this shal be a signe vnto thée that shall come vpon thy two sonnes Hophni and Phinehes in one day they shall dye both 35 And I will stirre vp a faithfull priest that shal doe according to my heart and minde and I will builde him a sure house and he shall walke before mine annoynted for euer 36 And all that are lest in thine house shall come and crouche to him for a péece of siluer and a morsell of breade and shall say Put me I pray thée in one office or other among the priestes that I may eate a morsell of bread The Exposition vpon the .ij. Chapter of .1 Samuel And Hanna prayed and sayd My hart reioyceth in the Lord â–ª c. THis Hanna the wife of Helcana as is mentioned in the 1. Chapiter of this boke hauing bene long Baraine without childe to hir great reproch griefe of minde at the last through earnest praier obtained of god hir sonne Samuel and by hir vow dedicated him to the Seruice of god Wherefore in this chapiter stirred by the motion of Gods holie Spirit shee yeldeth most hartie thankes and praises to God for the same And albeit this be the chiefe purpose of Her speache yet in the vehemencie of her spirite she breaketh out to greater matter exceeding lie extolleth the mightye Power of God in other things also My hearte saieth she reioyseth whiche before was wrung with sorowe my Horne that is my strength and glory is now extolled which before was ouerthrowen in shame and reproche my Mouth is now free which erst was stopped with heauinesse and I reioyce not in mine owne strength or doyng but in the saluation of the Lorde The Lord our God is onlie Holie and of almightie Power and my gladnes in him is not vaine Therfore you wicked ones cease to Breath out the pride and arrogancie of your hartes his knowledge is infinite his power is exceding great is hable to bring to passe whatsoeuer he will haue done He ouerthroweth the mightie and breaketh their strength and power he setteth vp the afflicted and troubled persons compasseth them with his strength and assistance The riche that did feede at full he bringeth to pouertie and neede Suche as were oppressed with hunger he bringeth to greate plentie The baraine he maketh mother of manie children and such as had plentie of children he maketh baraine Yea the Lord killeth and bringeth euen from Deathes doore to Life againe The riche he pulleth downe out of his Glory and lifteth vp the poore from lowe estate euen to the dignitie of Princes The Stedinesse of the earth is in his handes and he caused it and hath placed all the other elements about it as it were their foundation whereon they rested The feete of his Saintes that is all their Workes Studies Indeuours and CouÌ„sailes he prospereth but the wicked he causeth to perishe in the darke cloudes of affliction All the enemies of God that set themselues against him and his truth with his mightie power he will from Heauen ouerthrowe and especiallie when he hath giueÌ„ his Kingdome to his anoynted Messias Sauiour that is to come But the sonnes of Helie were Children of Belial and knew not the Lord. c. Children of Beliall are dissolute loose young men giuen ouer to wickednesse and not staied or bridled with the feare God such the Sonnes of Helie are here described to be Contemners of God and of his holie ordinances Couetous Cruell Proude Gluttenous They were not Contented with those portions that the Lorde had assigned them Exodus 29. Num. 18. Leuit. 7. But by violence and extortion tooke from men what they lusted Which dealing caused the people to lothe the Sacrifices of God. So great a mischiefe is it if the Ministers of Gods Religion doe wickedly abuse to their gaine the Sacramentes of God or not deale in them with comelie Reuerence for the reproche of the Sacramentes tende to the dishonour of God. Howe greuous this offence of the Sonnes of Helie was in the sight of God it doth afterward appeare There might seme to be great blame in the Magistrates that seyng this outragious contempt of God and his Lawes would not seeke to Redresse the same But the Childe Samuel Ministred before the Lorde girded with c. To Minister before the Lorde is to Minister in the seruice of god Ephod was a little linneÌ„ garment from the shoulders downe toward the middle which the Leuites also vsed in the seruice of the Temple But the Ephod which the Priest wore was of another sorte and was made of Golde blewe Silke Purple Scarlet White twined sylke with brodered worke Exod. 28. Elie was verie olde and hearde all that his sonnes did vnto Israel and. c. Helie for age was not hable to execute the office of the Priest himselfe and therfore committed it vnto his sonnes who fouly abused it to gods dishonor and great offence of his people The women that are mentioned to haue wayted at the doore of the Tabernacle eyther came thither to be purified or to helpe forward the holie ministerie and by these wicked Priests were eyther by corruption allured to adulterie or by violence rauished And he said vnto them Why do ye such thinges for of all these people c. He should sharply haue rebuked them yea and with further punishement haue put them from the holie Ministerie as such persons that dishonoured the seruice of God but as a negligent man in Gods cause and a coâ—kering â—ather toward his children he reproueth them â—oldly sayde only that he Heard euil report of them and therfore they being now acustomed to their wicked doings were nothing amended therby When one hâ—rteth an other man he offendeth God but by Mediaâ—â—on but when he trespasseth in matter of Religion and holinesse he offendeth God Immediatly As touching these woordes that bee added They hearkened not to their father Bicause the Lord would slay them It maye seeme repugnant to that God speaketh by Ezec. cap. 18. As sure as I liue I vvill not the death of a sinner c. And in Esay cap. 28. God mynding to punishe the people saith that he wil do A strange work a strange act that is suche an one as vsually doth not belong vnto him Howe then doth he say here that Hee will slay them For answere herevnto we must know That God is not the directe Authoure of Deathe either of the soule or of the body For Deathe came in by sinne Rom. 5. Sinne was wrought by Satan father both of sinne Death and therefore is he iustly called of Sainct Iohn A manqueller Therefore when God punisheth or killeth he may well be saide to do A strange work and such a thing as in his simple reuealed will he doth not delite in S. Augustine noteth two kinds of VVill in God y one Simplex
For death in deed is terrible to them that in such sort consider it but to them that in strength of * fayth beholde it ioyned with the fauour of God it is very pleasaunt and therefore sayde Paule I desire to be dissolued and to be with Christ Mine age is folden together and taken from me like a sheepeheards cottage c. By this maner of speech he signifieth that God had determined to take this worldly life from him in short time to transferre him to another place as the maner of sheepeheardes in that countrey is to remooue their Cotes from place to place as they chaunge the Pasture and place of feeding theyr Cattell I thought I should haue liued till the morow but he bruised my bones c. I was sayth he in so great dispaire of my life that at night I was in doubt through the vehemencie of my sicknesse whether I should liue vntil the morning Yea I was so farre past as I was not hable to speake distinctly but vttered a confuse chattering like the noise of a Swallow or Crane and a mourning like the noyse of a Doue Thou it is O Lorde that hast cast all my sinnes behinde thy backe c. Here Ezechias plainely confesseth what the cause was of his sickenesse and of his restoring to health * Sinne was the cause of his sickenesse and the mercy of God forgiuing the same and turning them from his sight was the cause of his deliuerance Wherefore it cannot be thought when before he sayth he walked in truth and a stedfast heart before God that he sought thereby to be iustified in the sight of GOD but rather as I haue sayde before that he vttered those wordes in comfort of himselfe that he was not vtterly reiected of God albeit he were then punished For hell prayseth not thee death doth not magnifie thee nor they that go down c. The Sense of this verse is vtterd in many of the Psalmes as in the. * 6. the. * 87. and the. * 117. The deade shall not prayse thee nor all that go downe into the pit c. By which wordes and the like neyther Dauid nor Ezechias denie that the spirite of the dead haue their actions before God to his glorie or affirme that they perish together with the bodie But they signifie that those that be deade buried and layde in the graue ouerwhelmed wyth earth haue no longer their bodily Actions in the Church of God here in this worlde nor cannot set forth among men liuing here the clemencie mercie and goodnesse of God toward them to the prayse and glorie of his name in this worlde like as the liuing may The dead as touching their body are in y graue as touching their soules they are in heauen but so as they cannot* returne into the worlde to preach declare and set forth to men the maiestie iustice and mercie of God. The .2 Sunday after Christmas at Morning prayer Esay 41. BE still you I landes and hearken vnto me let the people lay their strength together let them come hither and then shewe their cause we will go to the 〈◊〉 together 2. Who raysed vp the iust man from the east and called him to go forth who cast downe the people and subdued the kinges before him that he may throwe them all to the grounde with his sworde and scatter them like stubble with his bowe 3 He foloweth vpon them and goeth safely himselfe and that in a way where before his foote had not troden 4 Who hath made and created these things euen he that called the generations from the beginning euen I the Lorde which am the first and with the last 5 The Isâ—es saw and did feare and the endes of the earth were abashed drew 〈◊〉 and came hither 6 Euery man helped his neighbour and sayde to his brother Be strong 7 The Carpenter comforted the Goldsmith and the Goldssmith the Hammerman saying Sowder win do very well in it they fastened it with naâ—â—es that it shoulde not be mooueel 8 But thou Israell art my seruant thou Iacob whom I haue chosen thou art the séede of Abraham my beloued 9 Thou art he whome I led from the endes of the earth for I called thée euen from among the glorious men of it and sayde vnto thée Thou art my seruaunt I haue chosen thée and not cast thée away 10 Be not afrayde for I am with thée Melt not away as waxe for I am thy God to strengthe thée helpe thée and kéepe thée with the right hande of my righteousnesse 11 Beholde all they that resist thée shall come to confusion and shame and thine aduersaries shall be destroyed and brought to naught 12 So that who so séeketh after them shall not finde them thy destroyers shall perishe and so shal they that vndertake to make battell agaynst thée be as that is not and as a thing of naught 13 For I the Lorde thy God will strengthen thy right hande euen I that say vnto thée Feare not I will helpe thée 14 Be not afrayde thou little worme Iacob and thou despised Israell for I wil helpe thée sayth the Lorde and the holy one of Israell thy redéemer 15 Beholde I will make thée a treading cart and a newe stayle that thou mayest threshe and grinde the mountaynes and bring the hilles to powder 16 Thou shalt fanne them and the winde shall carie them away and the whirle winde-shall scatter them but thou shalt reioyce in the Lord and shalt delight in the holy one of Israell 17 When the thirstie and poore séeke water and finde none and when the tongue is drie of thirst I giue it them sayth the Lorde I the God of Israell forsake them not 18 I bring forth flooddes in the hilles and welles in the plaine fieldes I turne the wildernesse to riuers and the drie lande to conduites of water 19 I plant in the wast ground trées of Cedar Boxe Myrre and Oliues and in the drie I set Firre trées Elmes and Hawthornes together 20 All this doe I that they altogether may sée and marke perceyue with theyr heartes and consider that the hande of the Lord maketh these things and that the holy one of Israel bringeth them to passe 21 Stande at your cause sayth the Lorde and bring forth your strongest ground sayth the king of Iacob 22 Let them bring forth their Gods and let their Gods tell vs what shall chaunce hereafter yea let them shew vs the thinges that are past what they be let them declare them vnto vs that we may take them to heart aud knowe them hereafter 23 Either shew vs things for to come and tell vs what shall be done hereafter so shall we know that ye are Gods doe some thing either good or bad so will we both knowledge the same and tell it out 24 Beholde ye are Gods of naught and your making is of naught yea abhominable is the man that
lif◠as a Sacrifice for sinne he might see the seede of his faythfull posteritie made happie for euer and that this will and deuise of the lord might prosper be throughly wrought by him Of the trauayle and labour of his soule shall he see the fruit and be satisfied c. He declareth what fruite Christ shall haue by his Death and Passion For the labour trauaile sorowe anguishe care and reproch that he sustayned as well in all the residue of his life as especially at his death he shall with ioy and gladnesse beholde and be satisfied with true and eternall felicitie and the fruites of all heauenly goodnesse and blessinges and that not onely for himselfe but for * all them that through fayth shall acknowledge the same and beleeue in him For it followeth that this righteous seruant of God Christ Iesu through his knowledge shall iustifie many that is shall pay the raunsome for theyr sinnes reconcile them to God and cause them through the price of his bloud to be accounted iust before god For this in deede is our true Iustificatiō whē we of our selues sinfull by the mercie of God in Christ Iesu are accepted as iust Therefore will I giue him amōg the great ones his part and he shall deuide c. In this verse as in a conclusion the Prophete reciteth the chiefe poyntes of Christes death and the benefites that come to the faythfull thereby First his * obedience in giuing ouer his soule to death Secondly that he was * reputed among sinners and wicked persons Thirdely that he was an * innocent and dyed not for his owne sinnes but for the sinnes of Mankinde Fourthly that he is nowe become an * Intercessour for sinners and in the dignitie of the high priest according to the order of Melchisedech Wherefore sayth God the father I will giue him his part among the great ones and he shall Conquer subdue Sathan with all his power and take awaye the spoyle of his Kingdome and bring to his owne subiection all Nations euen to the vttermost boundes of the earth This verse also is expounded of Christ by Christ himselfe Luke 22. and Marke 15. The 3. Sunday after the Epiphanie at Morning prayer Esay 55. COme to the waters all ye that be thirstie and ye that haue no money come bye that ye may haue to eate come bye wine and milke without any money or money worth 2 Wherefore doe ye laye out any money for the thing that féedeth not and spende your labour about the thing that satisfieth you not But hearken rather vnto me and ye shall eate of the best and your soule shall haue her pleasure in plenteousnesse 3 Encline your eares and come vnto me take héede I say and your soule shall lyue for I will make an euerlasting couenant wyth you euen the sure mercies of Dauid 4 Beholde I gaue him for a witnesse among the folke for a Prince and a teacher vnto the people 5 Lo thou shalt call an vnknowne people and a people that had no knowledge of thée shall runne vnto thée because of the Lorde thy God and the holye one of Israell which glorifieth thée 6 Séeke the Lorde whyle he may be founde and call vpon him whyle he is nye 7 Let the vngodly man forsake his owne wayes and the vnrighteous his owne imaginations and turne againe vnto the Lorde so shall he be mercifull vnto him and to our God for he is verie readie to forgiue 8 For thus sayth the Lorde My thoughtes are not your thoughtes and your wayes are not my wayes 9 But as farre as the heauens are higher then the earth so farre doe my waies excéede yours and my thoughtes yours 10 And like as the raine and snow commeth downe from heauen and returneth not thither againe but watereth the earth maketh it fruitefull and gréene that it may giue corne vnto the sower and bread to him that eateth 11 So the worde also that commeth out of my mouth shall not turne againe voyde vnto me but shall accomplishe my will and prosper in the thing whereto I sende it 12 And so shal ye go forth with ioy and be led with peace the mountaines and hilles shall sing with you for ioye and all the trées of the fielde shall clappe their handes 13 For thornes there shall growe Firre trées and the Myrre trée in the stéede of bryers and this shall be done to the praise of the Lord and for an euerlasting token that shal not be taken away The Exposition vpon the. lv Chapter of Esay Come to the waters all yee that be thirstie and ye that haue no money come c. THE Prophet in the former Chapiters had euydentlye spoken of the Gospell of Christ and of the benefites that come to his Church by it nowe he earnestly calleth and exhorteth all men to heare the same and by faith to receyue it and not to hearken after other doctrines whereby they cannot haue true comfort of conscience What auayleth it that Christ dyed for mankinde and purchased great benefites for them if they doe * not Beleeue it nor shew themselues destrous to obtaine it Come therefore sayth he to the waters c. By the Water to drinke and by the Breade to eate he meaneth the same water and bread that Christ speaketh of Iohn 4. 6. VVhosoeuer sayth he shall drinke of the water that I shall gyu◠him shall neuer thirst againe but the water that I shall giue him shal be a foūtaine springing to euerlasting life And again as touching the bread Iohn 6 I am the breade of life that discended from heauen If one eate of this breade he shall liue for euer The Water and Breade then wherevnto the Prophet in this place calleth is Christ Iesus offered to vs in his Gospell And by Wine Milke he vnderstandeth the same thing For there is none other foode whereon our Soules can feede but Christ his Doctrine in which are cōprehended al things wherby we are nourished to euerlasting life Here is to be noted First that God to this heauēly foode calleth not one nor two but * All excepting no coūtrie no state no kinde or degree of persons Secondly that he calleth thē that be Thirsty that is such as long after it or greatly desire it He calleth not those that * swell in trust and confidence of their owne worthynesse and therefore thinke they haue small neede of Christ and hys Gospell No nor such as liue in * securitie and delight of worldly Pleasure and therfore haue no care for the fauour of God nor desire of eternall life but such he calleth as haue feare of God in their consciences and sence of his wrath against sinne Thirdly is to be obserued that he offerth these things Freely without any respect of our * worthynesse and therfore sayth Come and bye wythout mony Wherefore doe ye laye
that region he thought vpon Abraham and sent Lot out from the middest of the ouerthrowe when he ouerthrewe the cities in one of the which Lot dwelled 30 And Lot departed out of Soar dwelled in the Mountaine with his two daughters for he feared to tary in Soar but dwelled in a caue he his two daughters 31 And the elder saide vnto the yonger Our father is olde and there is not a man in the earth to come in vnto vs after the maner of all the worlde 32 Come let vs giue our father wine to drinke and lye with him that we maye saue séede of our father 33 And so they gaue their father wine to drinke that night and the elder daughter went and laye with hir father and he perceyued it not neither when she lay downe neyther when she rose vp 34 And on the morrowe the elder saide vnto the yonger Beholde yesternight laye I with my father let vs make him drinke wine this night also and go thou and lye wyth him that we may raise vp séede of our father And they made their father drinke wine that night also 35 And the yonger arose and lay with him and he perceyued it not neyther when she laye downe neyther when shée rose vp 36 Thus were both the daughters of Lot wyth childe by their father 37 And the elder bare a sonne and called his name Moab the same is the father of the Moabites vnto this day 38 And the yonger bare a sonne also and called his name Bennami the same is the father of the children of Ammon vnto this day The Exposition vpon the xix Chapter of Genesis And there came two Angels to Sodome and Loth seing them arose vp c. IN the begynning of this Chapiter is set before vs a worthye and notable example of * hospitality diligently to be considered as well for the great Humanitie declared in it as also because of that Admonition that the Apostle giueth to the * Heb. By hospitalitie saith he some vnwares haue receyued Angels into their intertainment By which wordes we are instructed not onely to vse Hospitalitie but also are directed to consider the Examples of Abraham and Loth that the same thing may happen by Gods good Prouydence to vs that did to them that is by that occasion to haue the great blessing of God and Deliuerance from his dreadfull plagues This must we doe as Loth and Abram did Readily Willingly Earnestly and Humbly And before they went to reast the men of Sodome compassed the house c. Thys place is diligently to be weyghed that the heynous and Horrible Sin of the Sodomites may be vnderstāded and by it the Iustice of Gods iudgement worthyly considered First they assault the house of a Iust and Innocent man their neighbour and that not by Authoritie of any Officer and Magistrate but of their owne priuate affection to satisfie their wicked vnnaturall filthy lust And this did not two or three but the whole Multitude of the City declaring an vniuersal and Generall corruption euen from the childe to the olde gray heares without restraint or correction of any Lawe Officer or Magistrate So that beside the greatnesse of the offence generally spredde there appeareth an open Impunitie whereby all men were suffered to giue themselues ouer to Filthinesse and that with such impudencie that they openly declared themselues to haue * no regarde either of God or of mā but with bold and Shamelesse faces and with filthie mouthes in open speech breathed out that wickednesse that of it selfe is horrible to be thought and conceiued in the minde Bring the men out vnto vs say they that we may knowe them c. * Such Impudencie in Sin is alway an assured token that the grieuous plague of God is at hande And last of all when they were by iust Loth godly and vertuously perswaded to the contrary they did not onely with Indurate heartes reiect his Admonition but with reproch and threatning vsed violence against him Wherefore their sinne may well appeare to haue come to full Ripenesse and most iustly to haue pulled on their heades the dreadfull vengeance of God from heauen Let vs moreouer call to our remembrance that Christ himselfe compareth * the dayes of Noe and Loth vnto these latter dayes in which we nowe liue doth resemble them in deepe Securitie and excessiue Sensuall pleasure rising of great welth and riches Consider therefore this our age and beholde how Generall Corruption that there is in abusing the good giftes of God to all Losenesse of lyfe and sensualitie euen from the childe cockered vp in wantonnesse vnto the olde man that hath worne his age in the same Consider what Securitie what Impudencie yea and Impunitie in doing wickednesse and what Obstinacie and stubburnnesse there is in contemning and disdainfully with mockes and scornes reiecting all good and * godly Admonition to the contrary by whome soeuer it be made Surely it cannot be but that this State must speedily drawe eyther the Ende of the world and the general Day of iudgement or some Terrible plague from heauen for the wickednesse of mankinde And Lot went out of the doore vnto them and shut the doore after him c. In Loth we haue the example of a Godlye man dangerously aduenturing his life to the fury of wicked persons that by all perswasion he might withdrawe them from their mischieuous purpose But in this may seme some great blemish and imperfection that he did offer the Chastitie of hys daughters to be distayned wyth the Villanie of these vuchast Sodomites For although villanie practised with the Maydens had beene farre lesse grieuous than that which they offered to the strangers Yet S. Paule sayth VVe may not doe euill that good may come of it He ought in deede faith and courtesie to his Ghestes and shoulde by all lawfull meanes haue Defended them but hee was no lesse Bounde to his Daughters then to the Strangers but rather in nature much more Fathers haue authoritie ouer their Daughters but not to cause them to suffer villanie and Dishonestie in their bodyes and soules agaynst the lawe of god But it is to be thought that the good man was so astonied with the outragious wickednesse of the Sodomites that he coulde not well tell what to doe and therfore in these great Troubles of his minde to haue made this Vnlawfull Offer But the men put forth their hande and pulled Loth into the house c. When Good men be in great distresse in resisting the naughtie attempts of the wicked then God eyther * by the handes of hys Angels * or by other meanes of his diuine prouidence deliuereth them as he doth Loth here in this place striking the filthie Sodomites with blindnesse And the men sayde vnto Loth hast thou here any besides sonne in law c. Here appeareth the bountifull goodnesse of God towarde the faythfull who
Luc. 1. and a number of other which in the time of Christ by his prouidence were borne dumbe Neither is it to be accounted a much greater miracle to make an Asse speake then to restore to the vse of his tongue a man dumbe borne They then that with scorne wil discredite this wil in like maner Discredite all the Miraculous workes of God. And wheÌ„ Balac heard that Balaam was come he went out to meete him c. This place declareth how Obsequious and full of submission those persons are to their false Prophetes which beside the true feare of God are giuen ouer to Superstition The King here commeth forth for honours sake to 〈…〉 vpon the way Like honour we 〈…〉 the Emperour and sundrie other 〈…〉 Kings haue giuen to the Popes But 〈…〉 or neuer reade that the like reuerence 〈…〉 vsed to the true Prophets and Ministers 〈◊〉 For the world more loueth honoreth that is 〈◊〉 and euill then that which is pure and good The second Sunday after Easter at Morning prayer Numb 23. ANd Balaam sayd vnto Balac Buylde me here seuen aulters and prepare me here seuen oxen and seuen rammes 2 And Balac did as Balaam sayde and Balac and Balaam offered on euery aulter an oxe and a ramine 3 And Balaam â—ayde vnto Balac Stande by thy whole burnt sacrifice and I will go if so be that the Lord will méete me and whatsoeuer he sheweth me I will tell thée And he went vp hyer 4 But God met Balaam and Balaam sayde vnto him I haue prepared seuen auâ—sers and haue offered vpon euery aulter an oxe and a ramme 5 And the Lorde put a saying in Balaams mouth and sayde Go againe to Balac and say on this wise 6 And when he went againe vnto him â—o he stoode by his whole burnt sacrifice he and all the Lordes of Moab 7 And he â—olie vp his parable and sayde Balac 〈◊〉 of Moab hath brought me from Mesapotamia out of the mountaynes of the Cast saying Come 〈◊〉 Iacob for my sake come and defie Israel 8 â–ª s How that 〈◊〉 him whom 〈…〉 or howe shall I defie him whom the hath noâ— â—â—fied 9 For from the toppe of the rocks 〈…〉 from the hilles I beholde him lo the people 〈…〉 themselues and shall not be reckened among 〈…〉 10 Who can tell the dust of Iacob and the number of the fourth part of Israell I pray God that my soule maye die the death of the righteous and that my last ende may be like his 11 And Balac sayde vnto Balaam What hast thou done vnto me I tooke thée to curse myne enimies and beholde thou hast blessed them altogither 12 He answered and sayd must I not take héede to speake that which the Lorde hath put in my mouth 13 And Balac sayde vnto him Come I pray thée with me vnto another place whence thou mayst sée them and thou shalt sée but the vtmost part of them and shalt not sée them all curse them out of that place for my sake 14 And he brought him into a fielde where men might sée farre of to the top of an hill and built seuen aulters and offered an oxe and a ramme on euery aulter 15 And he sayde vnto Balac Stande here by thy whole burnt sacrifice while I méete the Lorde yonder 16 And the Lorde met Balaam and put a worde in his mouth and sayde Go againe vnto Balac and say thus 17 And when he came to him beholde he stoode by his whole burnt sacrifice and the Lordes of Moab with him And Balac sayd vnto him What hath the Lorde sayde 18 And be tooke vp his parable and answered Rise vp Balac and heare hearken vnto me thou sonne of Ziphor 19 God is not a man that he should lie neyther the sonne of man that he shoulde repent shoulde he say and not doe or shoulâ—â—e speake and not make it good 20 Beholde I haue taken vpon me to blesse for he hath blessed and it is not in my power to alter it 21 He behelde no vanitie in Iacob nor sawe transgression in Israel The Lorde his God is with him and the ioyfull shoute of a King is among them 22 God brought them out of Egypt they haue strength as an Vnicorne 23 For there is no sorcerie in Iacob nor soothsaying in Israell according to this time it shall be saide of Iacob and Israell What hath God wrought 24 Beholde the people shall rise vp as a Lion and heaue vppe himselfe as a yong Lion he shall not lie downe vntill he eate of the pray drinke the bloud of them that are slaine 25 And Balac sayde vnto Balaam Neither curse them nor blesse them at all 26 But Balaam answered and sayd vnto Balac Tolde not I thée saying All that the lord speaketh that I must do 27 And Balac sayd vnto Balaam Come I pray thée and I will bring thée yet vnto another place if at all it will please God that thou mayst thence curse them for my sake 28 And Balac brought Balaam vnto the top of Peor that looketh towarde Iesimon 29 And Balaam sayde vnto Balac Make me here seuen aulters and prepare me here seuen oxen seuen rammes 30 And Balac did as Balaam had sayde and offered an oxe and a ramme on euery aulter The Exposition vpon the .xxiij. Chapter of Numbers And Balaam sayde vnto Balac buylde me here seuen aulters and prepare c. THere maye appeare some Heathnish pompe and superstition in erecting of these seuen aulters and appoynting for Sacrifice seuen oxen and seuen rammes because the true Saintes of God neuer vsed the like and God him selfe by his commaundement had appoynted Moises to make but one aulter whereon his people should offer sacrifices vnto him Therefore this false Prophet doth here also bewray himself in his shewe of Gods worship to haue mixed Heathnish Superstition and Magicall deuises of his owne And yet neuerthelesse that it pleased God in some respect to suffer him to be the instrument of the holy ghost to vtter the truth of his blessing of his people and the promises made before to Abraham and other of the Increase and prosperous successe of theyr seede that their wicked enimies to their further condemnation might haue some Vnderstanding thereof But God mette Balaam and Balaam sayde vnto him I haue prepared c. It maye seeme verie straunge that God would in any point communicate with the fylthynesse of Balaams deuises For there is no partaking betweene light and darkenesse and God detesteth all societie with Deuils Yet although God hate the wicked corruption of Balaam it did not let him but that in some Particuler thing he might vse hym to his purpose For this meeting of Balaam was no token of Gods fauour neyther that he did Alow the superstition of the seauen aulters and sacrifices But as he often vsed wicked persons for instruments of his glorie So doth he nowe vse the mouth of this false
left 33 But walke in all the wayes which the Lorde your God hath commaunded you that ye may liue that it may go well with you and that ye may prolong your dayes in the land which ye shal possesse The exposition vpon the .v. Chapter of Deuteronomie And Moyses called all Israel and sayd vnto them heare O Israel c. MOyses purposing in this chapter by repetition to call to their remembraunce the lawe and commaundementes that god gaue vnto hys people in Horeb In these fine fyrst verses in way of a preface he exhorteth admonisheth them diligently to harkē to the lawes ordinances of God and that in such sort as they maye in dede* perfourme them and not onely by hearing receyue them For they conteyne that blessed couenaunt whereby both God did more euidently and notablie binde him self to be their god thā he did before time to their fathers and they also with like protestatiō submitted themselues to be his people so that they coulde not now without great blame fal frō his obedience I am the Lord thy God which broughte thee out of the land of Egipt c. Almighty God that his law might haue the greater reuerence maiestie with his people in the first entrance he * challengeth to himself the authoritie of a Lord God ouer them I am saith he the Lorde thy God * therby giuing thē to vnderstande that they ought of right to submit thē selues to his will and pleasure Secondlye he putteth them in mind of the great benefite of deliuerance that they had receiued at his hande * therby the more to moue allure them to obedience By these ten commaundements we may fully perfectly learne those things whereof by the law of Nature we haue but a single bare taste onlie that is First that we owe a * perfect loue reuerence and feare toward god Secondly that he is pleased with godlines and iustice displeased * with wickednesse and dishonestie Thirdlye by examining our liues according to this rule of his perfecte iustice that we are of our selues * vnworthye to be esteemed his creatures seing that we do not in our obedience fulfill that end * wherunto we were made by him And forsomuch as God the law maker is spirituall in this his lawe he speaketh not onely to our body in requiring external iustice but also to our soule requiring inward and spirituall integritie and in dede such puritie as the Angels in heauē haue as it may appeare by Christs own interpretation* Mathew 5. and likewise when he saith* Thou shalt loue God with al thy hart wyth all thy mind with all thy soule c. Moreouer to the right vnderstanding of these commaundements we must not onely consider the euils that by them God forbiddeth but the vertues and good things that are contrarie vnto the euill For in forbidding the euill he commaundeth the good As for example when he saith * Thou shalt not commit adultry he doth not onlie prohibite all vncleane actes thoughtes but also commaundeth the contrarie that we should moderate our whole life in all chastitie puritie and continencie yea to our powers prohibite vncleanesse in other also These wordes the Lorde spake vnto all your multitude in the mount c. That the wayward people might not discredite the law of God make the lesse accompt of it bicause he was the minister thereof Moyses in this place putteth them in minde that God himself with his owne * voyce gaue these commaundements in the hearing of them all that with so great * terrour and maiestie of thunder lightening fire earthquake that they themselues confessed they were not hable to abide it therfore ernestlie desired that Moyses might be a mediatour betwene God and thē in the deliuerie of his lawes binding themselues wyth this* promise that they would accepte fulfyll those lawes that he in the name of God should deliuer them wherfore he willeth them to take hede that they did in dede performe those things that God had commaunded not to turne aside from them either* on the righte hande or on the left that they might enioye the promises that God in like maner had made vnto them Oh that there were such an heart in thē that they would feare mee c. It is God onely that is hable to mollifie the stome harts of men giue them pliant and obedient willes to fulfill his commaundementes What may it meane then that God in this place both wishe to his people such an hart as would feare him seing that he only can giue it and they of thēselues not able to haue it Surely he doth not signifie hereby that men of their * owne free willes are hable to frame their harts to the perpetuall loue and feare of God. But he speaking after the manner of men declareth that it is a thing rather to be wished than to be looked for that the wayward people of the Iewes shuld for euer be obedient to his lawes and ordinaunces God by wishing that his people might or by commaunding that they shoulde kepe his commaundements doth not signifye that they haue of themselues power to doe them but by the commaundement they maye learne what they should doe and in finding wante in themselues be driuen to seke habilitie* where it is to be had that is at the mercy grace of almighty God. The fourth Sunday after Easter at Morning prayer Deut. 6. THese are the commaundementes ordynaunces and lawes which the Lorde your God commaunded mée to teache you that ye mighte doe them in the lande whither ye goe to possesse it 2 That thou mightest feare the Lorde thy God and kepe all his ordinances and his commaundements which I commaund thée thou and thy Sonne and thy sonnes sonne all the dayes of thy life that thy dayes may be prolonged 3 Heare therefore O Israell and take héede that thou doe it that it may go well with thée and that ye may encrease mightily as the Lorde God of thy fathers hath promysed thée a land that floweth with milke and hony 4 Heare O Israel the lord our God is lorde onely 5 And thou shalte loue the lorde thy God with all thyne heart and with all thy soule and with all thy might 6 And these wordes which I commaunde thée this day shal be in thine heart 7 And thou shalt shewe them vnto thy children and shalt talke of them when thou art at home in thine house and as thou walkest by the waye and when thou lyest downe and when thou risest vp 8 And thou shalt binde them for a signe vpon thine hand and they shal be as frontlettes betwéene thine eyes 9 And thou shalt write them vpō the postes of thy house and vpon thy gates 10 And when the Lord thy God hath brought thée into the land which he sware
which are rounde aboute you whether they bée nye vnto thée or farre off from thée from the one ende of the earth vnto the other 8 Thou shalte not consent vnto him nor hearken vnto him thyne eye shall not pitie him neyther shalt thou haue compassion on him nor kéepe him secrete 9 But cause hym to be slayne Thyne hande shall bée fyrste vpon him to kill him and then the handes of all the people 10 And thou shalte stone him with stones that he dye bycause he hathe gone aboute to thruste thée awaye from the Lorde thy God whiche broughte thée out of the lande of Egypt and from the house of bondage 11 And all Israell shall heare and feare and shall doe no more any suche wickednesse as this is among you 12 If thou shalte heare saye in one of thy Cities whiche the Lorde thy God hath giuen thée to dwell in 13 That certaine men béeing the children of Beliall are gone out from among you and haue mâ—ued the inhabiters of their Citie saying Let vs goe and serue straunge gods whyche ye haue not knowne 14 Then thou must seeke and make search and enquire diligently and beholde if it be true and the thing of a suretie that suche abhomination is wrought among you 15 Then thou shalt smite the dwellers of that citie with the edge of the sworde and destroye it vtterly and all that is therein and the very cattell thereof wyth the edge of the swoorde 16 And gather all the spoyle of it into the middes of the stréete therof and burne with fyre bothe the citie and all the spâ—yle thereof euery whitte for the Lorde thy God and it shal be an heape for euer and shal not be built agayn 17 And there shall cleaue naughte of the damned thing in thyne hande that the Lorde maye turne from the fiercenesse of his wrath and shew thée mercie and haue compassion on thée and multiplie thée as hée hathe sworne vnto thy fathers 18 Therefore shalte thou hearken vnto the voyce of the Lorde thy God to kéepe all his commaundementes whiche I commaunde thée this daye that thou doe that whiche is right in the eyes of the Lorde thy God. The Exposition vpon the .xiij. Chapter of Deuteronomie If there arise among you aprophete or a dreamer of dreames c. IN the later end of the former chapter Moyses had willed the people in any wise to beware of the strange worship of heathen Gods Now he willeth theÌ„ to take heed of false teachers rising amoÌ„g themselues seking to â—educe them froÌ„ the true worship of God that in any wise they do not herken or giue credit vnto theÌ„ The Deuil enuying the true honor of God doth not only seke to blemish ouerthrow the same by forain enimies but also eueÌ„ at * howe in the house of God he rayseth False Doctours and teachers â–ª that vnder faire titles and goodly pretenses of holinesse maye draw the people of God from his known truth Wherefore Moyses here noteth the coloures wherewith the Deuill by his ministers in this case vseth to deceiue meÌ„ They wil take on them the name of Prophetes or such as haue reuelation from God by dreames yea and sometime he will help theÌ„ by Gods sufferance to * work some straunge and miraculous thing that by such a Syâ—ne or wonder they maye gather the greater credite in their false doctrine Wherfore God here fore warneth his faythful people to take heede of suche gaye tales and to suspecte such faire pretences and to cleaue only to hys word and hearken to * his voice from whyche if their teachers do swarue and wil them to do that is contrary thereto they must not beleeue them but accompt them as wicked Seducers and deceiuers This lesson is so giuen to the Israelites that it may bee also an instruction to all the faithfull in the Church of God at all times and especially in these latter dayes wherin the Holy Ghost hath giuen warning before hand that Antichrist and his ministers should vse the same meanes and that so mightely that if it were possible he should Seduce* euen the elect of God. When Moyses sayeth The Lorde your God proueth you c. we must vnderstande that God doth not tempt or proue of purpose to lead or induce to that whiche is euill or to lay stumbling blocks at which his people may take offence fall but only by such meanes to examine and â—rie them to make that knowne openly to the World which he knoweth to be inwardly in their hearts whether it be good or euill So did God tempt Abraham Gen 22. that his faith might be â—nown â—o al meÌ„ So did Christ tempt the womaÌ„ of ChanaaÌ„ wheÌ„ he called hir dogge and refused to heare her praier And for this and doth S. Paule saye 1. Cor. 11. that There must be â—â—ctes in the church that they that be proued may be knowne For this cause then God suffereth suche Soducers to be in his Churche that by them the Hypocrites and dissimulers may be tryed from the faythfull and electe Children of god The good man may some times by suche meanes fall into errour and be intrapped of the wicked but it is onely in some parte and for a time and after returneth againe by repentance which god suffereth in him to punish his Negligence that did not bestowe sufficient diligence in studiyng and meditating in the word of God or did not Liue seuerely according to his profession and calling When in the. 5. verse Moises saith And the Prophete or dreamer of dreames shal die c. He declareth that we must not only * discerne false teachers from other and beware of them but that they muste by the Magistrate be seuerelie punished to the example of other least the infectioÌ„ of their corrupt Doctrine do destroy the soules of many and disturbe the Churche of god In that he appointeth the punishment of Death we haue to note these circumstaunces That it must not be executed by euery Priuate maÌ„ but by the Magistrate who hath * Aucthoritie giuen of God to punishe the wicked That not euery one that hath dispersed some errour to the offence of the godly is by and by to be taken and put to Death but such onely as be principall Ringleaders seeke by all meanes they can to drawe the people of God to Apostasie and forsaking of his fettled and knowen truth and vtterlye to subuert the same And lastly that the Crime must be euidently knoweÌ„ and tried and the partie fully conuicted It semeth to many that it is Extremitie trueltie in matter of Religion conscience to vse the punishment of Death and they saye that Christ was milde and mercifull required his Disciples to folow his steppes In so much that wheÌ„ they desired fire to come from heauen to punishe euill persons he said They knew not of what spirit they vveare But let those men
so often desire pardon of his speeche What if tenne shall bee founde there He answered I will not destroy c. Some may doubt why Abraham descended not to a smaller number of sixe or foure but stayed at ten But it may be that he was stayed with Modestie and â—ash fulnesse hauing so often before excused his boldnesse Or else wheÌ„ he perceyued the Angell to yelde to tenne he thought it were vnlikely that in so Great a companie there should not be that number of Iust men Or else vnderstanding by the Angel that there were not tenne he did not iudge them Worthie to be preserued by Gods mercie and therefore so stayed himselfe But whatsoeuer the cause hereof was This is of Gods exceeding great Mercies and a singular Comforte to the Iust and godly that the Angel of God in punishing the wicked shall not only Fynde them out and Preserue them as appeareth by * Loth but also in respecte of a smal number of them will spare the Sinfull and wicked that they may haue loÌ„ger * tyme to Repent This Horrible wickednesse of the Sodomites did not at once encrease to so greate an outrage as it may before be perceyued by the Angell but first began Riot and Seusualitie thorough Wealth and plentie of Gods benefites Then followed Pryde Crueltie and Vnmercyfulnesse And lastly InduratioÌ„ with Contempt of God and all godlie Aduertisementes so that they * gaue themselues ouer to all Fylthynesse euen with Delight And the Lord went his way so soone as he had lefte communing with c. The other two Angels are mentioned before Vers 22. to haue departed toward Sodome but this thirde to whom Abraham had directed his talke taried with him vntill this tyme. So that we haue here a testimonie of Gods great goodnesse who wold not haue his Angel departe before that Abraham had finished euen his Last demaund And then Abraham also departed homewarde beeing vndoubtedly very pensiue and sorie for the plague that should fall vpon the inhabitantes of Sodome and Gomorrha But in the meane tyme they themselues whome this thing shoulde haue moste nighely touched were drowned in deepe Securitie and delighting in filthie pleasure to fulfil the same assaulted the house of iust Loth to pul foorth the StraÌ„gers that were with him Thus * sodainly when the sinfull least thinke of it doth their Plague fall vpon their heads by the iust iudgement of God. Trinitie Sundaye at Euening prayer The firste Chapiter of Iosuah AFter the death of Moyses the seruaunt of the Lorde it came to passe that the Lorde spake vnto Iosuah the sonne of Nun Moyses minister saying 2 Moyses my seruant is dead nowe therefore aryse goe ouer this Iordane thou and all this people vnto the lande the which I to them the children of Israell doe giue 3 All the places that the soales of your féete shall treade vpon haue I giuen you as I sayde vnto Moyses 4 From the wildernesse and this Libanon vnto the great riuer Euphrates all the lande of the Hethites euen to the great sea towarde the goyng downe of the Sunne shall be youre coast 5 There shall not a man be able to withstand thée all the dayes of thy lyfe for as I was with Moyses so will I be with thée and wil not fayle thée nor forsake thée 6 Bée strong therefore and bolde for vnto this people shalt thou deuide the lande for inheritance whiche I sware vnto their fathers to giue them 7 Only be thou strong and of a stoute courage that thou mayste obserue and doe according to all the lawe whyche Moyses my seruaunte commaunded thée turne from the same neyther to the ryght hande nor to the lefte that thou maist doe wysely in all that thou takest in hande 8 Let not the booke of this law depart out of thy mouth but occupie thy mynd therin day and night that thou maist obserue and doe according to all that is written therein for then shalt thou make thy way prosperous and then shalte thou doe wisely 9 Haue not I commanded thée that thou shouldest be strong and hardie and not feare nor be faynte hearted For I the Lorde thy God am with thée whether soeuer thou goest 10 Then Iosuah coÌ„manded the officers of the people saying 11 Go through the middes of the host coÌ„maunde the people saying Prepare you vitailes for after thrée days ye shall passe ouer this Iordane to goe in and enioy the land which the Lord your God giueth you to possesse it 12 And vnto the Rubenites Gadites and halfe the tribe of Manasses spake Iosuah saying 13 Remember the worde whiche Moyses the seruante of the Lorde commanded you saying The Lord youre God hath giuen you rest and hathe giuen you this lande 14 Youre wyues youre chyldren and youre cattell shall remayne in the lande which Moyses gaue you on this side Iordane but ye shal go before your brethren armed all that be men of warre and helpe them 15 Vntill the Lorde haue giuen youre brethren rest as he hath you and vntyll they also haue obteyned the land whiche the Lorde your God geueth them and then shall ye retourne vnto the land of your possession and enioy it whiche land Moyses the Lords seruant gaue you on this side Iordane toward the sunne rising 16 And they aunswered Iosuah saying All that thou hast commaunded vs we will doe and whither soeuer thou sendest vs we will go 17 According as wée obeyed Moyses in all thyngs so will wée obey thée onely the Lorde thy God be with thée as he was with Moyses 18 And whosoeuer he be that doth disobey thy mouth and will not hearken vnto thy words in all that thou commandest him let him die only be strong and of good courage The Exposition vpon the firste Chapter of Iosuah After the death of Moyses the seruant of the Lorde it came to passe c. THe fyrste Chapiter of the Booke of Iosuah conteyneth three parts First the Calling Comforting of Iosuah secondly the accepting of the Charge by Iosuah and thirdely the Submission of the people vnto his gouernement After what manner God spake to Iosuah at this tyme it is not in the Scripture expressed whether it were by inwarde inspiration or by vision or by the ministerie of an Angell or some good man Only we haue to vnderstand that the wordes here vttered to Iosuah proceeded from God and from hys authoritie and teache vs these good lessons Firste that Moyses the good seruant of God dyed and went the common waye of all fleshe and therfore that we that folow may not looke for any * perpetuitie or long continuance in this life but must loke and * long alway for the blessednesse and Happie estate of the Lyfe to come where Death shall * ende his kingdome bothe of Soule and Bodie Secondly wee are instructed what to iudge of Moyses after his death and by him of all other the
quietnesse vnto common weales and the restrayner and brideler of all aduersarie powers that they worke not so much trouble and daunger to the people of God as otherwyse they would doe And therfore that both wee and all suche whome God blesseth with those giftes ought to shew our selues Thankful and to accept the same as his gracious mercie to allure vs to Repentance And you haue seene all that your Lord God hath done vnto all these c. Iosuah putteth them in mynde of the benefites of God shewed vnto them and dothe assure them that the same their Lorde and god will also performe the residue of his promyse and make perfecte the worke that he hath begonne if they doe continue in his faythfull obedience By proofe and triall of that is * past he exhorteth them to the vndoubted expectation of those things that were to come By this that Iosuah foure tymes in this place repeateth The Lord youre God wee may not thinke that he is not the God of other Nations also For God is the Generall Lord and gouernour not only of all Nations but also of al particuler Persons creatures of the world * and by him do they liue and haue their being But the Iewes he hadde chosen as his peculiar People and deliuered to them his lawe made to them his lawe and made to them his promises especially and therfore is he here called The Lorde their God. Whē he sayth that God hathe fought for them we are taught that all Victorie and good Successe in warre cōmeth of God * vnlesse he doe fight for vs all labor strength of men is in vayne And the same God dothe alway assist his people and giue Victorie vnto them vnlesse their vnthankfulnesse in abusing his Benefites doe moue his iustice by his and their enimies to punishe them Goe to therfore and be of good courage that you take heed and do all that c. This is the ende why God eyther blesseth his people wyth Tranquillitie and quietnesse or giueth them Victorie agaynste enimies that they maye continue in the obedience of his blessed will declared in his holie woorde which consysteth not onely in the Knowledge of his Lawe and in the externall professyng of the same in wordes or outwarde behauiour but in deede and in hearte and mynde And therefore sayth Iosuah Take heede and doe all that is written in the booke of the Lawe of Moyses yea and that in suche sorte That they goe not aside on the righte hande or on the lefte For God * loueth obedience more then all the gay deuises of mans Brayne and therfore will be worshipped according to his holy worde Neyther companie with these nations that is with them that c. How daungerous the Fellowship Companie of the wicked is we see too too many examples dayly before our faces And if we be loth to come in that Cōpanie by which we thinke our bodies shall be infected with any contagious disease much more ought we to fear the Infection of our Soules and to dread least * by societie of persons corrupted either in life or religion we shuld be ledde from the true Seruice of god No mā * Toucheth pitch but he shal be defiled with it No man or woman vseth the companie of them that be euill but he taketh some hurte by thē either in Life or Credite In that he saith Make no mention of their Gods he dothe not forbidde them to name Dagon Astaroth or Baalim but y they shoulde make no Honorable Mētion of them nor vse their names with reuerence but with Detestation But especially they might * not Sweare by thē For to y persō or thing by which any mā sweareth he doth attribute diuine Power and Worship that is That he seeth the harts and cogitations of men That hee knoweth their secrete partes That hee can and will rewarde the good and punishe the wicked Therefore let men consider with what conscience they can sweare by Saints departed or by any Person or Thing be it neuer so Holy other than God alone whose onely Power and Propertie it is to vnderstande the inwarde Thoughtes of man. One man of you shall chase a thousand for the Lord your God. c. In the Leuit cap. 26. If you keepe my commandements sayth the Lord you shall persecute your enimies and they shall fall vvith the svvorde before you and fiue of you shall persecute an hundred and an hundred of you shal persecureten thousand In this place he sayth One of you shall persecute a thousande whereby he giueth to vnderstande that God will abundantly fulfyll hys promise vnto them Example wherof God shewed in sundrye places of the Scriptures as Iudic. 7. by Gedeon 1. Sam. 14. by Ionathas 2. Chro. 20 ▪ by Iosaphat 32. by Ezechias If you go backe and cleaue vnto the reste of these Nations c. As before he hath exhorted by consideration of the great benefites that God had and would do for them if they cōtinued in his obediēce so nowe he moueth them by Laying before thē the threatnings of Gods iust plagues and punishments if they did otherwise and reuolted from his true worship saying that God would not only not destroy those people that were among them but hee woulde suffer them to bee vnto the Israelites as snares and traps to take and entangle them in wickednesse As Scourges in their sides to vexe and trouble them as Thorns in their eyes to greeue them and to bleare their eyes that they shoulde not discerne good from euill falshoode from truth light from darknesse c. And bycause nothing could be more dangerous vnto them or a greater snare to lead them from God than to ioyn in Societie League or Mariage with those wicked people Therefore he oftē earnestly willed them to beware of that Wherby Christiā Princes and people that professe the truth of Christes Gospell ought also to learne how perilous it is for them to * linke in League or Mariage with the enimies or aduersaries of the same least God make them vnto vs as Snares as Whips and as Thornes in our eyes c. Behold this day do I enter into the way of all the worlde and ye knowe c. By this fashion of Speaking that He entred the way of al the world he meaneth Death which * way all liuing Creatures of this worlde must tread Wise and Learned mē haue deuised remedies for al maner of diseases but neuer any could Inuent how to put away Death That is the assured end wherto in this world we shal come whether we sleepe or wake or whatsoeuer we do we Hasten to this end So * little assurance haue we of this miserable life wherewith wee are so greatly in loue In the ende Iosuah putteth them in mynde that as God of his great mercie hath and will assuredly fulfyll his promyses so that one
that is his single Directe Will the other Retribuens that is his Requiting Wil wherby he killeth and punisheth For as in hys single and directe will he would not haue sinne so would he not haue the punishmēt of sinne but is Driuen vnto it by the impenitent synners that of his iustice he must needes giue them the reward of that wickednesse which he would not haue And therfore in his Simple and Reuealed will for the loue he beareth to mankinde he is grieued to see man cast him selfe into the daunger therof When God in Ezechiel saith I wil not the death of a sinner We must further vnderstād that there are two sorts of sinners The penitente and the Impenitent sinner God of his mercie * will not the death of the Penitente sinner although he haue iustly deserued it This Wil is so Firme Sure Resolute that he bindeth it with an oth saying As sure as I liue The Impenitent sinner of his iustice he must will punish by Death both of body and soule And such were the sonnes of Helie of whome here it is spoken There came a man vnto Hely and said vnto him thus saith the lord c. Now God sendeth his messenger to Helie to declare vnto him as well the grieuousnesse of his sonnes offēces cōtinued by his Slacknes as also the Great punishment that shuld come vnto him for the same The Men of God are all they which being lightned with the Spirite of God declare his wil vnto his people Some of which be ordinarie Ministers in the Church of God and so doth Paule cal Timothie The man of God Some ar extraordinarie for some peculiar purposes of greate importance as this messenger in this place was but who it was by name the Scripture expresseth not And here wee may learne that when the ordinarie ministerie is corrupted and regardeth not the worde of God The Holie Ghost rayseth vp other extraordinarie to reproue them Examples hereof we haue in the Prophets and in Christ and his Apostles The Prophets and messengers of God alway vse this preface Thus sayth the Lorde wherby as Ambassadors from God they declare their Commission and that they mynd to vtter nothing but that wherof they haue warrant from God himselfe Ambassadors may not goe beyond their Commission nor the Messengers of God beyond his reuealed will. In this Message the Prophet first putteth Helie in mynde of the singular benefit that God gaue to his ancesters appointing the priesthood to remaine to that familie thereby the more to amplifie his vnthankfull negligence Then hee layeth before him his offence and trespasse done against God that for to benefite and pleasure his lewde Children he suffered the Sacrifice and true worshin of God not only to be abused or dishonored but to be brought to vtter Contempt and as it were trodē vnder foote and the harts of the people alienated from it Lastly he declareth his punishmente that God repenteth him of that priuiledge that he had giuen to hys familie and would take the same frō him that there should neuer be old man in his house but should dye as soone as they came to mans state bicause he so negligently abused the reuerend authoritie of his age That he should see that is That his posteritie should see his enimie and one that he did enuie in the house of the Lorde and that in the time of Salomon when the people of God had greatest prosperitie That they of his flocke should come to extreame pouertie and neede And in assurance that all these things in their due time should come to passe he giueth him this vnpleasant token that his two sonnes should Die both in one day This maye bee a terrible example to all Parentes Princes and Magistrates that by their slacknesse and remisse gouernemente suffer corruption of Gods true worship and wickednesse of life to encrease in their children or subiects for lacke of Seueritie and iust Punishment This punishmente of taking away the priesthoode from the house of Helie God doth not presently execute but differreth it vntill the reigne of Salomon when Sadoc was placed in Abiathars roome 3. Reg 2. In the meane time God of hys mercie gaue time to his posteritie to repente The .14 Sunday after Trinitie at Morning prayer Ieremie Cap. 5. LOke thorough Hierusalem beholde and sée féeke thorough hir stréetes also within if ye can finde one man that doth equall and righte or seeketh for the truth and I shall spare that Citie saith the Lord. 2 For though they can saye The Lorde liueth yet they sweare to deceiue 3 Wheras thou O Lord lookest only vpon faith and truth Thou hast scourged them but they toke no repentance thou hast corrected them for amendement but they refused thy correction they made their faces harder than a stone and would not amend 4 Therefore I thought in my selfe Peraduenture they are so simple and foolish that they vnderstand nothing of the Lords way and iudgements of their God. 5 Therefore will I go vnto their heads and rulers and talke with them if they know the way of the Lorde and iudgements of their God But these in like manner haue broken the yoke and burst the bondes in sunder 6 Wherefore a Lion out of the wood hath hurte them and a woolfe in the euening shall destroy them the Leopard doth lye lurking by their cities to teare in péeces all them that come therout for their offences are multiplied and their departing away is encreased 7 Shoulde I then for all this haue mercie vpon thée Thy children haue forsaken me and sworne by them that are no Gods and albeit that I fedde them to the full yet they fall to adulterie and haunt harlots houses 8 In the desire of vncleanely lust they are become lyke the stoned horse euery man neygheth at hys neighbours wife 9 Should I not correct this saith the Lorde shoulde I not be auenged of euery people that is like vnto this 10 Climbe vp vpon their walles beate them downe and destroy them not vtterly take away their battlements bycause they are not the Lords 11 For vnfaithfully hath the house of Israel and Iuda forsaken me sayth the Lord. 12 They haue denied the Lorde and sayde It is not hee that looketh vppon vs tush there shal no misfortune come vppon vs we shall sée neither sword nor hunger 13 As for the warning of the prophets it is but wynd yea there is not the word of God in them such things shall happen vnto themselues 14 Wherefore thus saith the lorde God of hostes Bicause ye speak such words behold y words that are in thy mouth will I turne to fire make the people to be wood that the fire may cōsume them 15 Lo I wil bring a people vpon you frō farre O house of Israel saith the Lord a mightie people an old people a people whose speach thou knowest not neither vnderstandest what
before his comming These things we haue seene in these latter dayes meruelously fulfilled in all the elements In the Sunne and Moone often Eclipses In the vpper parte of the aire blasing Starres Swoordes Pillars of fire fire Drakes flying in the Aire and other like impressions In the Earth Earthquakes and other straunge alterations In the Water many and exceding great floudes risings and swellings to the great griefe and annoyance of Mankinde And as there hath bene in all times some of those signes so in no age so manye as hath bene within these fewe yeares Whereby we must needes gather that we are fallen into those latter troublesome and perilous dayes thathere the Prophete speaketh of But whosoeuer shall call vpon the name of the Lorde shall be saued for c. The whole summe of our* saluation consisteth in * calling vpon the name of the Lord and in putting our* confidence and trust in his mercy and deliueraunce wrought for vs by the Sauiour of the worlde Christ Iesu Who suffred and dyed for vs by his resurrection made perfect the misterie of our Redemption At Mount Sion and in Hierusalem according to the vnfallible Promises of Almightie God. The. 20. Sunday after Trinitie at Euening prayer Micheas 6. HEarken ye nowe what the Lorde sayth Aryse thou and contende with the mountaynes and let the hilles heare thy voyce 2 Heare O ye mountaynes the Lordes quarrell and ye mightie foundations of the earth for the Lorde hath a quarrell agaynst his people and will pleade with Israell 3 O my people what haue I done vnto thée or wherein haue I grieued thée giue me answere 4 I haue brought thée out of the lande of Egypt and deliuered thée out of the house of bondage and I made Moises Aaron and Miriam to lead thée 5 Remember O my people what Balach the king of Moab had deuised against thée and what answere that Balaam the sonne of Beor gaue him from Sethin vnto Galgal that ye may knowe the righteousnesse of the Lorde 6 Wherewith shall I come before the Lorde and bowe my selfe to the hie God Shall I come before him with burnt offerings and with calues of a yeare olde 7 Hath the Lord a pleasure in many thousandes of rammes or innumerable streames of oyle shall I giue my first borne for mine offences and the fruite of my bodie for the sinne of my soule 8 He hath shewed thée O man what is good and what the Lorde requireth of thée namely to do iustly to loue mercie and to humble thy selfe to walke with thy God. 9 The Lordes voyce cryeth vnto the citie and the man that shall be saued considereth thy name hearken what is your rod and heare him that warneth you 10 Are not yet the treasures of wickednesse in the house of the wicked and the scant measure which is abhominable 11 Shoulde I iustifie the false balances and the bagge of deceytfull weightes 12 For the rich men thereof are full of crueltie and thâ— inhabitants thereof haue spoken lies and haue deceytfull tongues in their mouthes 13 Therefore I will take in hande to punishe thée and to make thée desolate because of thy sinnes 14 Thou shalt eate and not haue inough yea thou shalt bring thy selfe downe in the middes of thée thou shalt flée but not escape and those that thou wouldest saue will I deliuer to the sword 15 Thou shalt sowe but not reape thou shalt presse out Oliues but Oyle shalt thou not haue to annoynt thy selfe with Oyle thou shalt treade out must but thou shalt drinke no wine 16 Ye kéepe the ordinances of Amri and all the customes of the house of Ahab ye walke in their counsels therefore will I make thée waste and cause thy inhabiters to be hissed at and ye shall beare the reproche of my people The Exposition vpon the sixt Chapter of Micheas Hearken you now what the Lorde sayth Arise thou and contende with c. THe Prophet Micheas blameth the Iewes for their wickednesse and declareth to them their punishment for y same 1 First he noteth their vnthankefulnesse for the great benefites that they haue receyued at his hande 2 Then he taketh from them al the confidence that they might haue had to please God with their Sacrifices and external Hypocrisie and sheweth what they should doe to please God rightly 3 Thirdly he sharpely rebuketh their obstinacie in contemâ—ing the worde of God and refusing to heare him 4 Lastly he openeth some of their particular faultes and denounceth their punishment that God will bring vpon them And all this doth he in maner of a pleading of Gods cause before Iudges which * maner the Prophetes diuerse times doe vse thereby to set out the Iustice of God and more euidently to declare that his people euen by the Iudgement of men or other common creatures are vnexcusable and by their owne wickednesse to pull vpon themselues iust and grieuous punishments In this place the Prophete by appointment of God taketh Mountaynes and Hilles and the verie Foundations of the earth to heare the cause and complaint of Almightie God agaynst his people of Israel And that is it that the Prophete vttereth in the person of God saying Arise thou and contende with the mountaynes c. And then he Obeying the appoyntment of God sayth Heare O you mountaynes the Lordes quarell c. As if he had sayde Forsomuch as the heartes of this people are so farre from God that not so much as one of them will consider and vnbe â—stande his cause I appeale to you hilles and mountaynes and make the vnsensible Creatures Iudges agaynst them In this the Prophet both noteth the hard hearts and the obstinate contempt of the Iewes particularly and also generally teacheth all then which in like maner contemne the worde of god that they shal by no meanes be hable to escape iust iudgement and condemnation For because the * who le world was made by God for vs and in all poyntes seruing to our vse perfourmeth that ende to the which it was made though all other Iudges and witnesses would fayle the very partes of the world and the coÌ„mon creatures will pronounce sentence against vs if we in our calling doe shewe our selues vnthankefull disobedient and rebellious agaynst God. O my people what haue I done vnto thee or wherein haue I grieued thee c. There is no one thing that in the Prophetes causeth more difficultie then the often and the sodaine chaunging of the Person wherefore that is here also to be obserued The second verse was vttered in the person of the Prophet these three verses God himselfe speaketh Although God were grieuously displeased with them yet he calleth them His people therby * shewing that he would be readie to receiue them to Mercie if they would turne vnto him and repente Then he lamentably vpbraideth them with the vnthankefull receiuing of his great benefites that he had done for them Whereby hee