for the tempest like as a ryuer of water in a thirstie place and the shadow of a great rocke in a drie lande 3 The eyes of the séeing shall not be dimmse and the eares of them that heare shall take diligent hésede 4 The heart of the vnwise shall attaine to knowledge and the vnperfect tongue shall speake plainely and distinctly 5 Then shall the foolish niggard be no more called gentle nor the churle liberall 6 But the niggarde will speake niggardly and his heart will worke euill and play the hypocrite and imagine abhominations agaynst God to make the hungrie leane and to withholde drinke from the thirstie 7 The weapons of the churlish are euill he deuiseth noysome deuises that he may beguile the poore with deceytfull wordes yea euen there as he should giue sentence with the poore 8 But the liberall person imagineth honest things and commeth vp for liberalitie vnto promotion 9 Vp ye rich and idle women hearken vnto my voyce ye carelesse daughters marke my woordes 10 Many yeares and dayes shall ye be brought in feare O ye carelesse women for the vintage shal faile and the haruest shal not come 11 Be abashed you that liue in aboundance tremble you that liue carelesse cast of your rayment make your selues bare and put sackecloth about you 12 For as the infantes wéepe when their mothers â—eaâ—es are tryed vp so shall you wéepe for your fayre fieldes and fruitefull vineyardes 13 My peoples field shall bring thornes and thistles and so shall it be in euery house of voluptuousnesse and in euery citie that reioyceth 14 The palaces also shall be broken and the greatly occupied cities desolate The towers and bulwarkes shal become dennes for euermore where wilde Asses take their pleasure and shéepe their pasture 15 Vnto the time that the spirite be powred vpon vs from aboue and that the wildernesse be a fruitfull fielde and the plenteous fielde be reckened for a wood 16 Then shall equitie dwell in the desert and righteousnesse in a fruitfull lande 17 â–ª And the worke of righteousnesse shall be peace and her fruite rest and quietnesse for euer 18 And my people shall dwell in the Innes of peâ—ce and in sure dwellings in safe places of comfort 19 And when the hayle fallesh it shall fall in the wood and the Citie shall be set lowe in the valley 20 O howe happie shall ye be when ye shall safely sowe your séede beside all waters driue thither the féete of your Oxen and Asses The exposition vpon the .32 Chapter of Esay Beholde a king shall gouerne after the rule of righteousnesse c. IN this Capter Esaias literally speaketh of the happie state and gouernment of the kingdome of Iurie and Hierusalem that should be vnder Ezechias after God had deliuered them from the daunger and inuasion of the Assirians But prophetically he meaneth of the kingdome of Christ the Messias and sauiour For albeit Ezechias was a good and godly Prince and his people well and wisely guided by him yet was there not vnder him nor can there be in any worldly 〈◊〉 such perfection as is 〈…〉 Therfore he referreth them as I haue sayde to the spirituall kingdome of Messias vnder 〈◊〉 all these things shall be perfourmed He shall gouerne according to the rule of righteousnesse 〈◊〉 that is to say his 〈…〉 lance of equitie He 〈…〉 agaynst the coldenesse of worldely 〈…〉 to succour them in the blustering stormes of tentation a Pleasant riuer with his grace to 〈…〉 〈…〉 among his people Then shall the foolish niggard be no more called gentle nor the churle c. In the kingdomes of the worlde there is great hypocrisie and dissimulation and as Cato once sayd they leeâ—e the true proper names of things and lauishing of other mens goodes is called liberalitie â— and rashe boldenesse is termed valiauntnesse couetousnesse thrifty sparing c. and al foule vices 〈◊〉 with the fayre tytles of vertues But in the kingdome of messias it shall not be so * the visardes of hypocrisie shall be shaken of and euery 〈…〉 and knowne by their 〈…〉 and operations 〈…〉 and yâ—â—e women and â—earken vnto my voyce ye carelesse c. 〈…〉 in this place leaueth 〈…〉 of the 〈…〉 and turneth to the 〈…〉 Iewes By the riche 〈…〉 the great and wealthie 〈…〉 which and both heare Christes 〈…〉 curitie for euer Many yeares and dayes shall you be troubled because the vintage shall say le and 〈◊〉 shall not come in The lawe of Moises euen from the beginning mannred dressed and prepared the Israelites along time as it had beene a 〈◊〉 â–ª that when the Messias should come they shoulde receyue him and bring forth fruite accordingly 〈◊〉 it falleth out cleane contrary For when he shall come he shall finde no grapes there but wylde grapes and thistles Therefore so great calamitie shall come vpon you as you shall be astonied therwith and through extreeme sorow torment your selues pul of your garments and weare sackcloth vpon you You shall be wayle your 〈…〉 time battle but now 〈…〉 your vines your lands 〈…〉 christ the Messias had * 〈…〉 his spiritie vpon hiâ— Apostles at the time 〈…〉 Insomuch that if there fall any 〈…〉 * they shall be so armed with the spirit of God and strength from aboue that it shall not hurt them Oh how happie shall you then be when this great plentie tranquillitie and quietnesse shall come among you so that both Oxe and Asse both Iewe and Gentile shal ioyne togither in the profession of one fayth The first Sunday after Christmas at Morning prayer Esay 37. 〈…〉 heard that he râ—nt his clothes and put on sackcloth and went into the temple of the Lorde 2 But â—e sent 〈◊〉 the chiefe ouer the householde 〈◊〉 the fâ—rthe with the 〈…〉 clothed 〈…〉 vnto the Prophete Esay the 〈◊〉 〈…〉 7 Beholde I will rayse vp a 〈◊〉 agaynst him and he shall heare a rumour and he shall go againe into his Countrey 〈◊〉 will I destroy him with the sworde in her owne lande 8 Nowe when Rabasakeh returned he sworde the king of Assiria laying stege to Libnas for he had vnderstanding that he was departed from Lachis 9 And there came a rumour that Tharakas king of Ethiopia was come forth to warre agaynst him and when the king of Assiria heard that he sent other messengers to king Ezekia with this commaundement 10 Say thus to Ezekia king of Iuda Let not thy God deceyue thee in whome thou hopest and sayst Hierusalem shall not be giuen into the handes of the king of Assiria 11 For lo thou knowest wel how the kings of Assiria haue handled all the 〈◊〉 that they haue subuerted and hopest thou to escape 12 Were the people of the Gentiles whome my progenâ—tours conquered deliuered at any time through theft Gods As namely Gosan 〈…〉 and the 〈…〉 and Auâ— 14 Now when
Daniel should not be chaunged 18 So the king went into his palace and remayned fasting neither was there any instruments of musick brought in before him and his sléepe went from him 19 But betimes in the morning at the breake of the day the king arose and went in all haste vnto the denne of the Lyons 20 Nowe as he came nie vnto the denne he cryed with a piteous voyce vnto Daniel yea the king spake and sayde vnto Daniel O Daniel thou seruaunt of the lyuing God is not thy God whome thou seruest alway hable to deliuer thée from the Lyons 21 Then Daniel sayde vnto the king O king liue for euer 22 My God hath sent his angel which hath shut the Lions mouths so that they might not hurt me for mine vngiltinesse is founde out before him and as for thée O King I neuer offended thée 23 Then was the king excéeding glad for him and commaunded to take Daniel out of the denne so Daniel was brought out of the denne and no maner of hurt was founde vpon him for he put his trust in his God. 24 And as for those men which had accused Daniel the king commaunded to bring them and to cast them into the Lions denne them their children and their wiues so the Lions had the mastrie of them and brake all their bones asunder or euer they came at the ground of the denne 25 After this wrote king Darius vnto all people nations and tongues that dwelt in all landes Peace be multiplied vnto you 26 My commaundement is in all my dominion and kingdome that men feare and stande in awe of Daniels God for he is the lyuing God which abideth euer his kingdome shall not fayle and his power is euerlasting 27 It is he that deliuereth and saueth he doth wonders and meruaylous workes in heauen and in earth he hath preserued Daniel from the power of the Lyons 28 So this Daniel prospered in the raigne of Darius and in the raigne of Cyrus of Persia The Exposition vpon the .vj. Chapter of Daniel It pleased Darius to sette ouer his Kingdome an hundred and twentie c. WE see it daylie to fall out in experience to truly that the excellent vertue of good and godlye persons hath alwaye * to their great trouble and daunger the spite and enuie of * ambicious worldlings following it And especially in the state of gouernment and in the Courts of kings and Princes For thyther often resorteth such persons as haue not the true feare of God before their eyes and therefore delight not in sinceritie and faythfull dealing but in the pompe and glorie of the worlde and to mainteine the same by flatterie and dissimulation seeke to worke their owne benefite and aduauncement If they see any eyther in respect of his vertue or any other consideration to creepe betweene them and their ambicious purposes or by anye meane to hinder the same him they seeke to supplante and by all cunning practises to bring him to Discredite fall and ruyne Example hereof Daniel in this place declareth in his owne person and teacheth all good men to consider what be the fruits and works of cankred Enuie This Darius that is here spoken of was the sonne of Astiages and vncle vnto Cyrus to whome also he gaue his daughter in mariage and in Zenophon is called Cyaxares he raigned not passing one yeare after the conquering of Babilon and maye seeme to haue bene a Wise and Politique Prince By the aduice of Daniel as it maye be thought he had set a verie good order of gouernment in his kingdome He deuided his whole dominion into .3 partes or Prouinces and in eche of them had set fortie Iudges or Gouernours so that the whole number came to sixe score And ouer them had appointed three Lieuetenants noble and wise men which might haue a diligent carefull eye into their doings and take a iuste reckening or accompt of them for all things One of these three was the Prophet Daniel whome he * brought with him out of Babilon at his returne into Medea In him he sawe so great Wisedome sinceritie faythfulnesse and diligence aboue all the other that he minded to set him ouer the whole Realme And this was the cause of that canckred roote of enuie that grewe in the hartes of the other Princes and Nobles against him Wherefore the Rulers and Gouernours sought an occasion against Daniel c. The kingdome of the Medes was in great towardnesse of good gouernement but Satan the common disturber of mans life could not abide it knowing that by the continuance therof his kingdome would be diminished and Gods glorie and truth encreased Therefore he pricked forwarde his Ministers and Instruments to worke trouble to Daniel the chiefe cause therof and by al meanes that might be to bring him to confusion And here I praye you consider the nature of * enuie They looke into his doings with al diligence whether he did anye thing ambitiously towarde the atteining of the kingdome or at the least wise that might be so interpreted They consider whether he dealt vntruely in his accomptes of the kings treasure or otherwise slackly and negligently in any thing But the innocencie and faithful diligence of Daniel in all pointes was such as his verie enimies saide of him That they should neuer finde matter agaynst hym vnlesse they did entrappe him by the lawe and worship of his God from which they were well assured he would not swarue The consideration of this mans sinceritie being so Curiously scanned euen by themselues should haue moued them to haue imbraced and loued him But malice and enuie is alwaye so blinde that it doth neuer consider any good gift or well doing in a man but onely to peruert it to an euill purpose Vpon this went the Princes and Lordes together vnto the king and sayde c. Now followeth the wicked practise of the enimies of Daniel turning that by sinister meanes vnto his daunger that of all things was worthy greatest praise in him that is his faithfull constancy in the true worship of god From which neither the loue of worldly honour nor the authoritie of the Prince nor the daunger of his life could moue him Malicious enuie espyeth all oportunities to worke mischiefe The king although wise well enclyned yet was he of nature glorious and desirous to haue his honoure aduaunced as it maye appeare in Xenophon This occasion doe they take and pretende that nowe at the beginning of his raigne this their deuise would strike a greater admiration and Reuerence of his person into the mindes of his Subiects and cause them thereby to be more readie to obey him and the more afraid to displease him They omit not the authoritie of al their consents whereby they might seeme euen to force the Prince to a thing so profitable as they pretended this to be By which allurements the glorious Prince was easilie wonne
they had not deserued any suche thing but Gloried and made auaunt of the Holinesse of their Forefathers as many Christians doe at this day Therfore God in diuerse maners amplifieth and setteth foorth their Wickednesse and in this place he noteth that for all theyr * Glorying they are not the True children of Abraham the Patriarkes and the olde Saintes of God that folowed them But rather the Bastard babes of the Idolatrous Chananites whose maners they doe so liuely expresse that it may as in a common prouerbe be verie well spoken of them That they are theyr mothers owne children that is the chil-of the olde Strumpet Chanaan which did alway filthily rage in the foule lust of spiritual Adulterie Yea and they had to their Sisters two other as bad or Worse then the mother her selfe that is Samaria and Sodome So that they are here compared with three exceeding Wicked Nations or people which for their grieuous and Detestable offences hadde alreadie sustayned iuste Punishment at the hande of God and thereby they are assured also to looke for the like or worse because their sinnes for diuerse respectes were greater and more Grieuous in his sight The like maner of teaching Christ himselfe vseth Math. 10. 11. 12. willing the people to Beware by the Example of other It shall be good therefore for vs also to consider the maner of the enimies of Gods truth and in time to take heede that we vse not the like least that fall vpon vs that the Prophete here Threatneth to the Iewes The Chananites as appeareth in the Law Prophets were Idolaters Cruel Lecherous Prowde Couetous False and Deceytfull They are lyke to Chanaan sayth Oseas in whose handes the balances of deceyte are and hee loueth to oppresse And. Leuit. 18. 20. In all those things the Nations are defiled which I cast out before you that is the Chananites Their Idolatrie is noted Num. 33. and in many other places By Samaria the Prophete meaneth the Israelites and the Kingdome of the tenne Tribes which he calleth the elder Sister because their Dominion was greater then the tribe of Iuda And Sodome he calleth the yonger Sister because the Kingdome was lesse otherwise Sodome was in time long before either Samaria or Iuda The children of Samaria are the Townes and Cities belonging to it Howe by meanes of Ieroboam the Israelites fell from the True lawe of God to the worshipping of golden Calues and howe obstinately without repentance they continued in the same and added other Heathnish Idolatrie to it we may read abundantly in the first and seconde of the kinges and in the latter booke of the Chronicles beside many of the Prophetes The wickednesse of Sodome is described Gen. 19. and afterwarde here are more particularly spoken of The Prophete verie bitterly vpbraydeth them that they haue not followed the Corruptions of Sodome and Samaria a little but that in all wickednesse and Abhomination they had done Worse and farre passed them so that in comparison of the Iewes the other might seeme almost Iuste men For so meaneth he when he sayth Thou hast iustified thy Sisters in all thy abhominations which thou hast done Therefore God sayth by the Prophet that they shall beare the Shame and rebuke of their naughtie doynges and he will Grieuously plague them with Desolation as before to theyr Example he had done the other And he will Restore their Captiuitie when he restoreth the captiuitie of Sodome and Samaria that is Neuer The sinnes of Sodome mentioned Verse 49. are these First Pride and arrogancie with which whose mindes are once possessed they can neuer Submit themselues to the Worde of God nor to the Calling of his Prophets but go on still and do all thinges according as liketh themselues best The next is Fulnesse of bread that is Gluttonie Riote and Dronkennesse which doth not onely ouerwhelme all good motions of the Spirite of God but confoundeth and astonieth the iudgement of common Sense and reason Therefore Christ gaue a good warning when he sayd Beware that your heartes bee not oppressed vvith surfeting and drunkennesse c. signifying that nothing did more Hinder men from all Godlinesse or made them more subiect to the tentations of the Deuill then that did God had giuen the Sodomites a verie Plentifull and wealthie Country * called the Paradise of the Earth which thing they abused to Lust and wickednesse So Corrupt we are that when GOD giueth Wealth and plentie we can hardly stay our selues from turning it to the Maintayning and feeding of Riote and Excesse 3 The thirde vice was Securitie and Idlenesse Long peace and quietnesse is the great blessing of God but we see it come to passe that they on whom he doth bestowe it doe commonly so fall to Idlenesse and Securitie that they almost forget God and will hardly by any meanes be brought to the remembrance of their Duetie vntil God hath touched them with some Grieuous plague 4 The fourth is Crueltie and vnmercifulnesse towarde the poore and needie which as it is in all men a great fault so it is specially in them on whom God had emploied so ample benefits of Plenty Welth Peace and quietnesse as he had done on them of Sodome 5 The fift and last is that which of all other is moste Abhominable and sprang out of These vices as out of most naughtie and contagious rootes that is Filthie and vnnaturall Lust without all Shame and moderation as you may see more largely Gen. 19. redde in the Church on the Sunday Sexagesima In all these detestable vices the Prophet sayth that the Iewes did farre passe the Sodomites and therefore that gods Iust plague must needes come vpon them Thy Sister Sodome was not hearde of by thy reporte in the day of thy pride c. That is when thou wast aloft in Honour and prosperity thou wouldest neuer call to thy remembrance the horrible Punishment which they by Gods Iustice sustayned that by their example thou mightest haue learned to feare hys iudgementes and terrible plagues vntill thine owne Wickednesse was discouered God had brought vpon thee most dreadfull punishment and caused thee to be an open Reproch to all that be about thee By this place let vs learne whyle God dealeth Myldely and mercifully with vs that we dyligently call to our remembrances and set continually before our eyes the Examples of such punishmentes as God hath shewen vpon other for their Sinnes and so amende our lyues and bridle our affections with the feare of Gods Iustice least at the length when it shall be to late we be driuen by extreame Miseries to see and feele the lyke in our selues When the Prophet sayth According to the time of the reproche of the daughters of Aram or Syria Some doe expounde it of that Calamitie that came vpō the Iewes by the Syrians 2. Chron. 28. 2. Reg. 16. in the reigne of the
15 And vpon euery highe tower and vpon euery fenced wall 16 And vpon all the shippes of Tharsis and vpon all pictures of pleasure 17 And the pride of man shall bée brought downe and the loftinesse of men shall be made low and the Lorde alone shall be exalted in that day 18 As for the Idols he shall vtterly abholishe 19 And they shall créepe into holes of stone and into caues of the earth for feare of the Lorde and for the glorie of hys maiestie when he ariseth to destroy the vvicked ones of the earth 20 In the selfe same day shall man cast away his Gods of siluer his Gods of golde into the holes of Mowles and backes which he neuerthelesse had made to him selfe to honour them 21 And they shall créepe into the cliftes of the rockes and into the toppes of the harde stones for feare of the Lorde and for the glorie of his maiestie when he ariseth to destroy the vvicked ones of the earth 22 Ceasse therefore from man in whose nosthrilles there is breath for wherein is he to be accounted of The exposition vpon the seconde Chapter of Esay The selfe same word that Esay the sonne of Amos saw vpon Iuda c. IN the first verse is conteyned the same matter that was in the first of the Chapter before In the three next verses Esay prophecieth of the kingdome of Christ the aduauncement of his Church and the conuersion of the Gentiles that shoulde be in the latter dayes that is when the ceremoniall law and the figures and sacrifices appoynted by Moises should haue an end in the truth of the very Messiah Christ Iesu the sauiour of the worlde The Temple of Hierusalem was buylded by Solomon vppon mount Sion and was the onely chosen place where God would be specially woorshipped and serued so that in sundrie places of the Psalmes it is sayd that The Lord had chosen * Sion for his habitation bicause of the Arke of his presence there in the temple reserued For this cause in the scriptures Sion and Hierusalem are taken for the type and figure of the true Church of God vnder Christ As saint Paule to the Hebrues You are come to the mounte Sion and to the Citie of the lyuing God the celestiall Hierusalem and to an innumerable companie of aungels and vnto the congregation of the first borne That is to say to the blessed Church of Christ Wherefore in this place by the Hyll of the Lordes house that is mount Sion is ment the Church of Christ the congregation of the faythfull which at the comming of Christ should be aduaunced aboue all the kingdomes of the earth and enlarged with great glorie by the conuersion of the Gentiles from their Idolatrie to the fayth of Christ throughout the whole worlde The glorie and aduauncement of the Church which is here so highly spoken of muste not bee thought to consist in the honour power and riches of the worlde wherein the Church is alway contemptible but in the heauēly doctrine strong faith true worshipping of God charitie patience constancie and all Godly giftes of grace which meruelously shined in the Godly fathers and first professours of christian Religion that followed after Christ in all Nations and Countreys of the earth For as Christes kingdome is spirituall so is the glorie of the same spirituall and not worldly When the Prophete sayth Come let vs ascende to the hill of the Lorde he to the reproofe of the Iewes doth note the readinesse and willingnesse of the Gentiles in whose person this is spoken not only to imbrace the fayth of Christ themselues but also cheerefully to encourage other to the same Which may appeere in this that by the preaching of the Apostles within thirtie yeares as Eusebius sayth all the Nations of the earth were woonne to the fayth of Christ and the receyuing of his Gospell And he will instruct vs in his wayes Hereby is to be noted that the chiefe care and studie of the true church of Christ ought to be in the instructing of his people what his wayes are and not to leade thē into mens fantasies or into their own deuises Out of Sion shall come a lawe and the worde of the lord c. The law of grace and truth that is the Gospell of christ Iesu * began first in Hierusalem There christ preached in the Temple there he wrought many miracles * there he sent downe the holyghost vpon his Apostles From * thence he sent his messengers and preachers of his Gospell into all partes of the worlde to reforme the people and bring them by repentance from Idolatrie and wickednesse to the true worshipping of God and vertuous conuersation of life that is to make them subiectes to the kingdome of Christ They shall breake their swoordes into mattocks and their speares c. As the Gospell is a doctrine of reconciliation and peace making betweene God and vs through Christ Iesu our sauiour so doth it pacifie and quiet men among themselues also In so much that they which be the true members of the kingdome of Christ doe not vse to striue by fighting and warre for their priuate quarelles but liue togither in vnitie loue and concorde Or if any doe otherwise it is a great burthen to their consciences and an euident note of their imperfection Insomuch as they shew themselues not to haue that * badge or cognizance whereby the seruauntes and subiectes of Christes kingdome are knowne And yet doth not this place prohibite Princes and Magistrates to make warre for the maintenance of iustice and godlinesse For they haue the sworde put into their handes by God whose ministers they are for the defence of them which are cōmitted to their charge the widowe the fatherlesse and the poore and innocent oppressed Come ye O house of Iacob and let vs walk in the light of the Lorde In this fift verse the Prophete by emulation of the Gentiles prouoketh the Iewes vnder the name of the house of Iacob to imbrace the fayth of Christ and walke in the light of his Gospell As if he had sayd Beholde straungers whom we esteemed as a foolish people that alway worshipped Idols and liued in all vncleannesse with how great desire forsake they their Idols and seeke after the true God Are not we ashamed that we are the last that are ioyned to Christ and his Church To vs the law was giuen to vs the Prophetes preached Christ was borne among vs he is our heritage come let vs imbrace him if we glorie to be of the house and posteritie of Iacob it should be assured to vs that Christ is that promised seede For Iacob prophecied Hunc fore expectationē Gentium that he should be the expectation of the Gentiles now you see our father Iacobs promise fulfilled c. Let vs walke therefore in this light of the Lorde for this Sauior is the true light But as Christ sayth
〈◊〉 had receyued the letter of the messengers 〈…〉 vp into the 〈…〉 the Lorde 15 And 〈…〉 on this maner 16 O Lorde 〈…〉 which 〈…〉 is God of all the kingdomes of the worlde for thou onely hast 〈…〉 heauen and earth 17. 〈…〉 Lorde and 〈◊〉 open 〈…〉 wordes of 〈◊〉 which hath 〈…〉 to blasphéeme the liuing God. 18 It is true O Lorde that the kings of Assiria haue conquered all kingdomes and landes 19 And cast their Gods in the 〈◊〉 for those were 〈◊〉 Gods but the workes of mens handes of wood or 〈◊〉 therefore haue they destroyed them 20 Nowe therefore 〈…〉 O Lorde our God from the handes of 〈…〉 that all the kingdomes of the earth 〈◊〉 know that thou onely art the Lorde 21 Then Esay the sonne of Amos fent vnto Ezekia saying Thus sayth the Lorde God of Israell wheras thou hast made thy prayer vnto me as touching Sennacherib the king of Assiria 22 This is the aunswere that the Lorde hath giuen concerning him Dispised art thou and mocked O daughter Sion he hath shaken his heade at thée O daughter of Hierusalem 23 But thou Sennacherib whome hast thou defied and blasphemed Agaynst whom hast thou lifted vp thy voyce and exalted thy prowde â—ookes euen agaynst the holy one of Israell 24 Thou with thy seruants hast blasphemed the lord and thus holdest thou of thy selfe â–ª I wil couer the hie mountaynes and sides of Libanus with my horsemen and there will I cut downe the hie Ceder trées and the fayrest Firre trées I will vp in the heigth of it and into the chiefest of his 〈…〉 If there be no water I will graue and drinke and as for waters of defence I will drie them vp with the féete of mine hoast 26 Yea hast thou not heard what I haue taken in hand and brought to passe of old time That same will I doe now also and waste destroy and bring strong Cities vnto heapes of stones 27 For their inhabitours shall be like lame men brought in feare and confounded they shall be like grasse and gréene hearbes in the fielde like the hay vpon house toppes that withereth before it be growen vp 28 I know thy wayes thy going forth and thy comming home yea and thy madnesse agaynst me 29 Therefore thy furiousnesse agaynst me and thy pride is come before me I will put my ring in thy nose and my bridle bitte in the â—awes of thée and turne thée about euen the same way thou camest 30 I will giue thée also this token O Ezekia this yeare shalt thou eate such as groweth of it selfe and the seconde yeare that which springeth againe of the same in the thirde yeare ye shall sowe and reape yea ye shal plant vineyardes and enioy the fruites therof 31 And such of the house of Iuda as are escaped shall come togither and the 〈◊〉 shall take roote beneath and bring forth fruit aboue 32 For the escaped shall go out of Hierusalem and the remnant from the mount Sion and this shall the zeale of the Lorde of hostes bring to passe 33 Therefore thus sayth the Lorde concerning the king of the Assirians He shall not come into this Citie and shall shoote no arrow into it there shall no shield hurt it neither shall they call ditches about it 34 The same way he came he shal returne and not come at this Citie sayth the Lord. 35 And I will keepe and saue this Citie sayth he for mine owne and for my seruant Dauids sake 36 Thus the aungell of the Lorde went forth and slue of the Assirians host an hundred foure seore and fiue thousand and when men rose vp earely in the morning beholde they 〈…〉 and all my full of â—eads 〈◊〉 37 So Sennacherib the king of the 〈◊〉 brake vp and dwelt at Niniâ—e 38 Afterwarde it chaunced as he prayed in the temple of Nesroch his God that 〈◊〉 and Sarazer his owne sonnes â—â—ue him with the sworde and fled into the lande of Armenia and Asarhaddon his sonne raigned in his steede The exposition vpon the .xxxvij. Chapter of Esay When Ezechias heard that he rent hys clothes and put on sackcloth c. THis Chapiter is annexed to the former as a part of the same historie the declaration wherof is so plaine and easie to be vnderstanded that the text needeth no exposition at all Only you haue to obserue certaine good and whole some lessons to be gathered out of it And first you haue to note in Ezechias and his people a great * zeale for the glorie of the name of God wherewith they may seeme to be more touched then with their own miserie and distresse For all the while their countrey was in spoyling as they shewed themselues somewhat troubled so yet did they not declare so great sorowe But after that they heard the name and power of the God of Israel so blasphemed they rent and toare their clothes and after the maner of the Countrey thereby declared extreeme sorow detestation and abhorring of so great wickednesse This zeale of Gods holy name and glorie shoulde we follow and be * earnestly mooued in heart and minde when we heare the Gospell of Christ and the truth of his worde reuiled and euill spoken of but the maner of the worlde is otherwise Men are much mooued with their owne reproches and seeke reuengement of euery light worde and small iniurie but for the hinderance of Gods glorie and of his worde we make small account Secondly here is to be obserued and diligently to be learned by the example of the good king Ezechias and his people what we ought to doe in our great miserie and distresse that is not neglecting such meanes as God hath giuen and by hys worde alloweth to helpe vs to put our whole trust and confidence in God and with repentant hearts humble mindes to * flie to him by earnest praier and calling vpon his blessed name for helpe For so here doth Ezechias and his people and with all seeketh meanes to confirme and strengthen theyr fayth being somewhat shaken with the instruction of Gods holy worde and promises For that cause doth he here sende to Esay the Prophete by whose mouth God giueth them great comfort and willeth them not to feare For sayth he in the Lordes name I will rayse vp a winde agaynst him and hee shall heare a rumour that shall carie him backe into his Countrey agayne and yet shall he not so escape for euen there I will destroy him Say thus to Ezekia king of Iuda Let not thy God deceyue thee c. Heare we haue to learne that God oftentimes after promise and comfort of deliuerance giuen doth for the time encrease and double as it were the affliction of his people as he doth here to Ezechias and his subiects by this seconde message being in deede more terrible and blasphemous than the former And yet doth he not this that he mindeth to breake promise
a whirle winde to vtter confusion For so haue you seene it come to passe by all those mightie Monarchies Principalities that from time to time haue vexed and persecuted the Church of god Therefore sayth God faint not but put thy trust and reioyce in mee and in the holy one of Israell Christ Iesu the true Messias and Sauiour and wee wil not suffer you to miscary When as thirstie and poore seeke water and finde none and when their c. Here God promiseth the Iewes in captiuitie of Babilon and other of his Church that he will not onely defende them from persecution and pull downe their enimies but relieue them with such thinges as they want and supplie their hunger thirst and other necessities both worldly and spirituall But this place is specially to be vnderstanded of the spirituall graces of God in satisfying the poore hungrie and thirstie consciences wyth the blessed water of saluacion That is the true knowledge of God and the 〈◊〉 by Christ Iesu Of which water Christ himselfe speaketh in the fourth of S. Iohn VVhich shall be made a fountaine of water springing to eternall life Such fountaynes raysed God in many drie and barraine mountaynes whē he spredde abroade his true knowledge among the Gentiles As first for example in the Empyre of Babilon by occasion of a * dreame expounded by Daniel by the myracle of the yong men preserued in the * fierie fornace by the deliuerance of Daniel from the * Lions c. By which the worshipping of the liuing god was acknowledged and commaunded But especially he opened these fountaynes when he * sent abroade his Apostles and other furnished with the spirite of God to publishe the doctrine of saluation in all the partes of the earth whereby not onely a number of thirstie consciences were refreshed but theyr barren soules also made fruitfull and brought forth fayre and goodly trees of all sortes pleasaunt to beholde and yelding good fruites to the glorie of God and to the comfort of his people And all this only did the mightie hande of God. Stand at your cause sayth the Lorde and bring forth your strongest ground c. The Prophete in the person of God turneth his speech again to the gods of the Gentiles to the idolatrous worshippers of them * willeth them to stande to their cause and say the best for them that they coulde to proue them Gods. And because their greatest glorie was in prophesying and telling things to come he doth Chalenge them euē in that very poynt whereby he giueth to vnderstand that their predictiōs were either in things natural such as wise skilful worldly men might by obseruation foretell or else they were friuolous vaine and vncertaine and to bee interpreted on both parts Insomuch that euen their Oracles of Apollo accounted of all other the most certaine were esteemed euen among themselues by a common prouerb as Shipmēs hoses that might be fashioned to diuers purposes For by such subtil meanes the deuill did * delude those that were giuen to the worshipping of Idols And alwayes are they such as tende to the confirmation of vanitie and superstition and neuer to the correction of wickednesse and vice But the * Prophecies of the liuing God are alway not onely certaine and true but also of such matter as farre passeth either the common course of nature or humaine obseruation noting things with the circumstances and distinction of tymes persons and places And alway are directed to the maintenance of true religion and vertuousnesse of life and punishing of superstition Idolatrie vice and wickednesse Such are the prophecies of Daniel certaine hundred yeares before telling of the foure great Empyres and the destruction and ende of the same Such were the prophecies of Esay Hieremie and other concerning the captiuitie of Babilon the deliuerance of the people of God after a certaine appointed time Such was the prediction of all the Prophets generally touching the true Messias and Sauiour Christ Iesu with the * stocke that he shoulde come of the * place and * time of his byrth the maner of his * estate and life his miraculous * workes his * death * his resurrection and * ascention Wherfore the God of Israell is the true God and the Idolles of the Gentiles are nothing neyther are hable to doe any thing but by the delusion of the Deuill to the deceyuing of the wicked and naughtie men by Gods iust iudgement because they would not know the truth I haue waked vp one from the north and he shall come from the east c. That God may shewe himselfe onely to haue the vniuersall knowledge of things to come he in this place to the terrour of the Deuils by whose delusion the Idols of the Gentiles doe stand prophecieth of the cōming of Christ the Messias whom he rayseth vp and shall bring vnto him from the East and from the West of all sortes of people of the heathen which together with him shall call vpon the name of the true and onely liuing god So sayth Christ Math. 8. Many shall come out of the east and out of the west and sit in the kingdome of God with Abraham Isaac and Iacob This prophecie we see was fulfilled by Christ and the lyke hereof neuer vttered any of the Gentiles Gods. But GOD himselfe it was that first gaue knowledge hereof at Sion and at Hierusalem and there fyrst declared that these people of the Heathen Nations shoulde come vnto him and as it were Poynted to them wyth his finger saying Beholde they are present This did he by Christ the principall Euangelist and after by other sent abroade from Hierusalem into the whole worlde This hath God pleaded his cause with the Gentiles and in the ende concludeth them and their Gods to be wicked and vaine The 2. Sunday after Christmas at Euening prayer Esay 43. BVt nowe the Lorde that made thée O Iacob and he that fashioned thée O Israell sayth thus Feare not for I haue redéemed thée I haue called thée by thy name thou art mine own 2 If thou goest through the water I will be with thée the strong floudes shall not ouerwhelme thée and if thou walkest through the fire it shall not burne thée and the flame shall not kindle vpon thée 3 For I am the Lorde thy God the holye one of Israell thy sauiour I gaue Egypt for thy deliuerance the Ethiopians and the Sabées for thée 4 Bicause thou wast déere in my sight and bicause I set by thée and looued thée I will giue ouer all men for thée and deliuer vp all people for thy sake 5 Feare not for I am with thée I will bring thy séed from the East and gather thée togither from the West 6 I will say to the north Let go and to the south kepe not back but bring me my sonnes from far and my daughters from the endes
of the worlde 7 Namely all those that be called after my name For them haue I created fashioned and made for mine honour 8 Bring forth that people which is blinde and yet hath eyes which are deafe although they haue eares 9 If all nations come in one and be gathered togither which among them shall declare such thinges and tell vs the thinges that are past let them bring their witnesse so that they be iust els let them heare and say It is truth 10 You are my witnesses sayth the Lord and my seruant whome I haue chosen therfore be certified and giue me faithful credence and consider that I am he before whome there was neuer any God neyther shall be any after me 11 I am euen I am the only Lord and beside me there is no sauiour 12 I gaue warning I made whole I taught you when there was no straunge God among you and this recorde must ye beare me your selues sayeth the Lorde that I am God. 13 And euen he am I who was froÌ„ the beginning and there is none that can take any thing out of my hande I doe the work and who shall be able to let it 14 Thus sayth the Lord the holy one of Israell your redéemer For your sake I haue sent to BabiloÌ„ and brought it downe all they are fugitiue with the Chaldees whose sorowfull crye is in their shippes 15 I am the Lorde your holy one which haue made Israel and am your king 16 Thus sayth the Lorde euen he that maketh a way in the sea and a foote path in the mightie waters 17 It is he which bringeth forth the charets and horses the hoste and power of warre that they may fal togither and neuer rise and be extinct like as towe are they quenched 18. Remember not thinges of olde and regarde nothing that is past 19 Beholde I shall make a newe thing and shortly shall it appeare and shall you not knowe it I will make a way in the desert and riuers of water in the wildernesse 20 The wilde beastes shall worship me the dragons and the yonge Estriches for I shall giue water in the wildernesse and streames in the desert that they maye giue drinke to my people whom I chose 21 This people haue I made for my selfe and they shall shewe foorth my prayse 22 For thou Iacob wouldest not call vpon me but thou hadst an vnlust towarde me O Israell 23 Thou gauest me not thy beasts for burnt offeringes neither didst honour me with sacrifices I haue not bene chargeable vnto thée in offerings neyther griâ—â—ous in incense 24 Thou boughtest me no deare spice with thy money neyther powredst the fat of thy sacrifices vpon me but thou hast laden me with thy sinnes and wearied me with thy vngodlynesse 25 Where as I yet euen I am he only that for mine own selues sake doe away thine offences and forget thy sinnes so that I will neuer thinke vpon them 26 Put me nowe in remembrance for we will reason togither and shewe what thou hast for thée to make thée righteous 27 Thy first father offended sore and thy rulers haue sinned against me 28 Therfore I prophaned the princes of the sanctuarie I did curse Iacob and gaue Israel into reproofe The Exposition vpon the. xliij Chapter of Esay But nowe the Lorde that made thee O Iacob and he that fashioned thee c. FOr so muche as the small number of the good and godly people had iust cause to bee in great feare through the prophecy of their Captiuitie in Babilon before declared and to dreade thereby the subuersion of the whole Church of God then liuing the Prophete in thys place vnder the person of God doth adde a singuler and great comfort By the name of Iacob and Israel he vnderstandeth the whole Church of god For he speaketh here not onely to the Iewes for the comfort of their deliuerance from the captiuitie of Babilon but also and specially to all the faythfull of his Church which be the true * seede of Abraham as Paule sayth and the right succession of Iacob to whome this promise was made In thee and in thy Seede all the Nations of the earth shall be blessed And againe I will bee thy keeper whither so euer thou go Of which promises he putteth them in minde when he calleth them by the name of Iacob as he doth also comfort them not a little in that he sayth he is their * Creator Maker and Redeemer and calleth them His owne For God cannot neglect those that he hath fashioned to his owne Image and redeemed with so precious a treasure and purchased to be his owne people Therefore sayth he If thou goe through the water I will bee with thee the strong flouds shall not c. By the tearmes of * VVater and Flouds Fire and Flames he vnderstandeth al maner of Tentations Troubles Afflictions that any way either in Soule or bodie might come vnto theÌ„ and assureth them that they shall not miscarie by any of them I gaue Egipt for thy deliuerance the Ethiopians and the Sabees c. That is such care and loue haue I had toward my Church and faythfull people that to deliuer and preserue them I haue afflicted Aegypt Aethiope Sabaea and many other mightie Princes and Kingdomes and in like maner will deale with all other Nations that shall worke trouble to them Therefore bee not dismayde but be of good comfort I will bring thy seede from the East and gather thee together c. Here is plainly prophecied the Calling of the Gentiles to the fayth of Christ and the gathering of the dispersed children of God from all the quarters of the earth As if he had said you feare that if Hierusalem as my Prophete hath sayde be destroyed and the people led captiue and Princes of the earth persecute them that there shall bee no Church nor any that shall liue to serue god But feare it not I will be with them euen to the ende of the world to bring the seede of my people together and to * gather the members of my Church out of all the quarters of the earth from the East and from the West And I will say to the North giue me my children that thou hast kept in blindnesse as if they had had no eyes and let them come and see the light of the truth And to the South will I say forbid not them to come and heare that I call by the preaching of my Gospel though before they were deafe and heard not This is it that Christ speaketh of Many shall come from the east and from the west and rest with Abraham and Isaac in the kingdome of God. This is it that is spoken in the Actes of the Apostles You shall be my witnesses in Hierusalem and in all Iurie and Samaria and to the vttermost partes of the earth Wherefore God
the * deliuerance from the tyrannie of Satan sinne and Antichrist * the knowledge of his holy worde * light of his Gospel wherby we are to be made the children of God and * heires not of the land of Chanaan and the fruites and pleasures therof but of the celestiall Ierusalem the kingdome of God and eternall lyfe with Christe Iesu in heauen And if the consideration of worldly benefits might be so good a stay vnto the Israelites how much more ought these to be vnto vs if we think our selues worthie the name of christiās See that you walke not after straunge gods and the gods of the nations c. As the Ievves and by them all other are forbidden to worship straunge gods so are we also to woorship the liuing God with straunge worship that is with any other worship than he himselfe in his holie worde hath appointed We must beware therefore that wee fall not away from Gods true worship * in spirit truth vnto idolatrie superstition and fonde* deuises of men therby thinking to please god For as god is a ielous God and will be worshipped alone and not with other false Gods so is he a seuere God and delyghteth more in single obedience to his woorde than in sacrifice superstition or any of mans deuised holinesse thoughe it seeme neuer so pleasant in the sight of the worlde or to be done of neuer so good an intent * Saule when he spared the fat beastes of the Amalekites for sacrifice might seme to haue done it for a good purpose But God dyd so muche mislyke it that for the same he cast hym bothe oute of his fauoure and out of the kingdome of Israell And when thy sonne asketh thee in time to come saying What meane c. It is not sufficient for vs to know the true worship of God oure selues but we must desyre also to instruct * and teache other and especially oure owne * children that Gods true Religion may be deliuered from hande to hande and so be enlarged to our posteritie How farre from this are a greate number of suche as will be called Christians and neither can nor will teach theyr sonnes and daughters themselues nor yet procure them to bee instructed by other no nor to come thyther where by order they are appoynted to bee taughte the principles of christian faith Surely it muste needes be thoughte they haue small feare of God little sense of the mysterie of oure redemption in Christe no regarde of the good estate of their chyldren or of the saluation of their owne soules They should teache theyr children in lyke manner as Moyses here commaundeth the Iewes and saye We were of oure selues and of oure* owne natures as bondeslaues and subiecte to Sathan synne and Hell And it pleased Almightie God of his exceeding greate mercie withoute any regarde of woorthynesse in vs to sende downe his only and dearely beloued sonne from heauen to take fleshe of the blessed virgin and here liued in this worlde in great contempt and reproche and at the laste was put to moste cruell death by his passion paying the ransome for oure sinnes and for vs satisfied the Iustice of God. So that we by* him are nowe reconciled to God haue remission of our sinnes and in his sight are reputed iust and appoynted heires of eternall lyfe wyth Chryste Iesu For thys cause doe me* assemble togyther in the house of Prayer and vse the Sacramentes and mysteries of oure Religion thereby to call into our remembraunce this vnestimable benefite and to* giue thankes vnto him for the same and to pray for the assistance of his holy spirite that in all vertuousnesse and holynesse of lyfe we may shewe our selues thankefull and studie to liue according to thys our holye vocation that the name of God maye in vs bee praysed This I saye shoulde they teach their children to make them to vnderstande why they be called Christians and what the substance of true religion is The fourth Sunday after Easter at Euenyng prayer Deuteronomie 7. WHen the Lorde thy God shall bring thée into the land whither thou goest to possesse it and hathe caste oute many nations before thée the Hethites the Gergesites the Amorites the Chanaanites the Pherezites the Heuites and the Iebusites seuen nations greater and myghtier than thou 2 And when the Lorde thy God hathe sette them before thée thou shalte smyte them and vtterly destroy them and make no couenaunt with them nor haue compassion on them 3 Thou shalte make no mariadges with them neyther giue thy daughter vnto his sonne nor take hys daughter vnto thy sonne 4 For they will deceyue thy sonne that he should not folowe mée and they shall serue straunge gods and then wil the wrath of the Lorde waxe hotte agaynst thée and destroy thée sodeinly But thus ye shall deale with them ye shall ouerthrowe their aulters and breake downe their pillers cutte downe their groaues and burne theyr grauen Images wyth fyre 6 For thou arte an holy people vnto the Lord thy God the Lord thy God hath chosen thée to be a special people vnto himselfe aboue all nations that are vpon the earth 7 The Lord did not set his loue vpon you nor choose you bicause ye were mo in numbre than any people for ye were the fewest of all people 8 But bycause the Lorde loued you and bicause he wold kéep the othe which he had sworne vnto your fathers therfore hath the Lorde brought you out through a mightie hande and deliuered you out of the house of bondage from the hande of Pharao king of Egypt 9 Vnderstande therefore that the Lorde thy God he is God and that a true God which kéepeth appointment and mercie vnto them that loue him and kéepe his commaundementes throughout a thousande generations 10 And rewardeth them that hate him to their face so that he bringeth them to naughte and doth not deferre the time but rewardeth him that hateth him before his face 11 Kéepe thou therefore the commaundementes and ordinances and lawes which I commaunde thée this daye that thou do them 12 If ye hearken vnto these lawes and obserue and do them the Lord thy God also shall kéepe vnto thée the couenant and the mercie whiche he sware vnto thy fathers 13 He will loue thée and blesse thée and multiplie thée he wil also blesse the frute of thy wombe and the fruite of thy lande thy corne thy wyne and thyne oyle and the increase of thy kine and thy flocks of shéep in the land which he sware vnto thy fathers to giue thée 14 Thou shalt be blessed aboue all nations there shall be neither man nor woman vnfruitfull among you nor any of your cattell shal be barren 15 Moreouer the Lord wil take away from thée all maner infirmities and will put none of the euill diseases of Egypt which thou knowest vpon thée but will sende them vpon
this shal be a signe vnto thée that shall come vpon thy two sonnes Hophni and Phinehes in one day they shall dye both 35 And I will stirre vp a faithfull priest that shal doe according to my heart and minde and I will builde him a sure house and he shall walke before mine annoynted for euer 36 And all that are lest in thine house shall come and crouche to him for a péece of siluer and a morsell of breade and shall say Put me I pray thée in one office or other among the priestes that I may eate a morsell of bread The Exposition vpon the .ij. Chapter of .1 Samuel And Hanna prayed and sayd My hart reioyceth in the Lord â–ª c. THis Hanna the wife of Helcana as is mentioned in the 1. Chapiter of this boke hauing bene long Baraine without childe to hir great reproch griefe of minde at the last through earnest praier obtained of god hir sonne Samuel and by hir vow dedicated him to the Seruice of god Wherefore in this chapiter stirred by the motion of Gods holie Spirit shee yeldeth most hartie thankes and praises to God for the same And albeit this be the chiefe purpose of Her speache yet in the vehemencie of her spirite she breaketh out to greater matter exceeding lie extolleth the mightye Power of God in other things also My hearte saieth she reioyseth whiche before was wrung with sorowe my Horne that is my strength and glory is now extolled which before was ouerthrowen in shame and reproche my Mouth is now free which erst was stopped with heauinesse and I reioyce not in mine owne strength or doyng but in the saluation of the Lorde The Lord our God is onlie Holie and of almightie Power and my gladnes in him is not vaine Therfore you wicked ones cease to Breath out the pride and arrogancie of your hartes his knowledge is infinite his power is exceding great is hable to bring to passe whatsoeuer he will haue done He ouerthroweth the mightie and breaketh their strength and power he setteth vp the afflicted and troubled persons compasseth them with his strength and assistance The riche that did feede at full he bringeth to pouertie and neede Suche as were oppressed with hunger he bringeth to greate plentie The baraine he maketh mother of manie children and such as had plentie of children he maketh baraine Yea the Lord killeth and bringeth euen from Deathes doore to Life againe The riche he pulleth downe out of his Glory and lifteth vp the poore from lowe estate euen to the dignitie of Princes The Stedinesse of the earth is in his handes and he caused it and hath placed all the other elements about it as it were their foundation whereon they rested The feete of his Saintes that is all their Workes Studies Indeuours and CouÌ„sailes he prospereth but the wicked he causeth to perishe in the darke cloudes of affliction All the enemies of God that set themselues against him and his truth with his mightie power he will from Heauen ouerthrowe and especiallie when he hath giueÌ„ his Kingdome to his anoynted Messias Sauiour that is to come But the sonnes of Helie were Children of Belial and knew not the Lord. c. Children of Beliall are dissolute loose young men giuen ouer to wickednesse and not staied or bridled with the feare God such the Sonnes of Helie are here described to be Contemners of God and of his holie ordinances Couetous Cruell Proude Gluttenous They were not Contented with those portions that the Lorde had assigned them Exodus 29. Num. 18. Leuit. 7. But by violence and extortion tooke from men what they lusted Which dealing caused the people to lothe the Sacrifices of God. So great a mischiefe is it if the Ministers of Gods Religion doe wickedly abuse to their gaine the Sacramentes of God or not deale in them with comelie Reuerence for the reproche of the Sacramentes tende to the dishonour of God. Howe greuous this offence of the Sonnes of Helie was in the sight of God it doth afterward appeare There might seme to be great blame in the Magistrates that seyng this outragious contempt of God and his Lawes would not seeke to Redresse the same But the Childe Samuel Ministred before the Lorde girded with c. To Minister before the Lorde is to Minister in the seruice of god Ephod was a little linneÌ„ garment from the shoulders downe toward the middle which the Leuites also vsed in the seruice of the Temple But the Ephod which the Priest wore was of another sorte and was made of Golde blewe Silke Purple Scarlet White twined sylke with brodered worke Exod. 28. Elie was verie olde and hearde all that his sonnes did vnto Israel and. c. Helie for age was not hable to execute the office of the Priest himselfe and therfore committed it vnto his sonnes who fouly abused it to gods dishonor and great offence of his people The women that are mentioned to haue wayted at the doore of the Tabernacle eyther came thither to be purified or to helpe forward the holie ministerie and by these wicked Priests were eyther by corruption allured to adulterie or by violence rauished And he said vnto them Why do ye such thinges for of all these people c. He should sharply haue rebuked them yea and with further punishement haue put them from the holie Ministerie as such persons that dishonoured the seruice of God but as a negligent man in Gods cause and a coâ—kering â—ather toward his children he reproueth them â—oldly sayde only that he Heard euil report of them and therfore they being now acustomed to their wicked doings were nothing amended therby When one hâ—rteth an other man he offendeth God but by Mediaâ—â—on but when he trespasseth in matter of Religion and holinesse he offendeth God Immediatly As touching these woordes that bee added They hearkened not to their father Bicause the Lord would slay them It maye seeme repugnant to that God speaketh by Ezec. cap. 18. As sure as I liue I vvill not the death of a sinner c. And in Esay cap. 28. God mynding to punishe the people saith that he wil do A strange work a strange act that is suche an one as vsually doth not belong vnto him Howe then doth he say here that Hee will slay them For answere herevnto we must know That God is not the directe Authoure of Deathe either of the soule or of the body For Deathe came in by sinne Rom. 5. Sinne was wrought by Satan father both of sinne Death and therefore is he iustly called of Sainct Iohn A manqueller Therefore when God punisheth or killeth he may well be saide to do A strange work and such a thing as in his simple reuealed will he doth not delite in S. Augustine noteth two kinds of VVill in God y one Simplex
did maintaine and defende them In so muche that verie straungers and Heathen persons did vnderstand that it was not their owne strength or Policie that did preserue them so but the mightie and maruellous Power of their Lord and god Therefore when they shoulde nowe see the same Citie that was so Famous and had in so greate price to be vtterlie destroyed in their Common Talking of the same the one should answere the other that the cause of this desolation was For that they had broken the Couenant of their Lorde In whiche pointe the obstinate Dulnesse of the Ievves is verie muche noted seyng that forraine Nations Heathen and Strangers from God should so easilie conceiue the cause of their Destruction when as they themselues whiche had bene so accustomed to the workes of God woulde not vnderstand it no not at the telling and declaration of the Prophetes Mourne not ouer the deade and be not woe for them but be sorie c. When People doe flee from their enemies into any place bicause they are not hable to Resiste them they commonly doe hope for a Better day for a time of Returne into their countrey and an Ende of the miserie therfore doe they abhorre Deathe more than banishment or any other trouble But the Prophete in this place signifieth that the Miserie of the banished Persons ledde away Captiue shoulde be so greate and so withoute hope to see their Countrey againe that anie Deathe mighte Iustlie seeme more tollerable and therefore saith he Mourne not ouer the dead bycause they seme to be in better case than such as be aliue And this doth he confirme by the example of the kings themselues Ioakim called also Eliakim King of Iuda was taken Prisoner by the Babilonians and Dying by the way with great Contempt was left without Buriall as afterward is declared more largely and yet might he seme to be in good case in comparisoÌ„ of Ioakim named also Iechonias and here called Sellum Who was led Captiue dyed in banishment and neuer returned into his Countrey Some doe interprete this place and this grieuous Threatning of Sedechias to whom it maye verie well in some respecte agree When the texte saith that Sellum was The sonne of Iosias it is not strange in the Hebrewe tongue by the Sonne to vnderstande the Nephewe or other Successour of the same line So Christ is called The sonne of Dauid as lineallie descending from Dauid Woe worth him that buildeth his house with vnrighteousnesse c. From this place vnto the .20 verse the Prophete enueigheth bitterly against King Ioakim called also Eliakim who may seme to haue bene a Glorious Proude and Pompous Prince not contented to dwell in such houses and Palaices as his predecessours had vsed but Enlarged the same and builded them farre more Gorgeouslie with all maner of painting and gaye furniture and that with the grieuous Iniurie Oppression of his Subiectes pilling them of their Wages and iuste rewarde of their Labour which thing here God by his Prophete sharpelie reproueth To dwell in faire houses is not of it selfe euill but bicause the building of Sumptuous places coÌ„monly is ioyned with * Pride and Vaineglorie and wyth the Oppression of the poore Therfore God declareth himselfe in this place and sundry other so muche to myslike it and especially when Princes or other Rich persons doe it with such Delight as though they esteemed their greatest Felicitie to be therin Which may seeme to be noted in these wordes Thinkest thou to raigne novv that thou hast enclosed thy self in Cedar c. As if he had said Now that thou haste buylded to thyselfe goodly and sumptuous houses with Cedar 〈◊〉 thou thinkest thy self a Notable and worthie Prince and that thy gay Buyldings and pompous doings shall be thy chief Glorie and thy Stay in thy kingdom but they shal be no help vnto thee at all but rather the hastning of thy ouerthrowe bicause the Crie LameÌ„tation of those Poore meÌ„ that thou hast oppressed Iniurioulsly to that ende doth ring in myne eares and calleth continually for punishment The meanes to prosper in thy Kingdome is not by settyng vp of Sumptuous buildings but in the Feare of my Name to deale with Equitie Righteousnes and to helpe the Poore oppressed as thy * father Iosias did beefore thee who was a Good and a godly Prince But thou cleane 〈…〉 arte giueÌ„ ouer to Couetousnesse OppressioÌ„ crueltie and shedding of Innocent bloude Therefore thy Captiuitie by the King of Babylon and thy miserable â—nde muste of Necessitie come vpon thee And therefore thus sayeth the Lorde against Joakim the sonne of Iosias c. The Prophet signifieth by the Word of the Lorde and from his owne mouth that Ioakâ—m who in his Life tyme prouided so Sumptuous Palaces to dwel in in reward of his Oppression Crueltie at his death shuld not only want that Solemnitie of Buriall and mourning which comonly Princes Greate personages haue but also shuld be cast out like an Asse or other Contemptible beast without Burial at al lie Rotting vpon the face of the Earth to be Meate for the Birdes of the Aire A notable example may this be to All them which with CoÌ„tempt of gods word the Iniurie of their Subiects TenaÌ„ts set their chief delite in gorgious Buildings poÌ„pous works Climbe vp the hill of Libanus O thou daughter of Sion lift vp thy voyce c. Hieremie perceiuing the Iewes to be settled in desperate Obstinacie in this verse doth scornfully deride y vain Trust which in time of their Distresse they had in their forain FreÌ„ds to whoÌ„ they were allâ—ed 〈◊〉 the Aegyptians and other Borderers And to let them Vnderstand that all that Hope was to no Purpose in way of Derision as I haue sayde he willeth them vnder the Name of Sion to â—limbe vp to Mount Libanus on the one syde and to the hill of Basan on the other and to crie out with Loude voyce for Succour that they might be heard the Further For all their Louers and Frendes shoulde Forsake them and be Destroyed themselues before they could come to Helpe them The Aegyptians as Iosephus writeth comming to Rayse the siege of the Babylonians at Hierusalem wer Discomfited and ouerthrowne that they could not helpe them and therefore the Armie of the Babylonians returning to Hierusalem toke and spoyled the Citie and Led awaye the King and all the residue Captiue I haue declared this vnto you saith Hieremie to y Iewes vnder the Name of y Daughter of Sion when ye were in Prosperitie but youre perpetual maner hath ben neuer to Hearken to the Voyce of the Lord but way wardly to Contemne it Therfore youre Princes and peeres that be as your Guydes and Leaders youre Capitaines and ioylie men that you Delighte and put youre Truste in shall bee Lightly as it were with a Whirlewynde Driuen awaye in