and make your fiers vnder euery Oke and greene Tree and in the Valleyes and Dennes of Stone cruelly kill and offer your children according to the maner of the Heathen I chose you to be my portion my part and my heritage of all the people of the earth but so that you shoulde bee contented with me your God alone and with that Worshippe that I had appoynted But seeing you haue forsaken me and contrarie to my lawe made you Images and aulters of stone by the ryuer sides I leaue you nowe to your owne superstitious deuises and that shall be your part that you haue chosen For before them you plentifully powred out your meate and drinke offerings Thou O Hierusalem hast made thy bed vpon high Mountaines c. That is thou hast vpon the high mountaynes made thy large Chappelles and Aulters in which thou goest an whooring and offerest sacrifices to other Gods besides me yea behinde euery Chappell doore thou hangest vp thy monuments of remembraunce to shew the great deuotion and zeale that thou bearest to those Idols and false Gods before whome thou hast discouered thy vnfaythfulnesse towardes me and hast gone on pilgrimage from place to place wheresoeuer thou heardest such dennes of Idolatrie to be Thus doest thou Hierusalem leaue no place vndistayned with thy wickednesse Groues wooddes and trees Welles and riuers rockes and stones mountaines and hilles valleys and playnes and euery place that to thee seemeth pleasant Yea and aboue all this mistrusting my ayde and helpe in thy distresse Thou sendest Presents and messengers for ayde and succour to Heathē and Idolatrous Princes which haue not bene hable to deliuer thee I haue apoynted thee but one way of safetie that is the Obedience of my lawe But thou forsakest that and traueylest about many wayes and deuises of thine owne braine and that so diligently and earnestly that nothing can make thee giue ouer no not though thou see thy labours to be lost and vtterly vnprofitable yet so long as thou canst feele thy handes hable to styrre wilt thou neuer say I am now weary of my vaine labours I haue done Whome hast thou feared in all this thy traueyle thou wilt pretende perhaps that thou hast bene abashed of me but I tell thee I will no longer dissemble as before I haue done thou sayest falsely thou hast not remembred me nor are thy sacrifices such as I delight in or such wherewith thou canst be holpen but such they are as blinde thee and make that thou canst neuer knowe thine owne sinne and wickednesse but put thee in confidence of thine owne iustice Therefore when thou in thy distresse shalt lament and crie let all the Heape of thy hill woorshippes and Idolatrous deuises deliuer thee if they can but of so little weyght are they and of so small force that one blast of vanitie shall blowe them all away Consider therfore in what maner of thinges you haue put your trust Neuerthelesse they that put their trust in me shall inherite the lande c. This seconde part of the Chapter is a comfort of the godly that turne to God by repentance and put their trust in him For as the wicked shall perish and vanish away with their Idols so shall the faythfull that trust in God be saued and receyue comfort Therefore thus saieth the Lorde make plaine make plaine c. As the Prophete here particulerly respecteth the comfort of the faythfull in his time so he especiallye regardeth the promise of saluation made in Messias Christ Iesu And therefore as in an other place it is sayde in the person of Iohn Baptist Parate viam domino c. so here in the person of the Apostles and Preachers of the Gospell he sayeth Make plaine make plaine and clense the streetes take all stumbling blockes and offences out of my peoples way Remooue all impediments that is self-loue contempt of God and his worde vnfaythfulnesse care of the worlde delight in pleasure superstition Idolatrie false worshippings and all other lettes whereby my people are hindered from comming to me For though I dwell high in heauen I will not dispise the humble and contrite heart I will not be * long angrie with poore and troubled consciences but with the spirite of my comfort will I relieue them I will not striue with them for euer I know their wickednesse I made their spirite or soule and inclosed it in that brickle bodie They are not hable therfore to abide my displeasure I am wroth with them for the tyme and punish them for their couetousnesse and other offences not to confound them but to the ende that they should forsake them But so corrupt are they that they go on still in the wayes of their owne heartes and will not obey Therefore I might iustly destroy them but I will not I will preuent them with my mercye and I will bring them into the way againe and direct them with my spirit I will * restore them to comfort and make glad those that be sorrowfull in their behalfe I will woorke the fruites of prayse and thankesgiuing by the mouth of preachers that shall denounce peace and comfort to all aswell those that be farre of as those that be nigh aswell to Iew as Gentile and of the Iewes aswell to them that are captiue abroade as to them that are in their countrie at home But the wicked and they that doe not beleeue shal haue no peace no quietnesse no comfort but perpetual torment and anguish of mind so that their consciences shal be like the Sea tossed with waues and surges The fourth Sunday after the Epiphanie at Euening prayer Esay 58. CRie nowe as lowde as thou canst leaue not of A lift vp thy voyce like a trumpet and shewe my people their offences and the house of Iacob their sinnes 2 For they seeke me dayly and will knowe my wayes euen as it were a people that did right and had not forsaken the statutes of their God they aske of me concerning right iudgement and will be nie vnto God. 3 Wherefore fast we say they and thou séest it not we put our liues to straytnesse and thou regardest it not 4 Beholde when ye fast your lust remayneth still for ye doe no lesse violence to your debters lo ye fast to strife and debate and to smite with your fist without mercie nowe ye shall not fast thus that your voyce might be heard aboue 5 Thinke ye this fast pleaseth me that a man should chasten himselfe for a day and to hang downe his heade like a bulrush and to lie vpon the earth in an hearie cloth Should that be called fasting or a day that pleaseth the Lorde 6 Doth not this fasting rather please me That thou lose the wicked bandes that thou take of the ouer heauie burthens that thou let the oppressed go free and breake all maner of yoke
is perpetuall * felicitie and tranquilitie For Christ hath obteyned for vs of God the father all those blessings that we haue not onely bodily but also and specially spirituall that is * remission of sinnes * imputing of Christes iustice to vs and the spirite of GOD to * mortefie the lustes of the flesh whereby we haue * peace and quietnesse of conscience before God and the worlde The dead will not liue they that be out of life will not rise againe c. Here entereth the first part of an other contrary comparison betweene the wicked and the godly and in this verse he sayth of the wicked that they doe die and liue not againe for their resurrection shall bee to them a death perpetuall and no life And although they seeme to prosper and flourishe long on earth to the annoyance of the godly yet the Lorde visiteth them in due time * and rooteth the memorie of them out of the earth so that they shall neuer ryse againe to glorie Thou hast increased the people O Lorde thou hast increased c. This is the other part of the coÌ„parison touching the godly as if he had sayde Thou O lord christ destroyest the wicked and rootest out theyr memorie neuerthelesse thou doest gather thy Church and increase the number of thy people that thy glorie may be spred and extended to the vttermost boundes of the earth And yet doest thou not gather them to rest and quietnesse of this life but to great vexation and affliction and therfore doe they resort to thee in theyr trouble * and poure out their prayers to thee in the time of thy chastening For * thy chastening they do acknowledge it to be whatsoeuer commeth Although it be the hande of the wicked yet they knowe it to proceede from thy fatherly prouidence to their great benefite and commoditie that their fayth may be increased their spirite styrred vp to call vpon thee Thy dead men shall liue euen as my body shall they rise againe c. The wicked although they flourish for a tyme in this worlde yet shall they not liue in blesse after the resurrection of the deade but shall die for euer But the godly that haue liued here in trouble and dyed in thee shall rise againe to lyfe and ioyes euerlasting Come my people enter thou into thy chambers and shut thy doores c. This is a consolation in the person of Christ exhorting his people paciently for a time to beare the affliction and trouble of this life and to enter into the closets and secretes of their heartes and call vpon the name of the Lord for the succour and strength of his holy spirit vntill the time of his indignation be past For the Lorde in short time will come * to visite the wickednesse of the earth and the earth shall no longer keepe secrete but * disclose the bloud and crueltie that hath beene shewen to the saintes of God that his iustice may proceede agaynst them for the same The fourth Sunday in Aduent at Morning prayer Esay 30. ALas for those disobedient children sayth the Lorde that they will take counsayle and not of me that they will take a secrete aduise and not out of my spirite and therefore adde they sinne vnto sinne 2 Euen they that walke to go downe into Egypt and haue asked no question at my mouth but séeke strength in the might of Pharao and trust in the shadow of Egypt 3 Therefore shall the strength of Pharao be your confusion and the trust in the shadow of Egypt your shame 4 For his Capitaynes were at Zoan and his Ambassadours came vnto Hanes 5 They were ashamed of the people that could doe them no good and that might not helpe them nor shewe them any profite but were their confusion and rebuke 6 The burthen of the beastes of the South In a lande of trouble and anguish from whence shall come the yong and olde Lion the viper and fierce serpent that flieth agaynst them that vpon coltes beare their ryches and vpon camels their treasures to a people that can doe them no good 7 For vaine and nothing worth shall the helpe of the Egyptians be therefore haue I cryed vnto Hierusalem they shall haue strength inough if they wil settle their minds in quietâ—esse 8 Now therefore go thy way and write this beâ—ore them in a table and note it in a booke that it may finally remaine and be kept still for euer 9 For this is an obstinate people and dissembling children children that refuse to heare the law of the Lorde 10 For they say vnto the séers Sée not and to them that be cleare of iudgement Looke not out right things for vs but speake fayre wordes vnto vs looke out errours 11 Get you out of this way depart out of this path and turne the holy one of Israell from vs. 12 Wherefore thus sayth the holy one of Israell Because your heartes rise agaynst this worde and because you trust in wrong dealing and peruerse iudgement and put your confidence therein 13 Therefore shall ye haue this mischiefe for your destruction and fall like as an hie wall that falleth because of some ryft or blast whose breaking commeth sodainly 14 And the hurt thereof is like an earthen vessell which breaketh without helpe so that in the bursting of it there is not founde one sheuer to fetch fire in or tos take water withall out of the pitte 15 For thus sayth the Lord God euen the holy one of Israell In repentance and in rest shal ye be safe in quietnesse and sure confidence shall be your strength but ye haue had no lyst thereto 16 For ye haue sayde No but we will escape through horses therefore shall ye flie and we will get vs vp vpon swift beastes and therfore shall your persecutors be swifter 17 A thousande shall flie at the rebuke of one and at the rebuke of fiâ—se shall ye all flie till ye be left as a ship mast vpon the top of a mountaine and as a breaken vpon aâ— hill 18 Therefore â—oth the Lorde cause you to wayte that he may haue merrie vpon you to the intent that he may haue the preeminence when he is gratious vnto you for the Lord is the God of iudgement Blessed are all they that hope in him 19 If the people remaine in Sion and at Hiesrusalem thou shalt not be in 〈◊〉 but at the voyce of thy complaint shall he haue mercie vpon â—hée and when he â—â—reth it he shall giue thée an aunswere 20 And though the Lorde giue you the breade of trouble and the water of aduersitie thy raine shall be no name sâ— scant but thine eyes shall sée thy raine 21 Yea and thâ—â—e eare shall heare the talking of him that both speake behinde thée This is the way walke yâ— in it turne not aside neither to the right hande nor to the left 22
a whirle winde to vtter confusion For so haue you seene it come to passe by all those mightie Monarchies Principalities that from time to time haue vexed and persecuted the Church of god Therefore sayth God faint not but put thy trust and reioyce in mee and in the holy one of Israell Christ Iesu the true Messias and Sauiour and wee wil not suffer you to miscary When as thirstie and poore seeke water and finde none and when their c. Here God promiseth the Iewes in captiuitie of Babilon and other of his Church that he will not onely defende them from persecution and pull downe their enimies but relieue them with such thinges as they want and supplie their hunger thirst and other necessities both worldly and spirituall But this place is specially to be vnderstanded of the spirituall graces of God in satisfying the poore hungrie and thirstie consciences wyth the blessed water of saluacion That is the true knowledge of God and the 〈◊〉 by Christ Iesu Of which water Christ himselfe speaketh in the fourth of S. Iohn VVhich shall be made a fountaine of water springing to eternall life Such fountaynes raysed God in many drie and barraine mountaynes whē he spredde abroade his true knowledge among the Gentiles As first for example in the Empyre of Babilon by occasion of a * dreame expounded by Daniel by the myracle of the yong men preserued in the * fierie fornace by the deliuerance of Daniel from the * Lions c. By which the worshipping of the liuing god was acknowledged and commaunded But especially he opened these fountaynes when he * sent abroade his Apostles and other furnished with the spirite of God to publishe the doctrine of saluation in all the partes of the earth whereby not onely a number of thirstie consciences were refreshed but theyr barren soules also made fruitfull and brought forth fayre and goodly trees of all sortes pleasaunt to beholde and yelding good fruites to the glorie of God and to the comfort of his people And all this only did the mightie hande of God. Stand at your cause sayth the Lorde and bring forth your strongest ground c. The Prophete in the person of God turneth his speech again to the gods of the Gentiles to the idolatrous worshippers of them * willeth them to stande to their cause and say the best for them that they coulde to proue them Gods. And because their greatest glorie was in prophesying and telling things to come he doth Chalenge them euē in that very poynt whereby he giueth to vnderstand that their predictiōs were either in things natural such as wise skilful worldly men might by obseruation foretell or else they were friuolous vaine and vncertaine and to bee interpreted on both parts Insomuch that euen their Oracles of Apollo accounted of all other the most certaine were esteemed euen among themselues by a common prouerb as Shipmēs hoses that might be fashioned to diuers purposes For by such subtil meanes the deuill did * delude those that were giuen to the worshipping of Idols And alwayes are they such as tende to the confirmation of vanitie and superstition and neuer to the correction of wickednesse and vice But the * Prophecies of the liuing God are alway not onely certaine and true but also of such matter as farre passeth either the common course of nature or humaine obseruation noting things with the circumstances and distinction of tymes persons and places And alway are directed to the maintenance of true religion and vertuousnesse of life and punishing of superstition Idolatrie vice and wickednesse Such are the prophecies of Daniel certaine hundred yeares before telling of the foure great Empyres and the destruction and ende of the same Such were the prophecies of Esay Hieremie and other concerning the captiuitie of Babilon the deliuerance of the people of God after a certaine appointed time Such was the prediction of all the Prophets generally touching the true Messias and Sauiour Christ Iesu with the * stocke that he shoulde come of the * place and * time of his byrth the maner of his * estate and life his miraculous * workes his * death * his resurrection and * ascention Wherfore the God of Israell is the true God and the Idolles of the Gentiles are nothing neyther are hable to doe any thing but by the delusion of the Deuill to the deceyuing of the wicked and naughtie men by Gods iust iudgement because they would not know the truth I haue waked vp one from the north and he shall come from the east c. That God may shewe himselfe onely to haue the vniuersall knowledge of things to come he in this place to the terrour of the Deuils by whose delusion the Idols of the Gentiles doe stand prophecieth of the cōming of Christ the Messias whom he rayseth vp and shall bring vnto him from the East and from the West of all sortes of people of the heathen which together with him shall call vpon the name of the true and onely liuing god So sayth Christ Math. 8. Many shall come out of the east and out of the west and sit in the kingdome of God with Abraham Isaac and Iacob This prophecie we see was fulfilled by Christ and the lyke hereof neuer vttered any of the Gentiles Gods. But GOD himselfe it was that first gaue knowledge hereof at Sion and at Hierusalem and there fyrst declared that these people of the Heathen Nations shoulde come vnto him and as it were Poynted to them wyth his finger saying Beholde they are present This did he by Christ the principall Euangelist and after by other sent abroade from Hierusalem into the whole worlde This hath God pleaded his cause with the Gentiles and in the ende concludeth them and their Gods to be wicked and vaine The 2. Sunday after Christmas at Euening prayer Esay 43. BVt nowe the Lorde that made thée O Iacob and he that fashioned thée O Israell sayth thus Feare not for I haue redéemed thée I haue called thée by thy name thou art mine own 2 If thou goest through the water I will be with thée the strong floudes shall not ouerwhelme thée and if thou walkest through the fire it shall not burne thée and the flame shall not kindle vpon thée 3 For I am the Lorde thy God the holye one of Israell thy sauiour I gaue Egypt for thy deliuerance the Ethiopians and the Sabées for thée 4 Bicause thou wast déere in my sight and bicause I set by thée and looued thée I will giue ouer all men for thée and deliuer vp all people for thy sake 5 Feare not for I am with thée I will bring thy séed from the East and gather thée togither from the West 6 I will say to the north Let go and to the south kepe not back but bring me my sonnes from far and my daughters from the endes
sâ— the woman seing that the same tree was good to eate of and pleasant to the eyes and a trée to be desired to make one wise tooke of the fruite thereof and did â—ate and gaue also vnto her husbande being with hir and he did eate 7 Then the eyes of them both were opened and they knewe that they were naked and they sowed Figge leaues together and made themselues apernes 8 And they heard the voyce of the Lorde God walking in the Garden in the coole of the day 〈◊〉 Adam and his wife hid themselues from the presence of the Lord God amongst the trées of the garden 9 And the Lord God called Adam and sayde vnto him Where art thou 10 Which saide I heard thy voyce in the garden and was afrayde because I was naked and hid my selfe 11 And he sayde Who tolde thée that thou wast naked Hast thou not eaten of the same trée concerning the which I commaunded thée that thou shouldest not eate of it 12 And Adam sayde The woman whome thou gauest to be with me she gaue me of the trée and I did eate 13 And the Lorde God sayde vnto the woman Why hast thou done this And the woman sayd The Serpent beguyled me and I did eate 14 And the Lorde God sayde vnto the Serpent Because thou half done this thou art cursed aboue all cattell and aboue euery beast of the fielde vpon thy belly shalt thou go and dust shalt thou eate all the dayes of thy life 15 I will also put enmitie betwéene thée and the woman betwéene thy séede and her séede and it shall treade downe thy head and thou shalt treade vpon his héele 16 But vnto the woman he sayde In multiplying I will multiply thy sorowe and thy conceptions In sorrowe thou shalt bring forth children thy desire shal be to thy husband and he shall haue the rule of thée 17 Vnto Adam he said Because thou hast hearkened vnto the voyce of thy wife and hast eaten of the trée concerning the which I commauÌ„ded thée saying Thou shalt not eate of it cursed is the grounde for thy sake in sorrowe shalt thou eate of it all the dayes of thy life 18 Thorne also and thistle shall it bring forth to thée and thou shalt eate the hearbe of the fielde 19 In the sweate of thy face shalt thou eate breade till thou be turned againe into the grounde for out of it wast thou taken For oust thou art and into dust shalt thou be turned againe 20 And Adam called his wifes name Heua because she was the mother of all lyuing 21 Vnto Adam also and to his wife did the Lorde God make garmentes of skiâ—â—es and he put them on 22 And the Lorde God sayde Beholde this man is become as one of vs in knowing good and euill And nowe least peraduenture he put forth his hande and take also of the trée of life and eate and liue for euen 23 The â—efore the Lorde God sent him forth from the garden of Eden â–ª to dresse the grounde whence he was taken 24 And so he droue out man and at the East side of the Garden of Eden he set Cherubins and a fierie two edged sworde to kéepe the way of the trée of lyfe The Exposition vpon the .iij. Chapter of Genesis And the Serpent was subtiler then euery beast of the fielde which the c. IN this chapter are 3. things conteyned First the temptation seducing and transgression of mankind wrought by the Serpent Secondly the Condemnation and punishment of Man Woman and the Serpent Thirdly the the Casting of Man out of Paradise As touching the first Saran enemie to Mankinde and enuying the happie estate that he was in by the sufferance of God abused the Serpent as his fittest Iâ—strument to deceaue man and Seduce him froÌ„ the obedience of god For we may not thinke that the Serpent dyd this of his owne motion nor phantastically dreame that beastes of the fielde Coulde then vse a distinct Speech to declare there mindes as here the Serpent doth But God for Causes to his secrete wisedome onely knowne suffred the Deuill to abuse the tongue of the Serpent as he afterward did suffer him to be a * lying spirite in the mouth of the false Prophetes to deceyue Achab. And as the good Angell of God miraculously * opened the mouth of Balahams Asse to Speake vnto hys maister And if it shall seeme straunge to any man that Eua was not afraide to talke with the Serpent he must vnderstande that before Adam fell from God by Disobedience the beastes of the fielde were not so terrible to Man as since that time they haue beene Yea it may well be gathered that the Serpent was more familiar with Man then any other beast and that the Deuill Craftily tooke that occasion to worke by hym and the woman sooner seduced and ouercome as well by that as by hearing of him to speake Contrarie to the maner of other beastes This I gather by that punishment of the Serpent that God after pronounceth I will set enemitie betwene thee and the woman c. For thereby it maye appeare that before there was a Certaine inclination of kindnesse and familiaritie betweene them more then in other In this temptation of Adam in Paradise we haue to learne that no Place is free to man from temptation yea that the Deuill then worketh most perilously and most preuayleth when we are in the state of Prosperitie and Felicitie and therfore at that time we ought by all meanes most diligently to beware of him For by Prosperitie we soonest forget our selues and are most easely intrapped And the Serpent sayde vnto the woman ye shall not die the death c. Here let vs diligenly note How Satan not only at thys time but in all ages dealeth toward God and his holy worde When the will of God is deliuered vnto his people by his true and sincere worde * then immediatly doth the Deuill by his Instrumentes seeke to Corrupt and falsifie the same eyther by manifest impugning it as vntrue or by writhed interpretations drawing it to another Sence then it was spoken in and al to seduce the people of God froÌ„ his True worship and obedience From this roote commeth those things that of late hath bene taught in the Church when God had sayde* Thou shalt make vnto thy selfe no grauen Image thou shalt not bowe downe vnto them c. The Serpent with his lying tongue impugneth it saying Thou mayest with great holynesse fill the Churches and places of prayer with Images and go in Pilgrimage to them and worship them by kneeling by offering by sensing and all other meanes of honour â–ª When Christ saide in the * institution of the Sacrament Drinke you all of this Nay sayth the Serpent The laye men maye not drinke of this but Priests onely When the word of God teacheth vs that Christ â–ª with * one oblation made perfite all that be
now his bloud is required 23 They were not aware that Ioseph vnderstoode them for he spake vnto them by an interpreter 24 And he turned from them and wept and turned to them againe and communed with them and tooke out Simeon from amongst them and bound him before their eies 25 And Ioseph commaunded to fill their sacks with corne and put euery mans money in his sacke and to giue them vittaile to spende by the way and thus did he vnto them 26 And they laded their asses with the corne and departed thence 27 And as one of them opened his sack for to giue his asse proueÌ„der in the Inne he espied his money for it was in his sackes mouth 28 And he saide vnto his brethren My money is restored to me againe for lo it is in my sacke And their heart fayled them and they were astonied and sayde one to another why hath God dealt thus with vs 29 And they came vnto Iacob their father vnto the land of Chanaan and tolde him all that befell vnto them saying 30 The man vvho is the Lorde of the lande spake roughly to vs and tooke vs for spies of the countrie 31 And we sayde vnto him We meane truely we neuer were spyes 32 We be twelue brethren sonnes of our father one is awaye and the yongest is thys day with our father in the lande of Chanaan 33 And the Lorde of the countrie saide againe vnto vs Hereby shall I knowe that ye meane truely Leaue one of your brethren here with me and take foode to put away the famine from your housholdes and get you awaye 34 And bring your yongest brother vnto me that I may knowe that you are no spies but meane truely so will I deliuer you your brother and ye shall occupie in the lande 35 And as they emptied their sackes beholde euery mans bundell of money was in his sacke And when both they and their father sawe the bundelles of money they were afraide 36 And Iacob their father sayde vnto them Me haue ye robbed of my children Ioseph is away and Simeon is away and ye will take Beniamin away all these things are against me 37 Ruben said vnto his father Slay my two sonnes it I bring him not to thée againe deliuer him to my hande and I will bring him to thée againe 38 And he sayd My sonne shall not go downe with you for his brother is dead and he is left alone if destruction come vpon him by the way which ye go ye shal bring my gray heade with sorowe vnto the graue The Exposition vpon the .42 Chapter of Esay And he saide beholde I haue hearde there is corne in Egypt c. THe house of the good Patriarke and godly father Iacob was subiect to the necessitie and daunger of the Famine euen as * before it had happened to Abraham and Isaac So God is wont often to make his good and godly persons partakers of the common Calamities to the ende that that rod which is to the wicked a Punishment and correction may be to them an Exercise of their Fayth and pacience to their greater benefite So it fell out to * Ieremy Ezechiel Daniel We haue here also to obserue the course of Gods Prouidence falling out to truth when men least thinke of it Iosephs * Dreame that moued his brethren to enuye him is nowe vpon this occasion to be fulfilled Ioseph was now of great authority in Egypt without whose consent no Corne could be solde And Iacob although vnknowing is moued by the Instinction of God to sende his sonnes into Egypt to bye corne by which occasion they must needs come to Ioseph and Honor him as Lorde of the lande So went Iosephs tenne brethren c. but Beniamin Iosephs brother Iacob c. You haue here the Example of a Fatherly and tender Loue towarde his yonger sonne whom he would not rashely commit to Daunger eyther by reason of his Tender age or other Incident occasions more like to fall to hym then to his other Children And Iosephs brethren came and bowed themselues before him c. The Dreame that Ioseph tolde to his brethren Cap. 37. is here performed but vtterly as yet vnknown to themselues as often Prophesies are fulfilled by the Ignorance of men in Gods affayres It was prophesied that the Iewes should Reiect and put to death Christ the Son of God which they did in deede by Ignorance For if they had known it they would not haue crucified the Lord of glorie Act. 3. 1. Cor. 2. The Apostle propheseth That in the latter dayes some should attende to false spirites and doctrines of Deuils 1. Tim. 4. And so we see it to haue fallen out but not with the Knowledge and Confession of them that doe it who obstinately stande in this that they Defende nothing but Truth and Godlynesse But * God will be alway iustified in his Prophecies and Promises and all * Men shall be founde Liers When Joseph sawe his brethren he knewe c. and spake roughly vnto them c. This might seeme to be of 〈◊〉 or vpon desire of Reuengement that Ioseph vseth the 〈◊〉 Roughly But we 〈…〉 the Acts of good men by the 〈…〉 at the first vntill we see the Ende of their doings For oftentimes they haue other causes 〈…〉 then commonly to all men are knowne Christ him selfe spake * Roughly to the 〈…〉 the first 〈◊〉 in the End he 〈…〉 with Clement Ioseph knowing by his 〈…〉 the Wickednesse of his Brethren might 〈◊〉 Doubt whether they had 〈◊〉 the 〈…〉 his yongeâ— brother 〈…〉 To boulte it out whether it 〈…〉 And Ioseph remembred his dreames that he dreamed of them c. Ioseph 〈…〉 before â–ª Therefore being put in 〈◊〉 of them now he so dealeâ—â—y 〈◊〉 his brethren as when they should be opened vnto them thée might not onely simplie Beleeue them but with Feare 〈◊〉 Reuerence acknowledge the Triâ—â— of GOD in them with 〈◊〉 of their 〈…〉 Malice Hereby you shall be prooued be the life of Pharao ye shall not go hence c. It may seeme iustly to be called into question both how Ioseph might without blame Dissemble as he doth in this 〈◊〉 also vse this Prophane and 〈◊〉 Othe by tho life of pharao Surely I thinke Many Singuler factes of the auncient Potriaâ—kes before the law published are not to be drawâ—e into commen Examples for vs now to 〈◊〉 It may be that they had certaine 〈…〉 of God by which they were mooued to doe some thinges otherwise then the common precept requireth Neither is it necessarie for vs to Iustifie all their Factes as good For they 〈…〉 in a Heathnish maner And bee put them altogether in Warde three dayes c. While we read this we may be admonished to 〈…〉 of vs. For God may * turne our State and giue to him 〈◊〉 to be Reuenged as we see here
on the contrarie part it setteth forth howe God as a carefull protectour doth Defende the same and turneth all the endeuours of their enemies to their greater commoditie and benefite As here he turneth their 〈◊〉 that was purposed into a notable blessing He sent messengers therefore to Balaam the sonne of Peor c. It is not likely that this Balaam as some doe gather shoulde haue dwelt in Mesopotamia For that country is a great number of miles from Moab so that it could not wel be that he could haue bene twise sent for within so short space as the circumstances of this Historie doe signifye It maye be that he dwelt in the countrie of Madian or there about Eastwarde from Moab so that by that occasion the king of Moab did the sooner here of his fame which from the other place so many hundred myles of he coulde not doe We reade cap. 31. that Balaam was sâ—aine amonge the Madianites and therby he may appeare to haue bene of that countrie Neyther is it to be thought that this Balaam was an ordinarie Prophete of God and indued with the spirite of continuall prophecie and charge of doctrine as the other Prophetes were For 2. Pet. 2. he and his fellowes are condemned I thinke rather he was a Southsayer or Sorcerer which vsed the helpe of euill spirites and by them did some straunge things that brought him in admiration with the Heathnishe people of those partes And yet when the cause of Gods people came in hande it pleased God by his holy spirite for the time to Bridle his wicked affection to stop his couetous mouth and to vse his tongue euen against his will as an instrument to blesse his people and by prophecie to shewe to his enimies the cause why he did so singulerly preserue them that is because the true Messias should descende of them And this interpretatioÌ„ can not seeme strange and repugnant to the scriptures that God for the time putteth his spirite of Prophesie euen into the wicked to their further condemnation For we read in Samuel when Saule sent his men to apprehend Dauid although they went to an euill purpose yet the spirite of God entered into them so that they prophecied yea and the reprobate Saule himselfe folowing after them with the same minde did prophecie also whereof rose this common saying Is Saule also among the Prophets He answered them Tarie here this night and I will bring you worde c. At the first sight there doth appeare a great shew of Holinesse that he will not go with them no nor giue them any answere vntill he knewe Gods pleasure therein but all was but Hypocrisie For he woulde gladly haue gone with them for couetousnesse of the great rewardes that were promised to him But the spirite of God Brideled his couetous minde and ouerruled his tongue and doynges that his Heathen enimies might thereby learne their Vanitie and foolishe striuing agaynst him and his people Get you vnto your lande For the Lorde will not suffer me to go with you c. Here Balaam bewrayeth somewhat his Hypocrisie If his minde had beene Syneere and had made vnto them a free answere that they striued in vaine agaynst those that God had blessed they would neuer haue sent vnto him the seconde message but by a doubtfull answere he did the more inflame them For when he sayth God would not suffer him to go vvith them he signifieth there was a good will in himselfe if that he might haue done it and therefore thought they by further intreatie and more Hope of gaine to perswade him Then Balac sent againe a greater companie of Lordes and more honorable c. By the former plaine answere that God gaue willing Balaam not to go both Balach the king of the Moabites shoulde haue learned his vaine trauaile agaynst the people of God and Balaam the Prophete also to haue chaunged his couetous affection into a sincere mind in folowing that thing which he vnderstoode to be Gods pleasure But the Heathen king thought God to depende vpon mans pleasure and that he would haue bene * mutable as man was And the Couetous prophet increasing his hypocrisie retayned the same corruption of mind that he did before When Balaam said If Balach vvould giue me his house full of siluer and golde I can not go beyonde the vvorde of the Lorde c. It might seeme to haue proceeded of a great Holinesse and submission to the will of god But if he spake it Sincerely why did he tempt God againe with a newe question Did he thinke God mutable and to be woonne to wickednesse as himselfe was Surely his endeuour doth declare no other opinion to haue bene in him but that the â—pirite of God would also be Double and mutable as the euill spirites were whose councell he had before vsed And therefore he sheweth that he had no sounde fayth or feare of God but onely was caried away with his Couetous desire if God woulde in any wise haue suffered him But it may then be sayde whie did God yeelde vnto him and bid hym go with those seconde Messengers Truly not because he Lyked eyther the minde of Balaam or the thing it self but that he gaue ouer an obstinate maÌ„ to the affection of his owne minde that both he and they that sent for him might with more shame and griefe Learne the will of God which at this first answere they would not receyue And the wrath of God was kindled because he went and the Angell c. By this we may vnderstande that God lyked not the endeuour of Balaam and therfore not onely with greater daunger bringeth him to learne his pleasure but to his reproche causeth a verye Asse to see and vtter that which he blinded with couetousnesse woulde not conceyue And whereas touching the * speaking of the Asse the Deuill may put into our heartes some vngodly cogitations to the discredite of the holy scriptures we must stay our selues vpon these wordes And the Lorde opened the mouth of the Asse If then it were the Lords doyng it is not here tolde as any ordinarie doyng but miraculously as the woonderful worke of God 〈◊〉 the abashing of his enimies and comfort of the faythfull that feare god We thinke it no great matter for a man to cause a Pie or Popingay to vtter certaine distinct wordes and speaches Wee maye not then iudge it so Vncredible a matter if it be attributed to God for his glorie sake and to reproue the wicked that he maketh an Asse to speake seeing especially that the Fynest tongued man if Gods gift had not beene in the beginning could no more haue framed his tongue to speach then now an Horse or an Asse can doe The Lorde therefore is Lorde of speach and vtterance and can at his pleasure giue it to those creatures that haue it not and take it from them that haue it as it appeareth by Zacharie
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
consider that it was the Lord of al Mercy that appointed here this order of punishment and also let them remember what extreme crueltie it is for a Magistrate to whose charge God hath committed hys people to se the Soules of a number of his people by wicked Doctrine or other like indeuor to be pulled from God hys true worship and lamentablie drawen to Hel perpetual Damnation yet not to cause the Roots workers therof to be taken awaye that their poyson may not so largely be spred to the great daunger of other and the decaie of Gods glory and truth IF thy brother the sonne of thy mother or thine owne sonne c. The same that was before spoken of false Prophets teachers only is here applied euen to euery one of the people whose offence although it may seme somewhat the lesse bicause of their Ignoraunce that they haue not the Office of teaching yet the Forsaking of God his truth and the seking to misleade other with them is to God alwayes and in all persons vntollerable But this is to be obserued bothe in this place before that such punishmēt is not to be vsed but where Gods true Religion is throughly knowē and Settled as it was at this time among the Ievves This is to be considered how Earnestly God requireth this punishment to be done For he willeth vs not to regarde eyther brother or syster or childe or wife or any* persons whatsoeuer thoughe he be vnto vs as oure owne life Wherby he declareth how earnest our studie and endeuour should be to maintayn his True worship Al natural affections be they otherwise neuer so cōmendable yet ought they to * giue place to the zeale of Gods glory to the affection that we shoulde haue to the establishing of the same among his people For in gods cause to be * slack and colde in consideratiō of these persons what els is it than to set our affections against Gods commaundements and to shewe that we more esteeme oure Naturall friends than we do God and his Glory Wherfore sayth God Thou shalt not obey him thine eye which commonly is the instrument of pitie shall not spare him nor take mercye vpon him no nor thou shalt not hide him or kepe him secrete but cause him to be slaine and yet to make the charge more vehemēt he addeth Thine hande shall be firste vpon him to kill him This he speaketh bicause the maner* was that in stoning of persons condemned the witnesses shold cast the first stones at them to declare that in their conscience the witnesse was true The cause and ende of this seueritye added in the .11 verse is diligentlie to be marked And all Israell shall heare and feare and shall doe no more any such vvickednesse The good and godly are stayed from euill throughe the loue of God and reuerence of his worde but the other which are alwaye the more parte will not be brideled but with* Seueritie feare of punishment whereby we may learne howe necessary sharpe correction and punishment is in Christian cōmon weales For such is the corruption of mans nature that where they see hope of impunitie they runne on headlong to the greatest mischiefes But by example of punishment and feare of Iustice they be somewhat stayed and kept in order If thou shalt heare say in one of thy Cities which the Lorde c. If the infection of Apostasie and falling from God doe growe from the false Prophete to the people and from some of the people to a whole Citie God willeth the whole Citie not to be spared but to be put to punishmente and vtter desolation For better it were that a fewe dyd perishe * than Gods true worship should be ouerthrowen and his glory decaye But in this place especially as in the other also before Men proceede to punishment God woulde haue them enquire and searche out the matter diligently that they dyd not vpon light report rashly condemne men But if it were founde for a suertie then that they should smite them with the edge of the sworde and to declare Gods iuste wrathe against the Reuolters from his knowen truth and right worship and not to spare so muche as their Cattell And gather all the spoile into the middes of the streete thereof c. God willeth the whole furniture and Implements of the Citie to be gathered into one place and burned with fire and * not to turne any therof vnto their owne vse It maye be God somewhat herein respected their couetousnes that they might not couer a corrupt affectiō of couetousnes with a pretensed zeale of Gods iustice But the principall cause that Moises here vttereth that is that the people by this might be more accustomed to the hating and Detestation of that whiche they saw God so greuously dyd abhorre Whitsundaye at Morning prayer Deuteronomie 16. OBserue the moneth of newe corne that thou mayest offer the passouer vnto the Lorde thy God For in the moneth when corne beginneth to rype the Lorde thy God brought thee out of Egipt by night 2 Thou shalt therfore offer the Passouer vnto the Lorde thy God of shéepe and oxen in the place which the Lord shal choose to put hys name there Thou shalt eate no leauened breade with it but seuen dayes shalte thou eate vnleauened breade therewith euen the breade of tribulation for thou camest oute of the lande of Egipte in haste that thou mayest remember the daye when thou camest oute of the lande of Egipte all the dayes of thy life 4 And there shal be no leauened breade séene in all thy coastes seuen dayes long neither shall there remayne anye thyng of the fleshe which thou offerest the firste day at euen vntyll the mornyng 5 Thou mayest not offer the Passouer wythin anye of thy gates which the Lord thy God geueth thée 6 But in the place which the Lorde thy God shall choose to set hys name in there thou shalt offer the Passouer at euen about the goyng downe of the Sunne in the season that thou camest oute of Egipte 7 And thou shalte roste and eate it in the place whiche the Lorde thy God hathe chosen and thou shalte returne on the morowe and goe vnto thy tentes 8 Sixe dayes thou shalte eate swéete breade and the seuenth daye shal be a solempne assemblye before the Lorde thy God thou shalte doe no worke therin 9 Seuen wéekes shalte thou number vnto thée and beginne to number the seuen wéekes when thou beginnest to put the sicle to the Corne. 10 And kéepe the feast of wéekes vnto the Lord thy God with a frée will offering of thyne hande whiche thou shalte geue vnto the Lord thy God according as the Lord thy God hath blessed thée 11 And thou shalt reioyce before the Lord thy God thou and thy Sonne thy Daughter thy seruant and thy mayde and the Leuite that is within thy gates
power and diuine prouidence sharpely punisheth the malicious accusers Leauing herin a notable example to all princes straightly to punish and correct such as by craftie meanes seeke the destruction of the faithfull Seruants and Saintes of God. After this wrote king Darius vnto all people nations and tongues that c. The Good king could not satisfie himselfe but that he must also giue Straite charge through all his dominions that no other should be worshipped but the Liuing god As if he had sayde let decrees and proclamations no more â—inde your consciences whether they come from me or from any other if they be contrary to the law of Daniels god I my selfe haue learned howe farre mans lawes should take place and when they are to be abrogated * It is farre better to obey God then to obey man. I am but mortall dust and ashes but the true God liueth for euer He can punish and he can rewarde He therfore is to be feared They that put their trust in him as Daniel hath done can not lacke defence He liueth and is present when he seemeth to be absent and to neglect the care of his people He deliuereth when helpe and succour is lest looked for and in extremitie of daunger fayleth not Wherefore our commaundement is that you neyther feare nor worship any God but him The .20 Sunday after Trinitie at Morning prayer Ioel. 2. BLowe vp a trumpet in Sion and showte in my holy hill let all the inhabitants of the earth tremble for the day of the Lorde is come for it is nie at hande 2 A darke and glomie day a clowdie and blacke day as the morning is spread ouer the mountaynes so is this populous and strong people like it there was none from the beginning nor shall be hereafter for euermore 3 Before him is a deuouring fire and behinde him a butning flame the lande is as a pleasant garden before him and behinde him a wast desert yea and nothing shall escape him 4 The shew of him is as the shew of horses and lyke horsemen so shall they runne 5 Lyke the noyse of charets vpon the toppes of the mountaynes they shall skip like the noyse of a flaming fire deuouring the stubble and as a strong people prepared to battayle 6 Before his face shall the people tremble the countenaunce of all folkes shall waxe blacke 7 They shall runne like strong men and clime the walles like men of warre and euery one shall march on in his way and they shall not linger in their pathes 8 No man shall thrust another but euery one shall walke in his path and if they shall fall on the sworde they shall not be wounded 9 They shall runne to and fro in the citie they shall runne vp and downe vpon the wal they shall clime into the houses they shall enter in at the windowes like a théefe 10 The earth shall quake before him the heauens shall tremble the sunne and the moone shall be darke and the starres shall withdraw their shining 11 And the Lorde shall giue his voyce before his hoast for his campe is excéeding great for he is mightie that executeth his commaundement for the day of the Lorde is great and verie terrible and who can abyde it 12 But nowe sayth the Lorde Turne you vnto me with all your heartes with fasting with wéeping and with mourning 13 And rent your heartes and not your garmentes and turne you vnto the Lorde your God for he is gracious and mercifull slow to anger and of great goodnesse and he will repent him of the euill 14. Who knoweth whether the Lorde will returne and take compassion and will leaue behinde him a blessing euen meate offering and drinke offering vnto the Lorde your God. 15 Blowe vp a trumpet in Sion proclame a fast cal an assembly sanctifie the coÌ„gregatioÌ„ 16 Gather the people gather the elders assemble the children and sucking babes let the Bridegrome come forth of his chamber and the bride out of hir closet 17 Let the Priestes the Lordes ministers wéepe betwixt the porch and the aulter and let them say Spare thy people O Lorde and giue not ouer thine heritage to reproche that the heathen should rule ouer them Wherefore should they say amongst the heathen Where is their God 18 And then the Lorde will be iealous ouer his lande and will spare his people 19 Yea the Lorde will answere and say to his people Beholde I will sende you corne and wiâ—e and oyle and will satisfie you therewith and will not giue you ouer any more to be a reproch among the heathen 20 And I will remoue farre of from you the northen armie and I will driue him into a lanÌ„de barren and desolate with his face towards the east sea and his hinder parts towardes the vttermost sea and his stinch shall arise and his corruption shall ascend because he hath exalted himselfe to doe this 21 Feare not O thou lande be glad and reioyce for the Lorde will doe great things 22 Be not afraide ye beastes of the fielde for the fruitfull places of the desert are gréene for the trée beares hir fruite the figge trée and the vine yéelde their strength 23 Be glad then ye children of Sion and reioyce in the Lord your God for he hath giuen you moderate raine and he will sende downe for you the raine euen the first raine and the latter raine and in the first moneth 24 And the barnes shall be filled with corne and the presses shall ouerflowe with wine and oyle 25 And I will restore to you the yeres which the grashopper the canker worme the locuste and the caterpiller haue deuoured my great armie which I sent amongst you 26 And you shall eate in plentie and be satisfied and shall prayse the name of the Lorde your God which hath dealt wonderously with you and my people shall not be ashamed any more 27 And you shall know that I am in the middle of Israel and that I am the Lord your God and none but I and my people shall neuer be ashamed 28 And it shall come to passe after this I will powre out my spirite vpon all fleshe and your sonnes and your daughters shall prophecie your olde men shall dreame dreames your yong men shall sée visions 29 Also in those dayes vpon the seruantes and vpon the handmaydens will I powre out my spirite 30 And I will shewe wonders in heauen and in earth bloud and fyre and pillers of smoke 31 The sunne shall be turned into darkenesse and the Moone into bloud before that great and terrible day of the Lord come 32 But whosoeuer shall call on the name of the Lord shall be saued for there shall be deliuerance in mount Sion and in Hierusalem as the Lorde hath promised and also in the remnant whome the Lorde shall call The Exposition vpon the seconde Chapter of Ioel. Blowe vp a trumpet in Sion and showte in my holy