Times lamentation: or An exposition on the prophet Ioel, in sundry sermons or meditations

The eleuenth Sermon.

Vers. 12.

The vine is dried vp, and the figge tree is de∣caied: the pomegranate tree, and the apple tree, euen all the trees of the field are withered: surely the ioy is withered away from the sonnes of men.

THe prophet oftentimes, as we may see, telleth them one thing, the destruction and ouerthrowe of the fruits of their land, in the same words: and therfore groundeth still the same exhortation, bidding them weepe and howle, mourne and lament, as if either he tooke plea∣sure to sing such mournefull songs, or else to shewe vnto them that the sorrowes of their harts must recouer the plentie of the land. And in dwelling thus long in the Lords iudgements, and their repentance, he teacheth vs how ne∣cessarie a thing it is to stand long on a good text, and neuer to be wearie of a good matter, although it be bitter to the taste of our harts. It is a common thing in the word of God to repeate one thing often; and therefore Paul desireth of the Corinthians, that it should not be greeuous to heare the same things often: for we are of this nature, that many things we vnderstand not, many things we remember not, sometimes we giue that to a naturall cause, which belon∣geth to a diuine iudgement, and most times we little re∣garde

the heauenly oracles; for all these often repetitions are most necessarie. And let vs with often repetition, ioine some shew of earnest affection, as Paul doth Phil. 3. 18. where he saith, of those things I haue tolde you often, and now tell you weeping, &c. Many words, and many repeti∣tions without notes of singular passion, are or at least may seeme to bee friuolous; and therefore let this be the exer∣cise of religious minds, when they are driuen to vse againe those admonitions which they once vsed, that their words shew their meaning, their iterations testifie their earnest∣nesse, and signes of griefe and sorrowe expresse their affe∣ction: thus this prophet hath told his minde by word, and vrged the matter by repetition, and confirmed the thing by outward tokens. In this 12. verse he bringeth in al other things which groweth on the earth, when hee nameth all the trees of the fielde, and more especially the apple tree, the pomegranate tree, and the palme tree: whereby hee noteth, that not onely those creatures which were good for nourishment were taken away, that the people should haue no refuge in worldly confidence; but also that the outward ornaments of the earth, as the ground-growing∣grasse, the tall springing-trees, which serued for comfort onely were destroied. Whereby in generall we obserue: that there is not any thing so glorious or so comfortable, which the Lord hath created in the world, but for the sinne of man he will destroy the same, as the prophet sheweth at large, Zeph. 1. 13, 17. If the earth were all golde, and the grasse were all pearle, and the trees were all siluer, the fieldes were full of corne; yet would not the Lord spare any for all this. Oh my deere brethren, it is not the growing corne, nor the springing grasse, nor the goodly trees, nor the stately towers, nor the walled cities, nor the pleasant apples, or the beautifull abundance of the world, that can stay the wrath of God from falling on vs; the horse saueth not in battell, the armour defendeth not in fight, and riches cannot redeeme a soule: God which made all is not moo∣ued

with any thing saue onely with righteousnesse and obedience, and to take vengeance of our disobedience he ouerturneth and ouerthroweth all. The reasons of this doctrine are these: first, because he setteth more by his word then by all the works of his hands, Matt. 24. 35. the works of God can but shew him, but the word of God tea∣cheth vs to come to him: and therefore seeing he careth for our saluation more then for the preseruation of any of his creatures, he will not spare them because they shew his glorie, or giue vs nourishment, but all things shall be con∣founded for the sinne of man. Another reason is, because for sinne he spared not the angels, 2. Pet. 2. 4. and therefore he will not spare the lesser creatures: for the angels are the most glorious creatures of the world, who sinning against God in the beginning, were cast downe from heauen into eternall torments. Oh this should much terrifie vs, which are lower then the angels, viler then the creatures, and more woorthie of death then all the works of God are of corruption: that al the world for our sinne and sake should be euery day in danger of destruction. And seeing the an∣gels being in heauen, found no place of mercie but present banishment and euerlasting fire, how should we come into heauen with our sinnes, or thinke to escape on the earth? seeing the Lorde is as powerfull and wrathfull beneath among men, as he is aboue among angels. The vses which arise from this doctrine are these: first, as we might hereby gather an excellent argument to enforce the irefull wrath of God: so may we also learne by this, how miserable is the estate of worldy men, which trust in the things of this life, which shall be all destroied. Deut. 28. 52, 63. What do men that satisfie their lustes, that gather their wealth, that en∣large their dominions, and other worldly things, as buil∣ding of faire houses, leauing monuments of their names to posteritie? but heape vp a great deale of dry wood for the wrath of God to consume them. Take them from their desire, you take them from their god; pul them from their

profits, and you pull them from heauen: but the wealth which they haue gained shoulde serue their turnes, and their posterities in this life, and afterward bee consumed. This were but a tolerable estate, and to be endured: but alas the rust of that which they hoorded, the crie of that they misgayned, the riot of that which they haue wickedly consumed shall torment their liues in another worlde. Why doest thou worship thy goods in louing them more then God, bicause thou thinkest on thē more then on him? and why dost thou trauaile for this worlde and the thinges thereof, with so insatiable and greedy desire? for if thou gaine them, thou gainest more burthens to thy life, and more woe to thy soule; if thou haue them, thou canst not long keepe them; for death will part them and thee in sun∣der, or vengeance will take them out of thy handes. Oh tell me I beseech you, which care for your parts and porti∣ons in this life, what benefite haue you by louing them? nothing but feare to loose them: what profite commeth by enioying them? nothing but labour to keep thē: what hurt is there by wanting them? nothing but a poore life and a peaceable death: the loue of these is the losse of heauen, and the lacke of these is the loue of God. Another vse which euerie one euen the wicked must make heereof, is the same which the Lorde exhorteth the Edomites vnto, Esay 21. 14. Seeing their vines, and fruits, and corne, and all other things shall come to an ende, and be taken awaie with the wrath of God: therefore let euery one that hath them, giue them to the thirstie for drinke, to the hungrie for meate, to the naked for cloth, and to the poore for maintenance. Oh, consider what is our dutie, while as yet there is a little corne, and comfort to our lande; and deale with it as one woulde deale with his owne body, for anone it shall be taken by violence: therefore nowe bestowe for deuotion, if wee tarrie but a little, vengeance will take them and vs: therefore let charitie dispende them, what what are they but earth? if we deliuer not them, to earth

shall they come againe: Now they haue force to succour our liues, and if we spende them not well, anone they will haue powre to subuert and condemne our soules.

Howe is ioy withered from the sonnes of men: Nowe hee complaineth what this want hath wrought, when he saith; that ioy is withered away as mowen grasse doth from his greenenesse; so this from the sonnes of men, that is, the people of the lande: For we cannot bee ignorant that of all times of the yeere, there was most sweete singing and plea∣sant sporting at the time of haruest, as we reade Esay 9. 5. bicause that then were the fruits reaped, and comfort re∣ceiued of men; but when these were destroyed, their vines had no grapes, their trees had no apples, and their fieldes had no corne: then I say was their mirth laide aside into most solitarie and sorrowfull mourning. By these words note that the want of worldly comfort, and the feeling of worldly and carnall sorrowe is a great and fearefull iudge∣ment of God, Deut. 28. 63. If men see no ioy in their chil∣dren, or comfort in their possessions, or profite by their la∣bour, but in all these they are made more heauie and soli∣tarie; and the Lorde taketh from them a cheerefull coun∣tenance; nay, if the fruites of the earth bee destroied, (as heere they were) so that there be none, euen then I say, al∣though there be none occasion of ioy but all of sorrowe to be tormented with griefe, bicause we haue not to supplie our liues, is fearefull in the sight of God. We cannot (I grant) but sorrow, when we haue none occasion ofioy: but yet we ought to make our griefe a godly sorrowe, and the feare of famine to be the feare of condemnation: for this shoulde we weepe, that howsoeuer these thinges goe with vs in this life, the other may be certaine in the life to come. The reasons of this doctrine are these; First, bicause it cau∣seth death. 2. Cor. 7. 7. 10. Worldly sorrow causeth death: for as the fire wasteth the woode, and the sunne consumeth the frost, so doth carnall care eate vp the life of man. Somtimes these sorrowfull worldlings are raging with en∣uie,

sometimes ouercome with malice, and many times at their wits ende through couetousnesse: so that the beauti∣full waxe pale therwith, the lustie and strong man is weak∣ned, they which were pleasant are heauie, and they which seemed godly are made wicked. This worldly sorrowe made Achitophell that wise man to hang himselfe; and Saule that strong man to kill himselfe; and Zimrie that wicked king to burne himselfe: for the Lorde suffered many to fall into it, that they might despaire of his mercie, and be excluded from his kingdome. Oh therefore, who∣soeuer will shewe any care of his owne soule, or any ac∣count of Christes woundes, let him meddle little in world∣ly businesse: keepe in the boundes of thy vocation, and range not into much dealing, and many trades and occu∣pations, for thou dost but thrust thy soule into danger: and a thousande to one but thou wilt repent in teares & bloud, thy ouerreaching policie. Another reason of this doctrine is, bicause it is a deere, and not the least blessing of God, to reioyce in thy possessions, be they small or great, Eccle. 5. 8. and therefore, it is not the least curse of God to be trou∣bled and tormoiled therewith. What beast being in a good pasture doth not reioyce in it; or what birde hauing but a twigge to sit on, doth not sing in the sunny mornings of the spring? and wilt thou being a man or woman bee woorse then birde or beast? not to reioyce in the blessings of God towardes thee. Augustine telleth of one Pauli∣nus, that when hee had lost all his goods, hee was so farre from being sorrowfull, that this was his praier, O Lord thou knowest where all my goods are treasured: Take not then to heart euery worldly crosse; art thou a husbandman, and hast lost thy corne? art thou a merchant, and hast suffered shipwracke? art thou a trauailer, and hast beene spoiled by robbers? art thou a widowe, and hast lost both husbande and wealth? yet take not sorrowe to thy hart, sleepe from thy eies, peace from thy life, beautie from thy face, nor comfort from thy soule. From hence wee learne to make

many profitable vses, whereof this may be one, that seeing worldly and carnall sorrowe is such a wofull iudgement of God, therefore most miserable is the estate of worldly wicked men: if they pray in it they cannot be heard, Esay 16. 12. If they will embrace the Gospell, the worlde will not let them, and therefore this sorrowe doth torment them, Luk. 18. 23. Oh, where wil they now become? Good men being sorrowfull are comforted by praier, Lamen. 5. but euill men although they vse the same wordes, and lift vp their voices and weepe, and woulde teare their heartes out of their breastes, and giue as much to God for ioy, as the diuell would haue giuen Christ for worship; yet their worme shall euer gnaw them, and ioy shall neuer come at thē: though they change their mindes as Laban did Iacobs wages, to encrease his flocke; yet shall they still decrease, and not preuaile as Labans did; if they thinke as the Syri∣ans did, that the hilles be not for them, and therefore they will descend into the valleyes, there euen there also shall they be destroied. Consider this I beseech you, who in this world minde nothing but ioy, and feare nothing but sor∣row, and thinke that your feare shall come vpon you. Doe you imagine that your wealth shall continue your mirth? no, no, said Salomon, that is but vanitie and vexation of spi∣rite: or doe you suppose that your harts are Stoicall, made of stones, and therefore nothing shall dismay you, but you will take all things without griefe? oh consider that God shall bring this iudgement vpon you for other sinnes: there is no counsell against the almightie. What will you nowe do? and where can you hide your selues, that God may not finde you? cannot he which made a hard rocke a running streame, strike also your harde harts, and make your liues and eies as full of teares and sorrowes, as the wildernesse flowes full of water? Yes, yes, with no labour shall he, and will he plague your liues, encrease your pangs, multiplie your sorrowes, cast downe your comforts: and therefore cast away your euill conditions. Another vse may be this,

that we take no thought or vexing care for the things of this life. Luc. 12. 23, 34. Our Sauiour Christ which was the richest that euer was, became the poorest that euer coulde bee; and therefore giueth this counsell, that wee take not thought for foode or raiment: who should take care if the poore take not care? and yet our Sauiour a poore man, biddeth both poore and rich, not to vexe themselues for these earthly commodities. Relie therefore vpon the word of our Sauiour, I am sure thou wilt trust him, when he said, I came to saue sinners: and thou wilt beleeue him when he said, he was the sonne of God; therefore doe not distrust him in his promise, but take no thought for thy life, espe∣cially such a care as should bee a hinderance vnto thee in thy spirituall duties. Why dost thou labour when thou shouldest pray? why dost thou trauell when thou shoul∣dest heare? why doest thou wearie thy bodie, when thou shouldest rest thy soule in the sweete armes and woundes of a mercifull Sauiour? If God doe but breath on thy la∣bour, it consumeth it; if he curse the worke of thy hands it vanisheth; and when it is gone, where is thy labour and trauell, and worke and ioy, and comfort and hope, but all in the fire. Followe therefore thy labour with godlinesse, and follow godlinesse with labour, ioyne these two toge∣ther, as Simeon and Iudah ioined to driue the Canaanites out of the lande, Iudg. 1. 7, 8. and so shall not Canaan but heauen be thy sure resting rode and euer abiding inheri∣tance. Let not rich men lay vp too much, and buy and sell all for gaines: why you haue learned a meane in religion, and will you neuer learne a meane in riches? oh that your riches were godlinesse, and godlinesse your riches, that your labour which is now but lost, might bee bestowed on that foode and wealth, and land and life which neuer shall end. Another doctrine which ariseth out of these wordes, when hee saith that ioy is parted or withered from the sonnes of men is this, whereby hee giueth them to vnder∣stand, that those which will not humble themselues, shall

be humbled whether they will or no. The nature of man being plentifully stored with all manner of benefites, ne∣uer thinketh of a day of vengeance, but imagineth that his peaceable estate shall bee for euer: therefore the Lord willing to shewe vs our vaine hope, and transitorie fading pleasures, taketh away from vs those comfortes which wee were woont to receiue by the vse of his bles∣sings, and changeth our merrie daies into sorrowfull desti∣nies. We haue a notable example hereof in Dan. 5. 3, 6, 22, 23. Belshazzar that proude Babylonian king, cared not for the miserable captiuitie wherein he detained the people of Israel, there was no conscience of his sinne, no pitie on his prisoners, no feare of the Lordes maiestie, no thought of true humilitie, but all to maintaine the pride of a prince; and therefore harken what befell him. At that time when he was at his banket, in the middest of his ruffe with all earthly delights, the hand of God appeered, and wrote on the wall the sentence of his depriuation; and this was because hee had not humbled himselfe before in the time of his prosperitie; and then followed a fearefull hart, a sorrowfull soule, an vnquiet minde, and a miserable ende: Euen so if we cast not downe our selues before aduersitie come, trouble shall come and cast downe vs. Harken vnto this you rich men and women, in this world; say not to your selues, that you will be merrie while you may; but rather be sorrie while you may be ioyfull: nowe fast while you haue abundance; now pray while you are in health; now weepe while God may be entreated; and now afflict your soules while your comfort remaineth: for surely if you continue in your pleasant possessions and worldly disports, will you nill you the Lord will humble you. And were you not better to weepe for your sinnes in your prosperitie, then to weepe in aduersitie for the losse of children, of goods, or health, or houses, or wiues, or husbandes, or friends, or libertie, or foode, or raiment, or death, and not be comforted: remember what the prophet heere saith,

that ioy shall be withered from you in the daies of worldly aduersitie. The reasons of this doctrine may bee these: first, because they are not moued at the troubles of others, Amos. 6. 6. If men looke to themselues they shall see that their estate is neuer so secure, but that there is left vnto them one iust cause or other to lament bitterly; yet if they finde none in themselues, let them looke on other, and mourne for the affliction of Ioseph: The church of God is neuer freed from inward and outward troubles, and there∣fore euer hath occasion of inwarde or outwarde lamenta∣tion. Now seeing that we should mourne with them that mourne, let vs weepe with the saintes of God that suffer (although wee suffer not,) that being made partakers of their afflictions, we may also bee made partakers of their glorie. It is a token of an vnmercifull hart, that doth not looke on the crie of a beast, and helpe an vnreaso∣nable creature from his oppressour: howe much more vnmercifull are wicked men, which will not bee mooued at the lamentable teares of godly men? He that stoppeth his eare at the crie of the poore, shall crie himselfe and not be heard: In like maner those which will not be hum∣bled for their owne sinnes & dangers belonging to them, nor for the pittifull oppression of good and godly men, they shall come into vnauoidable mischiefes, bicause they were not mooued in prosperitie: for the righteous (saith Salomon) shall come out of trouble; but the wicked shall come in his steade. Another reason is because men which haue fat and hard harts, do not onely liue in their pride; but also desire to draw other into miserie, Psal. 137. 2. 8. The Edomites that reioyced, and encreased the calamitie of the people of God, are destinated to eternall and most assured aduersities: wherein we may see that if men do not winne themselues to the church, they ioyne themselues to the enimies: if they take not part with the repentant, they take part with the vnrepentant: For if we be not possessed with goodnes, of necessitie wee must bee professed in euill. Oh

therefore seeing we cannot walke in any meane betwixt faith and infidelitie, religion and Atheisme; let vs speedily resort to the bande and army of Iesus Christ: for if he finde vs not among his souldiers, he will take vs for his enimies, although we fight not against him; and if we ioine not with the armie of God, the diuell will take vs vp for to be of the companie of accursed creatures. The vses which arise from this doctrine are these, first let vs iudge our selues, that wee be not iudged of the Lord, 1. Cor. 11. 31. If our estate be so miserable that we cannot auoide iudgement; yet the Lord hath shewed vs a meane to mitigate our extremitie: if we be but our owne iudges. Abigaijl by condemning her husbands hardnes, pacified Dauids wrath, and saued her whole family from the sword of vengeance: And the Syri∣ans by putting halters on their necks, & comming willing∣ly to the king of Israell, saued all their liues. Oh with whom haue we to do, with meeke king Dauid, or with mercifull Ahab? No, no, but with the father of vs all, who is king of heauen and earth, whose loue towarde vs is more tender then the loue of a mother, and more sure then the faith of a friende, and more kinde then the bande of the mar∣ried. Let vs therefore be Abigaijles, by offering our liues and our wealth, accusing our selues and our natures vnto the Lord of hostes: and then will he blesse vs as Dauid bles∣sed Abigaile, yea and marrie vs to his owne selfe. Arise out of your resting places, and goe with ful store to appease the wrath of God: if you stay till he come vnto you, what shall be your ende? Oh what shall be your destruction? Now accuse your birth (though it be noble) as stayned with sinne, accuse your life (though it be christian) as defiled with the diuell, accuse your wordes (though they be hum∣ble) as sauouring of euill, and condemne your workes (though they haue beene charitable) as desiring death eternall. Iudge your selues worthie of all shame, because of pride; accompt your selues woorthie of all sorrow, because of mirth: esteeme your selues lesse then all creatures, be∣cause

of death; and professe your selues woorse then all men, because of sinne. Say of your nature that it is Sathans bondslaue: say of your beautie, that it is the glasse of ini∣quitie: say of your strength, that it is the power to euill: say of your youth, that it is the time of sorrow: say of your wealth, they are the prouokers of licentiousnes; and say of the world, it is the bed of danger. What shall I say more vnto you? Was not Christ made accursed for vs? that we might know that we are cursed for our selues. Then think how your eies are cursed beholding vanitie; your eares are cursed, hearing falshood; your toongs are cursed, speaking lies; your legges are cursed, running to euill; your armes cursed, touching pleasures; your children cursed, borne in sinne: yea thinke all accursed, that your soules be not cur∣sed in another world. Another vse of this doctrine may serue to reprooue their securitie, that thinke it is lawfull for them to be mery while they may, and neuer to enter into the house of mourning, till their mirth and ioy departeth from them; and from hence it commeth, that they put far away from them the day of wrath. Amo. 6. 3. Children are suffered to be wanton because their yeeres are tender: youth is permitted to bee licentious, because their age is lustie: rich men are mooued with vanitie, because it is their portion: poore men accustomed with folly, because they liue in want; and old men drowned in one kinde of super∣stition or other, because they are neere their graues. Oh would not this grieue the heart of man, to see so many, so great, so aged, so wealthie, so tender to abhorre all mortifi∣cation, and the sorrowfull way to life; but to embrance all condemnation, and the ioyfull high way to hell fire. Know you not that ease slayeth the foolish, and the restie oxe is prepared for the slaughter? why then do you thirst still for more pleasure, and hunger after more vanitie? Man must not liue by bread onely, which maketh him full fedde, and thorough fat; but by the word of God which maketh him many times to fast, being sweeter then his meate, and ma∣ny

times to be leane, being safer then his health. Who is he that accounteth not abstinence a God preseruatiue for health, and labour an earnest procurer of a good life: euen so there is none, but must thinke that it is most necessarie for health, and most wholesome for life many times; yea, (if it can be) most times to cast away ioy, to put away pa∣stime, to depart from mirth, to stop thy eares from musick, and thy heart from laughter, giuing ouer foolish and vnlawfull iesting, merie and pleasant friends and compani∣ons, and so enter into a deepe consideration of thy sinnes, and dangers and troubles, and life and death, that it may worke an exceeding lamentation for all thy sinnes. Re∣member Moses, which forsooke the court of all Pharaohs disports, to liue among his poore brethren, which daily la∣boured in making bricke, gathering staw, and bearing many a heauy burthen: and so if we should be exercised in a voluntarie and willing submission vnto teares and wee∣ping, sorrowes and lamenting crosses, and enduring afflic∣tions; we shall kill the hearts of many sinnes, and stop the breath of many euils, and auoide the danger of many trou∣bles. Better it is, saith Peter, to suffer for well dooings, then for euill: now when in the feare of God we chastice our selues, we suffer for well doing; but if we tarrie till famine, or warre, or sickenes, or pouertie, or age, or death, then we suffer for our sins; as a thiefe, or murtherer for his robbing and killing.

Notes

• No creature but for same it shall be de∣stroyed.
• Reason 1.
• 2
• Vse 1.
• 2
• Worldly sor∣row a fearefull thing.
• Reason 1.
• 2
• Ves 1.
• If we hum∣ble not our wils, God will humble them against our will.
• Reason 1.
• 2
• Vse 1.
• 2