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
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
the Gentiles doth the Prophete speake in this Chapter This plague of Gods heauy iudgement vpon the Ievves doth the Prophet set forth in forme of a waste or desolation made in warre For albeit the Ievves after their reiecting were in deede by warre vnder Vespasian and Titus brought to miserable waste and desolation yet is this place not onely to be vnderstanded therof but also and specially of their Spirituall calamitie being vtterly refused to be the people of God and turned out of all that heauenly riches glory blesse and comfort that they had before through the lawe promise and couenant of almightie God made vnto them Which was a farre more grieuous plague than the spoile of their Countrie and subuersion of their Citie For by that the glorie of Gods kingdome among them was rased and defaced In warre men eyther are slaine or cast out of their Countrie the lande is made waste from inhabitance goodlye buildinges are ouerthrowne There is no regarde of priest or people maister or seruant maistresse or mayde riche or poore c. all sortes are spoyled and feele the plague thereof And then needes must the inhabitantes lament and mourne and the whole Countrey be turned into an horrible and miserable fourme and shape As this was the outward waste so was the Spirituall desolation no lesse but rather more grieuous For they were bereft of all that maiestie and glorie that they had before God they remained no longer the people of god Fewe of them came to the knowledge of saluation Both priest and people mayster and seruant and al other sortes without difference were cast of from God and the benefite of all his blessings To conclude kingdome and priesthoode and all the treasures of heauenly knowledge were taken from them And that not by the hande of anye mortall Prince but by the mightie power of god For the Lorde sayth he shal make waste the land the Lord hath spoken it The cause is added in the fift verse They haue transgressed the lawes They haue chaunged the ordinances They haue broke the euerlasting couenant That is to say They haue transgressed the lawe of the tenne commaundementes prescribing the true worship of God and dutie towarde theyr neighbours they haue not kept the ordinaunces appoynted for the gouernement of their common weale and externall forme of Religion they haue broken the euerlasting Couenant and testament whereby God had bounde himselfe for euer to bee the God of Abraham and of his posteritie For they reiected that happie seede of Abraham * Christ Iesu in whome promise was wade that all the nations * of the earth should be blessed This was of all other the most grieuous offence For they that reiect Christ and his Gospel reiect from them selues all hope of Saluation Therefore hath the curse consumed the earth and they that dwell c. This curse is that which God threatneth * Leu. 26. and * Deut. 28. agaynst them that keepe not his law Cursed shalt thou be in the Citie and cursed in the fielde cursed shall be the fruite of thy bodie and the fruite of thy lande c. The wine faileth the vine hath no might all they that haue bene merie c. By the decay of wine myrth solace and minstrelcie he signifieth that he will take from them all those his creatures wherin they did delight and take pleasure and cast them into * lamentation sorowe and mourning and want of all comfort both before God in conscience and before the world outwardly The citie of vanitie is broken downe euery house is shut vp c. The destruction of Hierusalem and the sorowfull desolation therof is described in these three verses For in the middes of the lande euen among the people it shall come c. Because he hath before prophecied of the destruction of the lande and kingdome of Iurie and of the reiection of that people least it might bee thought that God shoulde haue no face or countenaunce of a Church in the whole worlde he signifieth here both that some reâ—â—â—anâ— of the Iewes should be saued as S. Paule wryteth and also that he will rayse vp a more ample and glorious church of all the other Nations of the earth which shall giue prayse and glorie to his name This is it that he meaneth in the .13 verse when he saith That it shal fal out as in the latter end of haruest some Oliues and some clusters of grapes will bee left on the trees being but a small portion in comparison of the whole Euen so some of the Iewes should receyue Christ and be saued and those but fewe in respect of the whole Nation that were reiected In the 14. 15. and 16. verses by those that shall crie out of the west and prayse the Lorde in the valleyes and in the Isles of the sea and from the vttermost partes of the earth He meaneth the number of the Gentiles in all places that professing the Gospell and saluation by Christ shall giue prayse and glorie to the name of God for the same I knowe a thing in secrete I know a thing in secrete wo is me c. Here the Prophete breaketh out to sorrowfull lamentation for the reiecting of his people and countreymen from the fauour of god through their obstinate transgression as if he had sayde * wo is me for that I doe with sorrowe and heauinesse of heart foresee that at the reuealing of the Gospell by Messiah many other nations imbracing the same fewe of my Countriemen shall receyue the sweete comfort thereof For they shall heynously and grieuouslye transgresse in contemning and refusing Christ the Messiah and Sauiour And therefore God shall by his iust wrath refuse and cast of them also from the number of his people Fearefulnesse the pit and the snare are vpon thee O thou that dwellest c. To this place Esay hath prophecied as it is noted before of the reiecting of the Iewes and calling of the Gentiles to the knowledge of god Nowe he telleth what shall become also of the other wicked inhabitours of the earth and kingdomes of the worlde which shall continue in wickednesse after the gospel published and the kingdome of Christ spred and enlarged by Christ and his Apostles and especially towarde the latter ende of the worlde VVhen the Church and kingdome of Christ who is the Lorde of hostes shall be set vp in Sion and Hierusalem that is in the Church of God with so great maiestie and heauenly brightnesse that it shal farre passe the Sunne and the Moone then shall these troubles happen to the wicked of the worlde He that shall escape the fearefull noyse shall fall into the pit and he that scapeth the pit shall light into the snare that is they shall haue no quietnesse nor rest but shall runne out of one calamitie into an other vntill they perish vtterly For euen as in the generall deluge so shall the windowes
of heauen be opened and God shall powre downe his plagues vppon the wicked and vurepentaunt contemners of the Gospell And the very earth it selfe and the powers and kingdomes thereof shall stagger and reele and in the end consume and take a newe shape For the iniquitie thereof shall be as an heauie burthen vnto it c. The thirde Sunday in Aduent at Morning prayer Esay 25. THou art my Lorde my God I will magnifie thée I will giue thankes vnto thy name for thou hast brought woonderfull things to passe according to thine olde councels truly and faythfully 2 Thou hast made a Citie a heape of stones and brought a strong towne into decay the habitation of straungers hast thou made to be no Citie neyther shall it be buywed anye more 3 Therefore shall the mightie people giue glorie unto thée the Citie of the valiant heathen shall feare thée 4 For thou hast bene a strength vnto the poore and a succour for the néedie in his trouble a refuge agaynst euil weather a shadowe agaynst the heate for the blast of raging men is like a storme that casteth downe a wall 5 Like as the heate in a drie place wasteth all things so shalt thou suppresse the noyse of aliauntes the heate is abated with the shadowe of the clowde euen so shall God asswage the noyse of the cruell tyrannes 6 And in this mountaine shall the Lorde of hostes make vnto all people a feast of plenteous and delicate things euen of most pleasant and daintie dishes 7 And in this mountaine shall the Lorde destroy the couering that all people are wrapped in and the hanging that is spred vpon all nations 8 As for death he hath destroyed it for euer and the Lorde God shall wipe away teares from all faces and the rebuke of his people shall he take away out of all the earth for so the Lorde hath sayde 9 And or that day it shall be sayde Lo this is our God we haue wayted for him and he shall saue vs this is the Lorde in whome we haue hoped we will be merie and reioyce in the saluation that cometh of him 10 For in this mountaine shall the hande of the Lorde ceasse and Moab shall be threshed vnder him euen as straw is troden to dung on the dunghill 11 And he shall stretch out his hande in the middes of them as he that swimmeth casteth out his handes to swimme and with the strength of his handes shall be bring downe their pride 12 The strong holde also and defence of thy walles hath he ouerthrowne cast downe and brought them in the grouned euen vnto dust The exposition vpon the .xxv. Chapter of Esay Thou art my Lorde my God I will magnifie thee I will giue thanks c. THe Prophet in this Chapter foreseeing in spirit and earnestly considering the meruelous * preseruation of the church and kingdome of Christ euen in the middest of the furious raging of this worlde coulde not but breake out to the great prayse extolling of the same his woonderfull goodnesse and clemencie saying Thou art my Lorde my god c. The thing for the which he extolleth Christ Iesu the Messias and sauiour for he is that Lord and God to whom he speaketh is that he maruelously preserueth his Church and people and fulfilleth all his counsayles and promises * truely and faythfully For albeit they seeme often to be prolonged and deferred so that the faithlesse iudge them to be false and vaine yet in the ende they prooue alway most firme and true and are fulfilled with great glorie These counsayles and promises consist in two poyntes The one is that Christ will ouerthrowe and vtterly confounde all Empires and Kingdomes of the worlde all Princes and Tirannes and all other whatsoeuer they be that afflict and persecute the Godly that professe his name and of this speaketh he in the seconde and thirde verses The other poynt is that he will * deliuer and preserue from all euill his Church people seeme they neuer so miserable poore and contemptible in the worlde and of this speaketh hee in the other partes following Thou hast made a city an heape of stones and brought a strong towne c. By the time past the Prophete signifyeth what GOD doth presently and alway will doe in his Church and by the singuler number speaking of one Citie he meaneth many so that the sence is I therefore prayse thee O thou Messias and Sauiour my Lorde and God that by thy mightie power thou doest ouerthrow and bring to vtter confusion the great Cities principalities and powers of the worlde that persecute thy Church and afflict thy people and repell thy Gospell This is it that thou promisest to Abraham our father saying I wil blesse them that blesse thee and I will curse them that curse thee c. And therefore all powers that will not * submit themselues to thee shall perish and come to desolation Therefore shall the mightie people giue glorie vnto thee Vers 3. the Citie of c. Great principalities and Cities contemning and persecuting thy worde are therefore brought to cōfusion that other by their example may learn to feare thy name and acknowledge thy maiestie and mightie power For thou hast beene a strength vnto the poore and a succour for c. This is the seconde part of the counsayles and promises of Christ that he faythfully perfourmeth that is that he preserueth and succoureth his people in all their affliction and therefore to the great comfort of all that are troubled in conscience or otherwise is called here The strength of the poore The succour of the needie A refuge against euill weather and tempestuous troubles A shadow agaynst the heate of persecution to saue and keepe his people And here is it to be obserued diligently that the people of GOD are often afflicted and persecuted in this worlde and therefore that all which will submit themselues to the kingdome of Christ must looke for * no better entertainement here and yet with strong fayth conceyue this comfort that their king their Lorde and God will either mightilye deliuer them presently and bee reuenged of their enimies or else giue them that strength of spirite that they shal not onely paciently suffer that which shal be laid vpon them but also as S. Paule sayth * Glorie in their afflictions that God hath thought them worthie to suffer for his names sake And in this mountaine shall the Lorde of hostes make vnto all people a feast c. The Mount here spoken of is the hill of Sion whereby the Church is figured The feast is the feast of his Gospell published and calling all men to the sweetenesse of euerlasting life which was first preached in Hierusalem by Christ himselfe where also he bestowed the daintie and delicate dishes of his holy spirite and heauenly graces to all them that receyued his Gospell that is to say The
yet shall he be as still as a Lambe before the shearer and not open his-mouth 8 From the 〈◊〉 and iudgement was he taken and his generation who can declare for he was cut of from the grounde of the lyuing which punishment did go vpon him for the transgression of my people 9 His graue was giuen him with the condemmned and with the riche man at his death whereas he did neuer violence nor 〈◊〉 〈…〉 him with infirmitie that when he had made his 〈…〉 of the Lorde shall prosper in 〈◊〉 hande 11 Of the trauaile and labour of his 〈…〉 the fruite and be satisfied my righteous 〈…〉 knowledge iustifie the multitude for he shall 〈…〉 their sinnes 12 Therefore will I giue him among the great ones his part and he shall deuide the spoyle with the mighty because he giueth ouer his sioule to death 〈…〉 The Exposition vpon the. liij Chapter of Esay But who hath giuen credence vnto our preaching or to whome c. ESay in sundry places of hys prophecies speaketh so plainely of the vocation of the gentyles to the fayth of the kingdome of Christ of his merueylous byrth of his stocke and kindred c. that he is of a auncient wryters esteemed as an Euangelist recording thinges past rather then a Prophet foretelling things to come albeit he was before the comming of Christ aboue 750. yeares And yet of all the parts of his prophecies is there none wherein he doth so plainely speake of Christ of the state of his life of his death and passion and of the fruites thereof as he doth in this present chapiter Neyther is there any place of the olde Testament out of the which so manye allegations be made by Christ and his Apostles as out of this part of Esay The Prophete in the latter ende of the former chapiter had sayde that as Christ should be published and knowne among all the Gentiles so the state and maner of his lyfe should be so * base and simple as all men should woonder at it Therefore in the begynning of this chapiter as it were vnder the person of the Apostles and first preachers of the Gospell he breaketh 〈◊〉 to a lamenting of the * small number of them that at the publishing of this doctrine would giue credence to it So straunge and so * vnlikely a thing shall it seeme to them to haue saluation by one that in continuance of the worlde appeared so meane a person as Christ should be especially seing the Prophets in other places described the Messias as a myghtie Prince and king For he did growe before the Lorde like as a branch and as a roote in c. Shootes or branches doe sometime spring vp in drie barraine groundes but bicause â—hey haue not moysture and fatnesse of the earth they prosper not nor proue faire and large to see to So Christ when he came in fleshe and sprang vp here in the soyle of this drie and horraine worlde entring his spirituall kingdome he shewed not hymselfe of anye notable continuance and authoritie nor flourished in the worlde with princely maiesty and power but appeared rather as a thinne slender and vnprofitable shoote more meete to be cast into the fyre or to be trodden vnder foote then to looke for any great fruite of it Therefore when they behelde him they sawe no maiestie in hym but esteemed him as an abiect as * an outcast and as a contemptible person not worthye so much as once to be looked on This euydently appeareth to haue bene in Christ aswel in the residue of his lyfe as especially at his death passion wheÌ„ they scorned and 〈…〉 when they buffeted him and crowned him 〈…〉 when they preferred a robber and a murderer before him when they cried away with him awaye with him and crucifie him finally when with great despite they hanged him betweene two theeues Howbeit he onely hath taken on him our infirmitie and borne our paines c. And yet sayth the Prophet in the person of the Church of God this CoÌ„temptible Person whom we esteemed as a worme of the earth was the only man that hath 〈◊〉 vpon him out infirmitie and borne our paines When we saw him not only so base and simple but so 〈◊〉 and 〈…〉 A shéepe of all cattell is most foolish and the flock being once scattered euery one runneth his way and not one knoweth how to Returne to the folde vntill he be fet by the shepeherde By this Similitude he expresseth our waywardnesse ignorance and blindnesse that being once gone astray from God we neyther * can nor will nor know howe to returne to him againe vntill our gracious and good pastor Christ Iesu vpon whome God hath layd our sinnes doe seeke vs and * Bring vs home to the folde vpon his shoulders Hee suffered violence and was euill entreated and did not open c. The Sheepe whether he be shorne or led to the slaughter he neuer byteth nor strugleth no nor so much as openeth his mouth to bleate to signifie any Misliking By this he discribeth the great obedience and * pacience of our Sauiour Christ at the time of his passion sufficiently declared by the Euangelistes This place and certaine verses folowing are interpreted by saint Peter 1. Pet 2. and Actes 8. by Philip to the Eunuch From the prison and iudgement was hee taken and his generation c. This is to be vnderstanded of the Resurrection of Christ and deliuerance from death and miserie Although Christ was taken bounde despiteously entreated adiudged to die last of all put to * most reprochfull death yet he was by Gods mightye hande deliuered from miserie from bondes from death and restored to life and glorie for euer to endure For Christ sayth Paule being raysed from death dyeth no more death hath no more dominion ouer him No man therefore is hable to declare the euerlasting age and continuance of Christ The cause why he was so Glorified is in the latter part of the verse set forth for that he did vouchsafe to die and suffer punishment for the sinnes of the people of God. His graue was giuen him with the condemned and with the rich man c. By the Rich man is ment the cruell and violent oppressor and by the Graue the maner and place of his death So that the sense is he suffered and was put to death in that place that was appointed for the wicked and condemned persons that vse extortion and violence whereas he * neuer did iniurie neither vttered deceyte with his mouth Yet hath it pleased the Lord to smite him with infirmitie that when c. The death and passion of Christ for our sinnes was not the worke of enimies but of our mercifull * God and heauenly father God sayth the Prophete would strike him with infirmitie to the ende that when he had * giuen his
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
〈◊〉 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
the calling of GOD sprang out of a Constant* Faith in the promises of God by Miracles confirmed vnto them By the same meanes must we also learne to frame our selues to the Obedience of Gods Calling though it seeme to be ioyned with neuer so great daunger And yet although they haue the calling and commaundemeÌ„t of God to deliuer his people they doe not stirre the Israelites to Rebellion and will them to arme themselues against the Tyranne were he neuer so Cruell and iniuryous but in curteis maner entreate him that they maye haue licence to depart into the wildernesse But what obteyned they by their endeuour First Pharao CoÌ„temneth and despiseth the God of Israell VVho sayth he is the Lorde that I should heare his voyce Then he chargeth Moyses Aaron as authors of Sedition saying VVherefore doe yee lette the people from their workeâ— c. Lastly he Oppresseth the people farre more Grieuously then he did before For he causeth them to gather strawe and stubble yet to make their Full taske of Brickes as they dyd before These things happened not without the Knowledge of God for he said before * I know that Pharao will not let you go But Gods pleasure is in this maner of Deliuerance of his people to set vp a Spectacle or Example to all ages to learne in what Sort he will vsually delyuer his people out of the kingdome of Satan Wickednesse and Error First he sendeth abroade his Messengers Prophetes and Preachers to publish the sweete voice and Promises of his Worde and Gospell Then when they beginne to execute their office and men somewhat hearken vnto them the Deuill by hys Instruments Raiseth greater trouble and Affliction then euer they had before so that manye mindes be therewith greatly Offended Yet in the ende God by the * Mightie power of his Spirite and holy Worde ouerthroweth the kingdome of darkenesse and Deliuereth his people out of the Tirannie of Egipt And the officers of the children of Israel did see that they were in woorse c. These officers of the Israelites by this Cruell answere did not acknowledge the wicked Obdurate hart of Pharao against the holy wil of God as they should haue done with Pacience Comfort themselues and their brethren but after the maner of olde Adam Murmure against GOD quarreling with his seruauntes Moyses Aaron and laying all the cause of the trouble vpon them Wherein they shew an example both of Impiety and Vnthankfulnesse Impious it was to lay the fault of their affliction and miserie vpon them that were the Ministers of Gods blessing and of their gracious Deliuerance Great vnthankfulnesse might it appeare seing Moyses and Aaron did hazard their Liues for their great Benefite to Call and accompt them Tormentors and Murderers of the people For say they You haue put a sworde into their hands to kill vs. But this is and hath bene the Course of the worlde alwayes The cause of all Mischiefe when it ryseth after the publishing of the worde of God is Cast vpon the Ministers and Preachers of the same and in steede of thankfull minds they haue all Spite and Reproch that can be done or spoken against them So was it in the time of the Prophets â–ª So was it in the time of Christ and his Apostles So was it in the time of the Primitiue Church as it maye be declared by infinite examples Moises returned vnto the Lorde and sayde Lord wherefore hast thou so c. Moyses here in part doth Well and godly in part he sheweth his Weakenesse Mistrust and infirmitie He doth Well in this that he both not Storme and rage agaynst those 〈◊〉 Sâ—aunderers * nor doth not requite euill with euill and also that he doth not giue ouer his calling and Flee from God but rather runneth to him for Succour and comfort For so the Text sayth He returned to the Lorde He sheweth his Weakenesse in that he seemeth not througly to Remember the wordes of God Before spoken to him when God sayd I know that Pharao will not deliuer you no not in a mightie hande and therefore he doth complaine and quarrell with God. VVherefore sayth he hast thou so euill intreated this people and why hast thou sent me As though any thing had happened which God had not Before tolde him shoulde come to passe and yet God doth not Sternely rebuke Moyses but mercifully 〈◊〉 with his Infirmitie strengthneth him with the Renewing of his Promise and signification that he will nowe begin to shewe his mightie power against Pharao for their deliuerance The sixt Sundaye in Lent at Morning and Euening prayer Exod. 9. 10. THe Lorde sayde vnto Moyses Go in vnto Pharao and thou shalt tell him Thus sayth the Lorde God of the 〈…〉 Let my people go that they may 〈…〉 If thou refuse to let them go and 〈…〉 Beholde the â—ande of the Lorde is 〈…〉 is in the fielde for vpon horses vpon asses vpon camelles vpon ouen and vpon sheepe there shall be a mightie great 〈◊〉 4 And the Lorde shall doe wonderfully betwéene the beastes of Israell and the beastes of Egypt so that there shall nothing die of all that pertayneth to the children of Israell 5 And the Lorde appoynted a time saying to morowe the Lorde shall finish this worde in the laâ—de 6 And the Lorde did that thing on the morowe and all the cattell of Egypt dyed but of the cattell of the children of Israell died not one 7 And Pharao sent and behold there was not one of the cattel of the Israelites dead And the hart of Pharao was hardened and he did not let the people go 8 And the Lorde sayd vnto Moyses and Aaron Take your handes full of ashes out of the fornace and Mosses shall sprinkle it vp into the ayre in the sight of Pharao 9 And it shall be dust in all the lande of Egypt and shall be swelling sores with blaynes both on man and beast thorowout all the land of Egipt 10 And they tooke ashes out of the fornace and stoode before Pharao and Moses sprinckled it vp into the ayre and there were swâ—lling â—ores with blaynes both in men and in beastes 11 And the sorcerers could not stand before Moses because of the blaynes for there were bâ—tches vpon the enchaunters and vpon all the Egyptians 12 And the Lord hardened the hart of Pharao and he harkened not vnto them as the â—ord had sayd vnto Moyses 13 And the Lordâ— sayde vnto Moyses Rise vp earely in the morning and stande before Pharao and thou shalt tell him Thus sayth the Lorde God of the Hebrues Let my people go that they may serue me 14 Or else I will at this time sends all my plaguey vpon thine heart and vpon thy seruants and on thy people that thou mayst know that there is none like me in all the earth 15 For now I wil stretch out my hand that I may
Moyses Num. 32. by reading of whiche place this wil be the better vnderstanded And they answered Iosuah saying All that thou hast commaunded vs c. In this thirde parte of the chapiter the people shewe their obedience vnto that Prince and leader that was by God appointed vnto them All things saye they That thou hast commaunded vs vve will doe Whereby we maye learne an example of obedience to Magistrates not onely of obedience but also of carefull loue toward them For that it was that here moued the people to praye for Iosuah saying The Lorde thy God be vvith thee as he vvas vvith Moyses Whereby we are taught also to pray to God for the good estate of oure Princes that we maye quietlye liue vnder them as S. Paule saith in honestie and godlines The first Sunday after Trinitie at Mornyng prayer Iosua 10. NOwe when Adonizedec King of Hierusalem had heard howe Iosuah had taken Ai had destroyed it and how that as he had done to Iericho and her king euen so he had done to Ai and her king and how the inhabitours of Gibeon had made peace with Israel and were among them 2 They feared excéedingly for Gibeon was a great Citye as any Citie of the kingdome and was greater than Ai and all the men thereof were verye mightie 3 Wherefore Adonizedec king of Hierusalem sente vnto Hoham king of Hebron and vnto Pira king of Iarmuth and vnto Iaphia king of Lachis and vnto Dabir king of Eglon saying 4 Come vp vnto me and helpe me that we maye smite Gibeon for they haue made peace with Iosuah and with the Children of Israel 5 Therefore the fiue kinges of the Amorites the kyng of Hierusalem the kyng of Hebron the kyng of Iarmuth the king of Lachis and the king of Eglon gathered themselues together and went vp they with all their hoastes besieged Gibeon and made warre against it 6 And the men of Gibeon sent vnto Iosuah to the hoast in Gilgal saying Withdraw not thy hand from thy seruants come vp to vs quicklye and saue vs and helpe vs for all the kings of the Amorites which dwell in the mountaynes are gathered together agaynst vs. 7 And so Iosuah ascended from Gilgal he and all the people of warre with him and all the men of might 8 And the Lorde saide vnto Iosuah Feare them not for I haue deliuered them into thine hande neither shall anye of them stande againste thée 9 Iosuah therefore came vnto them sodenly and went vp from Gilgal all night 10 And the Lorde troubled them before Israel and slue them with a greate slaughter at Gibeon and chased them along the way that goeth vp to Bethoron and smote them to Azeka and Makeda 11 And as they fled from before Israel and were in the goyng downe to Bethoron the Lorde caste downe greate stones from heauen vpon them vntill Azeka and they dyed there were moe dead with hayle stones than they were whom the children of Israel slue with the sword 12 Then spake Iosuah to the Lorde in the daye when the Lorde deliuered the Amorites before the Children of Israel and he saide in the sighte of Israel Sunne stande thou styll vpon Gibeon and thou Moone in the valley of Aialon 13 And the Sunne abode and the Moone stoode styll vntyll the people auenged themselues vpon their enemyes Is not this written in the booke of the righteous So the Sunne abode in the middest of heauen and hasted not to goe downe by the space of a whole daye 14 And there was no daye like that before it or after it that the Lorde heard the voyce of a man for the Lord fought for Israel 15 And Iosuah returned and all Israel wyth him vnto the campe to Gilgal 16 But the fiue kings fled and were hyd in a caue at Makeda 17 And it was tolde Iosuah saying The fiue kings are founde hyd in a caue which is at Makeda 18 And Iosuah saide Roule great stones vpon the mouthe of the caue and set men by it for to kepe it 19 And stande ye not styll but folow after your enimies and smite all the hindmoste and suffer them not to enter into their Cities for the Lorde your God hath deliuered them into your hand 20 And when Iosuah and the Children of Israel had made an ende of slaying them with an excéeding greate slaughter tyll they were wasted the reste that remayned of them entred into walled Cities 21 And all the people returned to the hoast to Iosuah at Makeda in peace neither dyd anye man moue his tongue againste the Children of Israell 22 Then sayde Iosuah Open the mouth of the caue and bring out those fiue kings vnto me out of the caue 23 And they dyd so and broughte those fiue kinges vnto him out of the caue euen the king of Hierusalem the King of Hebron the king of Iarmuth the king of Lachis and the king of Eglon. 24 And when they broughte oute those fiue Kings vnto Iosuah Iosuah called for all the men of Israel saide vnto the chéefe of the men of warre which went with him Come néere and put your féete vpon the neckes of these Kings And they came néere and put their féete vpon the neckes of them 25 And Iosuah sayde vnto them Ye shall not feare nor be faint hearted but be strong plucke vp your heartes for thus shall the Lorde doe to all your enemyes against whom ye fighte 26 And then Iosuah smote them and slue them and hanged them on fiue trées and they hanged styll vpon the trées vntyll the euenyng 27 And at the goyng downe of the Sunne Iosuah gaue commaundement and they toke them downe of the trées and caste them into the caue wherin they had béen hyd and layde great stones in the caues mouthe vvhich remaine vntyll this day 28 And that same daye Iosuah tooke Makeda and smote it with the edge of the swoorde and the kyng thereof also destroyed he vtterlye wyth all the soules that were therein and let none remaine and he did to the king of Makeda as he did vnto the king of Iericho 29 Then Iosuah went from Makeda and all Israel wyth him vnto Libna and fought against Libna 30 And the Lorde delyuered it and the King thereof into the hande of Israel and he smote it with the edge of the sworde and all the soules that were therein He let non◠remaine in it but did vnto the King thereof as he did vnto the King of Iericho 31 And Iosuah departed from Libna and all Israel with him vnto Lachis and besieged it and assaulted it 32 And the Lord deliuered Lachis into the hand of Israel which toke it the seconde daye and smote it with the edge of the sworde and all the soules that were therin doyng according to all as he had done to the citie of Libna 33 Then Horam king of Geser came vp to helpe Lachis and Iosuah smote him and his
Hierusalem 20 Climbe vp the hill of Libanus O thou daughter Sion lifte vp thy voyce vpon Easan crye from all partes for all thy louers are destroyed 21 I gaue thée warning whyle thou wast yet in prosperitie but thou saydest I will not heare And this manner haste thou vsed from thy youth that thou wouldest neuer heare my voyce 22 All thy heardmen shal be dryuen with the winde and thy darlinges shal be caryed away into capitiuitie then shalt thou be broughte to shame and confusion because of all thy wickednesse 23 Thou that dwellest vpon Libanus and makest thy nest in the Cedar trées O howe litle shalte thou be regarded when thy sorowe and panges come vpon thée as vpon a woman trauailing with childe 24 As truely as I liue saith the Lorde thoughe Conanias the sonne of Iehoakim king of Iuda were the signet of my right hande yet will I plucke him of 25 And I will giue thée into the hande of them that séeke thy life and into the power of them that thou fearest euen into the power of Nabuchovonozor the King of Babilon and into the power of the Chaldées 26 Moreouer I will sende thée and thy mother that bare thée into a straunge Lande where ye were not borne and there shall ye dye 27 But as for the Land that ye will desire to returne vnto ye shall neuer come at it againe 28 This man Conanias shall be like an Image robbed and torne in péeces and like a vessell wherein there is no pleasure Wherefore bothe he and his séede shall be sent awaye and cast into a lande that they knowe not 29 O thou earthe earthe earthe heare the worde of the Lorde 30 Thus sayth the Lorde Write this man destitute of Children for no prosperitie shall this man haue all his dayes neither shall anye of his séede be so happie as to sitte vpon the seate of Dauid and to beare rule anye more in Iuda The Exposition vpon the .xxij. Chapter of Hieremie Thus sayeth the Lorde goe downe into the house of the King of Iuda c. THat this admonition mighte be of the greater force with the people the Prophete is here willed by God to goe to the Prince Counsailers themselues and to declare the Message to them For the inferiours and subiectes might wel thinke it was no Idle or trifeling admonishment that was denounsed to the chiefe and principali rulers but that in dede it shoulde be fulfilled The Kings of Iuda and posteritie of Dauid had a singular preheminence in the Couenant of God a peculiar Promise that that line and successiō should continue for euer This promise which should haue put them in minde of their duetie they turned to the maintenance of their obstinacie and stubburnesse thinking bicause of this Promise that al the Threatnings of punishment and destructiō declared by the Prophete were but Vaine and not agreing with the former Couenant Therefore God here willeth his Prophete plainely to signifie to the King himselfe and to all his Princes that as the promise was conditionall and required as well their Obedience on the one parte as his Trueth on the other so if they fulfilled not the Condition they neyther might nor should be Partakers of the Benefite of the couenant The Place was holye wherein the Kings of Iuda did sit and they were Figures of the kingdome of Christe therefore the Iustice of God might the lesse beare with their wickednesse By this we maye learne that no Title of Dignitie Preheminence or holinesse cā saue vs from the iuste plague of God if we Depart from the Truth of his holie will and couenant Keepe equitie and righteousnesse sayeth the Prophete Deliuer the oppressed from the power of the violent Doe not greeue nor oppresse the stranger the fatherlesse or the vvydovve Shedde no innocente bloude Execute Iudgement faithfully and truely in all things and towarde All persons and then shall ye prosper and flourishe and ye shall enioye the Promises made to Dauid and to his Posteritie But if ye will not so doe but cōtinue in * Iniurye Oppression and Violence as before time ye haue done I sweare vnto ye by mine Owne selfe and by my truth that the holy Citie of Dauids throne and kingdome shal not helpe you but that I wil make this House to be Waste and giue it as a Praie vnto the enemies For althoughe Hierusalem which is The head of Libanus be the place which I haue chosen for the peculiar Seate of my worship yet seing it is fallen from me to wickednesse and Idolatrie I esteme it nowe no otherwise than I doe Gilead and the kingdome of the tenne Tribes wherein it standeth And as I haue dealte by that Kingdome and for the Disobedience thereof made it waste and desolate euen so will I doe by Hierusalem and the kingdome of Iudah and wil bring the enemie to destroy that also seing they wil by no meanes be reclaimed The kingdome wherin Mounte Gilead standeth is farre larger and of greater worthinesse in it self thā Libanus and the Kingdome of Iuda wherof Hierusalem is the thiefe Cittie Therefore if I spared not that they may not thinke that I will spare Hierusalem and Iuda I will prepare a destroyer with his weapons for thee to hewe downe c. Bicause he had saide that Hierusalem should be destroyed he now sheweth the Meanes and the maner howe it should be donne This Destroyer is the armie of the Chaldees and Babilonians which was brought by God vpon his people They came not of their owne motion but were led therto of God as his Scourge to the Punishment of the wicked therefore he saith I vvill prepare a destroyer By whiche wordes bothe the Ievves and by them All other haue to learne That it is * God that bringeth affliction trouble vpon sinners and therfore should they also consider that they haue not onely to deale with the outward enemie that persecuteth thē but with God himselfe whose Will no power or endeuour can Resist And therefore that the best way is when in such case we feele the Heauie hande of God laide vpon vs by earnest Repentance humblie to submitte oure selues vnto him craue his Mercie To hevve dovvne their especiall Cedar trees may either be takē literallie that they should make Spoile of that goodlie Woode of Libanus of the notable Timber thereof wherein the Ievves greatly gloried or els it maie be vnderstanded figuratiuelie of the beames of the Temple which at the destruction thereof should be cut oute to the fire or thirdlie of their Noble men and all the glory of their Citie and kingdome the chiefe whereof should be brought to confusion And all the people that goe by this Citie shall speake one to another c. Before time God had beautified the Citie of Hierusalem with his maruellous benefites so that it was spoken of as a wonder or Miracle among straunge Nations howe mightilie God
might seme to be touched with some Feare of God but yet not so greatlye but that they feared the Prince more and especially the multitude of them And therefore did they put the matter so vnto him that they would not doe otherwise than stoode with his Pleasure Some of them did more Freelye deale with the King as Elnathan Dalaiah and Gamariah and in his most vehement rage with some Danger of their owne state liues perswaded intreated him not to Burne the booke But nothing could staie his Furie but that before he had hearde it redde through eueÌ„ in Contempt of God of his worde and Threatnings he out it in peeces and cast it in the fire When God in the wordes of his Prophete did so terribly Thunder in the eares of the king he should haue bene Greatly moued therwith and haue * Rent tore his garments in token of the inward feare and Sorow of his hearte knowing most assured Danger to hang ouer both him and his kingdome But after the maner of Indurate hartes as a furious beast he Rageth eueÌ„ against God himself thinketh by Fire as it were to Consume his Threatnings If he thought it to be the doyng of poore Hieremie onely why did he make so great accompt of the matter and shew himselfe so much grieued therwith seyng he knewe that so contemptible a person as he iudged him to be coulde not of himselfe worke hurte to him or to his realme If his conscience trembling at the matter dyd tel him that the Authoritie of God was in those wordes why did he so furiouslie storme at the thing as thoughe he had bene hable by his rage to haue Discountenanced the wrath of God toward him and his people But cruell Hipocrites haue euer some * pretenses of reason to bolster vp their obstinacie against God his Prophetes and therefore caused he Hieremie and Baruch to be sent for if God had not hyd them and by his prouidence kepte them from his furie and wicked purpose For God vseth to preserue his Messengers from danger and perill euen maugre the heades of all his Enemies vntill their full and appointed time be come that his Name may be glorified his Truth enlarged by their Death Nowe after the King had burnte the booke and the sermons which c. The wicked persecuters thinke by crueltie and violence to Suppresse and Extinguishe the worde of God and his trueth but by his prouidence it riseth more Strongly against them to their greater confusion Ioakim thoughte by casting the Booke of Hieremies Prophecies into the fire he had as it were cutte of the hande of God and deliuered himselfe and his kingdome from those plagues that weare denounced by those * Seditious and Factious men as he toke them Hieremie and Baruch But beholde that he and all his mighte vnderstande that he struggled in vaine and stroue againste the streame the prouidence of God publisheth another booke containing not onely the same matter but also an euidente declaration of Gods iuste Iudgement and sharpe punishment to come vpon that wicked King and his stocke that is that his owne deade Corpse shoulde be caste forthe contemptuouslie withoute Buriall as is saide in the former Chapiter and that none of his issue and generation in righte descente should sit any time in the throne of Dauid after him For Iechonias his Sonne raigned onely three monethes and was ledde away Captiue so that he might scantly seme to haue raigned and Sedechias was his Vncle and was set vp in despite of him and his Sonne Iechonias or Ioakim after whoÌ„ they had no King of that directe liue but Zorobabel vntill the comming of the Messias Christ Iesu who was The yong branche that sprang a freshe out of the olde vvorne stocke of Iessie as oute of a roote that had not flourished in manye yeares before Yea and he assureth both the King and al his people though they did neuer so contemptuously refuse to hearken to his worde that he woulde visite their wickednesse and bring vpon them all those euils that he hath promised In like maner God in al ages dealeth with the persecuters of his word and holy Scriptures and neuer more than in these latter dayes The enemies of the Gospell haue thoughte to suppresse Gods trueth by burning the godly writings of learned men and by destroying the Preachers and professours of the same with fire and with the sworde shedding their bloude most cruellie But the prouidence of God raiseth other euen of the ashes of them that doe as constantly teache and defende his truth euen to the faces of them and maugre their heartes publishe the Gospell in writing more largely thaÌ„ euer it was before And so wil it be vntill God bring their iuste deserued plagues vpon their heades though they in the meane time to the heaping of his greater wrath vpon them in furious rage kill and sâ—ea some of his Saintes which he hath appointed that way to glorifie his name The .16 Sunday after Trinitie at Morning prayer Ezechiel Cap. 2. ANd then said he vnto me Stâ—nde vp vpon thy féete O thou sonne of man and I will talke with thée 1. And the spirite 〈…〉 when he had spoken vnto me and set me vpon my féete so that I hearde him that spake vnto me 3 And he said vnto me Thou sonne of man I sende thée to the Children of Israel to a rebellious people which haue rebelled againste me both they and their forefathers haue wickedly behaued themselues againste me euen vnto this verye daye 4 For they are children of a harde face and stiffe heart I doe send thée vnto them thou shalte say vnto them Thus saith the Lorde God. 5 And whether they will heare or refuse for they are a rebellious house yet they maye knowe that there hath bene a Prophet among them 6 And thou sonne of man feare theÌ„ not neither be afraide of their wordes for briers thornes are with thée and thou doest dwell among scorpions feare not their wordes nor be abashed at their lookes for they are a rebellious house 7 And thou shalt speake my wordes vnto them whether they will heare or refuse for they are rebellious 8 Therefore thou sonne of man obey thou all things that I say vnto thée and be not thou rebellious like the rebellious house open thy mouth and eate that I giue thée 9 And I loked and behold a hand was sent vnto me and loe in it was a roule of a booke 10 And he opened it before me and it was written within and without and there was written therin lamentations and mourning and woe The Exposition vpon the .ij. Chapter of Ezechiel And then saide he vnto me stand vp vpon thy feete O thou sonne of man c. IN the firste Chapiter of this Prophete in a vision was declared what He was of how greate aucthoritie that called Ezechiel that is the Omnipotente and euerliuing
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
bring the innocent seruants of God into daunger when otherwise for disobedience to their Prince in matters lawfull or for any other dishonestie or vngodly lyfe they are not hable to fasten any lykely accusation vpon them When Daniel sayth They cryed our accusation of the Iewes he noteth their hatefull and eger mindes against them comming to the king as we say with open mouth and leauing nothing vndone or vntold that might aggrauate their fault or pull them into displeasure The extolling of the kings ordinance and decree the straite charge that he gaue to haue it obserued That they which disobeyed were Iewes that is Straungers and in deede of themselues odious as captiues That they shewed themselues vnthankfull to the king who had set them in place of hononr and made them great Rulers in his Prouinces That they shewed contempt and disdaine towarde the lawes of the Countrie wherevnto all the residue of his Subiectes with great reuerence did obey By this part of the historie we are taught that the seruauntes of God and those that will truely worship him shall not wante in this worlde accusers and Malicious persons that with all Spite shall draw them into daunger seeke their confusion They that will liue godly in Christ Iesu sayth Paule shall be sure to haue persecution Satan the Prince of the worlde will alwaye raise his Ministers to vexe and trouble the members of the Church of God and that commonly vnder the * colour of their holynesse and religion consisting in outward superstition and Idolatry Is there any greater matter at this day wherefore the enemies of the Gospell doe persecute the Professours of Gods true worship then because they will not acknowledge a peece of breade to be God nor will not worship their Images set vp in the Churches nor runne on Pilgrimage to stockes and stones wrought with mans hande and other lyke Idolatrous and supersticious wickednesse Therfore good men haue by this example great occasion to comfort and strengthen their fayth that it be not shaken with the terrour and feare of their cruell dealings This also is here to be obserued that onely Three poore Iewes to the maintenance of Gods true worship doe set themselues and hasard their liues against the King his Nobles Commons all the power of the Babilonicall Empire Which manifestly declareth howe little credite in matters of Religion should be gyuen to the reasons of Multitude Number and Generall consent For commonly the greater part in the world is the worse Gods Church is but a small flocke Elias stoode alone against Achab and all Israel So did Micheas against all the false Prophetes The Prophets onely against the whole Church of the Iewes Christ his Apostlēs against the Scribes and Pharaseis and all the learned Philosophers and mightie Princes of the worlde Then Nabuchodonosor in his anger wrath commaunded that Sydrach c. Nabuchodonosor is greatly mooued to see his ordinance and decree disobeyed and therefore maketh streight inquisition vpon the offenders In which he vseth all meanes that maye be to perswade them First with curteous wordes he signifieth that he could scantly beleue any such vnthankfulnesse or Disobedience to be in them and therefore willeth them against a time appointed seing he had set them in place of so great honour to declare themselues to be such men as will not to the euill example of other disobey his lawes Or if they would not consent to the worshipping of the Image which he had made that they should immediatly be cast into an hote fierie Furnace and thereby be made a Terrour to all such as woulde with contempt disobey his authoritie In the ende he added words of prowde blasphemie That there was no God that coulde delyuer them out of hys handes Whereby it maye appeare how Mutable Princes are and howe soone they are caried by the glorie of the worlde from the true feare and honour of God. In the .2 Chapiter when Daniel by the spirite of God interpreted the dreame which astonied all the wise men and Soothsayers of his Countrie Daniel was then greatly esteemed Sidrach Misach Abednago by his counsaile were set as Iudges in the Prouinces and Daniels God was declared to be The God of Gods the Lorde of Kings and the reuealer of secreates But nowe thorowe the incensing of wicked enimies the lyuing God is dishonoured an Idoll is set vp to be worshipped and the seruauntes of God and his owne faithfull Officers are brought to the fierie Furnace to be burned Such doting chaunges oftentimes hapneth to them that set their eyes onely vpon the power and glorie of earthly kingdomes Sidrach Misach and Abednago answered the king and saide c. The temptation of the Faithfull Encreaseth and the strength of Gods spirit encreaseth in them Wherefore there followeth now in this great danger a bolde and constant answere made vnto the King without flatterie or dissimulation without hypocrisie or worldly pollicie onely made in simplicitie and constancie of fayth As if they had said In all things lawfull we euer haue and will vnfaynedly obey thee as the Minister that is appointed by God to gouerne vs but if thou set vp thy selfe against the lyuing God who hath aduaunced thee to this great power and seeke by thy authoritie to drawe vs from his true worship to the honouring of Idols and false Gods he thou assured O king that we will not in that obey thee * For we are taught in matter of faith and holynesse to * obey God and not man. And we know right wel that that God whom thou bewitched with the glorie of thy worldly power doest blaspheme can deliuer vs out of thy handes from all thy strength if he see it to be to the glorie of his name But if his wisedome thinke it not meete so to doe for he will not doe alway that he can doe we let thee vnderstande without dissimuling or flatterie that we wil not serue thy Gods nor worship thy goldē Image Then was Nabuchodonozor full of indignation so that the countenance c. Here let vs consider what stormes of affliction the true professours of the syncere worship of God doe sustaine at the handes of cruell persecutors First they fal into the high indignation of Princes with whom they were before in great estimation Secondly when they come to punishment they are more cruelly vsed then any other offenders There were in the kingdome of Babilon theeues robbers adulterers murtherers extorcioners drunkardes and other like and yet we read of verie slacke punishment that they had But the seruants of God which neuer offended the king in any worldly Iustice but had bene his faythfull and profitable officers onely because they will not offend the liuing god and worship a golden Image haue the kings rage so greatly agaynst them that the fornace is cōmaunded to be made seuen times Hoter then it was woont to be
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
promyseth here the great enlarging of his Church and faythfull people If all Nations come in one and bee gathered togither which among them c. As in the 41. Chapter So here the Prophete imagineth God to speake before a Iudge as if hee had sayde I haue declared two arguments of my Deity that is that I am he which from the beginning declared to the Patriarches that I woulde send my Sonne the true Messias and sauior of the worlde and that I would deliuer my Church and people not only from the perils that shortly shall be in the Captiuitie but also encrease the number of them out of all the partes of the worlde Part of these thinges you see fulfylled alreadie the other shall as assuredly come to passe Therfore go to let all Nations and people of the worlde come togither which worship stocks and stones and Gods of their owne making and lette vs heare whether their Gods or their soothsayers enspired with the Deuil be hable to declare or tell 〈◊〉 any such things let them bring forth their witnesses to iustifye the matter But you my people can 〈◊〉 and your coÌ„sciences can be witnesses that these things which I haue spoken for my selfe and against the worshippers of Idols are true Therfore mistrust not feare not put your confydence in me sticke to the true worshipping of me For I am the true God that neuer had beginning nor shall haue â—â—ding that made all things that preserueth maintaineth all thinges and * out of whose handes no power can take any one man that I will saue c. For your sake I haue sent to Babilon and brought it downe all they c. He speaketh of that is to come as if it were past and done For he here telleth howe he will deliuer his people from the captiuitie of Babilon The sense is you are in great feare my people for your captiuitie that shall be in Babylon but I haue already deuised your deliuerance I will in conuenient time send Darius and Cyrus the Medes and the Persians into Babilon with mightie power whiche shall vtterly ouerthrowe the whole power of Babylon and Chaldey and transferring the Empyre to the Persians shall by their noble king Cyrus deliuer you This will I your God and redeemer do for you c. Remember not things of olde and regard nothing that is past He prepareth here to vtter a prophecie of the comming of Christ as if he had sayde Remember not thinges done before time I haue wrought great benefytes for you I haue deliuered you out * of Aegypt I brought you through the red sea I coÌ„ducted you through the wildernesse into the lande of Canaan I gaue you victory ouer your enimies but * remember not these benefites in comparison of that I will nowe tell you I will worke a newe thing that shall farre passe these I will make a way in the deserte and riuers of water in the wildernesse The wylde beastes shall worship me c. That is I will not onelye deliuer you from the Captiuitie of Babilon and bring you home safe through daungerous wayes and passages which may iustly bee compared to anye of the former benefites but in those Nations and Countries also which hitherto haue beene as deserts or wildernesses without all good culture of godlynesse and drie and barraine without any Springes of Gods good graces and wholesome instructions In those places I saye will I treade out a true pathe and highe waye to heauen and wildise vrasweete springs and plentifull ryuers of heauâ—enly doctrine by the preaching of the Gospell of Christ In so much that those people which for their rude and sauage barbarousnesse and for the fylthinesse of their lyues myght well seeme wilde beasts Dragons and Estreches shall lay aside their detestable and naughty Idolatrie and their foule and fylthie vices and become true worshyppers of my name and notable examples of all vertuous lyfe to the aduauncement of my great glorie and praise For thou Iacob wouldest not call vpon me but thou haddest an vnlust toward c. Least the people of God being puffed vp and swelling in their owne conceptes should thinke thys great and straunge matter was wrought for their â–ª * Desertes or worthinesse he sayth plainely that they had 〈◊〉 such thing eyther by calling vpon his name or by offering of sacrifyces or burning of Incense or bying of costly Spices for the holy Oyle commaunded Exod. 30. nor by any other maner of seruice in respect whereof this singular and vnestimable benefite was wrought but rather by their sinnes had altogether deserued the contrarie and prouoked God to iust wrath and therefore that this thing proceeded of Gods mere mercy and exceeding loue towards Mankinde for his owne felfes sake as he sayeth For his owne selfes sake putting awaye their sinnes out of his remembrance so that neyther their owne Worthynesse nor the iustice of their auncestors coulde deserue it For as Adam was a synner 〈…〉 all the other that they came of and both gouernours and people had geeuously offended God. The. 1. Sunday after the Epiphanie at Morning prayer Esay 44. SO heare nowe O Iacob my 〈…〉 whom I haue chosen 2 For thus sayth the Lord that made thée fashioned thée and helped thée euen from thy mothers wombe Be not afrayde O Iacob my sieruaunt thou righteous whome I haue chosen 3 For I shall poure water vpon thy drie grounde and riuers vpon the thirstie I shall poure my spirite vpon the 〈◊〉 and my blessing vpon thy stocke 4. They shall grow togither like as the grasse and as the willowes by the waters 〈◊〉 Onâ— shall saye I am the Lordes another shall call himselfe 〈…〉 the thirde shall subscribe with his hande 〈…〉 giue himselfe vnder the name of Israell 6. Thus hath the Lorde spoken 〈…〉 and his redeemer the Lorde of hostes 〈…〉 last besides me there is no God. 7 If 〈◊〉 he like me let him call forth the thing past and openly shewe it and lay it plaine before me what hath 〈…〉 I appoynted the people of the world and what shall be shortly or what shall come to passe in tune long to 〈◊〉 〈◊〉 things 8 Be not 〈…〉 tolde you hitherto and warned you ye 〈…〉 your selues is there any 〈…〉 I should not knowe 〈…〉 〈…〉 and maketh also a God thereof to honour it and a grauuen Image to knéele before it 16 One péece he burneth in the fire with another he râ—steth flesh that he may eate rest his belly full with the thirde he warmeth himselfe and sayth Aha I am well warmed I haue béene at the fire 17 And of the resâ—â—ue he maketh him a God and a grauen Image for himselfe he knéeleth before it he worshippeth it he prayeth vnto it and sayth Deliuer me for thou art my God. 18 Yet men neither consider nor vnderstande because their eies be stopped that they can not 〈◊〉 and