet, they would have called upon him, and put their trust in them. Now therefore go thy way writ this before them in a table, Vers. 8. 9 etc. These words be spoken in the person of God to the Prophet, willing him to writ this prophesy, and to set it in the sight of the people, that it might remain for an everlasting memory against them, and that all ages might thereby understand what an * obstinate, stubborn, and wayward people this was, Act. 7. f. 51 Hier. 7. f. 26 that, by no preaching or teaching of the Prophets of GOD, could be withdrawn from their unfaithful devices. For they say unto the Seers, Vers. 10. See not: and to them that be clear, etc. By the name of Seers, and those that understand he means the Prophets and Preachers that God had sent unto them. In this place therefore Esay painteth forth the wayward obstinacy and contempt of God's word before mentioned. In so much that they did not only turn away their eyes, their ears, and all their senses, from the doctrine of his truth, but also derided the same, and desired to have it utterly rooted out and taken away. Of which virulent fury of the wicked riseth all affliction, 1. Reg. 13. a. 4 2. Reg. 1. b. 9 2. Pa. 26. d. 19 Acts. 7. f. 54 Math. 14. a. 3 persecution, and trouble against the prophets and messengers of God. For when once they can not abide the truth, then seek they all means to * vex them, by whom it is offered and brought unto them. Look not out right things for us: Vers. 10. but speak fair words unto us, etc. It cannot be thought that any people can be so obstinately blinded, Hier. 22. e. 21 Ose. 12. b. 5 Math. 19 b. 14 that they will with so * open words * protest that they will not here the truth, Psal. 35. a. 3 Esay. 28. c. 12 Hier. 44. d. 16 under the name of the truth, or, that they will with plain words desire to be deceived, and be led into error by flattery: but rather with a countenance of hypocrisy will detest the truth under the name of falsehood and error, because it is to them sharp and unpleasant, and, under the name of truth and godliness desire to have * erronr and falsehood, 1. Tim. 4. a. 3 being to them more pleasant and acceptable, Mich. 2. c. 11 because it is more * agreeing to their fantasies. But the Prophet here pulleth of their visard, and letteth them be seen, as they are inwardly in heart and mind, in deed abhorring the truth. Wherefore thus saith the holy one of Israel, Vers. 12. 13 14. 15. 16 Because your hearts rise, etc. In these verses next following is denounced a grievous threatening of God against such wilful and obstinate refusers and contemners of his word. Seeing, saith he, your wickedness is such, thus saith that holy god, that hath choose Israel for his peculiar people: Because you have refused this my word and promise, whereby I have undertaken to preserve and deliver you from your enemies, in all your adversities, and put your trust in wrong dealing and perverse judgement by seeking help of idolaters with money and riches: therefore, I say, shall extreme destruction come upon you. And as an high brickwall, if it begin to have a cleft, falls suddenly before men beware o● it: so you, which by the blessing of God have been hitherto high and notable, because you have begun to be cleft with the breech of vufaythfulnesse, and wickedness, shall fall upon the sudden to extreme confusion. Psal. 2. c. 9 Apoc. 2. f. 27 Yea, and even as an * earthen vessel so broken, by the fall of a great stone upon it, that one shared or shiver is not left so big as to carry a coal of fire on, or to take water out of a pit: so you, I say, that have hitherto been the vessels of Gods great mer●ie, shall be so oppressed and destroyed, that scant any remnant shall be saved, Vers. 17. yea, in the end you shall be brought to so small a number, that you shall be but here and there one, as it were a mast of a ship upon a mountain, or a beacon upon an hill. Which shall remain only as a token of the great calamity that by God's hand shall fall upon you. Therefore doth the Lord cause you to wait, Vers. 18. that he may have, etc. Here the Prophet declareth a cause, why they should leave the help of strangers, and put their trust in him: that is, because he hath determined to save them from the Assyrians, if they will ●arie in their City, and call upon him for help. The Lord, saith he, causeth you to wait, and deferreth his doing, not that he intends to forsake you, but that he may merrifully, and with the more glory of his judgement deliver you. Therefore should you be of good cheer, Psal. 2. c. 12 Hier. 17. a. 7 and look for the help of the Lord. For * blessed are they, and good shall come unto them, that put their trust in the Lord. Vers. 19 For this I do assure you, saith the prophet, if the people remain in Jerusalem with quiet trust in God, 1. Cor. 10. c. 13 2. Pet. 2. b. 9 * though for the time they feel some trouble, hurt, and scarcity by the enemies besieging them: yet shall they not perish, & be oppressed, but, at their first complaint and calling upon him, Vers. 20. he will have mercy on them. And although the Assyrians shall seem so to have wasted their country, that they shall not have any sustenance to live by: God yet will so mercifully deal with them, that he shall give them plenty of food, with rain and prosperous weathering to maintain the same. Yea, Vers. 21. john. 8. b. 12 john. 14. a. 6 Phil. 1. a. 6 and as a pastor following his flock doth guide them with his 〈◊〉 unto the right way: so shall the Lord send them Prophets, Princes, and Rulers, that shall govern and guide them, that they in their doings may go neither on the right hand nor on the left, but keep the strait and true way. Vers. 22. But the Lord doth not only require of them, that they should remain with quiet trust and confidence in him, jud. 10. b. 7 3. Reg. 14. d. 15 1. Cor. 10. b. 7 Gal. 5. d. 20. 1. Cor. 6. b. ● but also that they should destroy and cast away their filthy Idols, the * worship whereof hath led them from the true service of God, and so caused them grievously to offend, and to stray from the right way of his word appointed. Then shall God give rain unto thy seed, Vers. 23. 24 that thou shalt sow the ground, etc. Again the Prophet doth put them in mind of that great and good blessing of plenty and success of all things, that God would send them, if they would forsake their own wayward doings, and turn to him by repentance. These be the blessings of wealth and prosperity that he promises to them, Deut. 28. a. 1 Leu. 26. a. 4 that follow his will. Deuter. 28. and Levit. 26. Finally, Vers. 25. upon every high mountain and hill there shall be rivers, etc. The Prophet saith, that at that time that god shall destroy great multitudes of the Assyrians, and pull down their high towers, that is, overthrow their mightiest Princes, then shall there be great store of water and springs on all the hills of juda, whereby their dry lands may be made battle and fertile. Yea, when God shall have delivered them out of danger and restored them to their former liberty. Then shall the light of the Moon be as the light of the Sun, Vers. 26. etc. That is, God shall pour upon his people so great joy and gladness, that the sun and moon shall seem to them to be far brighter than before they were. For to those that are in danger and heaviness, the sun and moon do seem dark and dim, and when they be delivered, all things for joy, seem more bright and comfortable. And because these particular deliverances of the jews from their enemies, often in the Prophets are figures of the great deliverance of the people of God from their spiritual enemies by Christ jesus: this whole place may well be interpreted of the happy and * spiritual success, Acts. 2. c. 17 Esay. 44. a. 3 Ephe. 1. a. 3 that by Christ, shall come to the faithful, and of the great brightness of his holy spirit, which then should shi●e far more plentifully, then ever it did before. Behold the fame of the Lord cometh from far, Vers. 27. and his presence, etc. This is an other cause why that people should stay themselves in the trust of God, and not seek other foreign aid and strength. For that he will destroy the Assyrians and come upon them as a dreadful and terrible God, his countenance, his words, yea the very breath of his mouth shall be so terrible to them, that although they be a mighty nation, yet shall they not be able to abide it, but that he will shake and sift them, and as it were with a * bit in their mouths so turn them, Eze. 29. a. 4 that with all their power they shall fall down and come to nothing. Vers. 30. Yea the Lord shall 'cause his terrible voice to be herded among them, and shall so stretch out his arm upon them, as he shall most dreadfully declare his grievous anger towards them: Exod. 9 c. 23 Psal. 10. b. 7 Vers. 32. even as if he had sent down flames of devouring fire, * lightning and storms of hail from heaven to consume them. And this scourge of God's wrath shall not departed from them whither soever they go: Insomuch that the very king himself shall be touched with it, and be partaker of that hell and devouring fire, that the justice of God hath prepared for them everlastingly. The fourth Sunday in Aduent at Evening prayer. Esay. 32. Behold, a king shall govern after the rule of righteousness, and the princes shall rule according to the balance of equity. 2 And that man shall be unto men as a defence for the wind, & as a refuge for the tempest, like as a river of water in a thirsty place, and the shadow of a great rock in a dry land. 3 The eyes of the seeing shall not be dimmse, and the ears of them that hear shall take diligent hésede. Esay. 29. f. 18 4 The heart of the unwise shall attain to knowledge, and the unperfect tongue shall speak plainly and distinctly. 5 Then shall the foolish niggard be no more called gentle, nor the churl liberal. 6 But the niggard will speak niggardly, and his heart will work evil, and play the hypocrite, and imagine abominations against God, to make the hungry lean, and to withhold drink from the thirsty. 7 The weapons of the churlish are evil, he deviseth noisome devices, that he may beguile the poor with deceitful words, yea, even there as he should give sentence with the poor. Prou. 17. b. 8 But the liberal person imagineth honest things, and cometh up for liberality unto promotion. 9 Up you rich and idle women, hearken unto my voice, you careless daughters mark my words. 10 Many years and days shall you be brought in fear O you careless women: for the vintage shall fail, and the harvest shall not come. 11 Be abashed you that live in abundance, tremble you that live careless, cast of your raiment, make yourselves bore, and put sackcloth about you. 12 For as the infants weep when their mother's ●ea●es are tried up: so shall you weep for your fair fields and fruitful vineyards. 13 My people's field shall bring thorns and thistles: and so shall it be in every house of voluptuousness, and in every city that rejoiceth. 14 The palaces also shall be broken, and the greatly occupied cities desolate: The towers and bulwarks shall become dens for evermore, where wild Asses take their pleasure, and sheep their pasture. 15 Unto the time that the spirit be powered upon us from above, and that the wilderness be a fruitful field, and the plenteous field be reckoned for a wood. 16 Then shall equity devil in the desert, and righteousness in a fruitful land. 17▪ And the work of righteousness shall be peace, Rom. 5. a. 1 Hier. 33. c. 16 and her fruit rest and quietness for ever. 18 And my people shall devil in the Inns of pe●ce, and in sure dwellings, in safe places of comfort. 19 And when the hail fallesh, it shall fall in the wood, and the City shall be set low in the valley. 20 O how happy shall you be when you shall safely sow your seed beside all waters, & drive thither the feet of your Oxen and Asses. The exposition upon the .32. Chapter of Esay. Behold, Vers. 1. 2. a king shall govern after the rule of righteousness, etc. IN this chapter Esaias literally speaketh of the happy state and government of the kingdom of jury and Jerusalem, that should be under Ezechias, after God had delivered them from the danger and invasion of the Assyrians. But prophetically he means of the kingdom of Christ the Messiah and saviour. For albeit Ezechias was a good and godly Prince, and his people well and wisely guided by him: yet was there not under him nor can there be in any worldly 〈◊〉 such perfection as is 〈…〉. Therefore he referreth them, as I have said, to the spiritual kingdom of Messiah, under 〈◊〉 all these things shall be performed. Vers. 2. He shall govern according to the rule of righteousness, 〈◊〉, that is to say, his 〈…〉 lance of equity. He 〈…〉 against the coldness of worldly 〈…〉 to secure them in the blustering storms of tentation, Vers. 3. a Pleasant river with his grace to 〈…〉 Vers. 4. 〈…〉 among his people. Then shall the foolish niggard be no more called gentle, Vers. 5. 6. 7. 8 nor the churl, etc. In the kingdoms of the world there is great hypocrisy and dissimulation, and as Cato once said, they lee●e the true & proper names of things, and lavishing of other men's goods is called liberality, ● and rash, boldness is termed valiantness, covetousness, thrifty sparing, etc. and all foul vices 〈◊〉 with the fair titles of virtues. But in the kingdom of messias it shall not be so, Luke. 3. e. 35. * the visardes of hypocrisy shall be shaken of, 1. Cor. 14. e. 25 and every 〈…〉 and known by their 〈…〉 and operations. Heb. 4. c. 12 〈…〉 and y●●e women, Vers. 9 and harken unto my voice you careless, etc. 〈…〉 in this place leaveth 〈…〉 of the 〈…〉 and turneth to the 〈…〉 Jews. By the rich 〈…〉 the great and wealthy 〈…〉 which and both hear Christ's, Mat. 23. d. 37 Luc. 13. g. 34 Math. 11. c. 21 Luke. 10. c. 13 〈…〉 curitie for ever. Vers. 10. Many years and days shall you be troubled because the vintage shall say le; and 〈◊〉 shall not come in. The law of Moses even from the beginning mannred, dressed and prepared the Israelites along time, as it had been a 〈◊〉▪ that when the Messiah should come they should receive him, and bring forth fruit accordingly, 〈◊〉 it falls out clean contrary. For when he shall come, he shall find no grapes there, but wild grapes and thistles. Therefore so great calamity shall come upon you, Vers. 11. 12. 13. as you shall be astonished therewith: and, through extreme sorrow, torment yourselves, pull of your garments, and wear sackcloth upon you. ● You shall be wail your 〈…〉 time battle, but now 〈…〉 your vines, your lands, 〈…〉 christ the Messiah had * 〈…〉 Act. 2. c. 11. 1● his spiritie upon hi● Apostles at the time 〈…〉. Vers. 15. 16. 17. Insomuch that Vers. 19 if there fall any Psal. 90 a. 1 〈…〉 * they shall be so armed with the spirit of God, and strength from above, that it shall not hurt them. O how happy shall you then be, when this great plenty, tranquillity, and quietness shall come among you, so that both Ox and Ass, both jew and Gentile, shall join together in the profession of one faith. The first Sunday after Christmas at Morning prayer. Esay. 37. 〈…〉 herded that, he r●nt his clotheses, and put on sackcloth, 2. Reg. 19 a. 1 and went into the temple of the Lord. 2 But ●e sent 〈◊〉 the chief over the household 〈◊〉 the f●rthe, with the 〈…〉 clothed 〈…〉, jonas. 3. a. 5 unto the Prophet Esay the 〈◊〉 〈…〉 7 Behold, I will raise up a 〈◊〉 against him, and he shall hear a rumour, Esay. 31. b. 9 and he shall go again into his Country, 〈◊〉 will I destroy him with the sword in her own land. 8 Now when Rabasakeh returned, 1. Sa. 23. c. he sword the king of Assiria laying stege to Libnas: for he had understanding that he was departed from Lachis. 9 And there came a rumour that Tharakas king of Ethiopia was come forth to war against him: and when the king of Assiria herded that, he sent other messengers to king Ezekia with this commandment. 10 Say thus to Ezekia king of juda, Let not thy God deceive thee in whom thou hopest and sayest, Jerusalem shall not be given into the hands of the king of Assiria. 11 For lo, thou knowest well how the kings of Assiria have handled all the 〈◊〉 that they have subverted: and hopest thou to escape? 12 Were the people of the Gentiles whom my progen●tours conquered, delivered at any time through theft Gods? 2. Re. 17. a. 6 (As namely) Gosan, 〈…〉 and the 〈…〉 and Au●? 14 Now when 〈◊〉 had received the letter of the messengers, 〈…〉 up into the 〈…〉 the Lord. 15 And 〈…〉 (on this manner. Exod. 25. c. 1● ) 16 O Lord 〈…〉 which 〈…〉 is God of all the kingdoms of the world, for thou only hast 〈…〉 heaven and earth. 17. Gene. 1. a. Baruc. 1. c. 13. 〈…〉 Lord and 〈◊〉, open 〈…〉 words of 〈◊〉, which hath 〈…〉 to blasphéeme the living God. 18 It is true O Lord that the kings of Assiria have conquered all kingdoms and lands. 19 And cast their Gods in the 〈◊〉: for those were 〈◊〉 Gods but the works of men's hands, of wood or 〈◊〉 therefore have they destroyed them. 20 Now therefore 〈…〉 O Lord our God from the hands of 〈…〉 that all the kingdoms of the earth 〈◊〉 know that thou only art the Lord. 21 Then Esay the son of Amos fent unto Ezekia, saying: Thus saith the Lord God of Israel, whereas thou hast made thy prayer unto me as touching Sennacherib the king of Assiria. 22 This is the answer that the Lord hath given concerning him: Despised art thou and mocked O daughter Zion, he hath shaken his head at thee O daughter of Jerusalem. 23 But thou Sennacherib, Zach. 2. b. 8 Math. 25. d. Act. 9 c. 14 whom hast thou defied and blasphemed? Against whom hast thou lifted up thy voice, and exalted thy proud ●ookes? even against the holy one of Israel. 24 Thou with thy servants hast blasphemed the lord, and thus holdest thou of thyself▪ I will cover the high mountains and sides of Libanus with my horsemen, and there will I cut down the high Cedar trees, and the fairest Fir trees: I will up in the height of it and into the chiefest of his 〈…〉 If there be no water, I will grave and drink: and as for waters of defence, I will dry them up with the feet of mine host. 26 Yea, hast thou not herded what I have taken in hand and brought to pass of old time? That same will I do now also, and waste, destroy, and bring strong Cities unto heaps of stones. 27 For their inhabitors shall be like lame men brought in fear and confounded: they shall be like grass and green herbs in the field, like the hay upon house tops, that withereth before it be grown up. 28 I know thy ways, thy going forth, and thy coming home, yea and thy madness against me. 29 Therefore thy furiousness against me, and thy pride is come before me, I will put my ring in thy nose, and my bridle bit in the ●awes of thee, and turn thee about even the same way thou camest. 30 I will give thee also this token (O Ezekia) this year shalt thou eat such as groweth of itself, and the second year that which springeth again of the same, & in the third year you shall sow and reap, yea, you shall plant vineyards, and enjoy the fruits thereof. 31 And such of the house of juda as are escaped shall come together, and the 〈◊〉 shall take root beneath, and bring forth fruit above. 32 For the escaped shall go out of Jerusalem, and the remnant from the mount Zion: and this shall the zeal of the Lord of hosts bring to pass. 33 Therefore thus saith the Lord concerning the king of the Assyrians, He shall not come into this City, and shall shoot no arrow into it, there shall no shield hurt it, neither shall they call ditches about it. 34 The same way he came he shall return, and not come at this City saith the Lord 2. Re. 19 g. 35 Eccle. 48. d. 22 Esay. 31. b. 8 2. Ma. 15. d. 22 35 And I will keep and save this City (saith he) for mine own, and for my servant David's sake. 36 Thus the angel of the Lord went forth, and slew of the Assyrians host an hundred four seore and five thousand: and when men rose up early in the morning, behold they 〈…〉 and all my full of ●eads 〈◊〉. 37 So Sennacherib the king of the 〈◊〉 broke up and dwelled at Nini●e. 38 afterward it chanced as he prayed in the temple of Nesroch his God, that 〈◊〉 and Sarazer his own sons ●●ue him with the sword, and fled into the land of Armenia; and Asarhaddon his son reigned in his steed. The exposition upon the xxxvij Chapter of Esay. When Ezechias herded that, Vers. 1. 2. 3. 4. 5. 6. 7. he rend his clotheses, and put on sackcloth, etc. THis Chapter is annexed to the former as a part of the same history, the declaration whereof is so plain and easy to be understanded; that the text needeth no exposition at all. Only you have to observe certain good and whole some lessons to be gathered out of it. Num. 25. b. 7 Exod. 32. f. 29 john. 2. c. 17 Num. 14. b. 6 And first you have to note in Ezechias, and his people a great * zeal for the glory of the name of God, wherewith they may seem to be more touched then with their own misery and distress. For all the while their country was in spoiling, as they showed themselves somewhat troubled, so yet did they not declare so great sorrow. But after that they herded the name and power of the God of Israel so blasphemed, they rend and toare their clotheses, and, after the manner of the Country thereby declared extreme sorrow, detestation, and abhorring of so great wickedness. This zeal of God's holy name and glory should we follow, Psal. 68 b. 10 and be * earnestly moved in heart and mind, Psal. 119. 139 when we hear the Gospel of Christ and the truth of his word reviled and evil spoken of, but the manner of the world is otherwise. Men are much moved with their own reproaches, and seek revengement of every light word and small injury, but for the hindrance of God's glory and of his word we make small account. Secondly, here is to be observed and diligently to be learned, by the example of the good king Ezechias, and his people, what we aught to do in our great misery and distress, that is, not neglecting such means as God hath given, and by his word alloweth to help us, to put our whole trust and confidence in God, Psal. 120. a. 1 Psal. 121. a. 1 jonas. 2. a. 3 2. Cor. 1. b. 10 and with repentant hearts & humble minds to * fly to him by earnest prayer, and calling upon his blessed name for help. For so here doth Ezechias and his people, and with all, seeketh means to confirm and strengthen their faith being somewhat shaken, with the instruction of God's holy word and promises. For that cause doth he here send to Esay the Prophet, by whose mouth God giveth them great comfort, and willeth them not to fear. For saith he in the lords name, I will raise up a wind against him, and he shall hear a rumour that shall carry him back into his Country again: and yet shall he not so escape, for even there I will destroy him. Say thus to Ezekia king of juda, Vers. 10. 11 12. 13. Let not thy God deceive thee, etc. Hear we have to learn, that God oftentimes, after promise and comfort of deliverance given, doth, for the time, increase and double, as it were, the affliction of his people, as he doth here to Ezechias, and his subjects by this second message, being in deed more terrible and blasphemous than the former. And yet doth he not this, that he mindeth to break promise, Math. 15. c. 22 Luke. 18. a. 2 Heb. 12. d. 11 job. 6. a. 8 Psal. 26. d. 14 or to forsake his people, but for to* exercise and try their faith, and to stir them up to more earnest prayer and calling upon his name: and that in the end their deliverance may be both to his people more pleasant, to himself more glorious, and to the adversaries the greater confusion. Now when Ezekia had received the letter of the messengers, Vers. 14. etc. Here is to be learned the nature and condition of a true* faith, Rom. 4. c. 18 jud. 8. a. 8 Math. 15. d. 27 which rises against the greatness of tentation, as it is written that the stock of the Palm tree doth; against an heavy burden laid upon it. God increaseth the danger; and Ezechias increaseth his faith and fervency in prayer. Neither doth he give over, as the manner of the flesh is, but patiently continueth and waiteth for the coming of God's mighty hand and fulfilling of his promise, and resorteth to his old succour and sanctuary of prayer and calleth upon God. Vers. 16. 17 18. 19 20. Heb. 11. f. 33 Hier. 5. a. 3 Ose. 13. b. 4 In whom you may learn also the manner of true prayer, first proceeding out of a * constant & a strong faith, secondly directed to the * only living and true GOD, thirdly notsomuche desiring their own deliverance and wordly benefit, as the * setting out of the glory and name of God. Math. 6. b. 9 Luke. 11. a. 2 Esay. 8. c. 13 For to that end the whole course of his prayer tendeth. This is the answer that the Lord hath given concerning Sennacherib, Vers. 22. etc. As Ezechias continueth in constant faith and prayer, so doth the Lord in comforting and promising help by the mouth of his Prophet, until their full deliverance be wrought, which not long after he putteth in execution mightily and miraculously. Wherein we have to observe the force * & strength of constant, Math. 17. c. 21 Psal. 49. c. 15 jacob. 5. d. 17 earnest, and faithful prayer, which is such, that albeit God doth for the exercise thereof defer his working, yet in the end, if ordinary means want, he will miraculously by his Angels from heaven work the help and deliverance of his faithful people calling upon him, rather than they shall perish in their danger, and their enemies triumph over them. Thou with thy servants hast hlasphemed the Lord, Vers. 24. 25. and thus holdest thou, etc. The Lord by his prophet reproveth the pride and blasphemy of the tyrant, and rehearseth the proud brag that he made of himself. By the mountains and sides of Libanus, he means the kingdoms and cities of those people, that Sennacherib had conquered: and by Ceders and Fir trees, and the chiefest of their woods, he understandeth their kings, princes, and strong holds. By the consuming of their fensive waters, he noteth that by policy and labour he derived away, and turned the course of such waters, as were lets and stays to his purpose. Hast thou not herded what I have taken in hand and brought to pass, Vers. 26. 27 28. 29. etc. The Prophet in the person of God reproveth the proud brag of the Assyrian Prince. Dost thou think, saith the Lord, that thou by thy own policy and wisdom hast conquered so many Cities and kingdoms? Ex. 6. 7. 8. etc Baruc. 3. b. 16. Sap. 12. a. 2 Psal. 43. a. 1 hast thou not herded what I have done in times past? I * have before time declared by my Prophets that I would destroy wicked kingdoms, and punish the naughtiness of men by the spoil of their Cities, yea and with the rod of Chastisement to correct even mine own people, Psal. 78. a. 1 Luke. 19 g. 44 and bring their Cities to heaps * of stone, that have I now done by thee, as by mine instrument. Wherefore, although thou thinkest thyself to have done great feats by these conquests, and turnest all this to thy own glory: It was not thou, but I, that did it. For thou hadst not been able without me to have won one poor town. I know thy ways, thy going forth, and thy coming home. I did first set thee in thy royal throne, and then stirred thee to undertake these great enterprises against the kingdoms of the earth; for their punishment. And now I see thou dost not acknowledge me, but settest up thy countenance and blasphemous mouth against me, as a furious and mad 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 bit in thy lips, that albeit thou show thyself never so wild and wanton a Colt, I will turn thee even the same way that thou camest. I will give thee also this token (O Ezekia) this year shalt thou eat, etc. Vers. 30. Lest Ezechias and his people should be discouraged with the long delay: God signifieth, that the war should yet continued three years, and that in the mean time he would almost * miraculously maintain them from famine. 4. Reg. 7. d. 19 The first year, by that which groweth of itself, the second, by that which falls of the former harvest, and the third year in which the war should be ended, and they delivered, by their ordinary and quiet labour and travail of the ground. Thus the angel of the Lord went forth, Vers. 36. and slew of the Assyrians host, etc. Here is declared the execution of that promise, that god had made by his prophet Esay, & the miraculous deliverance of his people: wherein we have to note, first the severe justice of God against a proud and blasphemous tyrant, kill in one night by his angel .185000. of his soldiers. Secondly, the long suffering of God, Sap. 11. d. 24 Rom. 2. a. 3 2. Pet. 3. b. 9 who suffered Sennacherib, to go * unpunished three years, that if he would have repent, he might have found mercy. Thirdly, that the wicked sometime escape from mean danger, and by God's providence are reserved to greater. As hear Sennacherib escapeth kill by the Angel, and is murdered of his own sons in the service of his * Idolatrous Gods, Sap. 14. d. 27 because he would not acknowledge the true God. The first Sunday after Christmas at Evening prayer. Esay. 38. ABout this time was Ezekia sick unto death, and the Prophet Esay the son of Annos came unto him, 2. Reg. 20. a. 1 2. Ch. 32. a. 14 and said, Thus commandeth the Lord: Set thy house in order, for thou must die and not escape. 2 Then Ezekia turned his face toward the brickwall, and prayed unto the Lord. 3. And said, Remember O Lord I beseech thee, that I have walked before thee in truth and a steadfast heart, and have done the thing that is pleasant to thee. And Ezekia wept ●ore. 4 Then said God unto Esay. 5 Go, jonas. 3. b. 10 and speak unto Ezekia, The Lord God of David thy father sendeth thee this word, I have herded thy prayer, and considered thy tears: behold I will put fifteen years mother unto thy life. 6 And deliver thee and the City also from the hand of the king of Assyrla: for I will defend the City. 3. Reg. 2. g. 4. Re. 20. c. 11 7 And take thee this token of the Lord that he will do it as he hath spoken. 8 Behold, I will turn the shadow of Ahaz dial that now is laid out with the Sun, and bring it ten degrees backward: josu. 10. e. 11 So the Sun turned ten degrees backward, the which he was descended afore. 9 A thanksgiving which Ezekia king of juda written, when he had been sick and was recovered. 10 I thought I should have go to the gates of hell when mine age was shortened, and have wante● the 〈◊〉 of my years 11 I spoke within myself, I will never visit the Lord (the Lord I say) in this life: I will never see man among the dwellers of the world. 12 Mine age is 〈◊〉 together and taken away from 〈…〉, I have hewn of my life (by my sins) like as a weaver cutteth of his web: he will with pining sickness make an end of me, yea he will make an end of me in one day. job. 4. b. 9 13 I thought I would have lived until the morrow, but he bruised my bones like a Lion: and in one day thou will't make an end of me. 14 Then chattered I like a swallow, and like a Crane, and mourned like a Dove, I lift up mine eyes into the height: O Lord (said I) my sickness keepeth me down, 〈◊〉 thou me. 15 What shall I say the Lord hath made a promise to me, yea and he himself hath performed it: I 〈◊〉 therefore so long as I li●e sremember this bitterness of my life. 16 O Lord to all those that shall live hereafter, yea to all men shall it be known, that even in those years I have a joyful life, and that it was thou that causedst me to sleep, again thou hast given life to me. 17 Behold, bitter as gall was my pensiveness, so sore longed I for health, and it was thy pleasure to deliver my life from the filthy pit: for thou it is (O Lord) that hast cast all my sins behind thy back. Psal. 6. a. 5 68 b. 115. b. 18 For hell praiseth not thee, death doth not magnify thee: they that go down into the grave praise not thy truth. 19 But the living, yea the living knowledge thee, as I do this day: the father telleth his children of thy faithfulness. Luke. 1. g 20 To heal me it is the lords work, and we will sing my songs in the house of the Lord all the days of our life. 21 And Esay said, Take a plaster of figs, and lay it upon the sore, so shall it be whole. 22 Then said Ezekia, O what a miracle is this, that I shall go up into the house of the Lord. The exposition upon the .38. Chapter of Esay. About this time was Ezechias sick unto death, Vers. 1. and the Prophet Esay, etc. IN this Chapter we have the example of an other grievous tentation of the good king Ezechias. Who being delivered from the danger of the Assyrians, as is declared in the former Chapter, read at morning prayer, is now cast into a grievous and dangerous sickness: yea, and hath the Prophet sent unto him, to denounce, as it were from the mouth of God himself, that he should assuredly die. At what time this sickness happened it is not certain, whether before the siege of Jerusalem or after. But more likely it is that it happened afterward. For otherwise so notable a circumstance in the time of the siege could not have been among other omitted. Psal. 33. d. 19 Acts. 14. d. 22 jacob. 1. a. 2 By this example we have to learn that God * often sendeth many & grievous temptations even to the good and godly, sometime by war, sometime by sickness, sometime by unjust infamy and reproach, sometime otherwise. In all which we must learn constantly to continued in faith and prayer and never to despair. For that GOD of his fatherly providence doth it, (not for our hurt and hindrance) but for the trial and increase of our faith. Then Ezechia turned his face toward the brickwall, Vers. 2. and prayed, etc. It is not to be merueled that Ezechias was touched with * sorrow by the message of death declared to him by the prophet. He was a natural man, and therefore abhorred death in his flesh, he feared it to be some token of God's displeasure toward him, because the prophet brought him that message from god. He had not yet made perfect the good reformation of his country, that he had begun: and finally he had yet no issue to succeed him. Remember O Lord I beseech thee, Vers. 3. that I have walked before thee in truth, etc. Here Ezechias in this distress (to our good example) resorteth to his old Sanctuary of prayer and calling upon God. Neither doth he, as it may seem, in his prayer either quarrel with God, as dealing hardly with him, or glory in his own worthiness and virtues. But rather comforteth himself and stirreth up his faith against that tentation, which happily Satan then did put into his mind, that he should be rejected and reprobated of God, & therefore, saith he, that all that he did proceeded from a good heart and mind, and respected therein the good will and pleasure of God, according to his holy word: 1. Tim. 1. d. 19 2. Cor. 1. c. 12 Act. 23. a. 1 wherein he might well and did comfort his troubled mind with the * testimony of a good conscience, & yet not so, that he would thereupon stand in judgement before God. Then said God unto Esay, Vers. 4. etc. This alteration of sentence is not to be thought mutability or unconstancy in GOD, who by the same Prophet before had denounced death to the same party. For the threatenings and promises of God are oftentimes conditional and not of determinate purpose in himself, and therefore upon the fulfilling of the condition may they without note of inconstancy be altered. As it appeareth in the threatening of the Ninivites, jon. 1. a. 1. etc Goe 20. a. 3 etc jonae. 1 and of the king of Gerar. Genes. 20. which afterward by their repenting and turning to God was altered, and so was it here with Ezechias. I will put fifteen years more unto thy life. Vers. 5. 6. 7. 8 And deliver thee and the City also, etc. Behold the effect of earnest prayer, and the ready and merciful goodness of GOD toward them that call upon him, who doth not only hear his prayer, but also confirmed his promise thereof by a notable and strange miracle. A thanksgiving which Ezechias king of juda written, Vers. 9 when he had been sick, etc. This good king Ezechias would not pass over with silence the great benefit that God showed in restoring him to his health, and by his Example teacheth, what all good men should do, when they feel the great mercies of God wrought in them: that is, not only to make it known to them that we live withal, but also to 'cause it to remain in remembrance to posterity, that God's name thereby may be the more glorified, Exod. 15. a. 1 1 Sa. 2. a. 1 etc 2. Reg. 22. a. 1. Io. 2. d. 1. etc. Luke. 1. g. 68 Luke. 2. e. 29 Luc. 1. e. 46 and other the better comforted. Thus did * Moses', this did * Anna Samuels mother, thus did * David * jonas * Zacharie, * Simeon, and the blessed virgin * Marry. In the first part of this prayer he rehearseth the pensive & sorrowful cogitations that he conceived in his heart in time of his sickness, through the fear of death & hell. In the latter, he acknowledgeth the mighty work of God & yieldeth praises for the same. I thought I should have go to the gates of hell when mine age, Vers. 10. 11. etc. By these words it may appear in what sort Ezechias did behold death, and why he showed himself so pensive therein: that is, because he thought himself out of the favour of GOD, and therefore in danger of hell fire. For death in deed is terrible to them that in such sort consider it: but to them that in strength of * faith behold it joined with the favour of God, Prou. 14. d. 32 Phil. 1. d. 23 it is very pleasant, and therefore said Paul. I desire to be dissolved and to be with Christ. Mine age is folden together and taken from me like a shepherds cottage, Vers. 12. etc. By this manner of speech he signifieth that God had determined to take this worldly life from him, in short time, & to transfer him to another place, as the manner of shepherds in that country is to remove their Coats from place to place, as they change the Pasture, and place of feeding their cattle. I thought I should have lived till the morrow, Vers. 13. but he bruised my bones, etc. I was, saith he, in so great despair of my life, that at night I was in doubt, through the vehemency of my sickness, whether I should live until the morning. Yea I was so far passed as I was not able to speak distinctly, but uttered a confuse chattering like the noise of a Swallow or Crane, and a mourning like the noise of a Dove. Thou it is O Lord that hast cast all my sins behind thy back. Vers. 17. etc. Here Ezechias plainly confesseth, what the cause was of his sickness and of his restoring to health. john. 5. c. 14 1. Cor. 11. 30. * Sin was the cause of his sickness, and the mercy of God forgiving the same and turning them from his sight was the cause of his deliverance. Wherefore it cannot be thought, when before he saith, he walked in truth and a steadfast heart before God, that he sought thereby to be justified in the sight of GOD, but rather as I have said before, that he uttered those words in comfort of himself, that he was not utterly rejected of God, albeit he were then punished. For hell praiseth not thee, Vers. 18. death doth not magnify thee, nor they that go down, etc. The Sense of this verse is uttered in many of the Psalms, Psal. 6. a. 5 Psal. 87. c. 11 Psal. 117. c. 17 as in the. * 6. the. * 87. and the. * 117. The dead shall not praise thee, nor all that go down into the pit. etc. By which words and the like, neither David nor Ezechias deny that the spirit of the dead have their actions before God to his glory, or affirm that they perish together with the body: But they signify, that those that be dead, buried and laid in the grave, overwhelmed with earth, have no longer their bodily Actions in the Church of God here in this world, nor cannot set forth among men living here the clemency, mercy, and goodness of God toward them, to the praise and glory of his name in this world, like as the living may. The dead, as touching their body, are in the grave, as touching their souls, they are in heaven, but so as they cannot* return into the world to preach, Luke. 16. f. 27 declare, and set forth to men the majesty, justice, and mercy of God. The .2. Sunday after Christmas. at Morning prayer. Esay. 41. BE still you I lands and harken unto me: let the people lay their strength together, let them come hither, and then show their cause: we will go to the 〈◊〉 together. 2. Who raised up the just man from the east, and called him to go forth? who cast down the people, and subdued the kings before him? that he may throw them all to the ground with his sword, and scatter them like stubble with his bow. 3 He followeth upon them, and goeth safely himself, and that in a way where before his foot had not trodden. 4 Who hath made and created these things? even he that called the generations from the beginning, even I the Lord which am the first, and with the last. 5 The Isles see and did fear, and the ends of the earth were abashed, drawn 〈◊〉, and came hither. 6 Every man helped his neighbour, and said to his brother, Be strong. 7 The Carpenter comforted the Goldsmith, and the Goldssmith the Hammerman, saying, Sowder win do very well in it: & they fastened it with na●●es, that it should not be mooveel. 8 But thou Israel art my servant, thou jacob whom I have choose, thou art the seed of Abraham my beloved. 9 Thou art he whom I led from the ends of the earth: for I called thee even from among the glorious men of it, and said unto thee, Thou art my servant, I have choose thee, and not cast thee away. 10 Be not afraid, Esay. 44. b. 8. for I am with thee: Melt not away as wax, for I am thy God to strength thee, help thee, and keep thee with the right hand of my righteousness. 11 Behold, all they that resist thee shall come to confusion and shame, and thy adversaries shall be destroyed and brought to nought. 12 So that who so seeketh after them, shall not find them, thy destroyers shall perish: and so shall they that undertake to make battle against thee be as that is not, and as a thing of nought. 13 For I the Lord thy God will strengthen thy right hand, even I that say unto thee: Fear not, I will help thee. 14 Be not afraid thou little worm jacob, Esay. 44. a. 2. and thou despised Israel: for I will help thee saith the Lord, and the holy one of Israel thy redeemer. 15 Behold, I will make thee a treading cart and a new stale, that thou mayest thresh and grind the mountains, and bring the hills to powder. 16 Thou shalt fan them, and the wind shall carry them away, and the whirl winde-shall scatter them: but thou shalt rejoice in the Lord, and shalt delight in the holy one of Israel. Gen. 23. c. 14 17 When the thirsty and poor seek water and find none, and when the tongue is dry of thirst, I give it them saith the Lord, I the God of Israel forsake them not. 18 I bring forth flooddes in the hills, Esay. 35. b. 7 43. 44. a. 3 and wells in the plain fields: I turn the wilderness to rivers, and the dry land to conduits of water. 19 I plant in the waste ground trees of Cedar, Box, Myrrh, and Olives, and in the dry I set Fir trees, Elms and Hawthornes together. 20 All this do I, that they altogether may see and mark, perceive with their hearts and consider, that the hand of the Lord maketh these things, and that the holy one of Israel bringeth them to pass. 21 Stand at your cause saith the Lord, and bring forth your strongest ground, saith the king of jacob. 22 Let them bring forth their Gods, and let their Gods tell us what shall chance hereafter, yea let them show us the things that are past what they be, let them declare them unto us, that we may take them to heart, and know them hereafter. 23 Either show us things for to come, and tell us what shall be done hereafter, so shall we know that you are Gods: do some thing either good or bad, so will we both knowledge the same, and tell it out. 24 Behold you are Gods of nought, and your making is of nought: yea abominable is the man that hath choose you. 25 Nevertheless, Esay. 43. a. I have waked up one from the north, and he shall come from the east, he shall call upon my name, and shall tread upon princes as upon clay, and as the potter treadeth down the mire. 26 Who declared this from the beginning, and we will know him: or from the old times, and we will confess and say that he is righteous? but there is none that showeth or declareth any thing, there is none also that heareth your words. 27 The first is he that shall say to Zion, Behold, behold they are present: and to Jerusalem itself will I give an Evangelist. 28 But when I consider, there is not a man among them, nor any that can give counsel, nor that when I examine them that can answers one word. 29 Lo wicked are they, and vain, with the things also that they take in hand, yea their Images are but wind and vain things. The exposition upon the. xlj. Chapter of Esay. Be still you Islands and harken unto me: Vers. 1. let the people lay their. etc. ESay in this Chapter imagineth god to stand in place of judgement, as it were, at the bar pleading his own cause against the Idols and false Gods of the Heathen, and all the worshippers of the same. Which he doth to this end, not only to confounded the heathen for the vanity of their worshipping of Idols, stocks and stones, but also to confirm and establish his own people of the jews and other in the true worship of himself being the only, living, and almighty God, maker and governor of all things. And therefore as being in place of judgement he thus beginneth. Be still and keep silence all you inhabitors of the Islands, and other parts of the earth, that worship your false Gods. Lay your strength together, arm and furnish yourself with as good matter as you can for your defence, to answer that I shall say, and then will I plead the cause with you even in judgement of the world, etc. Who raised up the just man from the east, vers. 2. 3. 4. and called him to go forth. etc. This is his first reason against the heathenish worshippers of Idols. By the just man he means the patriarch Abraham, whom God called out of his country of Mesopotamia from Idolatry wherein he was bred, Gene. 12. a. 1. Acts. 7. a. 3 and caused him to go into the land of Chanaan and there to worship the true god, where also, although he were in a strange land utterly unknown, god did so prospero and defend him, that he made even kings abashed to work him villainy, as it appeareth in Pharaoh 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 gave him force and ability to put to flight and chase four kings at once, which had carried away prisoner his cosin* Loth. Gen 14. Gen. 14. c. 16. which easy victory god uttereth here by this speech: Scattering them like stubble with his bow. The force of this example is thus: This marvelous calling, defending & prospering of one mean man in a strange Country against so noble and mighty people, and the making of him so notable a man among them done and wrought by me only, yea and the true service and honour wherewith he worshipped me the only living God, could not be unknown to all your Idolatrous nations thereabouts. For he preached and declared these things as a Prophet, Vers. 5. and gave you to understand by whose power it was done, yea, you saw it, you knew it, and were abashed at it: and therefore should you have sought to have learned at his hand, while he was among you, the knowledge and service of that mighty God, that did so advance and * defend him, 1. Sa. 14. a. 6. in far other manner than your Idols were able to do. Vers. 6. But you were so far from thus doing, that you comforted & encouraged one another forward in your wicked idolatry, and joined your helps together to make up your graven and carved Gods. Vers. 7. The Carpenter who had carved the stock, spoke to the Goldsmith to lay on the plates of silver or gold, that it might seem a gay God, and the Goldesmith instructed the hammer man to set it on finely and smooth, and to soldier it surely, 1. Sam. 5. b. 5. Acts. 19 e. 24 and set it fast with nails, and * this did you altogether take conference to set forward your worshipping of Images & Idols, as you yet continued. And therefore are you in the judgement even of men * unexcusable, Rom. 1. c. 20 that by this means knowing the power of the true God, you have not yielded to do condign worship to him, but run on yet still in your own vain and * gross fantasies. Rom. 1. c. 23 Sap. 12. d. 24 Hereby aught we also to learn dearly beloved, even in these our days, in how great danger we are, and how unexcusable before god, if we, having so great opportunity to learn the truth of the doctrine and gospel of Christ do neglect the same, and follow on still in the desire of our old superstition and Idolatry. The calling, preserving, 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 Gospel hath been in these latter days against Popes, Princes, Prelates, and all powers of the earth. And therefore may God more justly stand in judgement with us to our utter condemnation, if we do not acknowledge his goodness. But thou Israel art my servant, Vers. 8. thou jacob whom I have choose. etc. Lest that God's people of the jews and other faithful of his Church should be discouraged with the pride and prosperity of the Heathen, and their cruelty against them: Here doth he comfort and assure them that he will help and defend them also as notably and with as great terror to the wicked, as he had done their father Abraham. Gen. 22. c. 16 Psal. 104. a. 8 Luke. 1. g. 73 Heb. 6. a. 17 Vers. 9 shewing that he had * bound himself by Covenant to be the mighty and defending God not only of Abraham but also of his posterity. And putting them in mind of their wonderful deliverance out of Egypt, whence he led them through the desert into the land of Chanaan which he had promised before to the seed of his loved servant Abraham. Vers. 14. Therefore (saith he) be not afraid thou little silly worm jacob. Though my Church and people that put their trust in me seem never so simple and contemptible, Psal. 21. b. 6 1. Cor. 4. b. 9 and even as very worms of the earth in sight of the gay men and great powers, and as it were * Lion's of the world: 2. Tt. 4. d. 17 yet are they my people & the sheep of my pasture. And therefore will I and ●he holy one of Israel my son Christ jesus their Redeemer, preserve and defend them, Vers. 15. yea, I will make them as a treading Cart, & as a new stale where with corn is threshed, josu. 10. d. 24 that they may thrash, * grinned, and beat to dust Mountains and Hills, that is, the high and mighty Empires, kingdoms and principalities of the world, think they themselves never so strong. They shall fan and scatter them abroad with a whirl wind to utter confusion. For so have you seen it come to pass by all those mighty Monarchies & Principalities, that from time to time have vexed and persecuted the Church of God. Therefore (saith God) faint not, but put thy trust and rejoice in me, and in the holy one of Israel Christ jesus the true Messiah and Saviour, and we will not suffer you to miscarry. When as thirsty and poor seek water and find none, Ver. 17. 18 19 and when their, etc. Here God promises the jews in captivity of Babylon, and other of his Church, that he will not only defend them from persecution, and pull down their enemies, but relieve them with such things as they want, and supply their hunger, thirst; and other necessities both worldly and spiritual. But this place is specially to be understanded of the spiritual graces of God in satisfying the poor, hungry, and thirsty consciences with the blessed water of salvation: That is, the true knowledge of God, and the 〈◊〉 by Christ jesus. Of which water Christ himself speaketh in the fourth of S. john: john. 4. b. 14 Which shall be made a fountain of water springing to eternal life. Such fountains raised God in many dry and barren mountains, when he spread abroad his true knowledge among the Gentiles. As first; for example, in the Empire of Babylon, Dan. 2. g. 47 by occasion of a * dream expounded by Daniel, by the miracle of the young men preserved in the * fiery furnace, Dan. 3. g. 28 by the deliverance of Daniel from the * Lion's. etc. Dan. 6. f. 20 By which the worshipping of the living god was acknowledged and commanded. Mat. 28. d. 19 Mark. 16. d. 15 But especially he opened these fountains, when he * sent abroad his Apostles and other furnished with the spirit of God to publish the doctrine of salvation in all the parts of the earth, whereby not only a number of thirsty consciences were refreshed, but their barren souls also made fruitful, and brought forth fair and goodly trees of all sorts pleasant to behold and yielding good fruits to the glory of God and to the comfort of his people. Vers. 20. And all this, only did the mighty hand of God. Stand at your cause, Vers. 21. saith the Lord, and bring forth your strongest ground, etc. The Prophet in the person of God turneth his speech again to the gods of the Gentiles & to the idolatrous worshippers of them: 3. Reg. 18. c. 27 & * willeth them to stand to their cause, and say the best for them, that they could to prove them Gods. And because their greatest glory was in prophesying and telling things to come, he doth Challenge them even in that very point, whereby he giveth to understand that their predictions were either in things natural, such as wise & skilful worldly men might by observation foretell, or else they were frivolous, vain, and uncertain: and to be interpreted on both parts. Insomuch that even their Oracles of Apollo, accounted of all other the most certain, were esteemed even among themselves by a common proverb as Shipmens' hoses that might be fashioned to divers purposes. 3. Re. 20. d. 23 1. Re 28. b. 14 2. Thes. 2. c. 11 For by such subtle means the devil did * delude those, that were given to the worshipping of Idols. And always are they such as tend to the confirmation of vanity and superstition, and never to the correction of wickedness and vice. 2. Pet. 1. d. 21. But the * Prophecies of the living God are always, not only certain and true, but also of such matter as far passeth either the common course of nature, or humane observation: noting things with the circumstances and distinction of times, people, and places. And always are directed to the maintenance of true religion and virtuousness of life, and punishing of superstition, Idolatry, vice, and wickedness. Such are the prophecies of Daniel, certain hundred years before telling of the four great empires and the destruction and end of the same. Such were the prophecies of Esay, Hieremie, and other concerning the captivity of Babylon, & the deliverance of the people of God after a certain appointed time. Such was the prediction of all the Prophets generally touching the true Messiah, 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 Saviour Christ jesus, with the * stock that he should come of, the * place and * time of his birth, the manner of his * estate and life, his miraculous * works, his * death, * his resurrection, and * ascension. Wherefore the God of Israel is the true God, and the Idols of the Gentiles are nothing, neither are able to do any thing, but by the delusion of the Devil to the deceiving of the wicked and naughty men by Gods just judgement, because they would not know the truth. I have waked up one from the north, Vers. 25. and he shall come from the east, etc. That God may show himself only to have the universal knowledge of things to come, he in this place (to the terror of the Devils by whose delusion the Idols of the Gentiles do stand) prophesieth of the coming of Christ the Messiah, whom he raiseth up and shall bring unto him from the East, and from the West, of all sorts of people of the heathen: which together with him, shall call upon the name of the true and only living God. So saith 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 kingdom of God with Abraham, Isaac and jacob. This prophecy we see was fulfilled by Christ, and the like hereof never uttered any of the Gentiles Gods. But GOD himself it was that first gave knowledge hereof at Zion, Vers. 27. and at Jerusalem: and there first declared, that these people of the Heathen Nations should come unto him, and as it were Pointed to them with his finger saying: Behold they are present. This did he by Christ the principal Evangelist, and after by other sent abroad from Jerusalem into the whole world. This hath God pleaded his cause with the Gentiles and in the end concludeth them and their Gods to be wicked and vain. The 2. Sunday after Christmas at Evening prayer. Esay. 43. But now the Lord that made thee O jacob, and he that fashioned thee O Israel, saith thus, Fear not, for I have redeemed thee, Esay. 41. b. 9 Deut. 7. a. 6 and. 26. d. 18 I have called thee by thy name, thou art mine own. 2 If thou goest through the water, I will be with thee, the strong floods shall not overwhelm thee: and if thou walkest through the fire, it shall not burn thee, and the flame shall not kindle upon thee. 3 For I am the Lord thy God, the holy one of Israel thy saviour: I gave Egypt for thy deliverance, the Ethiopians and the Sabées for thee: 4 Because thou wast dear in my sight, and because I set by thee and loved thee: I will give over all men for thee, and deliver up all people for thy sake. Esay. 41. d. Math. 8. b. 5 Fear not, for I am with thee, I will bring thy séed from the East, and gather thee together from the West. 6 I will say to the north, Esay. 29. d. 32 Gal. 3. a. Let go: and to the south, keep not back: but bring me my sons from far, and my daughters from the ends of the world. 7 (Namely) all those that be called after my name: For them have I created, fashioned, and made for mine honour. 8 Bring forth that people which is blind and yet hath eyes, Luke. 14. e. 21. which are deaf although they have ears. Ephe. 2. c. 12 9 If all nations come in one and be gathered together, which among them shall declare such things, and tell us the things that are past? let them bring their witness, so that they be just: else let them hear, and say, It is truth. 10 You are my witnesses saith the Lord, and my servant whom I have choose: therefore be certified and give me faithful credence, and consider that I am he before whom there was never any God, Ose. 13. b. 10. neither shall be any after me. 11 I am, even I am the only Lord, and beside me there is no saviour. 12 I gave warning, I made whole, I taught you when there was no strange God among you: and this record must you bear me yourselves, sayeth the Lord, Io. 10. f. 36 that I am God. 13 And even he am I who was from the beginning, and there is none that can take any thing out of my hand: I do the work and who shall be able to let it? 14 Thus saith the Lord the holy one of Israel your redeemer, Esay. 5. d. For your sake I have sent to Babylon, and brought it down: all they are fugitive with the Chaldees, whose sorrowful cry is in their ships. 15 I am the Lord your holy one, which have made Israel, and am your king. 16 Thus saith the Lord, joshua. 3. c. Exod. 14. e. 21 Esay. 10. a. even he that maketh a way in the sea, and a foot path in the mighty waters. 17 It is he which bringeth forth the charets and horses, the host and power of war, that they may fall together and never rise, and be extinct, like as tow are they quenched. 18. Remember not things of old, and regard nothing that is past. 19 Behold I shall make a new thing, and shortly shall it appear, and shall you not know it? I will make a way in the desert, and rivers of water in the wilderness 20 The wild beasts shall worship me, the dragons and the young Ostriches: for I shall give water in the wilderness, and streams in the desert, that they may give drink to my people whom I chose. 21 This people have I made for myself, and they shall show forth my praise. 22 For thou jacob wouldst not call upon me, but thou hadst an unlust toward me O Israel. 23 Thou gavest me not thy beasts for burned offerings, neither didst honour me with sacrifices: Esay. 1. d. Hier. 17. c I have not been chargeable unto thee in offerings, neither gri●●ous in incense. 24 Thou boughtest me no dear spice with thy money, neither powredst the fat of thy sacrifices upon me: but thou hast laden me with thy sins, Psal. 14. a. Hier. 33. b. 8. and wearied me with thy ungodliness. 25 Where as I yet, even I am he only that for mine own selves sake do away thy offences, and forget thy sins, so that I will never think upon them. 26 Put me now in remembrance, for we will reason together, and show what thou hast for thee to make thee righteous. 27 Thy first father offended sore, Gen. 3. b. Nu. 20. d. 24. and thy rulers have sinned against me. 28 Therefore I profaned the princes of the sanctuary, I did curse jacob, and gave Israel into reproof. The Exposition upon the. xliij. Chapter of Esay. But now the Lord that made thee, O jacob, and he that fashioned thee, etc. Vers. 1. FOr so much as the small number of the good and godly people, had just cause to be in great fear, through the prophecy of their Captivity in Babylon before declared, and to dread thereby the subversion of the whole Church of God then living: the Prophet in this place under the person of God doth add a singular and great comfort. By the name of jacob and Israel he understandeth the whole Church of God. For he speaketh here not only to the jews for the comfort of their deliverance from the captivity of Babylon: but also and specially to all the faithful of his Church, Rom. 4. b. 11 which be the true * seed of Abraham, as Paul saith, and the right succession of jacob, to whom this promise was made, Gen. 22. d. 18. In thee and in thy Seed all the Nations of the earth shall be blessed. And again, Gene. 28. c. 15. I will be thy keeper whither so ever thou go. Of which promises he putteth them in mind, when he calleth them by the name of jacob, as he doth also comfort them not a little, in that he saith, he is their * Creator, Maker, Ephe. 2. b. 10. and Redeemer, and calleth them His own. For God cannot neglect those that he hath fashioned to his own Image, and redeemed with so precious a treasure, and purchased to be his own people, Therefore saith he: If thou go through the water, I will be with thee, Vers. 2. the strong floods shall not, etc. By the terms of * Water and Floods, Psal. 87. b. 7 Fire, and Flames, he understandeth all manner of temptations, Troubles & Afflictions, that any way either in Soul or body might come unto them: and assureth them that they shall not miscarry by any of them. I gave Egypt for thy deliverance, Vers. 3. 4. the Ethiopians and the Sabees, etc. That is such care and love have I had toward my Church and faithful people, that to deliver and preserve them, I have afflicted Egypt, Aethiope, Sabaea, and many other mighty Princes and Kingdoms, and in like manner will deal with all other Nations that shall work trouble to them. Therefore be not dismayed, but be of good comfort. I will bring thy seed from the East, Vers. 5. 6. 7 and gather thee together, etc. Here is plainly prophesied the Calling of the Gentiles to the faith of Christ, and the gathering of the dispersed children of God from all the quarters of the earth. As if he had said, you fear that if Jerusalem, (as my Prophet hath said) be destroyed and the people led captive, and Princes of the earth persecute them: that there shall be no Church nor any that shall live to serve God. But fear it not, Mat. 28. d. 20 I will be with them even to the end of the world, to bring the seed 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, give me my children, that thou hast kept in blindness, 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, forbidden not them to come and hear that I call by the preaching of my Gospel, though before they were deaf and herded 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 kingdom of God. This is it that is spoken in the Acts of the Apostles. You shall be my witnesses in Jerusalem and in all jury, Act. 1. a. 8. and Samaria and to the uttermost parts of the earth. Wherefore God promiseth here the great enlarging of his Church and faithful people. If all Nations come in one and be gathered together which among them. etc. Vers. 9 As in the 41. Esa 9 41. a. 1. Chapter, So here the Prophet imagineth God to speak before a judge, as if he had said, I have declared two arguments of my Deity, that is, that I am he which from the beginning declared to the patriarchs, that I would sand my Son the true Messiah and saviour of the world, and that I would deliver my Church and people, not only from the perils, that shortly shall be in the Captivity, but also increase the number of them out of all the parts of the world. Part of these things you see fulfilled already: the other shall as assuredly come to pass. Therefore go to, let all Nations and people of the world come together which worship stocks and stones and Gods of their own making, Esay. 41. f. 22. and let us hear whether their Gods or their soothsayers inspired with the Devil be able to declare or tell 〈◊〉 any such things, let them bring forth their witnesses to justify the matter. Vers. 10. 11. 12. 13. But you my people can 〈◊〉, and your consciences can be witnesses, that these things which I have spoken for myself and against the worshippers of Idols, are true. Therefore mistrust not, fear not, put your confidence in me, stick to the true worshipping of me. For I am the true God that never had beginning nor shall have ●●ding, job. 1. ●. b. ●● Io. 10. c. 28 that made all things, that preserveth & maintaineth all things, and * out of whose hands no power can take any one man that I will save. etc. For your sake I have sent to Babylon and brought it down: all they, Vers. 14. 15. 16. 17. etc. He speaketh of that is to come, as if it were past and done. For he here telleth how he will deliver his people from the captivity of Babylon. The sense is, you are in great fear, my people, for your captivity, that shall be in Babylon, but I have already devised your deliverance. I will in convenient time sand Darius and Cyrus, the Medes and the Persians' into Babylon with mighty power which shall utterly overthrow the whole power of Babylon and Chaldey, and transferring the Empire to the Persians', shall by their noble king Cyrus deliver you. This will I your God and redeemer do for you, etc. Remember not things of old, Vers. 18. and regard nothing that is past. He prepareth here to utter a prophecy of the coming of Christ, as if he had said. Remember not things done before time, I have wrought great benefits for you, I have delivered you out * of Egypt. Exod. 20. a. 2. I brought you through the read sea, I conducted you through the wilderness into the land of Canaan, I gave you victory over your enemies, but * remember not these benefits in comparison of that I will now tell you, jere. 23. b. 7. I will work a new thing that shall far pass these. Vers. ●● 20 I will make a way in the desert, and rivers of water in the wilderness. The wild beasts shall worship me, etc. That is, I will not only deliver you from the Captivity of Babylon, and bring you home safe through dangerous ways and passages, which may justly be compared to any of the former benefits: but in those Nations and Countries also which hitherto have been as deserts or wildernesses without all good culture of godliness, and dry and barren without any Springs of Gods good graces and wholesome instructions: In those places, I say, will I tread out a true path, and high way to heaven, and wildise urasweete springs and plentiful rivers of heau●enly doctrine by the preaching of the Gospel of Christ. In so much that those people which for their rude and savage barbarousness, and for the filthiness of their lives might well seem wild beasts, Dragons and Estreches, shall lay aside their detestable and naughty Idolatry, and their foul and filthy vices, and become true worshippers of my name and notable examples of all virtuous life to the advancement of my great glory and praise. For thou jacob wouldst not call upon me, Vers. 22. 23. 24 but thou hadst an unlust toward. etc. Lest the people of God being puffed up and swelling in their own conceptes, should think this great and strange matter was wrought for their▪ * Deserts or worthiness, Deut. 9 a. 4 he saith plainly, that they had 〈◊〉 such thing; either by calling upon his name, or by offering of sacrifices, or burning of Incense, or buying of costly Spices for the holy Oil commanded Exod. 30. Exod. 30. c. 25. nor by any other manner of service, in respect whereof this singular and unestimable benefit was wrought, but rather by their sins, had altogether deserved the contrary, and provoked God to just wrath, and therefore, that this thing proceeded of God's mere mercy and exceeding love towards Mankind, for his own felfes' sake, as he sayeth, For his own selves sake putting away their sins out of his remembrance: so that neither their own Worthiness, nor the justice of their ancestors could deserve it. For as Adam was a sinner, 〈…〉 all the other that they came of, and both governors and people had geevously offended God. The. 1. Sunday after the epiphany, at Morning prayer. Esay. 44. SO hear now O jacob my 〈…〉 whom I have choose. 2 For thus saith the Lord that made thee, fashioned thee, and helped thee, even from thy mother's womb: Be not afraid O jacob my sieruaunt, thou righteous whom I have choose. 3 For I shall pour water upon thy dry ground, Esay. 35. b. 7 11. and. 14. c Eze. 36. d. 25 joel. 2. f. 28 Acts. 1. b. 27. and rivers upon the thirsty: I shall pour my spirit upon the 〈◊〉, and my blessing upon thy stock. 4. They shall grow together like as the grass, and as the willows by the waters 〈◊〉 On● shall say, I am the Lords: another shall call himself 〈…〉 the third shall subscribe with his hand 〈…〉 give himself under the name of Israel. 6. Thus hath the Lord spoken, 〈…〉 and his redeemer the Lord of hosts: 〈…〉 last, Esay. 12. a. Apoc. 1. b. c. Esay. 48. c. 1● Reve. 22. ●. Esay. 43. b. & besides me there is no God. 7 If 〈◊〉 he like me, let him call forth the thing past, and openly show it, and lay it plain before me what hath 〈…〉 I appointed the people of the world, and what shall be shortly, or what shall come to pass (in tune long to 〈◊〉) 〈◊〉 things? 8 Be not 〈…〉 told you hitherto and warned you? you 〈…〉 yourselves: is there any 〈…〉 I should not know 〈…〉 Esa. 42. b. 10. Sap. 13. c. 13 〈…〉 and maketh also a God thereof to honour it, and a grawen Image to kneel before it. 16 One piece he burneth in the fire, with another he r●steth flesh, that he may eat rest his belly full: with the third he warmeth himself, and saith, Aha, I am well warmed, I have been at the fire. 17 And of the residue he maketh him a God, and a graven Image for himself: he knéeleth before it, he worshippeth it, he prayeth unto it, and saith, Deliver me, Esa. 42. a. 16. for thou art my God. 18 Yet men neither consider nor understand, because their eyes be stopped that they can not 〈◊〉, and their hearts that they cannot perceive. 19 They 〈◊〉 not in their minds, for they have neither knowledge nor understanding to think thus, I have brent one piece in the fire, I have baked bread with the coals thereof, I have roasted flesh withal and eaten it: and I will now of the residue make an abominable Idol, & fall down before a rotten piece of 〈◊〉. 20 Thus doth he but loose his labour, 〈…〉 turn him aside, so that 〈…〉 to think, Do not 〈…〉 Israel, 〈…〉 serve me, O Esa 9 43. d. 25. Gen. 2. a. 1. Esay. 45. c. 18. them backward, and make their cunning foolishness. 26 He doth set up the purpose of his servant, and fulfilleth the counsel of his messengers: concerning Jerusalem he saith it shall be inhabited, and of the Cities of juda they shall be builded again, and I will repair their decayed places. 27 He saith to the depth, Be dry: and, I will dry up water floods. 28 He saith of Cyrus, he is my herdman, so that he shall fulfil all things after my will: he saith also of Jerusalem, It shall be builded: and of the temple, It shall be fast grounded. The exposition upon the. 44. Chapter of Esay. But hear now O jacob my servant, Vers. 1. 2. 3. 4. 5. 6. 7. 8. and Israel whom I have choose. etc. forsomuch as God in the end of the former Chapter had charged his people with Sin and grievous 〈◊〉, and that for the same some 〈◊〉 should come upon them by their captivity in Babylon: Here in this place he doth add sweet words, and a gentle and merciful mitigation & comfort, saying as it were, Albeit grievous 〈◊〉 shall come upon thee being led away captive 〈◊〉 Babylon, yet hear now, what I thy Lord and 〈◊〉, that have * 〈◊〉 and preserved thee, job. 31. b. 15 Psal. 21. b. 10 Psal. 70. b, 6. 7 by my divine providence, even from thy mother's womb, will do for thee my choose servant. Albeit thou jacob art nothing in thyself, and that no nobility in thee or worthiness 〈◊〉 deliver thee from this wrath and great calamity: yet the adoption and choice that I thy heavenly father of my mere mercy in my Son the Melsias & Saviour, have vouchsafe to make of thee, man be of sufficient force to deliver thee, and to turn all the benefits of the forgiveness of thy sins upon thee, that is, not only thy wonderful dispatch out of Babylon, Vers. 3. but also the watering with the knowledge of the true doctrine of Salvation, and the gift of my holy spirit: whereby thou and all those that by faith shall show themselves to be thy true posterity, and of the number of mine elect, shall grow and prospero in all goodness, submitting their selves to the profession of my holy name. Esa. 41. c. 10. Esa. 43. a. 1. 65 Therefore * fear not, nor flit not from my true worshipping to the Service of the Idols of Babylon, 〈…〉 Vers. 6. Esay. 41. a. 4. Apoc. 1. b. 8 3 Reg. 15. b. 12 Dan. 14. a. 4. 〈…〉 in face of the world. Wherefore I say again, be not afraid, I have told you and warned you before. Put your trust in me. All carvers of Images are but vain, Vers. 9 10. 11. 12. 13. etc. and the carved Images that they love, etc. Unto the end of the twentieth verse. In this second part of the Chapter, GOD doth sharply and grievously reprove, and at large scornfully deride the fond blindness, Baruc. 6. b. 19 26. 48. 56. 67 and furious rage and madness of those that make Gods, Idols, or Images for themselves to worship. And as it is pleasant in this place to consider, how he painteth out the busy vanity of them, that make the Idols and the fond and importunate desire of those that long for them, and the unsensible grossness of such as be given to the worship of them: Even so may it seem horrible in the sight of God and man, that man endued with reason, and the most honourable creature of god should ever fall to so extreme Blindness, as that he will adventure with his own hands to make him a God, or an Image to worship as God. But some will say, no man was ever so blind to think the images Gods, or to worship them as Gods, and so cry the Papists at this day for their defence, and say they have Injury, 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 reproveth. For they had the same answers and pretences, and yet is it evident, that both the one and the other do so rage's in their madness, that so soon as they be made by a Mortal, wicked, and Sinful man, they think them to have a certain divine Grace in them, and therefore do they Cap and kneel unto them, call upon them, Baruc. 6. b. 19 Burn incense, and set up candles and other gifts before them, and run Hundreds of miles to worship them. And if they should show and declare to the world the very True worship to the Living God, they could not set it out by more evident means. Wherefore (dearly beloved) earnestly consider with yourselves, how pitifully you have been abused in the time of Papistry, Exod. 20. a. 4 Leu. 26. a. 1. Deut. 5. a. 8. Deut. 27. c. 15 and by God's * commandment given straightly to the contrary, and by this place of the Prophet now read, Learn you how wickedly, and how displeasantly you have done in his sight. Consider this O jacoh, Vers. 21. 22. 23. 24. & Israel, for thou art my servant, etc. Now God returns to an other warning and comforting of his people, that seeing the Idols of the Gentiles, and all that worship them, seem they for the time never so prosperous, are in deed in the sight of God vain, wicked, and odious, and seeing that he is the gracious Lord that hath Made them, 2. Thes. 2. c. 13 Apoc. 5. c. 9 1. Io. 2. b. 12 1. Io. 4. c. 18 Preserved them, * Choose them to be his servants, * redeemed them, and forgiven their sins: That they should not * fear, nor start * from him by any temptation or affliction, but in their hearts rejoice and give thanks continually for this his great goodness and mercy toward them, which is such, as not only they, but also in their behalf, * Heaven, Psal. 149. a. 1. Earth, Mowtaines, Woods, Trees and all the other creatures of God should triumph and be glad of, and give glory and praise unto his name. Toward the end he doth in plain and flat Vers. 26. 27. 28. words renew the promise of their deliverance from Babylon, and saith, he will fulfil the words of his servants the Prophets, and that their City jerusalem should be repaired again, their Temple builded, and that it should be done by a king of the Persians' named Cyrus. Surely this is a notable place to confirm the certainty of God's providence 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 word and Prophets in foretelling the same. For these words were uttered by the Prophet long before Cyrus was born. From the death of isaiah under Manasses unto the birth of Cyrus was above an hundred years: and a good space before, the City of jerusalem was destroyed, & the people led captive into Babylon. yea, when the jews themselves for the most part could not be persuaded that such misery should come upon them, and therefore hated and persecuted the Prophets, and when as yet no man could dream that either the Empire should fall from the Babylonians, being now in their great pride, to the Persians', which were yet of no great name, or that there should one rise among the Persians', whose name should be Cyrus: Then I say so long before, in so uncredible and so unlikely a time was this promise and prophesy uttered, to the great assurance of God's truth, and mighty providence not only in this matter, but in all parts of his holy word, given us by the same spirit of truth that this was. The 1. Sunday after the epiphany, at Evening prayer. Esay. 46. BEl is fallen, Nabo is broken down, whose images were a burden for the beasts and cattle, 1. Sam. 15. a. 4 jer. 50. a. 2 to overlade them, and to make them weary. 2 They are sunk down and fallen together, for they may not ease them of their burden, therefore must they go into captivity. 3 Hearken unto me O house of jacob, and all you that remain yet of the house of Israel, whom I have born from your mother's womb, & brought you up from your birth. 4 It is even I which shall bear you unto your last age: Exod. 20. a. 1. I have 〈◊〉 you, I will also nourish you, bear you, and save you. 5 Whom will you make me like, or to whom will you make me equal or compare me, that I should be like him? 〈◊〉 32. a. 3. 6 Take out silver and gold out of your purses, and way it, and hire a Goldesmith to make a God of it, that men may kneel down and worship it: 7 Yet must he be taken on men shoulders and born, Esay. 44. c. 13 Baruc. 6. c. 25. and set in his place, that he may stand, and not move out of his place; and if one cry unto him, he giveth no answer, and delivereth not the man that calleth upon him from his trouble. 8 Consider this well, and be ashamed, go into your own selves. 9 Remember the things that are past since the beginning of the world, that I an● God, and that there is else no God, yea, and that there is nothing like unto me. 10 In the beginning of a thing I show the end thereof, and I tell before, things that are not yet come to pass: My devise standeth steadfastly established, and I fulfil all my pleasure. 11. I call a bird out of the East, & the man by whom my counsel shall be fulfilled out of strange countries; as I have spoken, so will I bring to pass: assoon as I think to devise a thing, Exod. 16. a. I do it. 12 Hear me O you that are of an high stomach, but far from righteousness: 13 I shall bring forth my righteousness, it is not far, and my health shall not carry long away: I will lay health in Zion, and in Israel my glory. The Exposition upon the xluj. of Esay. Bel is fallen, Vers. 1. 2. Nabo is broken down, whole images were a burden, etc. FOr somuch as GOD by his Prophets had threatened that Jerusalem should be destroyed, and the people led Captive into Babylon: Esay, in this chapter and others, doth instruct and exhort such as were faithful of the people of God, jacob. 4. e. 10. 1. Pet. 5. b. 6. Phil. 4. c. 12 that they should not be * offended with their own 〈◊〉 that God, for the it offences, had sient upon them, Psal. 36. a. 1. Psal. 72. b. 12. all it with the * prosperity and success of Babylon, and so by that occasion fall from the worshipping of the true God to the Idols of the Gentiles. Therefore he here denounceth that Bell and Nabo, the great golden Idols of the Chaldees, in whom they put their trust, shall be pulled down and carried away in Cartes & upon beasts backs by Cyrus and the Persians' in the conquest of Babylon, and in the transferring of the Empire unto the Persians'. That means he when he saith, Their Image shall be a burden for the beasts, etc. and that the same being made of Gold were so heavy that they should weary even strong cattle, and 'cause them to sink under the burden. Hearken unto me, Vers. 3. 4. O house of jacob, and all you that remain yet of thee, etc. God doth here warn his people again, what great difference is between the vain Idols of the Gentiles and himself, 1. Pet. 5. b. 7. who hath ever had * care for them and preserved them, even like a most tender mother, yea far more carefully and tenderly then any carnal mother can do. Esa 9 49. d. 15 * For as the mother beareth the child in the womb, bringeth it forth into the world, feedeth, cherisheth, and keepeth it so long as it is not able to provide for itself: so when it cometh to age, she shaketh a great part of her care away. But God beareth us in the purpose of his Election, bringeth us forth with the knowledge of our redemption in Christ jesus, feedeth and cherisheth us with the continual food of his heavenly doctrine, saveth us, and carrieth us in his arms from all danger by the might of his providence, & that not only in infancy and yo●ng age, as mothers. do, but in old age, and in all Times. as It may well appear by the preservation 〈…〉 his Church, even in these latter and dangerous days against all the assaults of 〈◊〉 and his instruments. Whom will you make me like, Vers. 5. 6. 7. 8 or to whom will you make me equal. etc. Seeing that the tender mercy and goodness of God towards his people is such, as he hath declared, he doth here sharply reprove them that forsaking his true worship, prescribed in his law, seek to honour him in Idols and Images, and thereby to make him so * vile that they compare and resemble him to the basest of his creatures. Act. 17. g. 29. Rom. 1. c. 23. And therefore he doth here again deride and scorn their industry and readiness to bestow all manner of * cost and charges, Dan. 3. a. 1. and to pull out of their purses Gold & Silver to set forth Idolatrous worshipping of God by Images, whereas they will make great danger to bestow any thing to advance Gods holy word and true worship according to the same. This is a notable place against all such as seek to defend the use of Images, by saying that they do not think them to be Gods, nor worship them as Gods, but that they do worship God in them & by them. For here you understand that God neither will be * resembled by any Image, nor worshipped in it. For first the making of Images to worship of directly against the commandment of God. and secondly he cannot be pleased with any worship, 〈…〉 which is directed to him in in 〈◊〉 Name of 〈◊〉 Only * son Christ jesus, Io: 14. b. 13. and not under. the pretence of any Image. Remember the things that are past since the beginning of the world, Ver. 9 10. etc. This is an exhortation to such of his people as were inclined to the worshipping of Images Remember (saith he) that which I have told you of the vanity of Idols and Images, and consider that they have their beginning of mortal & * wicked men, Deut. 27. c. 15. not able to help themselves, and that I your God am * everlasting without beginning, Esa. 44. a. 6. and without ending, knowing and underst anding all things, and that there is no Image wherein I can be worshipped, 2. Cor. 4. a. 4 but only the * express Image of my Deity my son Christ jesus your Saviour and the true Messiah. Wherefore yet again I say unto you, beware, of the Idolatry of the Gentiles, Psal. 32. c. 11 and cleave fast unto me. For * my devices shall steadfastly be established, and I will fulfil all my pleasure, and whatsoever I have declared to you by my Prophets for your comfort. Yea even as I have promised you, I will bring a Bird out of the East, Vers. 11. that is, a noble king of the Persians', that shall with great power break into Babylon, trausferre the Empire from them, and restore you to your Country again. And not only this, but I will also in convenient and short time bring forth my justice and saving health, and set my salvation in Zion and my glory in Jerusalem by the coming of the Messiah and Saviour of the world. The 2. Sunday after the epiphany, at Morning prayer. Esay. 51. HEarken unto me you that hold of righteousness, and you that seek the Lord: take heed to the stone whereout you are hewn, and to the grave whereout you are digged. Gen. 21. a. 2 Rom. 4. a. 3 Gen. 12. a. 2 2 Consider Abraham your father, and Sara that bore you, how that I called him alone, and blessed him, and increased him. 3 Therefore shall the Lord comfort Zion, and repair all her decay, making her desert as a Paradise, and her wilderness as the garden of the Lord: Mirth and joy shall be found there, thanksgiving and the voice of praise. 4 Have respect unto me then O my people both high and low, and lay thy ear unto me: for a law and an ordinance shall go forth fro me to lighten the gentiles. Esay. 2. a. 3 5 It is hard by that my health and my righteousness shall go forth, and the people shall he ordered with mine arm: the Islands (that is the Gentiles) shall hope in me, and put their trust in mine arm. 6 Lift up your eyes toward heaven, Math. 24. c. 29 2. Pet. 3. d. 7. and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wear old like a garment, and they that devil therem shall perish in like manner: but my salvation shall endure for ever, and my righteousness shall not cease. 7 Hearken unto me you that have knowledge in righteousness, Mat. 10. d. 26 Luke. 12. a. 7 thou people that hearest my law in thy heart: fear not the revilings of men, be not afraid of their blasphemies. 8 For worms and moths shall eat them up like clot and weal: but my righteousness shall endure for ever, and my saving health from generation to generation. 9 Wake up, wake up, and be strong O thou arm of the Lord, wake up, like as in time past, ever, and since the the world began. Esay. 14. d. 22. Exod. 14. c. 16. 10 Art not thou the same arm that hast wounded the proud, and hewn the Dragon in pieces? Art not thou even the same which hast dried up the deep of the Sea, which hast made plain the sea ground, that the delivered might go through? 1. Esd. 1. b. 3. 11 Therefore the redeemed of the Lord shall turn again, and come with joy unto Zion, continual joy shall be on their head, and mirth and gladness shall be with them, and sorrow and woe shall fly from them. 2. Cor. 1. c. 14. 12 Yea I, (even) I am he that in all things giveth you consolation: Esa. 40. a. 6. 1. Pet. 1. d. 24. what art thou then fearest a mortal man and the child of man, which goeth away as doth the flower? 13 And forgettest the Lord that made thee, that spread out the heavens, and laid the foundation of the earth: but thou art ever afraid for the sight of thy oppressor, which is ready to do harm: where is the wrath of the oppressor? 14 The exile maketh haste to be loosed, that he die not in prison, and that his bread fail him not. Esay. 48. a. 2. 15 I am the Lord thy God that divide the sea, and his waves shall rage's, whose name is the Lord of hosts. 16 I have put my words in thy mouth, Esay. 49. a. 2. and have defended thee in the shadow of my hand, that I may plant the heavens, and lay the foundation of the earth, and say unto Zion. Thou art my people. 17 Awake, awake, and stand up O jerusalem, jer. 25. c. 15. thou that from the hand of the Lord hast drunken out the cup of his wrath, thou that hast supped of and sucked out the slumbering cup to the bottom. 18 For among all the sons whom he hath begotten, there is not one that may hold it up, and not one to lead it by the hand of all the sons that he hath nourished. 19 Both these things are happened unto thee, but who is sorry for it? yea destruction, wasting, hunger, and sword, but who will comfort thee? 20 Thy sons lie comfortless at the head of every street like a taken venison, and are full of the terrible wrath of the Lord, and punishment of thy God. 21 And therefore thou miserable and drunken (howbeit not with wine) hear this: 22 Thus saith the Lord, thy Lord and God, the defender of his people, Behold I will take the slumbering cup out of his hand, even the cup with the dregs of my wrath, that from henceforth thou shalt never drink it more. 23 But I will put it into their hand that trouble thee, which have spoken to thy soul, Stoop down, that we may go over thee, make thy body even with the ground, and as the street to go upon. The Exposition upon the. lj. Chapter of Esay. Hearken unto me you that hold of righteousness, Vers. 1. 2. 3 and you that seek, etc. THe good and godly people in the time of Esay, seeing themselves few in number, and hearing by the Prophets, that they should be led captive into Babylon, greatly feared that all faithful and true worshippers of GOD should in that persecution be utterly consumed: Therefore God here speaketh to them, and comforteth them, signifying that he will not only in that trouble of Babylon preserve his choose and elect of the jews, but also not long after, greatly increase the number of his Church, by the* access 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 Messiah, and Saviour of the seed of Abraham. And first he willeth them to consider The rock whereout they were hewn, and the den whereout they were digged, that is as he expoundeth himself, Abraham their father, and Sara their mother of whom they descended: and that God called Abraham being but one man* out of his Country, Gen. 12. a. 1. and suffered him to live in Chanaan, to the age of an hundred years, and his wife fourscore without children: and yet that he so increased him, that his issue proved innumerable as the * sand of the sea. Gene. 15. a. 5 Gene. 32. c. 12 And by this example he willeth them & all other faithful to understand, that though his Church & people appear to the world to be never so much afflicted, or to be brought to so low an ebb, yet he will increase and multiply it with exceeding numbers, and bring them out of misery and trouble unto great joy, mirth, and comfort. Yea that he will repair the ruin and decay of his Church, and make their desert, and wilderness, a Paradise and garden of pleasure. The ruin and decay of Zion, are the lost sheep of the house of Israel, which Christ and his Apostles restored. The Desert and Wilderness, are the Gentiles, which of old had refused the true knowledge of God, and therefore were as strangers to the promise of salvation. But the senior deserts God made pleasant Gardens by the teaching and publishing of his Gospel. This is it, that he promises when he saith, Vers. 4. A law and ordinance shall go forth from him to lighten the Gentiles. The time is even at hand that my health and righteousness shall go forth, Vers. 5. 6. 7. 8 etc. Be of good cheer my people saith God, and be not overwhelmed with the heaviness of your affliction. It is even at hand that not only my saving health shall go forth to preserve you, but the might and strength of mine arm also by the preaching of the Gospel to govern and guide all other Nations. Math. 12. b. 21 Inso much that the * inhabitants of the Islands and other countries shall believe in me, and put their trust in my name. And do you not mistrust this health and salvation that shall come to you by the Messiah. 2. Pet. 1. b. 10. For * heaven and earth with all the inhabitors thereof shall vanish away as smoke, but the justice and salvation wrought by the son of God, shall be most certain and continued for ever. Therefore my people that vuderstand righteousness, Mat. 24. a. 9 john. 15. c. 20. Luc. 21. c. 16 Mat. 5. a. 11. fear not the * revilings, railings and reproaches of men, that shall fall upon you for the profession of my name and truth. For your enemies shall be consumed as a garment with moths, and my saving health that you trust in, shall stand steadfast for ever and ever. Wake up wake up, Vers. 9 and be strong, O thou arm of the Lord, etc. In these three verses next following God comforteth his people with the example of their deliverance out of Egypt. But his manner of utterance is with great majesty, figuratively turning his speech to his own divine power: the sense whereof is this. Thou mighty power of God, that many times since the beginning of the world hast showed thyself, raise thyself now in this great anguish and care that his people are now in. Vers. 10. Is not that mighty arm able to deliver his servants now in this misery, Exod. 12. c. 29. which before time did * wound the pride of Egypt? and with thy wondrous works hue in pieces that dreadful Dragon Pharaoh? and dried up the sea, and made it to stand as * walls on each side of thy people passing through, Psal. 135. b. 13 and resolved the same again to the confusion of thy enemies? Vers. 11. Therefore let not the Redeemed of the Lord fear, but that they shall with joy return again to Zion, and there remain with much mirth and gladness. It is I, Vers. 12. 13. it is I, that in all things giveth you consolation: what art thou then, etc. God sharply rebuketh his people for Timorousness and continual mistrust in all their adversities. It is I, saith he, it is not Abraham, nor Moses, nor Aaron, nor any of my Saints your Predecessors, but even I myself the mighty God your Lord that doth alway * comfort and help you. Psal. 9 b. 9 Seeing then the Idols, that your enemies trust in, are so Vain, as I have told you, and they themselves so Frail and mortal, and on the contrary part, I your Lord your assured God, so mighty and of so great force, as I have always declared myself, aswell in the creation of the world, as in the preservation of you, and deliverance out of Egypt from your proud oppressor, whom I then brought full low, 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 gave you the * treasures of his people, that you might not want bread and sustenance by the way: seeing, I say, all this is so, why do you still mistrust and fear the power of vain men, seem they in the world never so terrible? Remember therefore my promises, whereby I have assured you, that I will deliver you, and acknowledge you for my people. Awake, Vers. 17. awake, and stand up O Jerusalem, thou that from the hand, etc. The Lord here comforteth his people in telling them, that he will take the scourge of his wrath from them, and lay it upon their enemies. By the Cup, and by drinking, it is usual both in the old testament and new to understand Affliction, as in Hier. 25. jer. 25. d. 15. Take this cup of wine of my fury at my hand. etc. And Christ himself in his agony. Mat. 26. Let this cup pass from me, etc. that is, Math. 26. d. 39 this scourge of my Cross and passion. The plain sense of this place is: O my Church, be of good comfort, for albeit thou hast for a time through my wrath for thy sins been grievously afflicted, and no man either would or could comfort and help thee, Vers. 18. 19 yet after I shall come through thy repentance, of my mercy pardoning thy sins, this my bitter Cup of affliction shall be taken from thee, Psal. 78. b. 6 and * poured upon the heads of those that have oppressed thee to their utter confusion. By the Slumbering or poisoned cup, he means the grievous adversities, that hath so touched and weakened them as they are not almost able to stand, but stagger and reel as they go, as it were men half dead. Thy sons lie comfortless at the head of every street like a taken venison, Vers. 20. etc. etc. In these verses he describeth the great misery, that the jews were in at their captivity in Babylon, not only cruelly murdered in all Cities, but pining for hunger and dying in the streets, as it appeareth by the history of Toby. Tob. 1. d. 21. The. 2. Sunday after the epiphany at Evening prayer. Esay. 53. BUt who hath given credence unto our preaching? or to whom is the arm of the Lord known? john. 12. e. 38. Rom. 12. c. 2 For he did grow before the Lord like as a branch, and as a root in a dry ground, he hath neither beauty nor favour: when we look upon him, there shall be no fairness, we shall have no lust unto him. 3 He is despised and abhorred of men, Esay. 52. c. 14. Heb. 5. a. 2 he is such a man as hath good experience of sorrows and infirmities: We have reckoned him so vile, that we hide our faces from him. 4 Howbeit, Math. 8. b. 7. 1. Pet. 2. c. 24. he only hath taken on him our infirmity, and born our pains: yet we did judge him as though he were plagued, and cast down of God. 5 Whereas he (notwithstanding) was wounded for our offences, 1. Cor. 15. a. 3 and smitten for our wickedness: for the pain of our punishment was laid upon him, and with his stripes are we healed. 6 As for us we are all go astray like sheep, every one hath turned his own way: but the Lord hath thrown upon him all our sins. 7 He suffered violence, and was evil entreated, and did not open his mouth: he shall be led as a sheep to be slain, yet shall he be as still as a Lamb before the shearer, jere. 11. d. 10. Math. 26. f. 63 Act. 8. f. 32 and not open his-mouth. 8 From the 〈◊〉 and judgement was he taken, and his generation who can declare? for he was cut of from the ground of the living, which punishment did go upon him for the transgression of my people. 9 His grave was given him with the condemmned, Math. 27. e. 38 and with the rich man at his death, whereas he did never violence nor 〈◊〉, 1. Pet. 2. d. 19 john. 12. c. 23. Rom. 8. d. 17 〈…〉 him with infirmity, that when he had made his 〈…〉 of the Lord shall prospero in 〈◊〉 hand. 11 Of the travail and labour of his 〈…〉 the fruit and be satisfied: Rom. 3. a 〈◊〉 my righteous 〈…〉 knowledge justify the multitude, for he shall 〈…〉 their sins. 12 Therefore will I give him among the great one's his part, and he shall divide the spoil with the mighty, because he giveth over his sioule to death, Math. 15. c. Luk. 22. d. 37 〈…〉. The Exposition upon the. liij. Chapter of Esay. But who hath given credence unto our preaching? Vers. 1. or to whom, etc. ESay, in sundry places of his prophecies speaketh so plainly of the vocation of the gentiles to the faith, of the kingdom of Christ, of his marvelous birth, of his stock and kindred, etc. that he is of a ancient writers esteemed as an Evangelist, recording things past, rather than a Prophet foretelling things to come, albeit he was before the coming of Christ above. 750. years. And yet of all the parts of his prophecies is there none wherein he doth so plainly speak of Christ, of the state of his life, of his death and passion, and of the fruits thereof, as he doth in this present chapter. Neither is there any place of the old Testament out of the which so many allegations be made by Christ and his Apostles, as out of this part of Esay. The Prophet in the latter end of the former chapter had said, that as Christ should be published and known among all the Gentiles, so the state and manner of his life should be so * base and simple as all men should wonder at it. Math. 13. g. 55. Therefore in the beginning of this chapter, as it were under the person of the Apostles and first preachers of the Gospel, he breaketh 〈◊〉 to a lamenting of the * small number of them, Rom. 10. c. 16. that at the publishing of this doctrine would give credence to it. So strange and so * unlikely a thing shall it seem to them to have salvation by one, that in continuance of the world, appeared so mean a person, as Christ should be, especially seeing the Prophets in other places described the Messiah as a mighty Prince and king. For he did grow before the Lord like as a branch, Vers. 2. 3. and as a root in. etc. Shoots or branches do sometime spring up in dry barren grounds, but because ●hey have not moisture and fatness of the earth they prospero not, nor prove fair and large to see to. So Christ, when he came in flesh, and sprung up here in the soil of this dry and horraine world, entering his spiritual kingdom, he showed not himself of any notable continuance and authority, nor flourished in the world with princely majesty and power, but appeared rather as a thin, slender, and unprofitable shoot, more meet to be cast into the fire, or to be trodden under foot then to look for any great fruit of it. Therefore when they beheld him, they saw no majesty in him, but esteemed him as an abject, Phil. 2. a. 7. as * a outcast, and as a contemptible person not worthy so much as once to be looked on. This evidently appeareth to have been in Christ, aswell in the residue of his life as especially at his death & passion, when they scorned 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, away with him, and crucify him, Mat. 27. b. 21 finally, when with great despite they hanged him between two thieves. Howbeit, Vers. 4. 5. he only hath taken on him our infirmity, and born our pains. etc. And yet (saith the Prophet in the person of the Church of God) this Contemptible Person, whom we esteemed as a worm of the earth, was the only man, that hath 〈◊〉 upon him out infirmity, and born our pains. When we see him not only so base and simple, Math. 10. c. 25 but so 〈◊〉 and 〈…〉 Gal. 3. b. 13. Vers. 6. A sheep of all cattle is most foolish; and the flock being once scattered, every one runneth his way, and not one knoweth how to Return to the fold, until he be fet by the shepherd. By this Similitude he expresseth our waywardness, ignorance and blindness, that being once go astray from God, john. 6. e. 44 we neither * can, nor will, nor know how to return to him again, until our gracious and good pastor Christ jesus, upon whom God hath laid our sins, do seek us and * Bring us home to the fold upon his shoulders. Luke. 15. a. 5 He suffered violence, and was evil entreated, Vers. 7. and did not open, etc. The Sheep whether he be shorn or led to the slaughter, he never biteth nor struggleth, not nor so much as openeth his mouth to bleat, to signify any Misliking: Marc. 14. f. 61 By this he describeth the great obedience and * patience of our Saviour Christ at the time of his passion, sufficiently declared by the Evangelists. This place, and certain verses following are interpreted by saint Peter. 1. 1. Pet. 2. d. 22. Act. 8. f. 32. Pet 2. and Acts. 8. by Philip to the Eunuch. From the prison and judgement was he taken, Vers. 8. and his generation, etc. This is to be understanded of the Resurrection of Christ, and deliverance from death and misery. Although Christ was taken, bound, despiteously entreated, Phil. 2. a. 8. adjudged to die, & last of all, put to * most reproachful death: yet he was by God's mighty hand delivered from misery, from bonds, from death, and restored to life and glory for ever to endure. Rom. 6. b. 9 For Christ (saith Paul) being raised from death, dieth no more, death hath no more dominion over him. No man therefore is able to declare the everlasting 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 sins of the people of God. His grave was given him with the condemned, Vers. 9 and with the rich man, etc. By the Rich man is meant the cruel and violent oppressor, and by the Grave, the manner 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 people, that use extortion and violence, 1. Pet. 3. d. 18. whereas he * never did injury, neither uttered deceit with his mouth. Yet hath it pleased the Lord to smite him with infirmity, Vers. 10. that when, etc. The death and passion of Christ for our sins, was not the work of enemies, but of our merciful * God and heavenly father. Rom. 8. f. 32 God (saith the Prophet) would strike him with infirmity, to the end that when he had * given his lif● as a Sacrifice for sin, john. 10. d. 18. he might see the seed of his faithful posterity made happy for ever, and that this will and devise of the lord might prospero & be thoroughly wrought by him. Of the travail and labour of his soul shall he see the fruit and be satisfied, etc. Vers. 11. He declareth what fruit Christ shall have by his Death and Passion. For the labour, travail, sorrow, anguish, care, and reproach that he sustained, as well in all the residue of his life as especially at his death, he shall with joy and gladness behold and be satisfied with true and eternal felicity, and the fruits of all heavenly goodness and blessings, and that not only for himself, but for * all them, john. 17. d. 24 that through faith, shall acknowledge the same and believe in him. For it followeth, that this righteous servant of God, Christ jesus, through his knowledge shall justify many, that is, shall pay the ransom for their sins, reconcile them to God, and 'cause them through the price of his blood to be accounted just before God. For this in deed is our true justification, when we, of ourselves sinful, by the mercy of God, in Christ jesus, are accepted as just. Therefore will I give him among the great one's his part, Vers. 12. and he shall divide, etc. In this verse as in a conclusion the Prophet reciteth the chief points of Christ's death, and the benefits that come to the faithful thereby. First his * obedience in giving over his soul to death, Phil. 2. a. 8. Secondly that he was * reputed among sinners, Luke 22. d. 37 Luk. 23. ss. 47. and wicked people. thirdly that he was an * innocent, 1. Pet. 3. d. 18. and died not for his own sins, but for the sins of Mankind. Fourthly, that he is now become an * Intercessor for sinners, Rom. 8. g. 34. Heb. 7. d. 25 and in the dignity of the high priest according to the order of Melchisedech. Wherefore saith God the father, I will give him his part among the great one's, and he shall Conquer & subdue Satan with all his power, and take away the spoil of his Kingdom, and bring to his own subjection all Nations, even to the uttermost bounds of the earth. Luk. 22. d. 37. Marc. 15. c. 28 This verse also is expounded of Christ, by Christ himself, Luke. 22. and Mark. 15. The 3. Sunday after the epiphany, at Morning prayer. Esay. 55. COme to the waters all you that be thirsty, and you that have no money, Eccle. 51. d. 23. john. 7. e. 37. Apoc. 22. d. 17 come, buy that you may have to eat: come, buy wine and milk without any money or money worth. 2 Wherefore do you say out any money for the thing that feedeth not, and spend your labour about the thing that satisfieth you not? Act. 13. e. 34. 2. Sam. 7. e. 13 But hearken rather unto me, and you shall eat of the best, and your soul shall have her pleasure in plenteousness. 3 Incline your ears and come unto me, take heed (I say) and your soul shall live: for I will make an everlasting covenant with you, even the sure mercies of David. 4 Behold, I gave him for a witness among the folk, for a Prince and a teacher unto the people. 5 Lo, thou shalt call an unknown people: and a people that had no knowledge of thee shall run unto thee, because of the Lord thy God and the holy one of Israel which glorifieth thee. 6 Seek the Lord while he may be found, Ezec. 18. c. 21. and call upon him while he is nigh. 7 Let the ungodly man forsake his own ways, and the unrighteous his own imaginations, and turn again unto the Lord, Psal. 103. a. 4. Esay. 65. d. 24 so shall he be merciful unto him: and to our God, for he is very ready to forgive. 8 For thus saith the Lord, My thoughts are not your thoughts, and your ways are not my ways. 9 But as far as the heavens are higher than the earth: so far do my ways exceed yours, Deut. 32. a. 2 and my thoughts yours. 10 And like as the rain and snow cometh down from heaven, and returns not thither again, but watereth the earth, maketh it fruitful and green, that it may give corn unto the sour, and bread to him that eateth: 11 So the word also that cometh out of my mouth shall not turn again void unto me, but shall accomplish my will, and prospero in the thing whereto I send it. 12 And so shall you go forth with joy, and be led with peace: the mountains and hills shall sing with you for joy, and all the trees of the field shall clap their hands. 13 For thorns there shall grow Fir trees, and the Myrrh tree in the steed of briars: and this shall be done to the praise of the Lord, and for an everlasting token that shall not be taken away. The Exposition upon the. lv. Chapter of Esay. Come to the waters all ye that be thirsty, and you that have no money, come, etc. THE Prophet in the former chapters had evidently spoken of the Gospel of Christ, and of the benefits that come to his Church by it, now he earnestly calleth and exhorteth all men to hear the same, and by faith to receive it, and not to harken after other doctrines, whereby they cannot have true comfort of conscience. What availeth it, that Christ died for mankind, and purchased great benefits for them, if they do * not Believe it, Rom. 10. b. 9 Rom. 3. d. 22. nor show themselves desirous to obtain it. Come therefore (saith he) to the waters. etc. By the Water to drink, and by the Bread to eat, he means the same water and bread that Christ speaketh of. john. 4. & 6. Whosoever (saith he) shall drink of the water that I shall give him, john. 4. b. 14 shall never thirst again, but the water that I shall give him, shallbe a fountain springing to everlasting life. And again as touching the bread. john. 6 I am the bread of life that descended from heaven. john. 6. f. 91 If one eat of this bread he shall live for ever. The Water and Bread then, whereunto the Prophet in this place calleth, is Christ jesus offered to us in his Gospel. And by Wine & Milk he understandeth the same thing. For there is none other food, whereon our Souls can feed, but Christ & his Doctrine: in which are comprehended all things, whereby we are nourished to everlasting life. Here is to be noted, First, that God to this heavenvly food calleth not one nor two, Math. 11. d. 28 but * All, excepting no country, no state, no kind or degree of people. Secondly, that he calleth them, 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 own worthiness, and therefore think they have small need of Christ and his Gospel. Not, nor such as live in * security and delight of worldly Pleasure: 1. Thess. 4. a. 7 and therefore have no care for the favour of God nor desire of eternal life, but such he calleth, as have fear of God in their consciences, and sense of his wrath against sin. Thirdly, is to be observed that he offerth these things Freely, without any respect of our * worthiness, Ephe. 2. b. 8 and therefore saith, Come and buy without money. Wherefore do you say out any money for the thing that feedeth not. etc. Vers. 2. As God by his Prophet calleth his people to the lively Water & heavenly Food before mentioned, so doth he rebuke them, that they bestow their cost, labour, & travail to attain that, which in deed is no food, and wherewith their Souls cannot be relieved, that is to say, that they leave the lively fountain of God's mercy in Christ jesus, and seek after salvation by their own works, or by the observation of men's devices, Traditions, and Doctrines, wherewith God by his Prophet in another place doth protest, Esay. 29. d. 13. Math. 15. a. 9 that * They worship him in vain. Incline your ears and come unto me, take heed (I say) and your soul, etc. That which before he uttered Figuratively, he speaketh now in plain words, that is, that they should hearken and give diligent ear unto His doctrine, and not be led away by the Fantasies of men. Psal. 88 a. 4 2. Reg. 7. b. 12 For, saith he, * I will make my everlasting covenant with you. I once promised to David my servant, that of his seed I would bring forth a Saviour of the world, by whom I would be reconciled to all them, that believed in him, and that I would choose them as my Sons and heirs of everlasting life. This promise or covenant, that by my oath I confirmed, Rom. 11. d. 29. confirmed, I will * keep and perform to you for ever. Cleave therefore to my doctrine and swerver not from it. Behold, Vers. 4. I gave him as a witness among the people, for a prince, etc. This may be Literally spoken of David; But prophetically it is meant of Christ, john. 18. g. 37. john. 3. b. 11 Apoc. 1. b. 5 whom he saith he gave to the people as a * witness, to justify the promise of his mercy made unto them, as a Prince to govern and rule them with the direction of his Spirit, as a Teacher to instruct and lead them into all truth. Lo, Vers. 5. thou shalt call an unknown people: and a people that had no knowledge, etc. Esay prophesieth of the calling of the Gentiles, Math. 28. d. 19 Acts. 22. e. 21 Ephe. 2. d. 17. Mark. 16. e. 15 and saith, that Christ by his Apostles shall * call that people, that never knew him before, and that they shall gladly and readily run after him, because of the comfortable and sweet Doctrine of the Gospel that he published. Seek the Lord while he may be found, Vers. 6. 7. and call upon him, etc. After the publishing of his mercy through the Messiah and Saviour Christ jesus, he now exhorteth the jews, and in them all other to turn to God by earnest repentance, while his mercy and goodness is so freely offered. For if they stubbornly refuse, Math. 21. d. 43 john. 12. e. 35 when God is near at hand, and calleth to mercy, he will * afterward turn his face from them, and be so far of in his displeasure, that he will not hear their prayers. God is said to be Nigh, when by the Preachers and teachers of his Gospel he calleth to repentance, and exhorteth to embrace his mercy liberally and bountifully offered: And then to be far of, and hard to be Found when for their obstinacy, of his justice, he turneth his eyes from them, and will not hear their crying & complaining at all, as he threateneth in the first of this Prophet Esay. Esay. 1. d. 15. The reason which the Prophet useth to move them to repentance, is the exceeding great * Readiness and inclination of God to mercy and forgiveness, Psal. 144. d. 19 especially toward all them, that with Sorrowful and contrite hearts turn unto him. For thus saith the Lord, Vers. 8. 9 My thoughts are not your thoughts, etc. I know, saith God, you are all greedy of revengement, and seek for every small offence to be wreaked, but I am not so. Your mercy is Wavering and mutable, but mine is Constant and perpetual. You are merciful by Pangs and passions, but it is of my Nature and substance to be merciful. Wherefore you may not measure my ways and cogitations by your own. Heaven and earth are not so far distant, nor so far unlike, as your corrupt Nature, and mine is. Like as the rain and snow cometh down from heaven, Vers. 10. 11. etc. By this notable similitude is painted out the truth, force, and efficacy of the promise of God's mercy, which is the Gospel of our Lord and Saviour jesus Christ. The rain and snow cometh down from heaven, not to be as an idle spectacle, or to return up into the air again without use or profit, but to moisten the earth and to make it * fruitful. Heb. 6. b. 7. This is the use whereunto the providence of God hath appointed it, and this doth it perform, whensoever it lighteth on ground that is not altogether stony and hard. Even so is it with the Gospel of our Salvation by Christ, which proceeded out of the mouth of God, and was promised by him from the beginning of the world, and was appointed by his goodness not to be published, Colof. 1. b. 6 10 * in vain, but so to fall & moisten the field of God's Church, that it may be fertile, and in deed bring forth the fruit of remission of sins, Adoption into the Children of God, justice before God and the world, and Assurance of everlasting life. This is the true and right use of the word of God, and of his holy Gospel, whereby we are assured of his mercy. Neither is there any thing more certain, than that it shall work this effect, if it light not on hearts * harder than any stone, Luk. 8. a. 6. and such as through stiffness and want of faith, will not receive the Moisture of it. And so shall you go forth with joy, Vers. 12. 13. and be led with peace: the mountains, etc. He numbereth here five kinds of fruits that shall spring of the doctrine of the Gospel. The first is, that as Moses led forth the children of Israel out of Egypt: even so shall Christ lead forth and deliver the faithful people of God, from the bondage of Satan and all their spiritual enemies, to their exceeding great joy and comfort. The second, that he shall not only lead them forth with joy, but in peace also, and shall make them Quiet in conscience, and set them in such safety, that neither Trouble, nor Affliction, nor Death, nor Hell shall be able to hurt them. The third, that Mountains and Hills, that is, all the creatures of God, and even the very Angels in heaven shall triumph and rejoice for this our Deliverance out of that thraldom wherinto we fallen by the offence of our first father Adam. The fourth, that the sweet dew of the Gospel for briars and Thorns, shall bring forth Fir & Mirre, and other fruitful trees, that is, for wicked, unjust, and naughty people, it shall make just, good, 1. Cor. 6. c. 11. and godly men. Thus saith saint Paul, you were whoremasters, adulterers, wanton people, worshippers of Images, but now you are washed, you are sanctified, you are justified by the name of the Lord jesus Christ. The fift, that the immortal praise and glory of God shall be set forth in the Church among his Saints, for this his great Mercies. The. 3. Sunday after the epiphany at Evening prayer. Esay. 56. THus saith the Lord, Keep equity, and do right: for my saving health shall come shortly, Math. 3. c. 17. and my righteousness shall be opened. 2 Blessed is the man that doth this, and the man's child which keepeth the same: he that taketh heed that he vnhalow not the Sabbath (that is) he that keepeth himself that he do no evil. Esay. 58. c. 13. 3 Then shall not the stranger which cleaveth to the Lord, Deut. 23. c. 7 say, Alas the Lord hath shut me clean out from his people: neither shall the gelded man say, Lo I am a dry tree. Sapi. 3. b. 14. 4. For thus saith the Lord unto the gelded that keepeth my Sabbath, (namely) that holdeth greatly of the thing that pleaseth me, and keepeth my covenant. 5 Unto them will I give in my household and within my walls a better heritage and name then if they had been called sons and daughters: john. 1. c. I will give them an everlasting name that shall not perish. 6. Again, the strangers that stick to the Lord to serve him, and to love his name, john. 8. c. and to be his servants, and all they which keep themselves that they unhalowe not the sabbath, namely that they fulfil my covenant. 7 Them will I bring to my holy Mountain, and make them joyful in my house of prayer: their burned offerings and sacrifices shall be accepted upon mine altar: for my house shall be called an house of prayer for all people. 8 Thus saith the Lord God which gathereth together the scattered of Israel, 3. Re. 8. c. 13 Math. 21. b. 15 Mar. 11. b. 13. Luk. 19 g. 46. I will bring yet an other congregation to him. 9 Come all you beasts of the field, that ye may devour all the beasts of the wood. 10 For his watchmen are all blind, jere. 12. b. 9 Ezec. 34. a. ● they have altogether no understanding, they are aldumbe dogs not being able to bark, they are sleepy, sluggish are they and lie snorting. 11 They are shameless dogs that be never satisfied: the shepherds also in like manner have no understanding, but every man turneth his own way, every one after his own covetousness with all his power. 12 Come (say they) I will fetch wine, so shall we fill ourselves, that we may be drunken: and do to morrow like as to day, yea & much more. The Exposition upon the. 56. Chapter of Esay. Thus saith the Lord, keep equity, Vers. 1. and do right: for my saving health, etc. THE Prophet in this place declareth what God requireth at our hands, Luk. 1. g. 75. when he hath showed his mercy and goodness toward us, that is, that we should not live still in sin and wickedness, but show the * true fruits of repentance, and lead our life in equity and justice. And his reason & cause, that he allegeth is this, that his saving health and his righteousness is nigh at hand, and ready to be opened to us. Whereby is to be gathered, that the narre God is to us in mercy and goodness, Rom. 13. c. 11 the narre * we should be to him in virtuous and godly life. Blessed is the man that doth this, Vers. 2. and the man's child which keepeth, etc. In accounting him * happy and blessed, Psal. 118. a. 1 that embraceth this doctrine and liveth godly, he giveth to understand, that many will be hard hearted and not follow it: but lest their waywardness should be an hinderanre to the better disposed, he pricketh them forward with the commendation of the thing by the great Fruit that cometh of it, that is, true Blessedness. And because the Saboth day is the chief sign of the worship of God, by that he understandeth all the parts of true piety and godliness, and not only the outward observation of the day. Then shall not the stranger that cleaveth to the Lord, Vers. 3. 4. 5 say, Alas, etc. Strangers & eunuchs as appeareth Deut. 23. were by the law excluded from certain privileges among the jews, Deut. 23. a. 2 and not had in such credit and estimation as they that were jews born. Wherefore the Prophet by the name of strangers, and Ennuches, or gelded men, understandeth all them which in any respect, or in consideration of any reproach might seem to be unworthy of the grace of God, or to be accounted of the number of his people. And therefore in this place he showeth 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 strangers from God and seemed not to have any access to the throne of his mercy and goodness. This is it that Saint Paul speaketh of Ephe. 2. Ephe. 2. b. 12. At that time you were without Christ, as aliauntes, from the common weal of Israel & strangers from the Testaments of promise, etc. but now in Christ jesus you, which sometimes were far of, are made nigh by the blood of Christ. God therefore to the fruition of his mercy in Christ jesus, calleth of all sorts of men even of the meanest and lowest, Act. 10. c. 34. * without respect of people, and excludeth neither jew nor Gentile, nor foreigner nor other, so that they serve him and keep his covenant. To the gelded men he promises that he will give them a better name than if they were called Sons & daughters of Israel: meaning that he would give them that name whereby they should be written in the book of life and accounted Citizens of heaven & of the household of God. To the Strangers he promiseth, that he will bring them into the holy Mount of his Church, and make them members thereof, that he will make them * glad in his house of prayer by hearing their desires and satisfying their requests, Esay. 2. a. 3 that the offerings and Sacrifices of their godly and virtuous works shall be accepted before him. Come all you beasts of the field, Vers. 9 10. 11 12. that ye may devour all the beasts of, etc. Now Esaias seeing the people of God exceedingly Misled and brought in danger of God's high displeasure, by them that should have been their Instructors and teachers: with great heat he addeth a very bitter and grievous reproof of those to whom the charge and government of them was committed, and therein comprehendeth not only Bishops, Priests, and Prophets, but also Princes, judges and Magistrates: which two states God hath appointed as two eyes to direct and guide his Church. As if the Prophet had said, It behoveth the Governors of the people of God to be skilful and * learned, Psal. 2. c. 10. Malach. 2. b. 7 but these are blind and ignorant, and altogether without understanding. Ezec. 33. a. 2 They should * be Instructors, and counsellors to direct the people, but they are Dumb dogs not able to bark or give warning of any danger. They should be Watchful, diligent and painful, but they show themselves sleepy and sluggish, and are given over to Idleness, Ease and pleasure of the world, not passing what corruption either of life or doctrine grow among their people. They should as good Pastors * feed their sheep, john. 21. c. 15. Act. 20. f. 28. Mich. 3. d. 11. Mich. 3. b. 5 but they feed themselves, and through immoderate & greedy * Covetousness become as shameless dogs that never be satisfied, but always craving. 1. Tim. 3. a. 2. Titus. 1. b. 6 1. Per. 5. a. 3. They should be * sober & give * example to other of the fear of God and obedience to his word when they are called to repentance. But they give themselves to banqueting and with manifest contempt of GOD encourage one an other to surfeiting and drunkenness, and that with such obstinacy as though they believed there were no life after this. Therefore will God bring both upon people and governors wild beasts of the field to devour them, that is, cruel and Bloody enemies, that shall destroy them. The. 4. sunday after the epiphany, at Morning prayer. Esay. 57 THe righteous perisheth, and no man regardeth it in his heart: Sap. 2. b. 10 good godly people are taken away, and no man considereth it, namely that the righteous is conveyed away from the wicked. 2 He conuneth into peace, and godly men rest in their chambers, and before the godly man goeth peace. Math. 12. d. 39 3 Come hither therefore you charmers children, you sons of the adulterer and the whore. 4 Wherein take you your pleasure? upon whom gape you with your mouth, and blear out your tongue? Are ye not children of transgression, and a feed of dissimulation? 5 You make your fire under the Oaks, Eze. 16. b. 20. Esay. 65. a. 7. jere. 7. a. 9 Deut. 18. b. 10 Eze. 20. e. 28. Levit. 20. a. 2. and under all green trees, and you offer children in the vallcis and dens of stone. 6 Thy part shall be with the stony rocks by the river, yea even these shall be thy part: for there thou hast poured meat and drink offering unto them: should I delight in that? 7 Thou hast made thy bed upon high mountains, thou wentest up thither, and there thou hast flame sacrifices. 8 Behind the doors and posts hast thou set up thy remembrance, when thou hadst discovered thyself to another than me, when thou wentest up and made thy bed wider, and with those Idols hast thou made a covenant, and lovedst their couches where thou sawest them. Eze. 16. b. 9 Osee. 12. a. 1 9 Thou wentest straight to kings with oil and divers ointments, (that is) thou hast sent thy messengers far of, and yet art thou fallen into the pit. 10 Thou art weary for the multitude of thy own ways, yet saidest thou never, There is no hope: thou hast had the life that thy hands wrought, and therefore thou art careless. 11 For whom will't thou be abashed or fear, seeing thou hast broken thy promise, & remember'st not me, neither hast me in thy heart? Thinkest thou that I also will hold my peace as aforetime, that thou fearest me not? 12 Yea verily I will declare thy goodness and thy works, but they shall not profit thee. 13 When thou criest, let thy choose heap deliver thee: but the wind shall blonwe them forth, Rom. 11. a. 2 and vanity shall take them all away: nevertheless they that put their trust in me, shall inherit the land, Esay. 40. c. 15. and have my holy hill in possession. 14. And therefore thus he saith, Make plain, make plain, and cleanse the street, take up the stumbling blocks out of the way of my people. 15 For thus sayeth the high and excellent, even he that dwelleth in everlastingness, Esay. 66. a. 1. whose name is the holy one: I devil high above and in the sanctuary, and with him also that is of a contrite and humble spirit do I devil, that I may heal a troubled mind, and a contrite heart. 16 For I chide not ever, Psal. 103. a. 9 and am not wroth without end: but the blasting goeth from me, and is included in the body, and I made the breath. 17 I am wroth with him for his covetousness, I smite him, I hide 〈◊〉 and am angry, and he turneth himself and followeth the way of his own heart. Luc. 15. a. 5 18 I have seen his ways, and I heal him, I lead him, and restore to him comfort, and to those that were sorry for him. 19 I make the fruits of thanksgiving, that he may say, Ephe. 2. c. 14. Peace, peace, unto them that are far of, and to them that are nigh saith the Lord, I make him whole. 20 But the wicked are like the raging sea that can not rest, Esa. 48. d. 22. whose water foameth with the mire and gravel. 21 Even so the wicked have no peace, saith God. The Exposition upon the lvij Chapter of Esay. The righteous perisheth and no man regardeth it in his heart. Vers. 1. etc. IN these two first verses the Prophet reproveth the Negligence and dullness of the people in considering the work of God, that is, when they see the good, godly, & righteous men, either cruelly slain by tyrants, or otherwise dying by common death, they weigh not gods meaning and purpose, nor understand what thereby is pretended to come upon the world. They think the wicked that live longer, and remain after them are happier than they. But God taketh them away, that they may not behold and be partakers of those miseries and heavy plagues, that he will bring upon the wicked. Behold, saith God to good king josias, thou shalt be conveyed to thy grave in peace, 4. Re. 22. d. 20 that thy eyes may not see all the evils that I will bring on this place. The common sort think the death of the Godly is miserable, Vers. 2. but the Prophet here affirmeth that they depart from trouble and misery of this life, and go to Peace in that place, where they rest in ease & quietness, as it were men in their Chambers safe from all trouble and danger. Apoc. 14. c. 13. Blessed are they therefore that die in the Lord, for they rest from their labours, but the wicked in their death are cursed, for that the worm of their conscience never dieth. Come hither therefore you Charmers children, you sons of the adulterer. etc. Vers. 3. 4 In a good part of this Chapter following, the Prophet bitterly inveigheth against the wicked that derided the word of God and his Prophets, and gave themselves to witchcraft, sorcery, Idolatry, and false worshipping of God, Dent. 18. c. 11. * contrary to his law and holy word. By Charmers children, and Sons of Adulterers, he understandeth those, that delighted in charming, & the spiritual whoredom of superstition and Idolatry. Who is it, says Esaias, against whom you so take pleasure in jesting & scoffing? whom do you mock? at whom is it, that you gape with your mouths, & lil out your tongues? you think you do this against me, and such other the Preachers and Prophets of God, that he sendeth to call you from your wickedness. But I will you to understand, that they be not against us, but against God that sent us. Act. 22. b. 8. Zach. 2. c. 8. * It is God that you contemn and mock in us. It is God against whom you gape and lyll out your tongues. You will seem to be the people of GOD, but all this reproach of your scornings lighteth upon him. You will challenge to be of his Church, and of the number of them that worship him, and yet his word and doctrine is it against which you show all this despite. You will seem to be good and godly, but you are in deed transgressors, hypocrites and dissimulers, giving the name of God's true worship to your superstition and Idolatry. You are not contented to follow the prescript of my holy word, Vers. 5. commanding you to sacrifice and do worship to me before the * Ark in the Temple, Exod. 25. b. 22 Exod. 29. g. 42 but you seek strange ways of worshipping, and make your fires under every Oak and green Tree, and in the Valleys and Dens of Stone, cruelly kill and offer your children, according to the manner 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 should be contented with me your God alone, and with that Worship that I had appointed. But seeing you have forsaken me, and contrary to my law made you Images and altars of stone by the river sides: I leave you now to your own superstitious devices, and that shall be your part, that you have choose. For before them you plentifully powered out your meat and drink offerings. Thou, Vers. 7 O Jerusalem, hast made thy bed upon high Mountains. etc. That is, thou hast upon the high mountains made thy large chapels and Altars, in which thou goest an whoring and offerest sacrifices to other Gods besides me, Vers. 8. yea, behind every Chapel door thou hangest up thy monuments of remembrance to show the great devotion and zeal that thou bearest to those Idols and false Gods before whom thou hast discovered thy unfaithfulness towards me, and hast go on pilgrimage from place to place wheresoever thou heardest such dens of Idolatry to be. Thus dost thou Jerusalem, leave no place undistayned with thy wickedness, Groves, woods and trees, Welles and rivers, rocks and stones, mountains and hills, valleys and plains, and every place that to thee seemeth pleasant. Vers. 9 Yea and above all this mistrusting my aid and help in thy distress, Thou sendest Presents and messengers for aid and secure to Heathen and Idolatrous Princes, which have not been able to deliver thee. Vers. 10. I have appointed thee but one way of safety, that is, the Obedience of my law: But thou forsakest that, and traveylest about many ways and devices of thy own brain, and that so diligently and earnestly, that nothing can make thee give over, not not though thou see thy labours to be lost and utterly unprofitable, yet so long as thou canst feel thy hands able to stir, will't thou never say, I am now weary of my vain labours, I have done. Whom hast thou feared in all this thy travail? Vers. 11. thou will't pretend perhaps, that thou hast been abashed of me, but I tell thee, I will no longer dissemble as before I have done, thou sayest falsely, thou hast not remembered me, nor are thy sacrifices such as I delight in, Vers. 12. or such wherewith thou canst be helped, but such they are as blind thee, and make that thou canst never know thy own sin and wickedness, but put thee in confidence of thy own justice. Vers. 13. Therefore when thou in thy distress shalt lament and cry, let all the Heap of thy hill worships and Idolatrous devices deliver thee, if they can, but of so little weight are they, and of so small force, that one blast of vanity shall blow them all away. Consider therefore in what manner of things you have put your trust. Nevertheless, they that put their trust in me shall inherit the land, Vers. 13. etc. This second part of the Chapter is a comfort of the godly that turn 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 faithful that trust in God be saved and receive comfort. Therefore thus saith the Lord, Vers. 14. make plain, make plain. etc. As the Prophet here particularly respecteth the comfort of the faithful in his time, so he especially regardeth the promise of salvation made in Messiah Christ jesus. And therefore as in an other place it is said in the person of john Baptist, Esay. 62. d. 10 Math. 3. a. 3 Luk. 3. a. 4 Parate viam domino. etc. so here in the person of the Apostles and Preachers of the Gospel, he sayeth, Make plain, make plain, and cleanse the streets, take all stumbling blocks and offences out of my people's way. Remove all impediments, that is, self-love, contempt of God and his word, unfaithfulness, care of the world, delight in pleasure, superstition, Idolatry, false worshippings, and all other lets whereby my people are hindered from coming to me. Vers. 15. For though I devil high in heaven, I will not despise the humble and contrite heart. I will not be * long angry with poor and troubled consciences, Psal. 102. b. 9 but with the spirit of my comfort will I relieve them. Vers. 16. I will not strive with them for ever, I know their wickedness, I made their spirit or soul, and enclosed it in that brickle body. They are not able therefore to abide my displeasure. Vers. 17. I am wroth with them for the time, and punish them for their covetousness and other offences, Psal. 88 e. 33 not to confounded them, but to the end that they should forsake them. But so corrupt are they, that they go on still in the ways of their own hearts and will not obey. Vers. 18. Therefore I might justly destroy them, but I will not, I will prevent them with my mercy, and I will bring them into the way again, 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 sorrowful in their behalf. I will work the fruits of praise and thanksgiving by the mouth of preachers, that shall denounce peace and comfort to all, aswell those that be far of as those that be nigh, aswell to jew as Gentile, and of the jews aswell to them that are captive abroad, as to them that are in their country at home. Vers. 20. 21. But the wicked, and they that do not believe, shall have no peace, no quietness, no comfort, but perpetual torment and anguish of mind, so that their consciences shallbe like the Sea tossed with waves and surges. The fourth Sunday after the epiphany at Evening prayer. Esay. 58. Cry now as loud as thou canst, leave not of, A lift up thy voice like a trumpet, Ezech. 3. c. 14. and show my people their offences, and the house of jacob their sins. 2 For they seek me daily, and will know my ways, even as it were a people that did right, and had not forsaken the statutes of their God: they ask of me concerning right judgement, and will be nigh unto God. 3 Wherefore fast we (say they) and thou seest it not? Math. 9 d. 14. we put our lives to straightness, and thou regardest it not? 4 Behold when you fast, Esay. 1. b. your lust remaineth still, for you do no less violence to your debtor: lo, you fast to strife and debate, and to smite with your fist without mercy: now you shall not fast thus, that your voice might be herded above. 5 Think you this fast pleaseth me, Zach. 7. a. 5. that a man should chasten himself for a day? and to hung down his head like a bulrush, and to lie upon the earth in an hairy clot? Should that be called fasting, or a day that pleaseth the Lord? 6 Doth not this fasting rather please me, Deut. 15. a. 3 That thou loose the wicked bands, that thou take of the over heavy burdens, that thou let the oppressed go free, and break all manner of yoke? Eze. 18. b. 16. Math. 25. c. 35 7 To deal thy bread to the hungry, and to bring the poor wandering home into thy house? when thou seest the naked that thou cover him, and hide not thyself from thy own flesh. Luk. 11. d. 41. 8 Then shall thy light break forth as the morning, and thy health flourish right shortly: righteousness shall go before thee, and the glory of the Lord shall embrace thee. Prou. 21. b. 9 Then if thou callest, the Lord shall answer thee, if thou criest, he shall say, Here I am: yea if thou layest away from thee thy burdens, and holdest thy fingers, and ceassest from ungracious talking? Zach. 7. b. 9 Math. 5. b. 7 10 If thou hast compassion upon the hungry, and refreshest the troubled soul: then shall thy ●●ht spring out in the darkness, and thy darkness shall be as the noon day. 11 The Lord shall ever be thy guide, john. 4. c. 14. and satisfy the desire of thy heart in the time of drought, and fill thy bones with marry: thou shalt be like a fresh watered garden, and like the fountain of water that never leaveth running. 12 Then the places that have ever been waste, shall be builded of thee, there shalt thou lay a foundation for many kindreds: thou shalt be called the maker up of the breach, and the builder again of the way to devil in. Esay. 56. a. 2. 13 Yea if thou turn thy feet from the sabbath, so that thou do not the thing which pleaseth thyself in my holy day, and thou call the pleasant, holy, and glorious sabbath of the Lord, and that thou give him the honour, so that thou do not after thy own imagination, neither seek thy own will, nor speak (thy own) words: 14 Then shalt thou have thy pleasure in the Lord, and I will carry thee high above the earth, and feed thee with the heritage of jacob thy father: for the Lords own mouth hath so promised. The Exposition upon the lviij Chapter of Esay. Cry now as loud as thou canst, & leave not of, lift up thy voice, etc. Vers. 1. THe Prophet in this Chapter reciteth and telleth, as it were, even from the mouth of God himself, the words that he spoke unto him against the Hypocrisy and other wickedness of his people. Cry, saith he, as loud as thou canst, and cease not, deal not coldly and faintly with them, 1. Tim. 5. d. 20 2. Tim. 4. a. 2. jer. 48. b. 10 but * vehemently, earnestly, yea, and continually. For of all other, Hypocrites that stand in opinion of their own justice, are most * difficultly reclaimed, Io. 9 g. 40. and most hardly brought to the acknowledging and confessing of their own wickedness, without which they can never truly repent. Vers. 2. They will see me good and godly, they will pretend to seek me daily, and to know and understand my ways, they will ask and desire to learn right judgement, as though they were in deed good people, and had not forsaken me their Lord God: Vers. 3. But all is but hypocrisy and dissimulation. For wherein do they put their trust in time of my plague and scourge that I sand upon them? or how think they to procure their reconciliation unto my favour again? By confessing their sins and flying to my mercy as they should do? Not, not, but in their works of Hypocrisy. Wherefore (say they) do we fast, torment, and punish ourselves with straightness of life, and thou dost not see it nor regard it? As though their outward Fasting, or going in hear and sackcloth were a thing so worthy in my sight, as in respect thereof I should deliver them. Vers. 4. Fasting is good, if it be used as an outward testimony of that* earnest repentance and sorrow for your sins, joel. 2. c. 12. jonas. 3. b. 5 that inwardly is in deed in your hearts. But if you trust in the worthiness thereof, Ro. 9 g. 31. 32. and think * thereby to deserve my favour, it is wicked and abominable in my sight. Your fast is a fast of hypocrisy. For in the very day of your fasting, the lust and affection of your own will doth still continued, and you * follow your suit, strife and contention against your poor brother and creditor, Math. 12. a. 7. even for a small trifle, as egrely, fiercely, and cruelly as ever you did, as though you fasted to show fierceness and violence, and not to use mildness and mercy. Think you this fasting can please me when you go hanging down your heads with presence of sorrow and holiness, Vers. 5. and in your hearts have nothing but fierceness and cruelty? Doth not this Fasting rather please me, That thou loose the wicked bands, etc. Vers. 6 After God hath discovered the hypocrisy of his people, he now showeth what the right Fast is, that he delighteth in? and what the true means is to procure his Favour, which he noteth in two points. Esa. 1. e. 17 Mich. 6. c. 8. The one, that they use * clemency toward their Creditors, and ease them of the wicked bonds of usury and extortion, wherein they have wrapped them: and take from them the heavy burdens and yokes by which they do oppress them, & drive them oftentimes to sell lands, goods, and all that ever they have, and to leave wife and children in most miserable beggary. Vers. 7. The other point is mercy and * liberality to the poor and needy, Luc. 14. c. 13 1. john. 3. c. 17. 1. Tim. 6. d. 18. Tob. 4. b. 7. and to such as be in affliction or trouble any way, whom to the uttermost of their power with their substance they aught to relieve: considering that they are their own flesh, and creatures of the same God which hath given them abundance. Under these are contained all the works of mercy. Then shall the light break forth as the morning, Vers. 8. 9 and thy health flourish, etc. Now followeth ample and great rewards, wherewith they shall be blessed that use these works of mercy. First, their Light, that is, their felicie & good success shall break out and be evident to all men. Secondly, their health and good estate shall flourish and increase daily more and more. Thirdly their justice shall have good * testimony and favour before God: Psal. 111. b. 8. who of his mercy will accept it. Fourthly, God shall embrace them, and save them harmless in * all their necessities. Tob. 4. b. 10. Psal. 40. a. 1. Esay. 65. d. 24. Fiftly, God will hear their prayers, and be * ready whensoever they call upon him. If thou layest away from them thy burdens, Vers. 9 and holdest thy fingers, etc. That the things may more deeply sink into memory, he repeateth again the same works of mercy, and in other words the same promises of reward. Vers. 10. In the mids of thy Darkness, that is, of thy Adversity, thy Light, that is, thy Felicity shall spring up, and thy adversity shall be turned into felicity. The Lord shall always be thy guide, thy Patron and Defender▪ Vers. 11. In the time of drought & scarcity he shall plentifully satisfy thy hearts desire, and fill thy bones with marrow and make thee strong. Thou shalt ever Prospero and spring like a new watered Garden, and like a Fountain that is never dry▪ Vers. 12. Yea, thou shalt so grow in wealth as thou shalt not only advance thy own decayed family and kindred, but to the benefit of the common weal repair Places and Ways wasted & fallen to ruin, and so have the name of the restorer of thy stock and Country. Yea, if thou turn thy feet, from the sabbath, Vers. 13. 14. so that thou do not the thing, etc. As the jews fasted, so did they keep the Sabbath day, that is, Externally, and in way of hypocrisy, not rightly, and as God appointed. Therefore he doth here also teach them the true manner of solemnizing his holy day. Exod. 35. a. 1. The * Sabbath was ordained that they should learn to do she will of God, Exod. 31. c. 14. Levit. 16. g. 30 Esay. 56. a. 2 Act. 13. e. 14. 1. Cor. 16. a. 2. to walk in his way, and to * hear and read his word. But they solowed their own will, they walked in their own way, they hearkened to their own devices, wherefore, saith God, if thou follow not thy own will, if thou walk not in thine own ways, if thou hearken not to thine own devices, but give glory unto my name: then shalt thou keep an acceptable Sabbath in my sight, then shalt thou through peace and quietness of conscience delight in the Lord. Then will jaduance thee above other kingdoms of the earth. Then will I feed the with the fruits of jacobs' heritage, that is, with all those blessings that are to come by the promised ●eede and Saviour of the World. The 5. Sunday after the epiphany, at Morning prayer. Esay. 59 Behold the lords hand is not so shortened that it can not help, Esay. 50. a. 2. Num. 11. a. 2. jere. 5. b. neither is his ear so stopped that it may not hear. 2 But your misdeeds have separated you from your God, and your sins hide his face from you, that he heareth you not. 3 For your hands are defiled with blood, Esay. 1. d. 15. and your fingers with unrighteousness: your lips speak leasings, and your tongue setteth out wickedness. 4 No man regardeth righteousness, and no man judgeth truly: every man hopeth in vain things, and imagineth deceit, conceiveth weariness, job. 15. d. 35. Psal. 7. b. 15. and bringeth forth evil. 5 They breed Cockatrice eggs, and weave the Spider's web, who so eateth of their eggs, dieth: but if one tread upon them, there cometh up a Serpent. 6 Their web maketh no clot, and they may not cover them with their labours: their deeds are the deeds of wickedness, and the work of robbery is in their hands. 7 Their feet run to evil, Prou. 1. c. 16. Psal. 5. d. 6 Rom. 13. b. 15. and they make haste to shed innocent blood: their counsels are wicked counsels, harm and destruction are in their ways. 8 But the way of peace they know not, in their doings is no equity: their ways are so crooked, that whosoever goeth therein knoweth of no peace. 9 And this is the cause that equity is so far from us, and that righteousness cometh not nigh us: we look for light, Deut. 28. d. 29 john. 12. c. 40. lo it is darkness: for the morning shine, see, we walk in the dark. 10 We grope like the blind upon the brickwall, we grope even as one that hath none eyes, we stumble at the noon day, as though it were toward night in the falling places, like men that are half dead. 11 We rear all like Bears, & mourn still like Doves: we look for equity, but there is none: for health, but it is far from us. 12 For our offences are many before thee, and our sins testify against us: yea we must confess that we offend, and knowledge that we do an●●sse. 13 (Namely) transgress and dissemble against the Lord and fall away from our God, using presumptuous and traitorous imaginations, & casting false matters in our hearts. 14 And therefore is equity go aside, Ose. 4. a. 1. and righteousness standeth far of, truth is fallen down in the street, and the thing that is plain and open, may not be showed. 15 Yea the truth is taken away, and he that refraineth himself from evil, must be spoiled: when the Lord see th●s, 〈◊〉 displeased him fore that there was no equity. 16 He saw also that there was no man righteous, and he wondered that there was no man to help him: wherefore he held him by his own power, and he sustained him by his own righteousness. Ephe. 6. b. 11 1. Thes. 5. a. 8. 17 He put righteousness upon him for a breast plate, he set the helmet of health upon his head: he put on wrath in the stead of clothing, and took jealousy about him for a cloak. 18 Even as when a man goeth forth wrathfully to recompense his enemies, and to be avenged of his adversaries, he will recompense and reward the islands. 19 They shall fear the name of the Lord from the rising of the sun, and his majesty unto the going down of the same: for he will come as a violent water stream which the wind of the Lord hath moved. 20 But unto Zion there shall come a redeemer, and unto them in jacob that turn from wickedness, Rom. 11. d. 26 Psal. 13. a. saith the Lord. 21 I will make this covenant with them (saith the Lord:) My spirit that is upon thee, and the words which I have put in thy mouth, shall never go out of thy mouth, nor out of the mouth of thy chylders children, from this time forth for evermore world without end, saith the Lord. The Exposition upon the lix. of Esay. Behold, the Lords hand is not so shortened, Vers. 1. 2. that it cannot help, etc. IT is no doubt but the Prophet doth in all this Chapter answer the cogitations of the wicked hypocrites mentioned in the Chapter before: which did impute the calamity that God had sent upon them, not to their own sins, 3. Reg. 8. d. 35. judith. 5. c. 18. Lament. 3. e. 42 as they * should have done, and so been moved to repentance, but to the great severity and sharpness of almighty GOD toward them. Therefore the Prophet here showeth that God lacketh in himself neither Power, nor Will to help them, but that he is hindered and stayed by their naughtiness and wicked life: which at large he reciteth. Vers. 3. Esay. 1. b. 15. First he charges them with * Blood, Cruelty, violence and Extortion, which is to be thought to have been both in Magistrates and private people. Esa. 9 b. 15. 16 Secondly, with * untruth, Falsehood and Lying, as well in doctrine by their Priests & false Prophets, as by other in contracts & bargains. Thirdly, Vers. 4. with unrighteousness, and Corrupt judgement through hatred, love or bribery. Fourthly, that they put their trust in vanity, crafty devices, and wicked doings. They breed Cokatrice Eggs, Vers. 5. and weave the Spider's web, who so eateth, etc. By this figurative Speech he reproveth the studies, endeavours, and works of the wicked, which all are either as Cockatrice Eggs * poisonous and hurtful, Psal. 13. a. 5 Rom. 3. c. 13. either as Spider's Webs under a fair show, Vain, and unprofitable. If a man use their counsels, thinking them to be good, they shall work him destruction, even as the Eggs of a Cockatrice to him that eateth them. If a man any way touch them, he shall be in danger of the poisonous infection that cometh of them. Therefore the best way is to shun their Company. Vers. 6. The Spider's webs although they be finely and artificially wrought, yet serve they to no use, neither can men make any garment of them wherewith to cover them from the weather. So the counsels of the wicked, though they seem never so finely devised, jer. 49. b. 7. yet are they * unprofitable, & will help a man nothing at all. Their deeds are the deeds of wickedness, Vers. 6. 7. and the work of robbery, etc. By these words that follow, it may well be gathered what he meant by the former figurative Speech. For, Psal. 13. a. 7 Prou. 1. b. 11 he says, Their counsels are wicked counsels, * harm and destruction is in their ways. This is the plain effect of the Cockatrice Eggs. But the way of peace they know not, Vers. 8. in their doings is no equity, etc. They hate peace and quietness, and be altogether given to Strife, Contention, Variance, Injury, and violence. Yea, all their devices and ways are so crooked and overthwart, that they tend to trouble and business, so that he that followeth them shall never be quiet. And this is the cause that equity is so far from us, Vers. 9 and that, etc. Hitherto the Prophet hath painted out the vices and wickedness of the hypocrites, that they might the better understand for how grievous causes God was displeased with them, and that the cause was in themselves, and not in God's hard dealing. Therefore he now showeth, how great punishments by Gods just judgement, do light upon them for the same. judic. 1. a. 7. 1. Reg. 15. g. 33. Colos. 3. d. 25. First that as they have * used other, so they are now by their enemies oppressed with violence and injury, and the righteousness and help of God is far from them, and doth not deliver them. Secondly, that where through their hypocritical fasting without repentance, they looked for light, that is, for felicity and the brightness of God's help and comfort, they have * darkness, Eccle. 11. b. 16. that is, adversity and certain token of his heavy displeasure. Vers. 10. Yea they are wrapped in so great trouble, calamity and misery, as they are utterly astonished and at their wits end, and cannot tell what to devise to help themselves, but are as men blind and in great darkness, that grope by the walls to get out of a maze or intricate place, Vers. 11. and can find no way. thirdly, that, when they see themselves so beset with misery as they can with no shift ease themselves: they sometimes * break out for sorrow, and roar like a Bear, Gen. 27. e 34. sometime they lament and mourn as a Dove, and look for succour and help at the goodness of God, and yet it is far from them. For seeing they have deceived the expectation of God in looking that they should repent: marvel though he * frustrate their hope again in looking for equity and goodness at his hand. job. 8. b. 13. For our offences are many before thee, Vers. 12. and our sins testify, etc. The Prophet in way of lamentable complaint confesseth the manifold and great offences of the people, which yet they could not be brought in themselves to acknowledge. Vers. 13. Namely that they departed from the Lord, and rebelled against him with traitorous imaginations, and would not obey his word. That they used falsehood and dissimulation in their hearts, when they spoke fair with their tongues. Vers. 14. That judgement and righteousness was go far from them, because truth and equity was clean overthrown, and could take no place among them. Vers. 15. Yea right and honesty was so hateful, that he which would, upon the fear of God, refrain himself from evil, and not deal in wickedness as they did, Gen. 19 b. 9 was in * danger to be spoiled. Which great enormity was unto the Lord very unpleasant. He saw also that there was no man righteous, Vers. 16. and he wondered, etc. As the Prophet hath showed before, that God of great and just cause had plagued his people: So now he declareth that of his own good and merciful motion, without the help or entreaty of any man, he is inclined to deliver them, and doth prepare, and as it were arm himself to be revenged on their enemies. God, saith the Prophet, seeing and wondering that among all his people there was not one worthy the name of a righteous and just man, that might help and entreat for them, of his own strength and goodness taketh upon him to deliver them. Vers. 17. And he armeth himself with righteousness as a Breast plate, with health, as a Helmet, with wrath & displeasure as a coat, with zeal and jealousy toward his people as a cloak, and so goeth on as a mighty Prince, to be revenged on his enemies, in so terrible manner, that all the parts of the Earth, Vers. 18. even the very Islands and those that be furthest of shall tremble and wonder at it, yea, and submit themselves unto the majesty of his name. When the Prophet saith, that They shall fear the name of the Lord from the rising of the Sun, Vers. 19 to the going down of the same; diverse do interpret it to be spoken of the coming of the Gentiles, & all the parts of the Earth to the true knowledge of God, when that he should send his Messiah and Saviour, to subdue, not only worldly adversaries, Colos. 1. b. 13 but especially * Satan, and all the spiritual enemies of his people, which are the stirrers of all trouble and affliction against his Church. And in deed in the promise of every great and notable deliverance, the Prophet useth to end it with applying of the same, to the deliverance that should be made by the promised seed, and Saviour of the world. 2. Cor. 1. d. 20 * For in him and by him all particular promises took their effect. But unto Zion there shall come a redeemer, Vers. 20. and unto them in jacob, etc. As this may be well understanded of the particular deliverance from the misery and affliction, whereof he hath spoken before: So it is especially meant of the general deliverance and restoring that should be made by Messiah. Rom. 11. d. 26. For Paul Rom. 11. may seem so to interpret it, although in words he be somewhat diverse, following in deed Septuagin. interpretes. The redeemer of Zion and of those Israelites, that turn from their wickedness and cleave unto the Lord is Christ jesus, who redeemeth them from Sin, Error, Idolatry and * all manner of ungodliness, Psal. 129. b. 8. Titus. 2. c. 14. wherewith they were before overwhelmed. I will make this covenant with them (sayeth the Lord:) Vers. 21. My spirit that is, etc. This covenant God maketh with all the faithful, not only of the house of jacob, 〈…〉 but of all other Nations also, and of his whole Church, that is, that the grace of his holy Spirit, and the truth of his word and Gospel, Esay. 54. b. 10. jere. 31. f. 33 Heb. 10. c. 16. Psal. 88 d. 29. shall * never departed from them. Wheresoever therefore the Spirit of God is, and the truth of his word, there is his true Church, and contrariwise wheresoever the Church is, there is the truth of his word, and the grate of his Spirit. And where his word is rejected, and man's devices followed, there is not his true Church, though they glory in the name of the Church never so much. This is a notable commendation of the ministery of God's word and preaching of his Gospel, being a portion of God's covenant with his elect, and an unfallible token of his true Church. The 5. Sunday after the epiphany, at Morning prayer. Esay. 64. ● That thou wouldst cleave the heavens in sunder and come down, that the mountains might melt away at thy presence. 2 Like as at an hot fire, and (that the malicious might boil away) as the water doth upon the fire: whereby thy name might be known among thy enemies, and that the Gentiles might tremble before thee. 3 When thou wroughtest wondrous strange works, we looked not for them: thou camest down, and the hills melted at thy presence. 4 For ●ite the beginning of the world it hath not been herded or per●●y●ed, neither hath any eye seen another God 1. Cor. 2. a. 9 〈◊〉 thee, which duest so much for them that put their trust in thee. 5 Thou helpest him that doth right with cheerfulness, and them that think upon thee in thy ways: but 〈◊〉, thou hast 〈◊〉 angry, for we offended, and have been ever in sin, Rom. 3. d. 24. Psal. 14. b. 11. though the world have cleaved to them, yet shall we be saved. 6 We are all as an unclean thing, and all our righteousness are as filthy rags: we fall euersec●●●● as the leaf, for our sins carry us away like the wind. 7 There is no man that calleth upon thy name, that standeth up to take hold by th●●: therefore hydest thou thy 〈◊〉 from us, and consumest us, because of our sins. 8. But 〈◊〉, Rom. 9 c. 20. O Lord, thou father of ours, we ar● thy clay, and thou act our potter, and we all are the work of thy I & Be not to sore displeased O Lord, and keep not our offences to long in thy remembrance: but consider that we all are thy people. Psa. 79. a. 9 jere. 10. d. 24 Mich. 3. c. 12. 10 The Cities of thy Sanctuary lie waste, Zion is a wilderness, and Jerusalem a desert. 11 Our holy house which is our beauty where our fathers praised thee is brent up: yea, all our commodities and pleasures are wasted away. 12 Will't thou not be entreated O Lord, for all this will't thou hold thy peace, & scourge us so sore? The Exposition upon the. 64. Chapter of Esay. O that thou wouldst cleave the heavens in sunder and come down, Vers. 1 etc. THis Chapter is a parcel of that matter that was contained in the former. For from the seventh verse of the lxiij Chapter unto the end of this, is a Prayer made by Esaias for the people, to use in time of their grievous affliction, jere. 13. c. 18. judith. 8. c. 14. Dan. 9 a. 3 in which they are taught with how great * humbleness and sorrow of heart they should confess their sins, for which, that Plague was se●t. Secondly, at whose hands they should look for deliverance: Esay. 43. b. 11. Ose. 13. b. 4. Math. 11. d. 28 Psal. 77. a. 7. that is, * at God's hand alone. Thirdly, how they should comfort themselves and * strengthen their faith, with the Memory of those wondered acts, that God had done for them and their fathers before time. In this place they break out to an earnest wish. O, say they, that thou wouldst cleave the heavens in sunder, and come down, when our fathers were oppressed in Egypt, though they looked for no such goodness at thy hand, yet thou didst vouchsafe to come * down from heaven to deliver them, Exod. 3. b. 8. and that with so great Majesty and Terror through thy wonderful works, that thy name was known and dreadful, not only to thy own people * but also to thy enemies, josu. 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 defend them. And when thou purposedst to publish thy law unto us, thou camest down from Heaven with so great Majesty of thunder and lightning, that as water boileth and consumeth over the fire: so did the Mountain * Sinai seem to melt away being in a great smoke with thy presence. Exod. 19 d. 18. Deut. 4. b. 11. O that thou wouldst now do the like in working our deliverance, that thy name might be known, and thy Majesty feared, even among the myghtiest of thine enemies, etc. The rest of the Chapter following is plain and easy to be understanded. The Sunday called Septuagesima at Morning prayer. Genes. 1. IN the beginning God created heaven and earth. ● 2 And the earth was without form, Act. 14. c. 15. Psal. 33. a. 6. Eccle. 18. a. 1. Heb. 11. a. 3. and 〈◊〉 void: and darkness (was) upon the face of the deep, and the spirit of God moved upon the face of the waters. 3 And God said. Let there be light: and and there was light. 4 And God see the light that it was good: and God divided the light from the darkness. 5 And God called the light day, and the darkness night: and the evening and the morning were the first day. 6 And God said, Let there be a Firmament between the waters, Psal. 136. a. 6 and let it make a division between waters and waters. 7 And God made the Firmament, and set a division between the waters which (were) under the firmament, Psal. 33. b. 8 and the waters that (were) above the firmament: and it was so. 8 And God called the firmament heaven: and the evening and the morning were the second day. 9 And God said, Psal. 148. a. 4 Let the waters under the heaven be gathered together into one place, and let the dry land appear: and it was so. Psal. 33. a. 7 10 And God called the dry land the earth, and the gathering together of the waters called he the seas: and God saw that it was good. 11. And God said, Let the earth bring forth bud and green herb apt to seed, and fruitful trees, yielding fruit after his kind, which hath seed in itself upon the earth: and it was so. 12 And the earth brought forth green herb apt to seed after his kind, and tree yielding fruit, which had seed it in self after his kind. 13 And God see that it was good. And the evening and the morning were the third day 14 And God said, Psal. 136. b. 7. Deut. 4. b. 10. Let there be lights in the firmament of heaven, that they may divide the day and the night, and let them be for signs and seasons, and for days and years. 15 And let them be for lights in the firmament of the heaven, that they may give light upon the earth: and it was so. 16 And God made two great lights: a greater light to rule the day, and a less light to rule the night, and (he made) stars also. 17 And God set them in the Firmament of the heaven, to shine upon the earth. 18 And to rule the day and night, and to make difference between the light and the darkness: and God see that it was good. 19 And the evening and morning were the fourth day. jere. 31. d. 20 And God said, Let the waters bring forth moving creature that hath life, and foul that may fly upon the earth in the open firmament of heaven. 12 And God created great whales, and every living and moving creature, which the waters brought forth after their kind, and every feathered foul after their kind: and God see that it was good. 22 And God blessed them, saying, Be fruitful, and multiply, and fill the waters of the sea, and let foul multiply in the earth. 23 And the evening and morning were the fift day. 24 And God said, Let the earth bring forth living creature after his kind, cattle, worm, and beasts of the earth after his kind: and it was so. 25 God made the beast of the earth after his kind, and cattle after his kind, and every thing that créepeth upon the earth after his kind: and God saw that it was good. 26 God said, Colos. 3. b. Let us make man in our Image, after our likeness, and let them have rule of the fish of the sea, and of the foul of the air, and of cattle, and of all the earth, and of every creeping thing that créepeth upon the earth. 27 So God created man in his own Image, in the Image of God created he him, 1. Cor. 11. a. 7. Math. 19 a. 4. Eccle. 17. a. 1 male and female created he them. 28 And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it, and have dominion of the fish of the sea, and foul of the air, and of every living thing that moveth upon the earth. 29 And God said, Behold, I have given you every herb bearing seed, which is in the upper face of all the earth, and every tree in the which is the fruit of a tree bearing seed, (that) they may be meat unto you. 30 To every beast of the earth also, and so every bird of the air, & to every such thing that créepeth upon the earth, which doth live, I have given every green herb for meat: and it was. 31 And God saw every thing that he had made: and behold, it was exceeding good. And the evening and the morning were the sixt day. The Exposition upon the first Chapter of Genesis. In the beginning GOD created heaven and earth, Vers. 1. etc. THis book is called Genesis, because in the very first entrance thereof by the course of six days work is declared the Beginning, Creation, and as it were, the first Nativity of heaven and earth, and all things therein contained, by the mighty word and wisdom of God made and framed of Nothing. Which the Spirit of God moved his faithful servant Moses to do, thereby as well to refel that general and gross error of the Idolatrous Gentiles throughout the whole world, which gave themselves over to the * worship and service, Ro. 1. c. 23. 25. Esay. 45. a. 7. Psal. 148. c. 12 Psal. 82. d. 17 josu. 2. b. 11. either of common and base creatures, either of false and vainly devised Gods: As also to * show that the God of Israel was the Only, True, and Almighty God, maker of Heaven and of Earth, and all the parts thereof. In that he saith: In the beginning God made heaven and earth, etc. we have to learn, First that the world is * not of everlasting Continuance, 2. Pet. 3. b. 10. as some vain Philosophers have taught, Heb. 1. c. 11. but that being made by God, certainly it had a beginning, and even as certainly shall in due time have an end. Psa. 102. d. 26 27. As it is said, Psal. 102. In the beginning, O Lord, thou lay dost the foundation of the earth, and the heavens be the works of thy fingers, They shall perish, but thou shalt continued for ever, etc. Secondly, that it was not made of itself, by Chance, or otherwise, as Democritus dreamt, but by the workmanship of some other beside itself. Thirdly, that it was made by God, that thereby we might be admonished of his great Wisdom, Power, and goodness toward Mankind, to whose use principally these things might seem to be framed. Fourthly, that it was made of nothing, and therefore we may not Imagine as some wickedly have done, that there was a Matter whereof the world was made coeternal with God himself before all Beginning. And here it is to be wished that all Christian hearts would enter into a perfect Consideration of this Work of God in Creating of the world, so that when they looked up into heaven and saw the Sun, the Moon, the Planets, the Stars, and all the furniture thereof keeping their orders and courses, they would think earnestly with themselves, that they saw the marvelous workmanship of God their heavenly Father, Maker, and Creator of all things. And when they consider the Air, the Water, the Earth, and all things therein contained in their kinds and places and offices distincted, that they would Remember the same was made by the same our God and gracious Lord to the use of us mortal men. By this means should they descend 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 faith and belief of God's divine * Providence and tender Love and care that he beareth toward mankind, 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 David to his great consolation, as well in the eight Psalm, as in the. 104. and many other. And the spirit of GOD moved upon the face of the earth, Vers. 2 etc. The confused Heap of heaven and earth was without shape, unperfect, and dark, and yet not utterly dead, but was endued with the strength of God's spirit, and so made lively to continued unto the worlds end. And GOD said, Let there be light: Vers. 3 and there was light. We may not here conceive that God hath any corporal Voice, or such manner of Speech as doth proceed by tongue, and lips, from mortal men. For to Speak, in God, is nothing, but with an assured and effectual will, to determine with himself, and to do that he hath determined. We have here to learn also that all things were made by the mighty power of God's word, that is to say, by the Wisdom, Purpose, and Counsel of God, which was Christ jesus, the second person in Trinity, as saint john doth expound it in his Gospel. In the beginning (saith he) was the Word, john. 1. a. 1. and the Word was with God, and God was that Word. The same was in the beginning with God, and all things were made by it. etc. And God see the light that it was good: Vers. 4. and God divided the light, etc. This manner of judgement God giveth of all things that he made, he saith not, God saw that they were pleasant, beautiful, and fair, but that they were * Good. Eccle. 39 e. 34. Whereby we may learn that God did not so much respect his own glory in the fairness of his works, as he did the benefit and and Commodity of Mankind to whose use he made them. Let there be a Firmament between the waters, Vers. 6. 7. 8. 9 10. and let it make a division, etc. Let there be a Firmament, that is, as the Hebrew speaketh. A Stretching out or a Setting abroad between waters and waters. Unto this manner of speaking the Scripture often alludeth, as Esay. 42. Esay. 42. a. 5. He that made the heavens and spread them abroad, Esay. 40. e. 22 etc. And in the 40. Chapter. He spreadeth out the heavens as a covering, he stretcheth them out as a Tent to devil in, etc. Psal. 104. a. 3. And Psal 104. He stretcheth out the heavens as a Curtain. Wherefore it may well be gathered that this Firmament is nothing but a large Stretched out space between waters and waters, between waters above, and waters beneath, and such as we see between the clouds which are the upper waters, and the Sea and Rivers which are the neither waters by God's ordinance gathered into their appointed places. All that is above us is divided into two parts, the one called Aether, which is the upper part of the Firmament wherein the Stars & Planets are, the other called the Air, which is again divided into three parts. The upper Region next the Firmament, The middle Region where the Clouds and upper waters by God's providence are stayed, to the great benefit of the world, and The neither part left for the commodity of God's Creatures to live and breath in. The upper waters are reserved aswell to make the earth * Fruitful, Act. 14. c. 17. by sending them down in due season according to his gracious providence, as also by his justice in way of punishment to work the Plague of Sinful men, as we evidently see in the example of the * general Deluge, Gene. 7. d. 21. and in sending unseasonable weathering to take from us the fruits of the earth. Sap. 10. a. 4 Eccl. 40. b. 10 Let the earth bring forth bud & green herb apt to seed, Vers. 11. 12 and fruitful, etc. When we see these fair and manifold Commodities of the earth, the green Grass, the beautiful Flowers and herbs, the Fruits of Trees and Graine to the singular benefit of man and beast: we must not think that the same cometh by course of Nature only, but by the singular Providence of God sending the same to the Relief of his creatures. For the sweet comfort of this place, read Psal. 104. Psa. 104 b. 14 He causeth grass to grow for cattle, and herbs for the use of men, that he may bring forth Food out of the earth, both Wine that maketh glad the heart of man, and Oil to make him have a cheerful countenance, and also Bread to strengthen men's hearts. God hath made not only fruits of one kind: but of Innumerable sorts, that we might thereby understand the bountiful goodness and riches of his mercies towards us. Let there be lights in the Firmament of heaven, Vers. 14. etc. that they may divide, etc. Et sint in signa, etc. The use and benefit of the Moon, Sun, and Planets, is not only to give light unto the world, but to make distinctions of Times and seasons, as Summer, Winter, Autumn, & the Spring, also Years, Months, weeks, days, and hours, which distinction much serveth to the use and commodity of man's life. And God made the beast of the earth, Vers. 25. and every thing that creepeth, etc. Hereby we have to learn that the Providence of God stretcheth not only to Man, Beast, Fish, Fowl & such like, but to the very smallest things, and of lest estimation, as Worms, Flees, Fleas, and other Vermin whatsoever: be they in man's fight never so contemptible. For God useth the same at his pleasure, either to the benefit, or to the punishment of Mankind, as it may very well * appear by sundry of the Plagues of Egypt, 1. Exod. 8. a. 3 16. 18. 19 wherein he used these things for his instruments. And God said, Vers. 26. let us make man in our Image, after our likeness, etc. After God had created and made perfit all the Furniture of Heaven and earth, and by his wisdom marvelously distincted each thing in his kind, place, and office, he lastly cometh to the Making of mankind, as that thing unto whose use principally all other his creatures might seem to be framed. That he in the use of them might understand the great goodness of his Lord and Maker toward him, and for the same yield unto him true Worship and glory. Concerning Man, he noteth here briefly 3. things, his Creation, his Dignity, his Blessing and increase. Of his Creation it will be spoken in the next chapter more particularly. Of his Dignity above all other Creatures, this is one evident testimony, that he saith not, let Man be made, as he said before of other things. Let there be a light: Let there be a Firmament etc. But to declare unto us, that it was a Work of greater worthiness, He as it were, calleth in consultation his Wisdom, that is, the second person in Trinity, and his Virtue or Working Power, that is, his Holy spirit; and says, Let us make man. So that in the making of Man, is a more perfit token given of the Three People in Trinity, then in the Creating of any other part of the world. And further to declare the Dignity of man, Gen. 5. a. 1. He was made according to the * Image of God: Colos. 3. b. 10 whereby we may not think, Gen. 9 a. 6. 1. as some wicked heretics have done, that God hath a like proportion of body, Cor. 11. b. 7 as we see man to have. Eccle. 17. a. 6. For that is not the Image or likeness that is here spoken of, but as God was Wise, just, Merciful, Good, Innocent, Holy, Immortal, so was Man made by God, wise, just, merciful, good, innocent, holy, immortal: and to express a more perfit likeness he was made of power, and appointed Lord and Ruler over all the other Creatures of the world. This Image, by the fall of Adam was almost clean blotted out, 1. Cor. 15. f. 45 and restored again by the * second Adam Christ jesus to that perfectness that this frail and mortal life might bear, carrying continually about with us in our bosoms the * stings of our corruption, Ro. 7. d. 23. 24 lyricking us forward still to ungodliness. The blessing of increase and multiplying that God giveth unto Man; declareth that he was made Male, and Female, to the end that by lawful procreation they might fulfil the earth, and raise up a large and great Church or congregation of holy Creatures, to give Honour and glory to their Lord and maker. Wherefore it cannot be thought that Marriage and the lawful joining of Man and Woman is an evil or an unclean thing, but the lawful and good ordinance of God himself. And therefore well saith Saint Paul. Heb. 13. a. 4. Honourable in all people is Wedlock and the bed undefiled, but Whooremaysters and Adulterers God will judge. God saw every thing that he had made and behold they were exceeding, Vers. 31. etc. This judgement of God, that here he giveth upon his works, pronouncing them to be all very Good, aught to be unto us a Rule that we presume not to speak or think otherwise of them, and show ourselves therein unthankful to our God & maker. If there be either fruits or herbs, or beasts that we account and call Evil or Hurtful, it rises either of our Vnperfitnesse that understand not the right use of them, or else of the Curse of God for the Sin and fall of Adam, by which, as Man himself, so divers other Creatures are fallen from that Perfection in which they were first made by GOD, So that the Sin of Man and not God's creation is cause thereof. The Sunday called Septuagesima at Evening prayer. Genesis. 2. THus the heavens and earth were finished and all the host of them. Exod. 20. b. 11 2. And in the seventh day God ended his work which he had made. Deut. 5. b. 14. And the seventh day he rested from all his work which he had made. Heb. 4. b. 4. 3 And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God ordained to make. 4 These are the generations of the heavens, and of the earth when they were created, in the day when the Lord God made the earth and the heavens. 5 And every plant of the field before it was in the earth, and every herb of the field before it grew: For the Lord God had not (yet) caused it to rain upon the earth, neither (was there) a man to till the ground. 6 But there went up a mist from the earth, and watered the whole face of the ground. 1. Cor. 5. f. 45. 7 The Lord God also did shape man of the dust of the ground, and breathed into his nostrils the breath of life, and man was a living soul. 8 And the Lord God planted a Garden eastward in Eden, and there he put the man whom he had shapen. 9 Moreover, out of the ground made the Lord God to grow every tree that was fair to sight, and pleasant to eat: The tree of life in the midst of the Garden, and the tree of knowledge of good and evil. 10 And out of Eden there went forth a river to water the Garden, and from thence it was divided, and become into four heads. 11 The name of the first is Pison, the same is it that compasseth the whole land of Havilab, where there is gold. 12 And the gold of the land is very good. Eccle. 24. d There is also Bdellium, and the Onyx stone. 13 The name of the second river is Gihen: the same is it that compasseth the whole land of Ethiopia. 14 The name of the third river is Hidekel, and it goeth toward the east side of Assyrta: and the fourth river is Euphrates. 15 And the Lord God took the man, and put him into the garden of Eden, that be might work it, and keep it. 16 And the Lord God commanded the man, saying, Eating, thou shalt eat of every tree of the garden. 17 But as touching the tree of knowledge of good And evil thou shalt not eat of it: For in what day so ever thou eatest thereof, thou shalt die the death. 18 And the Lord God said, It is not good that the man should be alone, I will make him an help like unto him. 19 And so out of the ground the Lord God had shapen every beast of the field, and every foul of the air, and; brought them unto man, that he might see how he would call them: For likewise as man named every living thing, so was the name thereof. 20 And the man gave names to all cattle, and foul of the air, and to every beast of the field: but for man found he not an help like unto him. 21 The Lord God caused a deep sleep to fall upon Adam, and he slept, and he took one of his ribs, and closed up the place with flesh in stead thereof. 22 And the rib which the Lord God hath taken from man, 1. Cor. 11. b. 9 made he a woman, and brought her unto the man. 23 And man said, Math. 19 a. 5. This is now bone of my bones, and flesh of my flesh, Marc. 10. a. 7. 1. she shall be called woman, because she was taken out of man. Cor. 11. a. 8. 24 For this cause shall man leave his father and his mother, Ephes. 5. c. and shall be joined with his wife: and they shall become one flesh. 25 And they were both naked the man and his wife, and were not ashamed. The Exposition upon the two Chapter of Genesis. Thus the heavens and earth was finished and all the host of them, Vers. 1. etc. Sing, that when Man was made, the whole world had his perfection and ending, it may appear that all things by God's goodness were made for man and to his use: which consideration o●●ght to move men to be thankful unto God for so great and unestimable Benefits, Math. 5. b. 16. 1. and to * Cor. 10. g. 31 do all things to his Honour and glory, according to the end of their Creation. For as the world was made for Man: So Man was created to set forth the praise and glory of God. By this word Host he means the Furniture of heaven and Earth, and the Multitude of all God's creatures belonging to them both. And therefore when God is often in Scripture called* The Lord of Hosts, 1. Reg. 1. a. 3. it is meant he is the Lord and maker of all Creatures, Esay. 1. f. 24 and hath them all at his commandment either to defend his people, or to work punishment upon his Enemies. And the seventh day he rested from all the works that he made, Vers. 2. etc. Very well says Augustine, God rested the seventh day from the work of Creation, but he never Ceaseth from the rule of his governance. For the same God that in the beginning made Heaven and Earth, and all Creatures contained in them, doth now also continually Preserve, Maintain, and govern the same. Therefore we are no 〈◊〉 now daily bound to thank God for the Preservation of his Creatures to our use, than we were at the beginning for Making of them. We may not think that Creatures once made do preserve and prospero themselves by a course of Nature o●ely, but that it is the finger of God, and his gracious Providence, that wo●●eth continually in them. Act. 17. f. 28. By him, says Saint Paul, we have our Being, Heb. 1. a. 3. we Live, and we Move. And to the Hebr. Sustaining all things by the word of his power. And God blessed the seventh day and sanctified it: Vers. 3. because, etc. There are 4. causes why God sanctified the seventh day. 1 The first because he ceased from the making of any more new Creatures. 2 The second, for the Worthiness of mankind, whose creation and making was the End of the whole world. 3 The third, that it might be an institution and ordinance of a worship due unto God on the behalf of Man, whereby he should set forth his praise and Glory, and acknowledge his unestimable goodness toward him. 4 The fourth, that it might be a Figure of Immortality, and of our eternal Rest with God in heaven after the end of the world. For the Lord God, had not yet caused it to rain upon the earth, Vers. 5. etc. At the beginning, things that grew on the Earth were brought forth by God without rain, and without labour of man's hand, but afterward God giveth in commandment, that Man should. Manure the Earth, and God did send Rain to season and moist it. Wherefore Men must Labour and travail, Plant and Sow, and not look to eat the fruits of the Earth * in Idleness. 2. Thes. 3. c. 10 1. And yet must he not so trust in his work and labour as though it could be of any force, Tim. 5. c. 17 or work benefit unto him without the goodness of God in Seasoning the Earth, and prospering his labours and travalles. The providence of God will have both to go together, Man's painful labour, and Gods gracious working. The Lord also did shape man of the dust of the Ground, Vers. 7. etc. Here Moses returns again to the work of the sixt day, and expoundeth now that he left unspoken before, that is, that God made the body of Man of the dust of the Earth. He had before said that God did make Man according to his own Image, which was the greatest Dignity that could be given unto Man, But now lest, by that pretence, he should be puffed up with Pride, he setteth before his eyes his Base and simple beginning, job. 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 glory in his own worthiness. And if he be any thing more than any other common Creatures, that the Praise thereof is to be given to God alone. Therefore to beat down the pride of Man's corrupt Nature, Eccle. 10. a. 9 very well says jesus Sirach. Why art thou so proud, O thou Dust and Ashes. And the Lord God planted a Garden Eastward in Eden, Vers. 8. 9 etc. In this that God did set Man in a Paradise or Garden of pleasure, it maketh much to the advancement of Man's dignity, and the setting forth of the great Favour of God toward him, who would not have his principal Creature, whom he had made as Lord of all other, to inhabit in a common place of the Earth, but in a plat framed of purpose, & replenished with all manner of pleasure & delight according as is here described by Moses. Where or in what part of the world this Paradise was, or whether it do at this day remain or not, 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 innocency, when he sinned and fallen from the obedience of God his maker, was defaced, partly by the * Curse, Gen. 3. c. 17. that for the same fell upon the Earth, partly by the general Deluge overflowing the whole land, and all the parts thereof. And if we should assign it to any place, it is most likely to have been about the coasts of Mesaporamia, and Armenia. etc. where the Rivers Euphrates and Tigris are. The Tree of Life planted in Paradise, may be thought to be that, by the fruit whereof, if man had not Sinned, he should have continued Immortal. The Tree of knowledge of Good and Evil, was that tree which God to try the Obedience of Adam did Forbidden him to taste of, and took the name of that miserable event that after fallen unto him by his Disobedience. For thereby he understood evil, and was ashamed of himself. And out of Eden there went forth a river of water, Vers. 10. etc. etc. Forsomuch as the Rivers that bear those names at this day, and flow into the parts here mentioned have their heads and beginnings far asunder: it is moved as a doubt how they are reported here to have one head and spring. For answer hereunto we must understand that in the time of the general Deluge, when all the fountains of the Earth broke out, by the providence of God, to drown the world for sin: it is not unlikely that this Spring also and the Rivers that grew thereof by the continuance of the Deluge did altar, and varied their course, and took also other beginnings then before they had. Some other think, that at the same Deluge the sea swelling to drown the Earth, did overwhelm that place where Paradise was, & from whence these Rivers had their beginning, and that it so remaineth at this day, either where the red Sea is, or in some parts of the Sea there bordering. And the Lord God commanded Man, Vers. 16. 17 saying, eating thou shalt eat, etc. It is not to be thought that God had Inspired the diuin● knowledge of good and evil into the fruits of this tree: but it is to be understanded, that it was a type or Figure of perfit knowledge of good and evil, which becometh the wisdom of God alone, being able to declare the perfect causes of all things, both generally and particularly, whereunto God would not have Man arrogantly to aspire, as a thing far above his Condition, and therefore commanded him under a great pain not to taste of this fruit. Augustine and others judge that the name was given to this tree by the event that followed. For Man by the tasting of that fruit, to his own great harm, by experience learned the difference between the goodness of obedience, Levit. 22. b. ●. Heb. 2. a. 2. innocency, felicity, immortality, and the * evil of disobedience, sinfulness, misery, and death. And the Lord said, Vers. 18. it is not good for man to be alone, I will make him an help, etc. Seeing that God had made Man as he did other Creatures, to this end, that he should multiply and increase upon the face of the Earth: it was not fit and convenient for him to be alone: therefore God of his great goodness respecting this his purpose in creating of Mankind, saith, he will make an Helper to Adam, like himself. The woman lawfully joined to Man bringeth three Helps, which he cannot have without her. 1 The first is the Helping to Procreation and multiplying of mankind. 2 The second is, that she is a lawful Remedy against whoredom & all filthy & unclean lusts. To avoid fornication (saith Paul) let each man have his wife. 1. Cor. 7. a. 2 And again. It is better to Mary than to burn. 3 The third Help is Comfort in sickness, in affliction, and in all household cares and troubles, as in education of children, and keeping the family in order. In this place have we the Institution and notable commendation of matrimony by God himself, even before the fall of Adam. Which maketh greatly against all such, that, under a colour of hypocrisy in the Spirit of Antichrist, deprave the Institution of God, and make Marriage a Wallowing in the Flesh, or a Permission only for the avoiding of a greater evil. etc. For this cause shall man leave his father and his mother, Vers. 24. and shall be joined, etc. After the Institution of matrimony, Moses addeth the Indissoluble bond and knot whereby the husband and wife are fastened together by the ordinance of God, Math. 19 a. 5. Marc. 10. a. 7. Ephe. 5. g. 31. and showeth, that it is * straighter, than any other conjunction in the society of mankind. Inso much that it is a less offence to forsake Father and Mother, and to leave them succourless (which notwithstanding aught by God's commandment to be honoured) than it is to do the like toward his lawful married Wife. Wherefore let them look well, what they do, that are ready for Light and Small causes to Separate man and wife. Seeing that Christ himself saith, Math. 19 a. 9 that Whosoever is separated from his wife, saving for fornication, and marrieth another, committeth adultery. The sunday called Sexagesima, at Morning prayer. Genesis. 3. ANd the Serpent was subtler than every beast of the field which the Lord God had made, and he said unto the woman: Wisd. 2. d. 4. yea, hath God said, you shall not eat of every: tree of the garden? 2 And the woman said unto the Serpent, We eat of the fruit of the trees of the garden. 3 But as for the fruit of the tree which is in the midst of the garden, God hath said, You shall not eat of it, 2. Cor. 11. a. 3 neither shall you touch it, lest peradventure you die. 4 And the Serpent said unto the woman, You shall not dye the death. 5 For God both know, that the same day that you eat thereof, your eyes shall be opened, and you shall be as Gods, knowing good and evil. 6 And s● the woman, seeing that the same tree was good to eat of, and pleasant to the eyes, and a tree to be desired to make one wise, took of the fruit thereof, and did ●ate, and gave also unto her husband being with her, and he did eat. 7 Then the eyes of them both were opened, and they knew that they were naked, and they sowed Fig leaves together, and made themselves apernes. 8 And they herded the voice of the Lord God, walking in the Garden in the cool of the day 〈◊〉 Adam and his wife hide themselves from the presence of the Lord God amongst the trees of the garden. 9 And the Lord God called Adam, and said unto him, Where art thou? 10 Which said, I herded thy voice in the garden, and was afraid, because I was naked, and hide myself. 11 And he said, Who told thee that thou wast naked? Hast thou not eaten of the same tree, concerning the which I commanded thee that thou shouldst not eat of it? 12 And Adam said, The woman whom thou gavest (to be) with me, she gave me of the tree, and I did eat. 13 And the Lord God said unto the woman, Why hast thou done this? And the woman said, The Serpent beguiled me, and I did eat. 14 And the Lord God said unto the Serpent, Because thou half done this, thou art cursed above all cattle, and above every beast of the field: upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life. 15 I will also put enmity between thee and the woman, between thy seed and her seed: and it shall tread down thy head, and thou shalt tread upon his heel. 16 But unto the woman he said, In multiplying, I will multiply thy sorrow and thy conceptions. In sorrow thou shalt bring forth children: thy desire (shallbe) to thy husband, and he shall have the rule of thee. 17 Unto Adam he said, Because thou hast harkened unto the voice of thy wife, and hast eaten of the tree concerning the which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life. 18 Thorn also and thistle shall it bring forth to thee, and thou shalt eat the herb of the field. 19 In the sweat of thy face shalt thou eat bread, till thou be turned again into the ground; for out of it wast thou taken: For dust thou art, and into dust shalt thou be turned again. 20 And Adam called his wife's name Heva: because she was the mother of all living. 21 Unto Adam also and to his wife did the Lord God make garments of ski●●es, and he put them on. 22 And the Lord God said, Behold, this man is become as one of us, in knowing good and evil: And now lest peradventure he put forth his hand, and take also of the tree of life and eat, and live for even: 23 The ●efore the Lord God sent him forth from the garden of Eden▪ to dress, the ground whence he was taken. 24 And so he drove out man, and at the East side of the Garden of Eden he set Cherubins, and a fiery two edged sword, to keep the way of the tree of life. The Exposition upon the three Chapter of Genesis. And the Serpent was subtler than every beast of the field, Vers. 1. which thee, etc. IN this chapter are 3. things contained. 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, enemy to Mankind, and envying the happy estate, that he was in by the sufferance of God, abused the Serpent as his fittest Instrument to deceive man, and Seduce him from the obedience of God. For we may not think, that the Serpent did this of his own motion, nor fantastically dream, that beasts of the field Could then use a distinct Speech, to declare there minds, as here the Serpent doth: But God for Causes, to his secret wisdom only known, suffered the Devil to abuse the tongue of the Serpent, as he afterward did suffer him to be a * lying spirit, 3. Reg. 22. c. 21 in the mouth of the false Prophets to deceive Achab. And as the good Angel of God, miraculously * opened the mouth of Balahams' Ass to Speak unto his master. Num. 22. c. 2● And if it shall seem strange to any man, that Eva was not afraid to talk with the Serpent, he must understand that before Adam fallen from God by Disobedience, the beasts of the field were not so terrible to Man, as since that time they have been. Yea, it may well be gathered, that the Serpent was more familiar with Man, than any other beast, and that the Devil Craftily took that occasion to work by him, and the woman sooner seduced and overcome, as well by that, as by hearing of him to speak, Contrary to the manner of other beasts: This I gather by that punishment of the Serpent that God after pronounceth: I will set enmity between thee and the woman, etc. For thereby it may appear, that, before, there was a Certain inclination of kindness and familiarity, between them, more, then in other. In this temptation of Adam in Paradise, we have to learn, that no Place is free to man from temptation, yea that the Devil, then worketh most perilously, and most prevaileth, when we are in the state of Prosperity and Felicity, and therefore at that time we aught by all means most diligently, to beware of him. For by Prosperity we soon forget ourselves, and are most easily entrapped. And the Serpent said unto the woman, Vers. 4. you shall not die the death, etc. Here let us diligenly note, How Satan not only at this time, but in all ages dealeth toward God, and his holy word. When the will of God is delivered unto his people, Act. 20. f. 29 Math. 13. d. 28 Gal. 3. a. 1. Gal. 1. b. 6. by his true and sincere word, * then immediately doth the Devil by his Instruments seek to Corrupt, and falsify the same, either by manifest impugning it, as untrue, or by writhed interpretations drawing it to another Sense, than it was spoken in, and all to seduce the people of God, from his True worship and obedience. From this root cometh those things, that of late hath been taught in the Church, when God had sayde* Thou shalt make unto thyself no graven Image: Deut. 5. a. 8. Exod. 20. a. 4. Levit. 26. a. 1 thou shalt not bow down unto them, etc. The Serpent with his lying tongue impugneth it, saying: Thou mayest with great holiness, 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 means of honour▪ Math. 26. c. 27 Marc. 14. c. 23 1. Cor. 11. f. 25. Luk. 22. b. 17. When Christ said in the * institution of the Sacrament, Drink you all of this: Nay saith the Serpent, The lay men may not drink of this, but Priests only. When the word of God teacheth us that Christ▪ Heb. 10. c. 14. with * one oblation made perfit all that be Sanctified: The instruments of Satan Cry, nay, we must have a daily Sacrifice Propitiatory in the Mass, as well for the quick as for the dead. This is the perpetual manner of the Devils working against God's holy word. Therefore; Christian men must beware, that in the true worship of God, they be not drawn away from the obedience of his True, & Sincere word, by any Interpretations, seem they never so gay in the judgement of man. Then the eyes of them both were opened and they knew that they, Vers. 7. 8. etc. The eyes of men are 3. ways opened to see. First, by the doctrine of God's holy word: For so Christ said unto Paul, that he would sand him to the Gentiles to open there eyes that they might turn from darkness to light. Act. 26. d. 18. Secondly, our eyes are opened by Affliction and Trouble to descend & look into our own bosoms, and see and Confess what we are. Esay. 28. c. 19 For trouble and vexation (saith the scripture) giveth understanding, as it appeareth in the example of the * prodigal son. Luk. 15. d. 18. thirdly, our eyes be opened, by the gnawing of our own Consciences after sin Committed, where as the Devil before the offence done, doth blind our understanding. And so were the eyes of Adam and Eve now opened, that they saw their own nakedness, and felt the Corruption of their nature, which they sought to remedy, not by seeking unto God, but by their own devices in covering their nakedness with Fig leaves. This property, our Corrupt nature draweth Continually from our first parents, that though we see our own wickedness, in the judgement of our Conscience, yet we will not * easily confess it, 1. Reg. 15. d. 20 and fly unto God for remedy, Luk. 5. b. 8. * but fly rather from God, and seek to hide it, and heal it by all the means and shifts that we can of ourselves devise. And Adam and his wife hide themselves from the presence of the Lord, Vers. 8. etc. Note what Sin worketh in man, after it is Committed, First, his Conscience with grievous remorse accuseth, and Condemneth him in his own judgement. Then it extinguesheth the trust and Confidence in the goodness of God, and maketh him with a desperate and astonished mind to fly from God, from whom, notwithstanding, he Can in * no wise hide himself. Psal. 138. b. 7 And lastly, when he Can not escape, jonas. 1. a. 3 he seeketh by stubborn hypocrisy to excuse himself by other, yea rather to lay the fault upon God himself, then with humble submission to acknowledge his fault. And the Lord God called Adam, Vers. 9 and said unto him, Where, etc. This is an example of the great goodness of God, that when we wickedly have offended him, and seek to hide ourselves from him, with danger to fall into further mischief, he mercifully calleth upon us by sundry means to come unto him by repentance. And the Lord God said unto the Serpent, Vers. 14. 15. because thou hast done this. etc. After the fault of disobedience was by Adam, and his wife very hardly Confessed, God proceedeth to Condemnation and punishment. And first beginneth with the Serpent, as the principal Instrument of this mischief, in whose punishment are four parts noted, That, he, was cursed above all other beasts of the earth: that he should go upon his belly creeping: That he should eat dust all the days of his life: & That there should be enmity between the woman, and him, and between the seed of the woman, and his seed. This kind of Punishment, as it is literally understanded of the Seed of the woman, and of the natural Serpent, so mystically, and in way of prophesy, is it to be understanded of the great Serpent Satan, and the true and blessed seed of woman Christ jesus, Osee. 13. d. 14. 1. john. 3. b. 8. 1. Cor. 15. g. 55 * who in deed crushed the head of Satan and broke all the power of his kingdom. And yet is it permitted to the same Serpent, that he shall Tread upon the heel of the seed 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 could work them Sorrow, but yet not so, that he can prevail against them, for that they have obtained victory over him in Christ jesus. But unto the woman he said, Vers. 16 In multiplying, I will multiply thy, etc. The Woman was the second Instrument and worker of Disobedience, therefore, God proceedeth next to Her judgement, saying, In sorrow shalt thou bring forth thy children, etc. God of his mercy doth so punish woman in bodily Pain, 1. Tim. 2. d. 15. that both * her soul may be saved, and the Propagation and increasing of mankind not hindered thereby. God did justly Debase her to the Subjection of her husband, by him to be guided and ruled, because she had so lightly given place to the lying * allurement of the Serpent, 2. Cor. 11. a. 3. thereby to Satisfy her own lust and affection. Unto Adam he said, Vers. 17. because thou hast harkened to the voice of thy wife, etc. THe Serpent offended by the Instinction and act of Satan, the Woman, by the Seducing of the Serpent, Adam, not by the deceit of the Serpent, but willingly to please his wife, displeased God. 1. Tim. 2. d. 14. For Adam (as saint Paul saith) was not seduced, but woman was ●educed by the Serpent. But neither 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 satisfy the disordered affection of his wife: But they all by God's judgement sustained their just reward and punishment. Wherefore, we must beware how we condescend to break the law of God * upon any excusable Pretence, 1. Reg. 15. b. 9 whatsoever it be. God will be obeyed, he will not be Satisfied with our fair Excuses and Pretences. Cursed is the ground for thy sake, Vers. 17. 18. in sorrow shalt thou eat of it all the days, etc. God cursed not Man as he did the Serpent, but for man's Sin and disobedience Curseth the Earth, to the end that that Creature which at the beginning to man's behoof was blessed with fertility, and increase, might now by the hardness and barrenness thereof drive sinful man to labour for his food, and in the Sweat of his brows to eat his bread. Wherefore, whensoever dearth or scarcity cometh, by reason that the earth in due time doth not yield the fruits thereof, we must understand and learn, the Cause thereof is in our own * sinfulness, Psa. 106. d. 34 Gene. 13. b. 10 for that Gods just judgement for our offences will not suffer the labours of our hands to prospero with us. For dust thou art, Vers. 19 and into dust thou shalt be turned again, etc. This is a notable Sentence to beat down the pride of man, that we hereby considering what we are of ourselves * by our first parents, 1. Cor. 15. c. 22 Rom. 5. d. 12. may be made humble, and lowly in our own sight, and not be puffed up with pride toward any man, but rather Contemn the insolency of the world, and take in good part all misery and Calamity, that in this flesh shall fall unto us, looking continually to that felicity that is * purchased for us by Christ jesus our second Adam. Rom. 5. b. 11. 15. 17. 18. 19 It cannot be, that we shall feel the sweetness of the felicity of our redemption by Christ jesus, except we feel in deed with humble hearts what we are by the disobedience of our first father, that is nothing but Dust & Ashes. And the Lord said, Vers. 22. behold this man is become as one of us in knowing good, etc. By this event we may learn, with how evil success man doth yield to the disobedience of God, at the persuasion of Satan, and his wicked instruments. They where promised to be Gods: but, after they had eaten, they were so far from the glory of God, that they were debased under the Condition of Man, and made almost equal with Beasts. They were promised the Knowledge of good and evil, whereby they should ascend to perfect Wisdom, but they become more mad and foolish, than other common Creatures, they understood what was Good, but by the miserable loss of that goodness which before they had, they known by experience in Sin what was evil, but that Knowledge and experience they bought with the Loss of eternal Felicity and Love of God. Therefore the Lord God sent him forth of the Garden of Eden, Vers. 23. etc. It was the just judgement of God, to Cast Adam out of Paradise, because he neglecting the consideration of so great Dignity & felicity, wherein he was placed, did transgress the Law of Paradise forgetting whence he was taken, and into what Place he was transferred. At the East side of the Garden he did set Cherubins, Vers. 24. and a fiery two edged, etc. God might by some privy means have kept Adam out of Paradise, and from the tree of Life, but his pleasure was, by this outward and sensible way, to Cut of from Adam all hope of attaining the same hereafter: that thereby, he might the sooner submit himself to the will and pleasure of God. Man's stubbornness hopeth and attempteth many things impossible, which he would not do, if he did see before his eyes unvincible resistance, as in this place the Angel and the fiery sword Was. Sexagesima Sunday at Evening prayer. Genesis. 6. ANd it came to pass, that when men began to be multiplied in the upper face of the earth, there were daughters born unto them. 2. And the sons of God also saw the daughters of men that they were fair, and they took them wives, such as they liked, from among them all. 3 And the Lord said, My spirit shall not always strive with man, because he is flesh: yet his days shall be an hundred and twenty years. 4 But there were Giants in those days in the earth: yea and after that the sons of God came unto the daughters of men, and had begotten children of them, the same become mighty men of the world, and men of renown. 5 But God saw that the malice of man was great in the earth, and all the imagination of the thoughts of his heart (was) only evil every day. 6 And it repented the Lord that he had made man upon the earth, and he was touched with sorrow in his heart. 7 And the Lord said, I will from the upper face of the earth, destroyman whom I have created: from man unto cattle unto worm, and unto fowls of the air: For it repenteth me that I have made them. 8 But Noah found grace in the eyes of the Lord. 9 These are the generation, of Noah. Noah (was) a just man, and perfect in his generations, and walked with God. 10 Noah begat three sons, Sem, Ham and japhath. 11 The earth also was corrupt before GOD, and the same earth was filled with cruelty. 12 And God looked upon the earth, and behold it was corrupt: for all flesh had corrupted his way upon earth. 13 And God said unto Noah, The end of all flesh is come before me, for the earth is filled with cruelty through them, and behold I will destroy them with the earth. 14 Make thee an Ark of Pine trees: Habitations shalt thou make in the Ark, and shalt pitch it within and without with pitch. 15 And of this fashion shalt thou make it: The length of the Ark (shall be) three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. 16 A window shalt thou make in the ark, and in a cubit shalt thou finish it above: but the door of the ark shalt thou set in the side thereof. With three lofts one above another shalt thou make it. 17 And behold I, even I do bring a flood of waters upon the earth, to destroy all flesh wherein is the breath of life under heaven, and every thing that is in the earth shall perish. 18 With thee also will I make my covenant: and thou shalt come into the Ark, thou and thy sons, thy wife, and thy sons wives with thee. 19 And of every living thing of all flesh, a pair of every one shalt thou bring into the ark, to keep them alive with thee, they shall be male and female. 20 Of feathered fowls also after their kind, and of all cattle after their kind, of every worm of the earth after his kind, two of enery sort shall come unto thee, to keep (them) alive. 21 And take thou with thee of all meats that is eaten, and thou shalt lay it up with thee, that it may be meat for thee and them. 22 Noah therefore did according unto all that God commanded him, (even) so did he. The Exposition upon the sixt Chapter of Genesis. And it came to pass, Vers. 1. 2. 3 that when men began to be multiplied in the upper, etc. THe sons of God, in this place, are taken to be the sons of Seth and his godly posterity, which professed the name of GOD and his true worship. And the daughters of men, are understanded to be the Daughters of Cain, and his ungodly Generation, which contemned the name of God, and gave themselves to the lusts of the world. So that the sense is, that the whole world was Corrupted, and given over to their sensual pleasure. For, not only the wicked generation of Cain, and his offspring, but the posterity of the godly also, forsook the fear of God, and without all regard of Conscience, only, to satisfy their Carnal lust, Exod. 34. b. 16 Deut. 7. a. 3 1. Cor. 5. b. 6 Gen. 3. a. 6. ●. Reg. 11 a. 4. and pleasure, took wives of the daughters of the ungodly worldlings, * which seduced them from the true worship of God and virtuous life, to the Contempt of God, and all Corruption and wickedness of the flesh. Therefore GOD justly breaketh out in displeasure against mankind, and saith, that His spirit should not always or for ever thus strive and travail with them, as hitherto he had done, to bring them to amendment, because they were altogether fleshly and uncorrigible, and given over to the wicked devices of their own minds. Wherefore, he doth appoint them * a determinate time, jonas. 3. b. 4 within which, if they did not repent and amend, he would surely destroy them. And this time was the space of one hundred and twenty years. And there were Giants in those days upon the earth: Vers. 4. yea and after that, etc. THe Giants were not only men of very big Stature, but also of great Might, Authority and power, by reason of their strength, and used their force to the tyrannical oppression of other with great violence. Such become many of them, that were of the posterity of the Godly, and took wives among the daughters of the wicked and ungodly: so that to their fleshly and sensual pleasure in Choice of their wives, they added extortion and violent oppression of other, and especially of the Power sort. Thus God oftentimes dealeth by just judgement for the Sins of the people* sending tyrants and oppressors to bear rule over them. job. 34. d. 30. But God see that the malice of man was great, Vers. 5. 6 etc. And it repented him, etc. By this, we see the 〈◊〉 of Sin is, to provoke the heavy wrath of God against us, and to 'Cause him to repent of all his goodness, that he hath showed toward us. Moses saith not, The malice of man was upon the earth, but the malice of man was Great upon the earth. Esay. 30. d. 18▪ Sap. 11. d. 24 Luk. 13. b. 8 Whereby we learn that the goodness of God is such, that it doth * Long suffer the malice of men, and doth not by and by punish the same, unless it doth greatly increase and show itself uncorrigible. When Moses saith, It repented God, etc. We must understand that there is not either Repentance or Sorrow, or any such mutable affection in God, but that the scripture often speaketh of God, according to the capacity & manner of mortal men, that we may the more easily conceive what is meant. And the manner of men is, by the Deed to judge of the Affection of the mind. When we see a Potter break and destroy some vessel that he hath made, we judge, that he Repenteth him to have made it, and seethe somewhat that he doth greatly mislike in it. Even so, because God the Maker of the world, and Framer of Mankind, determined, for Sin by the instinction of Satan increasing in men, utterly to Destroy him from the face of the earth, whom before he had made & loved: In respect of This fact, I say, and not in respect of Mutability in God, Moses used these words. It Repent him to have made man, etc But Noah found grace in the eyes of the Lord. Vers. 8. etc. This clause hath a singular Comfort for all good men, that live in such times of general Corruption, as was before the Deluge, before the destruction of Sodom, and now in these Latter days. For albeit, the universal Sinfulness of the world doth pull upon the wicked, the just and terrible Plagues of God, yet, of his fatherly goodness, he will not Neglect those, that truly Fear him, but will provide for them, Gen. 7. a. 1 Gen. 18. d. 16. though they be but Few, yea though it be but * One alone, as it appeareth in Noha and Loth. Noah was a just man, Vers. 9 and perfect in his generations, and walked, etc. This place showeth a notable Commendation of Noah, that he was a Just man, and in Comparison of men of his time, a sincere & uprightman, void of C●aft and dereyne, and given to justice, and truth, contrary 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 certain Rule to follow in all his life. And God looked upon the earth, Vers. 12. 13. and behold it was corrupt, etc. Because the Wrath of God is Horrible, and the end of all flesh was at hand: Moses useth here an earnest repetition of the great Wickedness of the World, that God's justice in punishing might the more appear, when he saith, He will destroy them with the earth that they devil in. Make the an Ark of Pine trees, Vers. 14. etc. habitations shalt thou make in the Ark, etc. In these words that follow to the end of this Chapter, Moses describeth the Instrument, and Means whereby God saved Noah, and the residue of the faithful, that is, the Manner & Proportion of the Ark. Now so small a compass, as is here mentioned might contain so great a number of beasts, or how the same beasts came to Noah, or how they were maintained with food, when they were there, with a number of such vain and curious questions we must leave to the Heathens, and wicked Heretics, which by such means have sought occasion to discredit the Scriptures, and marvelous works of God. And such as he faithful, and have the fear of God, must with Reverence, in this, and such other great workers of God, acknowledge not only 〈◊〉, or two, 〈◊〉 number of extraordinary, 〈◊〉 & 〈◊〉 doings, beyond the compass of Man's reason and capacity. And not by and by to think, that all is false and vain that our weakness is not able to yield an account of. Rather let us learn this lesson, that Admightie GOD to punish the wicked and sinful people, and to preserve and sane such as believe & trust in him, Deut. 29. a. 5. josu. 6. c. 20 josu. 10. c. 13 Dan. 3. g. 94. 2. Pet. 2. c. 16. both can and will Altar and * turn the Natures and possibilities of all his Creatures, as 〈◊〉 sundry * examples left for our instruction in the holy Scriptures, he hath declared. The sunday called Quinquagesima, at Morning prayer. Genesis. 9 ANd God blessed Noah, and his sons, and said unto them, Be fruitful and multiply, and replenish the earth. 2 The fear of you, and the dread of you, shall be upon every beast of the earth, & upon every foul of the air, upon all that moveth upon the earth, and upon all the fish of the sea, into your hand are they delivered. 3 Every thing that moveth itself, and that liveth, shall be meat for you, even as the green herb have I given you all things. 4 But flesh in the life thereof (which is) the blood thereof, shall you not eat. 5 And surely your blood of your lives will I require: at the hand of every beast will I require it, and at the hand of man, at the hand of man's brother will I require the life of man. 6 Who so sheds man's blood, by man shall his blood be shed, for in the image of God made ●e man. 7 But be fruitful, and multiply you, breed in the earth, and increase therein. 8 God spoke unto Noah, and to his sons with him saying. 9 Behold, I, even I stablish my covenant with you, and with your seed after you. 10 And with every living creature that is with you, in foul, in cattles, in every beast of the earth which is with you, of all that go out of the ark, whatsoever living thing of the earth it be. 11 And my covenant I make with you▪ that from henceforth all flesh be not rooted out with the waters of a flood, neither shall there be a flood to destroy the earth any more▪ or. And 〈◊〉. This is the token of the covenant which I make between me and you, and every living creature that is with you for ever. 13 I do set my bow in the cloud, and it shall be for a token between me and the earth. 14 And it shall come to pass, that when I bring a cloud upon the earth, the bow also shall be seen in the same cloud. 15 And I will think upon my covenant which is between me and you, and every living creature in all fl●she: and it shall no more come to pass, that waters make a flood to destroy all flesh 16 And the how shall be in the cloud, and I will look upon it, that I may think upon the everlasting covenant between God & every living creature in all flesh that is upon the earth. 17 And God said unto Noah, This is the token of the covenant which I have made between me and all flesh that is upon earth. 18 The sons of Noah going forth of the ark, were Sem, Ham, and japheth: and Ham is the father of Chanaan. 19 These are the three sons of Noah, and of them was the whole earth everspread. 20 Noah also began to be an husbandman, and planted a vinyeard. 21 And he drinking of the wine, was drunken, and uncovered within his Tent. 22 And Ham the father of Chanaan, seeing the nakedness of his father, told his two brethren without. 23 And Sem and japheth laking a garment, laid it upon their shoulders, and coming backward, covered the nakedness of their father, namely their faces being turned away, lest they should see their father's nakedness. 24 And Noah awoke from his wine, & known what his younger son had done unto him. 25 And he laid, Cursed be Chanaan, a servant of servants shall he be unto his brethren. 16 He said moreover: Blessed be the Lord God of Sem, and Chanaan shall be his servant. 27 God shall enlarge japheth: and he shall devil in the tents of Sem, and Chanaan shall be his servant. 28 Noah lived after the flood three hundred & fifty years. 29 And all the days of Noah, were nine hundred and fifty years, and he died. The Exposition upon the ix. Chapter of Genesis. And God blessed Noah, Vers. 1. 2. and his sons, and said unto them, etc. AFter the History of the general Deluge or drowning of the world for sin declared in the former chapters: Moses in very good order now cometh to speak of the next age and world following, 1. Cor. 10. c. 11 in the * latter end whereof we now 〈◊〉. And he beginneth his discourse at that thing that is first, and of greatest Majesty, that is, at the Comfortable speech that GOD had to Noah and his Children in blessing them, & Confirming their hearts against that great fear, that they might well conceive upon the drowning of the world, and Destroying of mankind from the fa●e of the earth. For by this, that GOD doth so largely comfort Noah by blessing him, it may be gathered how greatly his mind was before troubled. This Blessing doth not only Comprehend the grace of Fertility and increase by multiplying upon the earth, but the opening also of the purpose of God in Restoring the world again by Noah and his children, whom he so marvelously and graciously had preserved to that end. Therefore that they might not Doubt or fear in their hearts, he declareth the state and end of their life to come, willing them To increase and multiply and replenish the earth. Yea, and to their further Comfort delivereth to them in subjection, Gen. 1. c. 19 30 Psal. 8. b. 7. * all the beasts of the Earth and Fish, of the Sea to their use and Commodity. Of this blessing and gracious gift of God, it cometh, that all beasts and cattle do with such obedience, and so Conveniently serve to the use and benefit of our life: The Oxen to be accustomed to the yoke, the Horses, and other beasts to Carriage, Cows to yield unto us their milk, and Sheep their flises to cloth us, yea and the same 〈◊〉 all the residue of his Creatures to be unto b● as Food and 〈◊〉. And therefore it behoveth us in these things * thankfully to acknowledge and praise the exceeding goodness & Liberality of our good and gracious Lord toward us. Psal. 3●. a. 1 Every thing that moveth or liveth shall be meat for you, Vers. 3. even as thee, etc. By this some gather that men before the flood did not eat Flesh, but lived only by fruits and Herbs of the ground, and that now only, and not before, God giveth leave to man to eat flesh. Herein, as I will not greatly contend, so yet it seemeth not to me so likely. For it is evident, that in the General blessing, God made man Lord, and Master of all his Creatures, and that Beasts were killed as well for Sacrifice, as to have their Shins to make them Clotheses: And then Can it not well be thought, that the Flesh of the same beasts was unprofitably Cast away, but served to the use of man's food. But flesh in the life thereof, Vers. 4. 5. 6. which is, the blood shall you not eat, And surely, etc. This forbidding to eat Blood is a part of Discipline, Act. 15. f. 29. to accustom the people of God to Lenity and mildness among themselves. For if 〈◊〉 they should have 〈…〉 to eat the Blood of beasts, it might be 〈…〉, people that it would have 〈…〉 murder and cruelty among themselves. And therefore doth he 〈…〉, Deut. 12. b. 16 1. Reg. 14. e. 33 . For saith he, whosoever sheds man's blood, by man shall his blood be shed 〈◊〉 By which 〈…〉. Rom. 13. a. 4. 〈…〉 think by this saying, that it is lawful for Private people in way of Revenge to Kil any be he never so Great an offender. Behold I, Vers. 9 etc. even I stablish my covenant with you, and with your seed. etc. 〈…〉, in the minds of Noah 〈◊〉 his posterity, and lest they should Do● when they law the air overcast with clouds, that God 〈◊〉 again Destroy the world with water: of his great goodness he doth here assure Noah and all his children, and all other that in lime should come of them, yea, and all living creatures, made to the use of man, that he will no more in that Sort overwhelm the earth with water. This Promise and covenant doth he set forth with earnest words and often repetition, that it might of 〈…〉 the better believed 〈…〉 and more assured credit thereof 〈…〉 the same by a Sign or Sacrament, oppoynting the Rainbow in the 〈…〉 his conevant. By the 〈…〉 estimable goodness toward them. Who is 〈…〉 thereof. Noah also beg●nne to be an husband man, Vers. 20. and planted a vinyeard, etc. By these words it is not to be, understanded, that Noah 〈…〉 of God although he were aged, he beg●n● to be take himself again to the Manuring of 〈◊〉 earth and made a vinyeard▪ etc. And he drinking of the wine was drunken, and uncovered within his, Vers. 21. etc. In that Noah drank Wine he did not offend, for it was lawful to use the benefits 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 learn how 〈…〉 nothing but to go from Tavern to Tavern, eating and drinking until they have so overcharged themselves, as, beside other Filthiness with great shame they are driven to unload their untemperate stomachs. No marvel though God punish such exceeding grievously as he shreatneth. Esay. 5. Esay. 5. c. 13. Vers. 22. And Ham the father of Chanaan seeing the nakedness of his father, etc. Thus God punisheth undiscrete 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. And Sem and japhet taking a garment, Vers. 23. laid it upon their shoulders, etc. As in Ham we have a Pattern of a lewd and unnatural son: so have we in Sem and japhet an example of good and godly children, not only nothing at all delighting in the reproach of their Father, but being heartily sorry for the same, and with all Reverence, Shamefastness, and modesty, * seek ●o hide that uncomeliness, Eccle. 3. a. 6. 7 that had happened unto him. And this in deed is the office of good children, not as Ham, to Descry and blaze abroad the Shame of their parents: but, with 〈◊〉 Secrecy and honesty, to hide such blemishes, as shall happen unto them. And Noah awoke from his wine, Vers. 24. etc. etc. and said cursed be Chanaan, etc. This is the Curse of Ham, and his wicked Posterity, as a dew reward of his undewtifulnesse toward his father, And also she Blessing of Sem and japhet wherewith God prospered them, as well for this their Reverence toward their Parents, as for their other Obedience to the 〈◊〉 of God. This curse of Ham, & the blessing of Sem 〈◊〉 japher▪ with their poslepitie was uttered by Noah in way of prophecy. For Ham 〈◊〉 the father of the inhabitants of the land of Chanaan, that was subdued by the mighty hand of God, and delivered in subjection to the Israelites, after their coming out of Egypt. Of Sem 〈…〉 the people of Israel whom God marvelously preserved, and brought into that land of promise, where they were Lords over the posterity of Ham. Of japhet and his progeny came, the most part of the Gentiles, which a long time were separated from the knowledge of God, and so divided from their brethren of the jews and of the posterity of Sem. But at the coming of Christ, by the sweet voice of the Gospel, Io. 10. c. 16. they were brought under one * Shepherd and one Fold, and so according to the blessing of their father Noah dwelled in the tents of Sem, Act. 13. g. 46. Math. 10. a. 6. and were partakers of the promises * first made to the lost sheep of the house of Israel. So that this is an evident testimony of the Calling of the Gentiles, even by the mouth of the holy Patriarch, so many hundred years before in deed it was performed. The sunday called Quinqua gesima▪ at Evening prayer, Genesis. 12. AND the Lord said unto Abram, ●et th●e out of shy. Country, and out of thy Nation, and from thy father's house, unto a land that I will show thee. 2 And I will make of thee a great people, and will bless thee, and make thy name great, that thou shalt be a blessing. 3 I will also bless them that bless thee, 〈◊〉 curse th● that curse th●●, & in thee shall 〈…〉 of the earth be 〈◊〉. 4 And so Abr●● departed as the Lord●had 〈…〉 him● and Let 〈◊〉 with him: and Abram was 〈◊〉 and five years old when he departed out of Haran. 5 And Abram took Sarai his wife, and L●t his brother's son, and all their substance that they had in possession, and the souls that they had begotten in Haran, and they departed, that they might come into the land of Chanaan: and into the land of Eh●●aan they came. 6 Abram passed through the land, unto the place of Sichem, unto the plain of Mor●h. And the Chanaanite (was) then in the land. 7 And the Lord appearing unto Abram, said, Unto thy seed will I give this land: and there builded he an altar unto the Lord which appeared unto him. 8 And removing thence unto a mountain that was eastward from bethel, he pitched his tent, having bethel on the west side, and Hai on the east: and there be building an altar unto the Lord, did call upon the name of the Lord 9 And Abram took his journey, going and journeying toward the south. 10 And then there was a famine in that land, and therefore went Abram down into Egypt, that he might sojourn there: for there was a griovous famine in the land. 11 And when he was come near to enter into Egypt, he said unto Sarai his wife, Behold, I know that thou art a fair woman to look upon. 12. Therefore shall to come 〈…〉, that when the Egyptian 〈…〉 wife, and they will she is his, but they save thee alive. 13 Say I pray thee, that thou art my sister, that I may far well for thy sake, and that my soul may live through thy occasion. 14 And so when Abram was come into Egypt, the Egyptians 〈…〉, for she was very fair. 15 The princes also of Phara● saw 〈◊〉, and commended h●● before Pharad: and the woman was taken into Phara●● house. 16 〈…〉 for her sake: and he had sheep, 〈…〉, and maid servants, 〈…〉. 17 But the Lord plagued Pharaoh and his house with great plagues, because of Sarai Abraham's wife. 18 And Pharaoh calling Abram, said, Why hast thou done this unto me? 19 Why didst thou not tell me that she was thy wife? why saydes thou, She is my sister? and so I might have taken her to be my wife? Now therefore behold, there is thy wife, take her and go thy way. 20 And Pharaoh gave his men commandment concerning him: and they conveyed him forth, and his wife, and all that he had. The Exposition upon the twelve Chapter of Genesis. And the Lord said to Abram: Vers. 1. Get thee out of thy Country, etc. GOd would not have his choose servant Abram, whom of his singular grace he had appointed to a great purpose, any longer to be Tempted, Troubled, & Afflicted among the wicked Chaldees, Act. 7. a. 2. though they were of his kindred: Gen. 15. b. 7. And therefore * willeth him to departed. judith. 5. a. 8. Heb. 11. b. 8. Here we have to note, that, when it pleased God to Cal one, whom he might appoint to be Father of the faithful, he did not choose him out of the Posterity of the Wicked; but from the Generations of the Godly, though they were now fallen to great corruption, and lived in Idolatry. And this person doth God call Freely, not in respect of any Worthiness or dignity in the party. For there are not here recited any merits or deser●es in Abram why God should so it but 〈◊〉 proceeded only of the Mere grace, and Free election of God. By this departure of Abram out of his wicked Country, If may seem to be drawn into question, whether a godly man may live among his wicked Country men or not, but is bond in conscience to departed from them, when Vice & naughtiness doth increase. To this, it may be answered, that there are two causes, for which a godly man may & aught to Forsake the Company and habitations of the wicked. 1 The one is, if he can not be out of danger of Life and Conscience among them, ●or have any hope to Prevail and do Good by drawing them to repentance. 2 The second, if he have the 〈…〉 of god's commandment calling him, and good Opportunity to Spread the glory of God, and study of his true worship in an other place. Otherwise, if these causes be not, as they were both in Abram, I think he is not bond in conscience to departed, but without Sin may Tarry among them, Gen. 19 a. 1. as Loth did in Sodom. And I will make of thee a great people, Vers. 2. 3. and will bless thee, etc. This Blessing that God here promises to Abrain is in words very great and notable, But if we look to the manner of performing it, in the face of the world, it will seem somewhat strange to man's reason. He promises Abram Multiplying, and Blessing, if he departed out of his Country, but it might seem more likely, that he should grow to wealth and power, if he Tarried in his Country. Furthermore, when he died in the land of his peregrinage, he was in deed wealthy and rich, but he scantly left One Son to perform the great Blessing of the increase of his Seed. Yea, and the same Son having like condition as his father had, left but One son behind him partaker of the Promise; And lastly when some show of great increase appeared in the sons of jacob, by Hunger and Famine, Goe 46. a. 1. etc they were * driven to go into Egypt, and there in deed increased in great numbers, but yet under the cross of Trouble and Affliction: 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 learn, how God blesseth his in this world, lest we fall into the judgement of carnal men, and think them Happy and blessed, whi●h in deed are cursed and unhappy▪ For Gods Blessing doth not always go with the Wealth of the world, nor his Curse with Affliction and trouble, but most commonly in clean contrary manner. For it is profitable for the Elect of god, often, in this life to be under the bridle of Affliction and Trouble. Psal. 118. b. 71 It is good for me, saith David, that thou hast Humbled me. Who would have esteemed joseph happy, Gen. 37. f. 28. when he was * sold into Egypt; and there a long time kept in Prison? Or David, when he was Ten years Persecuted of Saul? 1. Reg. 23. d. 25 Or in time of his kingdom, 2. Reg. 2. b. 8. 2. when he was troubled with so many Wars and * Rebellions? Reg. 15. e. 12 2. But as the kingdom of God is Spiritual, Reg. 20. a. 1. 3. so are his Blessings for the most part Spiritual, Reg. 1. a. 5. and not according to the judgement of the 〈◊〉. And in thee shall all the kindreds of the earth be blessed, Vers. 3 etc. This place is diligently to be imprinted in the minds of the faithful, as one of the sweetest Promises of our Free blessing in Christ jesus, that is in all the Scriptures. We be taught in these words to learn the riches and abundance of God's mercy, who doth not restrain his blessing to any one House, kindred, or Nation, but doth freely impart it to All the Kindred's of the earth. Therefore when Christ sent his Messengers to bestow this blessing, Math. 28. d. 19 he said, Marc. 16. d. 15 Go into the whole world, and declare these good tidings To all creatures. Moreover, this blessing here promised is our justification. Galat. 3. b. 8. For saith Saint Paul, * The scripture foreseeing that God justified the Nations of the earth by faith, preached of the same to Abraham before, saying: In thee shall all kindreds of the earth be blessed. Thus Blessing then to saint Paul is justifying, and Blessed are justified. And this justifying by S. Paul, Rom. 4. a. 6. is by Faith and * not by our Works. To conclude, the foundation of this free blessing or justification is the seed of Abraham, Gal. 3. c. 16 * Christ jesus. Wherefore we see, that God himself in this place to Abraham is the First preacher of our Free out some great consideration, why God did now chiefly plague the Chananites after that Abram and other good, and godly people were come among them. Gen. 18. c. 26. It might seem more likely that God for the * Iustes sake would have spared them, Act. 27. d. 24. or that all things, Exod. 32. d. 14 for their cause, should have go the more Prosperously with them. But seeing it pleased God otherwise, we must think that God's patience was greatly stirred against them, both by some marvelous increase of their stubbornness, and wickedness, and also by the malicious and froward Abusing of the Godly. For, so we see it oftentimes by the providence of God, that, when God's truth and his holy will is preached, & taught in the world, by his notable and worthy instruments, some great Adversity and Plague doth follow to the punishment of the stubbornness, and blasphemy of the wicked against it. The causes of which plagues the Malice of the world, to their further condemnation, not seeing their own sinfulness, doth blasphemously. Impute to the true Doctrine of God, and to the good and godly people publishing the same. Thus was it in the time of Hieremie, jer. 44. d. 16 and of the Prophets. Thus was it in the Primitive Church. Thus it is now in these Latter days. And when he was come near to enter into Egypt, he said unto Sarai, Vers. 11. 12. 13 etc. Here, first, we have to note that even Godly men coming among the Wicked, or into place of danger, though they put their trust in God, yet are they not void of care and fear, 1. Reg. 21. d. 13 and * Devise by all means they can, how they may Shun and avoid the same. Secondly, we have to consider the Violence & Malice of the wicked, which to satisfy there Filthy, and fleashly Lust, while not spare to commit any Mischief, either by Murder or otherwise. Thirdly, it may be doubted how a godly man can devise to save himself by a Lie, for answer whereunto, understand you there are three kinds of Lying. 1 First, when we utter an Untruth. 2 Secondly, when we deny a Truth. 3 Thirdly, when Truth is dissembled, and for the time upon considerations concealed. The two first ways no man can use without sin, nor aught to save himself by them. The third way Abram did use, concealing that Sarah was his wife, and yet uttering no untruth in saying she was his sister. But neither in this, nor yet in that, that followeth, is it to be thought, that Abram was void of some Imperfection, proceeding of to much timorousness and want of confidence in the promises of God. For how can it stand with perfect Sincerity, for his bodily safety, and hope of better entertainment in a strange place, to hazard the Chastity of his faithful, true, and loving Wife, and give occasion both to her, and to the Prince, or other of the Egyptians, to commit adultery. Saint Paul saith We may not do ill that good may come thereof. Rom. 3. b. 8. We have not therefore any colour here in Abram, whereby we may be encouraged for any cause, to use the like dealing: but rather a plain example, that even Holy men are subject to * Frailty and weakness of Faith, Gen. 19 b. 8. and thereby sometimes do that, which is Evil, and can not be defended. And so when Abram was come into Egypt the Egyptians beheld the woman, Vers. 14. etc. Mark here the vanity of Worldly & fleshly people. Abram undoubtedly was a man of comely Stature, Grave in countenance, & of much Humanity and courtesy in behaviour. And Saray his wife a Sober matron Modest, chaste, and virtuous, of far more beauty of mind, than she was of body. And yet these fleshly men had no consideration of those gifts, judit. 10. d. 18 Da. 14. a. 8. 10 but, with unchaste affections, * cast their eyes altogether upon her fairness. And even for the same take her, without further consideration, to be a Present for the Prince himself, whereby may appear a great corruption of that kingdom, as well in the Prince as in the People. For had not the Prince showed himself in life to be such a one, as, to satisfy his fleshly lust & pleature, he regarded neither honesty nor godliness, but only the beauty of the person: The Egyptians would never have been so ready to have told the King, nor he to have taken her into his house upon their report. Therefore it is well said that the Offence of a Prince is a Double Offence, as well for the evil, that is in the thing itself, as that it is an Example to draw many to the like evil. For * such as the Prince is, such are the People. Prou. 29. b. 12. But the Lord plagued Pharaoh and his house with great plagues, Vers. 17. etc. God that is the author of Marriage, is defender of the innocency and Chastity of the godly, and sharp Punisher of the breakers thereof, as saint Paul saith. Heb. 13. a. 4. * Fornicators and adulterers God will judge. Therefore with grievous plagues doth he punish Pharaoh and his household for entertaining Abraham's wife, and purposing unlawful Marriage with her, though it were to him unknown, that she was Wife to an other man. What Plagues then may they look for at God's hand, that bend there whole endeavour to Allure the known Wives of other men to wickedness and Filthy Lust, and take the same almost to be no Sin, but a Solace and Pastime. Surely they can not look for so great punishment as God in his just measure of time will cast upon them. The first Sunday in Lent at Evening prayer. Genesis. 19 ANd there came two Angels to Sodom at even, and Lot sat at the gate of Sodom: and Lot seeing (them) rose up to meet them, and he bowed himself with his face toward the ground. 2 And he said, O my Lords, turn in I pray you into your servants house, and tarry all night, and wash your feet, and you shall rise up early to go your ways. Which said, Nay: but we will bide in the street all night. 3 And he pressed upon them exceedingly, and they returning into unto him, entered into his house: & he made them a feast, and did bake unleavened bread, and they did ea●e. 4 And before they went to rest, the men of the city (even) the men of Sodom compassed the house round about, both old and young, all people from (all) quarters. 5 And they calling unto Lot, said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them. 6 And Lot went out at the door unto them, and shut the door after him. 7 And said, Nay, I pray you brethren, do not (so) wickedly. 8 Behold, I have two daughters which have known no man, them will I bring out now unto you, and do with them as it (seemeth) good in your eyes: only unto these men do nothing, for therefore came they under the shadow of my roof. 9 And they said, Stand back: And they said again. He came in as one to sojourn, and will he now be a judge? we will surely deal worse with thee then with them. And they pressed sore upon the man (even) Lot, & came to break up the door. 10 But the men put forth their hand, and pulled Lot into the house to them, and shut to the door. 11 And the men that were at the door of the house they smote with blindness both small and great: so that they were wearied seeking the door. 12 And the men said unto Lot, Hast thou here any beside? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place. 13 For we will destroy this place, because the cry of them is great before the face of God: for the Lord hath sent us to destroy it. 14 And Lot went out, and spoke unto his sons in law which mari●d his daughters, saying, Stand up, get you out of this place: for the Lord will overthrow this City. But he seemed as though he had mocked unto his sons in law. 15 And when the morning arose, the Angels caused Lot to speed him, saying, Stand up, take thy wife, and thy two daughters which be at hand▪ jest thou perish in the sin of the city. 16 And as he prolonged the time, the men caught both him, his wife, and his two daughters by the hands, the Lord being merciful unto him: and they brought him forth, and set him without the city. 17 And when they had brought them out, (the angels) said, Save thyself, and look not behind thee, neither ●ary thou in all this plain (country:) Save thyself in the mountain, lest thou perish. 18 And Lot said unto them, O, not so my Lords. 19 Behold thy servant hath found grace in thy sight, and thou hast magnified thy mercy which thou hast showed unto me in saving my life: Behold I cannot be saved in the Mountain, lest some harm fall upon me, and I die. 20 Behold here is a city by to fly unto, even yonder little one: O let me escape thither: Is it not a little one, and my sa●le shall live? 21 And ●e said unto him, See, I have received thy request as concerning this thing, that I will not overthrow this city for the which thou hast spoken. 22 Haste thee, and he saved there: for I can do nothing, till thou be come thither. And therefore the name of the city is Zoar. 23 And the sun was now risen upon the earth, and Lot was entered into Zoar. 24. Then the Lord reigned upon Sodom and Gomorrhe brimstone and fire, from the Lord out of heaven: 25 And overthrow those cities, and all that plain region, and all that dwelled in the cities, and that that grew upon the earth. 26 But Lot's wife following him, looked behind her, and was turned into a pillar of salt. 27 Abraham rising up early, got him to the place where he stood before the presence of God. 28 And looked toward Sodom and Gomorrhe, and toward all the land of that plain country, and beheld, and lo the smoke of the country arose as the smoke of a furnasse. 29 And it came to pass, that when God destroyed the Cities of that region, he thought upon Abraham: and sent Lot out from the midst of the overthrow, when he overthrew the cities in one of the which Lot dwelled. 30 And Lot departed out of Soar, & dwelled in the Mountain with his two daughters: for he feared to tarry in Soar, but dwelled in a cave, he & his two daughters. 31 And the elder said unto the younger, Our father is old, and there is not a man in the earth to come in unto us, after the manner of all the world. 32 Come, let us give our father wine to drink, and lie with him, that we may save seed of our father. 33 And so they gave their father wine to drink that night: and the elder daughter went and lay with her father, and he perceived it not, neither when she lay down, neither when she rose up. 34 And on the morrow the elder said unto the younger, Behold, yesternight lay I with my father: let us make him drink wine this night also, and go thou and lie with him, that we may raise up seed of our father. And they made their father drink wine that night also. 35 And the younger arose, and lay with him: and he perceived it not, neither when she lay down, neither when she rose up. 36 Thus were both the daughters of Lot with child by their father. 37 And the elder bore a son, and called his name Moab: the same is the father of the Moabites unto this day. 38 And the younger bore a son also, and called his name Bennami: the same is the father of the children of Ammon unto this day. The Exposition upon the nineteeen. Chapter of Genesis. And there came two Angels to Sodom, Vers. 1. 2. 3 and Loath seeing them, arose up, etc. IN the beginning of this Chapter is set before us a worthy 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 Humanity declared in it, as also because of that Admonition that the Apostle giveth to the * Heb. Heb. 13. a. 2. By hospitality says he some unwares have received Angels into their entertainment. By which words we are instructed not only to use Hospitality, but also are directed to consider the Examples of Abraham and Loth that the same thing may happen by God's good providence to us, that did to them: that is, by that occasion to have the great blessing of God and Deliverance from his dreadful plagues. This must we do as Loath and Abram did, Readily, Willingly, Earnestly and Humbly. And before they went to rest, Vers. 4. 5. the men of Sodom compassed the house, etc. This place is diligently to be weighed, that the heinous and Horrible Sin of the Sodomites may be understanded, and by it, the justice of God's judgement worthily considered. First, they assault the house of a Just and Innocent man their neighbour, and that not by Authority of any Officer and Magistrate, but of their own private affection to satisfy their wicked unnatural, & filthy lust. And this did not two or three, but the whole Multitude of the City, declaring an universal, and General corruption, even from the child to the old grey hears, without restraint or correction of any Law, Officer, or Magistrate. So that beside the greatness of the offence generally spread, there appeareth an open Impunity, whereby all men were suffered to give themselves over to Filthiness, and that with such impudency, that they openly declared themselves to have * no regard either of God or of man, Prou. 18. a. 3. but with bold and Shameless faces, and with filthy mouths in open speech breathed out that wickedness, that of itself is horrible to be thought and conceived in the mind. Bring the men out unto us, Vers. 5. say they, that we may know them, etc. * Such Impudency in Sin is always an assured token that the grievous plague of God is at hand. jud. 20. a. 3. 5. And last of all, when they were by just Loath godly and virtuously persuaded to the contrary, they did not only with Indurate hearts reject his Admonition, but with reproach and threatening used violence against him. Wherefore their sin may well appear to have come to full Ripeness, and most justly to have pulled on their heads the dreadful vengeance of God from heaven. Let us moreover call to our remembrance that Christ himself compareth * the days of No, Luk. 17. f. 27. 28. and Loath unto these latter days, in which we now live, & doth resemble them in deep Security, and excessive Sensual pleasure rising of great wealth and riches. Consider therefore this our age, and behold how General Corruption that there is in abusing the good gifts of God to all looseness of life and sensuality, even from the child cockered up in wantonness, unto the old man, that hath worn his age in the same. Consider what Security, what Impudency, yea and Impunity in doing wickedness, and what Obstinacy and stubbornness there is, in contemning and disdainfully with mocks and scorns rejecting all good and * godly Admonition to the contrary, jer. 7. e. 24. 25 jer. 44. a. 5. 16 Psal. 49. c 18. Math. 23. d. 37 2. Pa. 24. e 20 by whom soever it be made. Surely it cannot be, but that this State must speedily draw either the End of the world and the general Day of judgement, or some Terrible plague from heaven for the wickedness of mankind. And Lot went out of the door unto them and shut the door after him, Vers. 6. 7. 8 etc. In Loth we have the example of a Godly man dangerously adventuring his life to the fury of wicked people, that by all persuasion he might withdraw them from their mischievous purpose. But in this may seem some great blemish and imperfection, that he did offer the Chastity of his daughters to be distayned with the Villainy of these vuchast Sodomites. For although villainy practised with the Maidens had been far less grievous, than that which they offered to the strangers: Rom. 3. a. 8. Yet S. Paul saith, We may not do evil that good may come of it. He aught in deed faith and courtesy to his Guests, and should, by all lawful means, have Defended them, but he was no less Bound to his Daughters, then to the Strangers, but rather in nature much more. Father's have authority over their Daughters, but not to 'cause them to suffer villainy and Dishonesty in their bodies and souls against the law of God. But it is to be thought that the good man was so astonished with the outrageous wickedness of the Sodomites, that he could not well tell what to do, and therefore in these great Troubles of his mind to have made this Unlawful Offer. But the men put forth their hand and pulled Loath into the house, Vers. 10. 11. etc. When Good men be in great distress in resisting the naughty attempts of the wicked, then God either * by the hands of his Angels * or by other means of his divine providence delivereth them, Act. 5. d. 19 Act. 22. e. 18. Act. 23. d. 16 as he doth Loath here in this place, striking the filthy Sodomites with blindness. And the men said unto Loth, ●s. 12. 13. 14 hast thou here any beside? son in law, etc. Here appeareth the bountiful goodness of God toward the faithful, who is not only ready to deliver them from the destruction of the wicked, (as he doth here unto Loth) but * also to impart to them his Purpose, Gen. 18. c. 17. and for their sakes to save other, if they do not stubbornly refuse and deride the grace of God, as the sons in law of Loth are in this place declared to have done. In the offer of the Angels, you have to observe the unestimable goodness of God. In the doing of Loath, the Readiness of the faithful to call the wicked by repentance to save themselves. In his sons in law and other, Indurate hearts and Contempt of God and all godly admonition. And when the morning rose, the Angels caused Loath to speed him, Vers. 15. etc. etc. If man Linger, and by the dullness of the flesh be slack to departed from confusion, and to take the right way to save himself from the Plagues of God, if the parties be not stubbornly given over to wickedness, the ready mercies of God doth by all means Hasten him, and prick him forward, and in a manner Draw and compel him to the same, as you see the Angels do here by Loath, Bringing him out of the City, Hastening him by words, Telling him the danger, Showing him what he shall do. And Loth said unto them, O not so my Lord, Vers. 18. etc. etc. Loath fearing lest by going so far as the hill he should in the mean time be wrapped in the danger, before he could come thither: after a thankful acknowledging of the goodness of God toward him, desireth a shorter space, and that he might save himself in the little City or town not far of, jacob. 5. d. 17. by the same event, 1. Reg. 7. b. 8. called after Zoar. 3. Reg. 8. c. 23. And that we might understand how * forcible the prayers of good men are with God, Exod. 17. c. 11 it was granted him: 3. Reg. 13. b. 6. Notwithstanding the same was one of the Sinful Cities, job. 42. c. 10. that GOD was purposed to have destroyed. Prou. 15. d. 29 Yea and the Angel saith, Act. 9 g. 40. he could do nothing until 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 heaven can be suffered to do any thing repugnant to their health? whom God will Save and Deliver. Then the Lord rained fire and brimstone upon Sodom and Gomorrah, Vers. 24. 25. etc. The terribleness of the punishment declareth how Horrible and Loathsome their Sin was in the sight of God. Strange & detestable sins are by the justice of God plagued with rare and dreadful punishments, that all posterity may by their Example be taught to beware. Ezec. 16. f. 49 * Because they had abused the goodness of God, in giving them Fertility, Plenty and Wealth, & had turned his creatures (which they should have used with thankfulness) to the fulfilling of their foul and filthy lust in all manner of sensuality: therefore God Raineth upon them now, and casts down from heaven not the sweet dew & moisture to increase the fertility and plenty of the earth, but Stinking Brimstone and fire to bring desolation both upon them, and the land where they dwelled. But Loathes wife following him looked behind her, Vers. 26. and was turned, etc. God by his Angel had commanded that they should not look back, Luk. 17. g. 32. in token of their willing and * speedy departure from the company of the wicked. Luk. 9 g. 62. But Loathes wife because she believed not the Angel, Exod. 12. e. 33. or that she Doubted it would not come to pass, or else otherwise of a Curious and carnal affection desired to see the thing, or in remembrance of her Sons in law and daughters, or of the Goods that she had left behind, did Look back and lingered on the way, and so was turned into a salt stone as a perpetual memory and Example how unpleasant Disobedience is to God. And the elder daughter said unto the younger, Vers. 31. our father is old, etc. This Incestuous act of Loathes daughters and their father, may seem not only strange but Horrible to be Committed by them, who did yet, as it were before their eyes behold the heavy hand of God, for the like uncleanness in the Sodomites. But that the less offence may be taken here at, and some doubts answered, we will briefly examine the history in this manner. This doing of Loath and his daughters may be considered three ways, either in respect of the fact itself, or of their knowledge or ignorance, or of their intent and purpose. The quality of the fact in itself considered, is very grievous, not only in that he had to do with two sisters, but the same also his own daughters, And therefore can not be judged to be less than Horrible Incest in the fact itself. If we respect Loath he knew not what he did, and so the scripture saith, He knew not when they came to bed, or when they rose: and therefore can he not be condemned of wilful Incest. And yet his drunkenness may not be so Excused, but that he must needs be noted of Vntemperancie. For although after so great fear and trouble of mind in himself & his daughters, he might drink wine more than usual, to comfort his spirits, yet he should not in any wise have go so far, as to have been drunk therewith, and incited to Unclean lust of the body. And further, if we consider the Intent and purpose of the Daughters, by the testimony of the scriptures they seem not to have done the thing so much for the heat of bodily pleasure, as of a desire to raise posterity and issue after them: because, through fear astonished, they thought all mankind had been extinguished by that terrible plague of God. The sum than is this, The fact being of itself 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 Just Crime and blame. The first Sunday in Lent at Evening prayer. Genesis. 22. AFter these sayings, God did tempt Abraham, and said unto him, Abraham. Which answered, Here I am. 2 And he said, Gen. 11. d. 17. Take thy son, shine only son Isahac whom thou lovest, and get thee unto the land Moriiah, and offer him there for a whole burned offering upon one of the Mountains which I will show thee. 3 Then Abraham rose up early in the morning, and saddled his Ass, and took two of his young men with him, and Isahac his son, and clove wood for the whole burn offering, and rose up and got him to the place which God had appointed him. 4 The third day Abraham lift up his eyes, and saw the place a far of. 5 And said unto his young men, Bide here with the Ass, I and the lad will go yonder and worship, and come again to you. 6 And Abraham took the wood of the whole burned offering, and laid it upon Isahac his son: but he himself took fire in his hand and a knife, and they went both of them together. 7 Then spoke Isahac unto Abraham his father, and said, My father. And he answered, Here am I, my son. He said, See here is fire and wood: but where is the beast for a whole burned sacrifice? 8 Abraham answered, My son, God will provide a beast for a whole burned sacrifice: and so they went both together. 9 And when they came to the place which God had showed him, james. 2. d. 21 Abraham built an altar there, and dressed the wood, and bond Isahac his son, and laid him on the altar above upon the wood. 10 And Abraham stretching forth his hand, took the kni●e to have killed his son. 11 And the angel of the Lord called unto him from heaven, saying, Abraham, Abraham. And he said, Here (am) I 12 And he said, Lay not thy hand upon the child, neither do any thing unto him: for now I know that thou fearest God, & hast for my sake net spared thy only son. 13 And Abraham lifting up his eyes, looked, and behold, behind (him) there was Ram caught by the horns in a thicket: and Abraham went, and sook the Ram, and offered him up for a whole burned offering in the steed of his son. 14 And Abraham called the name of the place, The Lord will see. As it is said this day, In the mount will the Lord be seen, 15 And the angel of the Lord cried unto Abraham from heaven the second tyme. 16 And said, Luk. 1. g. 73. By myself have I sworn saith the Lord, Heb. 6. b. 11. because thou hast done this thing, and hast not spared thine only son. 17 That in blessing I will bless thee, and in multiplying, I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea side, and thy seed shall possess the gates of his enemies. 18 And in thy seed shall all the nations of the earth be blessed, Act. 3. e. 25. because thou hast herded my voice. 19 So turned Abraham again unto his young men: and they rose up, and went together to Béer-saba, and Abraham dwelled at Béer-saba. 20 And after these things, one told Abraham, saying, Behold Milcha, she hath also born children unto thy brother Nachor. 21 Hus his elder son, and Buzz his brother, and Camuel the father of the Syrians. 22 And Chesed, and Hazo, and Pildash, and jidlaph, and Bethuel. 23 And Bethuel begat Rebecca. These eight did Milcha bear to Nachor Abraham's brother. 24 And his concubine called Reumah, she bore also Tebah, and Gaham, Thahas, and Maacha. The Exposition upon the xxij Chapter of Genesis. After these sayings God did tempt Abraham and said unto him, Vers. 1. etc. MOses in this Chapter setteth forth a singular and rare History, and in deed wonderful, whether you consider God commanding the thing, or Abraham obeying, and ready to perform it. In that he saith, God tempted Abraham, we must understand, Math. 4. a. 1. 1. Thes. 3. b. 5. that God tempteth not * as the Devil and his Ministers do, Act. 5. a. 3. to induce a man to sin, but to Try and Prove his faith, & that not because he is ignorant, what is even in the Secrets of man's heart. But either that he may know his own weakness, as he did to the * Israelites in the desert, Deut. 8. a. 2. or to the end, that, that thing which is excellent in him, may be notoriously known, to the example of all other, and to the advancement of his glory. And so doth he in this place tempt Abraham to set before the eyes of all posterity a singular example of Faith and Obedience. Take thy son, Vers. 2. thy only son Isahac whom thou lovest, etc. This Tentation riseth by sundry degrees to an exceeding great trial of the faith of Abraham, to kill any Innocent person may seem an unjust and cruel thing: much more to kill, not one of his Alliance and kindred only, but his own natural Son, yea, and his Only son, and that only son, that he, at the appointment of God, loved so tenderly, Gen. 21. b. 12. and upon * whom the Fulfilling of the promise and blessing of God did seem to depend, this, I say, was a marvelous trial of his faith. And it was no small tentation also, that it might seem uncredible, that the true and living God should now delight in the sacrifice of man's blood: It was never before done. Nor Adam, nor Abel, nor No, were willed to do the like, Yea, God himself had showed, Gen. 9, a. 5. 6. Gen. 9 that he detested the shedding of man's blood. Therefore Abraham might have suspected that this commandment was not of God, but of the Devil, to draw him and his son to the displeasure of God, and to defeat and overthrow the fulfilling of the blessing of all the Nations in earth by his seed. Heb. 11. d. 19 But so * strong was Abraham's faith, as all this could not shake it, not not though both he and his wife were past children by the course of Nature. Then Abraham rose up early in the morning and saddled his Ass, Vers. 3. 4. etc. etc. This is in Abraham an example of a wonderful Obedience. It may appear, that this man, even from the beginning of his calling, had settled his mind both constantly to Believe whatsoever God promised, (were it never so unpossible to humane reason) and also willingly to obey that he was commanded by him, though it seemed never so loathsome, displeasant, and odious in the sight of the world. Gen. 12. a 4 He * forsook his natural country, He lived willingly as an exile in a strange land, being pressed with * famine, Gen. 12. b. 10. He bore it patiently and went into Egypt, He by the appointment of God, put from his his elder son * Ishmael whom he loved, Gen. 21. b. 14. and settled his hope altogether upon the younger. And now showeth himself ready to offer his life also at the commandment of the Lord: Such is the faith and obedience of the saints of God. For they alway cleave to the sincere and Simple word and commandment of God. If there be any thing therein, that seemeth difficult, strange, or absurd, that they leave to the wisdom and providence of God, to the understanding whereof they are not able to attain. And in deed right Faith & Obedience are grounded and stayed upon these two things, that is, the Truth, and the Omnipotency of God. If his promise seem unpossible, & thereby shake our faith, it is Stayed up by the consideration of his Truth. For he can not * but speak that is True, Titus. 1. a. 2. seem it never so unpossible. And again if we doubt of the truth, we strengthen ourselves with his Omnipotency: and therefore appear it to man's weakness never so untrue, yet God is able to perform it. With these two pyllers did Abraham stay up his faith and set forward is ready obedience, that is declared in all this history. And Abraham stretching forth his arm took the knife to have killed, Vers. 10. etc. etc. Now the purpose of God is opened, and the matter declared, that whatsoever GOD caused Abraham hitherto to do, was not to this end, that his son should be Sacrificed, but that his faith and Obedience toward God should be tried and testified to the world. For when Abraham had prepared and done all things, and was now in readiness to have offered up his Son in sacrifice, the Angel of God, even in the very point, stayeth him, saying: Lay not thy hand upon the child, now I know that thou fearest God. In which words, he showeth also, that the fear of God is the Root of true obedience. God knew before, that Abraham did fear him: but by this manner of speaking the scripture giveth us to understand, that GOD doth not regard the Show and pretence of his fear and worship, Rom. 2. b. 13. but the true * Practice of the same in deed, jac. 1. d. 22. that the world also may understand the same and * glorify God therein. Math. 5. b. 16. They are detestable to God, that pretend to fear and worship him, and do not in deed but by hypocrisy and dissimulation. Therefore doth he extol here the Faith of Abraham, that showed so notable proof thereof. And Abraham lifting up his eyes looked, Vers. 13. 14. and behold there was, etc. God of his singular providence, by such means as his wisdom only knoweth, prepared this Ram to be their upon the sudden, to be offered in the place of Isaac. And Abraham to make a solemn and perpetual Memorial not of his own Doing, but of gods Mercies: changeth the name of the place, calling it, The Lord will see, to signify, that God is ready, and at hand alway to His, and seethe them in their distress and need. And the Angel of the Lord cried to Abraham the second time. Vers. 15. etc. etc. This is the fruit of Abraham's faith and obedience, that by the Mouth of the Angel of God he hath Confirmed unto him the great Blessings that God before had promised. But for somuch as the reason why God doth here so bless Abraham is added in this wise. Because thou hast done this thing, and hast not spared thy only son, etc. There may seem two great Doubts to be moved. First, how this may stand with the Free Promise of the same blessing made to Araham cap. 12. Gen. 1●. a. 2. before he showed this obedience. Secondly, because this part of the blessing (In thy seed all the nations of the earth shall be blessed) doth appertain to the Spiritual and Heavenly blessing in the Saviour of the world Christ jesus: It may seem by the words that the same blessing did depend upon this Fact of Abraham, so that, if he had not this done, that promise had not been performed. For he saith, Because thou hast done this thing, etc. and because thou hast herded my voice. But this may seem very absurd and repugnant to the Scriptures that the Saving of the world by Christ, should be granted because of the Obedience of Abraham and not of the Free mercy of God. To these doubts we must answer, that, with out exception, these Promises were made and in dew time performed of the free mercy of God, and love toward, not Abraham alone, but all mankind also: not regarding their Worthiness, but his Own goodness. And when God saith, Because thou hast done this thing, and because thou hast herded my voice, we must understand, that God, for our imbecility and weak capacity in heavenly matters, speaketh in this place, as he doth in many other, after the Manner of Men. For a man oftentimes hath a favourable inclination to love an other, and that of his own motion, without any consideration of desert in the person, and upon the same love toward him, doth freely promise' him some good benefit and pleasure. But when he seethe the good will of the party toward him again, he is greatly delighted therewith, and the more he doth declare it by his ready service, the more he is incensed to perform his Liberal Promise to him, and to assure him of the same. In the like manner doth God deal here with Abraham. The principal Causes of these blessings, and the Performance thereof are the Truth and Free mercy God as it may appear in that they were made to Abraham not only * before he did this, Gen. 12. a. 3. but before Isaac was born. The second cause that moveth God here to repeat them, and to confirm Abraham in the assurance of them, was his * Faith and obedience in this place declared. jere. 5. a. 3. After these things one told Abraham, Vers. 20. etc. behold Milcha, she hath, etc. This may seem strange to the worldly Man, that Abraham forsaking his country at the calling of Almighty GOD, and having the promise of great increase of his seed: at the length when he was an Hundred pears of age, hath but One son, and Nahor his brother, who tarried behind, and had no promise of God, hath by that time a Number of children. So the Blessings and Promises of God, in this life seem not to take such force, but the ungodly be more happy than they. But the only son of Abraham, was not given by the Common Course of Nature, as Nahors were, but of the mighty Power of God, above all Nature or reason: and, before the birth of the Child, he had the Promises of gods blessings and the assured covenant of God, Gen. 17. a. 7 that he would be * His God, and the God of his Seed, which was a far greater Felicity, than the Multitude of Nahors children. The second Sunday in Lent at Morning prayer. Genesis. 27. AND it came to pass, that when Isahac wasxed old, and his eyes were dim, so that he could not see, he called Esau his elder son, and sayee unto him, My son? And he said unto him, Here am I 2 And he said, Behold, I am now old, and know not the day of my death. 3. Now therefore take I pray thee thy weapons, thy Quiver and thy Bow, and get thee to the field, that thou mayest take me some venison. 4 And make me well tasting meats such as I love, and bring it to me, that I may eat, that my soul may bless thee before that I die. 5 But Rebecca herded when Isahac spoke to Esau his son: And Esau went into the field to hunt venison, and to bring it. 6 And Rebecca spoke unto jacob her son, saying, Behold, I have heard thy father talking with Esau thy brother, and saying. 7 Bring me venison, and make me dainty meat, that I may eat, and bless thee before the Lord, afore my death. 6 Now therefore my son hear my voice in that which I command thee. 9 Get thee to the flock, and bring me thence two good kids from the goats, and I will make of them pleasant meats for thy father, such as he loveth. 10 And thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. 11 Then said jacob to Rebecca his mother, Behold, Esau my brother is a hairy man and I am smooth. 12 My father shall peradventure feel me, and I shall seem unto him as though I went about to beguile him, and so shall I bring a curse upon me, and not a blessing. 13 And his mother said unto him, Upon me be the curse my 〈◊〉: only hear my voice, and go and fetch me them. 14 And (jacob) went, and fet them, and brought them to his mother: and his mother made pleasant meat, such as she known his father loved. 15 And Rebecca fet goodly raiment of her oldest son Esau, which were in the house with her, and put them upon jacob her younger son. 16 And she put the skins of the kids upon his hands, and upon the smooth of his neck. 17 And she put that pleasant meat and bread which she had prepared, in the hand of her son jacob. 18 When he came to his father, he said, My father? And he answered, Here am I: who art thou, my son? 19 And jacob said unto his father, I am Esau thy elder son, I have done according as thou badst me: arise I pray thee, sit, and eat of my venison, that thy soul may bless me. 20 And Isahac said unto his son, How cometh it that thou hast found it so quickly my son? He answered, The Lord thy God brought it to my hands. 21 Then said Isahac unto jacob, Come near, and I will feel thee my son, whether thou be my very son Esau, or not. 22 Then went jacob to Isahac his father, and he felt him, and said, The voice is jacobs' voice, but the hands are the hands of Esau. 23. And he knew him not, because his hands were hairy as his brother Esau's hands: and so he blessed him. 24 And he asked him, Art thou my son Esau? And he said, That I am. 25 Then said he, Heb. 11. d. 20. Bring me, and let me eat of my sons venison, that my soul may bless thee, And he brought him, and he eat: and he brought him wine also, and he drank. 26 And his father Isahac said unto him, Come near, and kiss me my son. 27 And he went unto him and kissed him: and he smelled the savour of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the Lord hath blessed. 28 God give thee of the dew of heaven, and of the fatness of the earth, and plenty of corn and wine. 29 People be thy servants, and Nations bow to thee: be Lord over thy brethren, and thy mother's children stoop with reverence unto thee: cursed be he that curseth thee, and blessed be he that blesseth thee. 30 Assoon as Isahac had made an end of blessing jacob, and jacob was scarce go out from the presence of Isahac his father, than came Esau his brother from his hunting. 31 And he also had made a pleasant meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his sons venison, that thy soul may bless me. Then his father Isahac said unto him, Who art thou? He answered, I am thy son, thy first born Esau. 33 And Isahac was greatly astonished out of measure, and said, Which (is he) and where is he then that hath hunted venison and brought it me, and I have eaten of all, before thou camest? and have blessed him, yea, and he shallbe blessed. 34 When Esau herded the words of his father, he cried aloud and bitterly above measure, and said unto his father, Bless me, I also (am thy son) O my father. 35 Who answered, Thy brother came with subtlety, and hath taken away thy blessing. Gen. 25. e. 33 36 And he said again, Is not he rightly named jacob? for he hath undermined me now two times: (First) he took away my birth right, and see, now he hath taken away my blessing also. And he said, Hast thou kept never a blessing for me? 37 Isahac answered and said unto Esau, Behold, I have made him thy Lord, and all his brethren have I made his servants: Moreover with corn and wine have I established him: what shall I do unto thee now my son? 38 And Esau said unto his father, Hast thou but that one blessing my father? bless me, I am also (thy son) O my father. So lifted up Esau his voice, and wept. 39 Then Isahac his father answered and said unto him, Heb. 11. a. 20. Behold thy dwelling place shall be the fatness of the earth, and of the dew of heaven from above. 40 And through thy sword shalt thou live, and shalt be thy brother's servant: and it shall come to pass, that thou shalt get the mastery, and thou shalt lose his yoke from of thy neck. 41 And Esau hated jacob, because of the blessing that his father blessed him withal. And Esau said in his heart, The days of sorrowing for my father are at hand, then will I slay my brother jacob. 42 And these words of Esau her elder son were told to Rebecca: And she sent, and called jacob her younger son, and said unto him, Behold, thy brother Esau as touching thee doth comfort himself (full purposing) to kill thee. 43 Now therefore my son, hear my voice: make thee ready, and fly to Laban my brother at Haran. 44 And tarry with him a while, until thy brother's fierceness be suaged. 45 And until thy brother's wrath turn away from thee, and he forget the things which thou hast done to him, then will I send and fet thee away from thence: why should I be desolate of you both in one day? 46 And Rebecca spoke to Isahat, I am weary of my life for the daughters of Heth: If jacob take a wife of the daughters of Heth, such as these (which are) of the daughters of this land, what good shall my life do me? The Exposition upon the xxvij Chapter of Genesis. And it came to pass, when Isahac old, and his eyes were dim, etc. THis whole history that Moses setteth forth in this Chapter so largely, may seem at the first to contain no great matter of weight, but only the Sleight and Craft of a mother, and her son, causing the Father to transfer the blessing of his Heritage upon one, that he would not have done it unto. But if with Reverence, as our duty is, we look into the scriptures of God, and lay aside vain and wicked cogitations, we shall see in this place the work of the wisdom & Providence of God using the Blemishes and frailties of the Godly, unto his glory, and to the performance of his determined purpose and promise. For as the patriarchs were Godly men, Eccle. 44. c. 16 17. 18. etc. and in the * singular Favour of GOD, so had they, as men, their Imperfections and offences: which God undoubtedly misliked, and yet, of his mercy, pardoned, as in other Chapters before is declared. The like is here now in this place, as well in Isaac as in Rebecca, and jacob her son. Therefore no person can by them take Example of the like doing, but rather learn a Godly lesson to be more ware of themselves, and to take heed lest to the Hasarding of the Favour of God they do that, which shall be contrary to his holy Will and displeasant unto him. When the two children were born, 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 Servant unto jacob the younger. This was revealed unto Rebecca, and not unknown to Isaac the father. And yet this notwithstanding, of a Carnal affection and love toward his elder Son, he sought to Transfer the blessing of God & heritage of pre-eminence in the covenant of God unto him: Wherein he might seem to overthwart the Election of God, which could not be done without some offence, and therefore GOD did suffer him to be Deluded by his Wife and Child. And yet this humane affection in Isaac was joined with a constant faith in the favour of God, whereby he believed that aswell himself as other patriarchs were ordained the good instruments of God, by their blessings to denounce and declare the Heritage and Succession of the Covenant of God made to Abraham and his Seed. And Rebecca spoke unto jacob her son saying, Vers. 6. 7. etc. behold, I have herded, etc. Moses here declareth, by what Craft the blessing was transferred to jacob from Esau. And truly this dealing of Rebecca is not without blame. For albeit she could not rule her husband, and 'Cause him to yield to the declared purpose of God, in preferring jacob the younger brother: yet should she not have used so uncomely and unlawful means to work the thing by Counterfeiting and Untruth. If she * knew, Gen. 25. c. 35. as she did in deed, that it was the Immutable purpose & election of God, She should have patiently looked, and have abidden until God had wrought it by such ways as he thought good, if she could not by any godly persuasion have brought it to pass. But such Frailty God often in his Saints of his great mercy pardoneth, when it is not done of Malicious mind and purpose, as surely it was not in Rebecca, but of a desire by some means or other to bring that to effect, which she knew was the will of God. Then said jacob to Rebecca his mother, Vers. 11. & ● Behold, Esau my brother, etc. jacob did to easily yield to his Mother's persuasion, and, as in his words, he showed, that he feared his father, and was loath to enter his displeasure: so he should have feared GOD much more, and Considered, what a blemish it was to purchase his blessing by Counterfeiting & untruth. For although he respected a right end, that is, to attain that, Gen. 25. c. 23. which was the * promise of God: yet by Such means he should not have done it. Then said Isaac unto jacob come near, Vers. 21. 22. and I will feel thee my son, etc. Isaac did suspect, that he was abused, & therefore Trieth the matter by all means he can. But it pleased God to dull his senses, partly to show, that Man laboureth in * vain to overthwart his Purpose, Gen. 45. c. 8. & that which he is determined to have: Gen. 48. d. 18. partly, Prou. 21. d. 30. that, by this manner of correction, he might punish and Chastise his Immoderate affection toward Esau his elder son. God give thee of the dew of heaven, Vers. 28. 29. & of the fatness of the earth, etc. Under these worldly blessings the ancient fathers contained the heavenvly promises, Albeit they be not vitered so Plainly, as they have been sense in the time of the Gospel. For God's will was to deal with them under types * and figures of worldly things. 1. Cor. 16. b. 11 And therefore the land of Chanaan and the Fertility thereof is a type of the heavenly and everlasting Felicity with God, and the Subjection of enemies doth signify the Conquest and overthrow of our Spiritual enemies to whom we were thrall and in danger. When Esau heard the words of his father, Vers. 34. etc. he cried aloud, etc. A man might think, that God's mercy would have been moved with this * heavy and sorrowful complaint of Esau, Heb. 12. d. 17. for the loss of his father's blessing: but it is evident, that this lamentation did not proceed of a Sound faith and true Repentance, but rather of a proud mind and of a Desperate fury and rage, as it may appear by the Hatred that he protested, and by the bitter words & grievous threatenings that after he used against his brother, menacing that after his father's death he would assuredly kill him. And of what affection he was, and how smally he esteemed his birth right and the felicity that might come thereof, he declared, when he Sold the same to jacob his brother for a mess of wortes. And she called jacob her younger son & said unto him, thy brother, Vers. 42. 43. etc. The blessing that Isaac had given to his younger son might seem of Small force, seeing he was brought even now presently into so great Fear to be Slain by his brother: and this was undoubtedly no small temptation and trouble to the mind of Rebecca, that she saw her son, whom she so tenderly loved, by her Fact to be brought in danger of Present death. But yet did she and her son so much esteem this Blessing, that rather than they would yield it up to Esau to have his favour, he was Contented to go into voluntary Banishment and she to forego the Presence and Company of her son, that she so much esteemed. By this example in jacob we must learn to take patiently, Goe 12. c 10. 12 if after the hope of God's blessing and of his favour, Gen. 32. c. 9 11 * immediately the Cross of affliction do follow, Goe 37. a. 5. 20 and not for the trouble and danger of the world to forego the sweet promises of God. Exo. 5. b. 3. 9 Neither must we seek to purchase the quietness of this life with the Loss of God's Heavenly Blessing. joh. 9 d. 33. 34. The second Sunday in Lent at Evening prayer. Genesis. 34. DIna the daughter of Lea, which she bore unto jacob, went out to see the daughters of the land. 2 Whom when Sichem the son of Hemor the Hevite Lord of the country saw, he took her, and lay with her, and defiled her. 3 And his heart lay unto Dina the daughter of jacob, and he loved that damsel, and spoke kindly unto her. 4 And Sichem spoke unto his father Hemor, saying, Get me this maiden unto my wife. 5 And jacob herded that he had defiled Dina his daughter (his sons being with their cattles in the field) and jacob held his peace until they were come. 6 And Hemor the father of Sichem, went out unto jacob to common with him. 7 And when the sons of jacob (coming out of the field) herded it, it grieved them, and they were not a little wrath, because he had wrought folly in Israel, in that he had lyen with jacobs' daughter, which thing aught not to be done. 8 And Hemor communed with them, saying, The soul of my son Sichem longeth for your daughter: I pray you give her him to wife. 9 And make marriages with us, and give your daughters unto us, and take our daughters unto you. 10 And you shall devil with us, and the land shall be before you: devil, and do your business therein, and have possessions therein. 11 And Sichem said unto her father and unto her brethren, Let me find grace in your eyes, and whatsoever you appoint me, that will I give. 12 Ask freely of me both dowry and gifts, and I will give according as you say unto me, so that you give me the damsel to wife. 13 But the sons of jacob answered to Sichem & Hemor his father, talking amongst themselves deceptfully: because he had defiled Dina their sister. 14 And they said unto them, We can not do this thing, that we should give our sister to one that is uncircumcised: for that were an abomination unto us. 15 But in this will we consent unto you: if you will be as we be, and all the males amongst you be circumcised. 16 Then will we give our daughters unto you, and take your daughters to us, and will devil with you, and be one people. 17 Butt and if you will not harken unto us to be circumcised, then will we take our Daughter, and go our ways. 18 Their words pleased Hemor, and Sichem his son. 19 And the young man differde not to do the thing, because he had a lust to jacobs' daughter: he was also most set by of all that was in his father's house. 20 Then Hemor and St●●em his son went unto the gate of their city, and communed with the men of their city, saying. 21 These men live peaceably among us, and devil in the land, and do their occupation therein: and behold, the land is large enough for them, we will take their daughters to wives, and give them our daughters. 22 Only herein will they consent unto us for to devil with us, and to be one people, If all the males that are among us be circumcised, as they are circumcised? 23 Shall not their goods and their substance, and all their cattle be ours? let us only consent unto them, and they will devil with us. 24 And unto Hemor and Sichem his son hearkened all that went out of the gate of the city: and all the males were circumcised, whatsoever went out at the gate of his city. 25 And the third day whiles they were sore, two of the sons of jacob, Simeon and Levi Dinas brethren, took either of them his sword, and went into the city boldly, and slew all the males. 26 And slew also Hemor and Sichem his son with the edge of the sword, and took Dina out of Sichems' house, and went their way. 27 And the sons of jacob coming upon the dead, ● spoiled the city, because they had defiled their sister. 28 And took their sheep, oxen, and their asses, and whatsoever was in the city, and also in the fields. 29 And all their goods, and all their children, and their wives took they captive, and made havoc of all that was in the house. 30 But jacob said to Simeon and Levi, You have troubled me, and made me to be abhorred of the inhabitors of the land of the Chanaanite and the Pherezite: and I being few in number, they shall gather themselves together against me, and slay me, and so shall I and my house he destroyed. 31 And they answered, Should he deal with our sister as with an harlot? The Exposition upon the xxxiiij Chapter of Genesis. Dina the daughter of Lea, which she bore unto jacob, went out to see, etc. MOses in this Chapter setteth forth a great tentation that happened unto jacob, far more troublesome and dangerous, then that was of the fear of his brother Esau's displeasure. He was now at some quietness in the company of his wife, children, and family, and so had remained a good time, doing undoubtedly the duty of a good and godly Governor of his household. But suddenly falls out this trouble and reproach of the Ravishing of his daughter Dina, much surely to the grief of his mind, that did so dearly esteem the Chastity of his daughter. By which we may understand, both what danger may come to young women by Idle gadding and Gazing abroad without the company of some grave People to Oversee them: and also, that even good men sometime have so wayward and overthwart Wantoness to their children, as will not well be bridled within order, when their Parents have done all that they can. And yet may there seem some negligence in Lea her mother, that she did suffer her so Loosely to go abroad. And Sichem spoke unto his father Hemor, Vers. 4. saying get me this maiden, etc. The heart of this young Gentleman was so set upon this Maiden in untemperate heat of love, that he could not satisfy himself by her defile and ravishment, but now seeketh to have her to wife, and that in a manner by force. For although both his father and he used Fair words and great promises: yet he keepeth her at home in his house and would not suffer her to return to her father. If he had sought to have married her before the Villainy offered, there had been no great evil, but first to work so great reproach to the People of God, and his Choose Patriarch, and then to seek under a fair colour a forcible Marriage made the offence the greater. And Hemor the father of Sichem went out unto jacob, Vers. 6. etc. A godly Father and a good Prince or governor would first have sharply corrected his Son, and then afterward have done that might have seemed agreeable to reason and godliness. But it may appear this Hemor was a cockering father, and a Lose governor, and that the like examples of wantonness had been common there without punishment. And therefore the same provoked God of his just judgement to suffer so great a Plague to come upon them, although the Sons of jacob which were the instruments thereof can not be excused of outrageous Fury, that for the offence of One person destroyed and spoiled the Whole City. And Hemor communed with them saying, Vers. 8. etc. The soul of my son, etc. In that Hemor so earnestly laboureth to jacob and his Sons for the marriage of Dina, and made so great offers, it may appear, that even among the Heathens and Infidels, it was thought necessary to have the Consent of Parents to the Marriage of their Children, Much more should that reverence be used among Christians, and them that profess the Fear of God. But the sons of jacob answered to Sichem and Hemor talking among, Vers. 13. 14. etc. It is not to be marveled, if the sons of jacob were much grieved to have so great a reproach and villainy wrought to their father's House, neither are they in that any thing to be blamed; yea, if there had been any ordinary Magistrate to have punished so great an outrage, they might and aught with safe conscience to have complained to him. But I see not, by what authority they could take the sword of Revengement in their * own hands, and so far exceed the Measure of justice, as to destroy an whole City for the offence of one. Well might they be the Instruments of God's justice, for causes to them unknown, but that doth not excuse them, who followed their own affection and desire of Revengement. In that they do dissemble here and pretend consent of Marriage, if the Sichemites would be circumcised, it doth increase their fault, and they make the ordinance of God a colour to work their affection. Gen. 24. a. 3. For their consciences did tell them, Gen. 28. a. 2. 2. that neither conveniently they might * marry with the Inhabitants of that Country, Cor. 6. c. 14. neither in deed that they did mean so to do, but to be revenged, they suffered the Sacrament of God's Covenant to be Distayned of the Faithless and Heathen people. Their words pleased Hemor and Sichem his son, Vers. 18. etc. etc. When Hemor the Prince and his Son, and all the residue of the people at their persuasion did so easily yield to the motion of jacobs' sons wo●● any further instruction: it is evident they had no conscience at all, nor passed what Religion they received, nor what God they worshipped, so they might be in hope either to satisfy their bodily pleasure, or to attain some Worldly Commodity and richesse. For these were the only causes and respects that moved them. And where such minds are both in Prince and Subjects, there can not want abundance of all evil. Wherefore, albeit it be not expressed in the text, it may well be gathered there were great Vices generally among them, that provoked the Wrath of God against them. And the third day while they were sore, Vers. 25. etc two of the sons of jacob, etc. Albeit only the two sons of jacob are here named, it is not likely they did the thing alone, but that they were the chief causers and Captains, and had other of their brethren and of their father's family with them, without their father's consent, or at the leastwise pretending that they would do nothing but fetch home their Sister, who was there unjustly detained, and not making him privy of their whole purpose. But jacob said to Simeon and Levy, Vers. 30. you have troubled me and made me, etc. jacob chasticeth his Sons, and showeth how Rashly and undiscreetly they have done, and into how great danger they had brought both him & themselves, and all that ever appertained to them. And surely if GOD had not of his divine Providence marvelously Preserved his people, less danger could not have followed, than jacob speaketh of. But the Rashness and Heat of young men is such, that they are so blinded with the desire of their own fantasies and affections, as they regard no perils, nor think any Council to be like to their own. The third Sunday in Lent at Morning prayer. Genes. 39 joseph was brought unto Egypt, and Putiphar a Lord of pharao's, and his chief steward, an Egyptian, bought him of the Ismaelites which had brought him thither. 2 And God was with joseph, and he become a lucky man, continuing in the house of his master the Egyptian. 3 And his master see that God was with him, and that God made all that he did to prospero in his hand. 4 And joseph found grace in his masters sight, and served him: And he made him overseer of his house, and put all that he had in his hand. 5 And it came to pass from the time that he had made him overseer of his house, and over all that he had, the Lord blessed the Egyptians house for josephs' sake: and the blessing of the Lord was upon all that he had in the house, and in the field. 6 And therefore he left all that he had in josephs' hand: and he knew nothing with him, save only the bread which he did eat. And joseph was a goodly person, and a well favoured. 7 And after this, his masters wife cast her cyes upon joseph, and said, (come) lie with me. 8 But he refused, and said unto his masters wife, Behold, my master woteth not what he hath in the house with me, and hath committed all that he hath to my hand. 9 There is no man greater in the house than I, neither hath he kept any thing from me but only thee, because thou art his wife: how then can I do this great wickedness, and sin against God? And after this manner spoke she to joseph day by day: but he hearkened net unto her to sleep near her, or to be in her company. 11 And on a certain day joseph entered into the house to do his business, and there was none of the household by, in the house. 12 Then she caught him by the garment, saying, lie with me. And he left his garment in her hand, and fled, and got him out. 13 And when she saw that he had left his garment in her hand, and was fled out. 14 She called unto the men of her house, and told them, saying, See, he hath brought in an Hebrew unto us to do us shame: for he came in to me to have lyen with me, and I began to cry with a loud voice. 15 And when he heard that I lift up my voice and cried, he left his garment with me, and fled away and got him out. 16 And she laid up his garment by her, until her Lord came home. 17 And she told him with these words, saying, This Hebrew servant which thou hast brought unto us, came unto me to do me shame. 17 But assoon as I lift up my voice and cried, he left his Garment with me and fled out. 19 When his master herded the words of his wife, which she told him, saying, after this manner did thy servant to me, Psal. 103. b. 18 he waxed wroth. 20 And josephs' master took him, and put him in prison, in the place where the king's prisoners lay bound: and there continued he in prison. 21 But the Lord was with joseph, and showed him mercy, and got him favour in the sight of the Lord of the prison. 22 And the keeper of the prison committed to josephes' hand all the prisoners that were in the prison house: and whatsoever was done there, that did he. 23 And the keeper of the prison looked unto nothing that was under his hand, seeing that the Lord was with him: For whatsoever he did, the Lord made it to prospero. The Exposition upon the xxxix Chapter of Genesis. Joseph was brought unto Egypt, Vers. 1. and Putiphar a Lord of pharao's, etc. MOses in this Chapter beginneth to set forth a notable example in joseph of the Providence and wisdom of God, turning the envious and Malicious endeavours of josephs' brothers unto the work of his Glory and preservation of his people. God was determined, that after certain years, Deut. 28. b. 15 Levit. 26. b. 14 for the * Sinfulness of men there should by his just judgement come upon all that part of the world a general Plague of Dearth and Scarcity, Malach. 2. a. 2 in which there was great danger that jacob and his sons and family, being the posterity of the seed of Abraham, to whom he had made his Covenant, should Perish and die for Lack of sustenance. Therefore, many years before taking occasion of his brother's Malice, he * sendeth joseph before into Egypt, Psa. 104. b 17 and there after some trouble, at the length advanceth him to great Power and honour, that he might be an helper and Succourer for his Father & brethren, in the time of their great Distress. The Brothers of joseph neither foresaw any evil to come, nor sought for any thing in their doings, but the Satisfying of their own Envy and Malice towards him, but God used their Malice for the instrument of his glory. And God was with joseph, Vers. 2. 3. 4 and he become a lucky man, continuing in thee, etc. By this example in joseph we have to learn that God oftentimes Suffers those that he loveth most dearly, and by whom he will set forth the Glory 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 careful for them, that he doth not only Stay the power of the wicked toward them, but also worketh them Grace, Favour, and Credit, even with Heathens and ungodly people, Exod. 12. f. 36. such as this Putifer the Egyptian and the keeper of the prison were. Psa. 105. g. 44 So that under his * very Enemies, 3. Reg. 18. c. 13. he doth preserve his elect and choose. joseph, was now become a bondman, and afterward is made a Prisoner, and yet God increaseth him with his blessings. Whereby we may understand, that God hath a love and care of his, though they be never so base, so simple, and so Miserable in the world. And the Lord blessed the Egyptians house for josephs' sake, Vers. 5. 6. etc. God for his elect's sake doth not only oftentimes Spare the godless and Wicked People, but also * blesseth them with increase of worldly benefits, G●n. 30. e. 30. by that means to assuage their furious and Tyrannical spirits toward them, that they may live in more Quiet and comfort underneath them. And after this his master wife cast her eyes upon joseph, Vers. 7. etc. and said, etc. Now falls out a new temptation to joseph by his master's wife, through which he was cast into greater trouble, than ever he was before. In Putifars wife you have the example of a wicked and Adulterous woman, who although she had a Noble man to her husband, that honoured and loved her: yet, of a sinful and shameless nature, being a Woman, Wooeth this godly youngman her own Servant, and enticeth him to horrible Aduterie, moved only thereunto by the good gifts, and blessings of God as well in the Body, as in the mind of joseph. And in this her devilish purpose giveth not over by sundry repulses, but with impudent Obstin●●●, contrary to the nature of Womanhood, continueth in the same, even to the using of Violence to the young man. And when she saw his Constancy to be such, as by no way she could win him, with shameless Malice to cloak and colour her own wickedness (as the * manner of such people is) she accuseth him to her husband, Prou. 30. c. 20 that he would have Ravished her, and by that occasion, caused him to be cast into prison. In josepth you have the example as well of a faithful servant, as of a chaste young man, having the fear of God before his eyes. For albeit he were unmarried, in the Heat of young years, and provoked by his Lady and Mistress at sundry times, watching fit occasions of secreasie for so lewd a purpose: yet could he never be won to yield to such unthankful Villainy toward his Master, of whom he had been entertained with so great favour. Yea, and when by the Malice of the woman the matter was brought to extremity, he rather chose both to * lose the Favour and credit with his master, 2. Cor. 6. b. 8. and to abide all Misery, Imprisonment, yea and Death also, than any way to have his Conscience touched with so Fowl a sin before God. And josephs' master took him and put him in prison, Vers. 20. in the place, etc. This was great Lightness and rashness in Putifar either by the blind Rage of jealousy, or by Immoderate affection and Credit toward his lewd wife without just and further Examination to condemn a servant, whom he had of long time Tried so Faithful and profitable, and in whom he had seen the evident tokens of God's Favour and assistance in all his doings. But the Lord was with joseph, Vers. 21, 22. etc. and got him favour with, etc. God never leaveth his, Psal. 90. c. 15 but in the * deepest afflictions is with them, Psal. 33. d. 19 and procureth them relief. The third Sunday in Lent at Evening prayer. Genesis. 42. ANd jacob seeing that there was corn in Egypt, said unto his sons. Why gape you one upon another? 2 And he said, Behold, I have herded that there is corn in Egypt: get you down thither, and buy us corn from thence, that we may live, and not dye. 3 So went josephes' ten brethren down to buy corn in Egypt. 4 But Benjamin josephs' brother would not jacob send with his other brethren: for he said, Jest peradventure destruction come upon him. 5 And the sons of Israel came to buy corn among other that came: for there was dearth in the land of Chanaan, 6 And joseph was governor in the land, & sold to all the people of the land. And josephes' brethren came, and bowed themselves with their faces down to the ground before him. 7 When joseph saw his brethren, he knew them, and made himself strange unto them, and spoke roughly unto them, saying, Whence come you? They answered, Out of the land of Chanaan to buy victual. 8 And joseph knew his brethren, but they knew not him. 9 And joseph remembered his dreams which he dreamt of them, and said unto them, You are spies: and to see where the land is weak, is your coming. 10 And they said unto him. Nay my Lord, but to buy victual thy servants are come. 11 We are all one man's sons, and mean truly, and thy servants are no spies. 12 And he said unto them again, Nay: but to see where the land is weak, is your coming. 13 And they said, We thy servants are twelve brethren, the sons of one man in the land of Chanaan: and behold the youngest is this day with our father, and one no man weteth where he is. 14 And joseph said unto them, That is it that I spoke unto you when I said, You are spies. 15 Hereby you shall be proved (by) the life of Pharaoh, you shall not go hence except your youngest brother come hither. 16 Sand out one of you, which may fet your brother, and you shall be kept in prison, that your words may be proved whether there be any truth in you: or else, (by) the life of Pharaoye are but spies. 17 And he put them altogether in ward three days. 18 And joseph said unto them the third day, This do, and live: (for) I fear God. 19 If you be true men, let one of your brethren be bond in the house of your prison: and go you, carry corn (to put away) the famine from your household. 20 But bring your youngest brother unto me, and so shall your words be tried true, and you shall not die. And they did so. 21 And one said to another, We have verily sinned against our brother, in that we see the anguish of his soul, when he besought us, and we would not hear him: & therefore is this trouble come upon us. 22 And Reuben answered them, saying. See I not unto you, that you should not sin against the la●, and you would not hear? and see, now his blood is required. 23 They were not ware that joseph understood them: for he spoke unto them by an interpreter. 24 And he turned from them and wept: and turned to them again and communed with them, and took out Simeon from amongst them, and bond him before their eyes. 25 And joseph commanded to fill their sacks with corn, and put every man's money in his sack, and to give them victual to spend by the way: and thus did he unto them. 26 And they laded their asses with the corn, and departed thence. 27 And as one of them opened his sack for to give his ass provender in the Inn, he espied his money, for it was in his sacks mouth: 28 And he said unto his brethren, My money is restored to me again, for lo, it is in my sack. And their heart failed them, and they were astonished, and said one to another, why hath God dealt thus with us? 29 And they came unto jacob their father, unto the land of Chanaan, and told him all that befallen unto them, saying. 30 The man (who is) the Lord of the land, spoke roughly to us, and took us for spies of the country. 31 And we said unto him, We mean truly, we never were spies. 32 We be twelve brethren, sons of our father: one is away, and the youngest is this day with our father in the land of Chanaan. 33 And the Lord of the country said again unto us, Hereby shall I know that you mean truly: Leave one of your brethren here with me, and take (food) to put away the famine from your households, and get you away. 34 And bring your youngest brother unto me, that I may know that you are no spies, but mean truly: so will I deliver you your brother, and you shall occupy in the land. 35 And as they emptied their sacks, behold, every man's bundle of money was in his sack: And when both they and their father saw the bundelles of money, they were afraid. 36 And jacob their father said unto them. Me have you rob of my children: joseph is away, and Simeon is away, and you will take Benjamin away: all these things are against me. 37 Reuben, said unto his father, Slay my two sons, it I bring him not to thee again: deliver him to my hand, and I will bring him to thee again. 38 And he said, My son shall not go down with you, for his brother is dead, and he is left alone: if destruction come upon him by the way which you go, you shall bring my grey head with sorrow unto the grave. The Exposition upon the .42. Chapter of Esay. And he said, Vers. 2. behold, I have heard there is corn in Egypt, etc. THe house of the good Patriarch and godly father jacob was subject to the necessity and danger of the Famine, Gen. 12. c. 10. even as * before it had happened to Abraham and Isaac. Gen. 26. a. 1. So God is wont often to make his good and godly people partakers of the common Calamities to the end that that rod, which is to the wicked a Punishment and correction, may be to them an Exercise of their Faith and patience, jer. 37. c. 14. to their greater benefit: Ezech. 4. b. 8. So it fallen out to * jeremy, Dan. 3. b. 18. Ezechiel, Daniel. We have here also to observe the course of God's Providence falling out to truth, when men lest think of it. josephs' * Dream, Gen. 37. b. 7. that moved his brethren to envy him, is now upon this occasion to be fulfilled. joseph was now of great authority in Egypt, without whose consent, no Corn could be sold. And jacob, although unknowing, is moved by the Instinction of God to send his sons into Egypt to buy corn, by which occasion they must needs come to joseph and Honour him as Lord of the land. So went josephs' ten brethren, Vers. 3. 4. etc. but Benjamin josephs' brother, jacob, etc. You have here the Example of a Fatherly and tender Love toward his younger son, whom he would not rashly commit to Danger, either by reason of his Tender age, or other Incident occasions, more like to fall to him, then to his other Children. And josephs' brethren came, Vers. 6. and bowed themselves before him, etc. The Dream that joseph told to his brethren Cap. 37. Gen. 37. b. 7. 9 is here performed, but utterly as yet unknown to themselves, as often Prophecies are fulfilled by the Ignorance of men in God's affairs. It was prophesied that the jews should Reject and put to death Christ the Son of God, which they did in deed by Ignorance. For if they had known it they would not have crucified the Lord of glory. Act. 3. c. 17. Act. 1. Cor. 2. b. 8. 3. 1. Cor. 2. The Apostle propheseth, That in the latter days some should attend to false spirits and doctrines of Devils. 1. Tim. 4. 1. Tim. 4. a. 1. And so we see it to have fallen out, but not with the Knowledge and Confession of them, that do it, who obstinately stand in this that they Defend nothing but Truth and Godliness. Psal. 50. a. 5. But * God will be always justified in his Prophecies and Promises, Psal. 61. a. 9 and all * Men shall be found Liars. Psal. 115. a. 11. When Joseph saw his brethren he knew etc. Vers. 7. ● and spoke roughly unto them, etc. This might seem to be of 〈◊〉, or upon desire of Revengement, that joseph useth the 〈◊〉 Roughly. But we 〈…〉 the Acts of good men by the 〈…〉 at the first, until we see the End of their doings. For oftentimes, they have other causes 〈…〉 then commonly to all men are known. Christ himself spoke * Math. 15. c. 24 26. Roughly to the 〈…〉 the first 〈◊〉 in the End he 〈…〉 with Clement. joseph knowing by his 〈…〉 the Wickedness of his Brethrens, might 〈◊〉 Doubt, whether they had 〈◊〉 the 〈…〉 his younger brother 〈…〉 To bolt it out, whether it 〈…〉. And joseph remembered his dreams, Vers. 9 that he dreamt of them, etc. joseph 〈…〉 before▪ Therefore being put in 〈◊〉 of them now, he so deale●●y 〈◊〉 his brethren, as, when they should be opened unto them, thee might not only simply Believe them, but with Fear 〈◊〉 Reverence acknowledge the Tri●● of GOD in them, with 〈◊〉 of their 〈…〉 Malice. Hereby you shall be proved be the life of Pharaoh, Vers. 15. 16. you shall not go hence, etc. It may seem justly to be called into question, both how joseph might without blame, Dissemble as he doth in this 〈◊〉, & also use this Profane and 〈◊〉 Oath by though life of pharaoh. Surely I think Many Singular facts of the ancient Potria●kes before the law published are not to be drawee into comen Examples for us now to 〈◊〉. It may be, that they had certain 〈…〉 of God, by which they were moved to do some things otherwise, than the common precept requireth. Neither is it necessary for us to justify all their Facts as good. For they 〈…〉 in a Heathenish manner. Psal. 62. b. 10 And be put them, Vers. 17. altogether in Ward three days, etc. While we read this, we may be admonished to 〈…〉 of us. Psal. 112. a. 7. For God may * turn our State and give to him 〈◊〉 to be Revenged, judic. 16. g. 28 as we see here in joseph and his brethren. judith. 14. c. 11 It was an easy matter for Ten of them to work, Eccl. 4. c. 14. violence to One poor child. But so God had done, that it was even as easy for joseph to have requited them, if he had 〈…〉 of God then the 〈◊〉 And joseph said unto them, Vers. 1●. the third day this do and live, etc. joseph showeth in this place an Example of Godliness, and of 〈…〉 〈…〉 Vers. 21. 〈…〉 Here appeareth the * good effects of 〈…〉 the Security and forgetfulness of our Sinful acts, 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 God's hand by 〈…〉 before this Trouble did with deep Security forget the 〈…〉 Sap. 4. d. ●●, five but * now they can say, Verily we have offended against our brother. etc. And he turned from them and wept: Vers. 24. and 〈…〉 2. Thes. 1. b. 6. 7. 〈…〉 Vers. 25. 26. And Jacob said my son shall not go down with you, Vers. 38. etc. We may see here again, how Greatly jacob was troubled with Sorrow for his child. He saw his household in great Distress of Famine, and yet had he almost rather die, than hazard his Son. Whereby we may understand, that Natural Affections are not in Holymen, to be Reproved, so long as they be joined with the L●ue and Fear of God: Rom. 1. d. 31. 2. And therefore are they * not to be 〈◊〉 as the stoics fondly 〈◊〉. Tim. 3. a. ●. Hereof have we a notable example in this History of jacob and joseph, in the Chapters following. If it had pleased God to let jacob know, that this matter was wrought by his son joseph, all that now 〈…〉 him, would have turned to his 〈…〉 and joy. But so it pleased him, by this Trouble, Prou. 17. a. 3. to * exercise his Servant, and as it were to Prepare him to the great: Sap. 3. a. 5. joy that was 〈…〉 to come, that it might the 〈◊〉 more Pleasant unto him, when▪ he see all things to fall 〈…〉 expertation. The fourth sunday in Lent at Morning prayer. Genesis. 43. AND the 〈◊〉 was great 〈◊〉 the land. 〈…〉 pass, when they had 〈◊〉 the 〈◊〉 which they had brought 〈…〉 the land of Egypt, their father said unto them, Go again (and) buy us a little food. 3 judas answered him, and said, The man did solemnly protest unto us saying: You shall not s●e my face except my brother ●e with you. 4 If thou will't send our brother with us, we will go down and 〈◊〉 thee food. 5 But if thou will't not send him, we will not go down for the man said unto us, You shall not see my face except your brother be with you. 6 And Israel said, Wherefore dealt you so cruelly with me, as to tell the man that you had yet a brother? 7 They answered, The man asked us straightly of our (state) and of our kindred, saying, Is your fat her yet 〈…〉 And we 〈◊〉 him according to thee (〈◊〉) of these 〈…〉 any mean know that he would say, Bring your brother down (with you?) 8 Than sand judas unto Israel his father, Send the lad with me, that we may arise and 〈◊〉 and that we may live, and not die, yea both we and thou, and also our meinie. 9 I will be 〈…〉 and set him before 〈◊〉 ●yes, Gen. 44. g. then let me 〈…〉 for ever. 10 Truly except we had made 〈…〉 this we had turned the 〈…〉 11. And 〈…〉 of the land in your 〈…〉 curtsy of balm, and a curtsy of honey, spices & myrrh, nuts and almonds. 12 And take double money in your hand, and the money that was brought again in your sacks, take it again with you, peradventure 〈…〉 some oversight. 13 Take also your brother with you, Gen. 32. and arise, and go again unto the man. 14 And God almighty give you mercy in the sight of the man, that he may delcuen you your other brother, and this Beniami●: and thus I am as 〈…〉 is quite rob of his children▪ 15 〈…〉 the present, and twice so much more money in their hand, with Benjamin, and rose up and went down to Egypt, and stood before Ioseph. 16 When joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home and slay, and make ready: for these men shall dine with me at noon. 17 And the man did as joseph had, and brought them unto josephes' house. 18 When the men were brought into josephes' house, they were afraid and said, Because of the money that came in our sacks mouths at the first time are we brought in: that he may seek occasion against us, and violently lay hands upon us, to bring us in bondage, and our asses also. 19 Therefore came they to the man that was the ruler over josephs' house, & communed with him at the door of the house. 20 And said, O sir, we came down hither at the first time to buy food. 21 And as we came to an Inn, we opened our sacks, and behold every man's money was in the mouth of his sack (even) our money in full weight: and we have brought it again in our hand. 22 And other money have we brought also in our hand to buy food: but we cannot tell who put our money in our sacks. 23 And he said, peace be unto you, fear not: your God, and the God of your father, hath given you that treasure in your sacks: I had your money. And be brought Simeo● out to them. 24 And the man led them into josephs' house, and, gave them water to wash their feet, and gave their asses provender. 25 And they made ready their present against joseph came at noon: for they heard (say) that they should ●ate bread there. 26 When joseph came home, they brought the 〈…〉 to him which was in their hands, and 〈◊〉 the before him. 27 And be asked them of 〈…〉, and said, Is your father that old man which you 〈…〉 good health? and is he yet alive? 28 They answered, Thy servant our father is in good health, and is yet alive. And they bowing themselves, made their 〈◊〉. 29 And he lifting up his eyes, beheld his brother Benjamin his mother's son, and said. Is this your 〈◊〉 brother of whom you spoke unto me? And he said, God be merciful unto thee my son. 30 And joseph made haste (for his heart did melt upon his brother) and slaught (where) to weep: and entry into his chamber, and wept there. 31 And he washed his face, and came out & refrained himself, and said, Set on bread. 32 And they prepared for him by himself, and for them by themselves, and for the Egyptians which did eat with him, by themselves: because the Egyptians may not eat bread with the 〈◊〉, for that 〈…〉 to the Egyptians. 33 And they sat before him, the 〈◊〉 born according to his age, and the youngest according to his youth: and the men 〈…〉 themselves. 14 And h● sent rewards unto them from before himself: But 〈…〉 so much as any 〈…〉 with him. The Exposition upon the xliij. Chapter of Genesis. And it came to pass when they had eaten up the corn which they had, Vers. 2. etc. IT may seem doubtful how so Little a portion of Come, as 〈◊〉 Asses did bring so Long a journey; could ss. long of time▪ find to great a Number as were of jacobs' retinue. For besides the lxvi people that descended of his body, Gen. 46. c. 36. as is mentioned Cap. 46 it can not be but that he & they had a great number of servants. But we must consider that the servants might be fed with Herbs, Roots, and Acorns, as the manner of the East parts is in the time of distress. And that the Corn that was brought, was in Sparing manner employed to the sustenance of other his Sons and Nephews. Eccl. 4. c. 17. 18 2. This was a * hard temptation, Pet. 2. b. 9 that this Godly Father, whom God had taken by his promise into his Protection, was now brought to so great a Necessity for want of Sustenance, yea and in that land wherein God had promised his Abundant blessing. This in a frail man might have shaken the credit of that notable promise. Gen. 35. b. 11. Cap. 35 I am thy God increase and multiply. I will bless thee. It is profitable for us in time of Affliction to consider such Examples of the holy Fathers, that we may learn by the like Armour of trust in the providence of God, and patient expectation of his blessed will to Overcome such Tentation even as they did. If thou will't sand our brother with us, Vers. 4. 5. we will go down, etc. It may seem Contrary to the duty of Good and obedient Children so precisely to prescribe a Condition unto their father: but for so much as they were driven to this Necessity by the straight charge that joseph gave them not to come without their brother, they dared not yield without Condition. Gen. 42. g. 38. And because jacob had * before so stiffly stood in the refusal to send Benjamin, they do now the more plainly declare their Necessity with the cause thereof, and that without any just Reproof of Obstinacy or Disobedience. The man asked us straightly of our state and of our kindred, Vers. 7. saying, etc. Because jacob accused his sons of Cruel dealing toward him, in telling that they had a younger brother, they Excuse and clear themselves, by declaring, 1 First, the Curious Questioning, that the man used to them of their State and Kindred: whereeby they were Driven to answer. 2 Secondly, that they were in that case they might not choose to answer, and that according to the Troth. 3 Thirdly, that they could not Surmise that he would have said unto them. Bring your younger Brother. Then said juda to Israel his Father, Vers. 8. send the lad with me, that, etc. juda persuadeth his Father, to yield to the sending of Benjamin, 1 First, by the Necessity of dearth and Hunger, wherein he and all his did stand. 2 Then the undertaking upon his peril the safe Bringing home of the young man. 3 Lastly, by the hurt and Hindrance that they had already Sustained by this his delay. And therefore the father now after his affection is somewhat Quailed, upon better consideration yieldeth to that before he refused, and as a wise man Instructeth them in what manner they should go, Gen. 32. b. 5. & what they should do to * appease the Rigour of the Governor, and to shun such danger as might seem to be toward them. And yet not trusting altogether to this policy, prayeth to Almighty God most heartily to Prospero them, and send them mercy in his sight. When the men were brought into josephs' house they were afraid, Vers. 18. etc. etc. A conscience * guilty of wickedness, Sap. 17. c. 11. and a man put in fear is always Suspicious, and surmiseth that every thing is done to his harm, though it be far otherwise. So josephs' brethren, being in fear, Suspect evil and danger to come of that which in deed was done of Gentleness, and therefore seek, so much as they can, to prevent it by offering again their Money, that they carried away with them in their sacks. And he said, Vers. 23. 24. peace be unto you, fear not: your God, and the God of your, etc. An example of a godly, faithful, and gentle Servant. Because he saw them in a great fear he comforteth them, and willeth them to be of good cheer, assuring them of that which they Doubted of, and as for their Money that was in their sacks, he willeth them to Thank their GOD for it, by whose goodness it was wrought. And yet understanding his masters Purpose, as a faithful servant, doth not bewray the same unto them. And he asked them of their welfaire and said, Vers. 27. etc. is your father that old man. etc. In these Questions of joseph and in the residue of his dealing declared in this place toward his brethren, Gen. 17. c. 18. Gen. 46. d. 29 Tob. 7. a. 7. 8. Rom. 9 a. 3. you may perceive the * Force of gentle and Natural Affection toward such as by Nature we are Bound unto: and yet the same by joseph with great wisdom and Moderation for certain purposes repressed and dissimuled for the tyme. Such affections therefore may well stand with Wisdom and Godliness, and in sundry places are Praised in the saints of God. And they prepared for him by himself, Vers. 32. and for them by themselves, and for, etc. They prepared for joseph by himself, as a Prince and great Person. For them and the Egyptians severally, john. 4. a. 9 because the Egyptians did Disdain and Abhor to eat with the Hebrews. In which part we have to note, first, touching joseph, Sap. 10. c. 14. Psa. 104. b. 18 Psal. 112. a. 6. That, although from very Poor estate, yea, * and out of the Prison he was advaliced to high Dignity, & undoubtedly retained the same humbleness of mind, that was in him before: yet, he was content, and thought it no Burden to his Conscience to observe the Comeliness of his estate, and to sit Severally as a great Pier and State of the Realm. 2. Reg. 2. a. 4. Esther. 2. c. 17. Dan. 2. g. 48. The like we see in David, Hester, Daniel, etc. Honours annexed to Power and dignity they Refused not, but with modesty and gentleness in the fear of God used the same. The cause why the Egyptians Disdained the Hebrews was for that they were Graziers and keepers of cattle, as is mentioned Cap. 46. Gen. 46. d. 34. which might seem to proceed of a great Pride in the Egyptians, wherewith joseph as a wise man doth seem to bear, lest by Struggling against that which he could not mend, he might take away that Opportunity that he had purposed to work the Relief, and singular Benefit of his Father and Brethrens. Some writ, that the Egyptians worshipped Sheep as Gods, and therefore did hate the Hebrews because they did not only feed Sheep, but also Kill & eat them, so that their loathing of the Hebrews came not only of Pride, but also of Idolatry and Superstition, because they used Cruelty toward their Gods. The fift Sunday in Lent at Morning prayer. Exodus. 3. Moyses' kept the sheep of jethro his father in law priest of Madian: and he drove the flock to the backside of the desert, and came to the Mountain of God Horeb. 2 And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush. And he looked, and behold the bush burned with fire, and the bush was not consumed. 3 Therefore Moses said, I will go now, and see this great sight, how it cometh that the bush burneth not. 4 And when the Lord saw that he came for to see, God called unto him out of the midst of the bush, and said, Moses, Moses? And he answered, Here am I 5 And he said, Draw not nigh bither: put thy shwes of thy feet, for the place whereon thou standest is holy ground. 6 And he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of jacob. And Moses hide his face: for he was afraid to look upon God. 7 And the Lord said, I have surely seen the trouble of my people which are in Egypt, and have herded their cry from the face of their task masters: for I know their sorrows. 8 And am come down to deliver them out of the hand of the Egyptians, and to bring them out of that land, unto a good land and a large, unto a land that floweth with milk and honey, (even) unto the place of the Chanaanites, and hittites, and Amorites, and Pherezites, and Hevites, and of the jebusites. 9 Now therefore behold the complaint of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppressed them. 10 Come thou therefore, and I will sand thee unto Pharaoh, that thou mayest bring my people the children of Israel out of Egypt, 11 And Moses ●aide unto God, what am I to go unto Pharaoh, and to bring the children of Israel out of Egypt? 12 And he answered, For I will be with thee: and this shall be a token unto thee that I have sent thee, After that thou hast brought the people out of Egypt, you shall serve God upon this mountain. 13 And Moses said unto God, Behold, (when) I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you: And if they say unto me, what is his name? what answer shall I give them? 14 And God answered Moses, I am that I am. And he said, Thus shalt thou say unto the children of Israel, I am hath sent me unto you. 15 And God spoke further unto Moses. Thus shalt thou say unto the children of Israel. The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of jacob hath sent me unto you: This is my name for ever, and this is my memorial into generation and generation. 16 Go, and gather the elders of Israel together, and thou shalt say unto them, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of jacob appeared unto me, and said, In visiting, have I visited you, and know that which is done to you in Egypt. 17 And I have said, I will bring you out of the tribulation of Egypt, unto the land of the Chanaanites, and hittites, and Amorites, & Pherezites, and Hevites, and jebusites, (even) into a land which floweth with milk and honey. 18 And they shall hear thy voice: then both thou and the elders of Israel shall go unto the king of Egypt, and say unto him, The Lord God of the Hebrews hath met with us, and now let us go we beseech thee three days journey into the wilderness, and do sacrifice unto the Lord our God. 19 And I am sure that the King of Egypt will not let you go, not not in a mighty hand. 20 And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the mids thereof: and after that he will let you go. 21 And I will get this people favour in the sight of the Egyptians, so that when you go, you shall not go empty. 22 But every wife shall borrow of her neighbour and of her that soiourneth in her house, jewels of Silver, and jewels of Gold, and raiment: and you shall put them on your sons and daughters, and shall rob the Egyptians. The Exposition upon the third Chapter of Exodus. Moses kept the sheep of jethro his father in law priest of Madian, Vers. 1. etc. AS in the other Chapters before have been declared the great Oppression and Misery of the children of Israel in Egypt, so in this Chapter and the residue following, is set forth the great and merciful Goodness of Almighty God delivering them from the same. And as touching Moses, whom God had choose to be his Instrument herein, we may in him learn how God useth commonly to deal with his Elect. This Moses was at this time of all men in the world most acceptable to God, whom even from his mother's womb he had choose to be the Deliverer of his people, and the Publisher of his law. And yet it pleased him to suffer the same Moses to be in Banishment * forty years, Act. 7. c. 23. not only among heathen people, but in the poor and hard condition of a Shepherd. And yet may we not think, that God at the same time did Contemn Moses, but undoubtedly had great Care of him, and while he was in the travail of a Shepherd, Gen. 37. f. 28. 1. Reg. 21. d. 10 Dan. 2 b. 13. Math. 2. c. 13. did prepare for him an Office far above the Dignity or majesty of any earthly Prince. The like we see in joseph, in David, in Daniel, and in our saviour Christ himself. And the Angel of the Lord appeared to him in a flame of fire, Vers. 2. 3. etc. When God of his goodness was disposed to Deliver his people out of Egypt, because of 〈…〉 matter of Great weight, & in the sight of 〈…〉 Unpossible, the Egyptians being Mighty 〈◊〉 and the Israelites Poor and miserable, and for that Moses might doubt of his Calling to so great a purpose: God useth at the beginning a strange and wonderful Miracle of a Fire burning in a bush, and yet the bush not consumed therewith. I think it not so profitable to recite the Allegories, that many interpreters do mention in this place. For the true and simple 〈◊〉 is, as I have said, that God purposing to call Moses to Deliver his people, doth Confirm him there in by this Miracle of the burning Bush, that he might not Doubt, but that the voice that spoke 〈◊〉 him was in deed from God, and not by the Delusion of any Man And when the Lord saw that he came to see, Vers. 4. God called unto him, etc. It is no repugnancy, that the Scripture before reported, that the Angel appeared in a Fla●e office, & here in this place ●yth, that God Called Moses. For God speaketh by his Angels, as he doth by his Prophets and other Ministers. God is the Master and Instructor, and the Angel is the Minister in the name and authority of God doing the Message. When he saith, The place is holy, he means not that the Ground or earth was of itself more Holy or acceptable to GOD than any other place was. 〈◊〉 God minded in that place to Reveal himself and his holy Will unto Moses, and afterwards in the same place to Publish his law and blessed word, and therefore he doth call it Holy. For like cause ●acob called the Place where in a * dream he saw●● ladder going up to heaven, Gen. 28. d. 17. and the Lord standing at the top of it, by the name of The terrible house of God and gate of heaven. Jerusalem is * called the Holy City, Math. 27. f. 53 because God's word and his true worship was there declared. Take away the word of God, and his divine Presence, and the Place of itself is Indifferent as other are. As touching that God willeth Moses to put of his Shoes, by that token or ceremony of his Bore feet he would strike into him a Reverence toward that Vision, that in the name of God appeared unto him: And also that he should now resign, and give over that State, that he was in at that time, and submit himself wholly to the Will of God, now at this time revealed unto him, and to this present calling to be the Deliverer of his people. Ruth. 4. b. 7. For in the .4. of Ruth, the putting off of the Shoe is a token of Resigning or giving over his Right to an other. I am the God of thy father, Vers. 6. the God ●f Abraham, the God of Isaac, etc. This is that notable Sentence which Christ useth in the Math. 22. d. 32 .22. of Math. to prove the Resurrection, and that the Soul liveth after it is Departed from the body, and therewith stopped the mouths of the Saducees. And the Lord said, Vers. 7. etc. I have surely seen the trouble of my people, etc. Such is the goodness of God, that when help and succour seemeth utterly Desperate, than he offereth his mercy, and mightlly Delivereth, even when his people Lest think of it. Thereby are we taught at no time to Despair of Gods Help, seem it never so Hard or Unpossible to the world. Then is God's Glory most set forth, when in greatest Difficulty he Delivereth. The Israelites were now more Unjust in the sight of God ●hen that they might Hope for any Relief at his 〈◊〉 For they had almost Forgot GOD and his true Worship. And is the world they were more Weak and Miserable, than either three, many man see them, could Devise which ware it ●ought he wrought. In this great Distress God calleth ●●ses, and offereth their Deliverance, not in respect of any Worthiness in them, but partly of his great Pity that he took of their misery 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 jacob. And hereby teacheth us, to the great strengthening of our faith, that although there be much unworthiness in us, yet▪ for his truths sake, and for the Glory of his name; he will fulfil his Promises, and work the safety of his people against all the gates of hell. Come thou therefore, Vers. 10. and I will send thee unto Pharaoh, etc. Here Moses is called to this office of a Deliverer of the people of GOD, and we by him are taught not Ambiciously to offer ourselves to any high Office or Function, but diligently to follow that State, that we be in, and look in all things for the Calling of God, either by himself, or by his Officers, to whom he hath given Authority. And Moses said unto God, Vers. 11. what am I to go unto Pharaoh, etc. This Refusal was not of Disobedience to the will and calling of God, but a Confessing and acknowledging of his Infirmity, as afterward G●deon and other did. Iudi●. 6. c. 15. As if he had said, I am but a poor Shepherd, and seant able to keep my sheep from the wild beasts of the Desert: But the Egyptians are a Mighty people, and their king a stern and Proud tyrant: therefore, O Lord, I see a great unfitness in myself for such a purpose. As it is Sin to withstand the Calling of God, so is it a Virtue to acknowledge his Weakness and disability. And he answered, Vers. 12. for I will be with thee: and this shall be a token, etc. If God had promised Moses an infinite number of mighty Armies to work this exploit, it had not been half so much as that in this place he offereth. Rom. 8. f. 31. * For if God himself be with us, all the Power of the World is in vain against us. He doth also strengthen his Weakness with further assurance that this his calling should be of such Force, and of so good Effect in the end, that in the same Place, He and they together, should Worship their God, that hath Delivered them. And Moses said unto God, Vers. 13. etc. when I come unto the children of Israel, etc. Moses' being now well Confirmed for himself, and his own Calling, desireth also that he may be able by some evident means to Assure the Israelites of the same, lest, when he came unto them and declared, that he was appointed their Captain and Deliverer, they should Refuse him, and ask from what God he was sent. For the Israelites being brought up a long time among idolaters in Egypt, had almost forgot the True and living God of their fathers. Therefore Moses desireth to know here the Name of God, which was some Timorous Curiosity in Moses, and therefore God by his answer signifieth, that he should Stay himself upon his word and Promises made both now to him, and before time to his and their forefathers Abraham, Isaac and jacob, rather than to inquire for his name, whose Nature, Majesty, and Power is unspeakable, and not to be uttered by any Name. Wherefore God answereth I am, that jam, and say unto the children of Israel, I am, hath sent me unto you, etc. That is, the Beear and the only Unsearchable Substance that hath his being of himself and of none other: and of whom all things that are * have their Being, Act. 17. f. 28. Life, and Moving, Even I that eternal God that is now, and ever hath been, who in the beginning made Heaven and earth & gave Life and Being unto all Creatures, and that afterward made his Promise and Covenant to your father's Abraham, Isaac, and jacob, that he would be their God and the God of their Seed, Psal. 104. a. 8. that God I say, * mindful of his promises, and pitying your miseries, hath now sent me unto you to be your captain and guide to deliver you out of that great Tyranny and Cruelty wherewith you are now Oppressed in Egypt. And they shall hear thy voice, Vers. 18. then both thou and the elders of Israel, etc. Now he Instructeth Moses what he shall pretend to Pharaoh in his message, that he may suffer them to go. Wherein it may with some offence appear as though God did teach Moses to Lie. For the chief purpose was not in the Desert to do Sacrifice to God, but to convey themselves away out of Egypt, into the land of Chanaan. For answer whereunto we must consider. 1 First, that Peculiar things done Extraordinarily, by the Inspiration or commandment of God, are not to be taken as General Rules or examples for all men to follow. 2 Secondly, there is a difference between Lying and Dissimuling. A godly, and wise Man in time and place may Dissemble and not utter his Purpose: But none saving wicked and vain people do Lie. Gen. 12. b. 7. Psa. 104. a. 11. 1. Par. 16. b. 18 As touching the Land of Chanaan promised * to them by God, what did it appertain to Pharaoh to know? In that Moses is taught to say, they should go three days journey into the wilderness to Sacrifice to God, it was no Untruth. Exod. 24. b. 5. For in Exod. 24. it is declared they did so. And I am sure the king of Egypt will not let them go, Vers. 19 not not in a mighty etc. God telleth Moses of this before, lest when it should so fall out hereafter, it might shake Moses his faith, and make him to Doubt of his calling. So God useth often to Forewarn his Elect of such Storms as are to come, lest in the time of their troubles they should Faint and Mistrust his gracious Promises of comfort and blessing. So our Saviour Christ told his Apostles, when he sent them to preach. Mat. 10. b. 17. They shall deliver you up (saith he) unto their counsels and shall whip you. Io. 15. c. 20. And again. joh. 15. If they have persecuted me, they will persecute you also. Io. 16. a. 2. And joh. 16. The time shall come when they that kill you shall think themselves, to do acceptable service to God. These things have I told you (saith Christ) that when they come to pass, Io. 16. a. 4. you may not be offended therewith, but remember that I have forewarned you. And I will stretch out my hand and smite Egypt with all my wonders, Vers. 20. etc. etc▪ He doth again Comfort Moses with the promise of his Mighty assistance, and the great Success that he will work for him and his people. But this may seem strange, that God saith he will help the Israelites to Spoil and Rob the Egyptians. We must learn that the Eternal God and Lord of Heaven and Earth, that made the Law, is not bound and tied by his own Law. Therefore 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 Lord of all things, neither hath any Man any thing, but that he hath at God's hand, and that not in perpetual Possession, but so of Loan for the time that he may without unjustice take it away from any. It was justice also before God that they, which had been Enriched by the Oppression and injury of the people of God, should also by the appointment of God have their Injurious gotten Goods taken from them by the same People. But I must often repeat this, that such Extraordinary Acts done by the especial Commandment of God, are not to be drawn into the Example of common life. The fift Sunday in Lent at Evening prayer. Exod. 5. Moyses' and Aaron went in afterward and fold Pharaoh, Thus saith the Lord God of Israel. Let my people go, that they may hold a feast unto me in the wilderness. 2 And Pharaoh said, Who is the Lord that I should hear his voice, and let Israel go? I know not the Lord, neither will I let Israel go. 3 And they said, The God of the Hebrues hath called us: let us go we pray thee three days journey into the desert, and do sacrifice unto the Lord our God: lest he smite us with pestilence or with the sword. 4 Then said the King of Egypt unto them, Wherefore do you Moses and Aaron let the people from their works? get you unto your burdens. 5 And Pharaoh said furthermore, Behold, there is much people now in the land, and you make them leave their burdens. 6 And Pharaoh commanded the same day the taskmaysters which were amongst the people, and the officers saying. 7 You shall give the people no more straw to make brick withal, as you did in time past: let them go and gather them straw themselves. 8 And the number of brick which they were wont to make in time past, lay unto their charges also, and minish nothing thereof: for they be Idle, and therefore cry, saying. We will go, and do sacrifice unto our God. 9 They must have more work laid upon them, that they may labour therein, and not regard vain words. 10 Then went the taskemasters of the people, and the officers out, and told the people saying, Thus saith Pharaoh, I will give you no more straw. 11 Go yourselves and gather you straw where ye can find it: yet shall none of your labour be minished. 12 And so were the people scattered abroad throughout all the land of Egypt, for to gather stubble in stead of straw. 13 And the taskemaisters hasted them forward, saying, Fulfil your work, your daily tasks in their due time, as if you had straw. 14 And the officers of the children of Israel which pharao's taskemaisters had set over them, were beaten. And they said unto them, Wherefore have you not fulfilled your task in making of brick both yesterday and to day, as well as in times past? 15 The officers also of the children of Israel, came and complained unto Pharaoh, saying: Wherefore dealest thou thus with thy servants? 16 There is no straw given unto thy servants, and they say unto us, Make brick: and thy servants are beaten, and there is wrong done to thy own people. 17 He said, You are Idle, Idle are you: and therefore you say, We will go, and do sacrifice unto the Lord. 18 Go therefore now, and work, and there shall no straw be given you, and yet shall you deliver the whole tale of brick. 19 And the officers of the children of Israel did see that they were in wors● ca●e, after it was said, You shall minish nothing of your brick, of your daily task in due tyme. 20 And they met Moses and Aaron, which stood in their way as they came out from Pharaoh. 21 And said unto them, The Lord look upon you and judge you, which hath made the savour of us to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, and have put a sword in their hand to s●ay us. 22 Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil entreated this people? And wherefore hast thou sent me? 23 For since I came to Pharaoh to speak in thy name, he hath fared foul with this folk: and yet thou hast not delivered thy people at all. The Exposition upon the u Chapter of Exodus. Moses and Aaron went in afterward and told Pharaoh, Vers. 1. Thus says, etc. AFter Moses and Aaron had now purchased Credit with the Israelites, Exod. 4. g. 31. as is mentioned in the * former Chapter, they enter now into the execution of their office for the deliverance of the people of God, and speak unto Pharaoh for them. This was in them a great Obedience unto God in a matter very unlike for them to bring to pass in the sight of the world, and joined with their great peril and danger in dealing with so stern and Obstinate a Tyrant. Their obedience to the calling of GOD sprung out of a Constant* Faith in the promises of God by Miracles confirmed unto them. Heb. 11. e. 26. 27. By the same means must we also learn to frame ourselves to the Obedience of Gods Calling, though it seem to be joined with never so great danger. And yet although they have the calling and commandment of God to deliver his people: they do not stir the Israelites to Rebellion, jere. 29. b. 7. and will them to arm themselves against the Tyrant, were he never so Cruel and injurious, but in curteis manner entreat him, that they may have licence to departed into the wilderness. But what obtained they, by their endeavour? First Pharaoh Contemneth and despiseth the God of Israel: Vers. 2. Who (saith he) is the Lord that I should hear his voice? Then he charges Moses & Aaron as authors of Sedition saying, Wherefore do ye let the people from their worke● etc. Vers. 4. Lastly he Oppresseth the people far more Grievously than he did before. For he causeth them to gather straw and stubble, & yet to make their Full task of Bricks, as they did before. These things happened not without the Knowledge of God, Exod. 3. d. 19 for he said before, * I know that Pharaoh will not let you go. But God's pleasure is in this manner of Deliverance of his people to set up a Spectacle or Example to all ages to learn in what Sort he will usually deliver his people out of the kingdom of Satan, Wickedness, and Error. First, he sendeth abroad his Messengers, Prophets, and Preachers to publish the sweet voice and Promises of his word and Gospel, Then, when they begin to execute their office, and men somewhat harken unto them, the Devil by his Instruments Raiseth greater trouble and Affliction then ever they had before, so that many minds be therewith greatly Offended. Yet in the end, Luc. 21. c. 15. Act. 6. c. 10. God by the * Mighty power of his Spirit and holy word overthroweth the kingdom of darkness and Delivereth his people out of the Tyranny of Egypt. And the officers of the children of Israel did see that they were in worse, Vers. 19 etc. These officers of the Israelites by this Cruel answer did not acknowledge the wicked & Obdurate heart of Pharaoh against the holy will of God, as they should have done, & with Patience Comfort themselves and their brethren: but after the manner of old Adam Murmur against GOD, quarrelling with his servants Moses, & Aaron, and laying all the cause of the trouble upon them, Wherein they show an example both of Impiety, and Unthankfulness. Impious it was to lay the fault of their affliction and misery upon them that were the Ministers of God's blessing, and of their gracious Deliverance. Great unthankfulness might it appear, seeing Moses and Aaron did hazard their Lives for their great Benefit, to Call and account them Tormentors and Murderers of the people. Vers. 21. For, say they, You have put a sword into their hands to kill us. But this is and hath been the Course of the world always. The cause of all Mischief, when it riseth after the publishing of the word of God, is Cast upon the Ministers and Preachers of the same, and in steed of thankful minds, they have all Spite and Reproach that can be done or spoken against them. 3. Reg. 18. c. 17 jere. 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 Primitive Church, as it may be declared by infinite examples. Moses returned unto the Lord and said, Vers. 22. 23. Lord wherefore hast thou so, etc. Moses' here, in part doth Well and godly, in part he showeth his Weakness, Mistrust, and infirmity. He doth Well in this, that he both not Storm and rage against those 〈◊〉 Slanderers, * nor doth not requited evil with evil, Rom. 12. d. 21. and also that he doth not give over his calling, and Flee from God, but rather runneth to him for Succour and comfort: For so the Text saith, He returned to the Lord. He showeth his Weakness, in that he seemeth not thoroughly to Remember the words of God Before spoken to him, Exod. 3. f. 19 when God said, I know that Pharaoh will not deliver you, not not in a mighty hand, and therefore he doth complain and quarrel with God. Wherefore (saith he) hast thou so evil entreated this people, and why hast thou sent me? As though any thing had happened which God had not Before told him should come to pass: and yet God doth not Sternly rebuke Moses, but mercifully 〈◊〉 with his Infirmity, & strengtheneth him with the Renewing of his Promise, and signification that he will now begin to show his mighty power against Pharaoh, for their deliverance. The sixt sunday in Lent at Morning and Evening prayer. Exod. 9 10. THe Lord said unto Moses, Go in unto Pharaoh, and thou shalt tell him, Thus saith the Lord God of the 〈…〉 Let my people go, that they may 〈…〉 If thou refuse: to, let them go, and 〈…〉 Behold, the ●ande of the Lord is 〈…〉 is in the field (for) upon horses, upon asses, upon camels, upon oven, and upon sheep, there shall be a mighty great 〈◊〉. 4 And the Lord shall do wonderfully between the beasts of Israel and the beasts of Egypt, so that there shall nothing die of all that pertaineth to the children of Israel. 5 And the Lord appointed a time, saying, to morrow the Lord shall finish this word in the la●de. 6 And the Lord did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. 7 And Pharaoh sent, and behold, there was not one of the cattle of the Israelites dead: And the heart of Pharaoh was hardened, and he did not let the people go. 8 And the Lord said unto Moses and Aaron, Take your hands full of ashes out of the furnace, and Mosses shall sprinkle it up into the air in the sight of Pharaoh. 9 And it shall be dust in all the land of Egypt, and shall be swelling sores with blaynes both on man and beast throughout all the land of Egypt. 10 And they took ashes out of the furnace, and stood before Pharaoh, and Moses sprinkled it up into the air: and there were sw●lling ●ores with blaynes, both in men and in beasts. 11 And the sorcerers could not stand before Moses because of the blaynes: for there were botches upon the enchanters and upon all the Egyptians. Exod. 4. d. 21. 12 And the Lord hardened the heart of Pharaoh, and he hearkened not unto them, as the ●ord had said unto Moses. 13 And the Lord● said unto Moses, Rise up early in the morning; and stand before Pharaoh, and thou shalt tell him. Thus saith the Lord God of the Hebrues, Let my people go, that they may serve me. 14 Or else I will at this time sends all my plaguy upon thy heart, and upon thy servants, and on thy people: that thou mayst know that there is none like me in all the earth. 15 For now I will, stretch out my hand, that I may smite thee and thy people with pestilence, and thou shalt perish from the earth. Rom. 9 d. 17. 16 And in verse deed for this cause have I kept thee▪ for to show thee my power, and that my name may be declared throughout all the world. 17 Yet exaltest thou thyself against my people, that thou will't not let them go? 18 Behold, to morrow this time I will send down a mighty great hail, such a one as was not in Egypt since the foundation thereof was laid, unto this time. 19 Sand therefore now, and gather thy beasts, and all that thou hast in the field: for upon all the men and the beasts which are found in the field, and not brought home; shall the hail fall, and they shall die. 20 And as many as feared the word of the Lord amongst the servants of Pharaoh, made their servants and their beasts ●lee ●●to the houses. 21 But he that regarded not the word of she Lord, left his servants and his beasts in the field. 22 And the Lord said unto Moses, Stretch forth thy hand unto heaven, that there may be hail in all the land of Egypt, upon man, and upon beasts, and upon all the herbs of the field throughout the land of Egypt. 23 And Moses stretched forth his rod unto heaven, and the Lord thundered and hailed, and the fire ran along upon the ground, and the Lord hailed in the land of Egypt. 24 So there was hail, and fire mingled with the h●●le so grievous, and such as there was none throughout all the lan●● of Egypt since people inhabited it. 25 And the hail smote throughout all the land of Egypt, all that was in the field▪ both man and beast: and the hail smote all the herbs of the field, and broken all the trees of the field. 26 Only in the land of Gosen where the children of Israel were, was there no hail. 27. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have now sinned: the Lord is righteous 〈◊〉 I and my people are ungodly. 28 Pray you unto the Lord, that these thundering of God and hail may be 〈…〉: and I will let you go, and you shall ●ar●e no longer. 29 ●●yses laid unto him, Assoon as I am out of the City, I will spread abroad my hands unto the Lord, and the thunder shall cease, neither shall there be any more hail: that thou mayst know how that the earth is the Lords. 30 But I know that thou and thy servants yet fear not the face of the Lord God. 31 And so the flax and the barley were smitten, for the barley was shot up, and the flax was boulled. 32 But the wheat and the rye were not smitten, for they were late sown. 33 And Moses went out of the City from Pharaoh, and spread abroad his hands unto the Lord: and the thunder and hail ceased, neither rained it upon the earth. 34 And when Pharaoh ●awe that the rain and the hail, and thunder were ceased, he sinned yet more, and hardened his heart, he and his servants. 35 And the heart of Pharaoh was hardened, neither would he let the children of Israel go, as the Lord had said by the hand of Moses. The .6. Sunday in Lent at Evening prayer. Exod. 10. ANd the Lord said unto Moses, Go into Pharaoh: for I have hardened his heart, and the heart of his servants, that I might show these my signs before him. 2 And that thou tell in the audience of thy son, and of thy sons son what things I have done in Egypt, and the miracles which I have done amongst them: that you may know how that I am the Lord. 3 And so Moses and Aaron came into Pharaoh, and said unto him, Thus saith the Lord God of the Hebrews: How long will't thou refuse to submit thyself unto me? Let my people go, that they may serve me. 4 Or else if thou refuse to let my people go, behold, to morrow will I bring Grasshoppers into thy coasts. 5 And they shall cover the face of the earth, that it can not be seen: and they shall eat the residue which remaineth unto you and is escaped from the hail, and they shall eat every green tree that beareth you fruit in the field. 6 And they shall fill thy houses, and all thy seruaents houses, and the houses of all the Egyptians, after such a manner, as neither thy fathers, nor thy father's fathers have seen since the time they were upon the earth unto this day. And he turned himself about, and went out from Pharaoh. 7 And pharao's servants said unto him, How long shall he be hurtful unto us? Exod. 8. a. 1. Exod. 9 a. 1. Let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed? 8 And Moses and Aaron were brought again unto Pharaoh, and he said unto them, Go and serve the Lord your God: but who are they that shall go? 9 And Moses answered, We will go with our young, and with our old, and with our sons, and with our daughters, and with our sheep, and with our Oxen we must go: for we must hold a feast unto the Lord. 10 And he said unto them, Let the Lord be so with you as I will let you go, and your children: take heed, for you have some mischief in hand. 11 Nay not so, but go you men, and serve the Lord: for that was your desire. And they were thrust out of pharao's presence. 12 And the Lord said unto Moses, Stretch out thy hand over the land of Egypt for Grasshoppers, that they may come upon the land of Egypt, and eat all the herbs of the land, and all that the hail left behind. 13 And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all that night: and in the morning the east wind brought the grasshoppers. 14 And the grasshoppers went up over all the land of Egypt, Psal. 104. c. 30 Sa. .16. b. 9 joel. 1. a. 4. and remained in all quarters of Egypt very grievously: before them were there no such grasshoppers, neither after them shall be. 15 For they covered all the face of the earth, so that the land was dark, and they did eat all the herbs of the land, and all the fruits of the trees whatsoever the hail had left: there was no green thing left in the trees, and herbs of the field through all the land of Egypt. 16 Therefore Pharaoh called for Moses and Aaron in haste and said, I have sinned against the Lord your God, Exod. 9 f. 28. Exod. 8. b. 8 and against you. 17 And now forgive me my sin only this once, and pray unto the Lord your God, that he may take away from me this death only. 18 And (Moses) went out from Pharaoh, and prayed unto the Lord. 19 And the Lord turned a mighty strong west wind, and it took away the grasshoppers, & cast them into the read sea: so that there was not one grasshopper in all the coasts of Egypt. 20 And the Lord hardened pharao's heart, Exod. 4. d. 21 so that he would not let the children of Israel go. 21 And the Lord said unto Moses, Stretch out thy hand unto heaven, that there may be upon the land of Egypt darkness which may be felt. 22 And Moses stretched forth his hand unto heaven: and there was a thick darkness upon all the land of Egypt three days. Sap. 17. a. 5. 23 Not man see another, neither rose up from the place where he was by the space of three days: But all the children of Israel had light where they dwelled. 24 And Pharaoh called for Moses and ●ayde, Go, and serve the Lord: only let your sheep and your oxen abide, and let your children go with you. 25 And Moses said, Thou must give us also sacrifice and whole burned offerings, for to do sacrifice unto the Lord our God. 26 Our cattle also shall go with us, and there shall not one hoof be left behind: for thereof must we take to serve the Lord our God, neither do we know with what we must do service unto the Lord, until we come thither. 27 But the Lord hardened pharao's heart, and he would not let them go. 28 And Pharaoh said unto him, Get thee from me, & take heed unto thyself that thou seest my face no more: for whensoever thou comest in my sight, thou shalt die. 29 And Moses said, Let it be as thou hast said, I will see thy face no more. The Exposition upon the ix and ten Chapter of Exodus. The Lord said unto Moses, go unto Pharaoh, for I have hardened, etc. IN these two chapters read this day in the Church, are recited sundry of those plagues wherewith God Punished Pharaoh, and wrought the Delivery of the People out of Egypt. And because God was determined to set his People at Freedom, job. 4. b 9 and was able * with one Breath to have confounded Pharaoh & overthrown the Whole power of the Egyptians, a man might marvel, why he did Defer the time so long, and work so many Mean miracles, whereas he might have brought it to pass with one Mighty and terrible work. Seeing especially that God did know that Pharaoh would not repent and yield. To this cogitation, GOD himself answereth in the .13. 14. 15. and 16. verses of this ninth Chapter. Go thy ways, saith God to Moses, and tell Pharaoh, etc. let my people go & serve me, or else at this time I will sand all my plagues upon thine heart, and upon thy servants, and on thy people: that thou may est know there is none like me in all the earth, etc. And in very deed, for this cause have I kept thee to show thee my power, and that my name may be declared throughout all the world. Here have we an evident cause, why GOD did so long Suffer the wicked and obdurate heart of Pharaoh: that is, that God might * set forth his Glory, Rom. 9 d. 17. and by this terrible Example be known to the whole world That he was a Mighty God, & able to break the power of their Enemies, were they never so Obstinate and Stiff hearted against him. That he was a Severe God, Levit. 26. c. 1● and * would terribly punish the Obdurate & unrepentant sinners, Yea though they be never so great Kings & Princes. That he is a Wise God, that can Turn the wicked Malice and Obstinacy of sinners to the Working of his greater glory. That he is a Careful and merciful God toward his people, and for their defence and deliverance will not stick to Break and Pull down even Mighty Princes and people. There is also an other cause why God doth here Suffer Pharaoh, & at other times Bear with other Grievous sinners, and only for the time punish them with Light & Mean plagues, and this is, By his great Lenity, Sufferance and Mildness, if it might be, to bring them to repentance, or otherwise, if they will not repent, that they shall declare themselves to the world to be Unexcusable, and God in his judgement, when he doth confound them, to be a just God. Of this Cause speaketh Paul Rom. Rom. 2. a. 4. 2. Either despisest thou the riches of his goodness and long sufferance, not knowing that the kindness of God leadeth thee to repentance, etc. When God is said To harden the heart of Pharaoh, we may not think that God doth Force and Compel Pharaoh to sin, or that the blame of his obstinacy, and unrepentant heart can justly be laid upon God, job. 34. a. 10. Sap. 14. a. 9 Psal. 5. a. 5. 6. * For God doth neither work Sin himself, nor would have it to be Wrought of other: But God by his servants Moses & Aaron offered to Pharaoh his holy word, and great miracles, and he, being of nature Wicked and wayward from God, and utterly destitute of his holy Spirit) of which all Inclination to goodness cometh) did more and more Harden his heart, and Withstand the will of God. For the Corrupt nature of man, without the singular grace of God, when he heareth God's word and will declared to him, doth not only not yield unto it, but more and more stormeth against both the word itself, and the Messengers that bring it. 1. Cor. 2. d. 14. For natural man understandeth not those things that are of God, not nor cannot. Wherefore when we see in these chapters that all endeavour is used both by God and by his servants to persuade Pharaoh, and yet that he is nothing Moved either by his word, or by his threatenings, or by his Miracles, or by the counsel and advertisement of Moses and Aaron, yea or of his own subjects: we are taught that all the Works & endeavours of Man to bring sinners from their obstinacy unto the Embracing of God's holy will, is all Vain, unless it please God also to work by his holy spirit. Wherefore we must submit ourselves to the mighty hand of God in his secret judgements, and continually in our prayers * crave the assistance of his grace and good spirit, Psal. 142. b. 1● which may so work in us that both we ourselves may humbly Receive the word of GOD, and that our endeavour to persuade other, may by him be Effectual. Moreover, when there happeneth unto us unseasonable Weathering, Plagues, and other sicknesses of sundry sorts, terrible Nail, Thunder, and Lightning, Murrain of cat-tail, Destruction of corn or fruits, by blast, Vermine, or otherwise, we must by these examples learn, that they come not by Chance, or by natural causes only: but that they are Scent of God as Punishments of our Sin and Disobedience to the will and word of God, Sap. 12. a. 2. and as * Means to bring us to Repentance, or else that God will lay on us continually more of his Plagues, until he bring us to Utter confusion, as he did Pharaoh and the Egyptians. All whose Disobedience sprang of this Root, that they Contemned the word of God brought unto them by his servants. The Contempt whereof, if repentance did not prevent it, God hath always punished with Induration and utter Desolation. When we read that the Israelites were clear from all those grievous Plagues with which the Egyptians were punished, we must to our comfort consider, that GOD oftentimes Preserveth his people from those Miseries, that he casts upon others. And yet, if we look into the common course of the world, jer. 12. a. 1. job. 21. a. 7. Habac. 1. a. 3. we shall see, that the * Wicked are in more Felicity, and more Free from punishment, than the good and godly. And this tentation hath often * shaken the minds of the Saints of God, Psal. 72. a. 5. as it appeareth in sundry Psalms. What then shall we say to this? Surely the Common ordinance of GDD is, that the Godly should be in Happiness and escape Plagues, and the Wicked only be Punished. And if this common ordinance of God be altered, It is either because they that profess the name of God be* Sinful, Num. 14. f. 41 and Live not according to their Calling: or else that Gods good and fatherly will is, by such Chasticing and Affliction of this life, to keep his servants in Obedience, & to Quicken their Faith, and put them in mind of the Heavenly felicity and life everlasting. Prou. 30. b. 9 Deut. 32. c. 15. The Care and Cogitation whereof in time of * Prosperity is more Cold and Slack in us then our duty requireth. Easter day at Morning prayer. Exodus. 12. AND the Lord spoke unto Moses and Aaron in the land of Egypt, saying. 2 This month shall be unto you the beginning of Months: and the first month of the year shall it be unto you. 3 Speak you unto all the congregation of Israel, saying, In the tenth day of this month every man take unto him a lamb according to the house of the fathers, a lamb throughout every house. 4. If the household be to little for the lamb, let him take his neighbour which is next unto his house, according to the number of the s●●les, every one of you according to his eating shall make your count for a lamb. 5. And let your lamb be without ●●●mish, a male of a year old (which) you shall take out from among the sheep, and from among the goats. 6 And you shall keep him in until the four●enth day of the same month: and every assemble of the congregation of Israel shall kill him about even. 7 And they shall take of the blood and strike it 〈◊〉 two (side) posts, and on the upper door post, in the houses where they shall eat him. 8 And they shall eat the flesh the same night, roast with fire, and with unleavened bread: and with sour herbs they shall eat it. 9 See that you eat not there of raw, nor sodden with water, but roast with fire: the head, feet, and purtenance thereof. 10 And you shall 〈◊〉 nothing of it remain unto the morning: That which remaineth of it until the morrow, shall you burn● with fire. 11 Of this manner shall you eat it, With your loins girded, and your shoes on your feet, and your staff in your hand, and you shall eat it in haste: for it as the Lords Passover. 12 For I will pass thorough the land of Egypt this same night, and will smite all the first born of Egypt from man to beast, and upon all the Gods of Egypt I will execute judgement: I (am) the Lord. 13 And the blood shall be unto you 〈◊〉 token in the houses wherein you are: and when I see the blood, I will pass over you, and the plague shal● not be upon you to destroy you, when I smite the land of Egypt. 14 And this day shall be unto you a remembrance: and you shall keep it an holy feast unto the Lord throughout your generations, you shall keep 〈◊〉 holy for an ordinance for ever. 15 Seven days shall you eat unleavened bread, so that the first day you put away leaven out of your houses: For whosoever eateth leavened bread from the first day unto the seventh day, that soul shall be rooted out of Israel. 16 The first day shall be an holy convocation unto you, and the seventh day shall be an holy convocation unto you: and there shall be no manner of work done in them, save about that only which every man must eat, that only may you ●oe. 17 And you shall observe the feast of unleavened bread: for this same day have I brought your armies out of the land of Egypt, therefore you shall observe this day, and all your children after you, by an everlasting decree. 18 The first month, and the fourteenth day of the month, Levit. 23. a. 5. Num. 28. c. 16. at even you shall eat unleavened bread, unto the one and twenty day of the same month at even again. 19 Seven days shall there be no leaneved bread found in your houses: and who soever eateth leavened bread, that soul shall be rooted out from the congregation of Israel, whether he be a stranger or ●orne in the land. 20 You shall eat no leavened bread: but in all your habitations shall you eat unleavened bread. 21 Then Moses called, for all the elders of Israel, and said unto them; Choose out; and ta●● you to every household of you a lamb and kill the Passovers. 22 And take a 〈…〉 Heb. 11. f. 28. and dip it in the blood that is in the basin, and strike the upper post of the door, and thee, two side posts with the blood that is in the basin: and none of you go out at the door of his house until the morning. 23 For the Lord will pass over to smite the Egyptians: and when he seeth the blood upon the upper door post and the two side posts, he will pass over the door, and will not suffer the destroyer to come into your houses to plague you. 24 Therefore shall you observe this thing for an ordinance to thee and to thy sons for ever. 25 And when you be come to the land which the Lord will give you, according as he hath promised, you shall keep this service. 26 And when your children ask you, What manner of service is this that you do? 27 You shall say, It is the sacrifice of the Lords Passeover, which passed over the houses of the children of Israel in Egypt▪ and he smote the Egyptians, and saved our houses. And the people bowed themselves, and worshipped. 28 And the children of Israel went and did as the Lord had commanded Moses and Aaron, so did they. Sap. 18. b. 5. 10 29 And at midnight the Lord smote the first born in the land of Egypt, from the first born of Pharaoh that sat on his seat, until the first born of the capt●●e that was in prison, and all the first born of cattle. 30 And Pharaoh rose in the night, he and his servants, and all the Egyptians, and there was a great cry in Egypt▪ for there was not a house where there was not one dead. 31 And he called unto Moses and Aaron by night, saying, Rise up, and get you out from amongst my people, both you and also the children of Israel: and go, and serve the Lord as you have said. 32 And take your sheep and your droves with you as you have said: and departed, and bless me. 33 And the Egyptians forced the people; that they might sen●e them out of the land in haste: for they said, We be all (but) dead men. 34 And the people took their dough before it was soured, which they had in store, being bound in clotheses upon their shoulders. Exod. 11. a. 2 35 And the children of Israel did according to the saying of Moses▪ and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment. 36 And the Lord gave the people favour in the fight of the Egyptians, so that they granted such things as they had re●●red: and they rob the Egyptians. 37 And the children of Israel took their journey from Ramesis to Suchoth, six hundred thousand men of foot, beside children. 38 And a great multitude of sundry other nations went also with them, and sheep and oxen, and exceeding much cattle. 39 And they baked unleavened cakes of the dough which they brought out of Egypt, for it was not soured: For they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any provision of meat. 40 The dwelling of the children of Israel which they dwelled in Egypt, was four hundred & thirty years. 41 And when the four hundred and thirty years were expired, even the self same day departed all the hosts of the Lord out of the land of Egypt. 42 It is a night to be observed unto the Lord, in the which he brought them out of the land of Egypt: This is that night of the Lord, which all the children of Israel must keep throughout their generations. 43 And the Lord said unto Moses and Aaron, This is the law of Passeover: there shall no stranger eat thereof. 44 But every servant that is bought for money, after that thou hast circumcised him, shall eat thereof. 45 A stranger and an hired servant shall not eat thereof. 46 In one house shall it be eate●, thou shalt 〈◊〉 none of the flesh out of the house, neither shall you break a bo●e thereof. 47 All he congregation of Israel shall observe it. 48 If a stranger also devil 〈◊〉 you, and will held passover unto the Lord, let him circumcise all that be ●●les and then let him come and observe it, and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof. 49 One manner of law shall be unto him that is born in the land, and unto the stranger that dwelleth among you. 50 And all the children of Israel did as the Lord commanded Moses and Aaron, so did they. 51 And the self same day did the Lord bring the children of Israel out of the land of Egypt with their 〈◊〉. The Exposition upon the twelve Chapter of Exodus. And the Lord spoke unto Moses, Vers. 1. etc. Saying this month, etc. THe History of the oppression of the children of Israel in Egypt, and their marvelous deliverance from the tyranny of Pharaoh, described in the former Chapters, doth, as it were, in a lively Image set before our eyes our spiritual deliverance from the tyranny of Pharaoh the devil, and from the heavy burdens of Sin and Wickedness, wherewith we were overwhelmed in the Egypt of this world. Our Pharaoh is the Devil, our Egypt is this world, our bondage is the subjection to Satan and his kingdom, our tasks of Brick, are the grievous burdens of our sins, our Moses is Christ, our Deliverance is the Conquest that our Saviour Christ made of Sin, Satan, Hell, and Death, by the merit of his passion. And as the night before the Israelites were Delivered, it pleased God to ordain them a Sacrament, whereby they should from time to time call into their remembrance the great benefit of God showed unto them, and yield most hearty thanks to him for the same: Even so our saviour Christ, the night before he went to his passion, thereby to work our deliverance, Mar. 14. c. 24 Luc. 22. b. 19 1. Cor. 11. e. 24. * ordained the holy Sacrament of his last supper, whereby we might confirm in our memory the work of our redemption, and set forth his death until his last coming. This Sacrament of the jews, now here described in this Chapter, is called the Passeover, because by the sprinkling of the door posts with the blood of the lamb, God willed his Angel to Passeover the houses of the Israelites, and not to strike them with that punishment, wherewith he plagued the Egyptians. In like manner when Almighty God seethe the blood of the Innocent Lamb his dear son Christ jesus, sprinkled upon the door posts of our Consciences by Faith in his Passion, the execution of his wrath due for sin doth pass and not light upon us, as it doth upon the Reprobate and Wicked, that have not Faith nor Believe his Gospel. But forsomuch as this whole Sacrament of the jews Passeover, is nothing but a comfortable & sweet preaching to us of the death of Christ, and the mystery of our redemption, I think it good to note some chief and particular points thereof unto you. The paschal lamb, as I have said, is Christ jesus, 1. Cor. 5. c. 7. for so saith saint Paul. Our Passeover is offered Christ jesus, And for this cause also john the Baptist pointing unto him, john. 1. d. 29. said: Behold the Lamb of God that taketh away the sins of the World. This Lamb must be without spot, Vers. 5. to note thereby the innocency of our Saviour Christ, who therefore of saint Peter is called The Immaculate and undefiled 1. Pet. 1. d. 19 Lamb, For in him there was no sin, although he took upon him the Burden of all our sins. Vers. 5. This lamb was taken From among the sheep, to declare the humanity of Christ, who was taken out of the flock of that breed that God before had blessed in Abraham. And therefore saith saint Paul to the Hebrews. Heb. 2. d. 16. He took not the nature of Angels upon him, but the seed of Abraham. The Passeover was killed in the evening, Vers. 18. and latter part of the day, and so Christ came to redeem and deliver Mankind toward the latter end of the world. Vers. 7. The blood of the Lamb Sprinkled upon the door posts, as is before said, is the blood of Christ, by faith, sprinkled in our consciences. Vers. 9 As the flesh of the Lamb might not be eaten raw, so must not Christ be received as a raw, an unperfit, or an unsufficient Sacrifice, only for original sin, or for our sins before Baptism only, or for the sins of some, and not of other: But for a sufficient Sacrifice and full Satisfaction for all the sins of the whole world, that either hath been, Heb. 10. c. 14. or hereafter shall be. For as Paul says to the Hebrews. With one oblation once made, he made perfit all that be sanctified. Vers. 8. The Lamb must be eaten with bitter herbs, in signification that the receiving of Christ by faith, in this world is joined with the bitterness of Affliction and Trouble. For whosoever will live holily in Christ jesus shall suffer persecution. 2. Tim. 3. c. 12. Nothing must be left of the lamb until the morning, Vers. 10. to note that we must repent and believe in Christ, while we be in this life, and not defer the matter to another time. For Christ can not be beneficial to them, that in this life do not acknowledge him. Vers. 15. The paschal Lamb Must be eaten with unleavened bread: to declare that the faith of Christ may not be mixed either with the Sourness of error and false doctrine, or with corruption of Sinful and wicked life, but altogether with truth and sincerity. Therefore Christ gave his Disciples warning That they should beware of the * leaven, Luc. 12. a. 1. Marc. 8. b. 15. that is, the corrupt doctrine of the Pharisies and Saducees. 1. cor. 5. c. 8. And saint Paul to the Corinth. Our passover is offered Christ jesus. etc. Therefore let us solemnize the feast, not in the leaven of malice and craftiness, but in the unleavened bread of sincerity and truth. The loins of them that eat the Passeover must be girded, as prepared to a journey, in token that they that do receive Christ, must be as Pilgrims in this life, and in readiness to pass out of the Egypt of this world, into the land of promise our heavenly Heritage. Heb. 13. c. 14. For we have not here a City or place to devil in, but we must look always to the heavenly Jerusalem that our Saviour hath purchased for us. Luc. 12. c. 35. And therefore, Luk. 12. Christ warneth us, That we should have our loins girded, and lamps in our hands, like unto servants, that are ready looking for their master when he will come. This feast of the Passeover was ordained to be kept once every year, not only, that the people should themselves call to remembrance their Delivery: but also by that occasion, from time to time instruct their youth, and teach them to understand Gods great goodness toward them, and his Miraculous works by his mighty hand wrought for them. Wherefore we also at the solemnizing of the memorial of our Passeover should not only * 1. cor. 11. f. 26. set forth the death and passion of Christ and the great mercies of GOD thereby brought unto us: but teach our youth and children also, that they may in like manner understand the Benefit of our redemption in Christ, and the sweet comfort that rises thereof. And Pharaoh called unto Moses and Aaron by night saying, Vers. 31 etc. rise up, etc. Here is the effect of God's mighty working for his people, and the fulfilling of his promise, that the obstinate and hard heart of Pharaoh, which had set himself against God's purpose, was now so broken, that he was not only willing to let the Israelites go, but also did Hasten them away to departed with speed: so that they could not have time to prepare themselves either bread or meat for the journey, in so much that they were feign to take their dough before it was soured, and carry it on their shoulders. And in remembrance of this fulfilling of their promise, and of their speedy deliverance, he willed them ever after to solemnize the feast of unleavened bread. And the children of Israel did according to the saying of Moses, Vers. 35. 36. etc. In this place is to be observed the fulfilling of an other promise of God made not only to Moses in the third Chapter of this book, Exod. 3. a. 8. Gen. 15. c. 13 Act. 7. a. 6. but to Abraham also many years before. Gene. 15. Know thou saith God, that thy seed shall be a stranger in a land that is not his, and the people thereof shall keep them under in bondage, and shall afflict them four hundred years: but I will judge that people, and afterward they shall departed with great substance. This promise is here fulfilled. For the Israelites departed with great Treasure, that they borrowed of the Egyptians. As touching the doubt how the Israelites might spoil the Egyptians by borrowing their jewels, and not minding to come again, I have spoken in the exposition of the third Chapter. Verse 21. 22. And the children of Israel took their journey from Ramesis to Sucoth, Vers. 37. 38. etc. God had promised to Abraham, that he would multiply his seed as the stars of Heaven, which we see in this place also notably fulfilled. jacob entered into Egypt but with sixty and six people, Gen. 46. c. 26. and now although they lived in great servitude and bondage many years, in so much that their men Children were slain and murdered. yet they be now grown to this great number of men beside Children. The dwelling of the children of Israel, Vers. 40. 41. while they dwelled in Egypt, etc. This number of years is not to be accounted from the entrance of jacob into Egypt with his family, for that was but two hundred and ten years: But the reckoning must begin from that time that Abraham went into Egypt because of the Famine, and from the time that the Promise was made to him for the blessing of his seed. Gen. 15. a. 4. Gal. 3. c. 17. Gen. 15. This may appear by the words of S. Paul. Gal. 3. This I say that the law, which began afterward beyond 430. years, doth not disannul the testament, etc. When Paul saith. The law that was made afterward, he means after the Promise' made to Abraham, whereof he had spoken in the words immediately before. So that from the promise made to Abraham unto the making of the law, was but little above .430. years, And then all that time can not be assigned to the dwelling of the children of Israel in Egypt after jacob came thither. But because the seed of Abraham was so many years Pilgrims in strange lands, therefore is it so said in this place. Easter day at Evening prayer. Exodus. 14. ANd the Lord spoke unto Moses, saying. 2 Speak to the children of Israel, that they turn and pitch their tents before Pi-hahiroth between Migdol and the sea; over against Baal-sephon: and before that shall they pitch by the sea.; For Pharaoh will say of the children of Israel, They are tangled in the land, the wilderness hath shut them in. 4 And I will harden pharao's heart, that he shall follow after you, and I will get me honour upon Pharaoh, and upon all his host: The Egyptians also shall know that I am the Lord. And they did so. 5 And it was told the king of Egypt, that the people fled: And the heart of Pharaoh and of his servants turned against the people, and they said, Why have we done this, that we have let Israel go out of our service? 6 And he made ready his chariot, & took his people with him. 7 And took six hundred choose charets, and all the charets of Egypt, and captains upon every one of them. 8 And the Lord hardened the heart of Pharaoh king of Egypt, and he followed after the children of Israel: but the children of Israel went out with an high hand. 9 And the Egyptians followed after them, and all the horses and charets of Pharaoh, 2. Mach. 4. a. 9 and his horsemen, and his host overtook them pitching of their tent by the sea, josua. 24. a. 6 beside Pi-hahiroth before Baal-sephon. 10 And when Pharaoh drawn nigh, the children of Israel lift up their eyes, and behold, the Egyptians followed after them, and they were sore afraid: and the children of Israel cried out unto the Lord. 11 But they said unto Moses, because there were no graves in Egypt, hast thou therefore brought us away for to dye in the wilderness? Wherefore hast thou served us thus for to carry us out of Egypt? 12 Did not we tell thee this in Egypt, saying, Let us be in rest, that we may serve the Egyptians? For it had been better for us to have served the Egyptians, then for to die in the wilderness. 13 And Moses said unto the people, Fear you not, stand still, and behold the salvation of the Lord which he will show to you this day: For you that have seen the Egyptians this day, shall see them no more for ever. 14 The Lord shall fight for you, and you shall hold your peace. 15 And the Lord said unto Moses, Wherefore criest thou unto me, speak unto the children of Israel that they go forward. 16 But lift thou up thy rod, and stretch out thy hand over the sea, and divide it asunder, and let the children of Israel go on dry ground through the midst of the sea. 17 And behold I (even) I will harden the heart of the Egyptians, and they shall follow after them: and I will get me honour upon Pharaoh, and upon all his host, and upon his charets, and upon his horsemen. 18 And the Egyptians shall know that I am the Lord, when I have got me honour upon Pharaoh, upon his charets, and upon his Horsemen. 19 And the angel of God which went before the host of Israel, removed and went behind them: and the pillar of the cloud went from before their face, and stood behind them. 20 And came between the tents of the Egyptians, and the tents of Israel, Psa. 104. d. 39 and it was a cloud & darkness, and gave light by night: and all the night long the one came not at the other. 21 And Moses stretched out his hand over the sea, and the Lord caused the sea to go back by a very strong east wind all that night, and made the sea dry (land) and the waters were divided. Psal. 77. b. 13. 22 And the children of Israel went into the midst of the sea upon the dry (ground,) and the waters were a brickwall unto them on their right hand and on their left hand. 23 And the Egyptians followed, and went in after them to the midst of the sea, even all pharao's horses, his charets, and his horsemen. 24 And in the morning watch, the Lord looked unto the host of the Egyptians out of the pillar of the fire and of the cloud, and troubled the host of the Egyptians. 25 And took of his chariot wheels, and carried them away violently. So that the Egyptians said, Let us fly from the face of Israel: for the Lord fighteth for them against the Egyptians. 26 And the Lord said unto Moses, Stretch out thy hand over the sea, that the waters may come again upon the Egyptians, upon their charets, and upon their horsemen. 27 And Moses stretched forth his hand over the sea, and it came again to his course early in the morning, and the Egyptians fled against it: and the Lord overthrew the Egyptians in the midst of the sea. 28 And the water returned, and covered the charets, and the horsemen, and all the host of Pharaoh that came into the sea after them, so that there remained not one of them. Esay. 11. d. 16. 29 But the children of Israel walked upon dry (land) through the midst of the Sea, and the waters were a brickwall unto them on the right hand of them, and on the left. 30 Thus the Lord delivered Israel the self same day out of the hand of the Egyptians: 1. Mac. 4. a. 9 and Israel saw the Egyptians dead upon the sea side. Psal. 105. b. 12 31 And Israel see that mighty power which the Lord showed upon the Egyptians: and the people feared the Lord, and believed the Lord and his servant Moses. The Exposition upon the. 14. Chapter of Exodus. And the Lord spoke unto Moses, Vers. 1. etc. saying, etc. For Pharaoh will say, etc. IN this Chapter is described the great danger, that the Israelites were in after their departure out of Egypt, at the red sea, and their marvelous deliverance from the same. Whereby we see, that, although Moses and the children of Israel did follow the calling of God, & were guided by his angels at their departure, yet were they not quite out of peril and danger: Yea rather, because Pharaoh had delivered them against his will by God's mighty hand, he pursueth them now more eagerly, and doth his best to work them greater peril. Even so those which Christ hath delivered out of the bondage of Satan, by the might of his power, have not yet their Full tranquillity and quietness, but rather, because he was forced to deliver them, he striveth by all his ministers to work them greater trouble. Therefore, we must not imagine, that assoon as we follow Gods calling in this life in the professing of Christ and his Gospel, that we are by and by in the land of promise flowing with Milk and Honey. Gen. 12. b. 10. Gen. 42. a. 2 1. Sa. 21. a. 3. 2. Reg. 15. c. 14 But yet still remaineth to us, while we are here the dangers of enemies, of the Sea, of the wilderness, of hunger, of thirst, of cold, of hear, etc. as we see happened to the Israelites for our instruction. Again as we see this danger happened to the Israelites not without the knowledge of God (for he telleth Moses of it before hand): Even so we must understand, that those troubles, that happen to us, Come not without the certain knowledge and providence of God. Therefore we may not * murmur, 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 evil fortune, to the Devil, or to evil men, but patiently look for Gods purpose therein, with sure trust of his help, if the same be either for his glory or for our commodity. Lastly, God doth not send such troubles and dangers to his people, for that he means to forsake them, & leave them succourless to their enemies, but rather that he may glorify his name and set forth his exceeding mercies & saving health toward them, that follow the calling of his holy word. And it was told the king of Egypt, Vers. 5. etc. that the people fled, and the heart, etc. Here may we learn the Disposition of the wicked, which after the example of Pharaoh and the Egyptians, being sometime broken with the plagues and punishments of God, with hypocrisy, for the time, seem to repent them, and to leave their evil. But so soon as God's heavy hand is taken from them, and any occasion given of mischief, as saint Peter saith, 2. pet. 2. d. 22. They fall as Dogs to their vomit, and Hogs to their walowing in the mire. For such it were better never to have known the way of justice, then after knowledge to forsake it. Moreover, the wicked have great hope in their Devilish attempts: but God turneth it to their own confusion as we see here by Pharaoh and the Egyptians. And when Pharaoh drew nigh, Vers. 10. etc. the children of Israel lift up, etc. The nature of affliction is, as fire, to Try the good and sound hearts from hypocrites and dissimulers, which follow the profession of God for the worlds sake. Some of the children of Israel call upon God, as knowing in him to be their only aid: Othersome, and the more part, forgetting Gods mighty works so lately done for them, repent them of their following of God, and Rail at their guide and leader Moses with spiteful reproaches. But he, as a good and merciful Governor doth not storm with them, nor requited them with that which in justice they might seem to deserve, but Comforteth them with the repeating of the promises of God and the assurance of his mighty help: thereby teaching us, that in time of adversity their is no surer comfort then to call to our Remembrance the sweet promises of God made unto his people, and the example of such things, as he hath done for them. And the Lord said unto Moses wherefore criest thou unto me, Vers. 15. etc. The text says not that Moses Cried in his prayer, nor that any voice was herded come from him, But he crieth in the ears of the Lord that Prayeth in faith with a fervent and earnest mind, though no voice be hard to other in his prayer. And such earnest * calling upon God with heart and mind doth alway prevail and taketh effect before God, Act. 10. a. 4. jacob. 5. d. 16. as we see here that Moses' prayer doth. Speak unto the children of Israel, Vers. 15. etc. that they go forward, etc. Here now God▪ showeth his mighty arm stretched out to the deliverance of his people, and worketh 3. great and wonderful Miracles. The first, that the Angel of God, which directed the pillar of fire, Psa. 104. d. 38 and the cloud before the people of Israel, doth now suddenly withdraw himself back, and is placed between the Egyptians and the camp of Israel, so that on the part of Israel in the night time there was a light and brightness that they might see to do any thing, that they thought good: and on the part of the Egyptians was so great darkness, that they did scant see one the other, much less were able to do any thing against the Israelites. The second Miracle was that by the stretching out of Moses' rod, Vers. 21. there came such a strong wind, as stayed the waters of the Sea, that the children of Israel might pass through upon the dry land. Vers. 23. 24. The third is, that when the Egyptians desperately, as men blinded with the fury of their own wickedness, did follow the Israelites to the Sea, the Angel of God so abashed them, that they were ready to fly from the face of Israel, and then, Moses at the appointment of God stretching out his rod, the waters returned upon them in such sort that the Egyptians with all their power were drowned in the sea. By these Miracles the name of God was glorified throughout the whole world, and he known to be both a mighty and merciful God in the defence of his people, and also a severe Lord in punishing such as did resist his holy will. The tone of which two things aught to strengthen our faith in time of adversity, and to make us to put our assured trust in God, as one that by his mighty power Can, and of his merciful goodness Will deliver us. The t'other should stir up in us the fear of God, and 'cause us in time to repent, and to embrace his word and calling, lest, for our unrepentant hearts, he deal with us, as he did with Pharaoh and the Egyptians. The first Sunday after Easter at Morning prayer. Numeri. 16. AND Corah the son of Isaar, the son of Caath, the son of Levi, Eccle. 45. c. 18. went apart with Dathan and Abiram the sons of Eliab, and On the son of Peleth, the son of Reuben. 2 And they rose up before Moses, with certain of the children of Israel, two hundred and fifty, which which were captains of the multitude, famous in the congregation, & men of great renown. 3 And they gathered themselves together against Moses & Aaron, and said unto them, You take to much upon you, seeing all the multitude are holy every one of them, and the Lord is among them: Why lift you yourselves up above the congregation of the Lord? 4 And when Moses herded it, he fallen upon his face. 5 And spoke unto Corah, and unto all his company, saying, To morrow the Lord will show who are his, who is holy, and who aught to approach me unto him: and whom he hath choose, he will 'cause to come near unto him. 6 This do therefore: Take you fire pans, both Corah and all his company. 7 And put fire therein, and put incense in them before the Lord to morrow: And the man whom the Lord doth choose, the same shall be holy. You take to much upon you you sons of Levi. 8 And Moses said unto Corah, Hear I pray you, you sons of Levi. Mum. 3. b. 12 9 Seemeth it but a small thing unto you, that the God of Israel hath separated you from the multitude of Israel, and brought you to himself, to do the sceruice of the tabernacle of the Lord, and to stand before the multitude, and to minister unto them? 10 He hath taken thee to him, & all thy brethren the sons of Levi with thee: and seek you the office of the priest also? 11 For which cause both thou and all thy company are gathered together against the Lord: And what is Aron, that you murmur against him? 12 And Moses sent, and called Dathan and Abiram the sons of Eliab: which said, We will not come up. 13 Is it a small thing that thou hast brought us out of the land that floweth with milk and honey, to kill us in the wilderness: except thou make thy self Lord and ruler over us also? 14 Moreover, hast thou brought us unto a land that floweth with Milk and honey, and given us inheritance of fields and vineyards? Will't thou put out the eyes of these men? We will not come up. 15 And Moses waxed very angry, and said unto the Lord, Turn not thou unto their offering: I have not taken so much as an ass from them, neither have I hurt any of them. 16 And Moses said unto Corah, Be thou and all thy company before the Lord, both thou, they, and Aaron, to morrow. 17 And take every man his censer, and put incense in them, and bring you before the Lord every man his censer, two hundred and fifty censers: thou also and Aaron, every one his censer. 18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. 19 And Corah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the Lord appeared unto all the congregation. 20 And the Lord spoke unto Moses and Aaron, saying. 21 Separate yourselves from among this congregation, that I may consume them at once. 22 And they fallen upon their faces, and said, O God, the God of Spirits of all flesh, hath not one man sinned? Will't thou be wrath with all the multitude? 23 And the Lord spoke unto Moses' saying. 24 Speak unto the Congregation, and say, Get you away from about the tabernacle of Corah, Dathan, and Abiram. 25 And Moses rose up, and went unto Dathan and Abiram: and the elders of Israel followed him. 26 And he spoke unto the congregation, saying, Departed I pray you from the tents of these wicked men, and touch nothing of there's, lest you perish in all their sins. 27 And so they gate them from the tabernacle of Corah, Dathan and Abiram, on every side: And Dathan and Abiram came out, and stood in the door of their tents, with their wives, their sons, and their little children. 28 And Moses said, Hereby you shall know that the Lord hath sent me to do all these works: for I have not done them of mine own mind. 29 If these men die the common death of all men, or if they be visited after the visitation of all men, than the Lord hath not sent me. 30 Butt and if the Lord make a new thing, and the earth open her mouth, and swallow them up with all that they have, and they go down quick into the pit: than you shall understand that these men have provoked the Lord. 31 And assoon as he had made an end of speaking all these words, the ground clove asunder that was under them. Deut. 11. a. 6. Num. 26. b. 10 Psal. 106. c. 17 32 And the earth opened her mouth, and swallowed them up, and their houses, and all the men that were with Corah, and all their goods. 33 And they and all that they had went down alive unto the pit, and the earth closed upon them: and they perished from among the congregation. 34 And all Israel that were about them, fled at the cry of them: and they said, Lest the earth swallow us up also. 35 And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. 36 And the Lord spoke unto Moses, saying: 37 Speak unto Eleazar the son of Aaron the priest, that he take up the censers out of the burning, and scatter the fix here and there, for they are hallowed. 38 The censers of these sinners against their own souls: let them make of them broad plates for a covering of the altar: For they ffered them before the Lord, and therefore they are hallowed, and they shall be a sign unto the children of Israel. 39 And Eleazar the priest took the brazen censers which they that were burned had offered, and made broad plates for a covering of the altar. 40 To be a remembrance unto the children of Israel, that no stranger which is not of the seed of Aaron, come near to offer incense before the Lord, that he be not like unto Corah and his company, as the Lord said to him by the hand of Moses. 41 But on the morrow, all the multitude of the children of Israel murmured against Moses and Aaron, saying, You have killed the people of the Lord. 42 And when the multitude was gathered against Moses and Aaron, they looked toward the tabernacle of the congration: and behold, the cloud covered it, and the glory of the Lord appeared. 43 And Moses and Aaron came before the tabernacle of the congregation. 44 And the Lord spoke unto Moses saying. 45 Get you from among this congregation, that I may consume them quickly. And they fallen upon theisr faces. 46 And Moses said unto Aaron, Take a censer and put fire therein out of the altar, and pour on incense, and go quickly unto the congregation, and make an atonement for them: For there is wrath go out from the Lord, and there is a plague begun. 47 And Aaron took as Moses commanded him, and ran into the mids of the congregation: and behold the plague was begun among the people, and he put on incense, and made an atonement for the people. 48 And when he stood between the dead and them that were alive, the plague was stayed. 49 They that died in the plague, were fourteen thousand, and seven hundred, beside them that died about the conspiracy of Corah. 50 And Aaron went again unto Moses before the door of the tabernacle of the congregation, and the plague was stayed. The Exposition upon the xuj Chapter of Numbers. And Corah the son of Isaar, etc. went apart with Dathan and Abiram, etc. THe Scripture in this place setteth forth unto us an example of repining Of the wicked, and of rebelling against the good Magistrate and ordinance of God. Wherein we have to mark, that no Prince or Magistrate can be so good and upright, but that wicked and lewd subjects, blinded with their private affections, will rebel and * pick quarrels against him. 2. Reg. 15. a. 3. Moses and Aaron were choose and appointed by GOD himself: they had the continual assistance of God's holy Spirit, and Angels guiding them and working with them. They were painful and diligent in their office, very careful for the good estate of the people, Num. 12. a. 3. verier mild and merciful in their government, and far from all covetousness, bribery, and corruption. And yet did Corah, Dathan, and Abiram, with many other rebel against them, reproved them, and discredited them in all their doings as ambitious, proud, cruel, and false. In this example we have to observe: First, that the * roots of rebellion commonly are, 2. Reg. 15. a. 4. Pride and selfeliking, Envy and ambition. For pride causeth men to have a great liking of themselves, and to think themselves more Worthy men to be in honour and dignity than any other. And therefore moveth them partly to Envy, partly to Disdain other, and ambitiously by stir and rebellion to seek that, which by other quiet means they cannot get. That this was the root of this rebellion here mentioned, it appeareth by that Moses speaketh to them. Vers. 7. etc. You take to much upon you, you sons of Levi. Seemeth it but a small thing unto you, that God hath separated you, and taken you to his own service, but that you must seek the office of the priest also? In these words, he toucheth their Pride and Ambition. Secondly, we have to mark what Instruments Rebels commonly use against good Princes and Rulers, that is to say, Lying, and Dissimulation. By Lying they spread false and vn●eue reporrtes of the Prince, 2. Reg. 16. b. 7. that he is Proud, that he is Covetous, Eccle. 10. d. 20 that he is Cruel, that he Oppresseth the commons, etc. Yea and deprave all his well doings, to bring him the sooner in Hatred with the people, and to 'cause them to mislike him which commonly with every apparent cause, are easily carried to the desire of alteration of Princes and Rulers, especially if they use severity of justice in punishing. By Dissimulation they cloak their own Ambitious purpose of advancing themselves, and pretend forsooth, that they do all for the Love and safeguard of the common weal, and for Pity toward the poor commons, and for their ease and relief, when as in deed they seek nothing but the setting up of themselves, or the wreaking of malice on some, that be in honour and dignity. By this bait the common subjects are alured to take part with them, and headelong to thrust themselves, not only to danger and slaughter, Rom. 13. a. 2. but also to the just * vengeance of God, that commonly followeth for the same. These means do Corah, Dathan, and the other use against Moses and Aaron. For first they say unto them, You take to much upon you, wherein they note Pride and Ambition in them. And again in the. 13. Verse. Is it a small thing; that thou hast brought us out of the land that floweth with milk and honey, to kill us in the Wilderness, but that thou make thyself Lord over us also? In these words of an obstinate stubbornness, even against his own conscience, Dathan objecteth to Moses' ambitions seeking of principality, where as in deed he saw, by the wonderful works wrought by him, that he was called thereto by God. But this is of Exceeding malice, that he ●ayeth against him, as a great fault, that thing which was the Worthiest act that ever he did, that is the Delivery of the Israelites out of the miserable bondage of Egypt. And yet this wicked Rebel calleth it here a bringing of the people out of A land flowing with milk and honey. An horrible Bondage and Oppression, in despite of their governor, is termed a state of great felicity, and all of purpose to make him odious to the people. Their Dissimulation appeareth in this, that whereas they seek nothing but principality, and the high Priesthood, they pretend favour and love toward the people. All the people say they are holy every one of them, as if they had said, they are all the people of God, and therefore why should you govern them so sternly? why should you so oppress them? And again, You bring forth the people to kill them in the Wilderness. As though the Pity of the people had moved them to that purpose, and not rather their own ambitious mi●ds. By this, common people may learn to Beware of the dissimuled pretences of such as be Captains in Rebellion. Prou. 24. c. 21 And for their own ambitious purpose seek to lead them to unquietness, Titus. 3. a. 1. trouble and danger. It is not unprofitable to consider how Moses as a good Governor and having a clear conscience, did in this trouble behave himself, he is not greatly Astonished or dismayed, nor seeketh any unlawful or extraordinary means to repress 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 Falling down upon his face mentioned in the fourth verse, was not for Fear of the Rebel, but an earnest prostrating himself before God, praying for his assistance. Then he Reproveth the Rebels and telleth them of their fault, how greatly they do against their Duty, and how Unthankfully toward God, and thereby exhorteth them to quietness. He sendeth for some of the other Rebels Dathan and Abiran to have dealt with them in like manner, if they would have come unto him: But they stubbornly refused it. Lastly, seeing they would not yield to reason or persuasion, with an assured confidence of the goodness of his cause, he putteth it into God's hand by his mighty power to determine & end the matter. This should all good Princes and Rulers in the like case follow. First, 2. Reg. 15. g. 32. to * call upon God earnestly and faithfully, then to use all the quiet means they can by reason to persuade them. And if that will not serve, as seldom times it doth, (such is the fury of Rebels) then with an assured confidence in the providence of God, and the right of their cause, being Gods appointed governors, by battle or other like means to commit the thing to His hand to determine, who never hath hitherto used to give sentence or success on the part of the Rebels. And Corah gathered all the congregation against them etc. Vers. 19 and the glory, etc. The very confidence, that Moses showed in the Goodness of his cause, might well have Abashed their rebellious spirits, Much more, when they saw the glory of the Lord appear on the part of Moses, and to speak unto him, they should have been abashed and given over their wicked purpose. But such a fury doth always follow the minds of Rebels, that though they see never so present danger, they will as Corah and his company do, as it were, Face God himself and never give over, until by the just judgement of God, they bring themselves to utter confusion. And assoon as he had made an end of speaking, Vers. 31. etc. the ground clove, etc. By this dreadful punishment of destroying the principal doers, by the swallowing of the Earth, and with fire from heaven, God declareth, & would have it known to the world, how he doth Hate and D●test▪ Pro. 24. d. 22. * such as rebel against their Princes and Rulers appointed by him to govern them, which he afterward more amply declareth. Vers. 41. For when, even the next day following the people murmured against Moses and Aaron and that punishment wherewith God had plagued the Rebels: God's wrath was so kindled against them, that if the earnest Prayer and endeavour of Moses and Aaron had not been, he would have utterly destroyed them All from the face of the earth. And yet could not Moses with such speed appease his wrath, but xiiij thousand of them were slain to the terrible Example of all other, that in any age should follow their evil doing. And in deed, if we look into the histories of all times, 2. Reg. 17. f. 23 2. we shall find, that Rebellions and Insurrections have ended in the utter destruction of them, Reg. 18. c. 14 2. that have been the doers of it. Re. 20. g. 22 3. For they strive not against the Magistrate, but against God that ordained him. Reg. 2. g. 44 For whatsoever powers there are, Rom. 13. a. 1. they are of God. Paul Rom. 13. The first Sunday after Easter at Evening prayer. Numb. 22. ANd the children of Israel departed and pitched in the fields of Moab, on the other side of jordane from jericho. joshua. 24. b. 9 2▪ And ●alue the son of Ziphor see all that Israel had done to the Amor●tes. 3 And the Moabites were sore afraid of the people, because they were many and they were strikon with scare of the children of Israel. 4 And Moab said unto the elders of Madian, Now shall this company ●ick up all that are round about us, as a●ore 〈◊〉 up the grass of the field. And Balac the son 〈◊〉 was▪ king of the Moabites at that time. Deut. 23. a. 4. 2. 5 He sent messengers therefore unto Balaam the son of Beor to Pethor, Pet. 2. c. 15. which is by the river of the land of the children of his folk, to call him, saying, Behold, there is a people come out of Egypt, and behold they cover the face of the earth, and devil it over against me. 6 Come now therefore I pray thee, and curse me this people, for they are to mighty for me, so it may be I shall be able to smite them, and to drive them out of the land: For I wore that he whom thou blessest is blessed, and whom thou cursest is cursed. 7 And the elders of M●ab, and the elders of Madian departed, having the (reward) of the soothlaying in their hand: And they came unto Balaam, and told him the words of Balac. 8 He answered them, Tarry here this night, and I will bring you word, as the Lord shall say unto me. And the Lords of Moab abode with Balaam. 9 And God came unto Balaam, and said, What men are these with thee? 10 And Balaam said unto God, Balac the son of Ziphor king of Moah hath sent unto me (saying,) 11 Behold, there is a people come out of Egypt, and covereth the face of the earth: come now therefore, and curse them for my sa●e, so it may be that I shall be able to overcome them in battle, and to drive them out. 12 And God said unto Balaam, Go not thou with them, neither curse the people: for they are blessed. 13 And Balaam rose up in the morning, and said unto the Lords of Balac, Get you unto your land: for the Lord will not suffer me to go with you. 14 And the Lords of Moab rose up, and went unto Balac and said, Balaam would not come with us. 15 And Balac sent again a greater company of Lords, and more honourable than they. 16 Which came to Balaam, and told him, Thus saith Balac the son of Ziphor, O let nothing let thee, but come unto me. 17 For I will greatly promote thee unto great honour, and will do whatsoever thou sayest unto me: come I pray thee curse this people for my sake. 18 And Balaam answered and said unto the servants of Blalac: Num. 24. c. 13 If Balac would give me this house full of Silver and Gold, I can not go beyond the word of the Lord my God, to do less or more. 19 Now therefore I pray thee, tarry you here this night, that I may wit what the Lord will say unto me more. 20 And God came unto Balaam by night and said unto him, If the men come to call thee, rise up and go with them: but look what I say unto thee, that shalt thou do. 21 And Balaam rose up early, and saddled his ass, and went with the Lords of Moab. 22 And the wrath of God was kindled, because he went: and the angel of the Lord stood in the way to be against him as he road upon his ass, and his two servants were with him. 23 And when the ass see the Angel of the Lord stand in the way, and having his sword drawn in his hand, the ass turned aside out of the way, and went out into the field: And Balaam smote the ass, to turn her into the way. 24 But the angel of the Lord stood in a path between the vineyards, and there was a brickwall on the one side, and another on the other. 25▪ And when the ass see the Angel of the Lord, she thrust herself unto the brickwall, and crushed Balaams' foot against the brickwall: and he smote her again. 26 And the Angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right haude, or to the left. 27. And when the ass saw the angel of the Lord, she fallen down under Balaam: and Balaam was wroth and smote the ass with a staff. 28 And the Lord opened the mouth of the ass, 2. Pet. 2. c. 15. 〈◊〉 she said unto Balaam, What have I done unto thee, that thou hast smitten me now three times? 29 And Balaam said unto his ass, Because thou hast mocked me: I would also there were a sword nomine hand, for even now would I kill thee. 30 And the ass said unto Balaam, Am not I thy ass which thou hast ridden upon since the first time unto this day? Was I ever wont to do so unto thee? He said, nay. 31 And the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, having his sword drawn in his hand: he bowed himself therefore, and fallen flat on his face. 32 And the Angel of the Lord said unto him, Wherefore hast thou smitten the ass these three times? Behold I came out to withstand thee, because (thy heart) hath declined out of the way before me. 33 And the ass see me, and turned from me now three times: or else if she had not turned fro me, I had surely slain thee, and saved her alive. 34 Balaam says unto the angel of the Lord, I have sinned, for I wis● not that thou stoodst in the way against me. Now therefore if it displease she, I will turn home again. 35 The angel of the Lord said unto Balaam, Go with the men: but what I say unto thee, that shalt thou speak. And so Balaam went with the Lords of Balac. 36 And when Balac herded that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Ar●on, in the uttermost coast. 37 And Balac said unto Balaam, Did I not send for thee to call thee: and wherefore camest thou not unto me? Am I not able in deed to promote thee unto honour? 38 And Balaam made answer unto Balac, Lo, I am come unto thee: and can I now say any thing at all? The word that God putteth in my mouth that shall I speak. 39 And Balaam went with Balac, and they came unto a city of streets. Num. 23. c. 16. 40 And Balac offered oxen and sheep, and sent (thereof) to Balaam, and to the Lords that were with him. 41 And on the morrow Balac took Balaam; and brought him up into the his places of Baal, that thence he might see the uttermost part of the people. The Exposition upon the xxij Chapter of Numb. And the children of Israel departed and pitched in the fields of Moab, Vers. 1. etc. IN the end of the former xxi Chapter it was said, that Schon king of the Amorhites did conquer & take from the king of Moab all his land, even unto Arnon, which, as may in this place appear, is not so to be taken, but that there was a portion of land yet remaining to the Moabites, over which Balach, their king reigned. But in likelihood, his kingdom was not so mighty, that he dared with his power, withstand the Israelites, and therefore he craveth of the Madianites and other his neighbours, that they would join with him against them. Gen 19 g. 37. The Moabites descended of one of the daughters of Loath, & the Madianites came from Abraham by Cethura, Gen. 25. a. 1. and therefore were they as kin unto the Israelites, and should in curtess, even by the Law of nature, have used more gentleness unto them passing through their Country. The History of this Chapter, and of the next following, comprehendeth many matters worthy the observing. First, it showeth that Satan by his instruments ceaseth not, continually by Violence and force, by craft and subtlety, by all the means he can, to work trouble, danger and confusion to the people and Church of God. And on the contrary part it setteth forth, how God as a careful protector doth Defend the same, and turneth all the endeavours of their enemies to their greater commodity and benefit. As here he turneth their 〈◊〉 that was purposed into a notable blessing, He sent messengers therefore to Balaam the son of Peor. etc. Vers. 1. It is not likely that this Balaam as some do gather, should have dwelled in Mesopotamia. For that country is a great number of miles from Moab, so that it could not well be, that he could have been twice sent for, within so short space as the circumstances of this History do signify. It may be, that he dwelled in the country of Madian or there about Eastward 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 miles of, Num. 31. b. 8. he could not do. We read cap. 31. that Balaam was s●aine among the Madianites, and thereby he may appear to have been of that country. Neither is it to be thought that this Balaam was an ordinary Prophet of God, and endued with the spirit of continual prophecy and charge of doctrine, as the other Prophets were: For, 2. Pet. 2. 2. Pet. 2. c. 15. he and his fellows are condemned. I think rather he was a Soothsayer or Sorcerer, which used the help of evil spirits, and by them did some strange things, that brought him in admiration with the Heathnishe people of those parts. And yet, when the cause of God's people came in hand, it pleased God by his holy spirit, for the time, to Bridle his wicked affection, to stop his covetous mouth; and to use his tongue even against his will, as an instrument to bless his people, and by prophecy to show to his enemies the cause why he did so singularly preserve them, that is, because the true Messiah should descend of them. And this interpretation can not seem strange and repugnant to the scriptures, that God for the time putteth his spirit of prophesy even into the wicked, to their further condemnation. For, we read in Samuel, 1. Sa. 19 d. 20. when Saul sent his men to apprehended David, although they went to an evil purpose, yet the spirit of God entered into them, so that they prophesied, yea and the reprobate Saul himself following after them with the same mind did prophecy also, whereof rose this common saying. Is Saul also among the Prophets? He answered them, Vers. 8. Tarry here this night and I will bring you word, etc. At the first sight there doth appear a great show of Holiness that he will not go with them, not nor give them any answer, until he knew God's pleasure therein, but all was but Hypocrisy. For, he would gladly have go with them for covetousness of the great rewards that were promised to him. But the spirit of God Bridled his covetous mind, and overruled his tongue and doings, that his Heathen enemies might thereby learn their Vanity and foolish striving against him and his people. Get you unto your land, Vers. 13. For the Lord will not suffer me to go with you, etc. Here Balaam bewrayeth somewhat his Hypocrisy. If his mind had been Syneere, and had made unto them a free answer, that they strived in vain against those, that God had blessed, they would never have sent unto him the second message: but by a doubtful answer he did the more inflame them. For when he saith, God would not suffer him to go with them, he signifieth there was a good will in himself, if that he might have done it, and therefore thought they, by further entreaty and more Hope of gain, to persuade him. Then Balac sent again a greater company of Lords and more honourable, Vers. 15. etc. etc. By the former plain answer that God gave, willing Balaam not to go, both Balach the king of the Moabites should have learned his vain travail against the people of God, and Balaam the Prophet also to have changed his covetous affection into a sincere mind, in following that thing, which he understood to be God's pleasure. But the Heathen king thought God to depend upon man's pleasure, jacob. 1. c. 17. and that he would have been * mutable as man was: And the Covetous prophet increasing his hypocrisy, retained the same corruption of mind that he did before. When Balaam said;, If Balach would give me his house full of silver and gold, I can not go beyond the word of the Lord, etc. It might seem to have proceeded of a great Holiness and submission to the will of God. But if he spoke it Sincerely, why did he tempt God again with a new question? Did he think God mutable, and to be won to wickedness as himself was? Surely his endeavour doth declare no other opinion to have been in him, but that the spirit of God would also be Double and mutable as the evil spirits were, whose council he had before used. And therefore, he showeth, that he had no sound faith or fear of God, but only was carried away with his Covetous desire, if God would in any wise have suffered him. But it may then be said, why did God yield unto him, and bid him go with those second Messengers? Truly not because he Liked either the mind of Balaam, or the thing itself, but that he gave over an obstinate man to the affection of his own mind, that both he and they that sent for him, might with more shame and grief Learn the will of God, which at this first answer, they would not receive. And the wrath of God was kindled, Vers. 22. because he went: and the Angel, etc. By this we may understand, that God liked not the endeavour of Balaam, and therefore not only with greater danger bringeth him to learn his pleasure, but to his reproach causeth a very Ass to see and utter that, which he blinded with covetousness, would not conceive. And whereas, touching the * speaking of the Ass, 2. Pet. 2. c. 16. the Devil may put into our hearts some ungodly cogitations to the discredit of the holy scriptures, we must stay ourselves upon these words, And the Lord opened the mouth of the Ass. If then it were the Lords doing, it is not here told as any ordinary doing, but miraculously, as the wonderful work of God 〈◊〉 the abashing of his enemies, and comfort of the faithful that fear God. We think it no great matter for a man to 'cause a Pie or Popingay to utter certain distinct words and speeches. We may not then judge it so Uncredible a matter, if it be attributed to God for his glory sake, and to reprove the wicked, that he maketh an Ass to speak: seeing especially that the finest tongued man, if God's gift had not been in the beginning, could no more have framed his tongue to speech, than now an Horse or an Ass can do. The Lord therefore is Lord of speech and utterance, and can at his pleasure, give it to those creatures that have it not, and take it from them that have 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 providence were born dumb. Neither is it to be accounted a much greater miracle to make an Ass speak, then to restore to the use of his tongue a man dumb born. They then, that with scorn will discredit this, will in like manner Discredit all the Miraculous works of God. And when Balac herded that Balaam was come, Vers. 36. 37. he went out to meet him, etc. This place declareth how Obsequious and full of submission those people are to their false Prophets, which beside the true fear of God are given over to Superstition. The King here cometh forth for honour's sake to 〈…〉 upon the way. Like honour we 〈…〉 the Emperor and sundry other 〈…〉 King's have given to the Popes. But 〈…〉 or never read, that the like reverence 〈…〉 used to the true Prophets and Ministers 〈◊〉 For the world more loveth & honoureth that is 〈◊〉 and evil, then that which is pure and good. The second Sunday after Easter at Morning prayer. Numb. 23. ANd Balaam said unto Balac, Build me here seven altars, and prepare me here seven oxen and seven rams. 2 And Balac did as Balaam said, and Balac and Balaam offered on every altar an ox and a ramine. 3 And Balaam ●ayde unto Balac, Stand by thy whole burned sacrifice, and I will go, if so be that the Lord will meet me: and whatsoever he showeth me I will tell thee. And he went up higher. 4 But God met Balaam, and (Balaam) said unto him, I have prepared seven au●sers, and have offered upon every altar an ox and a ram. 5 And the Lord put a saying in Balaams' mouth, and said, Go again to Balac, and say on this wise. 6 And when he went again unto him, ●o, he stood by his whole burned sacrifice, he and all the Lords of Moab. 7 And he ●olie up his parable, and said, Balac 〈◊〉 of Moab hath brought me from Mesapotamia, Num. 22. a. 2. out of the mountains of the Cast, (saying) Come, 〈◊〉 jacob for my sake, come and defy Israel. 8▪ s How that 〈◊〉 him, whom 〈…〉 or how shall I defy him, whom the hath no●. ●●fied? 9 For from the top of the rocks 〈…〉 from the hills I behold him: lo, the people 〈…〉 themselves, and shall not be reckoned among 〈…〉. 10 Who can tell the dust of jacob, and the number of the fourth part of Israel? I pray God that my soul may die the death of the righteous, and that my last end may be like his. 11 And Balac said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and behold, thou hast blessed them altogether. 12 He answered and said, must I not take heed to speak that which the Lord hath put in my mouth. 13 And Balac said unto him, Come I pray thee with me unto another place, whence thou mayst see them, and thou shalt see but the utmost part of them, and shalt not see them all: curse them out of that place for my sake. 14 And he brought him into a field where men might see far of, to the top of an hill, and built seven altars, and offered an ox and a ram on every altar. 15 And he said unto Balac, Stand here by thy whole burned sacrifice, while I meet (the Lord) yonder. 16 And the Lord met Balaam, Num. 22. g. 38 and put a word in his mouth, and said, Go again unto Balac, and say thus. 17 And when he came to him, behold he stood by his whole burned sacrifice, and the Lords of Moab with him. And Balac said unto him, What hath the Lord said? 18 And be took up his parable, and answered, Rise up Balac, and hear, & harken unto me thou son of Ziphor. 19 God is not a man that he should lie, 1. Cor. 1. b. 9 neither the son of man that he should repent: should he say and not do? or shoul●●e speak and not make it good? 20 Behold I have taken upon me to bless: for he hath blessed, and it is not in my power to altar it. 21 He beheld no vanity in jacob, nor saw transgression in Israel: The Lord his: God is with him, and the joyful shout of a King is among them. 22 God brought them out of Egypt, they have strength as an Unicorn. 23 For there is no sorcery in jacob, nor soothsaying in Israel, according to this time it shall be said of jacob and Israel, What hath God wrought? 24 Behold the people shall rise up as a Lion, and heave up himself as a young Lion: he shall not lie down until he eat of the pray, & drink the blood of them that are slain. 25 And Balac said unto Balaam, Neither curse them, nor bless them at all. 26 But Balaam answered and said unto Balac, Told not I thee, saying, All that the lord speaketh, that I must do? 27 And Balac said unto Balaam, Come I pray thee, and I will bring thee yet unto another place, if at all it will please God that thou mayst thence curse them for my sake. 28 And Balac brought Balaam unto the top of Peor, that looketh toward jesimon. 29 And Balaam said unto Balac, Make me here seven altars, and prepare me here seven oxen, & seven rams. 30 And Balac did as Balaam had said, and offered an ox and a ram on every altar. The Exposition upon the xxiij Chapter of Numbers. And Balaam said unto Balac, Vers. 1. etc. build me here seven altars and prepare, etc. THere may appear some Heathenish pomp and superstition in erecting of these seven altars, and appointing for Sacrifice seven oxen, and seven rams: because the true Saints of God never used the like, and God himself by his commandment had appointed Moses to make but one altar, Exod. 20. d. 24 whereon his people should offer sacrifices unto him. Therefore this false Prophet doth here also bewray himself in his show of God's worship, to have mixed Heathenish Superstition and Magical devices of his own. And yet nevertheless, that it pleased God, in some respect, to suffer him to be the instrument of the holy ghost, to utter the truth of his blessing of his people, and the promises made before to Abraham and other of the Increase and prosperous success of their seed: that their wicked enemies to their further condemnation might have some Understanding thereof. But God met Balaam, Vers. 4. and Balaam said unto him, I have prepared, etc. It may seem very strange, that God would in any point communicate with the filthiness of Balaams' devices. 3. Cor. 6. c. 14. 1. For there is no partaking between light and darkness, Cor. 10. c 20 and God detesteth all society with Devils. Yet although God hate the wicked corruption of Balaam, it did not let him, but that in some Particular thing he might use him to his purpose. For this meeting of Balaam was no token of God's favour, neither that he did Allow the superstition of the seven altars and sacrifices: But as he often used wicked people for instruments of his glory, So doth he now use the mouth of this false Prophet, to publish unto the Infidels and Heathens the promise and covenant that he made with Abraham and his seed. By this means he proclaimeth great comfort to his people, john. 18. c. 14. even out of the mouths of their * enemy's, and by the endeavours of them that with all means they could, did seek their confusion. And he took up his Parable and said, Vers. 7. 8 Balac the king of Moab, etc. By a Parable is understanded an High kind of Speech, which by the instinction of the holy ghost he used, therewith the more to Abash and wound the heart of the wicked king Balac, that he might the sooner know, not only how Foolish, but how vain also his endeavour was to strive against God, and to have that people cursed, that God had blessed. Num. 22. b. 6. And whereas * Balac had said of Balaam, that whomsoever He blessed, was blessed, and whomsoever He cursed, was cursed, In this place to the further reproach and grief of that naughty king, Balaam with his own mouth renounceth that prerogatine, and saith plainly, he can not Curse him, that God hath not cursed, giving that Power and honour to God, and showing that in this respect he is not Ruler of his own tongue, but that God for his people sake, had bridled both his will and his speech. Lo, Vers. 9 the people shall devil by themselves, and shall not be reckoned among, etc. When he saith they shall devil by themselves, his meaning is not, that they shall devil in solitariness, but that they shall hold themselves contented with their own state, and trusting in their God, whom they worshipped, should not need nor desire the protection and help of any other people. And therefore it followeth, that they should not be accounted among Nations, Deut 4. b. 7. * because no nation or people should be worthy to be compared unto them, Psal. 147. a. 8. for that they were adopted and choose as the only people of God, whom he would take under his defence and protection. Who can tell the dust of jacob, Vers. 10. and number the fourth part of Israel, etc. By the Dust of jacob he understandeth the great Multitude wherewith God would bless that people, and therein he alludeth to the promise of God made to Abraham, Gen. 22. d. 17. * that he would multiply his seed as the Sand of the sea, etc. And Balac said unto him, Vers. 13. come I pray thee with me unto another place, etc. In this that followeth, we have to note the blind obstinacy both of Balac in his superstition, and of Balaam in his covetous affection. For albeit, God had evidently now at two sundry times declared his purpose: yet neither the wicked king would be satisfied, nor the false Prophet persuaded to leave his tempting of God. But both of them, by superstitious changing the place, endeavour to make God show himself mutable, and as it were, by their superstitious Importunity, to win his favour from his people, and to make him to yield to their lewd and naughty affections. Therefore God maketh the false Prophet to pronounce sentence against himself, and that obstinate and wicked king, in saying: God is not a man that he should lie, neither the son of a man that he should repent: should he say and not do? or should he speak and not make it good? etc. And yet all this would not satisfy them, such is the manner of the obstinate and reprobate sinners, that no teaching nor declaring of the holy will of God, can make them so to change their minds, but that they will more and more continued in their devilish and naughty purposes. And the joyful shout of a king is a 'mong them, Vers. 21. etc. By this he means that the Majesty and might of God as their loving king and governor is among them, for their assured defence, to their great joy and comfort. According to this time it shall be said of jacob and Israel, Vers. 23. what hath, etc. That is to say, According as at this time it is said, what wondrous works hath God wrought for this people? so shall it more and more be said hereafter. For God hath promised for Ever to be their God, and to deal Wonderfully for them. He shall not lie down until he eat of the pray, Vers. 24. and drink the blood, etc. In this verse he noteth that the People of Israel shall be Valiant, strong and mighty as a Lion, and able to conquer and spoil their enemies, that unjustly do assault them, and by violence seek to do them wrong. The second Sunday after Easter at Evening prayer. Numbers. 25. AND Israel abode in Sittim, and the people began to commit whoredom with the daughters of Moab. 2 Which called the people unto the sacrifice of their gods: And the people did eat, and bowed down to their gods. 3 And * Israel coupled himself unto Baal Peor, Deut. 4. a. 3 and the indignation of the Lord was kindled against Israel. 4 And the Lord said unto Moses: Take all the heads of the people, and hung them up before the Lord against the sun, that the wrath of the lords countenance may be turned away from Israel. 5 And Moses said unto the judges of Israel, Every one slay his men that were joined unto Baal Peor. 6 And behold, one of the children of Israel came & brought unto his brethren, a Madianitish woman in the sight of Moses, & in the sight of all the multitude of the children of Israel that wept before the door of the tabernacle of the congregation. 7 And when Phinees the son of Eleazar, the son of Aaron the Priest, saw it, he rose up out of the mids of the company, and took a javelin in his hand, 8 And went after the man of Israel into the tent, and fhrust them through, both the man of Israel, and also the woman, even through the belly of her: And the plague ceased from the children of Israel. 1. Cor. 10. a. 8 9 And there died in the plague twenty and four thousand. 10 And the Lord spoke unto Moses, saying: 11 Phinees the son of Eleazar, the son of Aaron the priest, Eccl. 45. f. 23 1. hath turned mine anger away from the children of Israel, Ma. 2. f. 54 while he was zealous for my sake among them, that I had not consumed the children of Israel in my jealousy. 12 Wherefore say, Mala. 2. a. 5 Behold, I give unto him my covenant of peace. 13 And he shall have it and his seed after him, even the covenant of the priests office for ever, because he was zealous for his God's sake, and made an atonement for the children of Israel. 14 The name of the Israelite thus killed, which was slain with the Madianitish woman was Zamri the son of Salu, a lord of an house and kindred of Simeon. 15 And the name of the Madianitishe woman, that was slain, was Cozbi, the daughter of Zur, a head over the people of his father's house in Madian. 16 And the Lord spoke unto Moses, saying: 17 Vex the Madianites, and smite them. 18 For they trouble you with their wiles, which have beguiled you by deceit in the cause of Peor, Nu. 31. a. 2. and in the cause of their sister Cozbi, the daughter of a lord of the Madianites, which was slain in the day of the plague for Peors sake. The exposition upon the xxv Chapter of Numeri. And Israel abode in Sittim, Vers. 1. and the people began to commit whoredom. etc. THe offence that is described in this chapter to have been committed by the children of Israel, may seem to be wrought by the * wicked policy of the false prophet Balaam, Nu. 31. c. 16. who seeing before that the favour of god was much inclined to the Israelites, did advertise the Moabites, to suffer their wives & daughters to be carnally abused by them, to the end that their God being * displeased with their whoredom & adultery, Psal. 5. a. 5. might forsake them, Job. 4. b. 8. 9 and so leave them to the danger of their enemies. Heb. 13. a. 4 This was a marvelous way wardness 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 neither with adversity, Exo. 5. d. 21. nor prosperity they could be retained in their duty toward God. Exo. 15. d. 25 In adversity, they * sundry times murmured against God. Exo. 16. a. 2. And now in prosperity being come to a * fertile country, Exo. 17. a. 3 and having great success of * victory, Nu. 14. a. 2. they are carried away with looseness and wanton lust toward strange women, Nu. 13. e. 26 27. Ex. 17. b. 11. 13 and thereby provoke the heavy * wrath of God against them. Job. 31. b. 11. 12 Wherefore by this example, we are admonished in both states of Fortune to beware, and to call earnestly unto God for the assistance of his grace, that we be not carried from the remembrance of our duty, either with the grief of the tone, or with the pleasantness of the t'other. In this example also we have to observe how perilous the company of * wicked women is, Pro. 5. a. 3. 4. not only for the grievousness of whoredom itself, Pro. 7. d. 25. 26. 27. but also for the peril: that is, Eccl. 9 b. 8. 9 lest we be led also by the poisoned pleasure thereof utterly to * forsake God, Eccl. 19 a. 2. 3. and to contemn his holy law and true worship. Reg. 11. a. 1. And the Lord said, Vers. 4. take all the heads of the people, and hung them. etc. justly doth Saint Paul. 1. Cor. 10. b. 8 1. Corinth. 10. admonish us to beware of whoredom and fornication, lest the like peril of God's wrath do light upon us also. The common multitude of the offenders were slain by hand, as a●ter doth appear: but the heads and ryngleaders of the people to that wickedness, that is, the Princes, Magistrates, and rulers, Eccl. 19 a. 3. who should have stayed and punished this foul offence, Ezec. 14. b. 8 are by God commanded to be hanged up against the sun, Nu. 5. d. 27 that their * punishment might be the more grievous, Nahun 3. a. 6 to the terror of other. Deu. 19 d. 20 For the prince or great person offendeth double, both in the filthiness of the deed itself, and also in the example whereby he draweth a number to the like naughtiness. Such as the great people are, such commonly are the people. Wherefore well says wisdom cap. Sap. 6. a. 7. 9 6 The mighty people shall myghtily be punished. A notable lesson is here to be gathered of all them, which at this day make so small account of fornication, whoredom, and adultery, as though it were no sin at all: yea as though it were a praise or glory to them to be known and taken to be such people. And behold one of the children of Israel came and brought unto. Vers. 6. 7. 8. 9 etc. This was a notable spectacle of the contempt of God and all good men, when Moses and the people were before the door of the Tabernacle bewailing and lamenting the wickedness that was increased among them, and by their prayers & tears, sought to turn the displeasure of God from them: this man, as it were in despite of them all, and of God himself, in their sights brought a strange strumpet into his tent to be abused of himself and of his children. By this example it may appear, Prou. 18. a. 3. that wickedness was grown to a very * high degree among them, seeing that they had therein cast away all shame * and fear of God. Ec. 1. e. 27. 28 This was none of the common sort of people that committed this outrage. Psal. 13. b. 7. He was a lord, and a noble man of the house of Simeon, & the strumpet also was a Lady or Gentlewoman, the daughter of Sur, an head ruler of the Madianites. Whereby it appeareth, what kind of people do soon break out to such foul examples of the contempt of God. And as the offence committed was grievous, so was the Author and manner of the punishment extraordinary. For Phinees was a priest and no civil Magistrate: Nu. 1. g. 50. etc. his * office was to serve God in the temple, Exo. 28. g. 43 and not by death to punish offenders: yet because the example of the wickedness was horrible, he was stirred up undoubtedly by the spirit of God, in the vehemency of his zeal for God's cause, to use an extraordinary punishment of those people, that with such despite of God's law and true worship, did grieve the hearts of all good men in their heavy distress. And therefore 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 commonly of all people to be followed. For if every private man should take upon him to punish offences, and that by death, it would grow to very great disorder. But Magistrates and they to * whom God hath committed the sword, Rom. 13. a. 4 may here learn, with how earnest zeal they should see to the repressing and punishing of sin and wickedness, and not as commonly they do, either wink at it without punishment, or so triflingly punish it, that it is rather a mockery than a punishment. Then God spoke to Moses, Vers. 10. 11. saying: Phinees the son of Eleazar. etc. By this God showeth, that Phinees was led by his instinction to the zealous execution of that punishment, & therefore doth not only show himself to like well of it, but also rewardeth him with the * perpetual annexing of the high priesthood to him and to his house & posterity. Ec. 45. d. 28. 29. 30. Here good princes and magistrates, may learn, that God with great blessing, will reward the just, and with sharp punishment correct the authors of wickedness and vice. The third Sunday after Easter at Morning prayer. Deuteronomie. 4. NOw therefore harken O Israel, unto the ordinances & laws which I teach you for to do them, that so you may live, and go in and possess the land which the Lord God of your fathers giveth you. 2 You shall put nothing unto the word which I command you, neither shall you take aught from it, that you may keep the commandments of the Lord your God which I command you. 3 Your eyes have seen what the Lord did against Baal Peor: Nu. 25. a. 4. Josu. 22. e. 17 for all the men that followed Baal Peor, the Lord thy God hath destroyed from among you. 4 But you that cleave unto the Lord your God, are alive every one of you this day. 5 Behold I have taught you ordinances & laws, such as the Lord my God commanded me that you should do so in the land whither you go to possess it. 6 Keep them therefore & do them, for that is your wisdom and understanding in the sight of the people, that they may hear all these ordinances, and say: Surely it is a wise and understanding people, it is a great nation. 7 For what other nation is so great, that gods come so nigh unto, as the Lord our God is nigh unto us in all things as often as we call unto him? 8 Yea and what nation is so great that hath ordinances and laws so righteous, as all this law which I set before you this day? 9 Take heed to thyself therefore, and keep thy soul diligently, that thou forget not the things which thine eyes have seen, and that they departed not out of thy heart all the days of thy life: Deu. 6. d. 21. but teach them thy sons, & thy sons sons. 10 Specially the day that thou stodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, Ephe. 6. e. 1. Exo. 19 c. 12. & that they may teach their children. 11 You came and stood also under the mountain, & the mountain burned with fire even unto the mids of heaven, and there was darkness, clouds, & mist. 12 And the Lord spoke unto you out of the mids of the fire, Exo. 20. c. 18 and you heard the voice of the words, but saw no similitude, but heard a voice only. 13 And he declared unto you his covenant which he commanded you to do, (even) ten commandments, which he written upon two tables of stone. 14 And the Lord commanded me that same season that I should teach you ordinances and laws which you aught to do in the land whither you go to possess it. 15 Take therefore good heed unto yourselves, as pertaining unto your souls, for (you saw no manner of image in the day that the Lord spoke unto you in Horeb out of the mids of fire.) 16 Jest you mar yourselves, & make you a graven image & picture of any manner of figure, whether it be the likeness of man or woman. 17 The likeness of any manner of beast that is on the earth, or the likeness of any manner feathered foul that flieth in the air. 18 Or the likeness of any manner worm that créepeth on the earth, or the likeness of any manner fish that is in the waters beneath the earth. Deut. 7. a Sap. 14. a job. 21. c 19 Yea, and jest thou lift up thine eyes unto heaven, and when thou seest the sun, the Moon, and the stars, with all the host of heaven, shouldest be driven to worship them, and serve them, and shouldest worship and serve the things which the Lord thy God hath made to serve all nations under the whole heaven. Gen. 1. b 20 But the Lord hath taken you, and brought you out of the iron furnace, Deu. 34. c. 4 even out of egypt, to be unto him a people and inheritance, as you be this day. 21 Furthermore the Lord was angry with me for your words, and swore that I should not go over jordane, & that I should not go in unto that good land which the Lord thy God giveth thee to inheritance. 22 But I must dye in this land, and shall not go over jordane: but you shall go over and possess that good land. 23 Take heed unto yourselves that you forget not the appointment of the Lord your God which he made with you, & that you make you no graven image or likeness that the lord thy God hath forbidden thee. 24 For the lord thy God is a consuming fire, Herald 12. d. 29. & a jealous God. 25 When thou shalt beget children, and thy children beget children, and shalt have remained long in the land, if you do wickedly, and make any manner of graven image, and work evil in the sight of the Lord thy God, to provoke him to anger: 26 I call heaven and earth to record against you this day, that you shall shortly perish from of the land whereunto you go over jordane to possess it: you shall not prolong your days therein, but shall utterly be destroyed. 27 And the Lord shall scatter you among the people, and you shall be left few in number among the nations whither the Lord shall bring you. 28 And there you shall serve Gods which are the work of man's hand, wood and stone, which neither see nor hear, nor eat, nor smell. 29 If from thence thou shalt seek the Lord thy God, Sap. 1. a. 1. thou shalt find him, * if thou seek him with all thy heart, and with all thy soul. 30. When thou art in tribulation, and when all these things that be here spoken of are come upon thee, even in the latter days if thou turn to the Lord thy God, and shalt be obedient unto his voice: Le. 26. g. 44 31 (For the Lord thy God is a merciful God) he will not forsake thee, neither destroy thee, nor forget the appointment of thy fathers which he swore unto them. 32 For ask of the days that are paste, which were before and since the day that God created man upon the earth, and (ask) from the one side of heaven unto the other, if ever there came to pass such a great thing, or whether any such like thing hath been heard as this. 33 Did ever any people hear the voice of God speaking out of the mids of a fire, as thou hast herded, & yet lived? 34 Or hath God assayed to go and take him a people from among nations, by temptations, by signs, by wonders, by war, Psal. 136. b 12 by a mighty hand, by a stretched out arm, and by great sights, according to all that the Lord your God did unto you in Egypt before your eyes? 35 Unto thee it was showed that thou mightest know that the Lord is God, and that there is none other but he. 36 Out of heaven he made thee hear his voice, Exo. 19 c. 9 that he might instruct thee: and upon earth he showed thee his great fire, & thou heardest his word out of the midst of the fire. 37 And because he loved thy fathers, he chose their seed after them, Exo. 13. c. 14. and brought thee out in his sight with his mighty power * out of Egypt. 38 To thrust out nations greater & mightier than thou before thee, & to bring thee in, & to give thee their land to inheritance, as it is come to pass this day. 39 Understand therefore this day, and consider it in thy heart, that the Lord is God in heaven above, and upon the earth beneath, neither is there any other. 40 Thou shalt keep therefore his ordinances & his commandments which I command thee this day, that it may go well with thee, & with thy children after thee, and that thou mayst prolong thy days upon the earth, which the lord thy God giveth thee for ever. 41 Then Moses severed three cities on the other side of jordane toward the sun rising. 42 That he should flee thither which had killed his neighbour unwares, Nu. 35. a. 6. and hated him not in times past, & therefore should he flee unto one of the same cities, and live. 43 Namely Bezer in the wilderness even in the plain country of the tribe of Reuben, and Ramoth in Gilead of the tribe of Gad, & Golan in Basan of the tribe of Manasse. 44 And so this is the law which Moses set before the children of Israel: 45 These are the witnesses, statutes, & ordinances, which Moses told the children of Israel after they came out of Egypt. 46 On the other side jordane in the valley over against the house of Peor, in the land of Sehon king of the Amorites which dwelled at Hesbon, whom Moses & the children of Israel smote after they were come out of Egypt. Num. 21. e. 24. 26. 47 And possessed his land, & the land of Og king of Basan, two kings of the Amorites, which were on the other side of jordane toward the sun rising. 48 From Aroer which is by the bank of the river Arnon, unto mount Zion which is Hermon. 49 And all the plain on the other side jordane eastward, even unto the sea which is in the plain under the springs of the hill. The Exposition upon the fourth Chapter of Deuteronomie. Now therefore, Verse. 1. 2. hearken O Israel unto the ordinances and laws. etc. THis whole Chapter containeth nothing but an earnest exhortation to the children of Israel not only with diligence to hearken to the ordinances and laws of God, 1. cor. 7. d. 19 gal. 6. d. 15. 16 but also in deed to * observe and perform the same, because the law of God is a doctrine of practice and not of hearing only. The condition of their reward is added, that so they might live and possess the land. For the promises of God made to them were * conditional, Deu. 11. d. 22 27. and depended upon their obedience unto his ordinances. And in the second verse this is notable, that he straightly charges them, That they do not add any thing to his law, nor Take any thing from it. Thereby declaring that God will be worshipped only according to his word, and that all unnecessary traditions of men's devices do * hinder God's word, Mar. 7. b. 9 13. and carry men from the simple truth thereof. The first reason of exhortation that Moses useth, is the example of the great & sharp punishment that God used upon them that revolted from him & fallen to the worshipping of Baal Peor the Idol of the Madianites and Moabites as it is written Num. 25. Num. 25. c. 9 The second reason is in the fift verse, by the authority of the law maker God himself. For he says, I have taught you ordinances such as the Lord my God hath commanded me: and thereby willeth them so to esteem the laws not as the commandments of * men only, 1. thes. 2. c. 13. but of God that appointed them. The third reason is in the. 6. & 7. verses by the renown and fame of great wisdom, and of the singular favour and ready help of God toward them, which should be spread of them among all nations to their great comfort and commendation. In the. 9 verse he concludeth with admonition, Deu. 11. c. 19 that they should not only themselves diligently remember the laws of God, but also * instruct and teach their children and posterity in the same. Psal. 77. a. 7. Specially the day that thou stoodst before the Lord thy God in Horeb. Verse. 10. 11. 12. 13. 14. etc. In these verses is contained an other reason to move than by the remembrance of the * terrible manner, Heb. 12. e. 17. and solemn majesty that God in their sight and hearing did use in the publishing of his law with thunder, and lightning & earthquake, with fire, clouds and darkness. In so much that they confessed themselves not to be * able to abide the dreadful majesty thereof, Exo. 20. c. 19 as it is largely declared in the .20. of Exodus. Take therefore good heed unto yourselves as parteining unto. Verse. 15. 16. 17. 18. 19 etc. He straightly charges them to beware upon danger of their soul's health, that they did not make unto themselves the Image of any thing in heaven, in earth, or in the water under the earth. And signifieth that, by the wisdom and providence of God, Jo. 4. d. 24. 2. cor. 3. d. 17. in the publishing of the law, Phil. 3. a. 3. they herded a voice only and saw * no figure, isaiah. 43. b. 7. lest they should take upon them by that figure to represent God, which would not be represented by any worldly thing. This commandment he sundry times repeateth, to th'end to beat into their minds how odious Idolatry and the worshipping of Images and false gods was unto him. Furthermore the Lord was angry with me for your words. Verse. 21. 22. 23. etc. By his own example Moses willeth them to beware, how they fallen into the displeasure of God by disobeying his holy will. Nu. 20. b. 11. 12. For if the severity of his justice was so sharp * toward Moses for a little mistrust in his promise, Deu. 1. f. 37. how much more would it be upon them, if they did fall from his true worship to Idolatry, Ps. 105. e. 32. and to the open disobedience of his laws and ordinances? For, Herald 12. g. 29. says he, the Lord is * a Consuming fire to destroy the obstinate & disobedient, and a jealous God that will not suffer his glory to be given to other. When thou shalt beget children. Verse. 25. 26. 27. 28. etc. I call heaven and earth to witness. etc. Moses' in this place moveth them to the diligent observing of the law of God, Ex 32. f. 28. by laying before them the threatenings of God's justice and * punishments, deu. 11. c. 16. 17 that shall come upon them for the contrary: Nu. 25 a. 2. 9 that is, Jud 2 a. 3. 11. That they should perish from the land whereunto they were going, Jud. 3. c. 8 14 and should not therein prolong their days. Jud. 4. a. 3. That the Lord should scatter them in subjection of other nations. Jud. 6. a. 1. 2 That he would give them over to the unsensible worshipping of stocks and stones, Jud. 8. f. 27. & the works of men's hands. 3. reg. 11. b. 11. In which point we of this latter time have to learn, 3. reg. 14. c. 10 that the gross Idolatry, 4. Reg. 16. a. 3 that hath grown by pilgrimage and worshipping of Images, 4. Reg. 17. c. 25. 26. hath been the * just plague of God sent upon men, 4. re. 19 g. 37 because they departed from the obedience of God's holy word, Ro. 1. c. 21. 24 unto worshipping of him by their own devices, and traditions of men. If from thence thou shalt seek the Lord thy God, Verse. 29. 30 31. thou shalt find him. etc. Lest when the punishments before mentioned for their offences, by God's just judgement should light upon them, they should dispeire of the mercy of God, and so cut of the occasion of repentance, in this place he saith, when god doth cast them out into strange nations, Ez. 18. e. 21. 32 if they do * repent them of their wickedness, Ps. 50. d. 18. and seek after their Lord and God, that he will receive them to his mercy. For God is to his people a merciful father and not a terrible judge. Haba. 3 a. 2. And * when he punisheth, he doth it not to destroy them, but by a * fatherly correction to pull them from their disobedience and wickedness, Sa. 11. b. 10. 11 which whensoever they shall do, the bosom of his mercy and goodness is ready to receive them. For ask of the days that are past. Verse. 32. 33. 34. 35. etc. and ask if ever there came. etc. There is nothing that can more move either a godly person, or any man of common sense and reason to love and obey one, than to consider his great works and benefits done for his defence and deliverance out of thraledome and misery. Deu. 7. c, 18. Therefore Moses willeth the children of Israel to descend into earnest * consideration with themselves, Deu 8 c. 11. how great and marvelous works God had done for them. Psa. 77. a. 9 That he chose them first as his peculiar people among all the nations of the earth: that, when they were held in miserable * captivity under the tyranny of the Egyptians, Exo. 5. c. 14. of his mere mercy without any regard of their worthiness, Exo. 9 a. 6. 10. 23. and far beyond their hope or expectation, Exo. 10. a. 4. 22. he by mighty * power delivered them. By his own voice with great majesty of signs and wonders he published his law unto them, that they might not be ignorant of his holy will and commandments. He marvelously gave victory unto them against mighty * king's and Nations, Nu. 21. a. 3. 24. 33. and to bring them into a blessed land and country, 〈◊〉. 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 benefits they should revolt from this so gracious, merciful, and mighty a God, they should show themselves very unthankful, and worthy of great punishments. Then Moses severed three Cities on the otherside of jordane. Verse. 41. 42. 43. etc. Because it seemed not just in the sight of God, that they, which had committed manslaughter unwillingly by casualty and chance, should be punished as wilful murderers, or those that wittingly do kill men, or commit any other heinous offence: Therefore God appointed Moses to assign six Cities, that might be as sanctuaries for such people to resort unto for their salftie. Of which, these are three that Moses 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 josua 20. The third sunday after Easter at Evening prayer. Deut. 5. AND Moses called all Israel & said unto them: Hear O Israel, the ordinances and laws which I speak in your ears this day, that you may learn them, & fulfil them in deed. 2 The Lord our God made a covenant with us in Horeb. 3 The Lord made not this covenant with our fathers, but with us: even with us, which are all here alive this day. Exo. 19 a. 5. 4 The Lord talked with you face to face in the mount out of the mids of the fire. 5 And I stood between the Lord and you the same time, and showed you the word of the Lord: For you were afraid at the sight of the fire, and went not up into the mount, and he said: Exo. 20. a. 2. 6 I am the Lord thy God which brought thee out of the land of Egypt from the house of bondage. 7 Thou shalt have none other gods in my presence. 8 Thou shalt make thee no graven image, Levi. 26. a. 1. or any likeness of that which is in heaven above, or that is in earth beneath, or that is in the waters beneath the earth. 9 Thou shalt neither bow thyself unto them, nor worship them: for I the Lord thy God am a jealous God, visiting the wickedness of the fathers upon the children, unto the third and fourth generation among them that hate me. 10 And show mercy upon thousands among them the love me, Exo. 34. b. 7 and keep my commandments. 11 Thou shalt not take the name of the Lord thy God in vain: Jere. 32. c. 18 for the Lord will not hold him guiltless that taketh his name in vain. Leu. 19 b. 12. 12 Keep the sabbath day, that thou sanctify it as the Lord thy God hath commanded thee. 13 Six days thou shalt labour, and do all that thou hast to do: Levi. 23. a. 3. Exo. 20. b. 8. 9 10. 14 But the seventh day is the Sabbath of the Lord thy God: thou shalt not do any work, thou nor thy Son, nor thy Daughter, nor thy man servant, nor thy maid, nor thy Ox, Jere. 2. a. 2. Herald 4. a. 4. nor thy Ass, nor any of thy ●●ttell, nor the stranger that is within thy ga●es: that thy man servant, and thy maid may rest as well as thou. 15 Remember that thou wast a servant in the land of Egypt, & how that the Lord thy God brought thee out thence through a mighty hand & a stretched out arm: For which cause the Lord thy God commanded thee to keep the Sabbath day. Exo. 20. b. 12. Luck. 3. a. 8. 16 Honour thy father and thy mother, as the Lord thy God hath commanded thee, Mat. 15 a. 4 that thy days may be prolonged, and that it may go well with thee in the land which the Lord thy God giveth thee. Mat. 5 d 21 17 Thou shalt not kill. 18 Thou shalt not commit adultery. 19 Thou shalt not steal. 20 Thou shalt not bear false witness against thy neighbour. Rom. 7. b. 7. 21 Thou shalt not lust after thy neighbour's wife, thou shalt not covet thy neighbour's house, his field, his servant, or his maid, his Ox, his Ass, or aught that thy neighbour hath. 22 These words the Lord spoke unto all your multitude in the mount out of the mids of the fire, of the cloud, & of the darkness, with a great voice, & added no more (thereto:) and written them in two tables of stone, and delivered them unto me. 23 And it came to pass, that when you herded the voice out of the mids of the darkness (for the mountain did burn with fire) than you came unto me, with the Captains of your tribes, and your Elders. 24 And you said, Behold, the Lord our God hath showed us his glory and his greatness, Exo. 19 d. 18 & we have heard his voice out of the mids of the fire: we have seen this day that God doth talk with man, and he yet liveth. 25 Now therefore why should we dye? that this great fire should consume us: If we hear the voice of the Lord our God any more, we shall die. 26 For what flesh hath it been that ever herded the voice of the living God speaking out of the mids of the fire (as we have done) and yet did live? 27 Go thou and hear all that the Lord our God says, and tell thou unto us all that the Lord our God says unto thee, Exo. 19 a. 8. & we will hear it, and do it. 28 And the Lord heard the voice of your words when you spoke unto me, and the Lord said unto me, I have herded the voice of the words of this people which they have spoken unto thee: they have well said all that they have spoken. Jere. 14. b. 7. 29 O that there were such an heart in them, that they would fear me, & keep all my commandments always, that it might go well with them, and with their children for ever. 30 Go and say unto them, Get you into your tents again: 31 But stand thou here by me, and I will tell thee all the commandments, ordinances, & laws which thou shalt teach them, that they may do them in the land which I give them to possess. 32 Take heed therefore that you do in deed as the Lord your God hath commanded you, and turn not aside either to the right hand, or to the left: 33 But walk in all the ways which the Lord your God hath commanded you, that you may live, & that it may go well with you, and that you may prolong your days in the land which you shall possess. The exposition upon the u Chapter of Deuteronomie. And Moses called all Israel, Verse. 1. 2. 3. 4. 5. and said unto them, hear O Israel, etc. Moyses' purposing in this chapter by repetition to call to their remembrance the law and commandments, that god gave unto his people in Horeb: In these fine first verses, in way of a preface, he exhorteth & admonisheth them diligently to hearken to the laws & ordinances of God, and that in such sort as they may in dede* perform them, Act. 10. f. 35. and not only by hearing receive them. Rom. 2. b. 13. For they contain that blessed covenant, whereby both God did more evidently and notably bind himself to be their god, than he did before time to their fathers: and they also with like protestation submitted themselves to be his people, so that they could not now without great blame fall from his obedience. I am the Lord thy God which brought thee out of the land of Egypt. Verse. 6. 7. 8. 9 10. etc. etc. Almighty God, that his law might have the greater reverence & majesty with his people, Psa. 45. a. 10 in the first entrance he * challengeth to himself the authority of a Lord & God over them, Psal. 49. b. 8 I am says he, Ps. 94. a. 6. 7 Ps. 85. b. 8. 9 the Lord thy God, * thereby giving them to understand that they aught of right to submit themselves to his will and pleasure. secondly he putteth them in mind of the great benefit of deliverance, that they had received at his hand, * thereby the more to move & allure them to obedience. Psal. 17. a. 1. Ps. 85. c. 11. 12 By these ten commandments we may fully & perfectly learn those things whereof by the law of Nature we have but a single & bore taste only, 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 own a * perfect love, reverence, and fear toward God. Secondly, that he is pleased with godliness and justice, & displeased * with wickedness and dishonesty. thirdly, by examining our lives according to this rule of his perfect justice, that we are of ourselves * unworthy to be esteemed his creatures: Dani. 9 b. 7. seeing that we do not in our obedience fulfil that end * whereunto we were made by him. Ephe. 2. b. 10 Titus. 2. c. 12. And forsomuch as God the law maker is spiritual, in this his law he speaketh not only to our body in requiring external justice, but also to our soul, requiring inward and spiritual integrity, and in deed such purity as the Angels in heaven have: as it may appear by Christ's own interpretation* Matthew. Mat. 5. g. 48. Mat. 22. d. 37 5. and likewise when he saith* Thou shalt love God with all thy heart, with all thy mind, with all thy soul. etc. Moreover to the right understanding of these commandments, we must not only consider the evils that by them God forbiddeth, but the virtues and good things that are contrary unto the evil. For in forbidding the evil, he commandeth the good. As for example, when he says, Exo. 20. b. 14. * Thou shalt not commit adultery, he doth not only prohibit all unclean acts & thoughts, but also commandeth the contrary, that we should moderate our whole life in all chastity, purity, and continency, yea & to our powers prohibit uncleanness in other also. These words the Lord spoke unto all your multitude in the mount. Verse. 22. 23. 24. 25. 26. etc. etc. That the wayward people might not discredit the law of God, & make the less account of it, because he was the minister thereof: Moses in this place putteth them in mind, that God himself with his own * voice gave these commandments in the hearing of them all, Exo. 20. a. 1. 19 20. & that with so great * terror and majesty of thunder, Heb. 12. c. 18. 21. lightning, fire, & earthquake, that they themselves confessed they were not able to abide it, & therefore earnestly desired, that Moses might be a mediator between God and then in the delivery of his laws, binding themselves with this* promise, josu. 24. f. 24 that they would accept & fulfil those laws, that he, in the name of God, should deliver them, wherefore he willeth them to take heed that they did in deed perform those things that God had commanded, & not to turn aside from them, de. 17. c. 10. 11 either* on the right hand or on the left: Deu. 28. b. 14 that they might enjoy the promises that God in like manner had made unto them. O that there were such an heart in them that they would fear me. Verse. 29. etc. It is God only that is able to mollify the stome hearts of men, & give them pliant and obedient wills to fulfil his commandments. What may it mean then, that God in this place both wish to his people such an heart as would fear him, seeing that he only can give it and they of themselves not able to have it? Surely he doth not signify hereby, 2. Cor. 3. b. 5. Phil. 2. b. 13. that men of their * own free wills are able to frame their hearts to the perpetual love and fear 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 jews should for ever be obedient to his laws and ordinances. God by wishing that his people might, or by commanding that they should keep his commandments doth not signify, that they have of themselves power to do them, but by the commandment they may learn, what they should do, Psa. 142. b. 11 Rome 8. a. 3. Rom. 7. d. 24 and in finding want in themselves be driven to seek habilitie* where it is to be had, that is, at the mercy & grace of almighty God. The fourth Sunday after Easter at Morning prayer. Deut. 6. THese are the commandments, ordinances, and laws, which the Lord your God commanded me to teach you, that you might do them in the land whither you go to possess it. 2 That thou mightest fear the Lord thy God, Deu. 10. c. 20 and keep all his ordinances and his commandments which I command thee, thou and thy Son, and thy sons son all the days of thy life: that thy days may be prolonged. 3 Hear therefore O Israel, and take heed that thou do it, that it may go well with thee, and that you may increase mightily, as the Lord God of thy fathers hath promised thee, a land that floweth with milk and honey. 4 Hear O Israel, the lord our God is lord only. 5 And thou shalt love the lord thy God with all thine heart, Mar. 12. c. 20 Mat. 22. d. 37 Luc. 5. c. 27. de. 11. d. 18. 19 and with all thy soul, and with all thy might. 6 And these words which I command thee this day, shallbe in thy heart: 7 And thou shalt show them unto thy children, and shalt talk of them when thou art at home in thy house, and as thou walkest by the way, and when thou liest down, and when thou risest up. 8 And thou shalt bind them for a sign upon thy hand, and they shallbe as frontlettes between thy eyes. 9 And thou shalt writ them upon the posts of thy house, and upon thy gates. 10 And when the Lord thy God hath brought thee into the land which he swore unto thy fathers, Abraham, Isahac, and jacob, and shall give to thee great and goodly Cities which thou buildedst not. 11 Houses full of all manner of goods which thou filledst not, and we●●es digged which thou diggedst not, vineyards and Olive trees which thou plantedst not, and when thou hast eaten and art full. 12 Then beware jest thou forget the Lord which brought thee out of the land of Egypt from the house of bondage. 13 Thou shalt fear the Lord thy God and serve him, and shalt swear by his name. Exo. 10. c. 20. 14 See that you walk not after strange Gods, Luc. 4. b. 8. the Gods of the Nations which are about you. 15 (For the Lord thy God is a jealous God among you) lest the countenance of the Lord thy God be moved to wrath against thee, and destroy thee from the face of the earth. 16 You shall not tempt the Lord your God, Mat. 4. b. 7. Luc. 4. b. 12. Exod. 17. a. 7 as you did in the place of temptation. 17. But you shall diligently keep the commandments of the Lord your God, and his testimonies, and his ordinances which he hath commanded thee. 18 And thou shalt do that which is right and good in the sight of the Lord: that thou mayst prospero, & that thou mayst go in, and possess that good land which the Lord swore unto thy fathers. 19 To cast out all thy enemies before thee, as the Lord hath said. 20 And when thy son asketh thee in time to come, saying: What means these testimonies, ordinances, and laws, which the Lord our God hath commanded you? 21 Then thou shalt say unto thy son: We were pharao's bondmen in Egypt, & the Lord brought us out of Egypt with a mighty hand. 22 And the Lord showed signs, and wonders, great and evil upon Egypt, upon Pharaoh, and upon all his household, before our eyes: 23 And brought us out from thence, to bring us in, and to give us the land which he swore unto our fathers. 24 And he hath commanded us to do all these ordinances, and to fear the Lord our God for our wealth all the days of our life, as it is come to pass this day. 25 Moreover, this shallbe our righteousness before the Lord our God, if we take heed, and keep all these commandments, as he hath commanded us. The exposition upon the uj Chapter of Deuteronomie. These are the commandments, Vers. 1. ordinances, and laws, which. etc. Moyses' purposing to exhort the Israelites, to a diligent and faithful observation of the law of God, beginneth with the repetition of that whereof he hath before sundry times spoken; that is, that the laws which he doth so earnestly admonish them to keep, Leu. 18. a. 4 Leu. 20. b. 8 de. 5. d. 32. 33 are * not his, nor devised of his own brain, but such as were delivered him of the Lord, and of that Lord, which had not only ever showed himself their gracious and good God, Josu. 24. a. 2. 6. 7. etc. but also * chosen them to be his peculiar people, and undertaken to defend them from all their enemies: and therefore, that they could not without most just blame refuse obedience thereunto. And for so much as Saint Paul sayeth, Rom. 15. a. 4 Whatsoever is written, is written to our instruction, I think there is no better manner of exposition, seeing the text is plain enough of itself, than to apply the same unto us. We have far greater cause by our obedience to set forth the glory of God than they had. First then, as Moses exhorteth the Israelites, we must fear God. For as Solomon saith: Prou. 1. a. 7 The fear of God is the beginning of wisdom. This fear will not only beat down our pride and confidence in ourselves: but also, will be as a bridle to stay us from evil, and to repress the wicked jousts and affections that rise in us, contrary to the law of God. * Fear of the Lord represseth sin, Eccl. 1. c. 27. (sayeth jesus sirach) Chap. 1. And Solomon, Prou. 8. b. 13. Proverb. 8. Fear of the Lord doth hate evil. Contrariwise, where fear of God is not, men run headlong to all wickedness, yet must not this fear be in the faithful a bond and servile fear, wherein we think of God only, as he is a terrible judge, for so Satan * and the wicked do fear God: Jacob. 2. d. 19 But our fear must be joined with the earnest love of God. We must not only fear God for his justice, 1. Io. 4. d. 18. but we muste* love him also for his mercy and goodness towards us. And therefore Moses afterward addeth, Vers. 5. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. This Love of God in the faithful * doth far more earnestly bridle them from the disobedience of gods holy laws, Exod. 1. b. 14 than fear can do. Sap. 6. c. 19 For they that by a sure faith, Ecc. 2. c. 18. 19 have the true sense of God's infinite mercies towards them, and thereby unfeignedly love him, Phi. 3. b. 7. 8. are more* ready to please God, Rom. 8. g. 35 and to show themselves thankful to him, Psa. 68 b. 10 than fear of his justice can make them loath to displease and offend him by sin and wickedness. Psa. 118. 137 The one of these, Act. 5. g. 41. that is Fear, must repress and keep under old Adam, and the carnal man. The other, that is, Love, doth set forward and encourage the spiritual and new man, that is begotten in Christ jesus. Moreover, 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 unto evil so ready, that we soon forget our duties toward God: after Moses' his counsel, we must seek by all means that we can, to* imprint his holy will in our hearts, to set it before our eyes, and to make it* continually, as it were to ring and sound in our ears. This will best be done by the diligent reading, hearing, and meditating of the holy Scriptures, by which the will of God is learned. For this cause David sayeth, that He is blessed which delighteth in the law of the Lord, Psalm. 1. a. 1. and exerciseth himself therein both day and night. Vers. 7. 8. 9 This is it, that Moses means, when he biddeth the Israelites, that they should Talk of the laws of God in their house, By the way, Lying down to bed, Rising up in the morning, That they should be as a sign in their hands, as a Frontlet before their eyes, and Write them on their door posts, That is, by all means they can, to make themselves familiar with them, that by the flesh and the world they might not be drawn to forgetfulness thereof. And when the Lord thy God hath brought thee into the land. Ver. 10. 11. 12 etc. This is an other good Instruction that Moses useth to the Israelites, and behoveth us 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 mind the * inestimable benefits that God hath done for us, which are far greater and of more worthiness, than are these worldly benefits which God here is reported to have done for the Israelites. For he doth not only continually from time to time bestow upon us the like worldly and outward blessings to our no small comfort and quietness in this life, Ephe. 1. a. 3 Gala. 1. a. 4 Rom. 1. b. 11. Coloss. 1. b. 15. but hath also enriched us with his spirituall* treasures and blessings, as the * deliverance from the tyranny of Satan, sin, 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 word, & * light of his Gospel, whereby we are to be made the children of God, and * heirs, not of the land of Chanaan, and the fruits and pleasures thereof: but of the celestial jerusalem, the kingdom of God, and eternal life with Christ jesus in heaven. And if the consideration of worldly benefits might be so good a stay unto the Israelites, how much more aught these to be unto us, if we think ourselves worthy the name of christians? See that you walk not after strange gods, Vers. 2. and the gods of the nations. etc. As the jews, and by them all other are forbidden to worship strange gods: so are we also to worship the living God with strange worship, that is, with any other worship, than he himself in his holy word hath appointed. We must beware therefore, that we fall not away from God's true worship * in spirit & truth, Jo. 4. e. 23. 24 unto idolatry, 4 Re. 17. e. 29 superstition, and fonde* devices of men, thereby thinking to please God. For as god is a jealous God, and will be worshipped alone, and not with other false Gods, so is he a severe God, and delighteth more in single obedience to his word, than in sacrifice, superstition, or any of man's devised holiness, though it seem never so pleasant in the sight of the world, or to be done of never so good an intent. * Saul when he spared the fat beasts of the Amalekites for sacrifice, 1. Re. 15. e. 21 might seem to have done it for a good purpose. But God did so much mislike it, that for the same he cast him both out of his favour, and out of the kingdom of Israel. And when thy son asketh thee in time to come, Vers. 20. saying: What mean. etc. It is not sufficient for us to know the true worship of God ourselves, Exo. 24. c. 12 Levi. 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 desire also to instruct * and teach other, and especially our own * children, that God's true Religion may be delivered from hand to hand, and so be enlarged to our posterity. How far from this are a great number of such as will be called Christians, and neither can nor will teach their sons and daughters themselves, nor yet procure them to be instructed by other, not nor to come thither, where, by order they are appointed to be taught the principles of christian faith. Surely it must needs be thought, they have small fear of God, little sense of the mystery of our redemption in Christ, no regard of the good estate of their children, or of the salvation of their own souls. They should teach their children in like manner as Moses here commandeth the jews, and say: We were of ourselves, Ephe. 2. a. 3 Sap. 12. b. 10. jere. 13. d. 23. and of oure* own natures, as bondslaves, and subject to Satan, sin, and Hell, And it pleased Almighty God of his exceeding great mercy, without any regard of worthiness in us, to send down his only and dearly beloved son from heaven to take flesh of the blessed virgin, and here lived in this world in great contempt and reproach, and at the last was put to most cruel death, by his passion, paying the ransom for our sins, and for us satisfied the justice of God. Rom. 5. b. 11. So that we by* him are now reconciled to God, have remission of our sins, and in his sight are reputed just, and appointed heirs of eternal life with christ jesus. For this cause do me* assemble together in the house of Prayer, Ps. 108. d. 29 Ps. 110. a. 1. and use the Sacraments and mysteries of our Religion, thereby to call into our remembrance this unestimable benefit, Luk. 1. g. 68 Ephe. 1 a. 3. and to* give thanks unto him for the same, and to pray for the assistance of his holy spirit, that in all virtuousness and holiness of life, we may show ourselves thankful, and study to live according to this our holy vocation, that the name of God may in us be praised. This I say, should they teach their children, to make them to understand why they be called Christians, and what the substance of true religion is. The fourth Sunday after Easter at Evening prayer. Deuteronomie. 7. WHen the Lord thy God shall bring thee into the land whither thou goest to possess it, Deu. 31. a. 3. and hath cast out many nations before thee, the hittites, the Gergesites, the Amorites, the Chanaanites, the Pherezites, the Hevites, and the jebusites, seven nations greater and mightier than thou: Ex. 34. b. 11. 2 And when the Lord thy God hath set them before thee, thou shalt smite them, and utterly destroy them, and make no covenant with them, nor have compassion on them. 3 Thou shalt make no mariadges with them: neither give thy daughter unto his son, nor take his daughter unto thy son. 4 For they will deceive thy son, that he should not follow me, and they shall serve strange gods: and then will the wrath of the Lord wax hot against thee and destroy thee suddenly. But thus you shall deal with them: you shall overthrow their altars, and break down their pillars: cut down their groves, and burn their graven Images with fire. 6 For thou art an holy people unto the Lord thy God: Deu. 14. a. 2. the Lord thy God hath choose thee, Ex. 19 a. 2. 4 to be a special people unto himself above all nations that are upon the earth. 7 The Lord did not set his love upon you, nor choose you because you were more in numbered than any people (for you were the fewest of all people:) Gen. 22. c. 16 8 Butt because the Lord loved you, and because he would keep the oath which he had sworn unto your fathers, therefore hath the Lord brought you out through a mighty hand, and delivered you out of the house of bondage, from the hand of Pharaoh king of Egypt. 9 Understand therefore, that the Lord thy God, he is God, and that a true God, which keepeth appointment and mercy unto them that love him, Exod. 20. a. 2 and keep his commandments throughout a thousand generations: 10 And rewardeth them that hate him, to their face, so that he bringeth them to naught, and doth not defer the time, but rewardeth him, that hateth him, before his face. 11 Keep thou therefore the commandments and ordinances, and laws, which I command thee this day, that thou do them. 12 If you hearken unto these laws, and observe and do them: the Lord thy God also shall keep unto thee the covenant and the mercy which he swore unto thy fathers. 13 He will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, thy wine, and thine oil, and the increase of thy cows, and thy flocks of sheep in the land which he swore unto thy fathers to give thee. 14 Thou shalt be blessed above all nations: there shall be neither man nor woman unfruitful among you, nor any of your cattle shall be barren. 15 Moreover the Lord will take away from thee all manner infirmities, Exo. 23. d. 26 and will put none of the evil diseases of Egypt (which thou knowest) upon thee: but will send them upon all them that hate thee. 16 Thou shalt consume all the nations which the Lord thy God shall deliver thee: Ex. 9 a. 9 11 thine eye shall have no pity upon them, neither shalt thou serve their gods, for that shall be thy decay. 17 If thou say in thine heart, These nations are more than I, how can I cast them out? 18 Thou shalt not fear them: Deu. 20. a. 1. Josu. 8. a. 1. but remember what the Lord thy God did unto Pharaoh, and unto all Egypt. 19 The great temptations which thine eyes saw, and the signs, and wonders, and the mighty hand, and stretched out arm, whereby the Lord thy God brought thee out: so shall the Lord thy God do unto all Nations of whom thou art afraid. Ex. 13. d. 28. 20 Moreover, the Lord thy God will send hornets among them, until they that are left and hide themselves from thee, be destroyed. 21 Thou shalt not fear them: for the Lord thy God is among you, a mighty God and a terrible. 22 For the Lord thy God will put out these nations before thee by a little and a little: thou mayest not consume them at once, least the beasts of the field increase upon thee. Exo. 23. d. 29 23 But the Lord thy God shall give them before thee, and shall destroy them with a mighty destruction, until he have brought them to nought. 24 And he shall deliver their Kings into thine hand, Jos. 10. b. 8. and thou shalt destroy their name from under heaven: There shall no man be able to stand before thee, until thou have destroyed them. 25 The graven Images of their Gods shalt thou burn with fire, Jos. 7. a. 12. 2. Mac. 12. f. 40. and covet not the gold and silver that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination before the Lord thy God. 26 Bring not therefore abomination into thine house, lest thou be a cursed thing as it is: but utterly defy it and abhor it, for it is a cursed thing. The Exposition upon the seventh Chapter of Deuteronomie. When the Lord thy God shall bring thee into the land. Verse. 1. 2. 3. 4. 5. etc. forsomuch as not only the Israelites but all mankind through natural corruption are very prove to Idolatry and superstition, Moses as a good governor and Father, dothe* forewarn them of one great danger, Sap. 18. c. 19 Mar. 13. c. 23 whereby, if they took not heed, they might soon be carried or led away from the true worship of God. And that is the league, alliance and marriage with Heathens, and such as were of corrupt faith and religion. For they which willingly join with infidels, do, as it were, draw in one yoke with them to their own destruction. Draw not (saith saint Paul) in one yoke with the unfaithful. 2. Cor. 6. c. 14 Whereby surely he means joining with them in all those ways, by which we may be brought into their familiarity. Esa. 52. c. 11. 2. Thes. 3. b. 6 2. Ti. 2. c. 19 1. Esa. 10. b. 11 They that mean faithfully to serve God, must alway have * separation between them and the wicked. Therefore Gods will is, that we should not only with open consent not join with them, but because of our own frailty that will be soon mysledde, to beware of all their allurements. But because, if we will have no society with the wicked, 1. Cor. 5. c. 10. we muste* leave this life, we must make some difference between such contracts as do link us unto them, and other, which leave unto us our christian faith and liberty without danger. So long as we live among the unfaithful, we cannot shun the society of those things that appertain unto common life, as it appeareth in Loath, but if we go further by leagues of nigh friendship, and * joining in defence one of the other, 3. Re. 22. a. 4. Ex. 34. b. 12. 2. Par. 19 a. 2 or in marriage or such like, surely we open a wide gap to the devil to tempt us, and to draw us by little and little to corruption of Faith and Re; igion, or at the lest wise, to stop our mouths, and stay our endeavours from the defence and furtherance of God's true worship against superstition and idolatry. When Moses not only forbiddeth joining in familiarity with the wicked, but also willeth them to Smite and utterly destroy them, nor to Have any compassion on them: it may not seem cruel or unjust. They have for their warrant the commandment of GOD, who, beside that he is Lord of the whole world, and had promised the country where the Chanani●es dwelled, unto his people to inhabit, four hundred years before: for their wickedness might justly have destroyed them, as he declareth to Abraham. Gen. 15. Goe 15. c. 13. And if then from that time to this the space of four hundred years of his great mercy God gave them respite to repent, and they continued still in wickedness, and increased their sins to full measure, this straight punishment, that God here and in other places commandeth, can not in any wise seem cruelty, and extremity: but to out example, a token of his * just judgement against the obstinate and unrepentant sinner. Psal. 118. 75. 156. If God say, Leu. 18. d. 25. Levi. 18. That the earth did spew them out for their sin, as being weary of the stench thereof: the people of GOD as his instruments might justly destroy them, and pulled danger upon themselves, when they did not. For oftentimes God upbraideth them with sharp reproof, for that they spared those, that he would have punished. For thou art an holy people unto the Lord thy God. Vers. 6. 7. 8 etc. In this part Moses putteh them in mind that God hath choose them among all nations of the earth to be his peculiar people, and declareth with what cause he was moved so to do, and to what end. The cause of God's election, Ephe. 1. a. 5. he showeth to be his * only love, mercy, and truth, and not any respect of worthiness, honour, or multitude in them. For, they were the waywardest, the basest, and the smallest people of a great multitude. Only of his mercy he called Abraham the father of the faithful, and set his love upon him, and promised with assurance of an oath that he would be * his God, Gen. 17. a. 7. and the God of his seed, and then he would give the * land of Chanaan, Gen. 12. b. 7: as an heritage unto his seed. Psa. 104. a. 11 Therefore to fulfil this his promise, as a true and faithful Lord, though they otherwise deserved, he hath remained their good God, and given to them his law, that they might not be ignorant of his holy wil etc. The end whereunto God did choose them, was not that they should continued in superstitious idolatry and wickedness: but that they should be an * holy people unto him, Leu. 11. g. 44 1. and study to observe his laws and ordinances, Pet. 1. c. 15. and for that purpose hath he from time to time been so gracious and merciful unto them. Eph. 1. a. 4. The same admonition must we also learn to apply unto ourselves, God of his mere mercy, and not of our* worthiness, Ro. 9 f. 25. 26 hath choose and called us to be his people, Osee. 2. d. 23. and members of his Church, and partakers of all those promises, that he hath made to mankind in Christ, and that not to this end to continued in sin and sensual life, for he hath not called us to uncleanness, sayeth Saint Paul, 1. Thes. 4. b. 7 but to * live before him in holiness and righteousness all the days of our life. Luke. 1. g. 75. And * we are his work builded on Christ jesus, Ephe. 2. b. 10 to those good works, which he hath prepared for us to walk in. Understand therefore, Ver. 9 10. 11. 12. 13 14. 15. that the Lord thy God is God, and that a true. etc. The people of Israel are here advertised, that God their Lord is a true and a just Lord, & that he sitteth as* judge of the whole world. Psa. 95. b. 13. And as of his truth he hath and will fulfill* all that he hath promised them: Ro. 4. d. 21. so would he of his iustice*rewarde the good, Job. 33. d. 26. that obeyed his laws and ordinances, Psa. 61. b. 11. and would punish the contrary. To the fulfillers of his will he promises the blessing of the fruit of their womb, their land, corn, wine, and oil, the increase of their kine, sheep, and other cattle, the taking away from them all manner of * syckenesses and infyrmities: Psa. 102. a. 34 and especially such loathsome and noisome sores and diseases, Exo. 23. e 25. 26. etc. as they knew were among the Egyptians, Finally, * victory over their enemies, De. 20. a. 4. and all felicity of this life. Nu. 10. b. 9 If we do not see the promise of worldly felicity, and this general decree of God always to take place among the faithful, but that the better sort of men are often in more misery, and the* wicked worldlings in more prosperity: Ps. 72. a. 3. etc we must consider first, Job. 4. d. 18. that* no man, not not the best, doth so fulfil the law of God, that he can of justice require to have the reward due thereunto. Secondly, Job. 1. b. 9 that either the * devil of spite worketh trouble in this world to the servants of God, Apo. 2. c. 10. because he is well assured he can not hurt them in the life to come, or else the fatherly providence of Almighty God doth think it more saife for his children in this wicked world to be under the cross and affliction, Psa. 77. d. 38 that they may the * more often remember him, Psa. 119. a. 1. and not be carried away with the fair allurements of this life wherewith Satan, isaiah. 26 c. 16 as by a poisoned bait, doth draw his imps unto him. Act. 14. d. 22 If thou say in thine heart, Verse. 16. 17. 18. 19 20. these nations are more than I etc. Because it might seem a very difficult and almost unpossible matter, that the Israelits should conquer and drive out of their country such a number of mighty people, as dwelled in the land of promise, God by the mouth of his servant preventeth that cogitation, Exo. 14. c 14. and assureth them, that he will be their helper and assister, Deu. 1. e. 30. and* will fight for them against those sinful people, Ios. 23. a. 3. 10 and that not only by ordinary means of war, but also that he would bring hornets, and other noisome flies and vermin to weary and consume them. And for confirmation of their faith herein, he willeth them to remember the Strange signs, and wonders, and the Mighty hand, and Stretched out arm, that in their knowledge and sight he used against Pharaoh and the Egyptians, at the time of their deliverance. By this also we have to learn, so often as GOD willeth us to do that thing which in face of the world may seem hard and difficult and above our power to bring to pass, Jud. 6. c. 14. that we* despair not, but with strong faith undertake it, Ro. 4. d. 20. 21 1. being well assured, Reg. 14. a. 6 that the same GOD, that willed us to do it, Ma. 14. d. 29 is able also to bring it to pass by us. The graven Images of their Gods shalt thou burn with fire. Vers. 25. 26. etc. Before, God forbade them to worship the gods of the Gentiles, 4. Re. 23. a. 4 15. 20. etc. now, he commandeth to*destroye and * burn with fire their Images, Deu. 12. a. 2. 3 je. 43. d. 12. 13 yea and in token of their utter detestation of such idolatry, Exo. 32 e. 20 not only to altar their shape and figure in melting them, De. 27. c. 15. but not so much as turn to their own use the matter that they were made of, jest by having the matter in some price, they should be snared, and somewhat the more inclined to Idolatry. Although this were but a politic precept for the time to the jews: yet may we gather thereby, how loathsome, odious, and detestable Idolatry is to God. The fifth sunday after Easter at Morning prayer. Deuteronomie. 8. ALL the commandments which I command thee this day, shall you keep for to do them, that you may live, and multiply, and go in, and possess the land which the Lord swore unto our Fathers. 2 And thou shalt remember all the way which the Lord thy God led thee this forty years in the wilderness, Deu. 29. a. 5. for to humble thee, and to prove thee, and to know what was in thy heart, whether thou wouldst keep his commandments, or no. Exo. 16. d. 15 3 He humbled thee, and suffered thee to hunger, Num. 11. b. 7 and fed thee with Manna, which neither thou nor thy fathers knew of: Mat. 4. a. 4 to make thee know that a man doth not live by bread only, Luc. 4. a. 4. but by every (word) that proceedeth out of the mouth of the Lord, doth a man live. 4 Thy raiment waxed not old upon thee, Deu. 29. a. 5. neither did thy foot swell these forty years. 5 This also shalt thou consider in thy heart: that as a man chastiseth his son, so the Lord thy god chastiseth thee. 6 Therefore shalt thou keep the commandments of the Lord thy God, that thou walk in his ways, and fear him. 7 For the Lord thy God bringeth thee into a good land, a land in the which are rivers of water, and fountains, and deapthes that spring out of valleys and hills. 8 A land wherein is wheat and barley, vineyards, figge-trées, and pomegranates, a land wherein is oil olive & honey. 9 A land wherein thou shalt eat bread without scarcenesss, neither shalt thou lack any thing: a land whose stones are Iron, and out of whose hills thou shalt dig brass. 10 When thou hast eaten therefore and filled thyself, thou shalt bless the Lord thy God, for the good land which he hath given thee. 11 Beware that thou forget not the Lord thy God, that thou wouldst not keep his commandments, his laws, and his ordinances, which I command thee this day. Nu. 15. c. 18. 1. 12 Yea, and when thou hast eaten and filled thyself, Cor. 10. a. 7 and hast built goodly houses and dwelled therein: 13 And when thy beasts and thy sheep are waxen many, and thy silver and Gold is multiplied, and all that thou hast is increased: 14 Then beware lest thy heart rise, and thou forget the Lord thy God which brought thee out of the land of Egypt, and from the house of bondage. 15 And which was thy guide in the great & terrible wilderness (wherein were) fiery serpents, scorpions, & drought without any water: But he brought out water for thee out of the rock of flint: Exo. 16. d. 17 16 He fed thee in the wilderness with Manna, Ex. 17. a. 2. which thy fathers known not, for to humble thee, and to prove thee, and that he might so do thee good at the latter end. 1. reg. 2. b. 9 17 Lest thou shouldst say in thy heart, My power and the might of mine own hand hath prepared me this abundance: 18 But remember the Lord thy God, for it is he which giveth thee power to get substance, for to make good the promise which he swore unto thy fathers, as appeareth this day. 19 And if thou forget the Lord thy God, and walk after strange Gods, and serve them, and worship them: I testify unto you this day that you shall surely perish. 20 As the nations which the Lord destroyed before your face, so you shall perish, because you would not be obedient unto the voice of the Lord your God. The exposition upon the eight Chapter of Deuteronomie. All the commandments which I command thee this day. Verse. 1. 2. 3. 4. 5. 6. etc. forsomuch as the Israelites were not now far of from the land of Canaan, Moses putteth them in mind thereof, and signifieth that the same God which did require them to be obedient unto his law was now even at the point to fulfil his promise, and to set them in possession of that country, and therefore, that they should be more willing and ready to follow him, and to observe his ordinances. He willeth them also to have in remembrance how God used them in the wilderness for the space of forty years, Exo. 20. c. 20 by hunger, thirst & some other adversityes* trying them whether they would remain his faithful and obedient people or no. Ju. 2. d. 21. 22 1. For God did not bring them into those distresses, Pe. 1. b. 6. 7 and lack of food & other things necessary, because he hated them, but as a good father, to prove them and humble their hearts before him, and that they might learn and understand, that man liveth not by bread only, but by every word that proceedeth out of the mouth of God. For though there were no food in the world to sustain man's life, yet is God able by his divine providence miraculously to preserve us. As he did feed them in the wilderness with * Manna from heaven, Exo, 16. d. 15 a food that neither they nor their forefathers ever herded of: and caused the stony* rock to yield them water to quench their thirst, Exo. 17. b. 6. yea and moreover caused their raiment in forty years space never to * wear or consume, Deu. 29. a. 5. nor their feet to swell or be grieved with continual travail. These strange things wrought he, that they might learn to put their trust in him, and be well assured, that so great danger could never come unto them, but that he was able, & readily would deliver them out of it, if they did faithfully serve him. And therefore Moses willeth them to hearken unto this their gracious Lord, to fear him, and to walk in his ways. For the Lord thy God bringeth thee into a good land. Verse. 7. 8. 9 etc. Moses describeth unto them the * fertile and plentiful country, Ex. 3. a. 8. that God had provided for them, Nu. 13. f. 28. flowing with abundance of all fruits, commodities & delectable pleasures: Deu. 6. a. 3. that they might be the more * willing and ready to show their thankful obedience toward 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 Moses his description, but lieth in a great part waste, as some travailers declare, we may not think it strange. For beside the mutation that naturally may come to any country in the space of .3000. years, it pleased God of his goodness at this time here mentioned, to make it the more fruitful because of his choose people, that he promised to place there, which good blessing may well be thought to have continued so long as his people kept his commandment, and continued in any tolerable obedience of the laws and ordinances by him appointed. But when they both fallen from the true observation of the outward law, and also rejected the true Messiah and saviour of the world, no marvel, if that curse fallen both upon them & their land, which, before, God had oftentimes threatened, whereby great alteration thereof might fall. When thou hast eaten therefore and filled thyself, Verse. 10. thou shalt bless. etc. The Israelites are here warned in the time of their prosperity, Exo. 32. b. 6. & the enjoying of God's benefits, that they show themselves thankful, Neh. 9 e. 25 & earnestly to take heed that in time of their* wealth they wax not wanton & forget God, Eze. 16. f. 49 3. by whose goodness they are in that felicity. reg. 14. b. 7. How necessary this admonition might then be to them and is also presently to all other, the common course of man's life right well declareth. What one among an hundred is there, which by wealth & continual success doth not wax insolent and forget his duty toward God? Moses in his song chap. 32. of this book, says of the Israelites. Thou art well fed, Thou are grown thick, Deu. 32. c. 15. Thou art even laden with fatness: and he hath forsaken God his maker, & Regarded not the Lord of his salvation. In which words he prophesied before hand, what would come to pass among them, and therefore earnestly he willeth them here to take heed. When thou hast eaten & filled thyself, says he, and builded goodly houses. etc. Beware lest thy heart rise, and thou forget the Lord thy God. Here he noteth whereby men in such case are moved to forget God, that is, Rising of their heart with pride & insolency of mind. For few there are, that in great wealth & prosperity can hold themselves within the bounds of modesty and humbleness, 2. pa. 26. c. 16. but so soon as they perceive themselves to flourish & be * aloft, Judit. 1. c. 7. their mind also in such sort swelleth with selfliking, Pro. 1. d. 32. that they do not only contemn other, but let slip also the fear of God himself, and by little & little are carried on, through the allurement of Satan, that they clean fall 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 kingdom of God, Ma. 19 d. 24 as for a Camel to go through a needle's eye. Therefore Moses calleth the Israelites to remembrance, and willeth them not to forget what they were in Egypt and in the wilderness, and how lovingly & mercifully God then dealt for them, Deut. 2. b. 7. & gave them * all things at their need, that by that means they might the sooner acknowledge him to be the * author and worker of all their prosperity, Psal. 22 a. ●. and so continue in his true worship and obedience. Otherwise if they go from their Lord & God, and give themselves to the worshipping of strange gods, he protesteth & denounteth to them, that they shall assuredly perish, and be destroyed, in like manner as they had seen God to work the confusion of other nations before their faces. For where the mercy of God and his bountiful goodness either is abused, or will not prevail, his justice and severity must needs take place. The fifth sunday after Easter at Evening prayer. Deut. 9 Hear O Israel, thou passest over jordane this day, to go in and possess nations greater and mightier than thyself; cities great and walled up to heaven. 2 A people great & tall, Nu. 13. c. 27. the children of the Anakims which thou knowest of, and of whom thou hast herded say, who can stand before the children of Anac? 3 Understand therefore this day, that the Lord thy God is he which goeth over before thee as a consuming fire, he shall destroy them, and he shall bring them down before thy face: So thou shalt cast them out, & bring them to nought quickly, as the Lord hath said unto thee. 4 Speak not thou in thy heart, after that the Lord thy God hath cast them out's before thee, saying: For my righteousness the Lord hath brought me in to po●●esse this land: but for, the wickedness of these nations the Lord hath cast them out before thee. 5 It is not for thy righteousness sake, or for thy right heart that thou goest to possess their land: But for the wickedness of these Nations the Lord thy God doth cast them out before thee to perform the word which the Lord thy God swore unto thy fathers, Abraham, Isahac, and jacob. 6 Understand therefore that it is not for thy righteousness sake that the Lord thy God doth give thee this good land to possess it, seeing thou art a stiff-necked people. 7 Remember, and forget not how thou provokedst the Lord thy God to anger in the wilderness, since the day that thou didst departed out of the land of Egypt, until you came unto this place, Exo. 14. b. 10 Exo. 16. a. 2. Exo. 17. a. 2. Exo. 24. d. 18 Exo. 34. d. 28 Exo. 31. d. 18. you have rebelled against the Lord 8 Also in Horeb you provoked the Lord to anger, so that the Lord was wroth with you to have destroyed you. 9 When I was go up into the mount, to receive the tables of stone, the tables of the covenant which the Lord made with you, and I abode in the mount forty days and forty nights, when I neither did eat bread nor drink water. 10 And the Lord delivered me two tables of stone written with the singer of God, and in them were contained all the words which the Lord said unto you in the mount out of the mids of the fire, in the day when you came together. 11 And when the forty days and forty nights were ended, the Lord gave me the two tables of stone, the tables of the covenant. Exo. 32. b. 7. 12 And the Lord said unto me, Arise, and get thee down quickly from hence, for thy people which thou hast brought out of Egypt have marred all▪ they are turned at once out of the way which I commanded them, and have made them a molten image. 13 Furthermore, the Lord spoke unto me, saying, I have seen this people, and behold it is a stiff-necked people. 14 Let me alone that I may destroy them, and put out the name of them from under heaven, and I will make of thee a mighty nation, and greater than they be. 15 And I turned me, and came down from the hill, even from the hill that burned with fire, and the two tables of the covenant were in my hands. 16 And I looked, and behold you had sinned against the Lord your God, and has made you a molten calf, and had turned at once out of the way which the Lord had commanded you. Exo. 32. c. 19 17 And I took the two tables and cast them out of my two hands, and broke them before your eyes. 18 And I fallen down flat before the Lord as at the first time, Exo. 24. c. 18 and forty days and forty nights I did neither eat bread nor drink water, because of all your sins which you sinned in doying wickedly in the sight of the Lord, in that you provoked him unto wrath. 19 (For I was afraid, that for the wrath and fierceness wherewith the Lord was moved against you, he would have destroyed you) But the Lord herded me at that time also. 20 The Lord was very angry with Aaron also, to have destroyed him: and I made intercession for Aaron also the same time. 21 And I took your sin, the Calf which you had made, and burnt him with fire, and stamped him, and ground him very small, even to dust: and I cast the dust thereof into the brook that descended out of the mount. 22 Also at the burning place, Exo. 17. a. 4. Nu. 11. a. 4. &. 21. 4. at the place of tempting, and at the Sepulchres of lust, you provoked the Lord to anger. 23 Likewise when the Lord sent you from Cades Barnea, saying, Go up and possess the land which I have given you: Act. 7. a. 39 you rebelled against the word of the Lord your God, and neither beloved him, nor harkened unto his voice. 24 You have been rebellious unto the Lord since the day that I known you. 25 And I fallen down flat before the Lord forty days and forty nights, as I fallen down before: for the Lord said he would destroy you. 26 I made intercession therefore unto the Lord, Exo. 34. b. 9 & said, O lord God, destroy not thy people and thy inheritance which thou haste delivered through thy great goodness, and which thou hast brought out of Egypt through a mighty hand. 27 Remember thy servants Abraham, Isahac, and jacob, and look not unto the stubbornness of this people nor to their wickedness and sin. 28 Lest the land whence thou broughtest them, say, The Lord is not able to bring them into the land which he promised them, and because he hated them, therefore hath he carried them out to slay them in the wilderness. 29 Behold, they are thy people, and thy inheritance which thou broughtest out in thy mighty power, and in thy stretched out arm. The Exposition upon the ix Chapter of Deuteronomie. Hear O Israel, Verse. 1. thou passest over Jordane this day, to go in and possess. etc. THe Israelites were a proud wayward and unthankful people, soon forgetting Gods benefits done unto them. Deu. 6. d. 23 Deu. 26. b. 9 josu. 24. d. 17 Wherefore the purpose of Moses is in this chapter to * beat into their memory that they were made the heirs of the land of Chanaan, & came to all that felicity, wherein they either had or should be, only by the free goodness and mercy of God, for his promises & for his covenants sake, and not by their own strength, or for their own worthiness. In this, to persuade them, he useth two reasons especially. The one by comparing them with the people of that country. The other by the example of their own wayward and rebellious doings against God. As touching the former, he saith, the people of that country were far greater in number, & mightier in power than they were. For many of them were of the race of the * Giant Anac, Nu. 13. d. 34. strong and mighty people, as the messengers, that went to view the land, did bring word: So that they were strike with fear, Nu. 14. a. 2. & * murmured against GOD as having brought them to a land unpossible for them by conquest to get. Wherefore if GOD by his mighty hand did work it for them, they ought to acknowledge they did stand and depend only upon him. And as they were not able to work this of their own strength, so could they not justly think, that GOD did it for them of duty or for their own worthiness, but rather that they had deserved the clean contrary at his hand: and that he letteth them understand (as I have said) by laying examples of their own wickedness and rebellious stomachs against him. The first is their dealing at Horeb Exodus. Exo. 32. a. 1. etc. 32. when Moses was go up into the mountain and there tarried forty days to receive the exquisite instruction of the law of GOD, and to bring with him the two Tables of the ten commandments: They in the mean time forced Aaron to make them a Golden Calf to worship. The second is their offending at the burning place, Num. Num. 11. a. 1 11. where GOD consumed many of them with fire. The third was their murmuring for lack of water Exodus. Exo. 17. a. 2. 17. at which time GOD gave them water out of the rock. The fourth, was at the sepulchres of lust Num. Nu. 11. d. 20 11. when they longed for flesh, and GOD gave them Quails to eat an whole month together, until it came out at their noses again. The last is at Cades Barn, Nu. 13. &. 14 a. 4. Num. 13. When at the return of the Messengers they murmured against God and against Moses & desired to return into Egipte. The four latter examples are only briefly touched in verse. 22. 23. The first he stayeth long upon, from the .8. verse to the .21. reciting almost the whole story out of Exod. 32. but altering the order of some particular points, of which before I spoke. I think good briefly to note, that, if the children of Israel in no respect of their own worthiness, were made heirs of the land of Cbanaan, and partakers of his earthly blessings: much more we may not think, that the Mystery of our redemption, Reconciliation to God, Remission of sins, justification before God, & Assignment to everlasting life, is bestowed upon us, as many have wickedly taught, in regard of any part of our own good works and weldoynge, but through faith in the free mercy of God for the merit and passion of our Saviour Christ jesus. You be saved saith Saint Paul Ephesians. Ephe. 2. b. 8. 2. By grace through faith, and that not of your selves, for it is the gift of God, not of your works, that no man may glory. The glory then hereof must be given to God alone. It is a thing of far greater worthiness to attain Remission of Sins, and The Kingdom of Heaven, than it is to possess the land of promise, and felicity in the world. It is a thing much farther above the power of man to conquer Sin, Satan, Death, and Hell, than it was to subdue the children of Anac. Therefore, as I have said, if they were forbidden to respect their own power or worthiness in those things that were the less, and but only figures of other, much more are we by God's word in like manner charged in those that are the greater things, and the truth of such as the other did but only signify. Also in Horeb you provoked the Lord to anger, Verse. 8. 9 10. 11. 12. 13. etc. so that the Lord etc. This is the first example of their transgression at Horeb in making the Golden Calf. In which it shall be good to consider what their offence was, how much God was displeased therewith, & how Moses their governor behaved himself. Gene. 5. a. 5. Gene. 8. d. 21 As touching the first, although * man's corruption, destitute of the grace of God, is very prove even to the grossest Idolatry, yet it is hardly to be thought, that the Israelites, who, so lately before, had seen so many wondrous works done, as well in Egipte as in the wilderness, by the mighty hand of the living God: would now suddenly be so bewitched as to forsake him utterly, and in steed of him worship a Golden Calf, Exo. 32. a. 4. and * attribute to it those benefits that they had received of God, before the Calf by themselves was made. It is rather likely, that because they thought Moses was now go, and therefore the less esteemed the form of Religion by him declared, they would have a worshipping of God of their own devising, and an Image, as they thought, in which they might honour him. For such is the grossness of man's wit, that he thinketh he hath not God present with him, nor doth not rightly worship him, unless it be in some visible form of himself devised. If they did worship the Calf as God, it was in them an exceeding fury and astoniednes of common reason and sense. If they did only worship God in the Calf, and thought some divine holiness therein, as it is most likely: yet it was a grievous offence and directly against the * first commandment, Ex. 20. a. 3. 4 Deu. 5. a. 7. 8 which was given them by GOD with great majesty and terror but a little time before. For in the first commandment God doth not only forbid strange Gods, but also strange worshyppyngs of GOD, devised by man contrary to his holy word. They broke also the covenant that * before, Exo. 19 b. 8. they had condescended unto, to follow the worship of GOD appointed in his law, and not to depart from it, wherefore over and beside their Idolatrous worship, they might be esteemed false, traitorous, and forsworn people in the sight of GOD. Verse. 13. 14, God's displeasure then was just against them, Exo. 32. b. 9 Act. 7. f 51. for they were, as he saith, a * stiff-necked people that by no means would be kept in his true obedience, and therefore purposed utterly to have destroyed them, and to have put out the name of them from under Heaven. Verse. 20. Yea, he was exceeding angry also with Aaron, and would have destroyed him in like manner, because he was so timorous and faint hearted that for any cause he would yield to be their instrument or helper to work idolatry. This offence of the Israelites God opened first unto Moses, Verse. 12. 13. saying: Thy people, which thou haste brought out of Egipte have sore offended, they are turned at once out of the way that I commanded them etc. And with all declareth his grievous displeasure toward them, & that for their detestable wickedness he minded to take them from the face of the earth. Then Moses as a good governor, careful for that people which God had committed to him, fallen down before the Lord making earnest intercession for them & said. Verse. 26. 27. 28. 29. O Lord god destroy not thy people and thy inheritance, which thou hast delivered through thy great goodness etc. By whose example, we also are taught the form of true and Godly prayer grounded upon the promises of God. For God had said that he had choose the Israelites for his peculiar people, and that he would by mighty hand deliver them, to the end that he might set forth the glory of his name through all the world. He promised also to the patriarchs Abraham, Isahac, and jacob, that he would preserve them and their seed, and give unto their seed the land of Chanaan. Upon these promises doth Moses 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 would not go from these promises, though the stiff-necked people had deserved the contrary. Adding also the great reproach that might rise to his name among the heathen from whence they came, that is, the Egyptians, who would say, That their God was not able to bring them into that land, that he had promised them, but because he hated them, carried them forth into the wilderness to slay them. In which words Moses showeth himself also to have a great care of the glory of God, and therefore that he craveth his gracious mercy toward the Israelites not only for their sakes, but also that he thought, it would make greatly to the advancement of the glory of God, & staying of the reproach thereof among the wicked. Such manner of prayer is also of great force and effect with God, and doth appease his wrath, & stay him from the execution of his purposed plagues against his people offending. And therefore doth it follow Exo. 32. Exo. 32. d. 14 The Lord refrained himself from the evil, which he said, he would do unto his people. When Moses had in this manner appeased the wrath of god in the mount, he did not so stay, but, coming down among the people and seeing their wickedness, in great zeal and vehemency of spirit he cast the Tables of the law out of his hand, so that he broke them. Which is not to be thought fury or rage in Moses, but, as I have said, an earnest zeal, and a declaration of his great grief of heart, that he conceived, not for any worldly matter, but to see the * glory of God and his true worship to be so wickedly distayned and overthrown among his own people. Nu. 25. c. 13. And because he was a magistrate and governor, he proceedeth further, both to the destroying and taking away of the Idol: and also to the sharp punishment of the chief offenders. In such matters where God's glory is distained, private people in deed have to deal by prayer only, as not having the sword of correction put into their hand, but the magistrate aught not only to use prayer, but his authority also given him of God to repress the wickedness, and to * punish the offenders, Rom. 13. b. 4 to the example of other. The number of them that Moses executed for this offence were about three thousand, as it appeareth Exod. Exo. 32. f. 28. 32. And beside this, he took the Golden Calf, and buent it, & stamped it even to very dust, and cast it into the brook, that no memory of so wicked idolatry might remain. When Moses sayeth, Vers. 18. verse. 18. That he fallen down flat before the Lord, even as at the first time, and fasted forty days and forty nights. etc. It is not to be thought that this his fasting was in time before his second ascending into the hill, when he was commanded to prepare new tables, otherwise he should appear to have fasted thrice, which was not true, & therefore that which he addeth ver. 25. is but a repetition of that which he speaketh, vers. 18 & was performed in the Mount, when at the appointment of God, he carried up other tables to have the law of God new written in them. For, because the covenant by their sin and offence was fordone, it could not be again confirmed, and the tables of the covenant new written, but with the like solemnity, that was before: and therefore Moses tarried there forty days and forty nights, and neither did eat bread, nor drink water. The Prayer that is added in the later end of the chap. was not used at his second going up into the mount, as it may seem by the order of the telling of it here, but it was the prayer that he made at the first time when God declared his displeasure, & purposed to have destroyed the people. Wherefore it is evident, the story is here repeated by Moses somewhat interruptly, and not in the order wherein every thing was done. His purpose was to put them in mind of the thing which they well known, and therefore regarded not so much the order in telling. The Sunday after the Ascension at Morning prayer. Deuteronomie. 12. THese are the ordinances and laws which you shall observe and do in the land which the Lord God of thy fathers giveth thee, to possess it as long as you live upon the earth. 2 You shall destroy all places wherein the nations which you shall possess served their gods, Deut. 7. a. 2. upon high mountains, on hills, and under every green tree. 3 You shall overthrow their altars, and break their pillars, and burn their groves with fire, and you shall hew down the graven images of the gods that they have, and bring the names of them to nought out of that place. 4 You shall not do so unto the Lord your God: 5 But you shall seek the place which the Lord your God shall choose out of all your tribes, 2. Pa. 7. c. 16. to put his name there, and there to devil, and thither thou shalt come: 6 And thither you shall bring your whole burned sacrifices, your offerings, your tithes, and heave offerings of your hand, your vows, your free-will offerings, and the first born of your cows, & of your sheep. 7 And there is shall eat before the Lord your God, and you shall rejoice in all that you put your hand unto, both you and your households, wherein the Lord thy God hath blessed thee. 8 You shall not do after all the things that we do here this day, every man what seemeth him good in his own eyes. 9 For you are not yet come to rest, and to the inheritance which the Lord your God giveth you. 10 But when you go over jordane, & devil in the land which the Lord your God hath given you to inherit, and when he hath given you rest from all your enemies round abouse, and shall devil in safety: 11 Then unto the place which the Lord your God hath choose to put his name there, 3. Re. 8. c. 29. you shall bring all that I command you: your whole burned sacrifices, your offerings, your tithes, the heave offering of your hand, and all your special vows which ye vow unto the Lord. 12 And you shall rejoice before the lord your God, you & your sons, & your daughters, your servants, & your maidens, & the Levite that is within your gates, forasmuch as he hath no part nor inheritance with you. 13 Take heed that thou offer not thy whole burnt offerings in every place that thou seest. Deu. 10. b 9 &. 18. a. 1. 14 But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy whole burned offerings, and there thou shalt do all that I command thee. 15 Notwithstanding, thou mayst kill and eat flesh in all thy cities, whatsoever thy soul lusteth after, according to the blessing of the Lord thy God which he hath given thee: both the unclean and the clean may eat thereof, of the Roe buck, and of the Heart. 16 Only you shall not eat the blood, but pour it upon the earth as water. 17 Thou mayst not eat within thy gates the tithe of thy corn, of thy wine, and of thy oil, and the first born of thy cows, and of thy sheep, neither any of thy vows which thou vowest, nor thy free-will offerings, or heaveoffering of thine hand: 18 But thou must eat them before the Lord thy God in the place which the Lord thy God hath choose, thou and thy son and thy daughter, thy servant and thy maid, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hand to. Eccl. 7. d. 31. 19 Beware that thou forsake not the Levite, as long as thou livest upon the earth. 20 If, Deu. 19 b. 8. when the Lord thy God shall enlarge thy border as he hath promised thee, thou say, I will eat flesh (because thy soul longeth to eat flesh) thou mayst eat flesh what soever thy soul lusteth. 21 If the place which the Lord thy God hath choose to put his name there, be too far from thee, than thou shalt kill of thy oxen and of thy sheep which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thine own city whatsoever thy soul lusteth. 22 And as the Roebuck and the Heart is eaten, Deu. 15. d. 22 so thou shalt eat them: both the clean and unclean shall eat of them. 23 But take heed that thou eat not the blood: for the blood is the life, and thou mayst not eat the life with the flesh. 24 Thou shalt not eat it, but pour it upon the earth as water. 25 Thou shalt not eat it, that it may go well with thee, and with thy children after thee: but thou shalt do that which is right in the sight of the Lord. 26 But thy holy things which thou haste, and thy vows, thou shalt take, and come unto the place which the Lord hath choose. 27 And thou shalt offer thy whole burned offerings both flesh and blood upon the altar of the Lord thy God: and the blood of thy offerings shall be poured out upon the altar of the Lord thy God, and thou shalt eat the flesh. 28 Take heed, and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever, if thou dost that which is good and right in the sight of the Lord thy God. 29 When the Lord thy God shall destroy the nations before thee whither thou goest to possess them, and thou succéedest in their inheritance, and dwellest in their land. 30 Beware that thou be not taken in a snare after them, after that they be destroyed before thee, and that thou ask not after their Gods, deu. 1. c. 7. 12 saying: As these nations serve their Gods, I will do so likewise. 31 Nay, thou shalt not do so unto the Lord thy God: for all abominations, and that which the Lord hateth, the same have they done unto their gods. 32 For they have burned both their sons & their daughters with fire before their goods. Josu. 1. d. 13. Deut. 4. a. 4 Josu. 23 b. 6. Therefore whatsoever I command you, take heed you do it: and put thou naught thereto, nor take aught therefrom. The Exposition upon the twelve Chapter of Deuteronomie. These are the ordinances and laws which you shall observe and do. etc. AS Moses before in sundry places had warned the Israelites earnestly to shun Idolatry and false worshipping of God, so here, that they might have the less 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 he charges them, when God hath brought them into the land of Chanaan, & given them the possession thereof: that they should * destroy all the places, wherein those wicked nations served their gods, yea and to overthrow their altars, break their pillars, burn their groves, hew down their graven images, and somuch as they could, bring the names of them out of memory, that they remained not among them as stumbling stocks for them to fall at. Wherein we also have to learn, that to the uttermost of our power, we should deface the monuments of Idolatry, & yet after the Idolatry & false worshipping of God is by good order and doctrine taken away, as touching the outward things that they used, some more liberty is left to christians, than was to the Israelites. For I do not see, but that christian men may well use churches, and some other things that have been before time wickedly abused, and apply the same things now to better uses. As the precepts for avoiding of Idolatry were perpetual, & bind all ages: so this commandment of destroying the places. etc. was but temporal, and an ordinance to them only given, and therefore doth not bind all other in like manner, as it did bind them. You shall not do so to the Lord your God, Vers. 4. but you shall seek the place. etc. In this part of the chapter, Moses by god's Authority appointed to the Israelites a certain order, to be observed in the external exercise of God's true worship, whereby it might differ from all false woorshippyngs of Idolatrous Gods, dispersed throughout the world: and that is it, that he would have but one Sanctuary, and one Altar, Eph. 4. a. 4. thereby to declare their*unitie and consent in one faith and religion. Therefore he appointeth but one place* where he will be worshipped, Psal. 121. a. 1 and thither he willeth them all to resort, and to that place to bring their offerings. The choice of this place God reserveth to himself, neither was it appointed among the people of Israel, until the time of king David, and then chose he Mount Zion, and the City of Jerusalem, Psa. 78. g. 73. as it is said, Psalm. 78, He refused the tabernacle of joseph, he chose not the tribe of Ephraim, but chose the tribe of juda, even the hill of Zion which he loved. And again Psalm. 132. God hath choose Zion, Psa. 132. d. 14 and had a desire that it might be an habitation for him. This is (sayeth he) my rest for ever, here I will devil. etc. In all the mean time until David's reign the Ark of GOD had not any settled place, but yet they did worship GOD, and do Sacrifice where the Ark and the Tabernacle was. So that every man or every Tribe did not erect a several altar where they might sacrifice to their God. The sacrifices and offerings mentioned, vers. 6. are such as by God himself were appointed to divers purposes, Levit. 2. 3. 4. etc. Nu. 15. etc. as appeareth Levit. 2. 3. 4. 5. 6. & 7. Num. 15. and in sundry other places. In all those sacrifices the Priests and Levites that attended upon the service of God had their portions appointed them: the residue they that offered did eat with thanks giving & reverence. For by this speech To eat before the Lord, is noted the holy feasts that they solemnized at sacrifices, as a difference from their other meals and eating. For than were they at the tabernacle where god did principally declare his presence to them, and therefore were said To eat before the Lord. Notwithstanding thou mayst kill and eat flesh in all thy cities. Vers. 15. 16. etc. God permitteth the Israelites to eat flesh, such as they like in any place, so that it were not offered to him in Sacrifice but used as their common meat. And he putteth for example, the Roe and the Heart, which were never offered to God, and therefore might all sorts of men eat of them: yea even such as by God's law were counted unclean, and needed purification by the order of the law, but of Sacrifices none such might eat before they were purged. But as God permitteth them to eat flesh: so he forbiddeth them to eat the blood, the which he doth Levit. Le. 17. b. 10. 17. far more earnestly. The like * inhibition he used also to Noah after the deluge, Gene. 9 a. 4. Which God did to accustom his people to a more mildness among themselves, that they should not be ready to murder and slaughter. For when by God's ordinance they had learned to spare the Blood of beasts, they must needs think it a greater* cruelty to shed man's blood. Hest. 4. a. 4. Dani. 2. c. 15. Therefore in Genesis, God immediately after the prohibition to eat the blood of beasts, Gene. 9 a. 5. addeth, Whosoever sheddeth man's blood, by man shall his blood be shed. Thou mayst not eat within thy gates the tithe of thy corn. Verse. 17. 18. etc. As Moses had showed them, that they might eat flesh, so now he telleth them what they may not eat, that is, their tithe, the first born of their cattle, their vows, their free-will offerings. etc. For of all these, so much as was God's portion, was allotted to the finding of his ministers, the Priests, the Levites, and also the poor people, as may in part appear, Nu. Nu. 18. c. 21. 18. And therefore they might not eat 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* aught to have care, and therefore God charges them that they do not forsake the Levite: but the residue of the same * Sacrifices that was not appointed to the Deu. 18. a. 1. Priests. etc. they are commanded to eat before the Lord, that is at his Tabernacle, where he chief declared his presence. When the Lord thy God shall enlarge thy border as he hath promised. Verse. 20. 21. 22. etc. etc. Here is repeated the same thing that was spoken Verse 15. 16. that they might eat flesh according to their ability that God had given them, and how they might eat it, that is, as a common meat, not as a Sacrifice. There is added also a more large and earnest* prohibition of eating of blood, Levi. 7. c. 27. Levi. 19 f. 26 because in the bloudis life, or the vital spirits, so that it may seem cruelty to eat blood. To eat blood of itself, was not a matter of so great moment, and therefore when God presseth so earnestly the prohibition, and with so great punishment, it is evident the Law tendeth to some other end, that is, that they might esteem the Lives of all things, and especially of Man, to be precious. And therefore (says he) The blood is the life. But thy holy things which thou hast, Verse. 26. 27. and thy vows, thou shalt take. etc. This maketh the former Precept more plain, and showeth evidently, that the cause which God would have no more places of worship than one, was, that the diversity of places and Altars might not among that wayward people cause so many Several Gods as they had several places of worship. Therefore are they willed here to bring all Holy things, that is, such as be dedicated to God, or appointed for Sacrifice, to that appointed place where the Lord would choose to be worshipped. Take heed and hear all these words which I command thee. Verse. 28. 29. 30. 31. 32. etc. Forsomuch as the Imitation of that people that dwelled in the land of Chanaan, might be a great occasion easily to lead them to Idolatry and worshipping of strange gods, Moses here straightly forbiddeth them not so much as to Inquire of the manner of their false Gods. For this is lightly the beginning of all Idolatry, Sap. 14. b. 12. when men, understanding the simplicity of God's true worship, curiously Inquire of men's devices, whether there be any thing in them worthy observation, which they may add, as they think, to beautify the simplicity of God's commandment, and so by little and little fall either to flat Idolatry, or to very Gross superstition. Wherefore God bridleth here this looseness of his people, and says, They may not do so to their Lord God, for he did not only mislike those false worshippings, but did Hate them, Loath them, & accounted them Abominable, and especially that Horrible use of Burning their sons and daughters unto devils. Therefore to knit up this instruction, God commandeth them that they should cleave fast unto his word, and not in any point to altar it, either By adding any thing thereto, or by taking any thing therefrom. As if he had said, that all studies and endeavours of men to worship him, Deut. 4. a. 2. not proceeding out of this* root of his holy word and law, seemed they never so godly, were superstitious, wicked, and abominable in his sight. And therefore they may seem to break the first commandment, and to frame unto themselves strange Gods, which worship God in any other manner, than in his word is appointed. Esa. 29. d. 13. For this cause doth isaiah chap. 29 threaten horrible punishment to such people. Because (says God) this people hath worshipped me with their mouth, and their hearts far from me, and their fear towards me hath proceeded of the commandments of men, I will do marvels among this people, 1. Cor. 1 c. 19 For the wisdom of their wise men shall perish, etc. Seeing therefore the whole worship of God that these many years hath been in the Church of Rome, hath been altogether Man's devise beside and contrary to the word of God, 2. Co. 3. d. 14. Jo. 7. g. 47. Io. 9 g. 40. no marvel if God hath so * blinded and astonished thewisedome & understanding of the chief doctors and best learned of them, that they stand in defence of very gross errors and superstitions. The Sunday after the Ascension, at Evening prayer. Deuteronomie xiij IF there arise among you a Prophet, or a dreamer of dreams, and give thee a sign or a wonder. 2 And that sign or wonder which he hath said, come to pass, and then say: Let us go after strange Gods (which thou hast not known) and let us serve them: 3 Hearken not thou unto the words of that prophet or dreamer of dreams: Deut. 8. a. 2 For the Lord thy God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. 4 You shall walk after the Lord your God, and fear him, keep his commandments, and harken unto his voice, you shall serve him, and clean unto him. 5 And that prophet or dreamer of dreams shall dye (because he hath spoken to t●rlie you away from the Lord your God which brought you out of the land of egypt, and delivered you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in) and therefore thou shalt put the evil away from thee. 6 If thy brother, the son of thy mother, or thine own son, or thy daughter, or the wife that lieth in thy bosom, or thy friend which is as thine own soul unto thee, entice thee secretly, saying: Let us go and serve strange gods (which thou haste not known, nor yet thy fathers.) 7 And they be any of the gods of the people which are round about you: whether they be nigh unto thee or far off from thee, from the one end of the earth unto the other: 8 Thou shalt not consent unto him, nor harken unto him, De. 17. b. 12. thine eye shall not pity him, neither shalt thou have compassion on him, nor keep him secret. 9 But 'cause him to be slain: Thine hand shall be first upon him to kill him, and then the hands of all the people. 10 And thou shalt stone him with stones that he die: because he hath go about to thrust thee away from the Lord thy God which brought thee out of the land of Egypt, and from the house of bondage. 11 And all Israel shall hear and fear, and shall do no more any such wickedness as this is among you. 12 If thou shalt hear say in one of thy Cities which the Lord thy God hath given thee to devil in. 13 That certain men being the children of belial, are go out from among you, and have moved the inhabiters of their City, saying: Let us go and serve strange gods which you have not known: 14 Then thou must seek, and make search, and inquire diligently: and behold, if it be true, and the thing of a surety, that such abomination is wrought among you: 15 Then thou shalt smite the dwellers of that city with the edge of the sword, and destroy it utterly, and all that is therein, and the very cattle thereof, with the edge of the sword: 16 And gather all the spoil of it into the mids of the street thereof, and burn with fire both the city and all the spoil thereof every whit for the Lord thy God: and it shall be an heap for ever, and shall not be built again. 17 And there shall cleave naught of the damned thing in thine hand, that the Lord may turn from the fierceness of his wrath, and show thee mercy, and have compassion on thee, and multiply thee, as he hath sworn unto thy fathers. 18 Therefore shalt thou harken unto the voice of the Lord thy God, to keep all his commandments which I command thee this day, that thou do that which is right in the eyes of the Lord thy God. The Exposition upon the xiij Chapter of Deuteronomie. If there arise among you aprophete or a dreamer of dreams. Verse. 1. etc. IN the later end of the former chapter, Moses had willed the people in any wise to beware of the strange worship of heathen Gods: Now he willeth them to take heed of false teachers rising among themselves, & seeking to ●educe them from the true worship of God, that in any wise they do not hearken or give credit unto them, The Devil envying the true honour of God, doth not only seek to blemish & overthrow the same by foreign enemies, Act. 20. f. 30 1. Jo. 2. c. 19 but also even at * how in the house of God he raiseth False Doctors and teachers▪ that under fair titles and goodly pretences of holiness, may draw the people of God from his known truth. Wherefore Moses here noteth the colours wherewith the Devil by his ministers in this case useth to deceive men, They will take on them the name of Prophets, or such as have revelation from God by dreams, yea and sometime he will help them by God's sufferance to * work some strange and miraculous thing, Ma. 24 c. 24 that by such a Sy●ne or wonder, they may gather the greater credit in their false doctrine. Wherefore God, here forewarneth, his faithful people to take heed of such gay tales, and to suspect such fair pretences, and to cleave only to his word, Jo. 10. c. 27. and harken to * his voice, from which, if their teachers do serve, and will them to do that is contrary thereto, they must not believe them, but account them as wicked Seducers and deceivers. This lesson is so given to the Israelites, that it may be also an instruction to all the faithful in the Church of God at all times, and especially in these latter days, wherein the Holy Ghost hath given warning before hand, that Antichrist and his ministers should use the same means, and that so mightily, that if it were possible he should Seduce* even the elect of God. Mat. 24. c. 4 When Moses sayeth, The Lord your God proveth you. etc. we must understand that God doth not tempt or prove, of purpose to lead or induce to that which is evil, or to lay stumbling blocks, at which his people may take offence & fall, but only by such means to examine and ●rie them & to make that known openly to the World, which he knoweth to be inwardly in their hearts whether it be good or evil. So did God tempt Abraham Gen 22. Gen. 22. a. 2. that his faith might be known ●o all men. So did Christ tempt the woman of Chanaan, Mat. 15. c. 26 when he called her dog, and refused to hear her prayer. And for this and doth S. Paul say, 1. Co. 11. d. 19 1. Cor. 11. that There must be pyctes in the church, that they that be proved may be known. For this cause then God suffereth such Soducers to be in his Church, that by them the Hypocrites and dissimulers may be tried from the faithful and elect Children of God. The good man may some times, by such means, fall into error, and be entrapped of the wicked, but it is only in some part, and for a time, and after returns again by repentance, which god suffereth in him to punish his Negligence, that did not bestow sufficient diligence in studying and meditating in the word of God, or did not Live severely according to his profession and calling. Verse. 5. When in the. 5. verse, Moses says, And the Prophet or dreamer of dreams shall die. 1. Io. 4. a. 1. etc. He declareth that we must not only * discern false teachers from other, and beware of them, but that they must by the Magistrate be severely punished to the example of other, lest the infection of their corrupt Doctrine do destroy the souls of many, and disturb the Church of God. In that he appointeth the punishment of Death, we have to note these circumstances: That it must not be executed by every Private man, Rom. 13 a. 4. but by the Magistrate, who hath * Authority given of God to punish the wicked. That not every one that hath dispersed some error to the offence of the godly, is by and by to be taken and put to Death, but such only as be principal Ringleaders, & seek by all means they can to draw the people of God to Apostasy and forsaking of his fettled and known truth, and utterly to subvert the same. And lastly, that the Crime must be evidently known and tried, and the party fully convicted. It seemeth to many, that it is Extremity & trueltie in matter of Religion & conscience to use the punishment of Death, and they say that Christ was mild and merciful, & required his Disciples to follow his steps. In so much that when they desired fire to come from heaven to punish evil people he said, Luc. 9 g. 55. They known not of what spirit they wear, But let those men consider, that it was the Lord of all Mercy, that appointed here this order of punishment, and also let them remember what extreme cruelty it is for a Magistrate to whose charge God hath committed his people, to see the Souls of a number of his people by wicked Doctrine or other like endeavour to be pulled from God & his true worship, and lamentably drawn to Hell & perpetual Damnation, & yet not to 'cause the Roots & workers thereof to be taken away, that their poison may not so largely be spread to the great danger of other and the decay of God's glory and truth. IF thy brother the son of thy mother, Verse. 6. 7. 8. 9 10. 11. or thy own son. etc. The same that was before spoken of false Prophets & teachers only, is here applied even to every one of the people: whose offence although it may seem somewhat the less, because of their Ignorance, & that they have not the Office of teaching, yet the Forsaking of God & his truth, and the seeking to mislead other with them, is to God always and in all people untolerable. But this is to be observed both in this place & before, that such punishment is not to be used, but where Gods true Religion is thoroughly known and Settled, as it was at this time among the jews. This is to be considered how Earnestly God requireth this punishment to be done. For he willeth us not to regard either brother or sister, Deu. 29. c. 18 1. Jo. 3. b. 7. or child, or wife, or any* people whatsoever though he be unto us as our own life. Whereby he declareth how earnest our study and endeavour should be to maintain his True worship. All natural affections be they otherwise never so commendable, Exo. 32. f. 27 Luc. 14. f. 26 yet aught they to * give place to the zeal of God's glory & to the affection that we should have to the establishing of the same among his people. Jere. 48. b. 10 Apoc. 3. c. 16 For in god's cause to be * slack and cold in consideration of these people, what else is it, than to set our affections against God's commandments, and to show that we more esteem our Natural friends than we do God and his Glory. Wherefore saith God, Thou shalt not obey him, thy eye, which commonly is the instrument of pity, shall not spare him, nor take mercy upon him, not, nor thou shalt not hide him or keep him secret, but 'cause him to be slain: and yet to make the charge more vehement he addeth Thy hand shall be first upon him to kill him. This he speaketh because the maner* was, Jo. 8. a. 5. that in stoning of people condemned the witnesses should cast the first stones at them, to declare that in their conscience, the witness was true. The cause and end of this severity added in the .11. verse, is diligently to be marked, And all Israel shall hear and fear, and shall do no more any such wickedness. The good and godly are stayed from evil through the love of God and reverence of his word: but the other, which are alway the more part, will not be bridled but with* Severity & fear of punishment, Psa. 82. d. 15 Psa. 77. d. 38 whereby we may learn how necessary sharp correction and punishment is in Christian common weals. For such is the corruption of man's nature, that where they see hope of impunity, they run on headlong to the greatest mischiefs. But by example of punishment and fear of justice they be somewhat stayed and kept in order. If thou shalt hear say in one of thy Cities, Verse. 12. 13. 14. 15. which the Lord. etc. If the infection of Apostasy and falling from God, do grow from the false Prophet to the people, and from some of the people to a whole City, God willeth the whole City not to be spared, but to be put to punishment and utter desolation. For better it were that a few did perish * than God's true worship should be overthrown and his glory decay. Exo. 32. f. 27 But in this place especially, as in the other also, before Men proceed to punishment, God would have them inquire and search out the matter diligently, that they did not upon light report rashly condemn men. But if it were found for a surety, then that they should smite them with the edge of the sword, and to declare Gods just wrath against the Revolters from his known truth and right worship, and not to spare so much as their cattle. And gather all the spoil into the mids of the street thereof. Verse. 16. 17. 18. etc. God willeth the whole furniture and Implements of the City to be gathered into one place, and burned with fire, Josu. 6. c. 18. etc. and * not to turn any thereof unto their own use. It may be, God somewhat herein respected their covetousness, that they might not cover a corrupt affection of covetousness with a pretenced zeal of God's justice. But the principal cause, that Moses here uttereth, that is, that the people by this might be more accustomed to the hating and Detestation of that which they see God so grievously did abhor. Whitsundaye at Morning prayer. Deuteronomie. 16. Observe the month of new corn, that thou mayest offer the passover unto the Lord thy God: For in the month when corn beginneth to ripe, the Lord thy God brought thee out of Egypt by night. 2 Thou shalt therefore offer the Passover unto the Lord thy God (of sheep and oxen) in the place which the Lord shall choose to put his name there. Exo. 13. b. 7. Thou shalt eat no leavened bread with it: but seven days shalt thou eat unleavened bread therewith, even the bread of tribulation (for thou camest out of the land of Egipte in haste) that thou mayest remember the day when thou camest out of the land of Egipte, all the days of thy life. 4 And there shallbe no leavened bread seen in all thy coasts seven days long, neither shall there remain any thing of the flesh which thou offerest the first day at even until the morning. 5 Thou mayest not offer the Passover within any of thy gates which the Lord thy God giveth thee. 6 But in the place which the Lord thy God shall choose to set his name in, there thou shalt offer the Passover at even, about the going down of the Sun, in the season that thou camest out of Egipte. 7 And thou shalt roast and eat it in the place which the Lord thy God hath choose, and thou shalt return on the morrow, and go unto thy tents. 8 Six days thou shalt eat sweet bread, and the seventh day shallbe a solemn assembly before the Lord thy God: thou shalt do no work therein. 9 Seven weeks shalt thou number unto thee, Levi. 23. c. 16 Acts. 2. a. 1. and begin to number the seven weeks when thou beginnest to put the sickle to the Corne. 10 And keep the feast of weeks unto the Lord thy God, with a free will offering of thine hand, which thou shalt give unto the Lord thy God, according as the Lord thy God hath blessed thee. 11 And thou shalt rejoice before the Lord thy God, thou, and thy Son, thy Daughter, thy servant and thy maid, and the Levite that is within thy gates, and the stranger, the fatherless, and the widow that are among you, in the place which the Lord thy God hath choose to put his name there. 12 And remember that thou waste a servant in egypt: and thou shalt observe and do these ordinances. 13 Thou shalt also observe the Feast of Tabernacles seven days, after that thou hast gathered in thy corn and thy wine. 14 And thou shalt rejoice in thy feast, thou and thy son, thy daughter, thy servant, and thy maid, the Levite, the stranger, and the fatherless, and the Widow that are within thy gates. Exo. 23. c. 15. 15 Seven days shalt thou keep a solemn feast unto the Lord thy God in the place which the Lord shall choose: for the Lord thy God shall bless thee in all thy fruits, and in all the works of thy hands, therefore shalt thou be glad. 16 Three times in a year shall all thy males appear before the Lord thy God in the place which he shall choose, Exo. 23. c. 14 in the feast of unleaucned because, in the feast os weeks, and in the feast Tabernacles: and they shall not appear before the Lord empty. 17 Every man shall give according to the gift of his hand, and according to the blessing of the Lord thy God which he hath given thee. 18 judges and officers shalt thou make thee in all thy cities which the Lord thy God giveth thee throughout thy tribes, and they shall judge the people with just judgement. 19 Wrist not thou the law, Exo. 23. a. 2. Eccl. 20. d. 19 Deu. 1. c. 17. Levi. 19 c. 15 Exo. 23. b. 8. nor know any person, neither take any reward: for gifts do blind the eyes of the wise, and pervert the words of the righteous. 20 That which is just and right shalt thou follow, that thou mayest live, and enjoy the land which the Lord thy God giveth thee. 21 Thou shalt plant no grove of any trees near unto the altar of the Lord thy God which thou shalt make thee. 22 Thou shalt set thee up no Pillar which the Lord the God hateth. The Exposition upon the xuj Chapter of Deuteronomie. Observe the month of new corn, Verse. 1. 2. 3. 4 5. 6. 7. 8. that thou mayest offer the Passover. etc. THe Israelites in this place are commanded with all diligence to observe the three principal Feasts, wherein they were appointed especially to resort to the place, that the Lord would choose, that is, the City of Jerusalem. The first Feast was the Passover, called here the month of newecorne, and by us noted under the name of Easter. The second was Pentecost, called here the Feast of weeks and by us Whitsuntide. The third was the Feast of Tabernacles. As touching the Passover, there is more large declaration of it upon Exodus. Exo. 12. a. 1. etc. 12. red on Easter day. It was solemnized the first month, that is, the month of March, and here is called the month of new corn, because fruit and grain than began to grow toward ripening. For in those countries being many degrees more Southward & nar the sun, Harvest is much sooner than with us Northward. At this Feast beside other ceremonies they were appointed to offer unto God a certain small portion of their ears of new corn, thereby confessing that their towardness of Harvest was of God's only goodness, and also praying that he would vouchsafe to prospero to their use, that which was on the ground, & for this cause especially is the time of this Feast called the month of new corn. Exo. 12. c. 16. Exo. 13. b. 6. The principal cause of the Institution* of the Passover was to put them in continual remembrance of God's marvelous benefit in passing away his plague from them, and not striking them when his Angell* killed all the first born of Egipte. Exo. 12. c. 29. At this Feast by the space of seven days they might eat no leavened bread, whereby they were put in mind of their Hasty dispatch out of Egipte. For albeit Pharaoh was obstinately set, not to let them go, yet God by his mighty plagues so Broke his heart, that he did not only deliver them, but forced them to departed with such speed, as they could not abide to leaven their dough, but carried it away on their shoulders, Which their hasty departure ●●s some trouble to them, and thereof doth this unleavened bread put them in remembrance, and for that cause is called here The bread of tribulation. As for all other ceremonies appertaining to this Feast, they are expounded in the chapter above mentioned. Seven weeks shalt thou number to thee, Verse. 9 and begin to number. etc. From the day after that the Measure or Portion of new corn was offered unto the Lord, which I think was in the end of the Feast of Passover reckoning seven full Sabathes or weeks to the next day after the seven weeks ended are just fifty days, & was the time appointed for the Pentecost, called here the Feast of weeks and in Exodus. Exo. 23. c. 15 23: The Feast of Harvest, and with us as I have said, is named Whitsuntide. The first cause of the ordinance of this Feast was that they might remember the Liberty that God had given them, and show themselves thankful for the same. For fifty days after their coming out of Egipte, God gave them the Law in Mount Sinai, and first ordained them a free State and Policy by peculiar Laws among themselves, whereas before, they were in bondage and lived in miserable oppression under the Laws and * tyranny of the Egyptians. Exo. 1. b. 10. another cause of the Institution hereof was, that they might offer a new Oblation unto God, that is two Loaves of new Corn baked, as the first Fruits, in way of thanksgiving to the Lord: So that they did not offer only the Measure of New corn before Harvest, but Oblation also toward the end of harvest. And thereby are taught, as We also should be, that the Fruits of harvest come not either of the Fertility of the ground, or of their own Labour and travail, but of the singular Favour and Blessing of God, and therefore that they should use the same not to riot and Drunkenness, but with reverence and * thanksgiving. 1. tim. 4. a. 4. The third cause of the Institution was, that it might be a figure both of the true Liberty of conscience, and of the spiritual Harvest that was to come, under the true Moses and Deliverer Christ jesus. For even as fifty days after the delivery of the Children of Israel out of Egipte they had the Law given them in Mount Sinai: So the fiftieth day after our deliverance from the Tyranny of Sin and Satan by the Death and Resurrection of Christ, (which was the true* Passover), 1. Cor. 5. c. 7. The holy Ghost was sent down from Heaven which might not only write the eternal law of God in our hearts & make us free Citizens of the heavenly Jerusalem, 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 Spiritual Harvest of God throughout the whole world, and that all Faithful might receive the first Fruits of the benefits of his Death and Resurrection. We do not therefore Observe this day superstitiously, because the like was ordained among the jews, But for that it is an ordinary time appointed for the people of God to assemble & hear the declaration of those marvelous works of God, which as at this time were done after the Ascension of Christ into Heaven. For than did Christ declare and confirm the Majesty and truth of his Gospel with wonderful Miracles, So that it was evident that he only was the true Messiah and saviour that the same Holy Ghost had spoken of many years before unto the patriarchs, and Prophets. And because at the time of Pentecost when the Holy Ghost was given, the Gospel first began to be published, we may not think that one or two Festival days is appointed for the performance thereof: but from that first Pentecost until the worlds end, should be to us one perpetual Whitsonday, in which we should with thanksgiving rejoice for our spiritual freedom, and take in the fruits of Christ's blessed Passion and Resurrection. Thou shalt observe also the feast of the Tabernacles seven days. Verse. 13. etc. This Feast of the Tabernacles or Tents was solemnized the .15. of September, when they had not gathered in all their fruits, grain, and wine. All the time of this Feast for the space of seven days they dwelled in Tents or Bowthes of green trees, Num. 28. Num. 29. Levit. 23. and observed sundry ceremonies and oblations declared Num. 28. 29. Levit. 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 first made them to devil in Tents in the wilderness, when he brought them out of Egypt. secondly, that they might remember the wonderful miracles and benefits that God did in maintaining and Preserving them until they came into the land of Chanaan, where they found in steed of Tents and Tabernacles, goodly strong Cities, and fair houses to inhabit: and by this occasion were they willed to compare the Felicity that they should be in the land of Chanaan with the Necessity & hard state that they had before, when they were constrained to inhabit in Bouthes & Tabernacles, and thereby learn not to wax insolent, but to give thanks to God the Author of that great blessing. None of these Feasts might be solemnized in any place but where the Lord had chosento set his name, & would especially be called upon, & that as I have said, in the time of David, was Jerusalem, Before that, where the Tabernacle of God was. judges and officers shalt thou make thee in all thy Cities which the Lord Verse. 18. 19 20. etc. Now Moses addeth certain political orders and instructions for choice of convenient Magistrates in their common weal, and for the sincere & upright dealing therein. For seeing the judgement Seat of the Magistrate is, as it were a sanctuary & a place of relief & succour for the succourless, the poor and needy, and other whatsoever people oppressed by injury, it might seem most lamentable, if they coming thither for succour, should light upon thieves & Robbers, that will cell right for gain and money. Therefore Moses willeth Magistrates & judges in any wise to beware of Partiality & Bribery, Deu. 1. c. 17. as the thing that shutteth up the eyes of discretion and wisdom, and corrupteth all true judgement. For says he, Gifts do blind the eyes of the wise, and pervert the words of the righteous. Thou shalt plant no Groves of any trees near unto thee. Verse. 21. 22. etc. The heathen used to plant Groves of wood about the Chapels of their Idols, & sometime made Pillars to set their false Gods on, wherefore because God will have his Religion not to agreed with the idolaters worship of the Gentiles, he briefly forbiddeth those two things. Trinity sunday at Morning prayer. Genesis. 18. ANd the Lord appeared unto him in the plain of Mamre: and he sat in his tent door in the heat of the day. Heb. 13. b 2 And he lift up his eyes and looked, and lo, three men stood by him: and when he saw them, he ran to meet them from the Tent door, and bowed himself toward the ground: 3 And said, Lord, if I have now found favour in thy sight, pass not away I pray thee from thy servant. 4 Let a litle-water I pray you be fet, & wash your feet, and refresh yourselves under the tree. 5 And I will fet a morsel of bread to comfort your hearts withal, and then shall you go your ways: for therefore are you come to your servant. And they said, Do as thou hast said. 6 And Abraham went apace into the Tent unto Sara, and said, Make ready at once three measures of fine meal, kneade (it) and make cakes upon the hearth. 7 And Abraham running unto his beasts, fet a calf tender and good, and gave it unto a young man: and he hasted to make it ready at once. 8 And he took butter and milk, and the calf which he had prepared, and set it before them, and stood himself by them under the tree: and they did eat. 9 And they said unto him, Where is Sara thy wife? He answered, Behold, in the Tent. 10 And he said, Gen. 17. c. 19 I will certainly return unto thee if I live: and so, Sara thy wife shall have a son. Gene. 21. a. 1. That heard Sara in the Tent door, which was behind him. 11 Abraham and Sara were both old, & well strike in age: and it ceased to be with Sara after the manner as it is with women. 12 Therefore Sara laughed within herself, saying, Now I am waxed old, shall I give myself to lust, and my Lord old also. 13 And God said unto Abraham, Wherefore did Sara laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing unpossible to God? According to the time appointed will I return unto thee if I live: and Sara (shall) have a son. 15 Then Sara denied it, saying, I laughed not: for she was afraid. And he said, It is not so, but thou didst laugh. 16 And the men rising up from thence, looked toward Sodom: and Abraham went with them to bring them on the way. 17 And the Lord said, Shall I hide from Abraham that thing which I do, 18 Seeing that Abraham shall surely be a great and a mighty nation, and all the nations of the earth shallbe blessed in him? Gene. 12. a. 3. 19 I know this also, that he will command his children and his household after him, that they keep the way of the Lord, and to do justice and judgement, that the Lord may bring upon Abraham that he hath spoken unto him. 20 And the Lord said, Because the cry of Sodom and Gomorrhe is great, and because their sin is exceeding grievous. 21 I will go down now, and see whether they have done altogether according to that cry which is come unto me: and if not, I will know. 22 And the men departed thence, and went to Sodomewarde: but Abraham stood yet before the Lord 23 And Abraham drawn near, and said, Wilt thou also destroy the righteous with the wicked? 24 If there be fifty righteous within the City, wilt thou destroy, and not spare the place for the fifty righteous that are therein? 25 That be far from thee that thou shouldst do after this manner, and slay the righteous with the wicked, and that the righteous should be as the wicked, that be far from thee: Shall not the judge of all the world do according to right? 26 And the Lord said, If I find in Sodom fifty righteous within the city, I will spare all the place for their sakes. 27 And Abraham answering, said, Behold I have taken upon me to speak unto the Lord, which am but dust and ashes: 28 If there shall lack five of fifty righteous, will't thou destroy all the city for (lack) of five? And he said, If I find there forty and five I will not destroy them. 29 And he proceeded to speak unto him again, and said, What if there shallbe forty found there? He answered, I will not do it for forties sake. 30 He said unto him again, O let not my Lord be angry that I speak: What if there shall thirty be found there? And he said, I will do nothing if I find thirty there. 31 He said again, O see I have taken upon me to speak now also unto my Lord: What if there shallbe twenty found there? He answered, I will not destroy (them) for twenties sake. 32 And he said, O let not my Lord be angry, & I will speak yet but this once: What if ten shallbe found there? He answered, I will not destroy (them) for tens sake. 33 And the Lord went his way assoon as he had left communing with Abraham: and Abraham (also) returned unto his place. The exposition upon the xviij Chapter of Genesis. And the Lord appeared unto him in the plain of Memre. Verse. etc. THis Chapter showeth how God appeared by his angels unto his servant Abraham: Then how Abraham invited and entertained the Angels, thinking them at the first to have been Men, as they appeared. And lastly, how the Angels revealed to him the purpose of God to destroy Sodom, and what talk Abraham had with them. If we look to the time of this appearance, it may be thought it was shortly after Abraham had circumcised himself and all his. And thereby have we to learn how diligent and * ready the providence of God is to Visit, Luk. 15. e. 20 Comfort, & Confirm such as by true faith and obedience, have submitted themselves unto his Religion, & holy ordinances. The chief cause of the sending of these angels unto Abraham, was to confirm to him and his wife Sarah, the promise that he had made him of a Child by her, Gen. 17. c. 16. of whom the Blessed seed should descend. By the way also he revealeth to him the destruction of Sodom and Gomorrha. Why it pleased God to send three Angels, & not two, or one, we must not with vain curiosity search. It is not wicked to think that he respected therein the mystery of the holy Trinity, as many of the ancient Fathers have written: but whether that agreed with the Simplicity of the history, I leave to the judgement of the godly. In Abraham we have an example of a godly & willing desire to entertain Strangers, and to relieve them, which is not unfruitful for us to consider. First therefore Abraham sat at his Tent door in the heat of the day, undoubtedly not of Idleness, but of purpose to espy if any travailers passed by, that he might entreat them to stay and take some relief. And therefore when he see the Angels, thinking them to have been Men, He ran unto them, He might have called to them, or sent a servant, but in running himself, appeared a more godly willingness. And when he came unto them, he bowed himself with all humbleness, though he had never seen them before, and called the one of them by the name of Lord for reverence, thinking him happily a worthier person than the two other. If (saith he) I have found favour in thy sight, pass not away. etc. So ready was this godly father to * liberality in entertainment, Job. 31 d. 32. 3. Jo. a. 5. 6. that he signifieth, they should rather do him a pleasure, than receive any benefit at his hand, and that it were a reproach to him if they did not vouchsafe to tarry with him. The things that he promised them were but small, A little water to wash their feet, and a morsel of bread to comfort them. Which he doth to that end, that their modesty and bashfulness might not think that they should be chargeable and burdenous to him, & so be the loather to tarry. Men in those countries used to travail commonly bore footed, and therefore was it ease and comfort to wayfaring men to * wash their feet. 1. Ti. 5. b. 10. The place whither he biddeth them to rest themselves was under a tree. Such was the simplicity of the ancient time, they had not yet taken up the wasting of their substance in building of Gay houses & gorgeous parlours. This Reverend Patriarch and father of the faithful, whom god used so familiarly with his angels, dwelled in a Tent or Tabernacle, & had no house at all, 1. Pet. 2. b. 11 Heb. 13. c. 14 to declare that he was but a * pilgrim in this land, and had no place of long abiding. And they said, Ver. 5. 6. 7. 8. do as thou hast said, and Abraham went apace. etc. Forsomuch as it was the pleasure of god, that it should not yet be known, what the Angels were, as Abraham was ready and willing to offer them such things as were for the relief of wayfaring men, as he took 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 unto him. And Abraham in making the provision, showeth the same humbleness & ready good will, that he declared in the bidding. He went apace to Sarah into the Tent, He ran unto the beasts, He fet a tender and a good calf, He provided all that he had spoken, not only of the best, but with speed. For as he known it to be courtesy to entertain strangers: so he thought it no good manner to 'cause them to tarry longer, than happily the necessity of their business would suffer them. As well by the place before mentioned, as by the residue of this Entertainment, we may learn, that the world was not yet grown to such a nicety, tenderness, and delicacy in feeding, & other furniture, as by Sensuality men since that are come unto, and especially in these latter days. Here some move question how the Angels did eat, or whether they did eat or no? Seeing that they be celestial Spirits, and have no Bodies, that need sustenance and feeding: surely Godly Christians must not in such questions be curious. As gods pleasure was, that they should be taken as men for the time: So of his divine power, which daily worketh strange things, he had provided bodies for them to walk in, and with the same bodies did they eat, although their Spiritual substance needed no sustenance. And when their appointed offices were done, the meat and drink vanished away together with the Bodies. And they said unto him, where is Sarah thy wife, Vers. 9 10. 11. he answereth. etc. In the former Chapter we read, that Abraham had received a manifest declaration of the promise of a Son by Sarah his wife. This promise undoubtedly Abraham believed, but Sarah did not, as may appear by this place. And therefore the Angel of God asketh for Sarah, thereby to have an occasion to renew and confirm that promise, and also to reprove Sarahs' in credulity, who measured the promises of God by the * likelihoods of nature all power. Luk. 1. d. 34. When the Angel said, that at his return, Sarah should have a Child, it may be thought, that Sarah listened behind the Tent door, what talk the Strangers had with her husband. Wherein she by example declareth, how hard a matter it is, to have even the honestest and most chaste Matrons to leave all manner of womanly Curiosity. Although as a modest and sober wife she stayed within the Tent, and came not forth to show herself unto the strangers: yet could she not overcome this tentation of curious desire to know what was spoken. When Sarah he arde the Angel say she should have a child, she laughed at it as a vain and unlikely thing, and therein undoubtedly did greatly offend. For she might well know that promise came from God, being so well agreeing with that which was spoken to her husband not long before. And therefore by unlikelyhode of nature, to deride it as false, was in her much rashness. But that which followeth was of womanly Bashfulness, when she being charged, for her laughing being some what astonished doth deny it. Sarah laughed, not aloud as the manner of dissolute women is, but softly within herself. When it is said, It ceased to be with Sarah, after the Manner as it is with Women: The meaning is, she had not those superfluities that all women naturally have, so long as they by age may have children. As her Chastity is to be reverenced, so was it a great blame and fault in her not only to * Mistrust the promise of god, Baru. 1. d. 18. but also to Laugh it to scorn, because it seemed unlikely to natural Reason. And the men rising up from thence looked toward Sodom. Verse. 16. 17. 18. 19 etc. Abraham performeth that, which is the third part of Hospitality, that is, Courtesy in dismissing his gests. He taketh not his leave of them at his Tent, but perceiving their journey toward Sodom, went part of the way with them, which his pains God well requited, opening to him by his Angel the purpose to destroy Sodom for the horrible sin and wickedness thereof. Shall I (says the Lord) Hid from Abraham that thing which I do: seeing that Abraham shall surely be. etc. It may be that one of the Angels to whom Abraham in all this story had directed his speech, uttered these words in the hearing of Abraham Wherein he noteth two causes why he would reveal this thing unto him. The one is the great pre-eminence of that promise, that he had made to him before time of the Increase and multiplying of his seed. Seeing says he, that Abraham shall surely be a mighty Nation. The other is, For that he knew him to be so godly a man as would not only himself live in justice and judgement, but also would. Instruct his children, and Household To keep the way of the Lord By this, Godly Parents may learn, that it is their Office and duty to see their families * instructed and taught, Eph. 6. ●. 4. and that in the Way of the Lord, and to be Careful for them, that they may not only live virtuously and godly while they be children and servants under them, but after their life too. But Fathers now a days are far from this care. They devise how to * leave their children Rich and Wealthy, Psa. 16. d. 16 but of the Instruction and teaching how to keep the way of the Lord they have, God knoweth, so small regard as though it did Nothing appertain unto them. And the Lord said, Vers. 20. 21. because the cry of Sodom and Gomorrha is great. etc. There is a double Cry that soundeth in the ears of the Lord. The one is the cry of Wickedness and Sin, and that is it the Angel here speaketh of: The wickedness of Sodom Cried unto God, that is, was so great that it required▪ Wrath and vengeance from God. Sometime the Blood of the oppressed and afflicted Saints of GOD, doth in like manner Cry unto him. For so did the blood of Abel cry unto the Lord. When the Scripture saith, that God cometh Down to see or know any thing, we may not think that there is either Moving of place or want of Knowledge in God. But then God is said to come Down, when he doth apply himself to work somewhat to our behoof, And then he is said to come to know or See, when he so Works, that either Men or his Angels may know. God right well known that the Sin of Sodom after his long Patience & Suffering, was come to full ripeness: but he sent down his Angels, that not only Abraham and Loth, but the Whole world also by their punishment, should understand how grievous and detestable their sin was in the sight of God. And Abraham drew near and said, Vers. 23. 24. 25. etc. will't thou also destroy the righteous. etc. The Saints of God are always Lovers of mankind and are grieved to understand of the Plague and Punishment even of the wicked, whom with all their hearts they would wish rather to Live and Repent, than to dye in their sins. Therefore Abraham here understanding by the Angel, that the Visitation of Sodom, and those other Cities was at hand, showeth himself very careful for them, and as it were by the remembrance of those good and just men that might be in it, doth move God to have pity on them, and to spare their plague. Good men do not quickly despair of any, seem they never so evil. And therefore Abraham thought, in so great a Multitude, that there must needs have been some mean number of good men, for whose cause God would extend his mercy also upon the other. If there had been just men in Sodom, they must have been people uncircumcised, and no partakers of the covenant of God. And yet this Reverend Patriarch being himself a just man, circumcised, of the assured covenant with God, and the Father of the Faithful, did not in respect of himself contemn such, but made that account of them, that, if there had been such, he would have God to have spared the wicked for their sakes. In Abraham talking with God, we see a certain strife between the Charity and Love that was in him toward the Sodomires, and the consideration of his own humbleness and unworthiness in the sight of God. His Charity moved him to entreat for them. But the consideration of his own unworthiness, being but dust and ashes, did on the other part abash him, and therefore doth so often desire pardon of his speech. What if ten shall be found there? Verse. 32. He answered, I will not destroy. etc. Some may doubt why Abraham descended not to a smaller number of six or four, but stayed at ten. But it may be, that he was stayed with Modesty and ●ash fullness, having so often before excused his boldness. Or else when he perceived the Angel to yield to ten, he thought it were unlikely, that in so Great a company, there should not be that number of Just men. Or else understanding by the Angel, that there were not ten, he did not judge them Worthy to be preserved by God's mercy, and therefore so stayed himself. But whatsoever the cause hereof was, This is of Gods exceeding great Mercies, and a singular Comfort to the Just and godly, that the Angel of God, in punishing the wicked, shall not only find them out, and Preserve them, Gen. 19 6. 16. as appeareth by * Loath, but also in respect of a small number of them, will spare the Sinful and wicked, that they may have longer * time to Repent. Sap. 11. d. 24. This Horrible wickedness of the Sodomites, did not at once increase to so great an outrage, as it may before be perceived by the Angel, but first began Riot and Seusualitie, through Wealth and plenty of God's benefits. Then followed Pride, Cruelty, and Vnmercyfulnesse. And lastly Induration, with Contempt of God, and all godly Advertisements, so that they * gave themselves over to all filthiness even with Delight. Eph. 4. d. 19 And the Lord went his way so soon as he had left communing with. Verse. 33. etc. The other two Angels are mentioned before, Vers. 22. to have departed toward Sodom, but this third, to whom Abraham had directed his talk, tarried with him until this tyme. So that we have here a testimony of God's great goodness, who would not have his Angel depart, before that Abraham had finished even his Last demand. And then Abraham also departed homeward, being undoubtedly very pensive and sorry for the plague that should fall upon the inhabitants of Sodom and Gomorrha. But in the mean time, they themselves, whom this thing should have most nighely touched, were drowned in deep Security, and delighting in filthy pleasure, to fulfil the same, assaulted the house of just Loath, Luc. 12. c. 20. Psa. 72. c. 19 Ecc. 5. b. 7. isaiah. 30. c. 13 to pull forth the Strangers that were with him. Thus * suddenly, when the sinful lest think of it, doth their Plague fall upon their heads, by the just judgement of God. Trinity sunday at Evening prayer. The first Chapter of josuah. AFter the death of Moses the servant of the Lord, it came to pass, that the Lord spoke unto josuah, the son of Nun, Moses' minister, saying: 2 Moses my servant is dead: now therefore arise, go over this jordane, thou and all this people, unto the land the which I to them (the children of Israel) do give. 3 All the places that the soles of your feet shall tread upon, have I given you, as I said unto Moses. 4 From the wilderness and this Libanon, unto the great river Euphrates, Deu. 11. c. 24 Josu. 14. b. 9 all the land of the hittites, even to the great sea toward the going down of the Sun, shall be your coast. 5 There shall not a man be able to withstand thee all the days of thy life: Josue. 3. b. 9 for as I was with Moses, so will I be with thee, and will not fail thee, nor forsake thee. 6 be strong therefore and bold: Gen. 4. c. 16. Deu. 31. d. 23 for unto this people shalt thou divide the land for inheritance, which I swore unto their fathers to give them. 7 Only be thou strong, and of a stout courage, that thou mayst observe and do according to all the law which Moses my servant commanded thee: Deu. 5. c. 32. turn from the same neither to the right hand, nor to the left, that thou mayst do wisely in all that thou takest in hand. 8 Let not the book of this law departed out of thy mouth, Deu. 17. d. 19 Nu. 32. d. 20 but occupy thy mind therein day and night, that thou mayst observe and do according to all that is written therein, for then shalt thou make thy way prosperous, and then shalt thou do wisely. 9 Have not I commanded thee that thou shouldst be strong and hardy, and not fear, nor be faint hearted? For I the Lord thy God am with thee, whether soever thou goest. 10 Then josuah commanded the officers of the people, saying. 11 Go through the mids of the host, & command the people, saying: Prepare you victuals: for after three days you shall pass over this jordane, to go in and enjoy the land which the Lord your God giveth you to possess it. 12 And unto the Rubenites, Gadites, and half the tribe of Manasses spoke josuah, saying: 13 Remember the word which Moses the servant of the Lord commanded you, saying: The Lord your God hath given you rest, and hath given you this land. 14 Your wives, your children, and your cattle shall remain in the land which Moses gave you on this side jordane: but you shall go before your brethren armed, all that be men of war, and help them: 15 Until the Lord have given your brethren rest as he hath you, and until they also have obtained the land which the Lord your God giveth them, and then shall you return unto the land of your possession, and enjoy it, which (land) Moses the Lord's servant gave you on this side jordane toward the sun rising. 16 And they answered josuah, Jere. 42. a. 5. saying, All that thou hast commanded us we will do: and whither soever thou sendest us we will go. 17 According as we obeyed Moses in all things, so will we obey thee: only the Lord thy God be with thee, as he was with Moses. 18 And whosoever he be that doth disobey thy mouth, and will not harken unto thy words in all that thou commandest him, let him die: only be strong, and of good courage. The Exposition upon the first Chapter of josuah. After the death of Moses the servant of the Lord, Verse. 1. 2. it came to pass. etc. THe first Chapter of the Book of josuah containeth three parts. First, the Calling & Comforting of josuah: secondly, the accepting of the Charge by josuah, and thirdly, the Submission of the people unto his government. After what manner God spoke to josuah at this time, it is not in the Scripture expressed: whether it were by inward inspiration, or by vision, or by the ministery of an Angel, or some good man. Only we have to understand, that the words here uttered to josuah, proceeded from God, and from his authority, and teach us these good lessons. first, that Moses the good servant of God died, and went the common way of all flesh, and therefore that we, Psa. 88 g. 47 Job. 10. d. 20 Phil. 1. d. 23. that follow, may not look for any * perpetuity or long continuance in this life, but must look and * long always for the blessedness and Happy estate of the Life to come, where Death shall * end his kingdom both of Soul and body. 1. Co. 15. g. 54 Secondly, we are instructed, what to judge of Moses, after his death, and by him of all other the Saints of God, that is, to judge them the good servants of God, and the blessed Ministers of his unestimable Benefits toward Mankind: but yet not so, that we make them Gods by worshipping of them, by putting trust and confidence in them, and by calling on them in the time of our distress. isaiah. 42. b. 8. For those points of * honour belongeth to God alone, & can not be given to other without manifest peril of Idolatry. And therefore it may be thought, that the providence of God did hide and keep secret the body of Moses from the jews, Deu. 34. b. 6 Deut. 34. that they might not have that occasion to abuse it to Idolatry. Thirdly, we have to observe by the example of Moses, that albeit God sometime doth punish good men temporally for offences committed, yet he doth not perpetually reject them, but after their death acknowledgeth them for his servants, Nu. 20. b. 12 Nu. 27. c. 14 Deu. 1. f. 37. as he did here call Moses, notwithstanding that for his mistrust at the * Waters of strife, he did cut him off from enjoying that land of promise. Fourthly, let us learn, That when good Princes or Magistrates be taken away, that it is in the hand of God to * place others, Eccle. 10. a. 4 and that his divine Providence hath singular care thereof: as we may understand, as well by this place as by a number of other examples in the scriptures. God punished Nabuchadnezer. Dan. 4. g. 34 Daniel. 4. Until he understood that the most high ruled in the kingdom of men, and gave it to whom he lusted. All the places that the soles of your feet shall tread upon. Verse. 3. 4. etc. In this place, the Lord as it were, boundeth out that land & country, that by his promise he gave to the seed and issue of Abraham. On the East part, unto the great river Euphrates, unto which the bounds of the dominion of the jews were extended under David, and Solomon, and not before. On the West, with the great Sea, that is, the middle Sea, which is here called Great, in comparison of those pools, which in the Hebrew tongue are called Seas, as the Sea of Tyberias, On the north, with Mount Libanus, On the south, with the Deserts of Arabia, and the Country of Egypt. In these bounds is contained the whole land of Chanaan. There shall not a man be able to withstand thee all the days of thy life. Verse. 5. 6. etc. forsomuch as josuah might justly be abashed to take upon him that Charge, and government, which besides the way wardness of the people, was joined with so great Difficulty and * danger, Exo. 17. b. 4 it pleaseth God in this place to Comfort and strengthen him with the assured* promise' of his assistance, Heb. 13. a. 5. and good Success in his doings against all his enemies whatsoever they be. Out of which words all good Princes, Magistrates, & Officers, may gather singular instruction of comfort, to Animate them against the difficulties & troublous Storms of their charge, which are such, as oftentimes hath caused even Heathen people rather to desire to live a Private life, than to abide the hazard and danger thereof. And surely, there is no State of men that needeth so great comfort of the Providence and care of Almighty GOD for them, as Princes and Magistrates do. Their office is not only to * Establish and Spread the true Religion and worshipping of God, 4. Re. 23. a. 3. 4. re. 22. b. 13 1. Re. 23. a. 4. Jere. 22. a. 3. but also to * repress the contrary. To make and defend good laws against all kind of enormities. To judge justly, and to defend the cause of the poor and innocent, against the violence and injury of the oppressor. Yea and oftentimes to levy war either against the * foreign enemies, 2. Sa. 10. b. 12 2. reg. 20. a. 6 or to repress wicked and rebellious * subjects, which things if they do faithfully and diligently, it cannot be but they shall cast themselves into so great perils & dangers, as will greatly abash and trouble them, if by this place and such other they do not * conceive an assured trust in the help and assistance of God, Psa. 118.. 50. 2. reg. 22. a. 1. whose Magistrates and Officers they be. For this cause doth God so often repeat here unto joshua, that he should be Strong, and Stout, and Bold, and of good Courage, for that he would be with him, and not fail him in any distress. etc. Only be thou strong, Verse. 7. 8. and of a stout courage, that thou mayest observe. etc. Above all things God will have a Prince or Magistrate to be constant, earnest, and of stout courage in the observation and maintenance of his holy law, and so to cleave to his word, that he departed not from it, Either on the right hand, by adding Superstitious holiness unto it, Either on the left hand, by Altering or Diminishing any thing therein contained. For this cause doth he so straightly charge josua in this place to bend his study especially to his law, and to occupy his mind therein both day and night. By which words their * wicked error is reproved, Psa. 118. 24. 92. 104. which both dehort Princes from the Study of the Scriptures, as a thing not fit for them, and also pull from them the charge to see unto the Maintenance of true Religion and Holiness, as a matter that little belongeth to their office. But God here doth not only require it of joshua, but also addeth a promise, that So he shall do wisely, in all that he taketh in hand, and make his ways and doings prosperous. Then josuah commanded the Officers of the people, Verse. 10. 11. saying. etc. This is the second part of the chapter, wherein josuah undertaketh the office, and showeth example of his Faith and Obedience to the calling of almighty God. For albeit there might appear many things in sight of the world to deter him from it, yet, because he had the calling of God and the promise of his assistance, he cleaveth to that, and is not driven back with the appearance of any worldly danger like to fall unto him. Upon this Pillar aught all good Princes to stay themselves in their calling, and in doing any thing that appertaineth to their office. josuah putteth the people also in mind of their duty, and appointeth them in good order and Policy what to do. Wherein Magistrates also have to learn, that although their chief stay and comfort be in the providence & promise of God, whose Ministers they are: yet they may not neglect such lawful and Politic means in doing of things, as by the which God commonly useth to give Salftie, Success, & Victory to his people. For, to neglect ordinary means, so long as a man may have them & use them, is rather to tempt God, than truly to put confidence and trust in him. The Rubenites and Gadites josuah appointeth to go before their brethren, because they had their possession assigned them on that side of jordane, and forsomuch as they had that pre-eminence, first to know their portion of the land of Promise, it might seem good reason, that they did abide the greater burden until their brethren also were settled in their places, that should be allotted unto them. And so the Rubenites and Gadites did promise' to Moses. Num. 32. by reading of which place, Nu. 32. f. 31. this will be the better understanded. And they answered josuah saying, Verse. 16. 17. 18. All that thou hast commanded us. etc. In this third part of the chapter the people show their obedience unto that Prince and leader, that was by God appointed unto them: All things, say they, That thou hast commanded us, we will do. Whereby we may learn an example of obedience to Magistrates, & not only of obedience, but also of careful love toward them. For that it was that here moved the people to pray for josuah, saying, The Lord thy God be with thee, as he was with Moses. Whereby we are taught also to pray to God for the good estate of our Princes, that we may quietly live under them, 1. Tim. 2. b. 2 as S. Paul says, in honesty and godliness. The first Sunday after Trinity at Morning prayer. josua. 10. Now when Adonizedec King of Jerusalem had herded how josuah had taken Ai, & had destroyed it: (and how that as he had done to jericho and her king, Josua. 8. a. 3. Josua. 6. even so he had done to Ai and her king) and how the inhabitors of Gibeon had made peace with Israel, and were among them: 2 They feared exceedingly, for Gibeon was a great City as any City of the kingdom, and was greater than Ai, and all the men thereof were very mighty. 3 Wherefore Adonizedec king of Jerusalem sent unto Hoham king of Hebron, and unto Pira king of jarmuth, and unto japhia king of Lachis, and unto Dabir king of Eglon, saying. 4 Come up unto me, and help me, that we may smite Gibeon: for they have made peace with josuah, and with the Children of Israel. 5 Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of jarmuth, the king of Lachis, and the king of Eglon, gathered themselves together, and went up, they with all their hosts, & besieged Gibeon, and made war against it. 6 And the men of Gibeon sent unto josuah to the host in Gilgal, saying, Withdraw not thy hand from thy servants, come up to us quickly, and save us, and help us: for all the kings of the Amorites which devil in the mountains are gathered together against us. 7 And so josuah ascended from Gilgal, he and all the people of war with him, and all the men of might. 8 And the Lord said unto josuah, Fear them not: for I have delivered them into thy hand, neither shall any of them stand against thee. 9 josuah therefore came unto them suddenly, and went up from Gilgal all night. 10 And the Lord troubled them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Bethoron, and smote them to Azeka and Makeda. 11 And as they fled from before Israel, and were in the going down to Bethoron, the Lord cast down great stones from heaven upon them until Azeka, and they died: there were more dead with hail stones, than they were whom the children of Israel slew with the sword. 12 Then spoke josuah to the Lord in the day when the Lord delivered the Amorites before the Children of Israel, and he said in the sight of Israel, Esa. 28. f. 21. Eccl. 46. a. 4 Sun stand thou still upon Gibeon, and thou Moon in the valley of Aialon. 13 And the Sun abode, and the Moon stood still, until the people avenged themselves upon their enemies. Is not this written in the book of the righteous? So the Sun abode in the midst of heaven, and hasted not to go down by the space of a whole day. 14 And there was no day like that before it or after it, that the Lord herded the voice of a man: for the Lord fought for Israel. 15 And josuah returned and all Israel with him unto the camp to Gilgal. 16 But the five kings fled, and were hid in a cave at Makeda. 17 And it was told josuah, saying, The five kings are found hid in a cave which is at Makeda. 18 And josuah said, Roll great stones upon the mouth of the cave, and set men by it, for to keep it. 19 And stand you not still, but follow after your enemies, and smite all the hindmost, and suffer them not to enter into their Cities: for the Lord your God hath delivered them into your hand. 20 And when josuah and the Children of Israel had made an end of slaying them with an exceeding great slaughter, till they were wasted: the rest that remained of them, entered into walled Cities. 21 And all the people returned to the host to josuah at Makeda in peace, neither did any man move his tongue against the Children of Israel. 22 Then said josuah, Open the mouth of the cave, and bring out those five kings unto me out of the cave. 23 And they did so, and brought those five kings unto him out of the cave, (even) the king of Jerusalem, the King of Hebron, the king of jarmuth, the king of Lachis, and the king of Eglon. 24 And when they brought out those five Kings unto josuah, josuah called for all the men of Israel, & said unto the chief of the men of war which went with him, Come near, and put your feet upon the necks of these Kings. And they came near, and put their feet upon the necks of them. 25 And josuah said unto them: You shall not fear, nor be faint hearted, but be strong, & pluck up your hearts: for thus shall the Lord do to all your enemies against whom you fight. 26 And then josuah smote them, and slew them, and hanged them on five trees: and they hanged still upon the trees until the evening. 27 And at the going down of the Sun, Deu. 21. d. 22. Josua. 8. f. 29 josuah gave commandment, and they took them down of the trees, and cast them into the cave wherein they had been hid: and laid great stones in the caves mouth, (which remain) until this day. 28 And that same day josuah took Makeda, and smote it with the edge of the sword, and the king thereof also destroyed he utterly: with all the souls that were therein, and let none remain: and he did to the king of Makeda, as he did unto the king of jericho. 29 Then josuah went from Makeda, Josu. 6. b. 26. and all Israel with him unto Libna, and fought against Libna. 30 And the Lord delivered it and the King thereof into the hand of Israel: and he smote it with the edge of the sword, and all the souls that were therein, He let non● remain in it: but did unto the King thereof as he did unto the King of jericho. 31 And josuah departed from Libna, and all Israel with him unto Lachis, and besieged it, and assaulted it. 32 And the Lord delivered Lachis into the hand of Israel, Josua. 6. c. 21 which took it the second day, and smote it with the edge of the sword, and all the souls that were therein, doing according to all, as he had done to the city of Libna. 33 Then Horam king of Geser came up to help Lachis: and josuah smote him and his people, until none remained of him. 34 And from Lachis josuah departed unto Eglon, and all Israel with him, and they besieged it, and assaulted it. 35 And took it the same day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed the same day according to all that he had done to Lachis. 36 And josuah departed up from Eglon, and all Israel with him, unto Hebron, and they fought against it. 37 And when they had taken it, they smote it with the edge of the sword, and the King thereof, and all the towns that pertained to it, and all the souls that were therein, and he left none remaining: but did according to all, as he had done to Eglon, and destroyed it utterly, and all the souls that were therein. 38 And josuah returned, and all Israel with him to Dabir, and fought against it. 39 And when he had taken it, and the king thereof, and all the towns that parteyned thereto, they smote them with the edge of the sword, and utterly destroyed all the souls that were therein, neither let he any remain: even as he did to Hebron, so he did to Dabir and the King thereof, as he had done also to Libna and her king. 40 josuah therefore smote all the hill countries, and the South countries, and the valleys, and the downs, and all their kings, Deu. 20. d. 16 & let none remain of them, but utterly destroyed all that breathed, as the Lord God of Israel commanded. 41 And josuah smote them from Cades Barnea unto Asah▪ and all the country of Gosen (even) unto Gibeon 42 And all these kings and their land did josuah take at one time: because the Lord God of Israel fought for Israel. 43 And josuah and all Israel returned unto the host that was in Gilgal. The Exposition upon the ten Chapter of josuah. Now when Adonizedec king of Jerusalem had herded how josuah. Verse. 1. 2. 3. 4 5. 6. etc. IN Adonizedec and the other five kings of the Amorites, that are spoken of in this chapter, is expressed to us the nature and property of wicked and obstinate enemies of God and his people. If marvelous things be wrought against them, they be strike with * fear, Exo. 15. b. 16 2. pa. 20. e. 29. & yet will they not submit themselves to the mighty hand of God, and acknowledge his power: but still increase in wickedness and become more obstinate, heaping to themselves greater confusion. Josu. 6. c. 20. These king's had* heard and understood, as well as the Gibeonites, how marvelously God had dealt for his people against* Seon King of the Amorites, Nu. 21. d. 24 Nu. 21. e. 34. and* Og king Basan, and also against the Cities of jericho, and of Ay, Josua. 8. a. 1. whereby they might have been taught, how vain their cruel and wicked endeavour of resistance would be unto them. But they were so far from that cogitation, That, because the Gibeonites had* submitted themselves to the Children of Israel, Josua. 9 b. 8. they here Ioyu● in Conspiracy to destroy them and their city. In which point the Gibeonites set forth unto us the Image of all them, that, forsaking the Error, Blindness, and wicked obstinacy of the world, do join themselves to God and his people. For by and by their very Neighbours, Yea the nighest of their Kin, seek to Vex and Persecute them with all extremity: and that not because they be Sinful or evil, or because they are idolaters, Covetous people, Adulterers and such like, (for at those things they can wink well enough) But because They make peace wirh josuah, and the Children of Israel, Josua. 9 c. 35 that is, * because they Ally themselves to GOD and his people. But in such cases we must learn by earnest Prayer and intercession to flee for secure to our josuah, Christ jesus, who undoubtedly will speedily help and assist us against such enemies, as josuah doth here the Gibeonites. And so Josuah ascended from Gilgal, Verse. 7. 8. 9 10. he and all the people of war. Forsomuch as the Gibeonites were the confederates of Israel, josuah doth here the part of a wise, 1. par. 19 b. 13 good, and faithfull* Prince, that he is so ready to rescue and help them in their danger. For if he should have done otherwise, being now become his Subjects, he should both have omitted his duty toward them, and also have procured to him and his people, a note of unfaithfulness toward such as had submitted themselves unto him, and whom he had received to his defence & protection. In that he doth it with Speed, and cometh Suddenly on his enemies in the night ere they were ware of him, he played the part of a Wise and Skilful Captain, understanding that in warfare, after men be once in good readiness, nothing more prevaileth than speedy dealing with good watching of opportunity of place and time. This is not to be omitted, Exo. 4. c. 15. Esa. 41. b. 10 that God is* ready to comfort his good Princes and Governors in their enterprises for the defence of his people. Fear not them, says God, I have delivered them into thy hands: Exo. 14. d. 25 2. par. 32. b. 8. Judit. 5. c. 16. and therefore did he easily obtain Victory of them, yea God will* fight for them miraculously, altering the course of all natural effects, rather than they should miscarry, or want strength and opportunity to be revenged on his enemies. As we see in this place by two Notable and strange Miracles, kill more of the enemies with Hailstones from heaven than the Israelites did with the sword. Then said Josuah unto the Lord. Verse. 12. 13. 14. 15. etc. and he said in the sight of Israel. etc. A question may in this place be moved, whether josuah did well in ask such a strange Miracle of God, or whether he might seem rather to tempt God in so doing. To which it may be answered, that undoubtedly he did it by Instinction of the Spirit of GOD in a strong faith, being persuaded, that it would be to the glory of God. For God's purpose was by this Miracle to confirm the Faith of his People, and to abash the Chanaanites his enemies, to declare his power to those Heathenish and Godless People, and by this Miracle to declare unto them that he was the only author and worker of all those Miracles, that they before had herded of in Egipte, and in the wilderness. And yet the praying for such Miracles is not now to be followed of us. For God, having now abundantly declared his will and pleasure in his holy word left unto us by our saviour Christ, and his Apostles, will have his People to cleave steadfastly to that, Mat. 12. d. 39 and* not to look for Signs and Miracles from Heaven. But this is notable, and to our great comfort to be observed, that josuah by his Prayer might seem to have the Sun and Moon and all the Creatures of God at his commandment. By like force of Prayer Moses opened away through the red Sea Exodus. 14. Exo. 14. a. 15 Exo. 17. b. 11. and overcame in Battle the Amalachites, Exodus. 17. josaphat subdued his enemies and caused them to kill one the other 2. Croni. 20. 2. pa. 20. d. 23 Ezechias delivered his City Jerusalem▪ & caused also the Sun to go back certain degrees. 2. pa. 32. c. 21. d. 24. 2. Croni. 32. By which Examples we also aught to con●●iue an assured hope in the truth of God's promises, when in ou● great perils and dangers we call upon God, and pray to him for his help and deliverance. The five Kings fled and were hid in a Cave at Makeda. Verse. 16. 17. 18. etc. These five Kings fled, and thought they had escaped the Plague of God, because they were not killed either with the sword of the Israelites, or with the Hail from Heaven. But God of his justice reserved them to a greater, and a more notable Punishment, because the were the Ringleaders and chief stirrers of others to withstand the People of God. In like manner Sennacherib. 2▪ pa. 32. c. 21. 2. Croni. 32. escaping the Danger of Battle, was murdered in the Temple of his Gods that he served. josuah, when he understood the Kings were hid in the Cave he provided them to be kept in Sa●●etie, but he doth not omit the opportunity with speed to follow his enemies, and so to subdue them, that they might not be able afterward to recover their power & work him new trouble. In this that josuah causeth his Captains to set their feet upon the Necks of the Kings, it may seem a barbarous Cruelty, but he known they were the enemies of God, and understood also, that his people did often Mistrust the promises, that God had made unto them, & therefore his meaning was by this sign to assure them that as God had don●e by these enemies, that might seem the most mighty: so he would do also by the residue, and therefore willed them not to doubt or to be * faint hearted, Deu. 7. c. 18. 1. par. 22. c. 13. but to be well assured of the assistance of their Lord and God, so long as they faithfully served him, though their enemies did seem never so mighty. And the same, in effect, God did justify immediately. For they did not only with good success conquer these five kings, that were conspired, but also a number of other cities and Principalities, that are here reckoned up even to the end of this Chapter, as Makeda, Libna, Lachis, Gazer, Eglon, Hebron, and Debir. If josuah killed in these victories Man, Woman, and Child, we may not think it cruelty in him, For he had the special commandment of God so to do: Such were their Sins and offences in the sight of God. 1. reg. 15. b. 9 3. re. 20. g. 42 And Saul, and Achab may be an example to all Princes what danger it is to show Mercy to them, whom God, for Just causes to his secret wisdom known would have to be punished. The first Sunday after Trinity at Evening prayer. josua. 23. ANd it came to pass, a long season after that the Lord had given rest unto Israel from all their enemies round about, that josuah waxed old, and was stricken in age. 2 And josuah called for all Israel, and for their elders, their heads, their judges, and officers, and said unto them, I am old and strike in age. 3 And you have seen all that the Lord your God hath done unto all these nations before you, how the Lord your God himself hath fought for you. 4 Behold, I have divided unto you by Lot these nations that remain to be an inheritance for your Tribes, from jordane, with all the nations that I have destroyed, even unto the great sea Westward. 5 And the Lord your God shall expel them before you, and cast them from out of your sight, and you shall conquer their land, as the Lord your God hath said unto you. 6 Be you therefore of a good courage, Deu. 5. b. 9 〈◊〉. 28. b. 14. that you keep, and do all that is written in the book of the Law of Moses, that you bow not aside therefrom to the right hands nor to the left. 7 Neither company with these nations that is with them that are left with you, neither make mention of the name of their Gods, nor cause to swore by them, neither serve them, nor bow yourselves unto them. 8 But stick fast unto the Lord your God, as you have done unto this day. 9 So shall the Lord cast out before you great nations and mighty, as no man hath been able to stand before you hitherto. 10 One man of you shall chase a thousand: Levi. 26. b. 8 Deu. 32. d. 30 for the Lord your God he fighteth for you, as he hath promised you. 11 Take good heed therefore unto yourselves, that you love the Lord your God. 12 ells, if you go back and cleave unto the rest of these Nations that remain with you, and shall make marriages with them, and go in unto them, and they to you: 13 Be you sure that the Lord your God will no more cast out all these Nations from before you, Nu. 33. g. 55 but they shallbe snares and traps unto you, and scourges in your sides and thorns in your eyes, until you perish from this good land which the Lord your God hath given you. 14 And behold, this day do I enter into the way of all the world, and you know in all your hearts and in all your souls, that nothing hath failed of all the good things which the Lord your God promised you, but all are come to pass unto you, and nothing hath failed thereof. 15 Therefore, as all good things are come upon you which the Lord your God promised you: so shall the Lord bring upon you all evil, until he have destroyed you from this good land which the Lord your God hath given you. 16 When you have transgressed the Testament of the Lord your God which he commanded you, and have go and served strange Gods, and bowed yourselves to them: then shall the wrath of the Lord wax hot upon you, and you shall perish quickly from the good land which he hath given you. The Exposition upon the xxiij Chapter of josuah. And it came to pass, a long season after the Lord had given rest. Verse. 1. 2. etc. THe Land of Chanaan was now by the Israelites possessed. The portions were allotted to each Tribe, all things appertaining aswell to the state of the common weal as of Religion, was now established. And josuah their Prince and Captain waxen old and far strike in years. Therefore he, as a good Prince, drawing now to the end of his life, showeth himself to have had a care, not only for the good government of the people of God in his life time, 3. Reg. 2. a. 3. but also that the true * worship of God and obedience to God's holy word might continued among them to God's glory after his life time. And therefore in this place he calleth the People, and under Magistrates together, & useth unto them a very fatherly exhortation to continued in the love, obedience and true worship of God: declaring unto them the great benefits and blessings of God, that shall come to them, if they do so, & the assured danger of his wrath and displeasure to be poured upon them, if they did otherwise. As touching that is said in the first verse After the Lord had given rest unto Israel, we are by it instructed to acknowledge God only to be the Author & * giver of Peace, Levi. 26. a. 6 Nu. 6. d. 26 Josu●. 23 a. 1. 4. re. 20. d. 19 2. Pa. 14. a. 6. 2. pa. 20. f. 30 tranquillity, and quietness unto common weals, and the restrayner and brideler of all adversary powers, that they work not so much trouble and danger to the people of God, as otherwise they would do: And therefore, that both we, and all such whom God blesseth with those gifts, aught to show ourselves Thankful, and to accept the same as his gracious mercy to allure us to Repentance. And you have seen all that your Lord God hath done unto all these. Verse. 3. 4. etc. josuah putteth them in mind of the benefits of God showed unto them, and doth assure them, that the same their Lord and God. will also perform the residue of his promise, and make perfect the work that he hath begun, if they do continued in his faithful obedience. By proof and trial of that is * past, Deu. 32. a. 7 he exhorteth them to the undoubted expectation of those things that were to come. By this that josuah four times in this place repeateth, The Lord your God, we may not think, that he is not the God of other Nations also. For God is the General Lord and governor, not only of all Nations, but also of all particular People & creatures of the world, * and by him do they live, Act. 17. f. 28 and have their being. But the jews he had choose as his peculiar People, and delivered to them his law, & made to them his law, and made to them his promises especially, and therefore is he here called, The Lord their God. When he saith, that God hath fought for them, we are taught that all Victory and good Success in war cometh of God, & * unless he do fight for us, Psa. 126. a. 1. all labour & strength of men is in vain. And the same God doth always assist his people, and give Victory unto them, unless their unthankfulness in abusing his Benefits do move his justice, by his and their enemies to punish them. Go to therefore, Verse. 6. and be of good courage, that you take heed and do all that. etc. This is the end why God either blesseth his people with tranquillity and quietness, or giveth them Victory against enemies: that they may continued in the obedience of his blessed will declared in his holy word, which consisteth not only in the Knowledge of his Law, and in the external professing of the same in words, or outward behaviour, but in deed, and in heart and mind. And therefore saith josuah, Take heed and do all that is written in the book of the Law of Moses, yea, and that in such sort, That they go not aside on the right hand, or on the left. 1. reg. 15. c. 22 For God * loveth obedience more than all the gay devices of man's Brain, and therefore will be worshipped according to his holy word. Neither company with these nations, Verse. 7. that is with them, that. etc. How dangerous the Fellowship & Company of the wicked is, we see too too many examples daily before our faces. And if we be loath to come in that Company by which we think our bodies shall be infected with any contagious disease: much more aught we to fear the Infection of our Souls, Deut. 7. a. 2. 1. Co. 10. d. 20 and to dread lest * by society of people corrupted, either in life or religion, we should be led from the true Service of God. Not man * Toucheth pitch but he shallbe defiled with it. Eccle. 13. a. 1. 2. Cor. 6. c. 14 No man or woman useth the company of them that be evil, but he taketh some hurt by them, either in Life or Credit. In that he says, Make no mention of their Gods, he doth not forbid them, to name Dagon, Astaroth, or Baalim, but that they should make no Honourable Mention of them, nor use their names with reverence, but with Detestation, But especially they might * not Swear by them. Deut. 6. c. 13. For to the person or thing by which any man sweareth, he doth attribute divine Power and Worship: that is, That he seethe the hearts and cogitations of men, That he knoweth their secret parts, That he can and will reward the good and punish the wicked. Therefore let men consider with what conscience they can swear by Saints departed, or by any Person or Thing be it never so Holy, other than God alone, whose only Power and property it is to understand the inward Thoughts of man. One man of you shall chase a thousand for the Lord your God. Vers. 10. 11. etc. In the Levit cap. 26. Levi. 26. a. 3. 7. 8. If you keep my commandments (saith the Lord) you shall persecute your enemies, and they shall fall with the sword before you, and five of you shall persecute an hundred, and an hundred of you shall persecureten thousand. In this place he saith, One of you shall persecute a thousand, whereby he giveth to understand, that God will abundantly fulfil his promise unto them. Example whereof, God showed in sundry places of the Scriptures, Judi. 7. d. 21. 1. San. 14. b. 12 2. pa. 20. d. 22 2. pa. 32. d. 21 as judic. 7. by Gedeon. 1. Sam. 14. by jonathas. 2. Chro. 20▪ by josaphat. &. 32. by Ezechias. If you go back and cleave unto the rest of these Nations. Verse. 12. 13. etc. As before he hath exhorted by consideration of the great benefits, that God had and would do for them, if they continued in his obedience, so now he moveth them by Laying before them the threatenings of Gods just plagues and punishments, if they did otherwise, and revolted from his true worship, saying, that God would not only not destroy those people that were among them, but he would suffer them to be unto the Israelites as snares and traps to take and entangle them in wickedness, As Scourges in their sides to vex and trouble them, as Thorns in their eyes, to grieve them, and to blear their eyes, that they should not discern good from evil, falsehood from truth, light from darkness etc. And because nothing could be more dangerous unto them, or a greater snare to lead them from God, than to join in Society, League or Marriage, with those wicked people: Therefore he often & earnestly willed them to beware of that. Whereby Christian Princes and people, that profess the truth of Christ's Gospel, aught also to learn how perilous it is for them, Exo. 23. g. 32. Deut. 7. a. 3. Exo. 34. b. 15 to * link in League or Marriage with the enemies or adversaries of the same, lest God make them unto us as Snares, as Whips, and as Thorns in our eyes. etc. Behold this day do I enter into the way of all the world, Verse. 14 and you know. etc. By this fashion of Speaking, that He entered the way of all the world, he means Death, which * way all living Creatures of this world must tread. 3. Reg. 2. a. 2. Wise and Learned men have devised remedies for all manner of diseases, but never any could Invent how to put away Death. That is the assured end whereto in this world we shall come, whether we sleep or wake, or whatsoever we do, we Hasten to this end: Eccl. 38. c. 23. Job. 7. a. 6. So * little assurance have we of this miserable life, wherewith we are so greatly in love. In the end josuah putteth them in mind, that as God of his great mercy, hath and will assuredly fulfil his promises, so that one word thereof shall not be frustrate or vain: In like manner he will of his Severity & justice, bring upon them all those evils, that he hath Threatened, if they do fall from him by disobedience, to Idolatry and wickedness. Mat. 24. c. 35 For Heaven and Earth shall perish (as Christ says Mat. 24.) but the words of God shall not perish. The second Sunday after Trinity at Morning prayer. judicum. Cap. 4. ANd the children of Israel began again to do wickedly in the sight of the Lord, when Ahud was dead. 2 And the Lord sold them into the hand of jabin king of Chanaan, that reigned in Hazor, whose captain of war was called Sisara, which dwelled in Haroseth of the Gentiles. 3 And the Children of Israel cried unto the Lord, for he had nine hundred charets of iron: and twenty years he troubled the children of Israel very sore. 4 And Deborah a prophetess the wife of Lapidoth judged Israel the same time. 5 And the same Deborah dwelled under a palm tree, between Ramath and Bethel in mount Ephraim: and the children of Israel came up to her for judgement. 6 And she sent and called Barak the son of Abinoam out of Kedes Nephthali, and said unto him, Hath not the Lord God of Israel commanded, saying, Go, and draw toward mount Thabor, and take with thee ten thousand men of the children of Nephthali and of the children of Zabulon? 7 And I will bring unto thee to the river ●ison, Sisara the captain of jabins' army, with his charetts and his people, and will deliver him into thine hands. 8 And Barak said unto her, If thou will't go with me, I will go: but and if thou will't not come with me, I will not go. 9 She said, I will surely go with thee, but this journey that thou takest shall not be for thy honour: for the Lord shall deliver Sisara into the hand of a woman. And Deborah arose, and went with Barak to Kedes. 10 And Barak called Zabulon & Nephthali to Kedes, and led after him ten thousand men: and Deborah went with him. 11 But Haber the Kenite which was of the children of Hohab, the father in law of Moses, removed from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedes. 12 And they showed Sisara that Barak the son of Abinoam, was go up to Mount Thabor. 13 And Sisara gathered together all his charettes, even nine hundredth Chariots of iron, and all the people that were with him from Haroseth of the Gentiles unto the river of Kison. 14 And Deborah said unto Barak: Up, for this is the day in which the lord hath delivered Sisara into thy hand, is not the Lord go out before thee? And so Barak went down from mount Thabor, and ten thousand men after him 15 But the Lord destroyed Sisara and all his Charetts, and all his host with the edge of the sword before Barak: so that Sisara lighted down of his Chariot, and fled away on his feet.) 16 But Barak followed after the Charets and after the host unto Haroseth of the Gentiles, Psalm. 83. b and all the host of Sisara fallen upon the edge of the sword, and there was not a man left. 17 Howbeit Sisara fled away on his feet to the t●nte of jael, the wife of Haber the Kenite, (for there was peace between jabin the king of Hazor, and the household of Haber the Kenite. 18 And jael went out to meet Sisara, and said unto him: Turn in my lord, turn into me, fear not. And when he had turned in unto her into her tent, she covered him with a mantel. 19 And he said unto her, Give me I pray thee a little water to drink, for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. 20 And again he said unto her, Stand in the door of the tent: and when any man doth come and inquire of thee, whether there be any man here, thou shalt say, Nay. 21 Then jael Habers wife took a nail of the tent, and an hammer in her hand, and went softly unto him, and smote the nail into the temples of his head, and fastened it into the ground: (for he slumbered sore, and was weary,) and so he died. 22 And behold as Barak followed after Sisara, jael came out to meet him, and said unto him: Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold Sisara lay dead, and the nail was in his temples. 23 And so God brought jabin the king of Chanaan into subjection that day before the children of Israel. 24 And the hand of the Children of Israel prospered, and prevailed against jabin the king of Chanaan, until they had destroyed jabin king of Chanaan. The Exposition upon the four Chapter of the Book of judges. And the children of Israel began again to do wickedly in the sight of God. Verse. 1. 2. etc. IN this place and in the chapters before & after, those Promises & threatenings be often fulfilled towards the Israelites, that Moses and josua their Governors before their departures out of this life moved by the Spirit of god declared to them. For here in this book we read oftentimes of Falling from God to wickedness & error, Jud. 2. b. 14. and often times of Gods * plagues cast upon them for the same. Judi. 3. b. 8. Also of often Repentance and turning to God, Judic. 6. a. 1. and Gods often merciful deliverance of his people, Jud. 8. c. 27. when they forsook their wickedness, and called upon him for secure. Whereby we must learn, that God's word is unfallible true, as well in the promises of his Mercy & goodness toward them, isaiah. 66. a. 2. Psa. 50. c. 17. that with * contrite hearts come unto him, isaiah. 61. a. 1. as also in the threatenings of his justice, to the stubborn & obstinate sinner, that will not Repent. As touching this place, let us mark, that nothing is more perilous than carnal Security, and Abusing the prosperous Benefits of God. After the Mesopotamians, the Moabites, and Philistines were overcome, as is before mentioned, it might seem the Israelites should have had no Enemy, that would once have stirred against them. Jud. 3. d. 30 For they enjoyed great * tranquillity and Peace Fourscore years together. But Wealth and Prosperity breeds wantonness and forgetfulness of God. And therefore suddenly while they thought all was hushed & quiet, another Enemy was raised up, whom they little thought of, that is, jabin king of the Chanaanites, whose predecessor before they had slain, and destroyed his royal City Hazer, joshua. 11. Josue. 11. b. 13 But now his Nephew or cousin of the same name was grown to so great power that he had subdued the jews, and held them in miserable Bondage, which for all his strength, he had not been able to bring to pass, if God for their sins Had not sold them into his hands to be punished for their offences. The Tyranny of jabin was the more cruel against the Israelites, because they had before (as I have said) slain his predecessor, and burnt his royal city with fire to the ground. And the children of Israel cried unto the Lord for he had. Verse. 3. 900. etc. Where the Chanaanites had afflicted the people of Israel twenty years, we may not think that in all that time before, they never cried unto God, but happily their crying and calling upon God before, was rather in way of murmuring and muttering against God and the rod of his Chastisement: but now when with repentant and sorrowful hearts they pray unto God and acknowledge their wickedness and transgression, with ready mercy he heareth and helpeth them. And Deborah a prophetess the wife of Lapidoth judged Israel. Verse. 4. 5. etc. That God might make the deliverance of his people more glorious unto him, by the ministery and * weakness of a woman he worketh it, 1. Cor. 1. c. 27. & thereby showeth that neither might of Princes, nor policy of Captains, nor strength of armies, nor swiftness of chariots, is able to hold them in misery that God will have delivered. In this that God chooseth a Woman to be a prophetess, & thereby the instructor & teacher, the guide & governor, yea, & the Deliverer of his people, he showeth that he doth not always reject that Sex or kind from the ministery of his holy will, neither in matters of Policy, nor of Religion, Hest. 15. c. 8. but that oftentimes he will * use them to his glory, Judit. 8. b. 8 as the good Nurses and Patrons of his Church and people. And she sent and called Barak, Verse. 6. 7. the son of Abinoam, out of Kedes. etc. Some think that Deborah had oftentimes before, advertised Barak, that he should attempt the deliverance of the people, & that he through Timorousness had stayed, and therefore now she openly before the people declareth the same unto him, & that in the Name & Authority of God, after the manner of Prophets, adding the promise of God to his further confirmation. For, (sayeth she) in the person of God: I will bring or draw unto the river Kison, Sisara the Captain. etc. And Barak said unto her, Verse. 8. If thou will't go with me, I will go: but and etc. Barak in these words may seem to have somewhat doubted of his calling, and therefore Deborah signifieth, that the Glory and chief Praise of this Victory should be given from him to a Woman. Other think, that he spoke not this of any mistrust of his Calling, but because he would be sure to have her with him, as the prophetess of God, by whose Wisdom he might be instructed to all opportunities. And therefore S. August. readeth in the text these words, Because I know not what day the Angel of God shall prospero me. When Deborah willeth Barak to gather ten thousandemen, we must consider, that God had been able without Man's help to Subdue their enemies, but by this he would declare, that he doth not reprove just War, nor the help of man's strength, when it is used with trust and confidence in Him. When God says, that he will draw Sisara to the River Kyson, we may understand that God Draws both to good & also to Evil, that is in the way of punishment: but this he doth in a divers manner. When he Draws to Good, he heals our corrupt minds, & by his Grace prepareth us to that, which otherwise we could not do. When he Draws us to Evil, we need no Motion nor help thereunto, being altogether by our Corruption bend unto the same, only God directeth our evil doings to his Glory and to our Punishment. But Heber the Kenite, Verse 10. which was of the children of Hobab, father. etc. This is here added, because of jael, Heber's wife, who is after reported to kill Sisara with a Nail. etc. The cause that moved Heber to live separately from his kinsmen is not here expressed. It may be some like cause as moved Abraham and Loath to dwell asunder, Goe 13. b. 9 that is, great Plenty of cattle, and Scarcity of pasture. And Deborah said unto Barac, Vers. 14. etc. Up, for this is the day in which the Lord etc. josephus writeth, that Barac was much abashed of the power of Sisara, and would have stead into the Mountains, but that he was stayed by Deborah, who signified to him, that this was the time in which the Providence of God had appointed to Deliver Sisarah and his army into his hands, as the History declareth that in deed it did fall out. Howbeit Sisara fled away on his fecte to the tent of jael, Vers. 17 wife of Heber. etc. Sisara was a wicked and Cruel tyrant, & a Persecuter of the people of God: he trusted in his power and strength of his army, he had no small trust in the Alliance and Confederacy of other near unto him: 2. Pa. 32 d. 15 judith. 1. c. 7. and upon * confidence hereof, of, was puffed up with Pride, and with extreme Tyranny sought to oppress the Israelites. But when God * visited his wickedness, neither his Policy and experience in war, neither the power and Multitude of his Soldiers, neither the Strength of his iron chariots could help him, but that he Fled, and that on foot, from a Small number of adversaries, and had reproachful and villainous Death, where he trusted for help and comfort. So God useth to deal with the enemies of his people. And Jael went out to meet Sisara, Vers. 18. etc. and said unto him: Turn in my lord. etc. It may here be Doubted, how Haber jaels' husband, being of the people of God, could have League with a Heathen & godless Prince. Surely to have such league as tendeth only to the self Enjoying of the limits & bounds of their Possession, seemeth not to be against the Scriptures. Goe 31. f. 44. jacob had league with Laban: And the children of Israel, saving seven nations, had truce with other countries about them. But to desire aid of them, or to join power with them in assistance any way, may appear utterly to be against the word of God, and always hath fallen out evil to them that have used it. As it may appear by the example of josaphat, going with the king of Israel, against Ramoth in Gilead. 2. pa. 19 a. 2. And God by his prophet reproved him for the same. 2. Paral. But what shall we here say of jael, who seemeth in the killing of Sisara, both to have done against the League and covenant of peace between them, and also to have broken the law of Hospitality, contrary to Nature, and the preservation of human Society? Surely, in other cases to break League and Hospitality, and under pretence of Friendship, to Murder such as commit themselves unto us, may well seem a foul and horrible act: But that jael here doth, was a certain devise and practise of Faith and obedience toward God. For as it is lawful for any, by what means he can, to kill such a person as the Prince hath proclaimed a Traitor, and put out of his protection: So was it lawful for jael to kill Sisara, whom she now known to be the enemy of God and the oppressor of his people, and had declaration thereof by the prophetess Deborah, as from the mouth of God himself. The Levites killed the worshippers of the golden Calf, having no respect of Alliance or Kindred. Exod. 32 and yet are they reported To have Consecrated their hands unto the Lord. Exo. 32. f. 28. That which is appointed by GOD, can not seem to be against his Law. jael was of the people of God, and therefore might she well add her helping hand to their deliverance, especially against an unrepentant tyrant, and seeing the same to be appointed by God. The two Sunday after Trinity at Evening prayer. judges. 5. THen Deborah and Barak the son of Abinoam sang the same day saying. 2 Praise you the Lord for the avenging of Israel, and for the people that become so willing. 3 Hear O you kings, hearken O you Princes: I, even I will sing unto the Lord, I will sing praise to the Lord God of Israel. 4 Lord when thou wentest out of Seir, when thou departedst out of the field of Edom, the earth trembled, and the heavens rained, Deut. 2. a. 9 the clouds also dropped water. 5 The Mountains melted before the Lord, even as did Sinai before the Lord God of Israel. Psal. 97. a. 5 Exo. 19 c. 18. 6 In the days of Samgar the son of Anath, in the days of jael the high ways were unoccupied, and the travailers walked through by-ways. 7 The inhabitants of the towns were go, they were go in Israel, until I Deborah came up, which came up a mother in Israel. 8 They chose new Gods, and then had they the enemy in the gates: was there a shield or spear seen among forty thousand of Israel? 9 My heart loveth the governors of Israel, and them that are willing among the people: O praise you the Lord 10 Speak you that ride on fair asses, you that devil by Midden, and that walk by the ways. 11 For the noise of the archers among the drawers of water ceased, there shall they speak of the righteousness of the Lord, his righteousness in his unfensed towns in Israel: then shall the people of the Lord go down to the gates. 12 Up Deborah up: get thee up, and sing a song: arise Barak, and lead the captivity captive thou son of Abinoam. 13 Then shall they that remain have dominion of the proudest of the people: the Lord hath given me dominion over the mighty. 14 Out of Ephraim was there a root of them against Ameleck, and after thee Benjamin among thy people, Out of Machir came rulers, and out of Zabulon they that handle the pen of the writer. 15 And of Isachar there were Princes with Deborah, and Isachar, and also Barak he was sent on foot into the valley: for the divisions of Reuben (were) great thoughts of heart. 16 Why abodest thou among the sheep folds, to hear the bleatings of the flocks? for the divisions of Reuben were great thoughts of heart. 17 Gilead also abode beyond jordane: and why doth Dan remain in ships? Aser continued on the sea shore, and tarried in his decayed places. 18 (But) the people of Zabulon have jeoparded their lives unto the death, like as did Nephthali in the high places of the field. 19 The kings came and fought, then fought the Kings of Chanaan in Thanack by the waters of Megiddo, and wan no money. 20 They fought from heaven, even the stars in their courses fought against Sisara. 21 The river of Kison swept them away, that ancient river the river Kison: O my soul, thou hast marched valiantly. 22 Then were the horse hooves smitten a sunder by the means of the praunsings, that their mighty men made. 23 Curse you the City of Meros' (said the Angel of the Lord) curse the inhabitants thereof: because they came not to help the Lord, to help the Lord against the mighty. 24 jael the wife of Haber the Kenite shallbe blessed above other women, blessed shall she be above other women in the tent. 25 He asked water, and she gave him milk, she brought forth butter in a Lordly dish. 26 She put her hand to the nail, and her right hand to the Smiths hammer: with the hammer smote she Sisara, and smote his head, wounded him, and pierced his temples. 27 He bowed him down at her feet, he fallen down, and lay still at her feet: he bowed himself and fallen: and when he had sunk down, he lay there destroyed. 28 The mother of Sisara looked out at a window, and cried through the lattesse, Why is his chariot so long a coming? Why tarry the wheels of his charets? 29 All the wise Ladies answered her, yea and her own words answered herself. 30 Surely they have found, they divide the spoils, every man hath a damsel or two: Sisara hath a pray of divers coloured garments, even a pray of raiment died with sundry colours, and that are made of needle work: raiment of divers colours and of needle work on both sides, which is meet for him that is chief in distributing of the spoils. 31 So perish all thy enemies, O Lord: but they that love him, let them be as the Sun when he riseth in his might. And the land had rest forty years. The Exposition upon the fifth Chapter of judges. Then Deborah and Barak, Verse. 1. 2. 3. the son of Abinoam sang the same day. etc. NO kind of worship is to God more pleasant, nor by the holy Ghost in the Scriptures more earnestly required, than, when God hath showed the great benefits of his mercy toward his people, Rom. 1. a. 8. 2. Cor. 1. b. 11. that they * for the same declare themselves Thankful, and praise his holy name therefore. Call upon me, saith God, by his Prophet David in the day of they trouble, Psa. 49. c. 16. and I will deliver thee, and thou shalt glorify me, not that God needeth our Glorifying or praising, being of himself most Glorious and worthy praise: but he * delighteth in Thankfulness, Psa. 68 e. 30. and also for our causes would have his enemies by that means feared, when they understand him to be declared by his people to be so terrible, and mighty a punisher of his sinful and wicked adversaries. And on the other part, that they, which be weak and faint, may have their faith Strengthened, and more readily commit themselves unto his mercy, when they perceive him to be so willing and gracious a God beyond all Desert & Expectation of his mere goodness to deliver them. Therefore Deborah doth here the part of a good and faithful Governor, that is both herself so ready, Psa. 94. a. 12. and also * willeth the residue of her people, in this pleasant & triumphant Song to the terror of the enemies, and comfort of the faithful, to Set forth the Mighty & merciful goodness of God toward them. The like examples we have in Moses at the red Sea, Exo. 15. a. 2. 1. Reg. 2. a. 1. Judit. 16. a. 1 In * Anna for her son Samuel, In * judith for her victory over Holophernes, etc. The People that become so willing, were the tribes of Zabulon and Nepthalie, who did readily follow the Appointment of God declared by Deborah and for the same doth she here and afterward Praise them and Reprove the other. Lord when thou wentest out of Seir, Verse. 4. 5. when thou departedst out of the. etc. Deborah praiseth God by rehearsing some of his former acts, done for his people in the Wilderness, and namely at their departure from Mount Seir in the land of the Edomites the posterity of Esau. Deu. 2. c. 12. Deu. 2. We read that the Israelites had Coasted about Seir the space of .38. years, and were not greatly terrible to any of their enemies. But when by God's appointment they departed from thence toward the land of Chanaan, He being their Guide & Leader in the Pillar of Fire and the cloud, he did with such Majesty then deal for them, that the Chananites and other enemies were strike with Fear, as if the Earth had shaken, or Heaven had poured down Storms & Tempests against them, or as the Mountains had melted with fire and Smoke, as Sinai did at the presence of the Lord when he gave his law unto his people. In the days of Samgar the son of Anath, Verse. 6. 7. in the days of jahel. etc. Before, Deborah had praised God as the Ancient Patron of Israel, now she cometh to this noble deliverance that it pleased him, to his greater Glory and more Terror of his enemies, to work by her a Simple & Frail woman. Samgar was a Valiant man and judged Israel, and s●ue six Hundred Philistines with an Ox goad as it is mentioned in the. Judic. 3. e. 31. 3. Chapter. But he delivered not Israel so, but that they were detained in so miserable Oppression of the Chanaanites as they could not go out of their Cities with out Spoiling or kill, neither in the high way as travelers, neither as husband men in the fields: So that both Tillage of land, & traffic of ambergris was utterly decayed among them, until this Victory and deliverance wrought by Deborah, who Governed & judged the people of God rather as a careful Mother, than a stern Prince. Wherefore in this place by comparison with Samgar, who yet was a good man, She amplifieth this present Mighty work of God done by Herald They chose new Gods, Verse. 8. and then had they the enemy in the gates. etc. So soon as the people * forsook God, Judic. 3. b. 12. and fallen to Idolatry, he caused their enemies to plague them with War, in such sort, that of a great number of thousands of the Israelites, not one durst take speere and shield against their oppressors. My heart loveth the Governors of Israel and them that are willing. Vers. 9 10. 11 etc. As if Deborah had said, It is the exceeding mercy of God that he thus delivered his people by a few of the Basest and Weakest of them, wherefore my heart desireth nothing more, than that all you of * Israel should praise the name of the Lord. Psa. 134. c. 19 And first, I admonish you, that are Princes * and Chief men, Psa. 137. a. 5 and ride on fair Asses and sit to judge the people, or devil in the City of Midden, I admonish you also that be wayfairing men, and travail either in ambergris or otherwise. For that Liberty, that you were restrained from before, through oppression, is now * restored to you. Psa. 128. a. 4. The noise of the Archers that Murdered and Rob them, which in this dry Country drove your cat-tail to water, is now ceased, and you are out of fear, and may both keep your cattle, and go safely to provide water. Yea, in those places and other unfenced towns, where you lay open to the spoil of enemies, you may now boldly set forth the Righteousness of the Lord, & you may salfelie go down to the gates & places of judgement to have justice ministered unto you. Up Deborah, Verse. 12. up, get the up, and sing a song: Arise Barak. etc. The Prophets and Saints of God never think themselves earnest enough in giving Thanks, & Praising of God, and therefore they often use such stirrings and provocation of themselves. She willeth Barak also now in triumph to lead them Captive, which before kept him and other in most Miserable Captivity. Yea, saith She, Judi. 14. b. 12 the * poor remnant of Israel that is not worthy to be called an Army, for that they were of the poorest, and weakest of the people, shall have Dominion over those Proud & mighty Chanaanites, that did so sternly use them. Out of Ephraim was there a root against Amelek, Verse. 14. 15. 16. and after thee. etc. In these verses Deborah reciteth by what Instruments it pleased God to give this victory, and what Tribes they were that followed Barak and which they were that did not accompany him. First, out of Ephraim Herself and other as the Root and beginning. next, a small number out of Benjamin. thirdly a company of Strong & warlike men out of the Tribe of Manasses, a ●hiefe City whereof was Macher. And out of Zabulon and Nephthalie a number more fit for Learning, & to handle the Pen, than with Sword & shield to deal against the enemy: For that She means by these words, To handle the pen of the writer. The tribe of Isachar also sent worthy and expert men, and therefore are they here joined in praise and commendation with Barak. The Tribes then that gave aid to this victory were Ephraim, Benjamin, Manasses, Isachar, Zabulon, and Nephthalie. juda, Simeon, Levy, and Gad are not spoken of. Reuben, Dan, & Asar are mentioned with reproof. For that it is, that she means by these words: For the divisions of Reuben were great thoughts of heart. etc. The Rubenites dwelled in the fertile Pastures beyond jordane & seemed to be more careful for their Sheep and Cat-tail, than for the freedom and good state of their country: and therefore through Pride and disdain would not accompany Deborah and Barak. Gilead & Dan are for like cause reproved, & A star, that dwelt toward the Sea cost, and set their minds upon their ships and the decayed places of their country. But these pretences could not in the sight of God * excuse them, Jere. 48. b. 10 when they by his Prophetess were called to further the Deliverance of his people. For it may seem they could have been content to live in thraldom under the Heathen and godless enemies, So that they might tolerably enjoy their worldly riches. The tribe of Zabulon and Nepthali is praised, because although they were not Valiant & warlike men, but of the meanest sort of the people, yet they Hasarded their lives for the Liberty of their country. The kings came and fought, Verse. 19 etc. then fought the kings of Chanaan in Thanach. etc. Now She showeth how fiercely the Kings, that is, Sisara, & the other Noble captains that were in his army, did assault the Israelites, and with how great confidence, and hope of Spoil they set upon them, by the Rivers of Thanach & Megiddo, but to their own Overthrow and confusion. For the Lord * fought for his people from Heaven, Exo. 14. c. 14 1. pa. 14. c. 15. and so abashed their enemies, that they scant dared abide the Sight of them. josephus writeth that such a Tempest of wound & storm of Hail came in the faces of the Chanaanites that they were not able to stand before the Israeltes. Yea, a great number of them in ●●eeing were drowned and as it were Swept away with the River Kison: by which the field was fought. Yea and the horse men fled with such violence, that they rend their horses hooves. Curse you the City of Meros', Verse. 23. (said the Angel of the Lord) Curse the. etc. Meros' was a City of the Israelites near to Thabor, where the victory was got, & therefore unexcusable, because they came not forth to help, and by the Angel of God are here cursed. Whereby all men are taught* not to withdraw their helping hand, 3. Reg. 2. a. 7. Judic. 12. a. 2. when God calleth to the deliverance of his people from the wicked tyranny of the oppressor. In the residue, the prophetess pleasantly setteth forth the gesture, Policy and stoutness of jael in kill Sisara, with the great reproach of that proud and confident tyrant, that so long under his Prince had oppressed God's people. In the end to the comfort of the faithful, in way of conclusion or rather of a triumphant rejoicing, She addeth that God in like manner will deale* with all his enemies, Psa. 72. d. 27 and they that love him and put their trust and confidence in his mercy, shall prospero and Flourish as the Sun risen to his might: that is, when he is come to his mid days course. The third Sunday after Trinity at Morning prayer. 1. Samuel 2. ANd Hanna prayed, and said, Mine heart rejoiceth in the Lord, and mine horn is exalted in the Lord: my mouth is wide open over mine enemies, for I rejoice in thy salvation. 2 There is none holy as the Lord: for without thee is nothing, neither is there any of strength as is our God. 3 Talk no more proudly, let not arrogancy come out of your mouths: for the Lord is a God of knowledge, Deu. 8. d. 18. and his purposes come to pass. 4 The bow with the mighty men are broken, and they that were weak have girded themselves with strength. 5 They that were full have hired out themselves for bread, and they that were hungry cease, till the barren have born seven, Deu. 32. f. 39 Job. 13. a. 2. Sapi. 16. b. 13. and she that had many children, is waxed feeble. 6 The Lord killeth and maketh alive, bringeth down to the grave and fetcheth up again. 7 The Lord maketh poor, and maketh rich, bringeth low, and heaveth up on high. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dounghill, to set them among princes and to make them inherit the seat of glory: For the pillars of the earth are the Lords, and he hath set the world upon them. 9 He will keep the feet of his Saints, and the wicked shall keep silence in darkness, and in his own might shall no man be strong. 10 The Lords adversaries shall be destroyed of him, and out of heaven shall be thunder upon them: the Lord shall judge the ends of the world, and shall give might unto his king, and exalt the horn of his anointed. 11 And Elkana went to Ramath to his house, and the lad did Minister unto the Lord before Eli the priest. 12 But the sons of Eli were Children of Belial, and known not the Lord: 13 And the priest's custom toward the people was, that whensoever any man offered any offering, the priest's lad came while the flesh was a seething, and a fleshhooke with three teeth in his hand. 14 And thrust it into the pan, kettle, cauldron, or pot: and all that the fleshhooke brought up, that the priest took for himself: And so they did unto all the Israelites that came thither to Silo. 15 Yea, and thereto before they burned the fat, the priest's lad came, and said to the man that offered, give flesh that I may roast it for the priest: for he will not have sodden flesh of thee, but raw. 16 And if any man said unto him, Let them burn the fat according to the custom, and then take as much as thy●e heart desireth: Then he would answer him, Yea thou shalt give it me now, and if thou will't not, I will take it with violence. 17 And the sin of the young men was very great before the Lord: for men abhorred the offering of the Lord 18 But the child Samuel Ministered before the Lord● girded with a linen Ephod. 19 Moreover, his mother made him a little coat, and brought it to him from year to year when she came up with her husband to offer the yearly sacrifice. 20 And Eli blessed Elkana and his wife, and said, The Lord give thee seed of this woman, for the petition that she asked of the Lord. And they went unto their own home. 21 And the Lord visited Hanna, so that she conceived, and bore three sons, and two daughters: and the child Samuel grew before the Lord. 22 Eli was very old, and herded all that his sons did unto all Israel, and how they lay with the women that waited at the door of the tabernacle of the congregation. 23 And he said unto them, why do you such things? for of all these people I hear evil reports of you. 24 O, nay my sons: for it is no good report that I hear, how that you make the lords people to trespass. 25 If one man sin against another, the judge shall judge it: but if a man sin against the Lord, who will be his dayseman? Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them. 26 The child Samuel profited and grew, and was in favour both with the Lord and with men.) 27 And there came a man of God unto Eli and said unto him, Thus says the lord, Did not I plainly appear unto the house of thy father, when they were in Egipte in Pharaos' house? 28 And I chose him out of all the tribes of Israel to be my priest, for to offer upon mine altar, and to burn incense, and to wear an Ephod before me: and I gave unto the house of thy father all the offerings made by fire of the Children of Israel. 29 Wherefore tread you down my sacrifice and mine offering which I commanded in the Tabernacle, and honour'st thy children above me, to make yourselves fat of the first fruits of all the offerings of Israel my people? 30 Wherefore the Lord God of Israel saith, I said that thy house and the house of thy father should walk before me for ever: but now the Lord saith, That be far from me, for them that worship me I will worship, and they that despise me, shall come to shame. 31 Behold, the days come that I will cut of thy arm, and the arm of thy father's house, that there shall not be an old man in thy house. 32 And thou shalt see thy enemy in the habitation (of the lord) & in all the wealth which (God) shall give Israel: and there shall not be an old man in thy house for ever. 33 Nevertheless, I will not destroy every one that come of thee from mine altar, to make thy eyes to fail, and to make thy heart sorrowful: and all they that be multiplied in thy house, shall dye (when they be) men. 34 And this shallbe a sign unto thee that shall come upon thy two sons Hophni and Phinehes: in one day they shall dye both. 35 And I will stir up a faithful priest, that shall do according to my heart and mind, and I will build him a sure house, and he shall walk before mine anointed for ever. 36 And all that are jest in thy house, shall come, and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me (I pray thee) in one office or other among the priests, that I may eat a morsel of bread. The Exposition upon the two Chapter of .1. Samuel. And Hanna prayed, Verse. 1. and said, My heart rejoiceth in the Lord▪ etc. THis Hanna the wife of Helcana, as is mentioned in the 1. Chapter of this book, having been long barren, & without child, to her great reproach & grief of mind: at the last through earnest prayer, obtained of god her son Samuel, and by her vow dedicated him to the Service of God. Wherefore in this chapter stirred by the motion of God's holy Spirit, she yieldeth most hearty thanks and praises to God for the same. And albeit this be the chief purpose of Her speech, yet in the vehemency of her spirit she breaketh out to greater matter, & exceeding lie extolleth the mighty Power of God in other things also. My heart, saith she, rejoiceth, which before was wrung with sorrow: my Horn, that is, my strength and glory is now extolled, which before was overthrown in shame and reproach: my Mouth is now free, which erst was stopped with heaviness, and I rejoice not in mine own strength or doing, but in the salvation of the Lord. Verse 2. The Lord our God is only Holy and of almighty Power, and my gladness in him is not vain. Verse. 3. Therefore you wicked one's cease to Breath out the pride and arrogancy of your hearts, his knowledge is infinite, his power is exceeding great, Psa. 113. a. 3. & is able to bring to pass whatsoever he will have done. Verse. 4. He overthroweth the mighty, and breaketh their strength and power: Verse. 5. he setteth up the afflicted and troubled people, & compasseth them with his strength and assistance. Luc. 1. e. 52. The rich that did feed at full he bringeth to poverty and need: Such as were oppressed with hunger he bringeth to great plenty. Verse. 6. 7. Psa. 112. a. 8. The barren he maketh mother of many children: and such as had plenty of children he maketh barren. Yea, the Lord killeth and bringeth even from deaths door to Life again. The rich he pulleth down out of his Glory, and lifteth up the poor from low estate even to the dignity of Princes. The steadiness of the earth is in his hands, and he caused it, and hath placed all the other elements about it, as it were their foundation whereon they rested. Verse. 9 The feet of his Saints, that is, all their Works, Studies, Endeavours, and Counsels he prospereth: but the wicked he causeth to perish in the dark clouds of affliction. All the enemies of God that set themselves against him and his truth, Verse. 10. with his mighty power he will from Heaven overthrow, and especially when he hath given his Kingdom to his anointed Messiah & Saviour that is to come. But the sons of Helie were Children of Belial and known not the Lord Verse. 12. etc. etc. Children of belial are dissolute & lose young men given over to wickedness, and not stayed or bridled with the fear God: & such the Sons of Helie are here described to be, Contemners of God, and of his holy ordinances, Covetous, Cruel, Proud, Gluttonous. They were not Contented with those portions that the Lord had assigned them, Exe. 29. e. 26 Nu. 18. c. 21. Levi. 7. d. 34 Exodus. 29. Num. 18. Levit. 7. But by violence and extortion took from men what they lusted. Which dealing, caused the people to loath the Sacrifices of God. So great a mischief is it, if the Ministers of God's Religion do wickedly abuse to their gain the Sacraments of God, or not deal in them with comely Reverence, for the reproach of the Sacraments tend to the dishonour of God. How grievous this offence of the Sons of Helie was in the sight of God, it doth afterward appear. There might seem to be great blame in the Magistrates, that seeing this outrageous contempt of God and his Laws, would not seek to Redress the same. But the Child Samuel Ministered before the Lord girded with. Verse. 〈◊〉. etc. To Minister before the Lord, is to Minister in the service of God. Ephod was a little linen garment from the shoulders down toward the middle, which the Levites also used in the service of the Temple. But the Ephod which the Priest wore was of another sort: and was made of Gold, blue Silk, Purple Scarlet, & White twined silk with broidered work. Exo. 28. a. 6. Exod. 28. Elie was very old, and heard all that his sons did unto Israel, Verse. 22. and etc. Helie for age was not able to execute the office of the Priest himself, and therefore committed it unto his sons, who foully abused it to gods dishonour, and great offence of his people. The women that are mentioned to have waited at the door of the Tabernacle, either came thither to be purified, or to help forward the holy ministery, and by these wicked Priests were either by corruption alured to adultery, or by violence ravished. And he said unto them, Vers. 23. 24. Why do you such things? for of all these people. etc. He should sharply have rebuked them, yea and with further punishment have put them from the holy ministery, as such people that dishonoured the service of God: but as a negligent man in God's cause, and a co●kering ●ather toward his children, he reproveth them ●oldly, & said only that he Heard evil report of them, and therefore they being now acustomed to their wicked doings, were nothing amended thereby. When one h●rteth an other man, he offendeth God, Vers. 25 but, by Mediation: but when he trespasseth in matter of Religion and holiness, he offendeth God Immediately. As touching these words that be added, They hearkened not to their father, Because the Lord would slay them: It may seem repugnant to that God speaketh by Ezec. cap. Eze. 18. e. 23. 18. As sure as I live, I will not the death of a sinner. etc. And in Esay cap. 28. isaiah. 28. e. 21. God minding to punish the people says, that he will do A strange work, a strange act: that is, such an one as usually doth not belong unto him. How then doth he say here that He will slay them? For answer hereunto, we must know, That God is not the direct author of Death either of the soul or of the body: For Death came in by sin. Rom. 5. b. 12. Rom. 5. & Sin was wrought by Satan, father both of sin & Death, and therefore is he justly called of Saint john A manqueller. Jo. 8. 14. Therefore, when God punisheth or killeth, he may well be said to do A strange work, and such a thing, as in his simple & revealed will, he doth not delight in. S. Augustine noteth two kinds of Will in God, the one Simplex, that is, his single & direct Will, the other Retribuens, that is, his Requiting Will, whereby he killeth, and punisheth. For as in his single and direct will he would not have sin, so would he not have the punishment of sin, but is Driven unto it by the impenitent sinners, that, of his justice he must needs give them the reward of that wickedness, which he would not have: And therefore in his Simple and Revealed will for the love he beareth to mankind, he is grieved to see man cast himself into the danger thereof. When God in Ezechiel says, I will not the death of a sinner: We must further understand, that there are two sorts of sinners, The penitent, and the Impenitent sinner: God of his mercy * will not the death of the Penitent sinner, 1. Jo. 1. d. 9 Eze. 33. c. 12. although he have justly deserved it. This Will is so Firm, Sure, & Resolute, that he bindeth it with an oath, saying, As sure as I live. The Impenitent sinner, of his justice he must & will punish by Death both of body and soul: And such were the sons of Helie, of whom here it is spoken. There came a man unto Hely and said unto him, Verse. 27. thus says the Lord etc. Now God sendeth his messenger to Helie to declare unto him, as well the grievousness of his sons offences continued by his Slackness, as also the Great punishment that should come unto him for the same. The Men of God are all they which being lightened with the Spirit of God, declare his will unto his people: Some of which be ordinary Ministers in the Church of God, 1. Ti. 6. c. 11. and so doth Paul call Timothy, The man of God: Some are extraordinary, for some peculiar purposes of great importance, as this messenger in this place was, but who it was by name the Scripture expresseth not. And here we may learn, that when the ordinary ministery is corrupted, and regardeth not the word of God: The Holy Ghost raiseth up other extraordinary to reprove them. Examples hereof we have in the Prophets, and in Christ and his Apostles. The Prophets and messengers of God always use this preface, Thus saith the Lord, whereby as Ambassadors from God they declare their Commission, and that they mind to utter nothing but that, whereof they have warrant from God himself. Ambassadors may not go beyond their Commission, nor the Messengers of God beyond his revealed will. In this Message the Prophet first putteth Helie in mind of the singular benefit that God gave to his ancestors, appointing the priesthood to remain to that family, thereby the more to amplify his unthankful negligence. Then he layeth before him his offence and trespass done against God, that for to benefit and pleasure his lewd Children, he suffered the Sacrifice and true worshin of God not only to be abused or dishonoured, but to be brought to utter Contempt, and as it were trodden under foot, and the hearts of the people alienated from it. Lastly, he declareth his punishment, that God repenteth him of that privilege that he had given to his family, and would take the same from him: that there should never be old man in his house, but should dye as soon as they came to man's state because he so negligently abused the reverend authority of his age. Verse. 32. That he should see, that is, That his posterity should see, his enemy and one that he did envy, in the house of the Lord, and that in the time of Solomon when the people of God had greatest prosperity. That they of his flock should come to extreme poverty and need. And in assurance, that all these things in their due time should come to pass, he giveth him this unpleasant token, that his two sons should Die both in one day. This may be a terrible example to all Parents, Princes, and Magistrates, that by their slackness and remiss government suffer corruption of God's true worship, and wickedness of life to increase in their children or subjects, for lack of Severity and just Punishment. This punishment of taking away the priesthood from the house of Helie God doth not presently execute, but differreth it until the reign of Solomon when Sadoc was placed in Abiathars' room. 3. Reg. 2. c. 27 3. Reg 2. In the mean time God of his mercy gave time to his posterity to repent. The .14. Sunday after Trinity at Morning prayer. jeremy. Cap. 5. Look through Jerusalem, behold and see, féeke through her streets also within, if you can find one man that doth equal and right, or seeketh for the truth, and I shall spare that City says the Lord 2 For though they can say, The Lord liveth: yet they swear to deceive. 3 Whereas thou (O Lord) lookest only upon faith and truth: Thou hast scourged them, but they took no repentance, thou hast corrected them for amendment, but they refused thy correction, they made their faces harder than a stone, and would not amend. 4 Therefore I thought in myself, Peradventure they are so simple and foolish that they understand nothing of the Lords way, and judgements of their God. 5 Therefore will I go unto their heads and rulers, and talk with them, if they know the way of the Lord, and judgements of their God: But these in like manner have broken the yoke, and burst the bonds in sunder. 6 Wherefore a Lion out of the wood hath hurt them, De. 32. d. 20 and a wolf in the evening shall destroy them, the Leopard doth lie lurking by their cities, to tear in pieces all them that come thereout: for their offences are multiplied, and their departing away is increased. 7 Should I then for all this have mercy upon thee? Sopho. 1. a. Thy children have forsaken me, and sworn by them that are no Gods: and albeit that I fed them to the full, yet they fall to adultery, and haunt harlots houses. 8 In the desire of uncleanly lust they are become like the stoned horse, Eze. 22. b. 11 every man neigheth at his neighbour's wife 9 Should I not correct this, says the Lord? Jere. 9 b. 9 should I not be avenged of every people that is like unto this? 10 Climb up upon their walls, beat them down, and destroy them not utterly: take away their battlements, because they are not the Lords. 11 For unfaithfully hath the house of Israel and juda forsaken me, saith the Lord 12 They have denied the Lord and said, 2. Pet. 2. a. 1. Jere. 14. b. 13. It is not he that looketh upon us, tush, there shall no misfortune come upon us, we shall see neither sword nor hunger. 13 As for the warning of the prophets, it is but wind, yea there is not the word of God in them: such things shall happen unto themselves. 14 Wherefore thus says the lord God of hosts: Because you speak such words, behold the words that are in thy mouth will I turn to fire, & make the people to be wood, that the fire may consume them. 15 Lo I will bring a people upon you from far, Deu. 28. c. 4. O house of Israel, Baru. 4. c. 9 says the Lord, a mighty people, an old people, a people whose speech thou knowest not, neither understandest what they say. 16 Their arrows are sudden death, yea they themselves be very Giants. 17 This people shall eat up thy fruit & thy meat, yea they shall devour thy sons & thy daughters thy sheep & thy bullocks, they shall eat up thy grapes & figs: As for thy strong & well defensed cities wherein thou didst trust, they shall bring to poverty, & that through the sword. 18 Nevertheless, I will not than have done with you, says the Lord 19 But if they say: Wherefore doth the lord our God all this unto us? Jere. 16. b. 10 Then answer them, Because the like as you have forsaken me, & served strange gods in your land, even so shall you serve strangers out of your land. 20 Preach this unto the house of jacob, & cry it out in juda, and say thus: 21 Hear this thou foolish & undiscrete people: You have eyes but you see not, isaiah. 6 b. 8. ears have you, john. 9 d. 39 but you hear not. Job. 26. d. 10 22 Fear you not me, says the lord? will you not tremble at my presence? which bind the sea with the sand by a continual decree, so that it cannot pass his bounds: for though it rage, yet can it do nothing, & though the waves thereof do owel, yet may they not go over. 23 But this people hath a false & obstinate heart, they are departed & go away from me. 24 They think not in their hearts, O let us fear the lord our God, who giveth us rain early & late when need is, which keepeth ever still the harvest for us yearly. 25 Nevertheless your misdeeds have turned these from you, & your sins have rob you of good things. 26 For among my people are found wicked people, that privily lay snares & wait for men, to take them & destroy them. 27 And like as a net is full of birds, so are their houses full of that which they have got with falsehood and deceit. Hereof cometh their great substance and riches. 28 Hereof are they fat and wealthy, and are more mischievous than any other: they minister not the law, they make no end of the fatherless cause, yea and they prospero: yet they judge not the poor according to equity. 29 Should I not punish these things sayeth the Lord? should not I be avenged of all such people as these be? 30 Horrible and grievous things are done in the land. 31 The Prophets teach falsely, and the preachers receive gifts, and my people hath pleasure therein: what will come thereof at the last? The Exposition upon the u Chapter of Hieremie. Look through Jerusalem, behold and see, Verse. 1. seek through her streets also. etc. THe Prophet Hieremie in the former Chapter had notably described the coming of Nabuchodonosors' army into Jewry, and the great waste and spoil that he should make of that country, even to the very walls of the city Jerusalem, which therefore should be in great fear, even as a woman in travail with child. Therefore in this place, before he noteth the destruction of that City, he maketh proof and declaration of the justice of God in doing of it. For we see commonly, when God punisheth the wicked for their offences, that they are so obstinate and stiff-necked, and so far from any sense of true repentance and turning to God, that they murmur against god, and accuse him for dealing over Rigorously and Cruelly with them, and that he punisheth them more sharply and grievously than their offences Deserve. Wherefore God by his Prophet showeth, that they are so far overwhelmed with their wickedness, as there is not left one Just man among them, in consideration of whom, he might Spare them, & therefore, that of his justice he must of necessity punish them. Look (saith he) through Jerusalem, behold and see, seek thorough her streets. etc. In which words God willeth even the whole World to look diligently into the state of that City, that was called by the name of The holy City, & to see whether there were any thing or Person in it, in respect whereof, he should show Mercy toward it. For though they can say, Verse. 2. 3. The Lord liveth: yet they swear to deceive. etc. Here the Prophet detecteth their Hypocrisy, and signifieth, that albeit they pretend to be the People of God and to have a reverence to the name of God, and therefore will call him to witness in their affairs, and Swear by his name, as by that which they account very Holy: yet it is but wicked Hipocriste in them, and indeed the Profanation of the name of God. For they swear falsely and untruly to* deceive their neighbour, Ps. 14. a. 3. 4. Psa. 23. a. 4. and to work their unjust devices, & so by Perjury make the Name of God a Cloak & mean to further their own Wickedness: Whereas God Looks only upon faith and truth, Ps. 77. d. 40 and regardeth not the fair * Pretence of his Name, when the true Reverence thereof is not in their hearts. This place aught to teach us, that the Name of the * Church, Jere. 7. a. 4. or People of God, the Title of Christians, the external Sacraments of christian Religion, are not sufficient to move the Favour of God toward us, nor to make us his people, unless the fear of God and true Holiness be in our hearts. In the beginning of the third Verse, which in deed should be a part of this second, the Prophet altereth the Person, and turneth the speech unto God himself. Thou hast scourged them, Verse. 3. but they took no repentance, thou hast corrected etc. This was of exceeding great Stubborness in the jews, and of Indurated hearts, that they could not be moved to Repentance, not not with the heavy Plagues and punishments that God did bring upon them to that end: yea they rather hardened their faces, as it were, against God, and become shameless in their wickedness, casting of all consideration of Godliness and Honesty. Therefore I thought in myself, Verse. 4. peradventure they are so simple and etc. Forsomuch as it might be thought, the Simple &. Foolish people did amiss by Ignorance and error only, and that the wiser and better sort had more Care of the fear & service of God: he turneth now to the Princes, Priests, Magistrates, and Rulers, and showeth that they also, which of duty should have been not only instructors, Leaders & Guyders to other, but also correctors & Punishers of their Lewdness, were become more stubborn and dissolute than they, and had clean cast from them the bond and Yoke of Obedience to the Holy Will & Law of God. So that there might seem no Hope, either in Prince or People, in Rich or poor, in Learned or Ignorant, but that they All were given over to their own Lusts and Sensual appetites. Wherefore a Lion out of the wood hath hurt them, and a Wolf in the. etc. By the Lion, the Wolf, and the Leopard, the Prophet means the Assyrians, the Egyptians, and sundry other Enemies, that should come upon them, and so straightly Besiege them in their Cities, that not One should be able to go out, but should be Taken and Slain. When the prophet sayeth, The Lion out of the wood, and a Wolf in the evening; he noteth the Cruelty and fierceness of the enemies. For the Lion when he cometh out of the wood for his prey is very hungry, and the Wolf that hath miss his feeding all the day long, is in the evening more greedy and fierce. And such he signifieth that these Enemies should be. The Lion Hath hurt them, says jeremy, that is, Shall hurt them. For the manner of the Prophets is oftentimes, by the time Past to note the time to Come, as well in the threatenings of punishments, as in the Promises of Gods good blessings. And thereby do they signify that the truth of either of them is so assured, as if they were Already performed. The cause of all the Afflictions and troubles that God casts upon his people, is noted to be the increase of their Wickedness and Contempt of God and his word. Should I then for all this, Verse. 7. 8. 9 have mercy upon thee? Thy children have. etc. God here showeth that of necessity his very justice forceth him Sharply to punish them, As if he had said, Gen. 18. c. 25 Seeing I am the* judge of the world, how should I let them escape unpunished, which so obstinately of purpose provoke my wrath against them? Should I not then make my glory and majesty contemptible in the world? Should I not make the wicked to think I were no God? yea, that there were no God at all, that would punish their naughty and sinful life? Wherefore as of my Mercy I am most ready to pardon the repentant sinner that leaveth his wickedness, and turneth to me: So must I of my justice sharply plague the obstinate and stiff-necked offender that runneth on headlong in his own naughty ways. God, turning his speech to the City Jerusalem, saith, Her children, that is, her inhabitants hath unthankfully also abused his benefits which he bestowed upon them, and when he fed them with Plenty and Abundance of all things, they turned it to the Pampering of their bodies, and to the maintenance of their wanton lusts, in such sort that they become as Stallions or stone horses every one neighing at his neighbour's wife. By which comparison he marvelously setteth forth their outrageous Incontinency and Dissolute life, and giveth us also to understand how easily Wealth and * plenty doth breed Looseness and wantonness, Ez. 16. f. 49 Jere. 22. e. 27 if we learn not to use with reverence and fear the good blessyngs that GOD poureth upon us, and that God also will be avenged of us for the same. For the justice of God must needs punish the same in us, as well as he did in the jews, and so he here earnestly affirmeth, when he says, Should I not be avenged on every people that is like unto this? etc. Climb up upon their walls, Verse. 10. beaten them down, and destroy them not utterly. etc. This is spoken by God to the enemies of the jews, as it were, to hasten and encourage them, to Plague that naughty people. By which manner of speaking, God giveth his people to understand both that the Invasion of their enemies, that should come upon them, was only at the appointment & calling of God, and that they were therein the Ministers and * executioners of his justice: Jere. 25. b. 9 and also that they should be able by no means to Escape the danger thereof, either by their Strong & sensed Cities, or otherwise. In these words, And destroy them not utterly, God limitteth the power of the enemies, & leaveth hope of Pardon to his people, if they will in any time Repent and turn unto him. The goodness of God useth all means that may be, to provoke them to leave their wickedness, before he bring upon them extreme Desolation and confusion. In the 11. 12. 13. verses God again allegeth the just causes of their Plague, that is, that they had unfaythefully by Apostasy, forsaken him, Denied his Providence, contemned the threatenings of his Prophets, Jere. 43. a. 2. as * False, Vain, and foolish, and said, that the Punishments of War, Famine, and Hunger, should not light upon them, but on the Prophets themselves, that spoke so much of them. Such is the obstinacy of the wicked against all godly Advertisements, that they will not only not acknowledge them to be Good & true, but impute the cause of God's wrath and displeasure to those Messengers that he sendeth to call them to Repentance. Wherefore thus saith the Lord of hosts: Vers. 14. 15. 16. 17. Because you speak such words. etc. God showeth how grievous and intolerable the Contempt of his word and ministers is in his sight, & how Severely he will punish the the same. Because (says he) you have thus Contemptuously thought and spoken of my word, uttered by my prophet, Psa. 118. 159. as though it were * vain, false, and of no credit: behold saith God (turning his speech to Hieremie) That word of which they make so small account, and which they esteem of so little Force, I will make as Fire in thy mouth, & that lewd People shall be as wood or stubble. And even as certainly as Fire consumeth wood that is cast into it, so assuredly shall the Might and Truth of that my Word uttered by thee, bring upon them the Plague and Desolation that it hath threatened unto them. In the .3. next Verses, he describeth the Might and cruel Barbarity of those enemies that he would bring upon them. Verse. 15. 16. 17. They shall be (sayeth he) A mighty people, whose power they shall not be able to resist. An old people, that by long continuance in Empire and dominion is waxed Proud and stern, and thereby will use the less mercy: A people whose speech they known not, and thereby could not deal with them by entreaty to obtain favour. They are so mighty men and so ready Archers, that none escapeth that they shoot at, and therefore their Arrows may well be said to be Sudden death: So barbarous and fierce they shall be, as they will not spare either Sons or Daughters among you, they will Consume your meats, your fruits, your Grapes, your Figs, they will Destroy your sheep, your Oxen, your bullocks, and all your cattle, neither shall you have any Defence, help, or succour, against them. For the sensed Cities, wherein you trust, shall in that day nothing help you, but that by the force of the sword they shall bring you to great distress and poverty. Verse. 18. 19 And although that this threatening be very terrible, yet he says further, that He will not so have done with them, but will add greater Plagues and punishments. And therefore, because God saw their wayward obstinacy, that they would not only not acknowledge their fault and repent, but also would murmur against him, as dealing cruelly and unjustly with them, and punishing them without good cause, He willeth the Prophet to answer this their blasphemous murmuring, and tell them plainly, That forsomuch as they had forsaken the true worship of the living God, & did Sacrifice to strange Gods at home in their own Land, which God had given them, He would now for punishment thereof, 'cause them to be led Captive into Babylon, & to serve strange Lords and Masters in a Country that was not there's. Preach this unto the house of jacob, Verse. 20. 21. and cry it out in Juda. etc. God leaveth nothing undone, whereby this Stubborn people may declare themselves unexcusable, if they do not Repent & forsake their wickedness, and therefore charges the Prophet, that they lack not Teaching and Preaching, and the evident declaration of God's justice to come upon them, and that in such manner, as they may not think it to be Words only and bore threatenings to fear them, but that they may be well assured that they shall be as truly performed in deed, as they were uttered in words. And then, if they did not obey, they should show themselves to be not only a blockish & a foolish people, but in deed as indurate Storks and Stones, and altogether like those Idols that they worshipped which had eyes, Psal. 113. b. 6. and yet saw not, and ears, and yet heard not. etc. but did suffer the word of God to pass as if it had been spoken to Unsensible creatures. To the further amplification, Verse. 22. and condemnation of their Obstinacy, in rejecting all obedience and Fear of God, he compareth them to the Sea. The Sea, saith he, than which there is nothing more forcible and violente, yet at my Decree and appointment doth it* tarry within his bounds, Psa. 103. b. 10 and in his greatest rage and swelling of Waves doth not break out beyond the banks of light Sande and Gravel. Hereby this People might be taught how great my Power is, & so learn to Fear me, as their God, and to Obey me as their Lord that made them and all the world beside: but they are more dull of understanding than the* Unsensible creatures, isaiah. 1. a. 3. and further from obedience than the furious and raging Surges of the Sea. Although the exceeding might and power of God in bounding the Sea within certain limits did not move them to fear his Majesty: Verse. 24. yet considering that of his fatherly Providence he sent them Rain in due times, & all manner of Seasonable weathering, to temper the ground, that it might bring forth Fruits to their use and commodity, it should have somewhat inclined their hearts to Love his Fatherly goodness, and Reverently to have served him. But they were as unthankful toward the Goodness and mercy of God, as they were obstinate against his Power and Majesty. Nevertheless your misdeeds have turned these from you. Verse. 25. etc. etc. Hereby we are taught that when God taketh from us the Fruits of the Earth, and his other good blessings, the cause thereof is our own Sinfulness and forsaking of God and his true Service. In the 26. and 27. verses, the Prophet reckoneth up some of their offences, and especially their falsehood, Deceit, and Craft in trapping and snaring the simple, and by unjust and subtle means, drawing them into danger, so that it may appear there remained among them no Faith, nor Truth, nor Integrity and upright dealing, but altogether covetous craftiness, injury and oppression. And as the People were given to extortion and oppression: Verse. 2●. so were the Magistrates negligent in ministering justice, in defending the innocent, and punishing the violence of the oppressor and wrongful doer. Jere. 2. b. 8. Jere. 8. d. 10. Jere. 6. d. 13. Yea and the * very Prophets also, Preachers and Priests which should have instructed and taught both People and Magistrate: were themselves given over to Covetousness and Bribery, and by false prophesying & teaching nuzzled the people in their wickedness, and in the contempt of God and of his true Prophets. And therefore God denounceth that he must needs of his justice punish both them and all such other wicked People as they are. The .14. Sunday after Trinity at Evening prayer. jeremy. Cap. 22. THus sayeth the Lord, Go down into the house of the King of juda, and speak there these words. 2 And say, Hear the word of the Lord, thou king of juda that sittest in the kingly seat of David, thou and thy servants, and thy people that goeth in and out at these gates. 3 Thus the Lord commandeth, isaiah. 1. d. 16. Jere. 21. c. 12. Zach. 7. c. 9 Keep equity and righteousness, deliver the oppressed from the power of the violent, do not grieve nor oppress the stranger, the fatherless, nor the widow, and shed no innocent blood in this place. 4 And if you keep these things Faithfully, then shall there come in at the door of this house, Kings to sit upon David's seat, they shall be carried in charets, and ride upon Horses, both they and their servants, and their people. isaiah. 1. e. 20. Heb. b. 6. 8. 5 But if you will not be obedient unto these commandments, I swear by mine own self, sayeth the Lord, this house shallbe waste. 6 For thus hath the Lord spoken upon the Kings of juda, Thou Gilea● art unto me the head of Libanus: shall I not make thee so waste as the Cities that no man devil in? 7 I will prepare a destroyer with his weapons for thee, to hew down thy especial Cedar trees, and to cast them in the fire. 8 And all the people that go by this City, shall speak one to another, Wherefore hath the Lord done thus unto this noble City? 9 Then shall it be answered, Because they have broken the covenant of the Lord their God, and have worshipped and served strange Gods. 10 Maurne not over the dead, and be not woe for them: but be sorry for him that departeth away, for he cometh not again, and seeth his native country no more. 2. Chr. 3. c. 11 For thus sayeth the Lord as touching Sellum the Son of josias King of juda, which reigned after his father, When he is carried out of this place, he shall never come hither again. 12 For he shall dye in the place whereunto he is led captive, isaiah. 5. c. Agge. 1. a. and shall see this land no more. 13 Woe worth him that buildeth his house with unrighteousness, and his parlours with the good that he hath got by violence, which never recompenseth his neighbour's labour, nor payeth him his hire. 14 Who thinketh in himself, I will build me a wide house and gorgeous parlours, who causeth windows to be hewn therein, and the séelings and ioystes maketh he of Cedar, and painteth them with Sinoper. 15 Thinkest thou to reign now that thou haste enclosed thyself with Cedar? Did not thy father eat and drink and prospero well, as long as he dealt with equity and righteousness? 16 Yea, when he helped the oppressed and poor to their right, then prospered he well: from whence came this, but only because he knew me, says the Lord? 17 Nevertheless as for thy eyes and thine heart, they look upon covetousness, to shed Innocent blood, to do wrong and violence. 18 And therefore thus saith the Lord against jehoakim the son of josias King of juda, 4. Reg. 24. a. 2. etc. Jer. 36. e. 30. They shall not mourn for him (as they use to do) Alas brother, alas sister: neither shall they say unto him, Alas for that noble prince. 19 But as an ass shall he be buried, corrupt, and be cast without the gates of Jerusalem. 20 Climb up the hill of Libanus (O thou daughter Zion) lift up thy voice upon Easan, cry from all parts: for all thy lovers are destroyed. 21 I gave thee warning while thou wast yet in prosperity: but thou saidest, I will not hear: And this manner haste thou used from thy youth, that thou wouldst never hear my voice. 22 All thy herdmen shallbe driven with the wind, and thy darlinges shallbe carried away into capitivitie: then shalt thou be brought to shame and confusion, because of all thy wickedness. isaiah. 13. d. isaiah. 21. a. Jere. 12. b. Jere. 21. a. 2. Reg. 24. b. 23 Thou that dwellest upon Libanus, and makest thy nest in the Cedar trees, O how little shalt thou be regarded when thy sorrow and pangs come upon thee, as upon a woman travailing with child? 24 As truly as I live says the Lord, though Conanias the son of jehoakim king of juda were the signet of my right hand, yet will I pluck him of. 25 And I will give thee into the hand of them that seek thy life, and into the power of them that thou fearest, even into the power of Nabuchovonozor the King of Babylon, and into the power of the Chaldées. 26 Moreover I will send thee and thy mother that bore thee into a strange Land where you were not born, and there shall you dye. 27 But as for the Land that you will desire to return unto, you shall never come at it again. 28 This man Conanias shall be like an Image rob and torn in pieces, and like a vessel wherein there is no pleasure: Wherefore both he and his seed shall be sent away, and cast into a land that they know not. 29 O thou earth, earth, earth, hear the word of the Lord. 30 Thus saith the Lord, Writ this man destitute of Children: for no prosperity shall this man have all his days, neither shall any of his seed be so happy as to sit upon the seat of David, and to bear rule any more in juda. The Exposition upon the xxij Chapter of Hieremie. Thus sayeth the Lord, Verse. 1. go down into the house of the King of juda. etc. THat this admonition might be of the greater force with the people, the Prophet is here willed by God to go to the Prince & Counsellors themselves, and to declare the Message to them. For the inferiors and subjects might well think it was no Idle or trifling admonishment that was denounsed to the chief and principali rulers, but that in deed it should be fulfilled. The Kings of juda and posterity of David had a singular pre-eminence in the Covenant of God, Psa. 88 d. 28 & a peculiar Promise, that that line and succession should continued for ever. This promise which should have put them in mind of their duty, they turned to the maintenance of their obstinacy and stubborness: thinking, because of this Promise, that all the threatenings of punishment and destruction declared by the Prophet, were but Vain, and not agreeing with the former Covenant. Therefore God here willeth his Prophet plainly to signify to the King himself, and to all his Princes, 2. sam. 7. b. 13 that as the promise was conditional, and required as well their Obedience on the one part, as his Truth on the other: so if they fulfilled not the Condition, they neither might nor should be Partakers of the Benefit of the covenant. The Place was holy wherein the Kings of juda did sit, and they were Figures of the kingdom of Christ, therefore the justice of God might the less bear with their wickedness. By this we may learn, that no Title of Dignity, Pre-eminence, or holiness, can save us from the just plague of God, if we Departed from the Truth of his holy will and covenant. Keep equity and righteousness, sayeth the Prophet, Deliver the oppressed from the power of the violent, Do not grieve nor oppress the stranger, the fatherless, or the widow, Shed no innocent blood. Execute judgement faithfully and truly in all things, and toward All people, and then shall you prospero and flourish, and you shall enjoy the Promises made to David and to his Posterity: But if you will not so do, Jere. 21. d. 12. but continued in * Injury, Oppression and Violence, as before time you have done, I swear unto you by mine Own self, and by my truth, that the holy City of David's throne and kingdom shall not help you, but that I will make this House to be Waste, and give it as a Pray unto the enemies. For although Jerusalem, Verse. 6. which is The head of Libanus, be the place which I have choose for the peculiar Seat of my worship: yet seeing it is fallen from me to wickedness and Idolatry, I esteem it now no otherwise, than I do Gilead, and the kingdom of the ten Tribes wherein it standeth. And as I have dealt by that Kingdom, and for the Disobedience thereof made it waste and desolate, even so will I do by Jerusalem and the kingdom of judah, and will bring the enemy to destroy that also seeing they will by no means be reclaimed. The kingdom wherein Mount Gilead standeth, is far larger and of greater worthiness in itself than Libanus, and the Kingdom of juda, whereof Jerusalem is the thief City. Therefore if I spared not that, they may not think that I will spare Jerusalem and juda. I will prepare a destroyer with his weapons for thee, Verse. 7. to hew down. etc. Because he had said, that Jerusalem should be destroyed, he now showeth the Means and the manner how it should be done. This Destroyer is the army of the Chaldees and Babylonians, which was brought by God upon his people. They came not of their own motion, but were led thereto of God, as his Scourge to the Punishment of the wicked, & therefore he says, I will prepare a destroyer. By which words both the jews, and by them, All other have to learn, Jere. 9 d. 11. That it is * God that bringeth affliction & trouble upon sinners, and therefore should they also consider, that they have not only to deal with the outward enemy that persecuteth them, but with God himself, whose Will no power or endeavour can Resist. And therefore that the best way is, when in such case we feel the Heavy hand of God laid upon us, by earnest Repentance humbly to submit ourselves unto him & crave his Mercy. To hew down their especial Cedar trees, may either be taken literally that they should make Spoil of that goodly Wood of Libanus, & of the notable Timber thereof, wherein the jews greatly gloried, or else it may be understanded figuratively of the beams of the Temple, which at the destruction thereof should be cut out to the fire, or thirdly of their Noble men and all the glory of their City and kingdom, the chief whereof should be brought to confusion. And all the people that go by this City, Verse. 8. 9 shall speak one to another. etc. Before time God had beautified the City of Jerusalem with his marvelous benefits, so that it was spoken of as a wonder or Miracle among strange Nations how mightily God did maintain and defend them: In so much that very strangers and Heathen people did understand, that it was not their own strength or Policy that did preserve them so, but the mighty and marvelous Power of their Lord and God. Therefore, when they should now see the same City, that was so Famous and had in so great price, to be utterly destroyed, in their Common Talking of the same, the one should answer the other, that the cause of this desolation was, For that they had broken the Covenant of their Lord. In which point the obstinate Dullness of the jews is very much noted, seeing that foreign Nations, Heathen, and Strangers from God, should so easily conceive the cause of their Destruction, when as they themselves which had been so accustomed to the works of God, would not understand it, not not at the telling and declaration of the Prophets. Mourn not over the dead, Verse. 10. etc. and be not woe for them, but be sorry. etc. When People do flee from their enemies into any place because they are not able to Resist them, they commonly do hope for a Better day & for a time of Return into their country, and an End of the misery, & therefore do they abhor Death more than banishment or any other trouble. But the Prophet in this place signifieth, that the Misery of the banished People led away Captive should be so great, and so without hope to see their Country again, that any Death might justly seem more tolerable: and therefore says he, Mourn not over the dead, Eze. 24. d. 17 because they seem to be in better case than such as be alive. And this doth he confirm by the example of the kings themselves. joakim called also Eliakim King of juda, was taken Prisoner by the Babylonians, and Dying by the way, with great Contempt, was left without Burial, as afterward is declared more largely: and yet might he seem to be in good case in comparison of joakim, named also jechonias, and here called Sellum, Who was led Captive & died in banishment, and never returned into his Country. Some do interpret this place, and this grievous Threatening, of Sedechias, to whom it may very well in some respect agreed. When the text says, that Sellum was The son of josias, it is not strange in the Hebrew tongue, by the Son to understand the Nephew or other Successor of the same line. Mar. 12. d. 35. Math. 1. a. 1. So Christ is called The son of David, as lineally descending from David. Woe worth him, Verse. 14. that buildeth his house with unrighteousness. etc. From this place unto the .20. verse the Prophet enueigheth bitterly against King joakim, called also Eliakim, who may seem to have been a Glorious Proud and Pompous Prince, not contented to devil in such houses and Palaices as his predecessors had used, but Enlarged the same, and builded them far more gorgeously with all manner of painting and gay furniture: and that with the grievous Injury & Oppression of his Subjects, pilling them of their Wages and just reward of their Labour, which thing here God by his Prophet sharply reproveth. To devil in fair houses is not, of it self, Abac. 2. c. 12 Gen. 11. a. 4. evil, but because the building of Sumptuous places commonly is joined with * Pride and Vainglory, and with the Oppression of the poor: Therefore God declareth himself in this place and sundry other, so much to mislike it, and especially when Princes or other Rich people do it with such Delight, Abdi. 1. a. 4. as though they esteemed their greatest Felicity to be therein. Which may seem to be noted in these words, Thinkest thou to reign now that thou hast enclosed thyself in Cedar. Vers. 15. etc. As if he had said, Now that thou haste builded to thyself goodly and sumptuous houses with Cedar 〈◊〉, thou thinkest thyself a Notable and worthy Prince, and that thy gay Buildings and pompous doings shall be thy chief Glory, and thy Stay in thy kingdom: but they shall be no help unto thee at all, Haba. 2. c. 1● but rather the hastening of thy overthrow, because the Cry & Lamentation of those Poor men that thou hast oppressed Iniurioulsly to that end, doth ring in mine ears, and calleth continually for punishment. Verse. 17. The means to prospero in thy Kingdom, is not by setting up of Sumptuous buildings, but in the Fear of my Name to deal with Equity & Righteousness, and to help the Poor oppressed, 2. pa. 35. d. 25 4. Re. 23. e. 25 as thy * father josias did before thee, who was a Good and a godly Prince. But thou clean 〈…〉, art given over to Covetousness, Oppression, cruelty, and shedding of Innocent blood. Therefore thy Captivity by the King of Babylon, and thy miserable ●nde must of Necessity come upon thee. And therefore thus sayeth the Lord against Joakim the son of josias. Verse. 18. etc. The Prophet signifieth by the Word of the Lord, and from his own mouth, that joakim, who in his Life time provided so Sumptuous Palaces to dwell in, in reward of his Oppression & Cruelty, at his death should not only want that Solemnity of Burial and mourning, which commonly Princes & Great personages have, Verse. 19 but also should be cast out like an Ass, or other Contemptible beast without Burial at all, & lie Rotting upon the face of the Earth, to be Meat for the Birds of the Air. A notable example may this be to All them, which with Contempt of god's word, & the Injury of their Subjects & Tenants set their chief delight in gorgeous Buildings & pompous works. Climb up the hill of Libanus, Vers. 10. O thou daughter of Zion, lift up thy voice etc. Hieremie perceiving the jews to be settled in desperate Obstinacy, in this verse doth scornfully deride the vain Trust, which in time of their Distress they had in their foreign Friends, to whom they were all●ed, 〈◊〉, the Egyptians, and other Borderers. And to let them Understand, that all that Hope was to no Purpose, in way of Derision, as I have said, he willeth them under the Name of Zion, to climb up to Mount Libanus, on the one side, and to the hill of Basan, on the other, and to cry out with Loud voice for Succour, that they might be herded the Further. For all their Lovers and Friends should Forsake them, and be Destroyed themselves before they could come to Help them. The Egyptians as josephus writeth, Lively Ant. 10. cap. 10. coming to Raise the siege of the Babylonians, at Jerusalem were Discomfited and overthrown, that they could not help them: and therefore the Army of the Babylonians returning to Jerusalem, took and spoiled the City, and Led away the King and all the residue Captive. I have declared this unto you (says Hieremie to the Jews, Vers. 2●. under the Name of the Daughter of Zion) when you were in Prosperity, but your perpetual manner hath been, never to Hearken to the Voice of the Lord, but waywardly to Contemn it. Verse. 22. Therefore your Princes and peers, that be as your Guides and Leaders, & your Captains and joyly men that you Delight and put your Trust in, shall be Lightly, as it were with a Whirlwind Driven away in Captivity, and yourselves brought to shame and Confusion, because of your Obstinate wickedness. Verse. 23. You think yourself in great Honour and Felicity, & Glory much in that you devil in houses Gorgeously Seeled with Ceders of Libanus, but all that your Gayness shall be little regarded in the time of your Sorrow, when the Violence of the enemy shall Suddenly come upon you at the time you least think of it, even as the throws of a Woman labouring with child. As truly as Jlive, Vers. 24. 25. 26. 27. says the Lord, though jechonias the son of joakim. etc. The manner of the Prophets is almost continually to utter their sayings in the Person of God, isaiah. 1. c. 10. isaiah. 24. a. 3. Esa. 1. e. 20. isaiah. 58. d. 14 and oftentimes to * repeat that it is the word of the Lord, and that the Mouth of the Lord hath spoken it, to the intent that the people might be well Assured, that it was no vain speech that they uttered, but the certain Will and determinate Purpose of God. And therefore if they would shun the danger thereof, that they aught to give credit to it, and Believe it. Of all other, Princes do most hardly Belevethe declaration of Adversity to come unto them, because they have commonly the greatest worldly Helps to deliver them. Wherefore that jechonias, otherwise called joakim the son of joakim, might not doubt of that he here speaketh, he uttreth it in the Person of God, and confirmeth it with an oath. That although he sit ●●on the holy Throne of David, yet he should be a miserable Captive, yea, God showeth himself so to detest that king for the Contempt of his Word, that though he were as straightly joined to him as a Signet on his right hand, yet he would pluck him of, and cast him into the hands of his Enemies, that seek his life. And that both He & his Mother that bore him, and his servants with all other that were Chief about him, should be led Captive into a Strange land, & there Die in great misery. O thou Earth, Verse. 29. 30. earth, earth, hear the word of the Lord. etc. Forsomuch as the jews had so great confidence in the Promise that was made to David, for the continuance of his posterity in his seat, So long as the Sun and Moon endured, Psal. 89. f. 36 as neither Prince nor People could in any case be brought to Believe the threatenings of God to the contrary: therefore the Prophet here in earnest manner, because the People were so Obstinate, turneth his Speech to the Earth, and openly denounceth, that he was Willed by God himself to set up this Prophecy in writing upon the doors of the Temple, to the knowledge of all men, that jechonias should not Prospero in his Issue, nor have any child That should be so happy to sit on the seat of David, and bear rule after him. And yet may not this seem repugnant to the prophecy of jacob, Goe 49. b. 10. That the sceptre should not be taken from juda, and a Lawgiver from between his feet until Silo came. etc. For although the jews after this jechonias, had no king in Succession, either unto the time of the Captivity or after, which reigned among them with such Liberty and Majesty, as the kings of juda before had Done: yet had they a Government, by which they had Ruled both their Common weal, and the External form of Religion, according to the Law of Moses, until the very coming of our saviour Christ, under the Romans, by whom even that mean Liberty which they had to that Time, was taken away, and the Prophecy of jacob fulfilled, as well in the Loss of their government, as in the coming of Messiah, that should be the Expectation of the Gentiles. The xu Sunday after Trinity at Morning prayer. Hieremie. 35. THe words which the Lord spoke unto Hieremie in the reign of jehoakim the son of josias king of juda are these: 2 Go unto the house of the Rechabites, and call them out, 2. Re. 10. e. 23 and bring them to the house of the Lord, into some commodious place, and give them wine to drink. 3 Then too I jazaniah the son of Hieremie, the son of Habaziniah, and his brethren, and all his sons, and the whole household of the Rechabites. 4 And brought them into the house of the Lord, into the closet of the children of Hanan the son of jegedaliah, the man of God, which was by the closet of the Princes, that is above the closet of Maasiah the son of Sellum, which is the treasurer. 5 And before the sons of the kindred of the Rechabites, I set pots full of wine, and cups, and said unto them, Drink wine: 6 But they said, We will drink no wine: for jonadab the son of Rechab our father commanded us, saying: You and your sons shall never drink wine, Jere. 29. a. 5. build houses, sow no seed, plant no vines. 7 Yea you shall have no vineyards: but for all your time you shall devil in tents, that you may live long in the land wherein you be strangers. 8 Thus have we obeyed the commandment of jonadab, the son of Rechab our father, in all that he hath charged us, and so we drink no wine all our life long, we nor our wives, our sons, and our daughters. 9 Neither build we any house to dwell therein: we have also among us neither Vineyards, nor corn land to sow: 10 But we devil in tents, we obey and do according unto all that jonadab our father commanded us. 11 But now that Nabuchodonozor the King of Babylon came up into the land, we said: Come, let us go to Jerusalem, that we may escape the host of the Chaldeis and the Assyrians: and so we devil now at Jerusalem. 12 Then came the word of the Lord unto Hieremie, saying: 13 Thus sayeth the Lord of hosts, the God of Israel, Go and tell the men of juda, and the inhabiters of Jerusalem, Will you not be reform to obey my words, sayeth the Lord? 14 The words which jonadab the son of Rechab commanded his sons, that they should drink no wine, are fast surely kept, for unto this day they, drink no wine, but obey their father's commandments but as for me, I have stand up early, I have spoken unto you, and given you earnest warning, and yet have you not been obedient unto me. Jere. 18. b. 11. Jere. 25. a. 5. 15 Yea I have sent my servants all the Prophets unto you, I rose up early and sent you word, saying: O turn you now every man from his wicked way, amend your lives, and go not after strange gods to worship them, that ye may continued in the land which I have given unto you and your fathers: but you would neither hear me, nor follow me. 16 The children of jonadab Rechabs son, have steadfastly kept their father's commandment that he gave them: but this people is not obedient unto me. 17 And therefore thus saith the Lord of hosts the God of Israel, Behold, I will bring upon juda, & upon every one that dwelleth in Jerusalem, Pro. 1. c. 28. isaiah. 45. b. Jere. 7. b. 13. all the trouble that I have devised against them: For I have spoken unto them, but they would not follow, I have called unto them, nevertheless they would give me no answer. 18 jeremy also spoke unto the household of the Rechabites, Thus says the lord of hosts the God of Israel: Forasmuch as you have obeyed the commandment of jonadab your father, and kept all his precepts, and done according to all that he hath bidden: 19 Therefore thus saith the Lord of hosts, Jer. 33 c. 17. the God of Israel, jonadab the son of Rechab shall not fail, but have one out of his stock to stand always before me. The Exposition upon the xxxv Chapter of Hieremie. The words which the Lord spoke unto Hieremie, Vers. 1. 2. etc. in the reign of. etc. GOD willing to confound the obstinate Disobedience of his people unto his Law, and to declare how unexcusable they were, In this Chapter willeth the Prophet, to their reproach & shame, to lay before them the example of the Rechabites Constantly Obeying the commandment & order of their Ancestors, though they were but Mortal men, without breach, for the space of .300. years. The Rechabites are thought to have been the Posterity either of jethro, or of * Hobab, Judi. 4. b. 11. Exo. 18. b. 9 who * followed Moses & the Israelites, through the Wilderness into the Land of Chanaan, and were promised to have had an heritage with the Children of Israel in that land, but it appeareth they had not. For they were dispersed in sundry Tribes, and some of them dwelled even among the Heathen, and yet were they commonly diligent Observers of the Law, and men that Feared God. Of this stock came jonadab the son of Rechab, who lived in the time of jehu & may seem to have been of great credit and authority. For it was he that jehu took by the * hand into his Chariot when he was going in great zeal to destroy Achab his house, 4. re. 10. d. 15. for the Wickedness that he wrought against the Lord. This jonadab for certain considerations, which after shallbe noted, gave in charge to his children, that they and their Posterity for ever should forbear the Drinking of Wine, the Tilling of the Earth, the keeping of Vines, & dwelling in any builded houses, but only to use for their abiding Tents and Bouthes. This order and commandment, as I have said, the Posterity of the Rechabites kept very diligently from the time of jonadab their father or ancestor, unto this time of Hieremie, which was .300 years. The occasion that God took at this time, was, that these Rechabites, which hitherto had not dwelled in any Towns & Cities, but in Tents and Bouthes in the fields, through the great Spoil and waste that Nabuchodonosor and the Chaldees did make in all the Country of jury, were forced, for their salftie, to come and devil in Jerusalem in such places, as they might get. And yet did they observe all the other parts of jonadabs' commandment, although by mere necessity they were driven, at this season to devil in houses. Wherefore, jeremy, by the commandment of God, in such sort, as is declared in this chapter, calleth the Rechabites together, Verse. 4. 5. being many in number, unto a place by the Temple which was notorious, and where things done could not be kept close, but must needs be spread by fame both through the whole City and Country. For it is not to be thought that Hieremie did it secretly or in close manner. For such a multitude could not be called to such a place without admiration and great expectation of some notable thing to follow. Hieremie therefore in the place here described, in solemn manner setteth pots of Wine before them, and willeth them to Drink. Verse. 6. 7. But they refuse so to do, alleging for their excuse their Obedience to the order and commandment of their Ancestor and forefather jonadab, who had given them charge to observe those things, which are evident in the Text. Here may seem to be some doubts justly moved. First, whether the Rechabites did offend or no in refusing to Drink Wine, at the bidding of the Prophet of God. Therein they might seem to set more by a tradition of their fathers, than by the appointment of God uttered by the Prophet. But we read not, that the Prophet Hieremie did say unto them, that it was Gods will and commandment, that they should Drink Wine: but it seemed to them a bidding of the Prophet simply, & uttered to them without the Authority of God's name. And yet in their refusing thereof, they undoubtedly did excuse themselves with great modesty: so that if the Prophet had pressed God's commandment upon them, it may be thought they would have yielded, as they did to devil in houses in Jerusalem, when they could not salfely have place abroad to use their Tents. Secondly if may be doubted whether jonadab did well in bidding them to forbear Wine, or not to use Tillage, not to plant Vines, or to devil in houses. For therein seemeth to be some great Superstition to forbidden the people of God to use his Creatures, and those trades of Life that have their just commendation in the Scriptures, and were used by good and Godly men. And therefore this place is alleged of some for the maintenance of Monastical vows and such like Observations of men's Traditions even with burden of Conscience and restraint of Christian Liberty. Surely, it is not to be thought, that jonadab did mean to Institute any new worship of God, or to say any burden of Holiness or Religion upon their Consciences in the forbidding of these things, but only the observation of a Politic means, whereby they might be traded to a more Moderate life, & easier Contempt of the world. For it is to be thought that jonadab (who joined himself to jehu in the punishment of the wicked house of Achab) had great fear of God, and a desire to have his Law & true Worship restored and maintained. And because he saw that Sensuality, Looseness of life, & glory of the world, were the chiefest Causes, that did carry the Israelites from the Obedience of God, fearing some great Plague and punishment to follow for the same, Deu. 8. d. 20. Deu. 11. d. 28. Jere. 42. d. 22 according to the * threatenings of the law, so much as might be, to prevent the same Inconvenience, in his flock or kindred, He enjoined them to forbear Wine, whereof riseth Drunkenness and Wanton lust, and not to use any other trade of life, than Pasturing or keeping of Cat-tail, wherein they were always brought up, from their first fathers. jonadab thought that kind of life to be best, whereunto himself had been accustomed. He saw what Inconveniences Immoderate use of Wine did bring, all which they shun that Forbear it. And they have their minds Freer that are not Tied to Tillage & husbanding of Vineyards. And if God did bring any Plague upon their Country for the Sins of the People, their loss should be the less, and they might more easily shifted for themselves. But, howsoever it was in jonadab, we read not here, that God doth praise that ordinance, but only seemeth to like the Obedience of the Rechabites, and taketh the same for an Example to reprove the jews for their Disobedience and contempt of his holy Laws and ordinances: being not their Earthly father but the everliving Lord and God. Then came the word of the Lord to Hieremie saying. Verse. 12. etc. etc. In these verses followeth the applying of this example and comparison of the Rechabites. In which application, these things are to be noted, First the comparison between a mortal man and God. If the Authority of jonadab, a mortal and frail Creature prevailed so much with his posterity, whom he did never greatly benefit: how much more justly should the Majesty and Eternal Power of God in giving of his Law, have been esteemed among his own people, upon whom he had bestowed so many and so great blessings? Secondly, jonadab gave his Commandment but Once, and never called upon it afterward, and yet was it observed very curiously for the space of .300 years: But God's Law, as it was once given with great Majesty & terror, so was it Continually called upon by his Prophets and teachers, even by the diligent and careful sending of God himself. And that in so earnest manner as possibly could be devised, and yet would they never either continued in his obedience, or easily return unto his true worship, when they were once fallen from it. 3 Thirdly, those things which God required of the jews, were not of like Severity and rigour, as the commandments of jonadab to his posterity. For he left unto them the use of Tillage, inhabiting of houses, Drinking of Wine, Planting of vines, and all such other like things that might be to their comfort in the world, and only required that they would not run after the worshipping of other Gods. And yet would they not therein obey him, nor yet reclaim themselves, when they were reproved, whereas the Rechabites did not only keep themselves in more Obedience of the Law of God, than they did, but also tied themselves to the straight and rigorous observation of the orders before mentioned, only in reverence of jonadab their ancestor and Forefather, by whom they were given. And therefore thus says the Lord of hosts, Verse. 17. the God of Israel, behold. etc. Now that God by the example of the Rechabites had confounded the disobedience of his People, and showed, that they have nothing to lay for their excuse, he addeth what punishment shall come upon them for it. Forsomuch, says he, as I have often sent my Prophets unto you to call you to repentance, & to bring you home again into the right way, & yet you will not in any wise hear them: I will speak no more unto you in way of exhortation, but I will pronounce terrible Sentence against you, and most earnestly assure you, that those punishments, that I have devised, without fail shall come upon you. Here is to be noted, that when men Obstinately refuse the comfortable word of God sent unto them in the way of instruction and teaching, they shall after hear and feel his Dreadful word of Threatening just punishment to come upon them for their Disobedience and contempt. Hieremie also spoke unto the household of the Rechabites, Verse. 18. 19 thus says. etc. After that he hath pronounced punishment against the jews, for their Contempt of God's holy will: he declareth also, that God of his goodness according to his Promise annexed to the fift commandment, would reward the obedience and Reverence that the Rechabites did show toward their Father jonadab, and that he would so prospero their stock, as They should never fail of one to stand before him, that is, which should be acceptable unto him. For it cannot be interpreted that they should stand before God in the Ministration of the Temple, for that was appointed to the Priests and Levites only. As touching that the Patrons of superstition allege this place for the Maintenance of obedience to men's traditions in the Church, it is very unfit. For the Rechabites, as is said before, were not tied to this observation, with opinion of Holiness, or as a worshipping of God, as men were with the traditions of the Church of Rome, but observed those things as Politic orders of life, with Reverence of their Ancestors, by whom they were enjoined. The .15. Sunday after Trinity at Evening prayer. jeremy. Cap. 36. IN the fourth year of joakim the son of josias the king of juda, came the word of the Lord unto jeremy, saying. 2 Take a book, Jere. 30. d. 2. and writ therein all the words that I have spoken to thee against Israel, against juda, and against all the people, from the time that I began to speak unto thee in the reign of josias, unto this day. 3 That when the house of juda heareth of the plague which I have devised for them, they may peradventure turn every man from his wicked way, that I may forgive their offences and sins. 4 Then did jeremy call Baruch the son of Neriah, and Baruch written in the book at the mouth of jeremy all the words of the Lord which he had spoken unto him. Jere. 45. a. 1. 5 And jeremy commanded Baruch, saying, I am in prison, so that I may not come into the house of the Lord. 6 Therefore go thou thither, and read the Book that thou haste written at my mouth, (namely) the words of the Lord, and read them in the lords house, upon the fasting day, that the people, whole juda, and all they that come out of the cities may hear. 7 Peradventure they will pray meekly before the face of the Lord, and turn every one from his wicked way: for great is the wrath and displeasure that the Lord hath taken against this people. 8 So Baruch the son of Neriah did according to all that Hieremie the Prophet commanded him, reading the words of the Lord out of the book in the lords house. 9 And this was done in the fifth year of jehoakim the son of josias king of juda, Jere. 26. a. 2. in the ninth month, when it was commanded that all the people of Jerusalem should fast before the Lord, and they also that were come from the cities of juda unto Jerusalem. 10 Then red Baruch the words of Hieremie out of the book within the house of the Lord, out of the treasury of Gamariah the son of Saphan the scribe, which is beside the higher fit of the new door of the lords house, that all the people might hear. 11 Now when Micheas the son of Gamariah the son of Saphan, hard all the words of the Lord out of the book. 12 He went down to the king's palace into the scribes chamber, for there all the Princes were set, Elisama the scribe, Dalaiah the son of Semei, Elnathan the son of Achbor, Gamariah the son of Saphan, Zedekias the son of Hananias, with all the princes. 13 And Micheas told them all the words that he heard Baruch read out of the book before the people. 14 Then all the princes sent jehudi the son of Nathaniah, the son of Selemiah, the son of Chusi, unto Baruch, saying: Take in thy hand the book whereout thou hast read before all the people, and come. So Baruch the son of Neriah took the book in his hand, & came unto them 15 And they said unto him, Sat down & read the book, that we may hear also. So Baruch red, that they might hear. 16 Now when they had herded all the words, they were abashed one upon an other, and said unto Baruch: We will certify the king of all these words. 17 And they examined Baruch, saying: Tell us, how didst thou writ all these words out of his mouth? 18 Then Baruch answered them: He spoke all these words unto me with his mouth, and I written them in the book. 19 Then said the princes unto Baruch, Go thy way, hide thee with Hieremie, so that no man know where you be 20 And they went in to the king to the Court (but they kept the book in the chamber of Elizama the scribe, & told the king all the words that he might hear. 21 So the King sent jehudi to fet him the book: which he brought out of Elizama the scribes chamber, and jehudi red in it, that the King & all the princes which were about him might hear. 22 Now the king sat in the winter house (for it was in the ninth month) and there was a fire before him. 23 And when jehudi had read three or four leaves thereof, he cut the book in pieces with a penknife, and cast it into the fire upon the hearth, until the book was all brent in the fire upon the hearth. 1. Mac. 3. c. 24 Yet no man was abashed thereof, nor rend his clotheses, neither the king himself, nor his servants, though they herded all these words. 25 Nevertheless Elnathan, Dalaiah, and Gamariah besought the king that he would not burn the book: notwithstanding the king would not hear them, 26 But commanded jerahmel the son of Amelech, Saraiah the son of Ezriel, & Selemiah the son of Abdeel, to lay hands upon Baruch the scribe, and upon jeremy the Prophet: but the Lord kept them out of sight. 27 Now after that the king had brent the Book, and the sermons which Baruch written at the mouth of Hieremie, the word of the Lord came unto Hieremie, saying: 28 Take an other book, & writ in it all the foresaid Sermons that were written in the first book which jehoakim the king of juda hath brent. 29 And tell jehoakim the king of juda, thus saith the Lord: Thou hast brent the Book, and thoughtest within thyself: Why hast thou written therein, that the king of Babylon shall come and make this land waist, so that he shall make both people and cattle to be out of it? 2. Reg. 24. b. Jere. 22. c. 30 Therefore thus the Lord saith of jehoakim the king of juda: There shall none of his generation sit upon the throne of David, his dead coarse shall be cast out, that the heat of the day, and the frost of the night may come upon him. 31 And I will visit the wickedness of him, of his seed, and of his servants: Moreover all the evil that I have promised them, though they heard me not, will I bring upon them, upon the inhabiters of Jerusalem, and upon all juda. 32 Then took Hieremie an other book and gave it Baruch the scribe the son of Neriah, which written therein out of the mouth of Hieremie, all the sermons that were in the first book, which jehoakim the king of juda did burn: and there were added unto them many more Sermons, like unto the former. The Exposition upon the xxxuj Chapter of Hieremie. In the fourth year of jehoakim, Verse. 1. 2. 3. the son of josias the king of juda. etc. IN this chapter is described a notable history, & very profitable to be considered, how God appointed Hieremie to put in Writing all the Sermons & Prophecies that from the beginning he had uttered by his mouth against Israel and juda, & how Hieremie performed the same by his minister or Secretary Baruch, whom he caused also to Read the same openly in the Temple, and what thereof followed, before the king himself and all the Nobles and counsellors. The jews oftentimes had herded the word of God at the mouth of Hieremie, and yet notwithstanding, did obstinately Contemn & reject the same. Wherefore god now willeth him to put the sum of all in Writing, that either they might be therewith somewhat more moved to embrace the same, and to Turn to the true worshipping of God: or else that his words might remain in Writing, Jo. 12. f. 48. as * witness against their obstinate, and Indurate hearts, which by no calling or teaching could be brought to Relent. By this example we may learn the great Benefit & commodity of Writing, and that the People of God may be well taught, not only by a man's own Speech, but also by Reading of the Good & godly Exhortations of other unto them. Those things that are uttered by mouth only, may soon slip out of memory, & be forgotten, or not be well understanded at the first, But when they remain in Writing, they may be red again, & better weighed & considered at leisure, & so will both stick more Surely in remembrance, and be the more easily understanded. Seeing therefore the Prophet by speaking, had laboured in vain, with that wayward People the space of Jere. 25. a. 3. .23. years, as appeareth cap. 25. of the Prophet, God now willeth him to Writ the Prophecies which he had Uttered, to the end they might have no Excuse, nor want any external means, whereby they might come to the understanding of his will, Jere. 26. a. 3. Ezec. 2. b. 7. and thereby turn unto him, that he might take mercy of them: or else that y● their obstinate Disobedience both of the King, the Counsellors, & the whole People might be made thereby more notorious and open to the world. Then did Hieremie call Baruch, Vers. 4. 5. etc. the son of Neriah, and Baruch. etc. The ready Willingness of Baruch is here to be observed, who was not only Contented to Writ the thing at the Mouth of Hieremie, but also at his Appointment openly to Read it in the face of all the People, whereof in all likelihood of Reason, it must needs have been, that great Displeasure and danger should have come unto him. But to Further the will of God, he did not stick to hazard himself to all Perils of the world. Neither may we think, that Hieremie Cunningly shifted the danger hereof from himself to Baruch. For he could not procure greater Misliking by this publishing of things in Writing, than he had done by Speaking of the same to their faces. It may be, that for some causes and respects he was letted and stayed by the Spirit of God, that he might not do it himself, for so I judge this place to be understanded. Now Hieremie should be Letted by imprisonment, I do not well conceive, seeing verse. 19 of this same chap. Baruch is willed by the Princes, That he and Hieremie should hide themselves, and not be known where they were. And also in the .26. verse, the king willeth certain to lay hand on Baruch & Hieremie, but that The Lord kept them out of sight. Which commandment & manner of Speaking, should not have been used, if Hieremie had been in prison before. And therefore that which some translator interpret Clausus sum, that is, I am in prison, or shut up, other do expound, Detentus or impeditus sum, that is, I am stayed or letted, meaning, by the Spirit of God: as we read that Paul was Letted and stayed from going to Bithynia. Act. 16. a. 7 In the seventh Verse Hieremie noteth the cause why he willed Baruch to Read his Sermons unto the people, that is, if it were possible, that they might be moved to Turn from their Wicked ways, & humble themselves in Prayer before the face of the Lord, thereby to turn away his heavy Wrath and displeasure from them. True Prayer is always joined with Faith & humbleness. Faith doth lift up our minds to heaven, and maketh our Prayer to Ascend unto the Lord, Fear & reverence which is joined with faith, because of the sense of our unworthiness, doth move us to Humble & debase ourselves in the sight of God, & to ●lee only to his Mercy, & especially, when he declareth Signs of his terrible Wrath toward us, as he did at this time by the Prophet to his People. If God did but Lightly threaten us, we should not Contemn it, but be Greatly moved therewith: and much more when he showeth his Displeasure so grievous, as we may justly look for Utter confusion. So Baruch the son of Neriah did according to all that Hieremie. Verse. 8. 9 10 etc. He describeth now the ready Obedience of Baruch, & the manner of his doing, noting the circumstances, at what Time, in what Place, and before Whom it was done. It was done the fift year and ninth month of joakims Reign: at that time that the king according to the customable manner of the jews in time of danger, had commanded a solemn and Public fast, and Prayer to be made unto the Lord, to turn away the Danger that they were in by Nabuchodonosor and the Chaldeis at their first Invasion that was made in his Reign, and is mentioned .4. Reg. 24. 4. Re. 24. a. 1 This manner is very good, in time of Danger to proclaim public Prayer & Fasting withal, that we may by that Testimony declare the true Sorrow of our hearts, conceived because of the displeasure of God toward us. But we are taught by this place, that External Prayer & Fasting done for a Form only, and not with earnest Repentance and true Faith to God, doth not at all move gods mercy toward us, but rather incenseth his displeasure, and Hasteneth his heavy judgement, because of our Hypocrisy and dissimulation. How unpleasant such Fasting is to God, you may read isaiah 58. isaiah. 58. b. 5. Joel. 2. c. 13. & what the true Fast is, you may learn there also, and joel. 2. Such a time Hieremie had choose, very fit for the publishing of the threatenings of God against them, that they might be Moved not only to Pray, but also, as he sayeth, To pray meekly before the face of the Lord. Baruch did read these Prophecies of Hieremie in a notable place of the Temple here described, verse. 10. where the Greatest assembly of the People was, and where he might be best heard. His Audience were not one or two, but the Whole number of the People, as well of the City, as also of the Country, gathered together at that time: whereby his doing was the more Notable, and further Known and Published. Now when Micheas the Son of Gamariah had heard all. Vers. 11. etc etc. It is not here expressed of what mind or Purpose this Micheas did make so great Speed to declare the doing of Baruch unto the Nobles and Counsellors. If he did it as being strike with Admiration and Terror of those things that he did hear, as it may be thought he did, (because he was the son of Gamariah, who showed himself to have the Fear of God, in persuading the King not to burn the Book,) than his doing was worthy great commendation. But if he did it to purchase Blame unto the Prophet, or to get Favour of the Counsellors, it was that, which always doth follow the Prophets & Preachers of almighty God in doing of his message: isaiah. 53. a. 1. Rom. 10. c. 16 Jo. 12. f. 38. Jo. 7. b. 12. that is that * All do not hear them fruitfully & to good purpose, but Some are ready to deprave their doings and sayings, & by malicious Accusations to work them trouble and danger. But howsoever it was with Micheas, it was not done without the assured providence of God, that the Prince and Nobles might know of it, and not pretend ignorance. Where by the way this also is to be Noted, that while the multitude and people were at the common appointed Prayer in the house of God, the Nobles, very v●seasonablie, were in the Counsel house consulting by like what might be best to do. The care of Praying to God should have touched them aswell as the people, and afterward taken opportunity to have met in counsel. Then all the Princes sent jehudi the son of Nathaniah. Verse. 14. 15. etc. It may appear that the Princes did not neglect the report of this matter, as being stricken with fear of Danger hanging over them, and therefore with speed they sent a Messenger, as may appear of some Name and credit, to bring Baruch unto them ●●ho although he might look for nothing but Imprisonment & Danger of life, yet was he willing and ready to go Before them, and there in their hearing, Red the same things that he had openly declared unto the People. Now when they had heard all the words, Verse. 16. etc. they were abashed. etc. The Majesty of God's words and threatenings in the Prophecies of Hieremie, strake a Fear and terror into the hearts of the Princes, so that as men astonished, they looked one upon the other. But yet there appeared great want of True repentance and right fear of God's wrath. For if that had been in them, surely they would have done as josias▪ did at the reading of the Book of the law of God. 4. Re. 22. b. 11 2. Reg. 22. But the affection of these Noble men seemed, in comparison thereof to be Faint & cold. They questioned with Baruch, how he was able to writ those things, and he answered simply, that Hieremie spoke them and he wrote them at his mouth. Whereby they might understand that it was not done by the curious Devise & Industry of man, nor laid up together in writing as matters Curiously penned: But by the strength of the Spirit of God, which brought those things fresh in remembrance to Hieremie, that he in speech had uttered long before. With which consideration, & the weight of those things that were red, they being Somewhat moved, said they would Inform the king of all that was done, & know his pleasure. But because they suspected his Fury & cruelty, they willed Baruch & Hieremie to Hid themselves out of the way, that no man might know where they were. And they went in to the King to the Court, Verse. 20. etc. but they kept the book. etc. The Princes might seem to be touched with some Fear of God, but yet not so greatly, but that they feared the Prince more, and especially the multitude of them. And therefore did they put the matter so unto him, that they would not do otherwise than stood with his Pleasure. Some of them did more Freely deal with the King, as Elnathan, Dalaiah, and Gamariah, and in his most vehement rage with some Danger of their own state & lives persuaded & entreated him not to burn the book. But nothing could stay his Fury, but that before he had heard it red through, even in Contempt of God & of his word and threatenings, he out it in pieces and cast it in the fire. When God, in the words of his Prophet, did so terribly Thunder in the ears of the king, he should have been Greatly moved therewith, 3. Re. 21. g. 27 2. pa. 34. d. 19 and have * Rend & tore his garments in token of the inward fear and Sorrow of his heart, knowing most assured Danger to hung over both him and his kingdom. But after the manner of Indurate hearts, as a furious beast he Rageth even against God himself, & thinketh by Fire, as it were, to Consume his threatenings. If he thought it to be the doing of poor Hieremie only, why did he make so great account of the matter, and show himself so much grieved therewith, seeing he knew, that so contemptible a person, as he judged him to be, could not of himself work hurt to him, or to his realm? If his conscience, trembling at the matter, did tell him, that the Authority of God was in those words, why did he so furiously storm at the thing, as though he had been able by his rage to have Discountenanced the wrath of God toward him and his people? Jere. 38. a. 4. 1. Re. 22. c. 13. Luc. 13. c. 14. 3. reg 22. b. 8. But cruel Hypocrites have ever some * pretences of reason to bolster up their obstinacy against God & his Prophets, and therefore caused he Hieremie and Baruch to be sent for, if God had not hid them, and by his providence kept them from his fury and wicked purpose. For God useth to preserve his Messengers from danger and peril, even maugre the heads of all his Enemies until their full and appointed time be come, that his Name may be glorified, & his Truth enlarged by their Death. Now after the King had burnt the book, Verse. 27. etc. and the sermons which. etc. The wicked persecutors think by cruelty and violence to Suppress and Extinguish the word of God and his truth, but by his providence it rises more Strongly against them to their greater confusion. joakim thought by casting the Book of Hieremies' Prophecies into the fire, he had, as it were, cut of the hand of God, and delivered himself and his kingdom from those plagues, that wear denounced by those * Seditious and Factious men, 3. reg. 18. c. 17 as he took them, Hieremie and Baruch. But behold, that he and all his, might understand that he struggled in vain, and strove against the stream, the providence of God publisheth another book containing not only the same matter, but also an evident declaration of God's just judgement and sharp punishment to come upon that wicked King and his stock, that is, that his own dead Corpse should be cast forth contemptuously without Burial, Jere. 22. e. 19 as is said in the former Chapter, and that none of his issue and generation in right descente should sit any time in the throne of David after him. For jechonias his Son reigned only three months, and was led away Captive, so that he might scantly seem to have reigned: and Sedechias was his Uncle and was set up in despite of him and his Son jechonias or joakim after whom they had no King of that direct live but Zorobabel until the coming of the Messiah Christ jesus, isaiah. 11. a. 1. Act. 13. d. 23. who was The young branch that sprung a fresh out of the old worn stock of jessie as out of a root that had not flourished in many years before. Yea, and he assureth both the King and all his people, though they did never so contemptuously refuse to harken to his word, that he would visit their wickedness, and bring upon them all those evils that he hath promised. In like manner God in all ages dealeth with the persecutors of his word and holy Scriptures, and never more than in these latter days. The enemies of the Gospel have thought to suppress God's truth by burning the godly writings of learned men: and by destroying the Preachers and professors of the same with fire, and with the sword, shedding their blood most cruelly. But the providence of God raiseth other even of the ashes of them, that do as constantly teach and defend his truth even to the faces of them, and maugre their hearts publish the Gospel in writing more largely than ever it was before. And so will it be, until God bring their just deserved plagues upon their heads, though they in the mean time to the heaping of his greater wrath upon them, in furious rage kill and s●ea some of his Saints which he hath appointed that way to glorify his name. The .16. Sunday after Trinity at Morning prayer. Ezechiel. Cap. 2. ANd then said he unto me, St●nde up upon thy feet (O thou son of man) and I will talk with thee. 1. And the spirit 〈…〉 when he had spoken unto me, and set me upon my feet, so that I heard him that spoke unto me. 3 And he said unto me, Thou son of man, I send thee to the Children of Israel, to a rebellious people which have rebelled against me, both they and their forefathers have wickedly behaved themselves against me, even unto this very day. 4 For they are children of a hard face and stiff heart, I do sand thee unto them, & thou shalt say unto them, Thus says the Lord God. 5 And whether they will hear or refuse (for they are a rebellious house) yet they may know that there hath been a Prophet among them. 6 And thou son of man fear them not, neither be afraid of their words, for briars & thorns are with thee, and thou dost devil among scorpions: fear not their words, nor be abashed at their looks, for they are a rebellious house. 7 And thou shalt speak my words unto them, whether they will hear or refuse, for they are rebellious. 8 Therefore thou son of man, obey thou all things that I say unto thee, and be not thou rebellious like the rebellious house: open thy mouth, and eat that I give thee. 9 And I looked, and behold a hand was sent unto me, and lo, in it was a roll of a book. 10 And he opened it before me, and it was written within and without, and there was written therein lamentations, and mourning and woe. The Exposition upon the two Chapter of Ezechiel. And then said he unto me, Verse. 1. 2. stand up upon thy feet (O thou son of man). etc. IN the first Chapter of this Prophet in a vision was declared what He was, & of how great authority that called Ezechiel, that is, the Omnipotent and everliving God, and the Lord of Hosts: unto whose dominion all Creatures are subject, and by him are governed and maintained. Now the Prophet in this place hath, as it were, his Commission delivered unto him, and is sent as God's Messenger, unto the Israelites living in banishment, and is instructed what manner of people they are, how they will receive him, and how he shall behave himself toward them. In the end of the former Chapter, it is mentioned that Ezechiel seeing in a vision an Image of the glory of God, not being able to abide the Majesty thereof, fallen down upon his face, Da. 10. b. 8. in like manner as we read that Daniel did when he saw a terrible vision. And there was no strength, says he, remaining in me. etc. and yet I heard the voice of his words, and fallen astonished upon my face. Such is the frailty of man, as he is not able to abide but a mean shadow of the glorious Majesty of God. But the same God, suffereth not these good men that he hath overthrown with terror of his glory to remain long prostrate and cast down, but he comfortably erecteth them with his spirit, as we see in this place in Exechiel, whom he not only commandeth to stand up upon his feet that he may speak unto him, but also endueth him with his spirit that he may be able so to do. For such is our weakness, that when we be once overthrown, we cannot rise of our selves, but only by the might of God's Holy grace and Spirit. Wherefore saith S. Paul, We are not able of ourselves to do any thing, 2. Cor. 3. b. 5. 1. Co. 15. b. 10 but all our sufficiency is of God: And again, Not of myself, but of the grace of God in me. Ezechiel therefore standeth not here upon his feet of himself, but by the Spirit of God entering into him. Neither was the outward Word of God sufficient for this Purpose. For the Strength & might of the word of God, is by the Grace of his Spirit going alway with it. The external Word, as his blessed Instrument, soundeth in the ear, and moveth the sense, but the Spirit of God worketh in the heart. And he said unto me, Verse. 3. 4. thou son of man I send thee to the children of. etc. How shall they hear says Paul without preaching, Ro. 10. c. 14. and how shall they preach, unless they be sent? God therefore commonly useth in notable manner, to call his Prophets, and they alway lightly declare their own calling and sending, as here ezechiel doth, that they may not be thought to have Come of themselves, Jer. 23. e. 21. * as they commonly do that are Seducers and deceivers of the People, but to be Sent and appointed by God. Here is also declared to Whom, and to what manner of people the Prophet is sent, that is, to the children of Israel living now in Captivity, and with great Impatience, murmuring against GOD and his justice. So that neither by Teaching they could be persuaded, neither by the Scourge and punishment of God any thing amended. Therefore are they described to be a Rebellious people, ever striving and setting themselves against GOD, Psa. 77. f. 63 as their * Father's had done before them, A people of an Hard and impudent face, whom Nothing could make ashamed, but rather with Stout countenance, will Defend their Wickedness, and Glory in it, and therefore by Hieremie also are they said, To have an harlots forehead. Jere. 3. a. 3. They are noted also to be a People of a Stiff heart, that is, of an Obstinate and heady mind, whom neither Godly persuasion nor grievous punishment could move to return to God, and acknowledge their fault. When GOD objecteth to his People, the Imitation of their Forefathers, we also are Taught to beware, how we Stubbornly Stay ourselves against the Calling of God and his holy word and Gospel, by the Imitation of our Forefathers. And yet we see, that men in these days shew● no greater ground of their Consciences, than to say, They will Believe and do 〈◊〉 their Forefathers have done. If that ●●eason be sound, (as by this place and many other we are Taught it is not) Surely the jews might well seem excusable, and not so much to be blamed for rejecting the doctrine of the Prophets, and of Christ and his Apostles: For upon that reason they chief grounded themselves. Therefore we ought diligently to Learn by the unfallible rule of God's word Wherein our Fathers did well, and therein to follow them, and contrariwise, gladly to Shun and forsake those things that they do otherwise. When God commandeth Ezechiel to go to the Children of Israel, and say unto them Thus saith the Lord, both Preachers have to learn, that they remember whose Messengers they are, and that they Teach not the people of God their own Fantasies and devices, but that only, 1. Cor. 11. c. 23 1. Cor. 15 a. 3. as Paul sayeth, which they have received of GOD, that they may boldly say, with Ezechiel, Thus saith the Lord And on the other part, the hearers and people are by the same word instructed, when they hear the Preachers, not to make account of them as simple men only, nor to accept their words as the words of men, but as the Doctrine of God, whose ambassadors they are, sent by him to inform them of his holy will and pleasure, and to lead them into his ways. The Preachers of God must not look to have, their Doctrine by and by to be thankfully & fruitfully received, or that their labours & 〈◊〉 shall have favourable and good Success. The Prince of this World is enemy to God and to his cause, and therefore will not easily suffer them that forsake God, and fight under his Banner, to yield to the obedience of God, and to be reform at his calling. Therefore saith God to Ezechiel, Whether they will hear or refuse, give not over thy function and office of teaching, but let them know, to their further Condemnation, and to the taking away of all Pretences of ignorance, That there hath been a Prophet of God among them, to give them warning, and to call them from their wickedness. I know, and I tell thee before hand, that they are a Rebellious and obstinate People, and will not harken unto thy Preaching nor accept thy Doctrine, but thou haste my commandment, and my Commission to confirm thee, 1. Cor. 3. b. 6. therefore perform that, * Plant and water that stony and hard Ground, and leave the Increase and success to me. If they repent thou mayst have Comfort of thy travail, if they continued Stubborn, they must have justice for their Disobedience. And thou son of man fear them not, Vers. 6. 7. neither be afraid of their words. etc. Such is the Frailty and timorousness of Man, that he cannot choose but be Moved with the Clamour and obloquy of many against him. Therefore God doth here strengthen, and as it were Arm ezechiel his Prophet against the waywardness of that People, and willeth him to take pacientely whatsoever they shall do or say. Hypocrites rise against God's truth, and in words pretend Gay and holy Titles and Names for the colour and maintenance of their Doings, and deal Fiercely in words and countenance with them that Teach the contrary, as the Papists and other Adversaries do at this day against the true Ministers of God. But they must Comfort themselves, and (as he willeth his Prophet ezechiel in this place) not be afraid nor abashed thereof. It is the ordinary means of them that be Enemies to GOD and to his Truth. If in the heat of their Spirit, they call us Schismatics, Heretics, unlearned, vile, contemptible, yea dogs and dounghilles of the Earth: yet must we not be so Overthrown therewith, as for it to leave our office and duty of Teaching undone, but rather with great Constancy, set ourselves against their wayward Wickedness, 2. Cor. 6. b. 7 and By the Power of God and armour of Righteousness, pass through honour and dishonour, good report and evil, and never yield or give place to the Stubborn Enemies. Though they be as Thorns unto us, and every way Molest and grieve us, though they be as Scorpions, and with the venom of their slanderous tongues, poysonously sting us, yea oftentimes unto very death: yet must we remember that in this place God speaketh to Ezechiel, Fear not their words, but speak my truth unto them, whether they will hear it, or refuse it. Therefore thou son of man obey thou all things that I say unto thee. Verse. 8. etc. etc. There is none meet to be the Messenger of God, and the teacher of his people, but such a one as hath been first Taught of him, and at His hand learned his holy Will, and the mysteries of his Truth. Therefore the Prophet is here willed, To open his mouth, and to ear all that the Lord doth give him, that is, That he should Faithfully receive at his Hand, and diligently imprint in his Memory, and in his Heart digest all the words that the Lord should speak unto him. For so God saith to him in the Eze. 3. b. 10. . 3. cap. verse. 10. This book is described to be written within and without, that is, to Contain much and Plenteous matter touching the Children of Israel, and all bitter and unpleasant, showing the Signs and tokens of God's wrath against them, so that they could Conceive nothing thereof but matter of Sorrow, Mourning, Lamentation and Woe. For seeing the Sweetness of his Promises could not allure them, he endeavoureth to break their Stubborn hearts with the terrible threatenings of his displeasure. In the .8. Verse, God armeth his Prophet against an other Temptation, wherewith the minds of many are carried away, and inclined either not to receive the word of God, or when they have received it, to Revolt from it again: and that is, the Consent of the Multitude thinking the contrary. Wherefore he sayeth unto ezechiel, Obey thou all things that I shall say unto thee, and be not like this Rebellious house. I know it may seem an Hard tentation to thee to teach the contrary of that, which they all think and defend to be true, 3. Re. 18. d. 21 and with a very * few good men to stand against the whole multitude and Consent of them, which are called and counted my People. But I tell thee, what soever they Pretend, and howsoever fair Titles and tokens they have had of my Favour, they are a stiff-necked and rebellious People, which under their fair Pretences, set themselves against me, and my Holy will. Therefore beware thou be not like them, nor Yield not to their Consent and Multitude, but cleave fast to my word, and to that I say unto thee. 3. Re. 22. a. 8. * For one man with my Truth is better and more to be credited, than the whole World agreeing in the contrary. The like Instruction god used to isaiah. cap. 8. warning him, isaiah. 8. c. 12. That he should not walk in the way of that people, nor speak words of Conspiracy, that is, of Consent or agreement in one opinion, When this people shall say Conspiracy, be not afraid of them, but sanctify the Lord of hosts, and let him be your fear and dread. S. Peter in his first Epistle cap. 3. verse. 14. 15. 1. Pet. 3. c. 14. 15. alludeth to the same place confirming the faithful, against the Conspiracy and agreement of the jews in Persecuting the Gospel. It behoveth us also in these latter and perilous days, in so great a multitude conspiring against the word of God and the profession of his Truth, to arm ourselves with the same weapons of Comfort, wherewith we see God furnished his Prophets and Apostles against the countenance of the whole world. This sending forth of ezechiel is more largely declared by the Prophet himself in the third Chapter. Ezec. 3. a. 1. etc. The xuj Sunday after Trinity at Evening prayer. ezechiel. 14. THere resorted unto me certain of the ●●ders of Israel, and sat down by me. 2 Then came the word of the Lord unto me, saying. 3 Thou son of man, these men have set up their Idols in their hearts, and put the stumbling block of iniquity before their face, should I then answer them at their request? 4 Therefore speak unto them, & say unto them, thus says the Lord God, Every man of the house of Israel that setteth up his Idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet: unto that man will I the Lord myself give answer when he cometh, according to the multitude of his Idols. 5 That the house of Israel may be snared in their own hearts, because they be clean go from me all of them thorough their Idols. 6 Wherefore tell the house of Israel, thus says the Lord God: Return and cause to return from your Idols, and turn your faces from all your abominations. 7 For every man, whether he be of the house of Israel, or a stranger that soiourneth in Israel, which departeth from me, and setteth up his Idols in his heart, and putteth the stumbling block of his wickedness before his face, and cometh to a Prophet for to ask counsel at me through him: unto that man will I the Lord give answer by mine own self. 8 I will set my face against that man, and will make him to be an example (for other) yea and a common by word, and will root him out of my people, that you may know how that I am the Lord. 9 And if that Prophet be deceived when he telleth a thing than I the Lord myself, 2. Reg. 22. c. have deceived that Prophet, and will stretch out my hand upon him, to destroy him out of my people of Israel. 10 And they shallbe punished for their wickedness, according to the sin of him that asketh shall the sin of the prophet be: 11 That the house of Israel may wander no more from me, neither be any more defiled in all their transgressions: but that they may be my people, and I their God, says the Lord God. 12 And the word of the Lord came unto me, saying. 13 Thou son of man, Eze. 4. c. 16. Eze. 5. c. 17. when the land sinneth against me by committing a trespass, I will stretch out my hand upon it, and break their staff of bread, and sand dearth upon them, to destroy man and beast forth of it. 14 And though No, Daniel, & job, these three men were among them: Jere. 15. a. 1. yet shall they in their righteousness deliver but their own souls, says the Lord God. 15 If I bring noisome beasts into the land, & they spoils it, and it be so desolate that no man may pass through it for beasts, 16 If these three men were also in the midst thereof: as truly as I live saith the Lord God, they shall save neither sons nor daughters, but be only delivered themselves: and as for the land it shallbe waste. 17 Or if I bring a sword upon this land, and say, Sword go through the land, so that I slay down man and beast in it. 18 And if these three men were therein: as truly as I live says the Lord God, they shall deliver neither sons nor daughters, but only be saved themselves. 19 If I sand a pestilence into this land, and power out my sore indignation upon it in blood, so that I root out of it both man and beast: 20 And if No, Daniel, and job were therein, as truly as I live says the Lord God, they shall deliver neither some nor daughter, but save their own souls in their righteousness. 21 Moreover thus says the Lord God, How much more when I send my four troublous plagues upon Jerusalem, the sword, hunger, perilous beasts, and pestilence to destroy man and beast out of it? 22 Behold there shallbe a remnant saved therein, which shall bring forth their sons and daughters, behold they shall come forth unto you, and you shall see their way and their enterprise, and you shallbe comforted concerning the evil that I have brought upon Jerusalem (even) concerning all that I have brought upon it. 23 They shall comfort you when you shall see their way and works: and you shall know how that it is not without a cause that I have done all against Jerusalem, as I did, says the Lord God. The Exposition upon the xiiij Chapter of Ezechiel. There resorted unto me certain of the Elders of Israel, Verse. 1. 2. 3. and sat down. etc. THe Israelites which had fallen from God to Idolatry and false worship, living now in banishment and Captivity in Babylon, were sore grieved with these great miseries & tyrannical oppressions which they by the Chaldees sustained, and yet were nothing at all moved to repent and turn from their wickedness. Wherefore some of the Elders of them retaining still in their hearts, not only an inclination, but an earnest affection to continued in their Idolatry, desirous to hear some good tidings of their deliverance at the hand of Ezechiel the Prophet of God, with Dissimulation & Hypocrisy came unto him, and sitting by him began to move question how they should behave themselves in the captivity, and what they might best do, what God had revealed unto him touching them, & what hope there was of the restoring of Jerusalem. And forsomuch as the Prophet might have been deceived by their Hypocrisy, & have thought that they had truly and sincerely repent: God openeth their Dissimulation unto him, & teacheth him home he shall answer them according to their deserts. These men, says God, that come unto thee are Hypocrites and dissimulers, and be not inwardly as they pretend out wardlye. For whereas the heart of my people should be the Seat of my true worship, and their Life a declaration of my glory unto the world: These men clean contrary have set up Idols in their hearts, & long still to continued in the worshipping of them. And the wicked life which they openly lead, is as a stumbling block to many other, whereby they are caused to fall from me. Should I then be sought for by such as they are? or should I answer them at their request, which by such dealing do in a manner openly delude me, and seem not to esteem me as a God? For if they did, they must needs know that their wicked Hypocrisy could not be hide from me. Out of this place we have to learn, First, how deeply the wicked use to dissimule, & to pretend an obedience to God, and a love to his truth, when in their hearts they mean nothing less. Mat. 19 a. 3. In like manner the Scribes and Phariseis often came to Christ: wherefore we must take heed and beware of them. Secondly, we are taught, that God knoweth all things, and that the secrets of our hearts are not hide from him. Heb. 4. d. 13 Prou. 15. a. 3. All things, are open to the eyes of God, says Paul. And Solomon, The eyes of God in every place beholdeth both the good and the evil. We must so live therefore, as we be sure that we have God witness of all even our most secret doings, yea of the very cogitations and devices of our hearts. Thirdly, we are instructed how to come unto god, or to his Prophets to learn, that is, sincerely and truly. And we Come unto God, when we come to read or to hear his holy word and scriptures: And therefore must we do it with a simple & a true meaning heart, lest it fall out to us, as it did to these old dissimuling Israelites. Therefore speak unto them, and say unto them, Verse. 4. thus says the Lord. etc. Forsomuch as their impudency was such, that notwithstanding the love of Idolatry that reigned in their hearts, and the great wickedness that to the offence of other appeared in their lives, yet they durst to come to Ezechiel to learn the will of God and his determination touching them: God willeth his Prophet to tell them, that he will answer them himself, but not as they hoped and desired, nor any thing at all to their liking, but in such sort, as of his justice they for their horrible Idolatry and other wickedness deserved. For that is meant by these words, According to the multitude of his Idols. Verse. 5. In such sort, says God, I will answer them as I will make openly known that is now secret and hid, and that all men shall understand there is not one jot of godly motion in them. And I will so snare them in their own consciences, that they thnselues shall declare to the world they thought not in their hearts, as they pretended out wardly to have done. The cause of this unpleasant answer that God maketh to them, is, for that through Idolatry they had forsaken him. Therefore God, Verse. 6. 7. as a merciful Lord, desirous rather to have them amend then to perish, biddeth his Prophet to will them either unfeignedly to return from their Sinful life and abominable idolatry, and also to 'cause other to return whom by their example and instruction they had misled: or else that they should be sure to have a very unpleasant answer at the mouth of God himself, whether they were jews naturally born, Nu. 15. b. 15 29. or such * stranger's as were Circumcised, and professing the Law and covenant of God did live among them. When God requireth that they should not only themselves amend and turn unto him, but cause other also to do the like, We are taught the manner and nature of true repentance, which through the fear of God hating wickedness himself cannot abide it in other, but by all the means he can seeketh to reform the same, and especially if his Conscience tell him, that the same people in any part, have been misled by his example. I will set my face against that man, Verse. 8. and will make him to be an example. etc. Forsomuch as Threatening prophecies do nothing at all or very little move the minds of them that be obstinate, because they think them to be as it were Thunder without Lightning, and vain terror without effect: therefore God declareth to them by his Prophet, that the things be not so earnestly spoken, but that they shallbe as effectually put in execution. And that he will in deed. Set his face, that is, his countenance and whole power against them, and not only make them a by word and common Proverb unto all men, but clean root them out of the number of his people, that they may right well know that he is not only a threatening but also a just and a punishing God, which will in deed perform that, that he hath spoken in word. Verse. 9 And because it might be that notwithstanding the threatenings of ezechiel, they had some comfort in the sayings of their false and flattering Prophets, which framed themselves to speak unto them things altogether delectable and pleasant: God willeth them to take heed thereof, for that their wickedness, in his just judgement, had deserved to be Deceived by such. 3. Re. 22. d. 22 As Achab had been long before against God's true Prophet Micheas. The wicked have always their hirelings and flatterers that uphold and maintain them in their errors, contrary to the Messengers of God and the Teachers of his holy word. And that happeneth unto them by their just desert, because they have before time so stubbournely disobeyed God, when he called them, by his true Ministers. This is it that Saint Paul says, that God would suffer the wicked in the latter days to be seduced by false Teachers, 2. thes. 2. c. 10. Because they received not the love of the truth that they might be saved, and therefore would sand them strong elusions that they should believe lies. Many at these days do harden themselves by like persuasions against the Preachers of the Gospel. O say they, there be a Number of other learned men that Teach otherwise than they do, and in such a time of contention and diversity of opinions, How can we know what is the truth? Let them therefore strive among themselves, we will live and believe as we have done before time. But they should learn by this place of Ezechiel, that such diversity of opinions & troubles in Doctrine and Religion, do not happen in the church by Chance or fortune, but by the Working and providence of God for the punishment of the Sins of his people, and especially for their wayward neglecting and contemning of the word of God Preached unto them. And therefore should they be the more Careful, studious, and diligent both in reading the Scriptures and in Prayer to God, that they might understand the truth, and not so easily either be Confirmed in Superstition, or carried away to falsehood and Error. And they shall be punished for their wickedness according to the sin of. Verse. 10. etc. As he before had said, that the People for their Stubborness should be plagued: so here he declareth, that the like should fall also upon the false Prophets. And so proveth it true that Christ saith, If the blind lead the blind, Mat. 15. b. 14 they shall both fall into the ditch. The False teachers speak many things that they know to be otherwise than Truth, and the Obstinate people will not abide to hear them, that utter the truth, and so Truth depraved of the tone, and refused of the t'other, pulleth Gods heavy judgement upon them both. That the house of Israel be led away no more from me through error. Vers. 11. etc. As God to the benefit of the faithful doth suffer false Prophets and teachers, and other Schisms and troubles to rise among his people, that their Faith may be the vetter tried and proved: So doth he to their like commodity oftentimes grievously Punish both the false Teachers, and Such as give credit to them. For by that means the Faithful and elect which through weakness and frailty did before stagger and doubt in their consciences, are confirmed and evidently understand the judgements of God in them. Therefore, saith God, That the house of Israel may be led no more. etc. By the House of Israel he doth not note the whole people (for among them were the Seducers, and the People seduced) but the Elect of God, and those that were of the true seed of Abraham, of which happily many were for the time Misled by the false Prophets, & the example of other. And now by the smart of their Punishment being quickened, and as it were wakened out of their errors, they look more diligently and carefully unto the truth of God, and return from their Corruptions into the which they had been carried away before, and being now joined to the covenant of God again, become his People, and He their God. And the word of the Lord came unto me, Verse 12. etc. saying: Thou son of man etc. The jews were greatly stayed from Repentance by an hope and confidence that they had in the Prayers of holy men, which they thought did live among them: O (said they) The Earnest prayers of so many Godly men and women, as undoubtedly are of the jews, must needs be herded, and obtain favour with God, and to 'cause him to withdraw his Plagues and punishments. This Vain confidence God by his Prophet in this second part of the Chapter taketh from them. For where as he hath Four plagues, which he is determined to bring upon them, that is Famine, Wild beasts, the Sword, and the Pestilence, he doth assure them, that if No, Daniel, and job, or the Holiest men that ever lived, were at this time amongst them, they should not by their Prayers in any one of these Plagues, obtain pardon for any, but for themselves only, Not not for their own sons and daughters, or such as were nighest to them: much less should they be able to prevail by their Prayers now when God in his Just displeasure shall cast upon that wicked People not any one, but all those Four Plagues together. When men go on forward in their wickedness, it is but a perverse and vain persuasion to think they shall escape the punishment and Plagues of God by the Faith and Prayers of other. They must Repent themselves, if they will look to have God turn his wrath from them. God speaketh first severally of every one of these Plagues, and still addeth, that Noah, Daniel, and job, should not be able to deliver any, but their own souls. Vers. 13. 15. 17. 19 In the one and twenty Verse he maketh his Collection from the less to the greater, Verse 21. That if they could not obtain for One, much less should they be able to deliver when he sent all Four upon them to Destroy man and beast out of their country. A like sentence doth God utter by the Prophet Hieremie. If Moses and Samuel did stand before me, Jere. 15. a. 1. my heart should not be toward this people. The meaning of both these places is, That God would never be Reconciled to them, and turn his Plagues from them, not not though his holiest Saints and servants whom he hath most esteemed, had been alive and entreated for them, because they did so Stubbornly continued in the Contempt of his word, and would not sincerely Repent. The Papists do very fond and unfitly allege these Places, to prove that Saints departed, make Intercession for us, and therefore that we must Pray unto them in our Distress. But the Prophet sayeth not that those Holy men do make Intercession for the People, but putting a case Impossible, says, if They were among them, and did entreat for them, 1. Jo. 2. a. 1. 2. they should not be heard. We have only one mediator and intercessor to God, Christ jesus, and he is the propitiation for our sins. And again, 1. Tim. 2. b. 5. There is one God and one mediator of God and man Christ jesus who gave himself as the price of our Redemption. Coloss. 4. a. 3. Those that be alive, both may and ought to pray one for an other, 1. thes. 5. d. 25 Heb. 13 d. 18. and therefore Paul often desireth the Churches to pray for him: but when they be once dead, we have no warrant in God's word either that they Pray for us, or that we should Pray to them. Behold, Verse. 22. 23. there shall be a remnant saved therein, which shall bring. etc. By A remnant saved, he means those which should escape the Slaughter in Jewry, and after the Taking of the City. Jerusalem, be brought Captive into Babylon to the residue, whose wicked ways and corrupt manners, when they did see and behold, they should Comfort or quiet their minds, and not so much Murmur against the Just judgement of God, as hitherto they had done. For the Israelites that were in Banishment, (to whom Ezechiel speaketh thus) when they herded of the Lamentable destruction of Jewry: with troubled minds they Murmured against God, as dealing over rigorously with his own people. But God by his Prophet telleth them, that when they shall see the Remnant of the jews come among them, and consider their Abominable works and doings: They shall comfort and quiet their troubled minds, Acknowledge the Just judgement of God, & See that it is not without cause that he hath in so Severe manner dealt with Jerusalem. The xvij Sunday after Trinity at Morning prayer. Ezechiel. 16. Again the word of the Lord came unto me, saying: 2 Thou son of man, show Jerusalem their abominations: 3 And say, Thus saith the Lord God unto Jerusalem: Thy habitation and kindred is of the land of Chanaan, thy father was an Amorite, thy mother an Hithite. 4 In the day of thy birth when thou wast born, the string of thy Navel was not cut of, thou wast not bathed in water to make thee clean, thou wast not salted with salt, nor swaddled in clouts. 5 No eye pitied thee to do any of these things for thee, for to have compassion upon thee: but thou wast utterly cast out upon the field in contempt of thy person in the day of thy birth. 6 Then came I by thee, and see thee defiled in thine own blood, and I said unto thee, when thou wast in thy blood, Live (even) when thou wast in thy blood, I said unto thee, Live. 7 I caused thee to multiply, as the bud of the field, thou art grown up, and waxed great, thou haste got a marvelous pleasant beauty, thy breasts are fashioned, thy hear is goodly grown, whereas thou wast naked and bore. 8 Now when I went by thee, and looked upon thee, behold thy time was come, yea (even) the time to woe thee: then spread I my clothes over thee to cover thy dishonesty, yea I made an oath unto thee, and contracted myself with thee (saith the Lord God) and so thou becamest mine own. 9 Then washed I thee with water, and purged thy blood from thee, and I anointed thee with oil. 10 I clothed thee with broidered work, and shod thee with badgers skin, and I girded thee about with fine linen, & covered thee with silk. 11 I decked thee with costly apparel, I put bracelets upon thy hands, a chain about thy neck. 12 And I put a frontlet upon thy face, & earrings upon thine ears, and a beautiful crown upon thy head. 13 Thus wast thou decked with gold and silver, and thy raiment was of fine linen: and of silk, and of broidered work: thou didst eat fine flower, honey and oil, marvelous beautiful waste thou, and thou didst luckily prospero into a kingdom. 14 And thy name was spread among the Heathen for thy beauty: for it was perfect through my beauty which I put upon thee, saith the Lord God. 15 But thou hast put thy confidence in thine own beauty, and played the harlot because of thy renown, and haste poured out thy fornications with every one that went by, thou wast his. 16 Thou didst take thy garments, & decked thy high places with divers colours, & played the harlot thereupon, they come not, and it shall not be. 17 The goodly jewels which I gave thee of mine own gold and silver, hast thou taken and made thee men's images thereof, and commitmitted whoredom with them. 18 Thy broidered garments hast thou taken, and decked them therewith: mine oil and incense hast thou set before them. 19 My meat which I gave thee, as fine flower, oil and honey to feed thee withal, that hast thou set before them for a sweet savour: & thus it was says the Lord God. 20 Thou hast taken thy own sons & daughters whom thou hast begotten unto me, and these hast thou offered up unto them to be devoured: is this but a small whoredom of thy? Levit. 20. a. 2 Levi. 18. c. 12. 2. Re. 23. b. 6. 21 And thou hast slain my children, and delivered them, to 'cause them to pass (through the fire) for them. 22 And yet in all thy abominations and whoordomes, thou hast not remembered the days of thy youth, how naked and bore thou wast at that time, and waste defiled in thine own blood. 23 After all these thy wickednesses, (woe, woe unto thee, saith the Lord God.) 24 Thou haste built unto thee an high place, and haste made thee an high place in every street. 25 Thou haste built thy high place at every head of the way, thou haste made thy beauty to be abhorred, thou hast opened thy feet to every one that came by, and multiplied thy whoredom. 26 Thou hast committed fornication with the Egyptians thy neighbours which were great in flesh, and thus hast thou increased thine whoredom to anger me. 27 Behold, I did stretch out my hand over thee, and did minish thy ordinary (food) and delivered thee over into the wills of them that hate thee, Ezech. 4. d. (even) to the daughters of the Philistines, Ezech. 5. d. which are ashamed of thine abominable ways. Ezech. 14. c. Ezech. 25. a. 28 Thou hast played the whore also with the Assyrians, because thou waste insatiable: yea thou hast (I say) with them played the harlot, and yet hadst thou not enough. 29 Thus hast thou furthermore multiplied thy fornication from the land of Chanaan unto the Chaldées, and yet thou wast not satisfied herewith. 30 How weak is thy heart saith the Lord God, seeing thou dost all these, (even) the works of a presumptuous whorish woman? 31 Building thy high places at the head of every way, and makest thy high places in every street: thou haste not been as an other whore that holdeth scorn of a reward: 32 But as a wife that breaketh wedlock, and taketh other in stead of her husband. 33 Gifts are given to all other whores: but thou givest rewards unto all thy lovers, & rewardest them to come unto thee on every side, for thy fornication. 34 It is come to pass with thee in thy whoordomes contrary to the use of other women, yea there hath no such fornication been committed after thee: seeing that thou givest gifts unto other, & no reward is given thee, therefore thou art contrary. 35 Therefore hear the word of the lord, O thou harlot. 36 Thus saith the Lord God, Because thou haste poured out thy brass, & discovered thy filthiness through thy fornications with thy lovers, and with all the idols of thy abominations, and in the blood of thy children, whom thou hast given them: 37 Behold therefore, I will gather together all thy l●uers, with whom thou hast taken pleasure, yea and all them whom thou haste loved, and every one that thou hatest: I will (I say) gather them together round about against thee, isaiah. 47. a. and will discover thy shame before them, Nah. 3. a. that they may see all thy filthiness. Eze. 23 b. 10 38 Moreover, I will judge thee as a breaker of wedlock & a murderer, & recompense thee thy own blood in wrath and jealousy. 39 I will give thee over into their hands, and they shall destroy thy high place, & break down thy high places, they shall strip thee also out of thy clotheses: thy fair jewels shall they take from thee, and so leave thee naked and bore. Levit. 20. d. 40 Yea they shall bring a company upon thee, which shall stone thee with stones, & thrust thee through with their sword. 41 They shall burn up thy houses with fire, and punish thee in the sight of many women: thus will I make thee cease from playing the harlot, 4. Re. 25. b. 9 so that thou shalt give out no more rewards. 42 So will I make my wrath toward thee to rest, and my jealousy shall departed from thee, and I will cease, and be angry no more. 43 Seeing thou remembredst not the days of thy youth, but haste fretted me in all these things: behold therefore I will bring thy own ways upon thy head says the Lord God, so that thou shalt not commit (any more) mischief upon all thy abominations. 44 Behold, all they that use common proverbs, shall use this proverb also against thee, saying, Such a mother, such a a daughter. 45 Thou art even thy mothers own daughter, that hath cast of her husband & her children: yea thou art the sister of thy sisters, which forsook their husbands & their children: your mother is an Hithite, and your father an Amorite. 46 Thy elder sister is Samaria, thee and her daughters that devil upon thy left hand: but thy younger sister that dwelleth on thy right hand is Sodoma and her daughters. 47 Yet hast thou not walked after their ways, nor done after their abominations, as a little and a little: but in all thy ways thou hast been more corrupt than they. 48 As truly as I live, says the Lord God, Sodoma thy sister with her daughters, have not done as thou hast done and thy daughters. 49 Behold, the sins of thy sister Sodoma were these: Pride, fullness of meat, and abundance of welnesse, these things had she and her daughters: beside that they strengthened not the hand of the poor and needy. 50 But they were haughty, and committed abomination before me, therefore I took them away as I saw good. 51 Neither hath Samaria done half of thy sins, yea thou haste exceeded them in thy abominations, and haste justified thy sisters in all thy abominations which thou haste done. 52 Therefore thou which didst condemn thy sister, bear thy own shame, for thy own offences that thou haste committed more abominably than they did, which in deed are more righteous than thou art, be thou (I say) ashamed, and bear the shameful rebuke, seeing that thou hast justified thy sisters. 53 Therefore I will bring again their captivity, the captivity of Sodom and her daughters, & the captivity of Samaria and her daughters, and the captivity of thy captivities among them. 54 That thou mayst take thy own confusion upon thee, and be ashamed of all that thou haste done, in that thou haste comforted them. 55 And thy sister Sodom and her daughters shall return to their former state, Samaria also and her daughters shall return to their former state, when thou and thy daughters shall return to your former state. 56 For thy sister Sodom was not herded of by thy reports in the day of thy pride. 57 Before thy wickedness was discovered according to the time of the reproach of the daughters of Aram, and of all the daughters of the Philistines round about her, which despise thee on all sides. 58 Thou haste born thy wickedness and thy abomination, saith the Lord. 59 For thus says the Lord God, I might (by right) deal with thee as thou hast done, which hast despised the oath in breaking the covenant. 60 Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. 61 Then shalt thou remember thy ways, and be ashamed when thou shalt receive thy sisters (both) thy elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant. 62 And I will establish my covenant with thee, that thou mayst know that I am the Lord 63 That thou mayst think upon it, and be ashamed & never open thy mouth any more for shame of thyself, when I am pacified toward thee for all that thou hast done, saith the Lord God. The Exposition upon the xuj Chapter of Ezechiel. Again the word of the Lord came unto me saying, Verse. 1. Thou son of. etc. THe sum of this long Chapter is contained in these few words, Show Jerusalem their abominations. For by a long figurative speech under the similitude of an Adulterous woman, that without all shame & moderation dealeth unthankfully & unfaithfully with a loving and kind husband: the Prophet marvelously painteth forth and notably amplifieth the filthy abominations, spiritual adultries and other wickedness of that City and People. In the first part, he setteth forth their poor estate, and the great goodness of God towards them. Secondly he declareth their unthankfulness and wicked abusing of his benefits. Thirdly, he describeth their just plagues and punishments for the same. And lastly, the hope of pardon, and restoring to their country if they will repent & amend. Verse. 3. First verse .3. he upbraideth them that they are so Degenerated from the steps of their first parents Abraham & Sarah, as they are not worthy to be accounted of their seed and posterity: But rather that they descended of the Amorites and Cethites, being wicked and Idolatrous people of Chanaan, whose manners and conditions in all abominable naughtiness they followed. To like purpose john Baptist calleth the Phariseis, Mat. 3. b. 7. Adder's brood. Joh. 8. f. 44. And Christ himself saith They had the Devil to their Father, because they did Imitate him in malice and mischief. Afterwards the Prophet under the Similitude of a Poor babe new born, without help or sudomir, setteth forth the miserable case that they were in In Egipte, when God cast first his merciful eyes upon them. When a woman is delivered of a Child, as midwives and other women know, first, with great care they cut the navel string & make it up, otherwise of necessity both mother and Child would perish. secondly, with warm water they wash away the unclean and bloody moisting that the Child is embrewed withal. Then they cubbe it with salt, that the dryness thereof may 'cause the skin to grow to some moderate hardness. Lastly they wrap it up in swaddling bands that the limbs may grow strait. But sayeth God to the City Herusalem and Nation of the jews, when thou wast born there was no person to pity thee, nor to do any of these things to thee, but thou wast left as a thing desolate and forlorn, and most assuredly should have perished, if I had not had compassion on thee. This God means of their miserable condition in Egypt, where they seemed to be born, because in that place they first grew unto a people, being before but one family. Ex. 1. a. 6. 11. For after joseph was dead, and they increased to some number, the Egyptians held them in miserable bondage and most grievous oppression, as well sundry other ways, as by kill their young infants. So that their life might seem to be unto them a perpetual death. And yet God casting his merciful countenance upon them, in the midst of their enemies and in despite of all their endeavours, did cherish them, & Even when they were in their birth blood, that is, in the Filthy state of their bondage, did multiply them and made them to grow and increase to the full stature, beauty, and strength of a people. Gen. 46. 6. 26 * For whereas they were but .66. people when jacob came into egypt, in the space of .250. years they grew to* 600000. beside Children, Nu. 11. c. 23. notwithstanding standing the Cruel murdering of their men Children. This is it that he means when he saith, Thy breasts are fashioned, thy hear is goodly grown, that is, thou art grown to the state & beauty of a strong people, as a maiden is grown to full age, when those parts are so fashioned in her. When they were come to this ripeness, Verse. 8. God showed more liking to them, and sent Moses & Aaron by his mighty works to deliver them, which was as a manner of woeing them to be his people, and an hiding of their dishonesty and reproachful state that they were in. Not long after in Mount Sinai, giving them his law, by his contract and Covenant, Exo. 19 b. 6 he as it were, Jere. 13. b. 11. * dispoused them to himself as a peculiar People: so that they become his people, and he their God. After the knitting and joining unto God by his covenant, which was as a kind of marriage, he did defend and prospero them, and bestowed his manifold gifts and blessings upon them, as wealth and abundance of all things, victory against their enemies, and happy success in their doings, and above all this their beauty of his true knowledge and worship, Exo. 20. a. 1. his holy Law and ordinances, his Tabernacle, and the Ark and Testimony of his presence. So that they become a more honourable and famous people than any was in the world. Deu. 4. b. 7, For there was No nation that had God so nigh unto them as they had. This is ment by the rich clothing and decking which is spoken of verse. 10. 11. 12. 13. 14. Verse. 10. etc. Hitherto they are put in mind of their own base state that they were in, and of God's merciful and undeserved goodness toward them. But thou hast put thy confidence in thy own beauty and played the. Vers. 15 etc. etc. The chief cause that moveth light women to Adultery and Lewdness, is to much liking of themselves & confidence in their own beauty and gayness. For thereby▪ loathing their husbands, and forgetting that by this benefit they came to the good state that the ●are in, they begin to fantasy other, and to make themselves familiar with them in whom they have better liking. And as this kind of women is very evil: so much worse are they, that wast upon their lovers and adulterers the good and liberal gifts of money, jewels, or apparel, that there husbands of good will and honest meaning have destowed upon them. As it is evil for a woman to yield unto the motions of wicked adulterers: so to woe them and to hire them with money and gifts, is an assured tooken of a mind destitute of all fear of God, and without hope of amendment given over to naughtiness. In this manner dealt the Nation of the jews with GOD their Lord and redeemer. For they through wealth and prosperity in which God had set them, being puffed up with confidence of themselves, forgot both what they were once in Egipte, and how great benefits God had from time to time bestowed upon them. And thinking they had come to it by their own industry, began to loath the true worship of God, that by his law and covenant they were appointed unto, Japi. 14. b. 12 and * sought forth new worshippings of their own devices, Exo. 32. a. 1. yea and * acquainted themselves with strange Gods of other Nations, Nu. 25. a. 3. & by that means committed spiritual adultery with them, yea, and like wicked women raging in the heat of Incontinency, Eze. 7. f. 20. they * wasted upon their false Gods such blessings of wealth and riches as God of his goodness had given them. For such is the nature of them that are given to superstition that they think nothing enough that is bestowed to beautify and maintain the same. The high places that are here spoken of, and, that they so sumptuoustye dressed, were Chapels and Altars builded on hills or in upper rooms of houses, but in such sort, that they were in sight of the People. In those they did Sacrifice, sometime to the living God but not according, to his word, sometimes to Idols and false Gods after the manner of the Egyptians, Assyrians, or other people with whom they were in league or friendship. Of all other the most Detestable and horrible was the sacrificing of their own children to Idols which God severely prohibiteth Levi. 18. Levi. 18. c. 21 &. Levi. 20. a. 4 20. Deu. 12. d. 31. duty. Jere. 7. g. 29. 12. In jeremy cap. 7. We read that not far from Jerusalem, in the tribe of Benjamin, in the valley of Hinnon, there was a Chapel and Altar in which they offered their children to the Idol Moloch. This Idol, as some of the Hebrews writ, was of brass & hollow, in which, being glowing hot with fire, they enclosed their Children to be slain with a Miserable death, and in the mean time, that the crying of the child might not be heard to move any pity, they made a noise with Tabrets and drums, whereof that place was called Tophet. Other opinions there are of the manner of this offering of Children, which all declare it to be a wicked & a devilish use, and such as is to be wondered how it should take place among the People of God. But what Idolatry or error is so gross, Rom. 1. c. 23. whereinto man's corruption destitute of the Grace of God will not easily be cast by example, Sap. 14. c. 21. 27. 28. etc. or any other light occasion. It is not to be let pass that God calleth the Children whythe they had begotten, His Children, because they were partakers of the promises, and signed with the seal of his covenant. We therefore that be Christians, must know that our children are also the children of God, & partakers of those blessings, that are promised to us in Christ jesus our Saviour, & therefore that we do Injury to God himself, whose Children they are, Eph. 6. a. 4. if we do not see them* Carefully brought up in his fear. And much more, if we, as before time we have done, Bequeath them, and in a manner Consecrated and Sacrifice them to the Service of men, by thrusting them into Abbeys and Monasteries, there to Remain in perpetual bondage of Error and superstition. Thou hast committed fornication with the Egyptians thy neighbours. Verse. 26. etc. There are two kinds of Spiritual fornication, the one consists in Superstition and False worshipping of God, contrary to his word, or in Sacrificing to False gods. In which kind God before hath noted, Verse. 28. 29. that his People were unsatiable, and Fashioned themselves to the Service, not only of one or two, but of a number of Idolatrous gods, and builded chapels for them in every corner, much like to that manner, which in many places of Christendom is yet to be seen, how they have done for their peculiar Saints. The other Fornication is unlawful joining in league with Infidels and Idolaters, thereby to have their aid and defence, which God severely in many places* forbiddeth. 2. Par. 19 a. 2 For by that means his people are divers times carried away from his true Service to Idolatry, Deut. 7. a. 2. and the worshipping of their Gods, with whom they are in League and friendship: by Consent in Religion, thinking to have their Favour more assured. Thus did the jews commit Fornication with the Egyptians, and leaving to put their Trust in the Lord their God, isaiah. 30. a. 2. etc. * desired their Help against their enemies: And in like manner had they Done at other times with the Assyrians, and other People bordering upon them. For which they are here sharply Reproved. Our trust and Confidence should be tied to GOD* alone in all our Trouble and distress: and if we do impart it to other, Jere. 17. a. 5. and seek Help at any other than at God, Psa. 145. a. 4 we commit Fornication with them, and are as Adulterers in his sight. Therefore hear the word of the Lord, Verse. 33. O thou Harlot. etc. In this third part of the Chapter, God declareth their Punishment, and as it were pronounceth the sentence of his justice against them. And because he is Determined to judge that City and country as an Adulterer and breaker of Wedlock, and of that covenant that was between Him and them: he noteth them by the name of An Harlot. In the Verse. 36. .36. Verse he briefly knitteth together the causes of their Condemnation & punishment. Because (sayeh he) thou haste poured out thy brass. etc. that is, Because thou hast plentifully laid out thy money, riches, and treasure by presents, to purchase unto thee, and as it were, to woo new Lovers & friends of strange Princes, 4. Re. 16. b. 7 2. in whom thou mightest put thy trust, Par. 19 a. 2 and have succour at thy need, Exo. 34. b. 12. * contrary to my commandment: and thereby Discoverest thy filthiness, and she west plainly, that thou haste in thy heart forsaken me thy Lord, and adulterously haste coupled thyself with other, and in them delightest and puttest thy confidence. And because thou haste done this, not only with wicked and Heathen Princes, but also with a number of Idolatrous gods, and offered the. Innocent blood of thy Children to them: Therefore I say behold I will grievously punish thee. etc. The manner of the Punishment is, that God will bring against them both their Friends with whom before time they have joined in league, Esay. 20. b. 6 as the Assyrians, Chaldeis, and Egyptians, and also their Ancient enemies the Philistines, Idumeans, and other, & all they gathered together, shall behold their Nakedness and filthiness, & reward them as Lovers do their old Strumpets, that they Loath & be weary of. When Harlots be grown in age, or touched with some foul disease, their customers begin to detest & shun them, & upon any light occasion will beat them & taking from them all their gay jewels and gorgeous apparel, will turn them out of the doors naked, that all other may See what they are. Even so God signifieth that the Chaldees and Assyrians shall do by the jews. Vers. 39 They shall Waste their country, Destroy their city, Pull down their temple, and other places of Sacrifice also, carry away into Babylon the gold and silver and costly vessels belonging unto the same, which things were as the apparel, ornaments, and jewels, wherewith Jerusalem was decked, and so shall they turn the jews out of their Country Naked, that all men may see their Filthiness, and consider how Unfaithfully they have dealt toward their Lord and God. Vers. 41. By this means and by extreme Poverty, God saith he will make them to leave their Idolatry and enterteyning of foreign Princes, because they should not be able through their Misery to bestow any more cost upon them. Then shall his wrath rest and his iealeousie and anger departed from them. Vers. 42. etc. So long as a man having an Unfaithful woman is in any hope by meave correction or jealous carefulness to bring her to amendment, his mind cannot well be Quiet. But when he is past hope, and seethe her utterly desperate, and also hath severely punished her for the same, he layeth aside all trouble of mind, and jealous care that before he had for hit, and letteth her go like a Naughty pack into the wide world. And so GOD sayeth he will deal with the Nation of the jews. Behold, Vers. 44. 45. all they, that use common proverbs, shall use this Proverb, etc. When the Prophets of God did threaten grievous Plagues to come upon the jews, they in their hearts thought they had not deserved any such thing, but Gloried and made avaunt of the Holiness of their Forefathers (as many Christians do at this day.) Therefore God in diverse manners amplifieth and setteth forth their Wickedness, and in this place he noteth, that for all their * Glorying, Io. 8. e. 39 they are not the True children of Abraham, the patriarchs, and the old Saints of God that followed them, But rather the Bastard babes of the Idolatrous Chananites, whose manners they do so lively express, that it may, as in a common proverb, be very well spoken of them, That they are their mothers own children, that is, the chil-of the old Strumpet Chanaan, which did always filthily rage's in the foul lust of spiritual Adultery. Yea and they had to their Sisters two other, as bad or Worse than the mother herself, that is, Samaria, and Sodom. So that they are here compared with three exceeding Wicked Nations or people, which for their grievous and Detestable offences had already sustained just Punishment at the hand of God, and thereby they are assured also to look for the like or worse, because their sins for diverse respects were greater and more Grievous in his sight. The like manner of teaching, Mat. 10. 11. 12 Christ himself useth, Math. 10. 11. & 12. willing the people to Beware by the Example of other. It shall be good therefore for us also to consider the manner of the enemies of God's truth, and in time to take heed that we use not the like, lest that fall upon us, that the Prophet here threateneth to the jews. The Chananites as appeareth in the Law & Prophets were Idolaters, Cruel, Lecherous, Proud, Covetous, False and deceitful: Ose. 12. b. 7. They are like to Chanaan, saith Oseas, in whose hands the balances of deceit are, and he loveth to oppress. Levit. 18. d. 24 And. Levi. 20. d. 23 Levit. 18. & 20. In all those things the Nations are defiled, which I cast out before you, Num. 33. g. 52. that is, the Chananites. Their Idolatry is noted Num. 33. and in many other places. By Samaria the Prophet means the Israelites, and the Kingdom of the ten Tribes, which he calleth the elder Sister, because their Dominion was greater than the tribe of juda. And Sodom he calleth the younger Sister, because the Kingdom was less, otherwise Sodom was in time long before either Samaria or juda. The children of Samaria are the Towns and Cities belonging to it. How by means of jeroboam the Israelites fallen from the True law of God to the worshipping of golden Calves, and how obstinately without repentance they continued in the same, and added other Heathenish Idolatry to it: we may read abundantly, in the first and second of the kings, and in the latter book of the Chronicles, beside many of the Prophets. Vers. 49. The wickedness of Sodom is described. Gene. 19 Gen. 19 and afterward here, are more particularly spoken of. The Prophet very bitterly upbraideth them, Vers. 47. 48. that they have not followed the Corruptions of Sodom and Samaria a little, but that in all wickedness and Abomination they had done Worse, and far passed them, so that in comparison of the jews, the other might seem almost just men. For so means he when he saith, Vers. 51. Thou hast justified thy Sisters in all thy abominations which thou hast done. Vers. 52. Therefore God saith by the Prophet, that they shall bear the Shame and rebuke of their naughty doings, and he will Grievously plague them with Desolation as before to their Example, Vers. 53. etc. he had done the other. And he will Restore their Captivity, when he restoreth the captivity of Sodom and Samaria, that is, Never. The sins of Sodom mentioned Verse. 49. are these, 1 First Pride and arrogancy, with which whose minds are once possessed, they can never Submit themselves to the word of God, nor to the Calling of his Prophets, but go on still and do all things according as liketh themselves best. The next is Fullness of bread, 2 that is, Gluttony, Riot, and Drunkenness: which doth not only overwhelm all good motions of the Spirit of God, but confoundeth and astonieth the judgement of common Sense and reason. Therefore Christ gave a good warning when he said, Luc. 21. g. 34. Beware that your hearts be not oppressed with surfeiting and drunkenness. etc. signifying that nothing did more Hinder men from all Godliness, or made them more subject to the temptations of the Devil then that did. God had given the Sodomites a very Plentiful and wealthy Country, Gen. 13. b. 10. * called the Paradise of the Earth, which thing they abused to Lust and wickedness. So Corrupt we are that when GOD giveth Wealth and plenty, we can hardly stay ourselves from turning it to the Maintaining and feeding of Riot and Excess. 3 The third vice was Security, and Idleness. Long peace and quietness is the great blessing of God, but we see it come to pass, that they on whom he doth bestow it, do commonly so fall to Idleness and Security, that they almost forget God, and will hardly by any means be brought to the remembrance of their Duty until God hath touched them with some Grievous plague. 4 The fourth is Cruelty and unmercifulness toward the poor and needy, which as it is in all men a great fault, so it is specially in them on whom God had employed so ample benefits of Plenty, Wealth, Peace, and quietness, as he had done on them of Sodom. 5 The fift and last is that which of all other is most Abominable and sprung out of These vices, as out of most naughty and contagious roots, that is, Filthy and unnatural Lust, without all Shame and moderation, as you may see more largely. Gen. 19 a. 1. etc Gen. 19 red in the Church on the Sunday Sexagesima. In all these detestable vices, the Prophet saith that the jews did far pass the Sodomites, and therefore that gods Just plague must needs come upon them. Thy Sister Sodom was not heard of by thy report in the day of thy pride, Vers. 56. 57 etc. That is, when thou wast aloft in Honour and prosperity, thou wouldst never call to thy remembrance the horrible Punishment which they by God's justice sustained, that by their example thou mightest have learned to fear his judgements, and terrible plagues: until thy own Wickedness was discovered, & God had brought upon thee most dreadful punishment, and caused thee to be an open Reproach to all that be about thee. By this place let us learn while God dealeth Myldely and mercifully with us, that we diligently call to our remembrances, and set continually before our eyes the Examples of such punishments as God hath shown upon other for their Sins, and so amend our lives, and bridle our affections with the fear of God's justice, lest, at the length when it shall be to late, we be driven by extreme Miseries to see and feel the like in ourselves. When the Prophet saith, According to the time of the reproach of the daughters of Aram or Syria: Some do expound it of that Calamity that came upon the jews by the Syrians, 2. 2. Chr. 28. a. 5 2. Chron. Reg. 16. a 1 28. 2. Reg. 16. in the reign of the wicked king Achas, at which time not only the Syrians made a great slaughter of them, but also the Edomites and Philistines invaded them. Of which time these words may be well interpreted, but far better if to that also we consider, that the Prophet wrappeth with it that Plague and Reproach which at this time was at hand to be brought upon them, and speaketh of it as of a thing past. When God doth grievously punish any person for his sins, His wickedness is said To be discovered, which before might seem to lie hid. For God never plageth but justly, and therefore all other may know and understand by the sight of his plagues, that those people have been offenders against him. I might by right deal with thee, Vers. 5●. as thou hast done, which hast despised thee, etc. The Prophets always use to their sharp threatenings to add Sweet promises and comforts, lest such as have some fear of God and sense of his judgement, should be driven to desperation, and think that the Promise' made unto them in the Messiah and blessed seed of Abraham should be taken from them. Therefore God here affirmeth that he will not deal with the remnant of the jews according to their deservings, but upon their repentance will be Reconciled unto them. The most part of the people were evil and wicked, and when the Prophets threatened the wrath of God and their destruction, they would object for their defence the covenant that God had made with them, as to be Their God & Their Defender, and therefore esteemed they all the preaching of the Prophets to be vain, because they thought Destruction could not come upon them by that God, to whom they were joined as His people. This promise first begun to Adam, Gen. 3. c. 15. and being after confirmed to Noah and Abraham, Gen. 9 b. 9 on Mount Sinai by Moses was thoroughly established, Gen. 12. a. 3. at which time the people also yielded to the same, Exod. 19 b. 8. All things, say they, that the Lord hath spoken, we will do, and will be obedient to them. This Oath and Covenant the jews had wholly Broken, and rejected his law and true Worship therein contained. God therefore telleth them, that it is vain for them to stay upon the Bond of the covenant, seeing they themselves had first broken it, so that he by good right might deal otherwise with them. But for so much as the Whole Multitude were not rejected, but God had some Remnant of Faithful, and such as had fear of his name, and remembrance of their oath and covenant (as may appear by jeremy, ezechiel, Baruch, Daniel, Toby and others:) to their great comfort, he says, that he will Remember his covenant made with them In the days of their youth, that is, in Egypt, and at Mount Sinai, when they were but a young people. For although the Greater number were unfaithful, yet their doings should not 'cause him to break promise with the residue, but rather that he would establish with them an Everlasting covenant, that no time should wear out. And this is the Covenant that he speaketh of Hier. jerem. 31. f. 31. 31. Behold, saith he, the days shall come that I will make a new covenant with the house of Israel and the house of juda, not after the covenant that I made with their fathers, etc. which covenant they broke, etc. But this shall be the covenant that I will make with them, I will plant my law in the inward parts of them, and will writ it in their hearts, etc. In which words the Prophet describeth the everlasting covenant made in Christ jesus the true Messiah, and the confirmation of the same, by the sending of his Holy spirit into their hearts, to direct them to the observation of his Law and blessed Will. In all the great Troubles that were toward the people of God, the Prophets used to erect them with the Promise of the true Saviour that was to come Christ jesus, and so doth ezechiel in this place. For all other particular comforts had their force and strength in him. Then shalt thou remember thy ways, Vers. 61. and be ashamed when thou shalt, etc. God said he would Remember his Covenant made with them, therefore he would have them also To remember their ways, Ezech. 36. f. 31 that is, jere. 31. d. 19 their Idolatry and Wicked life, Rom. 6. d. 21. and to be * ashamed of them, Ezech. 43. c. 11 and earnestly from their hearts Repent, that they have done so unfaithfully toward so gracious and loving a God. When God saith, He will give their younger and elder Sisters for daughters to them, He speaketh not only of Sodom and Samaria, which before he mentioned, but of all the Nations of the Gentiles, which by the preaching of the Gospel should be brought to the knowledge of God and faith in Christ: and so be made in deed the true children of Abraham, and brothers and sisters to them that descended of the Promised seed. The Gospel proceeded out of jerusalem as Esay saith: A law cometh out of Zion, Esa. 2. a. 3. and the word of the Lord out of jerusalem, Therefore the Gentiles might well acknowledge it, in that respect to be their Mother, & they to be her sons and daughters. The .17. Sunday after Trinity, at Evening prayer. Ezech. 18. THe word of the Lord came unto me, saying. 2 What mean you by this common proverb, that you use in the land of Israel, saying: The fathers have eaten sour grapes, jere. 31. e. 29. and the children's tooth are set on edge? 3 As truly as I live, saith the Lord God, You shall use this byword no more in Israel. 4 Behold, Psal. 24. a. 1. all souls are mine: like as the soul of the father is mine, so is the soul of the son mine also: the soul that sinneth, shall die itself. 5 But if a man be just, and do that which is lawful and right. 6 And hath not eaten upon the hills, he hath not lift his eyes to the Idols of the house of Israel, neither hath defiled his neighbours wife, neither hath come near a woman removed: 7 Neither hath oppressed any man, but hath restored to the debtor his pledge: he that hath not spoiled any by violence, hath given his bread to the hungry, Esay. 58. b. 7. and hath clothed the naked. Deut. 23. c. 19 8 And hath not given forth upon usury, Psal. 15. a. 6. neither taken any increase, he hath withdrawn his hand from iniquity, and hath executed true judgement between man and man. 9 And hath walked in my statutes, and kept my judgements to deal truly: this is a righteous man, he shall surely live, saith the Lord God. 10 If he now get a son that is a robber, a shedder of blood, and do any one of these things, 11 Though he do not all these things, but either hath eaten upon the hills, or defiled his neighbour's wife: 12 Or hath oppressed the poor and needy, Levit. 18. c. 20 or spoiled by violence, Levit. 20. c. or hath not restored the pledge, or hath lift up his eyes unto the Idols, or hath committed abomination. 13 Or hath given forth upon usury, Psal. 15. b. 6. or hath taken increase: Shall this man live? he shall not live: Seeing he hath done all these abominations he shall die the death, his blood shall be upon him. 14 Now if this man get a son also, that seeth all his father's sins which he hath done, and fears, neither doth such like: 15 (Namely) that hath not eaten upon the hills, neither hath lift up his eyes to the Idols of the house of Israel, nor defiled his neighbour's wife: 16 Neither hath oppressed any, nor hath withholden the pledge, neither hath spoiled by violence: (but) hath given his bread to the hungry, and hath covered the naked with a garment. 17 Neither hath withdrawn his hand from the afflicted, nor received usury nor increase, (but) hath executed my judgements, and walked in my statutes: this man shall not die in his father's sin, Rom. 10. a. 5. but shall live without fail. 18 As for his father, because he hath cruelly oppressed and spoiled his brother by violence, and hath not done good among his people, lo he dieth in his own sin. 19 And yet say you, Wherefore then should not this son bear his father's sin? Because the son hath done judgement and righteousness, he hath kept all my statutes and done them: therefore shall he live in deed. 20 The same soul that sinneth shall die, Deut. 24. c. 16 4. Reg. 14. c. 6. 2. the son shall not bear the father's iniquity, Chr. 25. a. 4 neither shall the father bear the sons iniquity: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself also. 21 But if the ungodly will turn away from all his sins that he hath done, and keep all my statutes, and do the thing that is judgement and right, doubtless he shall live and not die. 22 As for all his sins, that he did before, they shall not be mentioned unto him: but in his righteousness that he hath done he shall live. 2. Pet. 3. b. 9 23 For have I any pleasure in the death of a sinner saith the Lord God? Ezech. 33. b. 11. shall he not live if he return from his ways? 24 Again, if the righteous turn from his righteousness, and do iniquity, and shall do according to all the abominations that the wicked man doth: shall he live? All the righteousness that he hath done shall not be remembered, but in his transgression that he hath committed, in his sin that he hath sinned, in them he shall dye. Eccl. 33. d. 20. 25 And yet you say, The way of the Lord is not indifferent. Hear therefore you house of Israel, is not my way equal? or are not your ways rather unequal? 26 When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in the same: in his iniquity which he hath committed shall he die. 27 Again, when the wicked turneth away from his wickedness that he hath done, & doth judgement and right, he shall save his soul alive. 28 Because he seeth and turneth away from all his iniquity that he hath committed, he shall surely live, and not die. 29 And yet saith the house of Israel, The way of the Lord is not equal. Are not my ways equal O you house of Israel? are not your ways rather unequal? Esay. 55. b. 6. 30 Therefore I will judge you, Math. 3. a. 2. every man according to his ways, O you house of Israel saith the Lord God, return and bring again others from all your wickedness, so iniquity shall not be your destruction. 31 Cast away from you all your transgressions whereby you have transgressed, Ezech. 11. c. 19 and make you a new heart and a new spirit: for why will he dye O you house of Israel? 32 Seeing I have no pleasure in the death of him that dieth saith the Lord God, bring again yourselves then, and you shall live. The Exposition upon the xviij Chapter of Ezechiel. The word of the Lord came unto me saying, Vers. 1. what mean you by this, etc. THe Prophets often Preached unto the jews, that it could not be but God would grievously punish them because they Continued in the sins of their forefathers, and that he had long time of his Patience born with the offences of them both, and therefore of Necessity God's justice must now be executed. Upon this occasion the Wayward people easily believing their father's offences, and hardly brought in persuasion of their Own, blasphemously murmured against God, and in their hearts condemned him of unjustice, because the punishment of their father's offences should light upon them. And to note this their Meaning, they used this common proverb: The fathers have eaten sour grapes, and the children's teeth are set on edge. By Sour grapes they understood Idolatry, sin and wickedness, as appeareth Esay. Esay. 5. b. 7. 5. which their fathers had committed, and by Teeth on edge, the grief and pain of the punishment. So that, as I have said, their meaning was, that God Injuriously spared their sinful fathers, and punished the Innocent children. jere. 31. e. 29. In Hieremie also Cap. 31. it may appear they used the same proverb. Wherefore the Prophet Ezechiel in this place defendeth the justice of God against their blasphemous Obloquy, & showeth that as the wisdom of God might have other respects in their punishments, than they were able to conceive: so they could not Rightly quarrel with God in that point, because beside their father's Wickedness, Every man had his Own sins, for which in justice he might be Condemned and punished. And the Prophet to this purpose useth five eauses. 1 The first is, that the Just man continuing in his justice, and doing in all things rightly shall prospero and not be punished. This doth he in the 5. Vers. 5. etc. 6. 7. 8. and. 9 verses. Wherein also by particular properties he describeth a Just man. 2 The second is, if that Just father beget a Wicked son, Vers. 10. etc. his father's justice shall not help him, but he shall be punished for his Own naughtiness. 3 The third, Vers. 14. etc. if the Wicked man be getet a Just son, who seeing his father's evil doings fears God, and liveth Uprightly, he shall not die in his Father's sins, but live & be in the favour of God. 4 The fourth, if the ungodly man will Turn from his wicked ways, Vers. 21. etc. and keep the laws and statutes of God, his sins that he did before shall not be Mentioned unto him nor he punished for them. 5 If the righteous turn from his righteousness and fall to juiquitie, Vers. 25. his righteousness shall not be remembered, but he shall be plagued for his Transgression wherein he continueth. For somuch as there are sundry places of the Scriptures that in words seem contrary to the sayings of Ezechiel, there may justly seem some Doubt to rise thereof. Exod. 20. a. 5. I will (saith God) requited the sins of the fathers upon the sons to the third and fourth generation. Deut. 28. b. 15. And again. If thou will't not hear the voice of the Lord, etc. cursed shall be the fruit of thy womb, and thy sons and thy daughters shall be delivered to strangers. Exod. 34. b. 7. The like we have. jere. 23. b. 10. Exo. 34. and Hier. 23. and in many other places. For Cham's offence toward his father, the Curse and punishment lighteth upon Chanaan. Gene. 9 d. 25. 2. Many thousands perished for David's sin. Reg. 24. c. 15 At Sodom and in all general plagues, Goe 19 a. 1. etc the young children that never in Act offended, were partakers of the punishment. etc. These things may seem repugnant to God's justice here defended by Ezechiel. And this was it that the Israelites and jews did find themselves Grieved withal, 3. Reg. 21. a. 3. jeroboam said they, did set up the golden Calves, 4. Reg. 21. a. 3. and Manasses maintained Idolatry and corrupted the law of God, but the punishment falls upon us. To this we have to answer that, when God said, Exod. 20. That he would punish the sins of the fathers. etc. unto the third and fourth generation, he added, of them that hate me. If the children hate God, and Follow their father's Idolatry and sinfulness, although God of his mercy Spare their fathers in Worldly punishment: he will plague them, and so much the more, Because they would not beware by their father's offences, and consider God's goodness toward them in granting them Time and Space to repent. But some will ask why God saith, he will punish The sins of the fathers upon their children, seeing the children have their own sins, for which they are justly punished? It may be answered, Because if their Fathers had not so grievously offended, their Punishment might have been longer Deferred. As God is merciful, so he is Just, and forsomuch as his patience and mercy hath Long born with their wickedness, and looked in vain for their repentance, his justice must needs take place and at Length light upon them, with due punishment. So that they are the Sooner and more Grievously punished for their wicked Parents, and yet not without their Own just deserts and evil doings. Wherefore to conclude with Ezechiel, the jews in their lewd Proverb, did blasphemously deprave God's justice, seeing their own unjust doings in Following the foot steps of their sinful Fathers did pull his just wrath upon them. And yet it cannot be denied but that God Sometimes doth punish some for the cause, Gen. 12. c. 10. or by the occasion of other. Abraham and jacob felt the smart of famine and hunger, even as Sinful men did, Gen. 20. d. 17. and they of the house of Pharaoh, and Abimeleck, were plagued for their Prince's cause. But beside that which is said before, that no man is so Righteous in the sight of God, but that he justly deserveth punishment: we must moreover consider, that Gods Scourges are not always, nor to all people of One sort, Toward the wicked they are Plagues of his justice, toward the Godly they are Exercises and Medicines by which he heals their corruptions, judith. 8. d. 22 practiseth their faith, and Stirs them up the more earnestly to call upon him. So that he maketh it to them as a School of discipline to retain them in more Fear of his name, Heb. 12. d. 11. that they be not carried away with the wicked Allurements of the world, as the ungodly are. We may not therefore think God to deal unjustly, when sometimes we see him to wrap good men in those plagues, wherewith he punisheth the Ungodly. In those Properties of a Just man which are recited and sundry times repeated in this Chapter, the Prophet may seem to omit and leave out many works of justice, but in one general clause he comprehendeth all other. As when he saith: And hath walked in my statutes and kept my judgements. Vers. 9 17. If there had been any such Just man among the jews, he might with some countenance have quarrelled with GOD, job. 15. a. 15. job. 14. a. 4. Psal. 13. a. 4. Ro. 3. b. 10. 19 Psal. 142 a. 2. Luc. 17. c. 10. Psal. 50. b. 6. punishing him being Innocent, for his father's offences: But there was never yet any that * perfectly fulfilled the Statutes and laws of God. Therefore all men's mouths are in that case stopped. There hath been many good men, whose unperfit obedience, it hath pleased God in respect of the Promised seed and Saviour of the world to accept as Just, and so to accounted them before him. But otherwise neither the child this day born, nor the Angels in heaven are pure in his sight. The Prophet undoubtedly reciteth these Properties and works of justice especially, because men in them most commonly and Notoriously in those days offended: so that he choked them from their blasphemous Obloquy by the testimony of their own Consciences, which told them, that in these points they were not innocent, but justly sustained Gods Plague even for their Own sins, and not for their Fathers only. And hath not eaten upon the hills, Vers. 6. he hath not lift up his eyes to the Idol, etc. He means Sacrificing and keeping of their holy Feasts, 3. Reg. 3. a. ●. 3. Reg. 12. g. 31. 2. Par. 21. b. 11 2. Par. 33. c. 17 in the high Places so often mentioned in the books of Kings and the Chronicles. For as the Gentiles and Heathens were wont on Hills to have Chapels and altars for their False Gods: even so the jews and Israelites after their Temple builded, & appointed place choose, did make Altars on high places, and therein worshipped sometime the living God, but disorderly, sometime Idols and false Gods by the imitation of the Gentiles. Neither hath come near a woman removed, Vers. 6. etc. He means a woman having her natural and Monthly Disease, because to seek the company of a woman at that time is loathsome to nature, and a token of immoderate lust and affection. But hath restored the debtor his pledge, Vers. 7. he that hath not spoiled any, etc. The Prophet means the Pledge or gage of a Poor man, which hath borrowed any thing of him. The Law is, Exod. 22. d. 26 Exod. 22. If thou have taken the garment of thy neighbour to pledge, before the son go down thou shalt restore it to him, and he addeth, Because he hath nothing else to cover him, etc. Whereby it may appear, he speaketh of a Poor man. Deut. 24. c. 12 And Deut. 24. the matter is made more plain: For after a larger declaring of this law of Charity, he saith, If he be a poor man, thou shalt not sleep with his pledge in thy house. If this man get a son, Vers. 14. that seethe all his father's sins, etc, and doth not, etc. Our fathers are to be followed, but only in those things that be good, but if they shall either give us example of that which is Contrary to the will of God, yea either command us to do it, surely they are not to be obeyed. And yet in these days we have many, that will Tie themselves very straightly to Fellow their Parent's Religion, but if there were any Example in them of virtuous and Honest life, that they never remember. Such people embrace in their Fathers that is evil, and neglect that is good. If the ungodly will turn away from all his sins that he hath done, Vers. 21. etc. Of this place may be taken a singular Comfort for all them that are tormented in their consciences, jerem. 3. a. 1. jer. 18. a. 8. 2. Par. 6. g. 36. Sap. 11. d. 24 2. Par. 24. c. 19 Luc. 5 f. 32. Luc. 15. b. 7 1. john. 2. a. 2. Math. 11. d. 28 Rom. 2. a. 4. Mich. 7. d. 19 Esay. 49. d. 15. Psal. 102. c. 12. Eccle. a. b. 11. 2. Pet. 3. b. 9 Rom. 11. d. 32. for the heavy burden of their sins. For God here * proclaimed Mercy and forgiveness to all that Repent them of their former wickedness, and saith it shall not be Mentioned unto them be it never so great. It is a great craft of the Devil, first by all Flattering allurements of the world to 'cause men grievously to offend, and when they have done, to Say their sins before their eyes, that he may drive them to Desperation. But here God saith. If the ungodly will turn from their sins, they shall never be mentioned unto them. If the righteous turn from his righteousness, Vers. 24. and do the thing, etc. It is not sufficient for a man to begin well in godliness and virtue, and after to revolt from it to wickedness again: But he must continued in his well doing. Math. 10. c. 22 Luc. 9 g. 62. Happy is he, saith Christ, that continueth to the end. He that setteth his hand to the Plough and looketh back, is not meet for the kingdom of God. It was not sufficient for Loathes wife to departed out of Sodom, Gen. 19 e. 26. her looking back again did turn her into a salt stone. Apoc. 2. c. 10. Be faithful unto death saith God, and I will give thee the crown of life. Out of this Chapter we may observe these necessary points. First, that God is just and doth injury to no man: And as the sons of the children shall not hurt the father, unless they grew by the father's occasion, so shall not the sins of the father hurt the son, if he do not follow the father's steps. Secondly, we see that there were in those days many which carped and cavilled at the preaching of the Prophets, and made matter of scoffing and jesting at it. No marvel therefore if we see the like in these days, but their jesting taunts will in the end fall upon their own heads. Thirdly, we may learn the corruption of our own nature. For as these jews would seem innocent & in no ways acknowledge their offences. So do we either deny our sins, or with fair pretences extenuate them, and cast the fault upon other. Many that cannot be persuaded that God governeth all things, yet when they sin, to excuse themself, they impute the blame to the providence of God. O say they, it was my destiny, I think God did work me this shame to do it. So Adam at the beginning laid the fault to the woman which God had joined to him, and the Woman turneth over the blame to the Serpent But neither did with humble hearts acknowledge their disobedience. This Property sticketh in the Nature of all the children of Adam. The 18. Sunday after Trinity, at Morning prayer. Ezechiel. 20. IN the seventh year the tenth day of the fift month, certain of the elders of Israel came for to ask counsel at the Lord, and sat down before me. 2 Then came the word of the Lord unto me, saying, 3 Thou son of man, speak unto the elders of Israel, and say unto them, thus saith the Lord God, are you come to inquire of me? As truly as I live I will not be sought of you, saith the Lord God. 4 Wilt thou not judge them son of man, will't thou not judge (them?) cause them to understand the abominations of their fathers. 5 And tell them, thus saith the Lord God, In the day when I chose Israel, Exod. 3. b. 8. Deut. 7. b. 6. and lift up mine hand upon the seed of the house of jacob, and was known unto them in the land of Egypt, yea when I lift up my hand over them, and said, I am the Lord your God. 6 Even in the day that I life up mine hand unto them, to bring them out of the land of Egypt into a land that I had provided for them, which floweth with my like and honey, and is pleasant among all other lands. 7 Then said I unto them, Cast away every man the abominations of his eyes, and defile not yourselves with the Idols of Egypt: for I am the Lord your God. 8 But they rebelled against me, and would not harken unto me, they did not cast away every man the abbominations of his eyes, neither did they forsake the Idols of Egypt: then I said, I would power out mine indignation over them, and accomplish my wrath upon them, yea even in the midst of the land of Egypt. 9 And I wrought for my name's sake that it should not be polluted before the heathen among whom they were, to whom I was manifestly known, in bringing them forth of the land of Egypt. 10 Now when I had caused them to go out of the land of Egypt, and brought them into the wilderness. 11 I gave them my statutes, Rom. 10. a. 5. Gala. 3. b. 12. and showed them my judgements: which who so doth, shall live in them. 12 I gave them also my Sabbath days to be a token betwixt me and them, Levit. 18. a. 5. and thereby to know that I am the Lord which hallow them. Exod. 20. b. 8. 13 And yet the house of Israel rebelled against me in the wilderness, they would not walk in my statutes, they have cast away my judgements: which who so doth, shall live in them, and my Sabbath days have they greatly polluted: Num. 14. b. 12 then I said, I would power out mine indignation upon them, and consume them in the wilderness. 14 And I wrought for my name's sake, lest it should be defiled before the heathen, in whose sight I brought them out. 15 Yet nevertheless I lift up my hand unto them in the wilderness, that I would not bring them into the land which I gave them, that floweth with milk and honey, and is a pleasure of all lands. 16 And that because they cast away my judgements, and walked not my statutes: but have defiled my Sabbaths: for their heart was go after their Idols. 17 Nevertheless mine eye spared them, so that I would not destroy them, not consume them in the wilderness. 18 Moreover, I said unto their sons in the wilderness. Walk not in the statutes of your fathers, keep not their judgements, and defile not yourselves with their Idols. 19 I am the Lord your God, Exod. 16. a. 6. walk in my statutes, keep my judgements, and do them. 20 hallow my Sabbaths, for they are a token betwixt me and you: that you may know how that I am the Lord your God. 21 Notwithstanding, their sons rebelled against me also, they walked not in my statutes, they kept not my judgements to fulfil them, Levit. 18. a. 5. Gala. 3. b. 12. Rom. 10. a. 5. which he that doth shall live in them, they profaned my sabbath days, & I said, I would power out mine indignation ever them, and accomplish my wrath upon them in the wilderness. 22 Nevertheless I withdrew my hand, and wrought for my name's sake, jest it should be defiled in the sight of the heathen, before whom I had brought them forth. 23 I lift up my hand to them also in the wilderness, that I might scatter them among the heathen, and straw them among the nations. 24 Because they had not kept my judgements, but cast aside my statutes, and broken my Sabbaths, and their eyes were after their father's Idols. 25 Wherefore I gave them also statutes that were not good, and judgements wherein they should not live. 26 And I defiled them in their own gifts, Exod. 13. a. 2. in that they caused all that openeth the womb to pass, that I might destroy them, that they might know how that I am the Lord. 27 Therefore speak unto the house of Israel thou son of man, and thou shalt say unto them, thus saith the Lord God, Yet in this also your fathers have blasphemed me, and grievously transgressed against me. 28 For after I had brought them into the land, for the which I lifted up my hand to give it unto them, when they saw every high hill, and all thick trees, they offered there their sacrifices, and there they presented their offering of anger, there also they made their sweet savours, and powered out their wine offerings. 29 And I said unto them, What is that high place whereunto you resort? and the name of it is called Bamah unto this day. 30 Wherefore speak unto the house of Israel, thus saith the Lord God, Are you not defiled in the ways of your fathers, and commit you not whoredom after their abominations? 31 For when you offer your gifts, jerem. 19 a. 5. Deut. 12. d. 31 2. Par. 33. a. 6. and make your sons to pass through the fire, you are polluted with all your Idols unto this day: shall I answer you when I am asked, O house of Israel? As I live saith the Lord God, I will not be sought of you. 32 And (that which) cometh into your mind shall not be at all, which you say, We will be as the Gentiles, as the kindreds of countries, to serve wood and stone. 33 As truly as I live saith the Lord God, I myself will ru●e you with a mighty hand, with a stretched out arm, and with indignation powered out over you. 34 And I will bring you from the people, and gather you out of the countries wherein you are scattered, with a mighty hand, with a stretched out arm, and with indignation poured out. 35 And I will bring you into the wilderness of the people, and there I will be judged with you face to face. 36 Like as I pleaded with your fathers in the wilderness of Egypt: so will I plead with you also, saith the Lord God. 37 I will 'cause you to pass under the rod, and I will bring you into the bond of the covenant. 38 And I will purge out of you the rebels, and them that transgress against me, and bring them out of the land of their habitation: as for the land of Israel they shall not come in it, that you may know how that I am the Lord. 39 As for you O house of Israel, Ezech. 14. a. 4 thus sayeth the Lord God, Go you and serve every man his Idols, seeing that you obey not me: and pollute no more my holy name with your gifts and your Idols. 40 For upon my holy hill, even upon the high hill of Israel saith the Lord God, shall all the house of Israel, and all that is in the land worship me: and in the same place will I favour them, and there will I require your heave offerings, and the firstlings of your oblations, with all your holy things. 41 I will accept your sweet savour, when I bring you from the Nations, and gather you together out of the lands wherein you have been scattered, that I may be hallowed in you before the heathen. 42 And you shall know that I am the Lord, when I shall bring you into the land of Israel, into the land for the which I lift up my hand to give it unto your fathers. 43 There shall you call to remembrance your own ways, and all your works wherein you have been defiled, and you shall be cut of in your own sight for all your wickedness that you have done. 44 And you shall know that I am the Lord, when I deal with you for my name's sake, and not after your wicked ways, nor according to your corrupt works O you house of Israel, saith the Lord God. 45 Moreover, the word of the Lord came unto me, saying. 46 Thou son of man, set thy face toward the way of Themanah, and drop (thy word) toward the south, and prophecy toward the forest of the south field. 47 And say to the forest of the south, Here the word of the Lord, thus saith the Lord God, Behold I will kindle a fire in thee, that shall consume all the green trees, with all the dry: the continual flame shall not be quenched, and every face from the south to the morth shall be burned therein. 48 And all flesh shall see that I the Lord have kindled it, and it shall not be quenched. 49 Then said I, Ah Lord God, they say of me, Doth not he speak parables? The Exposition upon the twenty Chapter of Ezechiel. In the seventh year, Vers. 1. the tenth day of the fift month, certain of the elders, etc. THe jews as is said in the former Chapter, quarrelled with God and thought it extremity that their Father's wickedness should be punished in them. Wherefore in this place the Prophet declareth, that as there fathers were evil and rebellious against God, so were the children and posterity also, and therefore that they were justly plagued by him in respect of themselves as well as of their fathers. In the very entrance of this speech, he showeth at what time, and by what Occasion he preached this unto them. In the seventh year, saith he, etc. that is from the captivity and banishment of jechonias in Babylon. For from that time, as it appeareth in sundry places they began their account, partly to call to remembrance the Heavy judgements of GOD against them for their sin, partly to Comfort themselves with the promise of deliverance after .70. weeks, or years prophesied unto them by Hieremie and Daniel. Dan. 9 f. 24. The occasion of this speech of Ezechiel is the same that was in Ezech. 14. a. 1 .14. Chapter, that is the coming of the Elders of Israel unto him to have answer from God of their estate and captivity that they were in. They pretended to reverence the Prophet as a father and instructor, and that they were desirous to learn at his hand what they should hope or what they might do; but meaning nothing less than sincerely to follow his teaching: For if they had so purposed, they would long before have left those things, with which God by his Prophets declared that he was greatly Displeased. jer. 42. a. 1. etc With like affection came they to Hieremie to consult of their fleeing into Egypt, but when he had told them Gods will, they would not believe him, jere. 37. c. 16. jer. 38. d. 14. but followed their own fantasy. * Sedechias also conjured the same Hieremie to tell him plainly the will and purpose of God, but when he herded it he made no account of it, but by the motion of his Nobles cast him into prison. Mat. 22. d. 34 Luc. 20. d. 20 john. 18. g. 38. With like affection oftentimes, the Priests, the Scribes, the Phariseyes, the Saducees, the Herodians, came unto Christ, but never soundely to learn, but rather take him in trip, and thereby to work him danger. In like sort many at this day pretend with fair face a Love of the truth, and a Favour of the Religion published according to the word of God, and therefore will come to Sermons and to service, and, when it serveth for their purpose, will Speak against Papistry, and with words uphold the truth, but, with how sound mind and conscience, their other dealings do evidently declare. I would to God there were not many such even in the Boldmes of Godly men. But I trust God will detect them as he doth here to Ezechiel, and to their shame and rebuke teach his servants to Beware of them. For as they may Dissemble with the world, and Abuse some true and honest meaning men, so they cannot deceive God, who seethe the be●wels and Secrets of their hearts, and will use them accordingly. Will't thou not judge them, Vers. 4. O Son of man, will't thou not judge them, etc. This place is diversly translated and enterpreted: I think the plainest sense to be this. O son of man enter not into disputation and reasoning with them, and be not careful to answer all their arguments and pretences. For they Will not be taught of thee, And therefore simply and plainly to their judgement and condemnation tell them what manner of men their fathers have been, and what yet they remain still themselves, beginning even at that time when I began first to bring them out of Egypt, and so continuing unto this present day, that they may thereby know themselves. In the day when I chose Israel, Vers. 5. and lift up my hand upon the seed, etc. This fashion of speaking To lift up the hand, doth signify sometime, to Swear or take an oath, because the Ceremony or gesture of lifting up the hand to heaven in taking an oath, did signify that they called God to witness, that they Concealed no truth, nor Uttered any falsehood: or if they did, they desired the same God to be Revenged of them. And in this signification of Swearing, it is to be taken in this place, because God in his concnant, by oath did bind himself to be their God and to deliver them. Sometime To lift up the hand, signifieth to show his Power or strength, either in Delivering or Punishing, or in Hurting and Striking, which signification may also well serve in this Chapter. A land which floweth with milk and honey, Vers. 6. and is pleasant among, etc. In many places of the Scripture, the land of Chanaan is mentioned to flow with Milk and Honey, that is, to abound with all things Necessary, not only for susteynance, but also for Delight and pleasure. For in those days there was no more delectable feeding then Milk and Hony. S. Jerome who lived a long time in that Country, writeth that it was a very Delectable and fruitful place, but yet can we not think that it was then any thing in comparison of that it was before, so long as they were the people of God, and remained in his obedience, keeping his laws and ordinances. For when they had rejected the son of God and promised Messiah, it is likely the land itself also was stricken for their wickedness, and thereby far decayed from that it was in times past. But they rebelled against me, Vers. 8. and would not hearken to me, they did, etc. It is a testimony of the great goodness & mercy of God, that he calleth earnestly to repentance before he strike and punish his people for their sins. And so did he then to the Israelites, but they would not hearken unto him, nor did cast away The abominations of their eyes, that is, their wicked Idols on which they did cast their eyes with great delight: even as they that be in unchaste love be alway desirous to see and behold them that they love. Undoubtedly Idolatry was unpleasant to joseph and the other patriarchs in Egypt, and they did exhort their children to remain in the True worship of the living God. Yet many of them, as borne and bred in Egypt, were corrupted and fallen to Idolatry by the Imitation of that People. Then were Moses and Aaron sent from God unto them, and yet continued they still in Idolatry. Whereby we may gather what was the Cause why God did so long suffer his people to continued in so miserable oppression in Egypt, and did not sooner turn his merciful sustenance toward them. And that was, because they had almost Forgot him and his true Worship delivered them by their Fathers, and were given to the worshipping of strange Gods. And yet GOD would not even Then pour out his wrath upon them, although they had justly deserved it, but for his Own name sake, and for the Covenant that he had made with Abraham, Isaac, and jacob, with his mighty hand, he Delivered them. I wrought for my name's sake, Vers. 9 that it should not be polluted before, etc. I stayed myself, saith God, from Extremity of my wrath, and from working utter destruction, not for my people sake, which in deed had justly deserved it, but for my Names sake, that it might not be distained, and evil spoken of among the Egyptians, Amalechites, and other Heathen Nations in whose sight my great works were wrought and which had Heard of my purpose to deliver my people, And therefore would have said that I had neither been able nor willing to do that which I had promised, and thereby to have thought of me no otherwise then they did of their own False Gods. This cause in this Chapter so often repeated, may bring a singular Comfort to the godly in time of affliction and trouble. And therefore Moses and other holy men have always stayed most upon that in their earnest prayers unto God, when he hath threatened or begun any private or common plague, desiring him, that he would spare his people, & hold his merciful hand over them, though not for their Own sakes, which in no wise they have deserved, yet for his promise sake, and for his Own Names sake, that the enemies might not rejoice in the confusion of his people. And these prayers have ever taken good effect with God. Now when I had caused them to go out of the land of Egypt, Vers. 10. etc. Hitherto the Prophet hath declared how their Fathers behaved themselves in Egypt Before their deliverance. Now he showeth how after his great benefits they Rebelled and murmured against him in the wilderness. As when Moses was in the Mountain they made a golden calf, Exod. 32. a. 1. Exod. 15. d. 25. Exod. 16. a. 2. Exod. 17. a. 3. Num. 11. a. 1. Num. 14. a. 2. Num. 16. a. 1. Num. 20. a. 3. when God tried them with Want of meat and drink, they murmured. They repined often against their governors, and accusing them of treason, and of a meaning to destroy the people, were ready to have stoned them. The Histories are Exod. 15. 16. and 17. Num. 11. 14. 16. 20. and 21. The Sanctifying of the Sabbath mentioned verse .12. was a token that God had sanctified the Israelites even as he had sanctified the Sabbath, and had choose them * as his peculiar people and holy Priesthood, 1. Pet. 1. c. 15. which should preserve and keep his promises until they were fulfilled in Messiah Christ jesus, who was the appointed Saviour of the world. And that because they cast away my judgements, Vers. 16. 17. and walked not in my, etc. By this place and the like often used in this Chapter, we have to learn what be the Causes that move GOD to mind and purpose the utter Desolation of any people, jer. 9 d. 12. that is, * because they Break the law of God, Cast away his judgements, and Contemn his word. Yet is God of long patience and slow to wrath, ever trying all means of amendment before he come to extremity, and even then also sometime he respecteth not the deserts of men; but the Glory of his own name. Moreover, Vers. 18. etc. I said unto their sons in the Wilderness, Walk not in thee, etc. In the space of forty years well near all the Fathers which came out of Egypt were dead, partly by God's plagues for their disobedience, partly by his just judgements otherwise: so that but two of them came into the land of promise. Therefore God by his servant Moses exhorted their sons not to follow their father's steps, Deut. 6. c. 16. Psal. 77. a. 10. Psal. 94. b. 10. Zach. 1. a. 4. Heb. 3. b. 9 but to cleave to the law and ordinances of God, as it appeareth well near in the whole book of Deut. But they were no more obedient than their fathers were. God forbade the people to follow the statutes and Traditions of their fathers. Therefore the holy ghost confuteth them which in matters of religion and holiness will pretend to follow the Example of their fathers, and not measure their faith by God's word and his holy scriptures. The authority of fathers aught certainly to be great with their children in all things that are not Repugnant to God's will, which is safely and surely understanded by his word only, and not by example of Ancetours or predecessors. For it hath been a common thing among the people of God, as it appeareth in this place & a number more that Ancetours have Erred in God's causes, and therefore can they be no sure ground of conscience. I gave them also statutes that were not good, Vers. 25. and judgements wherein they, etc. All the laws and precepts of God were pure, Deut. 30. holy and good, therefore the meaning of these words is, that forsomuch as in no case they would be brought to keep the Good and wholesome laws of God, Rom. 7. c. 12. by his just judgement he gave them over to their own Fantasies, & suffered them to use the wicked and Superstitious ordinances of the heathen to their own further condemnation. And the same means he by this saying. Rom. 1. d. 28. I defiled them in their own gifts, and gave them up to a reprobate sense, that they might destroy the first born of their own children in sacrificing them to the Idol Moloc. 2. Thes. 2. c. 11 The like to this Paul also threateneth that shall happen unto men in the latter days, and in the times of Antichrist, that forsomuch as they will not love the truth, God will bring upon them an effectual illusion, that they may believe lies, to the end that all may be judged, which would not give credit to the truth. After I had brought them into the land, Vers. 2. ●. for the which I lifted up. etc. Now followeth how wayward and disobediently their Fathers behaved themselves after they came into the land of Chanaan. For the greater benefices that God of his goodness had bestowed upon them, the more ready were they to Fall from his true worship to the Idolatry and superstition of the Gentiles. They served the Lord Truly all the days of josuah, and of the Elders that followed him, judic. 2. b. 7. as it is written in the second of the judges, But in the next generation the children of Israel dealt wickedly in the sight of the Lord and served all manner of Idols. The whole Book of the judges is nothing but as it were a Register of their inconstancy and light flitting from the True service of God, notwithstanding that he did sundry times of his great mercy Raise diverse Governors to deliver them. And afterward did they in like manner in the Reign of many evil kings both of Israel and juda. And I said unto them, Vers. 29. what is that high place whereunto you resort, etc. The patriarchs and Saints of God did always Sacrifice unto God, as appeareth by Abel, Noah, Abraham, and other: Which were not therefore acceptable and pleasant unto god because they were full Satisfaction for sins, but rather partly as Thanksgiving for his benefits, partly as figures of the true Redemption and Satisfaction that should be made by the oblation and Sacrifice of Christ jesus upon the Cross. afterward God by Moses' distincted those Sacrifices into sundry sorts, and appointed one Place where he would be served, that is, at his tabernacle, before the time of Solomon, and in his temple of Jerusalem after it was by him builded. But the Israelites, making small account of this order and appointment of God, builded altars in every high place, and on the same offered Sacrifice, not only to the living God pretending the imitation of the patriarchs against the prescript of God's word: but also in the like places offered to Idols and strange Gods, according to the imitation of the Gentiles, as in diverse chapters before I have noted. Thus saith the Lord God, Vers. 30. 31. are you not defiled in the ways of your fathers, etc. After that God hath laid before them the rebellious wickedness of their Fathers in Egypt, in the wilderness, and in the land of Chanaan, that they might not * glory in the holiness of their fathers, Mat. 3. b. 9 Io. 8. e. 33. 39 as some time they were wont to do, he now cometh to themselves, and declareth▪ that, whatsoever by Hypocrisy they pretended, yet in deed and in truth they were as evil and wicked as they in all kind of abomination and spiritual whoredom. And in one example especially he maketh proof of the whole, reciting that which of all other was most Horrible, that is, the Offering of their children unto Idols. Wherefore he saith he will not answer them to their questions, nor will not be sought untoby such Hypocrites as they are. And that which cometh into your minds shall not be at all, Vers. 32. which you say, etc. These Elders came to the Prophet under fair pretence to Learn at his hand, how they might behave themselves, and how long the captivity should endure, but in the mean time they revolved in their minds how they might have a reasonable colour and pretence clean to reject the law of God, and to serve Idols of wood and stone, even as the heathen did. Happily they surmised that the Prophet would have told them, 2. Par. 36. d. 21 jer. 29. c. 11. jere. 29. b. 10. Dan. 9 a. 2. that the * captivity should endue. 70. years, as it was then commonly spread from the mouth of Hieremie. And then would they have answered, that seeing it was so, that they should tarry so long in Babylon, it should be best for them to apply themselves to the Religion and manners of the people of that Country. Otherwise, if they did stick to stiffly to their former Religion, and so much differ from the Babylonians, they should be sure to find them the more grievous Lords and Masters to them. But God detecteth this their unhappy purpose, and saith they shall have due correction for it. As truly as I live saith the Lord, Vers. 33. I myself will rule you with a mighty, etc. I know (saith God) this your traitorous and rebellious devise of your hearts to revolt wholly from my service, to the Idols of the Gentiles among whom you are. But surely I will overshwart you, and though you do make the Babylonians more favourable to you, I myself will be your Adversary, and by mighty hand and extremity of punishment will force you, whether you or not, to acknowledge me your Lord and God. It shall not come to pass as you think, that you shall * quietly serve stocks and stones with idolaters, judic. 2. c. 14. judic. 3. a. 8. jere. 2. d. 19 I will not neglect fugitive servants as slack masters are wont to do. Seeing that I have once taken you into my covenant, I will by sharp punishment, And by my indignation powered out upon you, make you desirous and glad to come again under my obedience. I will bring you from the people, Vers. 34. etc. and gather you out of the country, etc. God signifieth that he will not break covenant with them, but as he had promised by his Prophets, so would he do in deed, that is, he would bring them from among those Countries, wherein they are scattered, but in such sort as the godly only should have comfort thereby, and the wicked no cause at all to rejoice. He threateneth to deal with them, as he did with their fathers in the wilderness of Egypt. For in Egypt he declared his justice by sundry kinds of punishment. When they murmured against God in the wilderness, many of them he consumed with fire: Num. 11. a. 1. Num. 11. When Dathan and Abyram rose against Moses. 250. perished with fire, and the residue the earth swallowed up, yea and the next day again, 14000. and 700. were destroyed Num. 16. Num. 16. c. 35. 49. When they spoke against Moses at an other time, a great number were slain by Serpents Num. 21. Num. 21. b. 6. In this sort of judgement God here Protesteth that he will deal with the wicked Israelites, and by such means, as it were, cull out and purge away the obstinate and rebellious transgressors from the other, so that they shall never enjoy the land of Israel again with comfort and quietness. As their fathers which God brought out of Egypt, Num. 14. e. 30 Psal. 94. d. 11. Heb. 3. d. 18. because of their often Disobedience * never came into the land of promise: even so the Prophet saith those evil children, that without repentance continued in their abominations should never have the quiet fruition of their Country again. Notwithstanding that for his promise sake he would deliver & bring home the Residue which either by teaching of his Prophets or by punishment, or any other means, did forsake their wicked ways, and turn again to the obedience of his law. As for you, Vers. 39 O house of Israel, etc. Go you and serve every man his Idols, etc. Forsomuch as they would not yield to obey God and to follow his law, with scornful reproach he biddeth them go on, & according to their own fantasies wholly to serve every man his Idols, and not to mixed withal the Title of his name, and so distain it. By which words, we may perceive, that God will not be matched with other, but have worship done wholly to himself. 1. Reg. 18. d. 21 How long, saith Elias, halt you on both sides? If the Lord be God follow him, 2. Cor. 6. c. 15. If Baal, go after him. What agreement can there be between Christ and Belial, says Saint Paul. Math. 6. c. 24. And our Saviour Christ teacheth us That we cannot serve two masters, We must therefore learn also to serve Christ wholly, and not to mixed Idolatrous Superstition with the truth of his Gospel. For upon my holy hill, Vers. 40. even upon the high hill of Israel saith the Lord, etc. These words that follow may be literally understanded of such of the Israelites brought out of Captivity as by manifold plagues did repent and learn to worship God sincerely, not after their own devices, as they did before in their high places, but according to the prescript of God's word. And therefore being restored into their Country, God signifieth their devotion should be acceptable unto him, and all their Sacrifices pleasant. And for somuch as the Prophets do oftentimes break out from things of present state in the world, unto the blessing to come in the promised seed and Saviour: this place may also very well be interpreted of the spiritual Israel, that is the Church and people of God under Christ. For by the Holy hill and high mountain of Israel, or Zion, is understanded the Church, because the Apostles were first sent from thence to preach the Gospel in all the world. Of this hill speaketh Esay. Esa. 2. a. 2. Mich. 4. a. ●. 2. cap. and Micheas. 4 cap. The hill of the Lords house shall be prepared in the height of the mountains, and all Nations shall press unto him. The * Sacrifices of Christians which are acceptable Psal. 4. b. 6. unto God, & the * sacrifices which he will require of them, Psal. 49. c. 15. Psal. 50. d. 1. 8 Psal. 106. b. 22 Psal. 140. a. 2. Eccl. 35. a. 2. 4 Phil. 4. d. 18. are earnest prayer, & thanksgiving for his benefits, the sacrifice memorial of the Lords supper, * charitable relief of their poor brethren, and their own souls and bodies consecrated to his service. In these will he delight, and these shall be to him as A sweet savour. There shall you call to remembrance your own ways, Vers. 43. 44. and all your works, etc. The Repentant jews after Captivity shall call to remembrance, saith the Prophet, their own naughty ways and works against the law of God, Dan. 9 b. 7. 1. Esdr. 9 d. 15 and with heavy hearts being sorry and * ashamed of them, shall acknowledge and * confess that even by their own judgements, they were worthy by God's justice to have been clean cut of from him, and that it is of his only mercy and goodness that he hath wrought otherwise. And that for his own names sake, and for his own glory in performing his covenant, he hath restored them into their Country again. In like manner christian men by the free mercies of God being delivered from the captivity of Sin, Satan, and Death, and brought home into holy Mount Zion the Church of God and heavenly Jerusalem, do call to remembrance their old wickedness and abominations wherein they lived to the dishonour of God and reproach of the world, 1. Cor. 15. b. 9 Luc. 15. c. 21. Rom. 6. d. 21. Luc. 18. c. 13. and therefore are * ashamed of them, and * confess in their hearts that they were worthy of the wrath of God, & by perpetual damnation to be cut from his presence. And in that it is otherwise done, that it proceedeth of the Richeses of his goodness toward mankind laid out abundantly unto them in Christ jesus our Saviour. The 18. Sunday after Trinity, at Evening prayer. Ezech. 24. IN the ninth year, in the tenth month, the tenth day of the month, came the word of the Lord unto me, saying: 2 O thou son of man, write thee the name of this day, yea even of this present day: for the king of Babylon set himself against jerusalem this self same day. 3 And show the rebellious house a Parable, Ezech. 17. a. 2. and speak unto them, thus saith the Lord God, Prepare a pot, set it on, and power water into it. 4 Gather the pieces thereof into it, every good piece, the thigh and the shoulder, and fill it with the chief bones. 5 Take one of the best sheep, and burn also bones under it: let it boil well, and let the bones thereof seeth well therein. 6 With that said the Lord God on this manner, Woe unto the bloody city, to the pot whose scum is therein, and whose scum is not go out of it: bring it out piece by piece, let no lot fall upon it. 7 For her blood is in the midst of it, upon a high dry stone hath she powered it: and not upon the ground, that it might be covered with dust. 8 That it might 'cause wrath to arise, & take vengeance: I have set her blood upon a high (dry) rock, that it should not be covered. 9 Wherefore thus saith the Lord God, O woe be unto the bloodthirsty city, for whom even I my self will make a great fire. Nahum. 3. a. 1 Abac. 2. a. 8. 10 And heap on much wood, and kindle the fire, and seeth the flesh, and spice the pot, so that the very bones shall be brent. 11 Moreover I will set the pot empty upon the coals, so that the brass thereof may be hot and burned, and the filthiness of it may by molten in it, and the scum of it shall be consumed. 12 She hath wearied herself with labour, yet her great scum is not go of her, in the fire her scum (must be consumed.) 13 In thy filthiness is wickedness: because I would have purged thee, and thou wast not purged from thy filthiness, thou shalt not be purged any more, till I have caused mine indignation to rest in thee. 14 Even I the Lord have spoken it: yea it is come thereto all ready that I will do it, I will not go back, I will not spare, I will not repent: but according to thy ways and imaginations shall they judge thee, saith the Lord God. 15 And the word of the Lord came unto me, saying. 16 Thou son of man, behold I will take away from thee the pleasure of thy eyes with a plague, yet shall thou neither mourn nor weep, neither shall thy tears run down. 17 Mourn in silence, make no mourning of the dead, bind the tire of thy head upon thee, and put on thy shoes upon thy feet, cover not thy lips, and eat no man's bread. 18 So I spoke unto the people betimes in the morning, and at even my wife died: then upon the next morrow I did as I was commanded. 19 And the people said unto me, Wilt thou not tell us what this signifieth toward us that thou dost so? 20 I answered them, The word of the Lord came unto me, saying: 21 Tell the house of Israel, thus saith the Lord God, Behold I will pollute my sanctuary, even the glory of your power, the pleasure of your eyes & your heart's delight: & your fowls and daughters whom you have left, shall fall through the sword. 22 Like as I have done, so shall you do also: you shall not cover your lips, you shall eat no man's bread. 23 And your tire (shallbe) upon your heads, and your shoes upon your feet: you shall neither mourn nor weep, but you shall pine away in your iniquities, and mourn one towards another. 14 Thus Ezechiel is your shewtoken: according to all that he hath done, you shall do: when it cometh, than you shall know that I am the Lord God. 25 Also thou son of man, shall it not be in the day when I take from them their power, the joy of their honour, the pleasure of their eyes, & the lifting up of their souls, their sons and their daughters? 26 In that day shall come one that is escaped, unto thee, (and bring it) to the hearing of (thine) ears. 27 In that day shall thy mouth be opened to him which is escaped, that thou mayst speak & be no more dumb: yea thou shalt be their shewetoken, that they may know how that I am the Lord. The Exposition upon the xxiiij Chapter of Ezechiel. In the ninth year, in the tenth month, Vers. 1. the tenth day of the month, etc. THe Prophet being in Babylon, foretelleth the time in which the City Jerusalem was besieged, and by an allegory of a pot set over the fire, declareth how the jews for their obstinacy should be punished. jere. 25. b. 8. jere. 26. a. 6. jere. 28. b. 8. jere. 35. d. 17. Whereby we also have to learn what shall * happen to Kingdoms, Cities, Countries, and private men also, which contemning the word of God, and often calling by his ministers, remain Obstinate and go on still in their former wickedness: that is, that by God's justice they shall come to utter confusion. Though it be a time deferred by God's patience and long sufferance * alluring to repentance: Rom. 2. a. 4. yet after sundry warnings at length it falls in deed, and then heap they upon themselves greater wrath in the day of wrath. Rom. 2. a. 5. First, the time and very day is noted, which was the ninth year of the captivity of jechonias, or the reign of Zedechias, the tenth month answerable to our December, in the tenth day of the month, on which the king of Babylon came to the siege of Jerusalem, jere. 39 a. 2. 2. Reg. 25. a. 1. etc. as appeareth, Hier. 39 & .2 Reg. vltimo. cap. The Prophet written this in Babylon a great number of miles from jewrie, therefore it may seem a great thing in the Prophet, that in so large a distance of places, before any messenger could bring word thereof, he was able to say in truth, This day Jerusalem is besieged. As touching the exposition of the allegory or figurative similitude: The Pot is the city Jerusalem, The preparing of the pot to the fire, is the coming to the siege thereof. The Pouring of the water, is the assault thereof continuing two years. For it was first besieged in the ninth year, and taken in the eleventh. The calamity, affliction and trouble is The fire that maketh this pot boil and bubble. The Bones that in steed of wood nourisheth this fire, is partly the death and slaughter of many Innocentes whose blood was shed before time in that cruel City, and cried now to God for vengeance, Gen. 4. b. 10. as the * blood of Abel: partly the multitude of all their other stubborn wickedness inflaming the fire of God's wrath against them. The chief and principal Pieces of flesh cast into the pot, are the Princes and chief men of greatest estimation, not only of that City, but also of all the country about, which fled thither for fear of spoil before the siege. The Chief bones, are the strength of the principal Soldiers there appointed for the defence of the City. The Well seething or boiling, is the long continuing in the trouble of the siege, in which time both strength of Soldiers, and might of Princes within the City should be consumed. The Foam remaining still in the pot, is the filthy froth of wickedness and abomination yet in all the boiling of this trouble remaining among them, even to the sight of all men, and not Scummed away by Repentance. When the Prophet saith, Bring it out piece by piece, he signifieth that they shall not All together be taken out of the pot to be devoured and consumed by death: But some at one time and some at another. Some by plague, some by famine, some by the sword, and yet that assuredly they should All perish, and no state and condition be saved. For that he means by these words, Let no lot fall upon it, that is, let no choice be made for the saving of some and destroying of other. For her blood is yet in it, Vers. 7. upon an high dry stone hath she poured it, etc. Dne great cause of desolation often mentioned of the Prophets, Esay. 26. d. 21. joel 3. d. 19 Nahun. 3. a. 1. 2 is the cruel * murder and kill of Innocents: wherewith God in this place heavily burdeveth the City Jerusalem. When one poureth the blood of such as be slain upon the ground, and doth cover it with dust: he seeketh so near as he can to conceal and hide it, but when he poureth it upon an high dry stone, he layeth it open to the sight of all men, as being nothing afraid or ashamed of it. And by that form of speech God here noteth the bold and shameless cruelty that in the sight of the world that Bloody City had used toward poor Innocentes, and therefore cried for the wrath of God upon them. God therefore, as it were, in the heat of his displeasure breaketh out and crieth, Vers. 9 Woe to that blood thirsty City, affirming that He himself will work in this revengement, that He will make and kindle the fire, put under wood, seethe the flesh, and spice the pot, so that the very bones shall be burned. In that God threateneth that he himself will do it, he taketh from them all manner of hope, either that they shall escape the extremity of this mischief, or that it shall not at all come to pass. For they had * false Prophets among them, jere. 28. d. 15. jer. 29. e. 21. 31 which did put them in comfort that the City should not be besieged, or, if it were, that it should not so be taken, but that they should escape. Flesh dressed with spices is the more pleasant, and eaten more greedily. Therefore God threateneth He will spice the pot, that is, by the continuance and lingering of the siege, he would set the Soldiers in such a wrath and anger, as, when they had taken the City, they should with more greedy stomachs put them unto the sword. I will set the pot empty over the coals, Vers. 11. etc. so that the brass thereof may be hot, etc. When the flesh and bones be consumed, saith God, that is, when the Princes, people and Soldiers are perished and slain, I will 'cause the pot, that is the City itself, to be set on coals & burned with fire, that the filthy some of wickedness which by no affliction could be taken away, may be consumed with the utter destruction of those people which maintained it. jere. 7. f. 24. jer. 1. d. 16. 17 Baruch. 1. a. 3. Ezech. ●. a. 3. God first * sent his Prophets by instruction and teaching of his holy will to call them from their abominable Idolatry and sinful life, Then he cast upon them some light and mean punishments to chasten them. But seeing that foul and rusty pot would not by any means be scoured from the burned froth, that it was defiled with, he saith here by his Prophet, there is no other remedy but utter dissolution and consuming by his wrath which in earnest manner he protesteth he will not fail to do, saying: Vers. 14. I will not go back, I will not spare, I will not repent. Thou son of man, Vers. 16. behold I will take away from thee the pleasure of thy, etc. God by an other parable setteth forth his judgements to the jews, which partly were already in captivity in Babylon, partly as yet remained at Jerusalem. The Parable is this, that God telleth the Prophet before hand of the sudden death of his wife which he loved most tenderly, and yet commandeth him in any wise not to bewail her death. And if the people did ask him, why he did not lament the death of her that he esteemed so dearly, that he should answer them, it was done as a sign or token, against them. Because the destruction of the Temple, and the loss of their wives and children, at the taking of the City should be such a corrosive to their hearts, as for extremity of sorrow they should not be able to weep any more than he did. For extremity of grief sometimes utterly drieth up tears & maketh that one cannot weep. God calleth his wife The pleasure of his eyes, because he above all worldly things delighted in her. Moreover when people mourned at the death of their friends, the manner of the Country was to lay away the ornament or attire of their heads, to put of their shoes, and to go barefooted, to cover their face, and specially the neither part thereof under their eyes, to fast & not to eat meat or drink wine, or if they did, it should be none other but such as was sent them by other. Vers. 17. But God willeth Ezechiel at the death of his wife to use none of these ceremonies, nor to show any outward token of lamentation for his wife. Vers. 18. In the .18. verse, the Prophet declareth, that he did as God had bidden him. In the morning of that day, in which his wife died at night, he told the people that his wife should die suddenly, whom all they knew he loved very earnestly, and the next day he came abroad among them, not using any ceremony of mourning. And then the people said unto him, Vers. 18. will't thou not tell us what this signifieth, etc. To lament the death of a man's wife, his children or dear friends, is not only a thing usual with men, but also such as nature itself doth allow, Gen. 23. a. 2. and God's law not forbidden. Abraham mourned for his wife Sarah. Gen. 50. a. 1. 3. And joseph bewailed the death of his father. When a dear friend is taken from a man, he remembreth the benefits & pleasures that he received by him, and may hardly forbear even the outward show of his sorrow. Wherefore the people of the jews, seeing Ezechiel, to behave himself otherwise, thought there was some Strange matter in it, and desired to know what it meant. The Prophet answereth, that he did it not of himself, for that his nature might hardly bear it, but by the commandment of God, thereby to signify to them the great sorrow that should come unto them. The temple was called the * Sanctuary of God, 3. Reg. 8. b. 10. Deut. 26. d. 15 Psal. 72. c. 17. wherein he especially showed his presence. Therein the jews did esteem their greatest glory to consist, that the living God had the Seat of his presence among them, as a testimony of the covenant between him & them. So that it doth in sundry places appear they did put their greatest confidence in that outward token, jere. 〈◊〉. a. 4 as in Hier. They cried The temple of God is with us, the temple of God is with us. And as well for this cause, as also, that the temple was so * gorgeously builded by Solomon, 3. Reg. 6. a. 2. Marc. 13. a. 1. they delighted in it in their hearts, and desired still to behold it with their eyes. Wherefore the Prophet here saith, that not only this Temple wherein they had so great pleasure, should be destroyed: but their wives, sons and daughters cruelly slain with the sword, and thereby so great grief rise unto them as for very extremity of sorrow, they should not be able to weep, but to pine away in the iniquity of their hearts. Vers. 24. And so Ezechiel should be a show or token unto them, that even as he had done, at the death of his wife whom he loved. So should they do at the destruction of the City and Temple, Vers. 25. in which they did esteem all their power, their honour, their joy, the pleasure of their eyes, and their very hearts delight to consist. In that day shall come one that is escaped, Vers. 26. unto thee, and bring it to thee, etc. The Prophet signifieth, When this shall be performed, that one which hath escaped from Jerusalem, shall come into Babylon, and in the hearing of Ezechiel, shall tell unto the jews all that hath happened to the City and to the temple. At which time God willeth the Prophet's mouth should be opened to tell them again of these things, when that they were done: that they might understand by the truth of the event, that it came not to pass by the might of the enemies, but by the just wrath of God for their offences. For before, they were carried away with false Prophets, and would not believe Ezechiel. They said that there were many other Prophets which taught the contrary, and affirmed that they had the spirit of God as well as he, for proof hereof, jere. 28. c. 11. we read Hier. 28. that Ananias a false Prophet said even in the hearing of Hieremie, and that with great Boldness, that God would break the yoke of Nabuchodonozer, and deliver the jews within the space of two years, utterly contrary to that which Hieremie had spoken before. Wherefore we may learn the Devil hath no readier means to keep the wicked in error, then to raise up false teachers to impugn and discredit such as be Gods True messengers in deed. In the 33. cap. of Ezech. vers. 21. the effect of this Prophecy is fulfilled, Ezech. 33. e. 21 and declaration made that the 12. year of the Captivity, the tenth month, and fift day of the month a messenger came, and told the lamentable tidings of the destruction of the City and temple. What thereupon followed, you may read in the place. Forsomuch as all those things came to pass most truly, of which the Prophets so oftentimes forewarned the jews, let us take heed that we do not contemn such profitable admonitions and exortations as by the Preachers are taken out of the same Prophets of God, lest to our great evil and grief, we feel the truth of them performed, as the jews in like case did. The things were so spoken to them particularly, that notwithstanding general doctrines are to be taken out of them to be applied to People and times, wherein the like obstinacy and impenitency is used that then was. The .19. Sunday after Trinity, at Morning prayer. Daniel. 3. NAbuchodonozor the▪ king made an Image of gold, which was threescore cubits high, and six cubits thick: he set it up in the plain of Dura, in the province of Babylon. 2 Then Nabuchodonozor the king sent forth to gather together the Dukes, Lords, and Nobles, the judges and officers, the deputies and sheriffs, with all the rulers of the provinces, that they might come to the dedication of the Image which Nabuchodonozor the king had set up. 3 So the Dukes, Lords, and nobles, the judges and officers, deputies and sheriffs, with all the rulers of the province, gathered them together unto the dedication of the Image that Nabuchodonozor the king had set up, and they stood before the Image which Nabuchodonozor had set up. 4 Then an herald cried aloud, To you it is commanded O people, nations, and languages, 5 That when you hear the noise of the cornet, trumpet, harp, shawme, psalteries, dulcimer, and all manner of instruments of music, you fall down and worship that golden Image that Nabuchodonozor the king hath set up. 6 Who so then falls not down and worshippeth, shall even the same hour be cast into the mids of a hot fiery furnace. 7 Therefore when all the folk herded the noise of the cornet, trumpet, harp, shawme, psalteries, and all instruments of music, than all the people, nations, and languages fallen down and worshipped the golden Image that Nabuchodonozor the king had set up. 8 Now were there certain men of the Chaldées, that went even then, and cried out an accusation of the jews. 9 They spoke, and said unto the king Nabuchodonozor, O king, live for ever. 10 Thou O king hast made a decree, that every man that shall hear the sound of the cornet, trumpet, harp, shawme, psalteries, dulcimer, and all instruments of music, shall fall down and worship the golden Image. 11 And who so then fallen not down, and worshipped not, that he should be cast into the mids of an hot fiery furnace. 12 Now are there certain jews, whom thou hast set over the charge of the province of Babylon: Dan. 2. g. 49. (namely) Sidrach, Misach, and Abednego: these men O king, regarded not thy commandment: yea they will not serve thy gods, nor worship the golden Image that thou hast set up. 13 Then Nabuchodonozor in his anger and wrath commanded that Sidrach, Misach, and Abednego should be brought unto him: so these men were brought before the king 14 Then Nabuchodonozor spoke unto them, and said, Is it true O Sidrach, Misach, and Abednego, will not you serve my Gods, nor worship the golden Image that I have set up? 15 Now therefore be ready when you hear the sound of the cornet, trumpet, harp, shawme, psalteries, dulcimer, and all instruments of music, to fall down and worship the Image which I have made: for if you worship it not, you shall be cast immediately into the mids of a hot fiery furnace: for who is that God that can deliver you out of my hands? 16 Sidrach, Misach, and Abednego answered the king, and said, O Nabuchodonozor, we are not careful to answer thee in this matter. 17 Behold our God whom we serve, is able to deliver us from the hot fiery furnace: and he will deliver us out of thy hand O king. 18 And though he will not, yet shalt thou know O king, that we will not serve thy Gods, nor worship the golden Image which thou hast set up. 19 Then was Nabuchodonozor full of indignation, so that the countenance of his face changed upon Sidrach, Misach, and Abednego: therefore he charged and commanded that they should heat the furnace, one seven times more than it was wont to be heat. 20 And he charged the most valiant men of war that were in his army, to bind Sidrach, Misach, and Abednego, and to cast them into the hot fiery furnace. 21 So these men were bond in their ceates, hosen, head attire, with their other garments, and cast into the mids of the hot fiery furnace. 22 Therefore because the kings commandment was straight, and the furnace was exceeding hot, the men that put in Sidrach, Misach, and Abednego, the flame of the fire destroyed them. 23 And these three men Sidrach, Misach, and Abednego, fallen down in the mids of the hot fiery furnace bound. 24 Then Nabuchodonozor the king was astonished, and rose up in all haste: he spoke unto his council, and said, Did not we cast three men bound into the mids of the fire? They answered and said unto the king, It is true O king. 25 He answered and said, Lo I see four men loose, walking in the mids of the fire, and they have no hurt: and the fourine of the fourth is like the son of God. 26 Upon this went Nabuchodonozor unto the mouth of the hot fiery furnace, he spoke also and said, O Sidrach, Misach, and Abednego, you servants of the high God, go forth, and come hither. And so Sidrach, Misach, and Abednego, came forth of the mids of the fire. 27 The Dukes, Lords, and Nobles, and the hangs council came together to see these men, upon whom the fire had no manner of power in their hodyes: insomuch that the very hear of their head was not burned, and their clotheses unchanged, yea there was no smell of fire felt upon them. 28 Then spoke Mabuchodonozor and said, Blessed be the God of Sidrach, Psal. 34. c. 17. Act. 12. b. 11. Misach, and Abednego, which hath sent his Angel, and delivered his servants that put their trust in him, and have altered the king's commandment, and jeoparded their bodies, rather than they would serve or worship any God except their own God only. 29 Therefore I make a decree, that every people, nation, and language, which speak any blasphemy against the god of Sidrach, Misach, and Abednego, shall be drawn in pieces, and their houses shall be made a sakes: because there is no God that can deliver after this sort. 30 So the king promoted Sidrach, Misach, and Abednego in the province of Babylon. The Exposition upon the third Chapter of Daniel. Nabuchodonosor the king made an Image of gold, Vers. 1. which was 60, etc. THe Prophet Daniel in this history setteth forth a jyvely Image of the contention between the Church of God, and the synagogue of Satan, between the True worship of God, and the wickedness of Idolatry and superstition. First, we have to observe in what things the false worship of God consists, that is in Images and other external ceremonies, Levit. 26 a. 1. Deut. 5. a. 8. Psal. 96. a. 7. Levit. 19 a. 4. which God in his Scriptures expressly, oftentimes, and most * earnestly prohibiteth, as that thing, wherewith his true religion cannot stand. And therefore it may justly be marveled, how, of late years, they that have had the scriptures of God among them, and profess themselves to be pillars of God's people, could fall to so Gross error in Religion, as that they durst bring the worshipping of Images into the Church of God, against his express commandment to the contrary, Exod. 20. a. 4. saying. Thou shalt not make unto thyself any graven Image, etc. Next have we to consider, Whence Idolatry and false worshipping of God especially taketh authority and credit, that is, partly, from the Founders and erectors thereof, great Emperors, Kings, Princes, and people of Honour: partly, from the richness of the matter, cunning workmanship, and glorious pomp in the face of the world, by which means it carrieth with it commonly the multitude & the countenance of worldly power. The charges of making this Image of Gold, so high and so thick, may seem huge, monstrous and almost uncredible. But therein is to be learned, both what exceeding riches that Empire had gathered by the spoil of the world, and also howewastfully men given to error can * pour out their treasures and substance toward the maintenance Exod. 32. a. 2. Esa. 46. b. 6. Dan. 14. a. 2. of Idolatry and superstition. Whereas to find the Ministers of God's true Religion, or to relieve their poor christian brethren, they will grudge to give a small portion, yea, or any thing at all: but rather seek to take that from them that by order they have already. Are there not, think you in England, that, when time was, could be contented to give forty shyllings toward the gylding of a gay Image, or twenty Nobles to buy a suit of Copes, that now will not without murmuring, give six pennies to buy a Bible, or other Book of service? Then Nabuchodonosor sent forth to gather together the Dukes, Vers. 2. etc. Lords, etc. In these verses following is declared the dedication of this Idolatrous Image, wherein Daniel very lively painteth forth, both how Idolatry taketh credit of the glory and majesty of the world: and also how ready and obedient all sorts and states of men show themselves to the furtherance of the same. Here wanted nothing that could give continuance to this Idol, or 'cause the people to have it in admiration. The richness of the matter, the strange and monstrous bigness of the Image, the King's authority, the straightness of the charge and great penalty, the consent and assembly of Dukes, Lords, noble people, judges, Officers, and sheriffs, the noise of Cornets, Trumpets, haps, Shawms, Psalteries, Dulcimers, and all manner of musical instruments. To all this cometh the exceeding ready Obedience of all the multitude of subjects. And surely it is much to be marveled, that in so great a number of Noble men of so great wisdom and experience, & such a multitude of people there should not so much as one rise up & say. Why should men endued with reason and understanding, Gene. 1. d. 27. Psal. 113. a. 6. Psal. 134. d. 16 Sapi. 15. d. 15. Esa. 43. b. 12. 21. Gen. 1. d. 28. and made to the * Image of God, fall down and worship a dumb and unsensible Idol, that hath * eyes and seethe not, that hath ears & heareth not, that hath a mouth & can not utter one word? Why should he that is by God's ordinance Lord and master of all earthly creatures, crouch down to an Idol made of metal digged our of the ground, and framed to a fashion by man's hand? But such, Men are, when God's spirit doth forsake them, that no error can be so gross, but they will readily incline unto it. Seeing then so foul a wickedness was here approved by so general consent of all states: we must by this Example take heed how in matters of holiness we ground our consciences upon the authority and consent of men, seem they in the world never so great of power, never so wise, learned or skilful by experience. But the word of God only must be the foundation & ground of consciences, in all things that appertain to the worship of God. Now wear there certain men of the Chaldeis, Vers. 8. 9 etc. that went even then, etc. It may very well be thought, that this Erection of the golden Image, and the charge and worshipping of it, was a cunning devise, put into the King's head, and wrought by some of the Nobles, of purpose to entrap Sidrach, Misaach, and Abednago, because they, being strangers, were in so great favour of the Prince, Dan. 6. a. 4. as in the sixt Chapter, we see, they did work against Daniel. Such fetches & cunning devices have the wicked of the world to bring the innocent servants of God into danger, when otherwise for disobedience to their Prince in matters lawful, or for any other dishonesty or ungodly life, they are not able to fasten any likely accusation upon them. When Daniel saith, They cried our accusation of the jews, he noteth their hateful and eager minds against them, coming to the king, as we say, with open mouth, and leaving nothing undone or untold that might aggravate their fault, or pull them into displeasure. The extolling of the king's ordinance and decree, the strait charge that he gave to have it observed. That they which disobeyed, were jews, that is, Strangers, and in deed of themselves odious, as captives. That they showed themselves unthankful to the king, who had set them in place of hononr, and made them great Rulers in his Provinces. That they showed contempt and disdain toward the laws of the Country, whereunto all the residue of his Subjects with great reverence did obey. By this part of the history we are taught, that the servants of God, and those that will truly worship him, shall not want in this world accusers and Malicious people, that with all Spite shall draw them into danger, & seek their confusion. 2. Tim. 3. c. 12. They that will live godly in Christ jesus, saith Paul, shall be sure to have persecution. Satan the Prince of the world will alway raise his Ministers to vex and trouble the members of the Church of God, and that commonly under the * colour of their holiness and religion consisting in outward superstition and Idolatry. Math. 9 b. 11. Luc. 13. c. 14. Is there any greater matter at this day, wherefore the enemies of the Gospel do persecute the Professors of Gods true worship, then because they will not acknowledge a piece of bread to be God, nor will not worship their Images set up in the Churches, nor run on Pilgrimage to stocks and stones, wrought with man's hand, and other like Idolatrous and superstitious wickedness? Therefore good men have by this example great occasion to comfort and strengthen their faith, that it be not shaken with the terror and fear of their cruel dealings. This also is here to be observed, that only Three poor jews to the maintenance of God's true worship do set themselves and hazard their lives, against the King, his Nobles & Commons, & all the power of the Babylonical Empire, Which manifestly declareth how little credit in matters of Religion should be given to the reasons of Multitude, Number, and General consent. For commonly the greater part in the world is the worse, & God's Church is but a small flock. Elias stood alone against Achab and all Israel. 3. Reg. 18. d. 21 So did Micheas against all the false Prophets. 3. Reg. 22. d. 23 The Prophets only against the whole Church of the jews. Christ & his Apostlens against the Scribes and Pharaseiss, and all the learned Philosophers and mighty Princes of the world. Then Nabuchodonosor in his anger & wrath commanded that Sydrach, Vers. 13. etc. Nabuchodonosor is greatly moved to see his ordinance and decree disobeyed, and therefore maketh straight inquisition upon the offenders. In which he useth all means that may be to persuade them: First, with courteous words, he signifieth, that he could scantly believe any such unthankfulness or Disobedience to be in them, and therefore willeth them, against a time appointed, (seeing he had set them in place of so great honour) to declare themselves to be such men as will not to the evil example of other, disobey his laws. Or, if they would not consent to the worshipping of the Image which he had made, that they should immediately be cast into an hot fiery Furnace, and thereby be made a Terror to all such as would with contempt disobey his authority. In the end he added words of proud blasphemy, That there was no God that could deliver them out of his hands. Whereby it may appear how Mutable Princes are, and how soon they are carried by the glory of the world from the true fear and honour of God. Dan. 2. g. 47. In the .2. Chapter, when Daniel by the spirit of God interpreted the dream which astonished all the wise men and Soothsayers of his Country, Daniel was then greatly esteemed, Sidrach, Misach & Abednago by his counsel, were set as judges in the Provinces: and Daniels God was declared to be The God of Gods, the Lord of Kings, and the revealer of secreates. But now thorough the incensing of wicked enemies, the living God is dishonoured, an Idol is set up to be worshipped, and the servants of God and his own faithful Officers are brought to the fiery Furnace to be burned. Such doting changes oftentimes happeneth to them, that set their eyes only upon the power and glory of earthly kingdoms. Sidrach, Vers. 16. etc. Misach and Abednago answered the king and said, etc. The temptation of the Faithful Increaseth, and the strength of God's spirit increaseth in them. Wherefore there followeth now in this great danger a bold and constant answer made unto the King, without flattery or dissimulation, without hypocrisy or worldly policy: only made in simplicity and constancy of faith. As if they had said: In all things lawful, we ever have and will unfeignedly obey thee as the Minister that is appointed by God to govern us, but if thou set up thyself against the living God, who hath advanced thee to this great power, and seek by thy authority to draw us from his true worship to the honouring of Idols and false Gods, he thou assured O king, Act. 5. e. 29. that we will not in that obey thee. * For we are taught in matter of faith and holiness to * obey God and not man. Act. 5. e. 29. And we know right well that that God whom thou bewitched with the glory of thy worldly power dost blaspheme, can deliver us out of thy hands & from all thy strength, if he see it to be to the glory of his name. But if his wisdom think it not meet so to do (for he will not do always that he can do:) we let thee understand without dissimuling or flattery, that we will not serve thy Gods, nor worship thy golden Image. Then was Nabuchodonozor full of indignation, Vers. 19 so that the countenance, etc. Here let us consider what storms of affliction the true professors of the sincere worship of God do sustain, 3. Reg. 22. b. 8. 3. Reg. 18. b. 10 3. Reg. 19 d. 2. at the hands of cruel persecutors. First they fall into the high indignation of Princes with whom they were before in great estimation. Secondly, when they come to punishment, they are more cruelly used then any other offenders. There were in the kingdom of Babylon, thieves, robbers, adulterers, murderers, extortioners, drunkards, and other like, and yet we read of very slack punishment that they had. But the servants of God, which never offended the king in any worldly justice, but had been his faithful and profitable officers, only because they will not offend the living god, and worship a golden Image, have the king's rage so greatly against them, that the furnace is commanded to be made seven times Hotter than it was wont to be for any other, that they should be bound hand and foot and cast into it, and that with so great haste and fury, that they might not tarry to put of their garments, but to be cast in clotheses and all, etc. The flame of the fire destroyed them that put in Sidrach, Vers. 22. etc. Misach, and, etc. Hitherto God might seem to neglect the defence of his servants, and to suffer tyrants and Tormentors to use all extremity toward them. But when man's help is past, than God showeth his power, and delivereth his faithful with the dreadful punishment of the wicked. The same God that made the fire hurtless to his servants in the midst of the furnace, causeth it with such violence to burst out at the mouth of the same, that it destroyed the greedy tormentors, which to satisfy the Prince's furious tyranny, showed themselves very ready to the execution thereof. Whereby we may learn that God can, and doth use his elements to the defence of his faithful, and to the punishment of his enemies. Exod. 14. c. 22 josua. 10. c. 13. 4. Reg. 20. c. 11 Esay. 38. b. 8 The running stream shall stay and divide itself, the Sun in the firmament shall stand in his course and not go forward, Fire shall wax cold and temperate, Wild beasts shall become tame and gentle, and all natural powers shall be clean altered, rather than good men shall lack defence, or wicked persons punishment, when God shall see it to make to his glory. God here sendeth down his Angel to comfort his servants, to abash his enemies, and to make his glorious name and power to be known in the world, and confessed even by the mouths of them that before with all endeavour sought to oppress the same. The King is astonished, his Nobles flock together to behold the thing, All the multitude wonder to see the marvelous work of God. Then spoke Nabuchodonozor and said, Vers. 28. 29. blessed be the Lord God of Sidrach, etc. Now followeth the conversion of Nabuchodonozor and his repentance, making open confession of the glory of GOD, and as a good convert showing the fruits of repentance. He praiseth God, who had so marvelously delivered them, that put their trust in him. He extolleth Sidrach, Misach, and Abednego, that did with such constancy withstand his Authority, and rather hazard their lives, than they would commit Idolatry. And because the office of a Prince is not only himself to acknowledge the true worship of God, but also to set the same forth * to the subjects, 4. Reg. 23. a. 3. josua. 24. f. 25 4. Reg. 17. e 27 Nehe. 8. a. 3. 9 and to the uttermost of his power to suppress the contrarieꝭ: He publisheth a decree, That whosoever did worship any other than the lining God, which now had delivered Sidrach, Misach, and Abednego, should be drawn in pieces. This dreadful and terrible punishment here appointed to drive men to the true worship of God may be an answer to them, that call it cruelty, when Superstitious people are by strait laws Bridled, and say that faith cannot be forced, but that it may seem sore dealing to constrain a man to that which is against his conscience. They, saith Nabuchodonozor, that speak any blasphemy against God, shall be drawn in pieces, and their houses shall be made as a jakes. If Nabuchodonozor, an Heathen prince by this one miracle was so moved, as in his whole domination he would not suffer one without punishment to blaspheme the name of God: What shall we think of them, which professing themselves to be Christians, have hard the voice of the Gospel, these many years sounding throughout all Christendom, and have seen great & strange works of God to the advancement of the same, and yet remain both themselves obstinate, and 'cause their subjects for the profession of God's Truth cruelly to be Murdered? The 19 Sunday after Trinity, at Evening prayer. Daniel. 6. IT pleased Darius to set over his kingdom a hundred and twenty governors, which should be over the whole kingdom. 2 Above these he set three princes, of whom Daniel was one, that the governors might give accounts unto them, and the king should have no damage. 3 Now this Daniel was preferred above the princes and governors, for the spirit (of God) was plenteous in him: so that the king was minded to set him over the whole realm. 4 Wherefore the rulers and governors sought an occasion against Daniel concerning the kingdom, but they could find none occasion nor fault: for he was so faithful, that there was no blame nor fault found in him. 5 Then said these men, We shall find none occasion against this Daniel, except we find it against him concerning the law of his God. 6 Upon this went the princes and lords together unto the king, and said thus unto him, king Darius, live for ever. 7 All the rulers of thy kingdom, the officers and governors, the councillors and dukes, have consulted together to make a decree for the king, and to establish a statute, That who so desireth any petition either of any God or man within these thirty days, except of thee O king, he shall be cast into the Lion's den. 8 Now O king confirm the decree, and seal the writing, that it be no changed, according to the law of the Medes and Persians' which altereth not. 9 Wherefore king Darius sealed the writing and decree. 10 Now when Daniel understood that he had sealed the writing, he went into his house, and the windows of his chamber toward Jerusalem stood open, there knéeled he down upon his knees three times a day, he made his petition, and praised his God, as he did afore time. 11 Then these men assembled, and found Daniel making his petition, and praying unto his God. 12 So they came to the king, and spoke before him concerning his commandment, saying: O king, hast thou not sealed the decree, that within thirty days who so requireth his petition of any God or man, but only of thyself O king, he shall be cast into the den of Lions? The king answered and said, yea it is true according to the law of the Medes and Perses that altereth not. 13 Then answered they, and said unto the king, This Daniel which is of the children of the captivity of juda, O king, regardeth neither thee, nor thy decree that thou hast sealed: but maketh his petition three times a day 14 When the king heard these words, he was sore displeased with himself, and set his heart on Daniel to deliver him, and he laboured till the Sun went down to deliver him. 15 Then these men assembled unto the king, and said unto him, Know this O king that the law of the Medes and Perses (is) that the commandment and statute which the king maketh may not be altered. 16 Then the king commanded, and they brought Daniel, and they cast him into the Lion's den. Now the king spoke unto Daniel, and said, Thy God whom thou always servest, even he will deliver thee. 17 And there was brought a stone, and laid upon the mouth of the den, this the king sealed with his own ring, and with the signet of his princes, that the purpose concerning Daniel should not be changed. 18 So the king went into his palace, and remained fasting, neither was there any instruments of music brought in before him, and his sleep went from him. 19 But betimes in the morning at the break of the day, the king arose, and went in all haste unto the den of the Lions. 20 Now as he came nigh unto the den, he cried with a piteous voice unto Daniel, yea the king spoke and said unto Daniel, O Daniel, thou servant of the living God, is not thy God whom thou servest always able to deliver thee from the Lions? 21 Then Daniel said unto the king, O king live for ever. 22 My God hath sent his angel, Dan. 3. f. 28. Heb. 11. f. 34. which hath shut the Lion's mouths, so that they might not hurt me, for mine unguiltiness is found out before him: and as for thee O King, I never offended thee. 23 Then was the king exceeding glad for him, and commanded to take Daniel out of the den: so Daniel was brought out of the den, and no manner of hurt was found upon him, for he put his trust in his God. 24 And as for those men which had accused Daniel, Dan. 14. g. 41. the king commanded to bring them, and to cast them into the Lion's den, them, their children, and their wives: so the Lions had the mastery of them, and broke all their bones asunder or ever they came at the ground of the den. 25 After this written king Darius unto all people, Dan. 14. f. 42 nations, and tongues that dwelled in all lands. Peace be multiplied unto you. 26 My commandment is in all my dominion and kingdom, that men fear and stand in awe of Daniels God: for he is the living God which abideth ever, his kingdom shall not fail, and his power is everlasting. 27 It is he that delivereth and saveth, Dan. 14. f. 45. he doth wonders and marvelous works in heaven and in earth, he hath preserved Daniel from the power of the Lions. 28 So this Daniel prospered in the reign of Darius, and in the reign of Cyrus of Persia. The Exposition upon the uj Chapter of Daniel. It pleased Darius to set over his Kingdom an hundred and twenty, Vers. 1. 2. 3. etc. WE see it daily to fall out in experience to truly, that the excellent virtue of good and godly people, hath alway, * to their great trouble and danger, the spite and envy of * ambitious worldlings following it: Hester. 3. b. 5. And especially in the state of government, and in the Courts of kings and Princes. For thither often resorteth such people as have not the true fear of God before their eyes, and therefore delight not in sincerity and faithful dealing, but in the pomp and glory of the world: and to maintain the same by flattery and dissimulation seek to work their own benefit and advancement. If they see any either in respect of his virtue, or any other consideration to creep between them and their ambitious purposes, or by any mean to hinder the same: him they seek to supplant, and by all cunning practices to bring him to Discredit, fall and ruin. Example hereof Daniel in this place declareth in his own person, and teacheth all good men to consider, Num. 16. a. 3. what be the fruits and works of cankered Envy. This Darius that is here spoken of, was the son of Astyages, and uncle unto Cyrus, to whom also he gave his daughter in marriage, and in Zenophon is called Cyaxares, he reigned not passing one year after the conquering of Babylon: and may seem to have been a Wise and Politic Prince. By the advice of Daniel, as it may be thought, he had set a very good order of government in his kingdom. He divided his whole dominion into .3. parts or Provinces, and in each of them had set forty judges or Governors, so that the whole number came to six score. And over them had appointed three Lieutenants noble and wise men, which might have a diligent & careful eye into their doings, and take a just reckoning or account of them for all things. One of these three was the Prophet Daniel, whom he * brought with him out of Babylon at his return into Medea. Dan. 1. b. 6. In him he saw so great Wisdom, sincerity, faithfulness, and diligence above all the other, that he minded to set him over the whole Realm. And this was the cause of that cankered root of envy, that grew in the hearts of the other Princes and Nobles against him. Wherefore the Rulers and Governors sought an occasion against Daniel, Vers. 4. 5. etc. The kingdom of the Medes, Dan. 3. g. 96. was in great towardness of good government, but Satan the common disturber of man's life could not abide it: knowing, that by the continuance thereof his kingdom would be diminished, and God's glory and truth increased. Therefore, he pricked forward his Ministers and Instruments to work trouble to Daniel the chief cause thereof, and by all means that might be, to bring him to confusion. And here I pray you consider the nature of * envy. Psal. 9 b. 10. Prou. 24. b. 15 They look into his doings with all diligence, whether he did any thing ambitiously toward the attaining of the kingdom, or at the lest wise, that might be so interpreted. They consider whether he dealt untruly in his accounts of the king's treasure, or otherwise slackly and negligently in any thing. But the innocency and faithful diligence of Daniel in all points was such, as his very enemies said of him, That they should never find matter against him, unless they did entrap him by the law and worship of his God, from which they were well assured he would not serve. The consideration of this man's sincerity, being so Curiously scanned even by themselves, should have moved them to have embraced and loved him. But malice and envy is alway so blind that it doth never consider any good gift or well doing in a man, but only to pervert it to an evil purpose. Upon this went the Princes and Lords together unto the king and said, Vers. 6. etc. etc. Now followeth the wicked practice of the enemies of Daniel, turning that, by sinister means, unto his danger, that of all things was worthy greatest praise in him, that is, his faithful constancy in the true worship of God. From which neither the love of worldly honour, nor the authority of the Prince, nor the danger of his life could move him. Hester. 3. c. 8. Malicious envy espieth all opportunities to work mischief. The king, although wise & well inclined, yet was he of nature glorious, and desirous to have his honour advanced, as it may appear in Xenophon. This occasion do they take, and pretend, that now at the beginning of his reign, this their devise would strike a greater admiration and Reverence of his person, into the minds of his Subjects, and 'cause them thereby to be more ready to obey him, and the more afraid to displease him. They omit not the authority of all their consents: whereby they might seem even to force the Prince to a thing so profitable as they pretended this to be. By which allurements, the glorious Prince was easily won to consent: not knowing the end of their malicious meaning. And yet were they not content with this, but they would have it so confirmed, that the King might not after, upon repentance, revoke the law. And therefore do they burden him with the authority of the Medean laws, which are never altered, they knew how he liked Daniel, & therefore they would prevent it. Now when Daniel understood, Vers. 10. 11. that he had sealed the writing he went, etc. In Daniel all men that fear God have an example how to behave themselves in like distress and danger, that is, first with earnest and often prayer to call upon God for the assistance of his help and grace. And then constantly, and without all cloaking or dissimuling of worldly Policy, to stand to the confession of God's true and holy worship. Some would by friendship or persuasion, have wrought with the king to altar the law, which he well understood was made as a trap only to take him in and bring him to danger. Or if that might not be, they would have thought thus with themselves, what? I may pray to God in spirit and heart, why should I need any external bowing of my body or kneeling, why should I rashly cast myself in danger? and hurt myself and all my Countrymen that are now in Captivity? One month space may quickly be passed over, and then I may freely serve my God again. But Daniel would take none of these devices, but show himself simply and plainly what he was, not for any fear dissimuling or altering any of his customable manner in praying to God. Where it is said, that he prayed looking toward Jerusalem, that manner he and all the jews used by the Authority of Solomon in his prayer unto God. 3. Reg. 8. e. 48. 3. Reg. 8 If thy people being led captive into a strange land shall pray unto thee, looking toward the city that thou hast choose, and toward thy temple, that I have builded to thy name, thou shalt hear them, etc. The enemies of Daniel were ready watching for their purpose, and taking him in the deed doing, Presently went unto the king with great complaint, saying, Vers. 12. 13. O king, hast thou not sealed the Decree that within thirty days who so requireth, etc. Mark you the craft of these malicious men, and in them the * nature and manner of all the enemies of God's people. Prou. 29. b. 10. Psal. 36. d. 34. First they conspire & consent together, and disagree not in their wicked purpose, that their consent, being Noble men, might have authority with the Prince. Then they wrest from the king, before he understood their meaning, a plain confession, that he had ratified the Degree. And lastly open unto him the accusation of Daniel, and that with so much spite as possibly could be devised. That he was one of the Captives of juda, Dan. 1. a. 6. that he did not regard the king, that upon stubbornness and contempt, to the perilous example of all his Subjects he disobeyed his Decree, and prayed unto his God not once or twice, but three times every day, and that in more open manner, than ever he did before, that he might show to all men that he made no account either of the King, or of his law. When the king herded these words, Vers. 14. 15. he was sore displeased with himself, etc. Now at the length the king perceiveth that he was overreached by the * craft and envy of his Nobles, Prou. 12. a. 5. to his great misliking and displeasure. Whereby, it may appear, there was in him a good inclination of justice and equity, but it was joined with time rousnesse, and the want of the true knowledge of God, and trust in his providence. He feared, if he should have showed himself more to esteem a stranger than all the Nobles of his country, and for his cause, contrary to the manner of the Medes, to revoke a Law that he had made, that they would have raised some conspiracy and rebellion against him, to his great trouble, & danger of his kingdom. Wherefore at the length, after the stay of one whole days space, he yieldeth, and contrary to his own conscience, committeth an innocent and faithful servant into the hands of his wicked enemies, and to the claws of greedy and hungry Lions. Now the king spoke unto Daniel and said, Vers. 16. etc. thy God whom thou hast served, etc. If Darius did think, that the GOD of Daniel would deliver him from the jaws of the Lions, why did he not persuade himself, that the same God was able also to save his kingdom to him, against the endeavours of all enemies or rebels, but that through fear thereof he would yield against his conscience to give sentence of cruel death against an innocent. Surely, if he had had Daniels faith, he would rather have hasarded his kingdom, than so to have tempted God in the unjust punishment of an innocent and hurtless man. But the respect of worldly Glory oftentimes drowneth the faith of Princes. Yet the providence of God so worketh by him, that the miracle that he would show in the deliverance of his servant, might be evident & without all exception or quarrelling. For Darius calleth for a great stone, to be laid at the mouth of the Den, and causeth the same to be sealed with his own ring, and with the signets of his princes, which were the accusers of Daniel: that there might not be so much as a suspicion of any sinister working, by feeding the lions with meat or otherwise. When the king had this done, his conscience could not be quiet, for that he had hasarded the life of so godly a man, but went home with sorrow and heaviness, forbearing his meat and sleep, & shunning all occasion of mirth and pleasantness. But betimes in the morning at the break of the day the king arose, Vers. 19 20 etc. The speed that Darius made so early in the morning, declareth the care that he had for the life of Daniel, and could not stay his affection, but with lamentable words calleth unto him. And Daniel, although his faithful service showed to the prince, was very unthankfully rewarded: yet with mildness of spirit he answereth. And neither upbraideth the king with his unjust sentence, nor inveigheth with one word against his accusers and causers of all his danger, but saith, My God hath sent his Angel and stopped the Lion's mouths. He saith not, I am alive, or I am not dead, but that he may not seem unthankful to the author of his deliverance, My God, saith he, hath sent his Angel, etc. To the confusion of his enemies giving the glory of his delivery to God alone, that they might thereby know, that they had not strived against him alone, but against the eternal and everliving God. The king rejoiced, Daniel was taken out of the den, Psal. 90. c. 14. and the * cause of his deliverance is declared: That he did put his trust in God. And as for those men which had accused Daniel, Vers. 24. the king commanded, etc. The king being now by this miracle Increased in the knowledge of God's almighty power and divine providence: sharply punisheth the malicious accusers. Leaving herein a notable example to all princes straightly to punish and correct such, as by crafty means seek the destruction of the faithful Servants and Saints of God. After this written king Darius unto all people, Vers. 25. 26. nations and tongues that, etc. The Good king could not satisfy himself, but that he must also give strait charge through all his dominions, that no other should be worshipped but the Living God. As if he had said: let decrees and proclamations no more ●inde your consciences, whether they come from me or from any other, if they be contrary to the law of Daniels God. I myself have learned how far man's laws should take place, and when they are to be abrogated. * It is far better to obey God then to obey man. Act. 5. e. 29. Act. 4. d. 19 I am but mortal, dust, and ashes, but the true God liveth for ever. He can punish, and he can reward: He therefore is to be feared. They that put their trust in him, Psal. 33. b. 7. 8 Psal. 9 b. 9 10 as Daniel hath done, can not lack defence. He liveth and is present, when he seemeth to be absent, and to neglect the care of his people. Act. 12. b. 11. He delivereth when help and succour is jest looked for, and in extremity of danger, faileth not. Wherefore our commandment is that you neither fear nor worship any God but him. The .20. Sunday after Trinity. at Morning prayer. joel. 2. Blow up a trumpet in Zion, and shout in my holy hill, Sopho. 1. c. 14. Amos. 5. c. 18. let all the inhabitants of the earth tremble: for the day of the Lord is come, for it is nigh at hand. 2 A dark and gloomy day, a cloudy and black day: as the morning is spread over the mountains (so is this) populous and strong people, like it there was none from the beginning, nor shall be hereafter for evermore. 3 Before him is a devouring fire, and behind him a button flame: the land is as a pleasant garden before him, and behind him a waste desert, yea and nothing shall escape him. 4 The show of him is as the show of horses, and like horsemen, so shall they run. 5 Like the noise of charets upon the tops of the mountains they shall skip, like the noise of a flaming fire devouring the stubble, (and) as a strong people prepared to battle. 6 Before his face shall the people tremble, the countenance of all folks shall wax black. 7 They shall run like strong men, and climb the walls like men of war: and every one shall march on in his way, and they shall not linger in their paths. 8 No man shall thrust another, but every one shall walk in his path: and if they shall fall on the sword, they shall not be wounded. 9 They shall run to and fro in the city, they shall run up and down upon the wall, they shall climb into the houses, they shall enter in at the windows like a thief. 10 The earth shall quake before him, the heavens shall tremble, joel. 3. c. 15. the sun and the moon shall be dark, and the stars shall withdraw their shining. 11 And the Lord shall give his voice before his host, for his camp is exceeding great, for he is mighty that executeth his commandment: Apoc. 6. a. 17. for the day of the Lord is great and very terrible, and who can abide it? 12 But now saith the Lord, Turn you unto me with all your hearts, with fasting, with weeping, and with mourning. 13 And rend your hearts and not your garments, and turn you unto the Lord your God, for he is gracious and merciful, slow to anger, and of great goodness, and he will repent him of the evil. 14. Who knoweth whether the Lord will return and take compassion, and will leave behind him a blessing (even) meat offering and drink offering unto the Lord your God. 15 Blow up a trumpet in Zion, proclaim a fast, call an assembly, sanctify the congregation. 16 Gather the people, gather the elders, assemble the children and sucking babes: let the Bridegroom come forth of his chamber, and the bride out of her closet. 17 Let the Priests the lords ministers weep betwixt the porch and the altar, and let them say, Spare thy people O Lord, and give not over thy heritage to reproach, that the heathen should rule over them: Wherefore should they say amongst the heathen, Where is their God? 18 And (then) the Lord will be jealous over his land, and will spare his people. 19 Yea the Lord will answer and say to his people, Behold I will send you corn, and wi●e, and oil, and will satisfy you therewith, and will not give you over any more to be a reproach among the heathen. 20 And I will remove far of from you the northern (army) and I will drive him into a land barren and desolate, with his face towards the east sea, and his hinder parts towards the uttermost sea: and his stinch shall arise, and his corruption shall ascend, because he hath exalted himself to do this. 21 Fear not O thou land, be glad and rejoice: for the Lord will do great things. 22 Be not afraid you beasts of the field, for the fruitful places of the desert are green: for the tree bears her fruit, the fig tree and the vine yield their strength. 23 Be glad than you children of Zion, and rejoice in the Lord your God: for he hath given you moderate rain, and he will send down for you, the rain (even) the first rain and the latter rain, and in the first (moaneth.) 24 And the barns shall be filled with corn, and the presses shall overflow with wine and oil. 25 And I will restore to you the years which the grasshopper, the canker worm, the locust, and the caterpillar have devoured, my great army which I sent amongst you. 26 And you shall eat in plenty and be satisfied, and shall praise the name of the Lord your God, which hath dealt wondrously with you, and my people shall not be ashamed any more. 27 And you shall know that I am in the middle of Israel, and (that) I am the Lord your God, and none but I: and my people shall never be ashamed. 28 And it shall come to pass after this: I will power out my spirit upon all flesh, and your sons and your daughters shall prophecy, your old men shall dream dreams, your young men shall see visions. 29 Also in those days upon the servants and upon the handmaidens will I power out my spirit. 30 And I will show wonders in heaven and in earth, blood, and fire, and pillars of smoke. 31 The sun shall be turned into darkness, and the Moon into blood, before that great and terrible day of the Lord come. 32 But whosoever shall call on the name of the Lord shall be saved: for there shall be deliverance in mount Zion and in Jerusalem, as the Lord hath promised, and (also) in the remnant whom the Lord shall call. The Exposition upon the second Chapter of joel. Blow up a trumpet in Zion, Vers. 1. and shout in my holy hill, let all the inhabitants, etc. THe Prophet joel lived in the time of Esay, and taught in juda, in the reign of Ezechias, not long before the invasion of the Assyrians, 4. Reg. 18. c. 13 under Sinnacherib. For although that good king to the uttermost of his power had restored the true worship of God: yet a great number received it unthankfully, and both inclined in their hearts again to Superstition, and continued in most Detestable and sinful living. I●. re. 4. d. 18. 3. Reg. 8. e. 46. Deut. 4. d. 26. * Which was the cause that God did sand the Assyrians grievously to plague them. But of his wonted mercies, before that terrible time of punishment should come, he * sent his Prophets to foretell them of it, jere. 25. a. 4. and to call them to repentance. Among these was joel who now uttereth these words, and purposing to call them to repentance, layeth before them the terrible punishment that GOD will bring upon them, if they turned not unto him. His beginning is tragical, Blow up a trumpet, saith he, etc. Because their Plague should be by invasion of evimies and cruelty of war, he alludeth to warfare, and willeth the Scouts and watchmen, that is the Prophets and teachers to sound the trumpet of God's holy word, and give men warning to prepare themselves to battle, that they were not taken with the plague of god ere they were ware. This he willeth them to do in Zion, and in His holy hill, His choose City of Jerusalem, that they might not think any holiness of place should help them. Yea and he speaketh to all the inhabitans of the land of juda, and biddeth them to Tremble and fear, for that the Lord did not mind to dally with them, or any longer to put of the time. For saith he, The day of the Lord is come, and is nigh at hand, and you must repent with * speed, Eccle. 5. b. 8. if you will escape it. By The day of the Lord, he means the time appointed to Plague them for their unthankfulness and contempt of God's word, and the calling of his Prophets. A dark and gloomy day, Vers. 2. a cloudy and black day: as the morning is spread, etc. By Gloomy, Cloudy, and Black, he signifieth the heavy and sorrowful time that should be so lamentably overcast with grievous afflictions and calamities, that men should not be able to tell what to do, or how to rid themselves from them. Darkness commonly in scripture noteth trouble and heaviness, Light, prosperity and felicity. As the spring of the day and morning light suddenly spreadeth itself over the mountains and cannot by any means be stayed: So shall this mighty and strong people of the Assyrians suddenly spread themselves, jere. 4. d. 13. and overwhelm even the tops of those mountains, that you think hard to be passed, and that in such sort as they cannot be resisted. For since the beginning was there never Empire either of so great force, or of so long continuance of their dominion as this hath been and is. Vers. 3. Therefore they shall be to you and to your Country as a raging and consuming fire. The Land that was before their coming as a pleasant Garden or paradise, after they be go it shall be left lamentably spoiled, Vers. 4. wasted, and desolate. Yea they shall come with such fierceness, that with great speed they shall run over the mountains and high places as it were Horsemen, or chariots in a plain field. Your men of war, Capiteynes and Soldiers, Vers. 5. in whom you may seem to put some trust, at the report of their coming shall tremble and wax pale and wan for exceeding great fear. They shall run against you as mighty Giants, and assaulting the walls of your strong and fenced Cities: they shall do it not only with such strength, but also with activity, nimbleness, and good order, that one shall not be a let or impediment to the other, but every one shall keep his place and array. And when they run with desperate courage even among your sword and weapons, they will do it in such manner, that you shall not be able to hurt them. Vers. 9 And furthermore, though your Cities be strongly walled, and fenced with so great munition as they may seem unpregnable, they will with such facility both enter and go to and fro, as if the matter were to be done in the plain field, where no resistance is. Vers. 10. Finally, their rage & fierceness shallbe so dreadful, that the earth shall quake, the heavens shall tremble, the Sun & Moon shall be dark, the Stars shall withdraw their light, & all the creatures of God shall be abashed to see that God will so grievously plague his people. And therefore, they, as it were, having sense of the same before hand, shall give strange signs and sights unto men, to put them in mind to repent & turn unto God, that he may withdraw this his heavy hand from them. Vers. 11. For God it is that worketh it, and by his voice calleth the Assyrians, & they do nothing but execute his commandment, in punishing your wayward and stubborn unthankfulness and contempt of his word. In all this we see the Prophet hath done nothing, but signify unto the jews, that no worldly thing should be able to stay from them, the grievous punishments of God by the Assyrians. Neither the plentifulness of the earth, nor the great distance of the places, nor the difficulty of the passages over hills and mountains, neither the number of their Soldiers, nor the strength of their Cities, to the end, that they seeing all worldly help to fail them, may the more readily repent and fly unto God for his mercy. But now saith the Lord, Vers. 12. turn you unto me with all your hearts with fasting, etc. Although the day of God's wrath be nigh at hand, yet the Prophet signifieth, that there is time to repent, Ezec. 33. c. 12. because * no true repentance from the heart is ever to late. And therefore under the person of God exhorteth them thereunto, and telleth them what they shall do, Turn saith he: We must in repentance first Turn from wickedness of mind and dissolute life, from Idolatry, Superstition and corruption of God's true worship. And we must Turn unto God, and submit ourselves to his merry, and to be directed by his holy word. We are not willed to Turn to Saintes, Esay. 45. d. 22 to patriarchs, to Prophets, to Fathers, to Apostles, or to any creature, be he never so holy. Not nor yet to our own inventions and devices of holiness, thereby thinking to ransom our sins. But we must Turn to the everliving God, who is both willing as a father, and able as a mighty Lord to help us. And this must we do unfeignedly, With all our hearts, Renting our minds with sorrow, and not our garments with hypocrissie and outward show of grief and repentance, when we have no true sense of God's wrath inwardly in our hearts. If renting of Garments, and such other signs be used as tokens and witnesses to the world, that we are in deed and unfeignedly touched with exceeding sorrow of heart (as josias did when he herded the threatenings of God read in the book of his law: 4. Reg. 22. b. 11 2. Par. 34. d. 19 ) Then are they acceptable unto God, and he doth not prohibit them. For to that end he willeth them here, To fast, To lament, To weep, thereby to show the inward and repentant sorrow of their hearts. That they may in this manner repent, he declareth by the nature and properties of GOD, that there is assured hope of mercy in God. Esay. 30. d. 18. For, saith he, God is Gracious, and of nature more prove to pleasure then to punish. He is Merciful, Psal. 102. c. 13. as a father moved with compassion even upon the deserved miseries of his children. 2. Esd. 9 d. 17 He is of Long suffering, and loath to be drawn to wrath and punishment. He is of exceeding Bounty and goodness, Rom. 10. c. 12. 1. Cor. 1. a. 5. & as a plentiful springing fountain desireth still to pour out upon us the riches of his benefits and gracious gifts. jere. 26. d. 13. Lastly, He will repent him of the evil, that is, he will altar his decree, and revoke his sentence of displeasure. For all the sentences of punishment that god pronounceth upon his people are ever joined with condition of repentance, which if they show, he may and doth without note of Mutability or inconstancy change his purpose. And therefore it is said here: He will return, and leave behind him a blessing of meat offering, etc. Whereby he means, that where they were before oppressed with such scarcity, that they had not beasts wherewith to do sacrifice to God, now he would bless them with Plenty, etc. Blow up a trumpet in Zion, Vers. 15. etc. proclaim a fast, call an assembly, sanctify, etc. As before the Prophet exhorted them to private repentance and sorrow of heart: so now he willeth them to declare the same by public and open decree, jonas. 3 c. 7. that in a common danger all generally might declare their repentant hearts and call unto God. In this he showeth what the duty of Rulers and Governors is, judith. 6. c. 20 Hester. 4. d. 16 when there are great tokens of the wrath of God to hung over their Countries and common weals. The manner of this public repentance is here at large set forth, and a prayer devised to the same purpose. Unto this must all sorts of men be assembled, old men, children, babes, yea, the new married man and his bride out of the chamber of his pleasure. But especially Priests and the ministers of the Lord must show themselves ready in this and by earnest prayer and weeping be as Mediators between God and his people. And the Lord will be jealous over his land, Vers. 18. and will spare his people, etc. The Prophet now comforteth the people, and doth assure them, what benefit they shall have by their Repentance, if they turn unto God. As the husband cannot abide to see his wife cruelly used of any other, so will the Lord be jealous over the land of the jews his choose people. Vers. 19 Where they were pinched with Famine and hunger through spoil of the land and barrenness, he will now send them, Corn, Wine, Oil, and plenty of all things necessary for their sustenance. Vers. 20. etc. He will remove from them the power and army of the Assyrians, that came Northward against them, and will so scatter them and put them to flight by his* Angel from heaven, 4. Reg. 19 g. 33 Esay. 37, g. 36. that they shall run Eastward and Westward, not knowing which way best to save themselves, Tob. 1. d. 21. 2. Par. 32, d. 17 yea the proud and * blasphemous speech of the captain Sinnacherib wherein he extolled his power against the living God of heaven, shall ascend as a stench or loathsome savour to provoke his displeasure against them. Therefore Be glad saith the Prophet, Rejoice, Fear not, the Lord will work great things for you. The beasts of the field shall prospero, the ground shall be fruitful, the barns shall be filled, the Vine presses shall run over. The Lord will send you seasonable weathering, the first rain in the spring to make the Corn grow, and the latter rain toward the harvest to fill the ear: yea, he shall do all things for you so favourably, that you shall perceive him to be as it were present and dwelling in the middle of you. And it shall come to pass after this, Vers. 28. I will pour out my spirit upon all. etc. Upon the occasion of the declaring of this comfortable and bountiful promise of the favour of God toward his people after their repentance: joel breaketh out to speak of the spiritual kingdom of Christ, jere. 24. c. 7 Ezec. 11. d. 19 20. & of the * benefits that men should have, and the state of life that should be under him. This is the ordinary manner of all the Prophets to mix the mention of Christ with their other doctrine of things pertaining to their present state. Hereby signifying, that all the benefits and blessings, either worldly or spiritual, that God giveth to his people, are promised and performed only in respect of the Saviour of the world, and that promised seed Christ jesus that was to come. The Prophet therefore in this place putting the people of God in mind of the spiritual blessings of Messiah, first beginneth with the sending of the holy ghost, which of all other was the greatest, and in deed the sum of all the residue. Colos. 2. a. 2. 3 Io. 3 a. 5. Io. 6. g. 63. Io. 16. b. 13. Rom. 8. e. 26. 2. Pet. 1. d. 21. 1. Cor. 12. a. 10 For albeit the whole riches, and * treasures of God's graces and goodness are given out by Christ jesus: yet can we not enjoy the same * but by the Holy ghost. The work and effect of whom is * to open unto men the will of God, either by * prophecy and foretelling of things to come, by word, by visions, by dreams, or by interpretation and opening of the* mysteries of religion out of the holy scriptures, Io. 14. d. 26. Act 16. c. 14. Ezec. 36. f. 27 Gal. 5. d. 22. and by * inclining the hearts and wills of the faithful to the observation of the law and commandments of God. This is it that God speaketh of in jeremy. jere. 31. f. 33. cap. 31. I will plant my law in the inward parts of them, and writ it in their hearts, and from thenceforth shall no man teach his neighbour or his brother, saying, know you the Lord, but they shall all know me from the lowest to the highest, etc. And I will show wonders in heaven and in earth, Vers. 30. 31. blood and fire and pillars, etc. Lest, that after the coming of Christ into the world, the faithful should persuade themselves, that all trouble were paste, and that they should live in rest and quietness (as the Pharisees and other jews did:) the Prophet joel here declareth what a troublous and dangerous State there should be toward the end of the world, and what wondered * signs and strange sights God would work in all the elements before the last coming of Christ to judgement. Act. 2. c. 19 It may seem that Christ himself had respect to this place when he prophesied of the same matter Math. Math. 24. c. 29 Luc. 21. e. 25. 24. and Luc. 21. This the Prophet doth not only to forewarn the fiathfull people of God, and to shake from them security: but also to strike a fear in the hearts of the enemies of God's people, and of his Gospel, that they do not contemn him, who will sand so terrible signs before his coming. These things we have seen in these latter days marvelously fulfilled in all the elements. In the Sun and Moon often Eclipses. In the upper part of the air blazing Stars, Swords, Pillars of fire, fire Drakes flying in the Air, and other like impressions. In the Earth, Earthquakes, and other strange alterations. In the Water, many and exceeding great floods, risings and swellings to the great grief and annoyance of Mankind. And as there hath been in all times some of those signs: so in no age so many as hath been within these few years. Whereby we must needs gather that we are fallen into those latter, troublesome, and perilous days, thathere the Prophet speaketh of. But whosoever shall call upon the name of the Lord shall be saved: Vers. 32. for. etc. The whole sum of our* salvation consists in * calling upon the name of the Lord, Rom. 10. e. 13. Eccl. 2. b. 12. Act. 2. c. 21. Psal. 33. d. 22. jere. 17. a. 7. judas. 1. d. 21. and in putting our* confidence and trust in his mercy and deliverance wrought for us by the Saviour of the world Christ jesus. Who suffered and died for us & by his resurrection made perfect the mystery of our Redemption At Mount Zion, and in Jerusalem, according to the unfallible Promises of Almighty God. The. 20. Sunday after Trinity, at Evening prayer. Micheas. 6. HEarken you now what the Lord saith, Arise thou, and contend with the mountains, and let the hills hear thy voice. 2 Hear O you mountains the lords quarrel, and you mighty foundations of the earth: for the Lord hath a quarrel against his people, and will plead with Israel. 3 O my people what have I done unto thee? or wherein have I grieved thee? give me answer. 4 I have brought thee out of the land of Egypt, and delivered thee out of the house of bondage, and I made Moses, Aaron, Exod. 14. Num. 22. and Miriam to lead thee. 5 Remember O my people, what Balach the king of Moab had devised against thee, and what answer that Balaam the son of Beor gave him, from Sethin unto Galgal, that you may know the righteousness of the Lord. 6 Wherewith shall I come before the Lord, and bow myself to the high God? Shall I come before him with burned offerings, and with calves of a year old? 7 Hath the Lord a pleasure in many thousands of rams, or innumerable streams of oil? shall I give my first born for mine offences, and the fruit of my body for the sin of my soul. 8 He hath showed thee O man what is good, and what the Lord requireth of thee: (namely) to do justly, to love mercy, and to humble thyself to walk with thy God. 9 The lords voice crieth unto the city, and the man that shall be saved considereth thy name: hearken what is your rod, and hear him that warneth you. 10 Are not yet the treasures of wickedness in the house of the wicked, and the scant measure which is abominable? 11 Should I justify the false balances, and the bag of deceitful weights? 12 For the rich men thereof are full of cruelty, and th● inhabitants thereof have spoken lies, and have deceitful tongues in their mouths. 13 Therefore I will take in hand to punish thee, and to make thee desolate, because of thy sins. 14 Thou shalt eat and not have enough: yea thou shalt bring thyself down in the mids of thee, thou shalt flee, but not escape, and those that thou wouldst save will I deliver to the sword. 15 Thou shalt sow, but not reap, thou shalt press out Olives, but Oil shalt thou not have to anoint thyself with Oil: thou shalt tread out must, but thou shalt drink no wine. 16 You keep the ordinances of Amri, and all the customs of the house of Ahab, you walk in their counsels: therefore will I make thee waste, and 'cause thy inhabiters to be hissed at, and you shall bear the reproach of my people. The Exposition upon the sixt Chapter of Micheas. Hearken you now what the Lord saith. Vers. 1. 2. Arise thou and contend with, etc. THe Prophet Micheas blameth the jews for their wickedness, and declareth to them their punishment for the same. 1 First he noteth their unthankfulness for the great benefits that they have received at his hand. 2 Then he taketh from them all the confidence that they might have had to please God with their Sacrifices and external Hypocrisy, and showeth what they should do to please God rightly. 3 Thirdly he sharply rebuketh their obstinacy in contemning the word of God, and refusing to hear him. 4 Lastly, he openeth some of their particular faults, and denounceth their punishment that God will bring upon them. And all this doth he in manner of a pleading of God's cause before judges, Esa. 41. a. 1. which * manner the Prophets' diverse times do use, thereby to set out the justice of God and more evidently to declare that his people, even by the judgement of men or other common creatures are unexcusable, and by their own wickedness to pull upon themselves just and grievous punishments. In this place the Prophet by appointment of God taketh Mountains and Hills, Irre. 6. e. 18. 19 Esay. 1. a. 2. and the very Foundations of the earth to hear the cause and complaint of Almighty God against his people of Israel. And that is it that the Prophet uttereth in the person of God, saying, Arise thou and contend with the mountains; etc. And then he Obeying the appointment of God saith: Hear O you mountains the lords quarrel, etc. As if he had said: Forsomuch as the hearts of this people are so far from God, that not so much as one of them will consider and unbe ●stande his cause, I appeal to you hills and mountains, and make the unsensible Creatures judges against them. In this the Prophet both noteth the hard hearts and the obstinate contempt of the jews particularly, and also generally teacheth all than which in like manner contemn the word of god; that they shall by no means be able to escape just judgement and condemnation. Gen. 1. a. etc. Gen. 2. a. etc. For, because the * wholeworld was made by God for us, and in all points serving to our use performeth that end to the which it was made, though all other judges and witnesses would fail: the very parts of the world and the common creatures will pronounce sentence against us, if we in our calling do show ourselves unthankful, disobedient, and rebellious against God. O my people what have I done unto thee? Vers. 3. etc. or wherein have I grieved thee? etc. There is no one thing that in the Prophets causeth more difficulty, than the often and the sudden changing of the Person, wherefore that is here also to be observed. The second verse was uttered in the person of the Prophet, these three verses God himself speaketh. Although God were grievously displeased with them, yet he calleth them His people, Deut. 5. d. 29. Esay 65. a. 2. Rom. 10. d. 21. Esay. 30. d. 18. thereby * showing that he would be ready to receive them to Mercy if they would turn unto him and repent. Then he lamentably upbraideth them with the unthankful receiving of his great benefits that he had done for them. Whereby he, as it were in judgement cleareth himself, that he never hurted them, never wrought trouble & grief unto them whereby they might pretend cause to revolt from him, but always hath showed himself their gracicious, merciful, and bountiful Lord, ever ready to assist and help them, and miraculously with mighty hand to deliver them. As for example out of Egypt from the stern Tyranny of Pharaoh and his people. Exo. 10. 11. 14 In the wilderness from many dangers by the means of Moses, Aaron & Marie, their sister endued with the spirit of prophecy. From the wicked devices of Balach, Nu. 22. 23. 24 at which time he turned the Cursing, that was sought against them into a notable blessing. By this we also have to take heed that we do not contemn the word of God and reject the memory of his exceeding benefits, that he hath of late years done for us, lest it be grievously laid against us as the like is here unto the jews. Wherewith shall I come before the Lord, Vers. 6. 7. 8. and bow myself to the high God, etc. As the Prophet before made, as it were, God himself to accuse the jews: even so here doth he bring in the people of the Iewes consulting & ask by what means, by what sacrifices, by what satisfactions they may please God and appease his wrath and displeasure. Here is to be noted, that as the faithful when they perceive God to be displeased, resort to his holy word, and out of that learn what to do to please God: so other that are unfaithful, when he hath beaten into their minds some sense of his wrath, as he had here done to the jews, they cannot ascend to any higher consideration than the wisdom of the flesh and of the world. Esay. 1. a. etc. Esay. 58. a. etc. And therefore give themselves to work reconsiliation by external things, as sacrifices, outward kneel, fastings, and tormentings of the body, judging that God also maketh great account of those outward things, which they themselves greatly esteem, and wherein they judge principal holiness to consist. john. 4. d. 24. But God being a spirit, showeth himself to delight in that holiness only that is in spirit and in truth. And therefore in the 8. verse the Prophet answering their question sayeth, God hath showed thee, O man what is good, and what the Lord requireth of thee. etc. Whereby he taketh from them their pretence of ignorance, or rather reproveth their obstinate impudency, whereby they move such questions. As though God had not by his servant Moses, Deut. 4. etc. Esay. 1. etc. Esay. 58. etc. and by his Prophets declared oftentimes unto them what true worship he looketh for at their hands, and wherewith his anger will be appeased, that is with repentance and the true fruits thereof. Such as are the doing of justice, when not only the Magistrate dealeth uprightly in judgement, but also every private man according to his office and calling: The love of mercy and pity, consisting in all the works of Charity: The humbleness of our hearts submitting ourselves to the will and pleasure of God declared in his word. For To walk with God, is to walk before him according to the appointment of his holy will and word. The lords voice crieth unto the City and the man that shallbe saved, Vers. 16. etc. In this part of the chapter the Prophet charges them with their sins wherewith they had displeased God. The lords voice, is the preaching and teaching of his word. You have herded saith the Prophet, Esay. 5. a. 4. what * duties God requireth of you, neither can you in this pretend ignorance. For the Lord doth his part diligently when he sendeth his Prophets to you that be of this City, and to all other likewise that be in your case, and by them crieth to you that you should repent, and do those fruits of repentance. And therefore the faithful and good man that hath care of his salvation doth consider it, and fear the name of thee, O Lord. But you, O stiff necked jews, show yourselves to contemn his voice, and to neglect his calling. Therefore, seeing you will not hear that voice calling you to salvation, hearken to this voice that assureth you of your punishment, rod, and destruction. Then layeth he before them their grievous faults and offences, that is, Richeses, unjustly got, False measures, False weights and balances, Cruelty, Lying, Falsehood and deceit, as well in their occupying and bargaining, as in all other dealing, and for these things, saith he, the Lord will take in hand to punish them. Therefore I will take in hand to punish thee, Vers. 13. etc. and to make thee desolate, etc. This is uttered in the person of God, I will therefore punish thee, saith the Lord, and take all those my good gifts from thee which hath made thee so proud and obstinate, & not only so, but because thou will't not repent and turn from thy sins, (O thou wicked City,) I will utterly destroy thee and make thee desolate, 1 The first plague is famine, and that in a strange manner, that they should have to eat, and yet there meat not prospero with them, The second plague, 2 that by inward mischief among themselves, that is, by discord, dissension, or other like means by giving credit to the false Prophets that were among them, they should work their own overthrow. 3 The third is, that all means of help, succour, and refuge should be taken from them, and that those whom they would seek to save, the Lord would deliver to the sword. 4 The fourth is, that their goods, and the fruits of the ground should be spoiled and taken from them, and that they should enjoy no part of their labours therein. 5 The last is, that they should be utterly wasted, carried away captive, and be a scorn and reproach to all people. The. 21. Sunday after Trinity. at Morning prayer. Habacuc. 2. I Will stand upon my watch, and set me upon the tower, and will look, and see what he will say unto me, and what I shall answer to him that rebuketh me. 2 And the Lord answered me, and said, Writ the vision, and make it plain upon tables, that he may run that readeth it. 3 For the vision is yet for an appointed time, but at the last it shall speaks, and not lie: though it tarry, wait: for it shall surely come, and shall not stay. Rom. 1. b. 17. Heb. 10. g. 38. Galat. 3. b. 11. 4 Behold, he that lifteth up himself, his mind is not upright in him: but the just shall live by his faith. 5 Yea in deed the proud man (is as) he that transgresseth by wine, therefore shall he not endure, because he hath enlarged his desire as the hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. 6 Shall not all these take up a parable against him? and a taunting proverb against him, and say, Woe to him that increaseth that which is not his? how long? and he that ladeth himself with thick clay? 7 Shall they not rise up suddenly that shall bite thee? and awake that shall stir thee, and thou shalt be their prey? 8 Because thou hast spoiled many nations, all the remnant of the people shall spoil thee, because of men's blood, and for the wrong (done) in the land, in the City, and unto all that devil therein. 9 Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, to escape from the power of evil. 10 Thou hast consulted shame to thy own house, by destroying many people, and hast sinned against thy own soul. 11 For the stone shall cry out of the brickwall, and the beam out of the timber shall answer it. 12 Woe unto him that buildeth a town with blood, Nah. 3. a. 1. Ezech. 24. b. 9 and erecteth a city by iniquity. 13 Behold is it not of the Lord of hosts that the people shall labour in the very fire? the people shall even weary themselves for very vanity. 14 For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. 15 Woe unto him that giveth his neighbour drink, thou joinest thy rage, and makest (him) drunken also, that thou mayst see their privities. 16 Thou art filled with shame for glory, drink thou also and be made naked: the cup of the Lords right hand shall be turned unto thee, and shameful spewing shall be for thy glory. 17 For the cruelty of Libanus shall cover thee: so shall the spoil of the beasts which he made afraid, because of men's blood, and for the wrong done in the land, in the city, and unto all that devil therein. 18 What profiteth the Image? for the maker thereof hath made it an Image and a teacher of lies, though he that made it trust therein when he maketh dumb Idols. 19 Woe unto him that saith to the wood, Awake: and to the dumb stone, Rise up, it shall teach (thee:) behold it is laid over with gold and silver, and there is no breath in it. 20 But the Lord is in his holy temple: Psal. 10. a. 4 let all the earth keep silence before him. The Exposition upon the. 2. Chapter of Habacuc. I will stand upon my watch, Vers. 1. and set me upon the tower and will look and etc. THe Prophet Habacuc in the first Chapter had comforted the jews, Haba. 1. a. etc. living both in great oppression under the wicked king Manasses: and also being sore afflicted by the power of the Chaldees. But some of the people of God considering the great and * long prosperity of the wicked enemies of God began to * stagger in their faith, Psal. 72. a. 2. jere. 12. a. 1. job. 21. a. 7. and half to mistrust the providence of God, as though he did neglect his people. And for that cause quarreled with the Prophet, and desired some resolution of their doubtful minds herein. Therefore in the beginning of this Chapter he sayeth He will stand upon his watch tower, and see what God will say unto him, and what answer he may make to them, that did in such manner rebuke him and quarrel with him. By The watchtower he understandeth a more deep and earnest consideration and meditation of the mysteries of God's providence, wherein his mind was lifted up above the capacity of man's common reason, and was stayed up by the declaration of God's holy will revealed in his word. The Prophet being in this Watchtower, saith, The Lord answered him, that is, that God by his holy spirit revealed to him, that he should Writ a vision, and that so plainly, and in so great letters, that a man running by in haste might read it. In that the Prophet so easily obtaineth answer of God, we also are taught that when with earnest Meditation and Prayer, we seek to understand the will of God, and what is best for us to do: He will not fail by his grace to lighten our minds to the understanding thereof. If thou seek understanding (says Solomon) as silver, Prou. 2. a. 4. and search it out as great treasure, thou shalt understand the fear of the Lord, and find out the knowledge of God. The sum of this vision is, that those proud Chaldies', which did so afflict his people, and glory in their own strength, notwithstanding that they did seem for the time to prospero and to be a scourge to other, yet, in short space by God's just judgement for their wickedness should be brought to confusion, and made a laughing stock to the world. This answer God willeth the Prophet to Set up in writing, that all his people might see it and read it to their assured comfort. When the Prophet addeth The vision is yet for an appointed time, Vers. 3. but at the last it shall speak and not lie, and though it tarried yet it should assuredly come and not stay. etc. He means that the contents of the vision should not forthwith be fulfilled, but after a certain space, and therefore willeth them patiently to abide the time, for that undoubtedly in the end it should come to pass. And so in deed was it fulfilled about. 70. years after the destruction of Jerusalem, and leading of the people captive into Babylon. At which time Cyrus took and spoiled Babylon, and transferred the Empire to the Persians'. Behold he that lifteth up himself, Vers. 4. his mind is not upright in him, But, etc. He, saith the Prophet, that lifteth up his mind upon confidence & trust of his own devices, help, and strength, and thereby thinketh that he shall be safe against all mutability of fortune or other danger that may come: shall never have sure quietness & tranquillity of mind, but ever be tossed to & fro with new devices. jere. 42. b. 15. Psal. 32. b. 10. Psal. 55. b. 11. For God will * frustrate the counsels of such people. But the good just man which with an assured fayth* stayeth himself upon the word and promises of God, in all dangers both worldly and spiritual: shall not fail of tranquillity and quietness of mind. For he hath the unfallible truth & the almighty power of God whereon he rests. Wherefore by this verse the Prophet willeth the people, Psal. 59 b. 12. Esa. 20. b. 5. 6 to * lay aside all confidence of worldly help, and to rest only in God's truth and his promises. This sentence is not only to be applied to worldly afflictions and cares, but also, and especially to the torments of conscience against sin, and Satan, and all our spiritual enemies, Galat. 3. b. 11. and so doth Saint Paul use, Galat. 3 Yea in deed the proud man is as he that transgresseth by wine, Vers. 5. therefore shall, etc. Here the Prophet beginneth to declare what shall come to the Empire of Babylon & of the Chaldees, together with the causes wherewith God was moved thereto. The proud man, saith he, that is, the proud and ambitious Babylonian, is like to a drunken man, that hath passed all measure in drinking of wine. As in the drunkard the vapours of the wine ascending to the head so trouble the brain, and taketh away the right use of sense and reason, that without shame or measure he runneth headlong to all filthiness, and the more he hath powered in, the more still he desireth to drink: Even so the proud and * ambitious spirit of the Babylonian doth so trouble his mind with vain imaginations, judith. 1. c. 7 and carrieth him away with furious lust and desire of larger dominion, That without all shame or measure he attempteth any thing that may serve his pleasure. And the more he hath got under his dominion by violence and cruelty, the more still he lusteth. Therefore saith God, by the Prophet, He shall not endure, he shall come to a fowl end. For even as hell mouth, the grave or the sepulchre, and Death itself are unsatiable, and draw unto them young, and old, and of all sorts and states: even so the outrageous lust of the Babylonian, not contented with the great Empire of Assiria, seeketh by might, violence, and oppression, by heaps as it were, to pull under his subjection all Nations and Countries of the earth. By this that is here spoken of the Babylonians, 4. Re. 14. c. 10 Sopho. 3. c. 11. Eccle. 10. b. 7. we must learn what * mischief cometh of pride, and ambition, and how displeasant it is to God. Shall not all these take up a parable against him, Vers. 6. 7. 8. and a taunting proverb, etc. The first plague that God threateneth to the Empire of Babylon (for under the person of one Man he means the whole kingdom) and saith, that all those nations that it before had afflicted and grieved, when they saw the overthrow thereof, should triumph at it, and take up taunting sayings and proverbs against it. And in reproach of it say, Woe be to this greedy kingdom, that with unsatiable ravin hast before time increased thy Dominion, with that which by no right belonged to thee, and loaded thyself with riches, being none other thing in themself then Dirt and Clay of the Earth. Vers. 7. How long shall such wicked violence continued? Shall not Cyrus with the Persians', and Medians, suddenly come upon them, when they least think of it, and bite them with like sorrow as they have grieved other, Vers. 8. and in the end utterly spoil them? Yea, because they with exceeding cruelty and bloodshed have wasted other Nations and Countries, and done great injury unto Land, City, and inhabitants: the remnant of the same Countries shall now in like manner spoil them with their Country, City and People. Thus God useth to reward the cruelty of tyrants with like cruelty, as they have used toward other. woe, to him that coveteth an evil covetousness to his house, Vers. 9 10. that he may, etc. Now the prophet speaketh against the covetousness and extortion of the Babylonians, Woe be to thee O Babylon, saith he, and to all them which in like wicked and covetous manner study to enrich their children, and set up their houses and families aloft, thinking by their great treasure, power, and wealth, Vers. 10. to set them out of all danger of evil: Yea such people as by extortion rob other poor and honest people, to enrich their family, to make them noble people & gentlemen, to build gay houses, to purchase lands, to procure sumptuous pleasures, do pull shame and perpetual reproach upon their houses and sin grievously against their souls. Vers. 11. These men think that they are so high, and of so great authority, that no man dare blame them, But God will so work it, that if no man will, the very stones of the houses that they have builded by Extortion, shall cry against them, and say, Woe unto him that buildeth a town with blood and cruelty, Vers. 12. And the Beams out of the timber shall answer, And to them also that erect a city in iniquity. This God will 'cause even the unsensible creatures to cry out curse & woe against them. And so all their labours that they have taken, god will make vain, as if they were consumed with fire. And the work of God shall so evidently appear to the comfort of his people in the punishment & destruction of the Babylonians, Vers. 14. that his glory shall be spread over all the earth, as the waters overwhelm the room of the Sea. Woe be to him that giveth his neighbour drink, Vers. 15. thou joinest thy heat, and, etc. The next vice that the Prophet doth reprove, is Drunkenness and quaffing, whereunto the Babylonians were much given, and specially under their king Balthasar, as appeareth. Dan. Dan. 5. a. 2. 5. When the Prophet saith, Woe to him that giveth his Neighbour drink, he doth not blame them, that offer drink in honest manner to their guests, or to relieve the poor. But as he expoundeth himself, such people as in the Heat of their drunkenness provoke other to quaffing and immoderate drinking, until they have made them more like beasts than men, discovering themselves filthily, and therein take they great delight and pleasure. Wherefore God threateneth them punishment for that wickedness, and saith that they Shall be filled with shame in stead of Glory, For when the Prophet saith Thou art, etc. by the present time (as the Prophets often do) he signifieth what shall so assuredly come unto them as if it were now already fulfilled. Then the Prophet with bitter scorn addeth, Drink thou also, and be made naked etc. As if he hadsayde, seeing it is such a pleasure and delight to thee, to behold the filthy nakedness of other, whom thou haste made drunk, thou also, will thou nill thou, shalt drink, and have thy filthiness, thy shame and reproach discovered and laid open to all men. For the lord by his right hand and mighty power hath prepared a Woeful Cup of affliction for thee, Vers. 17. which when it shall be poured upon thy head Shameful spewing, that is, the bewraying of thine own ignominy, reproach, and shame, shall overwhelm and distain all thy glory wherein thou hast rejoiced. Thus bitterly God reproved in them that foul vice of drunkenness. And he addeth moreover the principal cause of their utter destruction to be the exceeding cruelty, murder, and spoil, that they had used toward the country of jury and his people dwelling therein. For that is it that he means by the Cruelty of Lybanus. By Lybanus, which is a part of the land of Chanaan, he understandeth the whole country. What profiteth the Image, Vers. 18. etc. for the maker thereof hath made it an Image. etc. God, that his people being in captivity among the Heathen, and seeing their prosperity might not attribute the same to their false Gods, in this place by his Prophet reproveth the Idolatry of the Babylonians, and showeth that they are not * able to help them, 3. Reg. 18. e. 26 28. 29. or in any respect to do them good. For they are but stocks and stones * and have their shape and figure of the workman, Psal. 114. a. 4. that maketh them: Who as an unreasonable Creature and as it were bewitched of his senses * worshippeth it as God, Esa. 46. a. 6. 7 and putteth his trust in the work of his own hands. They are set as Teachers of lies, For they breed opinion that they are the Image of God, which can be expressed by no Image, being a spiritual substance. They move many vain false & wicked cogitations of God, in the minds of men, and lead them into error. They corrupt and overthrow the true worship of God, and 'cause it to be transferred to creatures. And what greater Lie can there be then this, to induce men to * attribute divine power to that, Esay. 44. c. 17 which hath not so much as any thing like to a mortal man, more than the dead figure and proportion. This place let them consider which before time have taught the people of God that Images are say men's books. In deed books and teachers they may well be called, but as the Prophet here saith, to teach them Lies, and errors touching God and his worship. Therefore the People that have been so lamentably missledde, may well say, woe, woe, unto them that have brought us to so palpaand gross error as to forget the eternal, true, and living God, Esay. 44. d. 24 * who made us, who preserved, and by his son redeemed us, and kneel down to dumb stocks, and stones, and in our greatest need and distress to call to them for help, and to put our chief trust, and confidence in them. FINIS. ❧ Imprinted at London by Henry Denham for Ralph Newberry dwelling in Fletestreete a little above the Conduit. Anno. 1573.