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

Times Lamentation.

THis mournful Prophet Ioel sent from * 1.1 the Lorde vnto the Iewes onely, at that time when Hoseah prophesied vnto the ten tribes (as it is thought) giueth that whole nation of the people, most lamentable signes of sorrowfull plagues, and imminent dangers hanging ouer their heads. For the condition of this people began to be like the estate of a desperate sicke man, whose health being wasted by continuall diseases, the Physicians surcease to administer medicines, and leaue him to be lamented by his friendes, that their waterie eies and sorrowfull soules, may either speedily worke the recouerie of his health, or else religi∣ously adorne his carcase for the graue: Euen so the prophet beginneth where nature faileth, that whereas the sinnes of this people could not be purged by plentie, nor the sores of their soules be cured by mercie, he commeth foorth like a mourner with sad gestures and dolefull speeches, either to turne them from their euils, or else to lament them to their funerals. His words be few because his teares be ma∣ny, and his Sermons short because they tell of sorrowes.

This is therefore my purpose so farre foorth to expound * 1.2 this prophesie, as is requisite for the present times: for see∣ing there is too pleasant an harmony in the sinnes of Iudah and England, it shall not be amisse to follow the example of the Spirite of God, either to marre the musicke by these mournfull ditties, or else to bring these instruments oft

euill out oftune, that the strings of their sinnes may be vn∣twisted by the teares of their soules. The prophet by his owne example teacheth, and by his continuall Sermons exhorteth the people to lament their dangers that now were hanging ouer their countrie.

The Spirite of God deliuereth this message in these two partes. The first concerneth the nation of the Iewes God * 1.3 his deere people, in the two first chapters: and the other part concerneth their deadly enimies, which is deliuered in the thirde chapter. That part which concerneth the Iewes, containeth most fearefull and forcible reasons to moue their rebellious harts: as first a particular rehearsal of those iudgements that now were comming, which is in the first chapter and vnto the eighteenth verse of the second. Secondly, most sweete promises of large liberalitie, if yet (though sentence of destruction were pronounced) they would receiue the pardon: before the iudgements is set the stile of the prophet, or the inscription of the whole booke contained in the three first verses; wherein he de∣scribeth the summe of the prophesie, by calling it the word of the Lord: First by shewing the ministering cause there∣of, namely, The word of the Lord which came to Ioel the sonne of Pethuel; verse the first. Secondly, the subiect or persons whom it concerned in the two next verses, by most excel∣lent exhortatiōs first of hearing, where he noteth the per∣sons, namely, the elders and all the inhabitants of the land; and then the thing it selfe, whether they euer heard of the like, in the second verse: Heare ye this O elders, and harken ye all in∣habitants of the land, whether such a thing hath beene in your daies, or yet in the daies of your fathers, &c. The other exhor∣tation is to perswade them not to silence the prophesie, but to tell and declare it first to their children present. Se∣condly, that they shewe likewise the same to other ages following, which the prophet expresseth in these words, in the third verse, saying, Tell you your children of it, and let your children shew to their children, and their children to another

generation. Thus much for the diuision, now to the wordes and exposition.

Ioel. verse 1. The word of the Lord which came to Ioel the * 1.4 sonne of Pethuel. These words of the prophet are thus much in effect, This selfe same prophesie which hereafter follow∣eth is the very word of God, which he himselfe sent to the people by the ministerie of Ioel the sonne of Pethuel, where we obserue these doctrines following. First, that the ser∣mons * 1.5 of the prophets are the sermons of the Lorde him∣selfe: for so saith this scripture, that Ioels prophesie is the word of God. In Nehemiah the ninth chapter, and the thir∣tieth verse, in that sweete confession which the Leuites made vnto God in the behalfe of that whole people, thus they say, Thou didst forbeare them many yeeres, and protestedst among them by thy spirite euen by the hands of their prophets, but they would not heare: Euen thus they confesse their re∣bellion after they had been well whipped with seuentie yeeres captiuitie, they had taken foorth this lesson, that those despised sermons which once they spurned with their shooes, and trod vpon with their feete, were now mani∣festly declared to be the very word of God. Wherein no doubt they shewe and testifie vnto vs, that the truth of scriptures in the mouthes of Preachers, will then be ac∣knowledged, when men haue been well nurtured in the schoole of aduersitie, in so much that euen these wordes which now are but like the dreames of phrentick men, will then become as deere vnto vs as the oracles of heauen. Oh how stubborne is the conceite of our hard harts, which will not be taught till they smart, nor yet be instructed till they be corrected. Shall the seruant say he hath no master, ex∣cept euery day he punish his faults? or the sonne denie his owne father, because in lenitie and fatherly pitie he bea∣reth with his lewdnesse? Yet our miserable times are such wherein men thinke preaching to be vaine, except in per∣secution; and reading to be needlesse, except in calamitie; and praier to be friuolous, except in their sicknes. But bid

these wretches to the banket of afflictions, wherein they may be throughly scourged with temporall miseries, as the proud persons to shame, the Atheists to death, the swearer to the slaughter, the drunkard to famine, the gentleman to pouertie, and the theefe to the halter: then they will crie as lowde as hungrie lions, that the scriptures which they neglected, the prophets whom they reuiled, the sermons which they contemned, and the words of preachers which they disobeied, are the actes of parliament made by God himselfe; like these Iewes, which now were humble after they had been in Babylon. In the second Epistle of Peter, cap. 1. vers. 21. the holy Ghost also witnesseth, that Holy men of God spake as they were mooued by the holy Ghost. What is that but plainly to auerre, that not the preachers but the spirit that speaketh in the preachers. This also is confirmed by waightie and special arguments or reasons drawne from the very word it selfe. First in Numbers the two and twen∣tieth chapter and eighteenth verse, where Balaam telleth * 1.6 the seruants of Balaack that if he would giue him his house full of golde, he cannot goe beyond the word of the Lord to doe more or lesse. If then such sorcerers and diabolicall persons in the cause of God, can speake nothing but what he suggesteth, much more the prophets and heauenly preachers can vt∣ter nothing but what the holy Ghost inspireth. Againe the prophets and true ministers of God for the words sake on∣ly * 1.7 aduenture their states and hazard their liues. 1. Kings. cap. 22. vers. 14. 27. which they would not nor could not except vpō sure ground of heauenly warrant: Who would (except desperate mad men) vndoe themselues and suffer most intolerable torments for rebuking of sinne; vnlesse they were caried by an ouerruling power, euen as Ionah to Niniueth, or Micheah to Ahab, to eate the bread ofsorrow, and drinke the cup of death, that when they might ioyfully solace themselues among their friendes, or quetly rest in their poore habitations, they are sorowfully vexed by their cruell enimies, hauing the stinking prison for their easelesse

harbour. I grant that heathen men haue for vaine deuises endured many torments, & Popish Iesuits neglecting their owne liues, & their princes mercy, haue & do daily imbrace the gallowes, but their sufferings are for matters cleane contrary to the worde of truth: and therefore with Tertul∣lian it may better be saide to bee desperate presumption, then Christian persecution, and the diuels souldiers rather then the Lords martyrs. Wherein let vs with teares of brine lament our humane miserie, that thus casteth it selfe away from worldly comfort and heauenly ioyes, vpon bare and weake groundes of vncertaine seruing of God. Howe strong are the delusions of subtill Sathan, which hath be∣witched the mindes of men so farre, that they haue also of∣fered their yoong children and tender babes through vio∣lent flames for the diuels sacrifice: could not their weeping eies and crying teares, procure no pittie in their hard har∣ted parents: No, no, where superstition sitteth iudge, nei∣ther nature nor reason may dare to pleade the cause. This is the diuels cunning to bewitch his members, (imitating the true seruants of God) to endure death. Augustine said well, Mendacium ex veritate & superstitio religionem imi∣tatur. Lies come of truth, and superstition taketh Religion for a patterne: yet for all this lies are not truth, superstiti∣on is not religion, nor the torments which desperate men for euill causes endure, shall euer make good mens suffe∣rings to be lesse regarded. The sheepe must not leaue off her skin because somtimes the wolfe commeth in her like∣nesse, nor we must lesse esteeme the martyrs paines, bicause the diuels souldiers likewise die for his sake: by these two reasons it is euident that the prophets sermons are the Lords sermons. Nowe let vs make some godly vses of this doctrine. The first generall exhortation which we make * 1.8 heereof is that sentence of the Apostle. 1. Thess. 5. 20. De∣spise not prophesying. That is, now it hath been cleerely proo∣ued that the prophets speeches are the oracles of God, be not so beastly as swine, to tread those precious pearles of

deuine wisedome in the filthie dregs and stinking myre of your vaine displeasures: It being apparant that God his ministers speake no more without his spirit then the con∣duit runneth without his fountaines springs, those disgra∣cing words which many vse of the spirituall exercises, some at their table, others in their clossets, many at the tauerns, and most in their houses, are nothing else but meere reui∣lings and spitefull raylings against the spirit of God. Some∣times the preachers want eloquence to smooth the itching eares of gallant persons; sometimes they want learning to feede the curious mindes of vaine religion bablers; some∣times they want wealth to maintaine their countenance with outward brauerie; and sometime they want manners to make them companions to the gentle sort. And euerie one of these thinke his sermons and labours in God his church to be nothing worth where he spieth but one want, which his vaine conceite desired. I like not this sermon saith one bicause he wanted words: it was a silly peece of worke saith another, bicause it was not bombasted with the sayings of Fathers, and he seldome or neuer confuted the papists: another saith that the preacher was but a poore beggerly fellowe, and therefore it is no matter what hee say, none of the great men would haue saide so much: and others saide, he hath more learning then wit, more zeale then behauiour, and his confident wordes are impu∣dent speeches, vnto all these I say, Despise not prophesying. See you not howe the diuell driueth you to condemne all for want of one, and to a generall neglect, for a particular desire: shall the spirite of God be blamed because euery mans humour is not satisfied? God forbid that such iniqui∣tie should lodge among the professours of religion: that those sermons which displease some should be despised of so many: there is no pearle which all men will praise, there is no garden so pleasant but some will dislike it, nor anie house so commodious but some will dispraise it: shall wee cast away pearles, plowe vp gardens, and race downe hou∣ses,

bicause all men are not pleased? No verily, no more shall prophesying, preaching, praying, and exhorting be reiec∣ted, although euery mans idle disposition be not answered. Oh miserable and lamentable daies wherein men come to the congregation like buyers to a faire, and they all crie it is naught it is naught, though the Lordes wares be freely solde, yet who will buie them at his hands? The more plen∣tifully they are offered, the more scornefully they are re∣iected: for looke vpon those places where the ministerie hath beene of longest standing, and greatest practise, where pastors according to the Lords owne hart are plan∣ted, where the voice of the worde soundeth at least euerie Sabbaoth day: I say, looke there euen as narrowly as Eze∣chiel looked ouer Ierusalem, and you shal finde them more ignorant in knowledge, more lewde in liuing, more ob∣stinate in wordes, and more disobedient in deedes, then other people are. Euen thus the diuell laboureth painfully, where the Lord speaketh abundantly, that he may malici∣ously condemne, where the Lord woulde mercifully saue; insomuch that the Lord may say to the congregations of England, as he once saide to the assembly of Israel. Ierem. 6. vers. 10 Vnto whom shall I speake and admonish? that they may heare: behold their eares are vncircumcised they cannot har∣ken, behold the worde of the Lorde is vnto them as a reproch. And where the worde of the Lorde can haue no being, the wrath of the Lord will take vp the lodging: therefore we may say as the prophet speaketh. Abak. 1. 5. Behold yee de∣spisers and woonder and vanish away, for I worke a worke in your daies, a worke which you will not beleeue though a man declare it. Consider this yee scornefull hearers among vs, that God shall punish your contempt with infidelitie; and although myracles should be wrought to conuert you, yet they shall not profite you, euen the myracles of Egypt, till yee be vt∣terly consumed, you which with lesse deuotion serue the Lord then your pleasures, with lesse diligence followe the Church then the tauerne, with more delight exercise vani∣tie

then religion; with more labour occupie your trades of life, then the words of life; euen you I meane are the de∣spisers of heauenly pearles for earthly trash, which neuer are pleased with the seruants of Christ. It is your condem∣nation that sleepeth not, whose conscience can pretend no excuse at the day of all daies, that either yee wanted prea∣chers, or leasure, or abilitie, or time, or meanes, to beleeue those heauenly oracles. Behold this yee despisers, and re∣pent, shewe your sorrowe by your amendement, and re∣deeme the time by diligence heereafter. If the Lorde vtter his voice the earth is mooued, and the mountaines trem∣ble, Psal. 29. Mooue therefore your harts, you rebellious sort, from the world to god, from ignorance to knowledge, and from disobedience to faith: stirre vp your resty bodies and idle limmes, and go from strength to strength, till you come to the Lords mountaine: let not feare of sicknesse, dread of pouertie, loue of pleasures, desire of profit, drawe you from heauen, but draw neere vnto God, and hee will draw neere vnto you: The gates of heauen are open, enter you therein. Secondly another vse we may adde heereun∣to, * 1.9 is that exhortation of the Apostle. 1. Cor. 14. 1. Aboue all other gifts desire prophesie: what was more admirable, then healing of sicke persons? or more commendable, then to speake strange toongs? or more glorious, then to worke myracles? or more necessarie, then to dis∣cerne spirits? yet aboue all these saith Paul, rather desire Prophesie. Neither is it maruell that so great an honour is bestowed on so noble a gift, because the Prophets spee∣ches are the Lords sermons. Then my beloued as for the merchandise of gold, men endure the longest traficke, the sharpest pains, and greatest charges, euen so for the obtai∣ning of prophesie (whether it be to preach or heare prea∣chers) sustaine (my bowels in the Lord Iesus) the roughest waies, the longest studies, the weariest iournies, the coldest daies, the hottest threats, and dearest cost, for euen for these shall you receiue many thousand times more com∣forts

in this world, and ioyes in the world to come. But oh my deerely beloued in the Lord, I may complaine of the neglect of preaching and prophesiyng as Ieremie did of Ierusalem Lament. 1. How doth that citie remaine solitarie that was full of people, she is as a widow: she that was great among the nations, and princesse among the prouinces is made tributarie. Euen so weepe you chaste doues of the Lord, and you solitarie Pellicans professours of the truth, take you vp this Lamentation and say, how doe those lof∣tie cities which are builded on the Lords hill (the mini∣sters of the word) remaine desolate? for there is none that come vnto them, to buy their heauenly wares, preaching of the vulgar and greatest sort is counted meere babling, the glorious gifts of the spirit, are as little as dreamers fits, and many peraduenture in some one man haue some de∣light, like to a strange muse wrought in a male contented minde, by a consort of Musicke, but what sinnes will they forsake at his request? Surely as many as did Herod at the preaching of Iohn Baptist; nay rather farewell friendship then welcome repentance, though they like such a prea∣cher well, yet they loue their pleasures better. Hereby may we of the ministerie try our owne friends and manifest the Lords followers, if we meekely reprooue their follies, which will beare vs in hand they loue and like vs well. As for ex∣ample, if they be of the gentle sort, tell them of their vaine expences; if of the meaner, tell them of their carnall minds; if of the poorest, tell them of their ignorance; if the brauest, shew them of their pride; if the learnedst, declare to them their vaine glorie, and finally if the noblest, bid them be∣ware of despising the Gospell; if they will abide these blowes and turne you the other cheeke also, then account him for a Dauid, or else reiect him for a Herod. Oh how is the world altered from following preaching, and prophe∣sie! in the purest age of the church, their greatest glorie was in the ministery; since that time euen in our owne me∣morie, how would the people of the countrey flocke to fol∣low

preaching, but now euen in our daies (my beloued) we our selues haue liued to see the preachers mocked, as Elishah was; the same people which once woulde seeme to care for nothing saue Christ, the more are the preachers the fewer are the hearers: Euen the Sabaothes of the Lorde are polluted with all manner of villanies, and vanities, as boldly as if the Gospels sounde had neuer beene shewed among vs. Euen the princesse of all professions, I meane Diuinitie, & the Queene of al sciences the preaching of the worde, is become the vilest in shew, the poorest in practise, the meanest in request, and the greatest in slauerie. The word of the Lord that came to loel the sonne of Pethuell. That is to say, which he sent or spake vnto Ioel the sonne of Pe∣thuell. In old time God spake diuers and many waies saith the Scripture. Heb. 1. 1. to our fathers by the Prophets, & them I finde principally to be these first, by vision as to Sa∣lomon 2. Chro. 1. 7. secondly by dreames as Moses saieth. Deut. 1. 2. 6. and so he spake to Ioseph Mat. 1. 20. Thirdly by plaine face to face as hee did to Moses. Fourthly by Angels Act. 8. 26. and lastly by secret instinct or motion of the spirit Luke 2. 27. and in this manner it is most likely the prophet Ioel receiued this prophesie. Out of this we obserue this doctrine, that if God send not his worde among vs we our selues euen the greatest among vs could or would not apprehend it. For this cause the Scripture calleth it the * 1.10 word that came to Ioell: meaning that then it came vnto him, when he thought least of such strange euents & terri∣ble iudgements, which he had giuen him in commission to denounce to his countrey men. And the truth hereof may appeare by many testimonies of the word of God. In that sinfull estate wherein all Israell stood in the time of Esay the prophet, the Lord cried out Esay 6. 8. Whom shall I send vnto them? as if there were none that would offer themselues to this busines. And in the prophesie of Ieremie, the Lord ma∣ny times complaineth, that he himselfe intended this busi∣nes earely and late, morning and euening, to send his pro∣phets

vnto them for their conuersion. In other places where he bewaileth the destruction of his people he assigneth this for the cause, The Prophets ran, but I sent them not, neither did they teach my ordinances. So that if there be any for∣wardnes in the preachers and ministers that way, to goe on their message before they receiue their arrand, it ra∣ther destroyeth then saueth, curseth then blesseth, scatte∣reth then gathereth, the flocke of God togither. Indeede when the Lord sendeth any he giueth them before hande the knowledge of his word, so that they only which are apt and willing to teach, are to be accompted the Lords mini∣sters and no others. Euen as the Lord gaue either more talents or fewer to euerie one of his seruants, and we read not any called his seruant but he which had a talent at the least: euen so in the ministerie, where is not some sufficien∣cie to discharge that function, I can neuer say he was of the Lords sending. Therfore we must know that the great store of godly preachers and ministers of the word that abound in our daies in most corners of our countrey (I would to God I could say in all) were not either for desire of liuing, or glorious estimation, or any wordly cause aduaunced to the churches seruice: but the Lord who hath indued their minds with knowledge, their hearts with courage, their toongs with vtterance, and themselues with his spirit and word, euen he, aboue, hath chosen them to be souldiers in his wars, against Sathans kingdome, and by the voice of his word like canon shot, to batter downe the castles of darke∣nes. The reasons hereof are manifest: first because that * 1.11 mans nature, in it selfe abhorreth nothing more then God his seruices. Exo. 3. 11. 12, 13. when Moses was called by the Lord to carie his name before Pharoh, and the children of Israell, how many delayes did he make, and how many shifts did he inuent, to exempt himselfe from this heauenly message: sometime he wanted toong, sometime strength, and sometime authoritie; now one while hee feared the king, another while the people; and although the Lord

wrought miracles for him, yet would he gladly auoide it. Secondly it is apparant, that when the people were in * 1.12 greatest extremitie and most of all felt the heauie hand of the wrath of God, there was no calamitie that tou∣ched them so neerely or pressed them so deadly as this, to thinke they had no Prophets left, to inquire of the word of the Lord. For as a shippe in the midst of the sea tossed too and fro amongst ten thousand waues, being full of passengers, without either pilote or mariner, is in ex∣treme hazard of drowning, bicause they haue none to sound the bottomes, for to throw foorth their anchor, to staie them in the stormes, or when the calme commeth, they haue not one among them to direct them to the shore: euen so when the floudes of troubles shall threaten the ouerthrow of any particular church or nation, they ha∣uing no preachers or prophets among them, who should perswade them to patience, during their aduersitie, and to cast out the anchor of their hope during their danger, or hauing escaped those fierie and fearefull troubles, yet who but the ministers of God, shall instruct them in righteous∣nesse, and direct them to heauen? In the raigne of Iosiah, although his daies were happie, through peace, and his subiects ioyfull through a good king and religious nobles: yet this was the glory of his kingdome, that there was one Huldah a Prophetesse, the wife of Shallum, that tolde him his owne prosperitie, bicause his hart melted at the voice of God his worde; and also that there is one Helkijah a priest, 2. Kings. 22. that gaue him the law of his God: so are we happie through long enioyed peace being shadowed vnder the wings of a mercifull Prince, and religious Ma∣gistrates, yet this is the glorie of our nation that many Prophets and Preachers haue offered vnto vs the verie word of God, the which if it were wanting, all were worth nothing, therefore if God build not, who can reare? If he send not, who can prosper? If he speake not, who can pro∣phesie? and if he diminish the number of his seruants, the

preachers, we may complaine in our miseries as the Iewes did, There is not one Prophet more left, and yet remaine com∣fortlesse. The vses which we will briefly make here of are these. First the same which our Sauiour Christ teacheth vs vpon this doctrine. Mat. 9. 28. Pray (saith he) the Lord of the * 1.13 vineyard that he would thrust foorth labourers into his haruest. There is no more Christian exercise or necessarie practise, then with vnfeined soules to desire at the handes of him, who ruleth all with his hand, that in times of ignorance and neglect of heauenly worship when the corne is ripe and fit to be gathered into the Lords barne, that he would haue pitie vpon his wandring, sheepe, and care of his planted corne euen the worke of his owne handes, and not suffer them to be cast away for want of instruction. Oh, howe would it and doth it grieue a christian soule to consider, that the image of God himselfe should be lost which shi∣neth so beautifully in euerie one of mankind: pray there∣fore my beloued in the Lord, for hereby onely shall you performe a worke acceptable to God, because you are humbled, beneficiall to the church, because you aske for her labourers, comfortable to your selues, because you ten∣der your brethrens soules, and ioyfull to the verie angels for the conuersion of sinners. The ruler of the temple Mat. 9. 18. hauing but his daughter sicke and diseased, yet came to our Sauiour and entreated him for her health, which he performed and she recouered. Let vs therefore in pitie of many thousand sons and daughters of the world come to the courts of the Lords house, within the closets of our owne soules and desire with feeling and earnest pray∣ers, the Lord Iesus that he would shewe, and shine forth his truth, by his word in the mouthes of many more ministers of peace to conuert many moe sinners vnto righteousnes, to turne the hearts of fathers to their children, of mothers to their daughters, of princes to their subiects, and of the nations to their God. There is not any one point that pro∣ueth more substantially to a mans soule that hee loueth

Christ vnfaynedly, then this, the practise of it to pray for the increase of heauenly pastors: Euen as in the world nothing is so commendable as the workes of mercie, as to feede the famished, to cloath the naked, to deliuer the im∣prisoned, and to acquite him that is wrongfully condem∣ned; so in the church of God there is no grace like to the gift of the ministerie, the starued are fed by them with the bread of life, the naked are cloathed by them with the gar∣ments of a Sauiour, they which lye fast bound in the verie dungeons of hell and the prisons of darkenes are deliuered by them, into the glorious libertie of the sonnes of God, and euen they which were condemned to temporall mise∣ries and eternall calamities are acquited, discharged, and released by their message. Let vs all therefore say vnto the Lord: Lord increase the number of painefull preachers. And if * 1.14 we ought to pray for them, how damnable is their estate that pray vpon them: if it be the highest seruice of God to promote them, then is it the highest seruice of the diuell to persecute them. If they be blessed where the word is prea∣ched and beleeued, then are they accursed where it is not heard nor receiued. If Christ blamed his disciples that would haue had him to blame them that cast deuils out in his name, then are they to bee blamed which will vp∣on euerie light and easie occasion labour to the vttermost to stop the mouthes of Gods seruants, to discourage the people from hearing, the olde men from instructing, the yoong men from studying, the children from learning, the women from asking, & the seruants frō obeying the word of God. Therefore if we haue any care of the Lords ser∣uice, any compassion of them that are tyrannously oppres∣sed, any conscience of the soules of men, then pray for the peace, and number of the preachers. For as when the teeth are fallen out of the mouth, the life is hardly nourished, and quickly turnd: Euen so when the ministers which are the teeth of the church, to grinde the word vnto them, are remooued; then followeth the graue and sepulchre of the

Lords family. To Ioel the sonne of Pethuell: heerein is no hardnes, and euerie one may easily perceiue the meaning hereof, for the prophet nameth himselfe and also declareth his parentage, and it is very like that his father was a man of good estimation, that the Prophet thus barely without any further addition prefixeth his name to this prophesie. We obserue out of this description of the ministring cause of this prophsie: this doctrine, that God preferreth the ser∣uice of men before the seruice of angels in the building of * 1.15 the church, he rather choseth and appointeth that his hea∣uenly & immaculate word, should be manifested by earth∣ly and sinfull men then by celestiall & holy angels Act. 1. 8. The Lord Iesus maketh this his ordinance that his disciples shall witnes the redemption in Ierusalem, Iudea and Sama∣ria and the vttermost parts of the earth. Euen the same Lord which not long before told them that he had the angels at commaund, now rather vseth the helpe and ministerie of men. Men would thinke it a strange proceeding that he which is cracked in credit, and as it were one prooued periured, shoulde come afterwardes in a triall of death and life, whereas they which are neuer detected of the like enormities shall be excluded. But God his thoughts are not like to mens thoughts, nor his waies as mens waies, the weakest things of God are stronger then the strongest of men, and he choseth the despised castawaies to confound the mightie; he looketh on a begger and re∣gardeth not a prince; the angels lie in the chaines of dark∣nesse when men are aduanced to their places in heauen. Euen this doctrine you may reade in the 1. Cor. 4. 9. where the Apostle teacheth that we are appointed vnto the mi∣nisterie as men are condemned to death, that we might be made a gazing stocke to the worlde and to angels and to men: shewing vnto vs that the very angels are beholders of the labours of the ministerie, being present by the appoint∣ment of God at the assemblies of his saints, that they might be witnesses of our labours vnto God, as we are of Christes

sufferings vnto the world. The reasons of this doctrine may be easilie gathered out of the worde of God, whereof this * 1.16 may be one, that as our redemption was to be wrought onely in the nature of man not of angels, no more was the preaching of the saide redemption to be declared by an∣gels or any other creature saue onely man. This reason the apostle seemeth to vse, 2. Cor. 5. 18. when he saith, All things are of God which hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen vnto vs the ministerie of reconciliation: where he maketh our reconciliation made by the man Iesus Christ to be the ground or beginning, or commission of the ministerie, for without Christ, and without reconci∣liation there is no ministerie. And this serueth most highly to commend vnto vs the dignitie of the ministerie of the Gospell, which is as it were the trumpet of peace and par∣don vnto the godly to sounde vnto them those victories which they haue obteined against the kingdomes of dark∣nes, and vnto Christ to proclaime his royall maiestie ouer all the kingdomes of the worlde, insomuch as those which labour against the preaching of the Gospell, as all the Ro∣mish Religion-bond-slaues do, they bid war vnto the king of glory, and as our sauiour tolde Paul, Act. 9. They kicke against the pricke, and procure their owne paines: Then it is manifest that Christ is no where more exalted then where hee is daily and continually preached, so is hee no where more denied then where his word is silenced, his ministers banished, his members afflicted, and all good exercises idly and carelesly frequented: Then let vs that are the mini∣sters and professors of the Gospell gather this comfort to our selues, that we are the soules and persons which haue glorified his maiestie in this world, by telling and teaching, hearing and studying the praises of him who is blessed and praised for euermore, Amen. Secondly another reason of * 1.17 this doctrine, why the Lorde hath committed the dispen∣sation of his worde rather to men then to angels or anie other creature is this: because none can be so neerely tou∣ched

with the feeling of humane infirmities as men can be; who knoweth a mans hart sauing a mā? If they preach, they speake by experience; if they exhort, they do it as if they were exhorted. And this was one cause wherfore Christ be∣came man, that he might taste of our infirmities. Heb. 4. 15. For my beloued, when a man seeth his own flesh weeping, wil he not weep also? if he see his owne flesh afflicted, wil not he be compassionate toward that? if a man should see a father preaching to his sonne, a brother to his brother, a husband to his wife, or one kinsman to another, would not this mooue him more to see his deerest friend spending this labour vpon him, then if a stranger whose face he ne∣uer saw should perswade him? Yes verily: euen so the Lord to mooue vs more earnestly to the obedience of his son, hath made choise of such dispensers of his mysteries, as we know to be men like our selues, feeling our paines, desiring our pleasures, wishing our welfare, lamenting our losses, and abhorring our sinnes: to this intent that when we see them speake vnto vs in the name of God, we shoulde thus presently reason with our selues. This is a man like my self, I am addicted naturally to fulfill my lustes, to enlarge my profits, to reuenge my malice, to care for no pleasure but pastime, to feare no displeasure but the worldes; but these men (although men) haue denied their lustes, and are be∣come contemptible to the worlde; they speake the worde of God boldly, and feare no mans person, they bring them∣selues to pouertie, their names to ignominie, their liues to shame, and their friendes to hate them. What shoulde be the cause of all this? either they haue no wit, or we haue no zeale, they are not blessed, or we are vngodly: Reason thus with your selues: then will it come to your mindes that surely for your sakes, euen for the peoples sakes are the ministers made fooles, that they might be wise; the preachers poore, that they might be rich; and the pro∣phets despised, that the flocke might be honorable. 1. Cor. 5. 10. Therefore my beloued when you see vs earnest in re∣buking

of sinne, or exhorting to righteousnes, that then we speak with feeling of those dangers that threaten destructi∣on to all, cōming vnto you as the Syrians came to the king of Israell with the halters about their neckes to mooue him to pittie them: or rather we come vnto you as the prophet came to Ahab, 1. King. 20. 35. willingly offering our sides to be gored, and our bodies to be wounded, that our bloud may be your sorrow, by the sight of our wounds you may come to the feeling of your sinnes, by the paines we take in this worlde you may consider what are the plagues of the world to come. Surely if we make but a calfe to cry in the field, all the beasts come roaring & running vnto it to succour it: how much more ought men of better vnderstā∣ding then beastes, hearing their owne kinred and friends crying vnto them the vengeance of God, with all speed to runne to the preachers to knowe the cause of their com∣plaint, and crie with the Iayler, Men and brethren what shal I do to be saued? Be not so rude as beastes, be not woorse then bullockes. The vses which naturally arise out of this * 1.18 doctrine are these: first we ought not lesse to esteeme of the ministers of the worde being sinfull men, then if they were more honorable creatures. The Apostle Paul, Gal. 4. 14. expresseth the sincere affectiō which the people ought to bear towards their pastors, whē he witnesseth that they receiued him as an angell of God, testifying vnto them their great fall, which once thought euery worde of his mouth to be a deuine oracle, and that his person was more then a man; but nowe the worlde was turned with them, they being bewitched with the false Apostles, for at once they had forsaken their faith towards God, and their reue∣rence toward the preacher. The diuell is subtill, and kno∣weth very well that so long as the ministers credite raig∣neth, his kingdome decreaseth; and therefore where he cannot at the first ouerthrow the doctrine, there he labou∣reth to bring the prophet into disgrace. But hearken (my beloued) I beseech you a while, and shut your eares

against the diuels accusations. If you will euer liue vnder the winges of the Gospell, you must euer loue the feete of God his ministers: so long as these Galathians bore this minde towardes their Apostle, their faith was glorious, their church was famous, their liues were godly, and their endes were happy: but when they accounted the Lordes messenger but as a man, when they thought him worthy no more then a common person; although they would once haue plucked out their eies to haue done him good, then followed and fell vpon them, like hailestones vpon the Canaanites, heresies, to disquiet them; diuisions to molest them; ignorance to condemne them; and the wrath of God to consume them. Looke to it my beloued, the con∣tempt of preachers, of ministers, and seruants of the Lorde hath already wrought many strange effectes among vs. Those reuerend fathers of our church, which haue brought vs out of Babylon, as Moses and Aaron brought the Israe∣lites out of Egypt, whereof some haue sealed vp our safetie with their owne blood; others haue wasted their health and wealth in defence of our religion, state, and profession; and many yet liuing holding great places in the Church of England, hauing onely for the Gospell and the Lords Ie∣rusalem, endured many strange conflictes and vnknowen troubles: these I say, euen by the railing libels of counter∣faite and vnknowne Christians, haue beene laide open to the view offoes and friends, both by truthes and vntruthes, if it were possible to the vtter ruine of learning, extreme sorrow of many good men, and euerlasting disgrace of the ministerie: As Origen was woont to say, Sicut omne bonum ab ecclesia prouenit, sic omne malum ab ecclesia egreditur; As al goodnesse commeth from the church, so all euill commeth from the church: so I feare that the Lorde may say to the ministerie, as to Israell, O Israel, thy destruction is of thy selfe, but in me is thy saluation. The ministerie hath been lamen∣tably diuided, and for this cause euen by base persons, they haue beene and are scornfully reuiled; we our selues haue

wrought our discredit, but the Lord is our comfort. The ignorance of many silly and dumbe fellowes disgraceth the learned, the pride of many lofty preachers discrediteth the humble, the couetousnesse of many encroching parsons ouerthroweth the liberall minded; and finally the negli∣gence of many noble and excellent men in their charges, giueth a deadly discouragement to the painfull. But yet these are the faultes of the persons, not of the places, and a personall action dieth with the person: therefore my be∣loued pray vnto the Lord for discerning spirites, that you may liue by the line of the word, and not by the lines of many: although we should forsake the Lord by our falles, yet doe not you cast away your selues by our example. Maintaine the name and credit of euery one, whose mini∣sterie the Lorde vseth in gouerning and instructing his Church; stand not vpon titles, for they which labour well are woorthy of double honour: regarde not garments, for Iustine Martyr preached Christ in the attire of a heathen philosopher: looke not too much vpon their faultes, for euen amongst the Apostles there wanted not diuisions: esteeme them as the ministers of God, which watch when you sleepe, labour when you rest, fast when you feast, and pray for the saluation of your soules when you are sporting in pleasures. Your soules then lye open to the diuell when you are growne in dislike of your pastors: for if the man displeaseth, we cannot like of the doctrine. If our countrey∣men the Lords flocke can once againe ioine with the prea∣chers and promoters of the Gospell, then shall Atheisme be banished, Poperie ashamed, hypocrisie discouered, di∣uisions ended, and truth shall flourish out of our nation.

Secondly, another vse we may profitably make heereof, which is this, that exhortation of the Apostle Philip. 2. 29. * 1.19 speaking of Epaphroditus, a faithfull minister of God, whom he sendeth vnto them, Receiue him (saith he) therefore in the Lord with all gladnesse, and make much of such: we must open our houses and churches with reioycing spirits, when

we see the embassadours of peace comming vnto vs, and account most pretiously of them who trauel with the Lords message for our good. Wee reade that the Shunamite to entertaine Elishah built him a chamber, that when he came that way he might visite their familie: how much more ioyfull ought we to bee to entertaine the messengers of better things then Elishah brought. It was a great com∣mendation of the Iewish women that followed our Saui∣our vp and downe, that they ministred vnto him: but most lamentable it is, that in our daies the ministers and prea∣chers haue almost as slender entertainment, as Christ him∣selfe had among the Samaritans. Their houses be too great, their liuings be too large, their reuenues (say some claw∣backs) will suffice a good knight, or a worshipfull gentle∣man: and why may not a good minister be allowed as well as a good magistrate? or a man of learning dwel in as faire a house as a lawyer? Indeede our houses in your conceite are too great for vs, and in our harts we thanke God that they are too little for you; wee see many ministeries and parsonages defaced but none built, many gathered but none sowed: we are receiued very ioyfully of great num∣bers, where they hope to haue any gaines by vs, and their purpose being obtained, then they bid a fig for the parson. Oh, this is the sinne of many gentlemen, that they will ne∣uer or seldome allow the fourth part of that, which of dutie they owe vnto vs; but will wage the customes at the lawe, to giue nothing to the Lord. Who seeth not that these men woulde haue offered if they had liued among the Iewes, surely I thinke burnt offerings and peace offerings should haue discontinued, and the Lord must haue thought him beholding vnto them, if they gaue him one for a thou∣sand. And for our ministerie and preaching, I dare say it was not lesse regarded (except persecution) one hundred yeere a goe then now it is. If gentlemen or noble men receiue their tithes, the people are well contented; but if the preachers take them, it greeueth them deadly: belike

because they goe to the right owners. And thus the world make much of vs, our liuings are diminished, our labours are neglected, our presence despised. They account their parishes the happiest, where is no preaching ministerie, no controlling of sinners, no fighting with the diuell, no con∣science of religion. O miserable times! O miserable man∣ners! they had rather goe with musicke to the gallowes, then with mourning to a sermon: they choose rather to goe singing to hell, then weeping to heauen: cursed are they which speake euill of the way of righteousnesse, and say to the prophets depart from vs. The Lorde shall come with speede to render vengeance to them that receiue him not.

The second Sermon.

Vers. 2.

Heare this yee elders.

IN these wordes the Prophet declareth the second part of the description of this booke, namely, the subiect thereof, that is, the persons whom it concerneth: and the wordes are thus much in effect, You that are the el∣ders and gouernors of the people, heare the worde of the Lord, and all you which are the inhabitants of the land of Iudea, the Lords inheritance hearken you also hereunto, and tell me whether you euer heard the like in your daies, or in the daies of your fathers which went before you. Out * 1.20 of these words obserue these doctrines following; first that the prophets and ministers of God must call vpon the peo∣ple to heare the word: for you see in the entry of this pro∣phesie, the prophet crieth to the people to giue audience to his sermons. And indeed this is a most necessarie obser∣uation to be kept as an entrance, to call the peoples minds at the beginning, and as a remembrance to stirre them vp in the midst, and a conclusion to admonish them in the end. For this cause also the prophet Isa. cap. 1. vers. 2. thinking

that if men would not giue an eare to his sermons, yet he would not want audience, calleth in this sort. Heare O ye heauens, hearken O earth: shewing that if men will be so deafe at the crie of the Lords ministers, as not to lend them their eares to their preaching; yet the heauens and the earth shall tremble at their word giuing obedience to their heauenly voices, the dumbe creatures shal condemne such intollerable rebellion. In the booke of the Apostles Act. cap. 13. ver. 16. We may read when Paul and Barnabas came to Antiochia, being entreated on the Saboth day to giue some words of exhortation to the people, Paul stan∣ding vp and beckning with his hand called vnto them say∣ing, Men and brethren hearken. The people in most pla∣ces are busied in vaine speculations, when the peacher is most diligent in opening the word of truth, some are drou∣sie when their hearts should be waking to heare what God wil say concerning them, others are scraping in the chur∣ches with their feete superstitiously conceited, when they heare but the name of (Iesus) mentioned; and yet they wil sweare by him and make no bones at all: againe, others are wearie thinking euerie minute an hower till the preacher be out of the pulpit, and many shew the whole congrega∣tion their backes by departing out of the church: All these let the preachers call with the voice of Trumpets, Heare the word of the Lord, put away your vanities, rouze vp your drowsines, take pleasure in godlines, staye your dis∣quietnes, and continue your presence in the Lords assem∣blies: know you not that the stones you tread on, the hea∣uens you gaze on, the earth you walke on, and the wordes that we preach vnto you, shall all come against you like witnesses and tell the Lord your disobedience, therefore we often say in our sermons, Heare this men and brethren. The reasons of this doctrine may euidently be gathered * 1.21 out of the word of God, and the first is the practise of the Lord himselfe, Psal. 81. 8. beside many other places in the scripture where the Lord calleth vpon the people before

he declare his minde vnto them, for audience and attenti∣on saying. Heare O my people and I will speake, hearken O Is∣raell and I will testifie vnto thee. What shall it auaile if we bring the toongs of angels into the congregations, & none or few wil lend vs their eares? Although I easily graunt our perswasiōs enter as deeply into the wals of the churches as into the eares & hearts of most of our hearers, euen in this we are like these Israelites, that if the Lord himselfe should come at one time (as here he did) & cry, Heare O my peo∣ple of England: yet it is much to be feared that at another time he might come and crye vnto vs: Oh, that my people of England would haue heard me, as to them he doth in the lat∣ter ende of the Psalme. Secondly, another reason of this doctrine is this, bicause by hearing commeth faith, Rom. 10. * 1.22 17. Faith is by hearing, and hearing by the word of God: so that if the hearing of the preachers beget faith in the hearers, who shall more fitly or may more conueniently crie vnto them in their sermon time to heare this point of faith dili∣gently, to marke this doctrine carefully, to lay vp this lesson aduisedly, and remember this exhortation continually, then the preachers themselues which are the midwiues of their faith. Oh, how wonderfully doth this doctrine con∣demne this faithlesse age wherein we liue; for if faith come by hearing and hearing by the word of God, whence haue they their faith that come so seldome to our sermons? Doth not this argue forcibly that their faith is as litle as their hea∣ring, & therefore saluation is as little as their faith. How wil they answer this argument now before men and afterward before the sonne of God, that they which heare not be∣leeue not, they which beleeue not are cōdemned alreadie, and they which are in such damnable estate, it is not their reuenues of thousands, their pallaces and houses of glorie, the garments of brauerie, their prouision of delicates, their gentle friends, their soft beds, their hungry hounds, their rauening haukes, their pampered horses, and their retinues of seruants, that can fray the deuill from taking away their

soules. Is not this pitie that such glorious gentlemen should be cast away, for not hearing a seely preachers sermons, be∣ing otherwise learned in the toongs, skilfull in the artes, ex∣cellent in the lawes, eloquent in speeches, valorous in war, and comely in stature? Surely I beleeue Paul was deceiued when he said, Faith came by hearing and hearing by the word of God. What an impudent blasphemie were this, to say that Ladies and gentlewomen, on whose faces the sunne is not good inough to looke, whose legges must not walke on the ground, but either keepe aloft in their bowers, or take the ayer in their coaches, whose hands must touch nothing but either chaines of pearle, cloath of golde embrodered, and fine needle wrought garments; that these beautifull stars (I say) should come downe from their nicenes and learne faith at the mouth of preachers? Yet farther, must our gal∣lant youthes and proper seruing then, whose heads are han∣ged with haire, as if they would fright away both Christ and his ministers from the place where they stand, come frō the tauerns, from gaming—houses, from the play—houses, frō the Ale—houses, from the whoore—houses, and from al their dis∣ports, to be ratled vp for their follies by preaching, & for∣sake their fashiōs of the world to be new fashioned in their minds, that in stead of infidelitie (wherwith the most of that crew are infected) they may haue faith engraffed in them by hearing the Gospell, least as they consume their purses, they condemne their soules, neither can robbe for more soules as they do for more purses? Then will you say belo∣ued, you haue ploughed in vaine vpon the rocke: but bet∣ter let vanitie be vanitie then preaching be vanitie, better let gamesters be deceiued then Apostles be falsified, and better let Lordes and Ladies, Gentlewomen and seruing∣men, and all the route which be contrary minded to this doctrine, perish and depart from their pleasures, then that the sonne of God, the church of God and the ministers of God should depart from the truth. It is no blasphemie to say with Paul, It pleased God through preaching to saue them

that beleeue: Therefore no preaching, no saluation: or with Iohn, He that heareth vs not, is not of God: Therefore they which stop their eares when they shoulde heare the prea∣chers, shall heare against their wils, Go yee cursed into the fire of hell. Nowe let vs come and see what particular vses the holy Ghost maketh of this doctrine in other places of Scripture. And let that generall exhortation of our Saui∣our Matth. 13. 9. be the first, when he saith; He that hath an * 1.23 eare to heare let him heare. And this is as if our Lord had saide: the Gospell of saluation is of such waight that it concerneth all the people of the worlde: by the preaching thereof, the gray headed, the yoong men, the tender wo∣men, and the little children may and must receiue some profite; old men must bee prepared to the graue, yoong must be strengthened to fight with their pleasures, women must be gouerned like the daughters of righteousnes, and children instructed in the worke of redemption. The king must heare as Dauid did: the noble man must heare as Obadiah did: the gentleman must heare as Sergius Pau∣lus did: the ladie must heare as Esther did: the yeoman must heare as Elisha his host did: the labourer must heare as Apollos did: the women must heare as Marie did: and the little children must heare as they did, which when they sawe Christ cried; Osanna in the highest. For euery one that hath an eare to heare must lende the same to the worde of God. The Gospell of Christ is not like other professi∣ons, that when they haue most followers, one marreth anothers trade; but when all men (if it were possible) shall be ioyned to the Lorde in the profession of the truth, then is the glory thereof greater then the brightnesse of the sunne. Therefore my beloued, rouse vp your heauie and hanging downe sences, and consider with your selues, that if the Lorde hath giuen you your eies to see withall, your hands to worke withall, your toongs to speake withal, your feete to walke withall, then thinke also that he hath giuen you your eares to heare his worde withall. And if they

which haue eares to heare must heare, what, shall they not forfaite their eares for not hearing? Truely if the forging and counterfaiting of a noble mans seale, or of a peece of euidence, be by the lawes of man most woorthily deemed to be punished with cutting off their eares, bicause it brin∣geth harme to a common wealth: then also it may easily followe that in like case they deserue the loosing of their eares which will not lend them to the Lords preacher. This I speake not to make any ciuill constitution, but compa∣ring sinne with sinne, I would gladly manifest the great euil that hangeth on their neckes, which haue their elbowes as ready to heare as their eares. Most lamentable it is to con∣sider that if they were all deafe, that will not heare our ser∣mons, what a deafe world would this quickly prooue. O my beloued brethren! know you not that hearing is the sence of obedience, and therefore you cannot iustifie your selues to obey, vnlesse you testifie that you will heare God his ministers: If he were accursed that layeth a stumbling blocke before the blinde, then are they also accursed which stop their eares against the Lords ordinance. Was it not a heynous thing to remooue but a land—marke which our elders planted, and therefore much more heynous is it to remooue hearing God his word from our eares which the Lord himselfe hath planted. Come therefore my be∣loued, and as you would be called Christians, so fulfill the minde of Christ; for as the vine branche is good for no∣thing, but to beare grapes: euen so the eares of man are but combrances into vs in most matters except in hearing the worde of God: in the world they are too long, in the Lord they are too little, therfore for amending of our fol∣lies, let vs apply our eares to heare while we can heare, least it be too late when we would. Secondly, we make another vse thereof, that seeing the ministers of God must call vpon * 1.24 the people to heare the word, it is also requisite to shew you the true way for the sauing hearing of the Lords truth: for in one and the same maner of preaching there is not one

and the same manner of hearing, therefore the holy Ghost speaketh by the author of the Epistle to the Hebrewes cap. 4. ver. 2. Vnto vs was the Gospell preached as also vnto them, but the word that they heard profited them not, bicause it was not mixed with faith in those that heard it: where we may learne if men and women heare the word of God with such dili∣gence as the dearest seruants of the Lord doe, yet are they many times neuer the better, and he giueth the reason thereof, bicause they do not mingle it with faith. There are some seeds so smal and of that nature, that when the gardi∣ner will sowe them he must first take vp a great deale of earth, and crushing it very small doth mingle it with his seed, and then casteth it into the earth and it prospereth exceedingly: euen so (deerely beloued) if you mingle not the pure earth of a sound faith with the seed of the Lordes word, you shall neuer receiue any profit by our preaching. And this is the verie cause that the Gospell groweth not, mens hearts tremble not, and their liues amend not, be∣cause they bring minds full of infidelitie vnto the congre∣gations. The close Papist saith to himselfe, I will heare this preacher, but I will beleeue nothing that he vttereth con∣trary to my first receiued superstition: the proude man saith to himselfe, all the sermons in the world shall neuer humble me: the couetous man he saith, for all their prea∣ching and telling me that I shall neuer enter into the king∣dome of heauen, yet I will not beleeue them if Christ him∣selfe say so: the ruffians will not forsake their vanities for any instruction: the common people say we preach but for our liuings, and God forbid that all should be true which the scripture and preachers tell vs: goe forwarde I beseech you in all other sinnes, and you shall finde but a verie small number that say, I beleeued and therefore I heard. The medicine to purge out all these corruptions is a true faith, the which if either you leaue at home, or lose it by the way, the labour is all lost that you take therein. Oh how lamentable and damnable a sinne is infidelitie! when the

iudgements of God are not beleeued and the mercies of God are abused. But this greeueth all godly hearts to the quicke, that euen in our daies and times there should be such, that as a godly father saith, are armed with the name of good christians, & yet fight against the faith of true be∣leeuers. Looke vpon it in time, least as death followeth sick∣nes through want of phisicke, so the death of your soules follow their sickenes through want of faith. Beleeue, saith Christ, and al things are possible; the dead haue beene rai∣sed by faith, the sicke haue beene releeued by faith, the mountaines may be remooued by faith, and the diuell him∣selfe is droue away by faith: therefore bring faith with you vnto the hearing of the sermons, the scriptures are the Lords wordes, and they are set to sale by the preaching of the ministers, themselues beeing his factors, faith must buye them as money doth, or bee exchanged for them as one thing is for another; for there is no crediting vpon wordes, no obligations vpon dayes, that can get them from vs, but present payment of a liuely faith. There∣fore if any will knowe howe to heare the Gospell with profit, and to enioy it with comfort, let him bring faith with him, that the worde deliuered may bee sealed for truth, and sinnes beeing reprooued may bee receiued for truth, and suffer no starting holes of infidelitie to car∣rie our soules from the rocke of God his truth, into the sea of heathenish securitie, or endlesse aduersitie. O yee elders. That is, you gouernours of the people, whom the Lord hath honoured with long life, and the world * 1.25 with great authoritie. And from hence we note this do∣ctrine, that the most honourable must most of all giue eare to the worde of God, whether that honour bee in the Church as the ministers, or in the common wealth as the magistrates, or in the familie as the father there∣of, or in the warres as the generall thereof; all these beeing exalted aboue other, haue also a charge aboue other, that euerie one walke worthie of his profession,

which is onely by studying and hearing the word of the Lord. The Lord so commandeth Deut. 17. 19. That the king himselfe shall cause to be wrote a booke for him of the lawe, that he keepe it with him and read therein all the daies of his life. Those which haue the greatest charge must vse the grea∣test labour to discharge their places, as none could be iud∣ges in Israell till the Lord had giuen them of the spirit of Moses; so none can sincerely execute their duetie that the world may be satisfied, the Lord may be glorified, and their owne soules comforted, vnlesse they receiue of the spirit of God, and by the ministerie of the word is the spirit deliue∣red. Gal. 3. 2. Hearken therefore you rulers of the Lordes people, that which excelleth all glorie, being richer then all wealth, and wiser then all learning, euen the spirit of God may be receiued when the word of God is deliuered: Oh how are they deceiued that thinke the ministerie a base profession, not meete for any, but for the poore to liue by, for the lame, & disfigured, for yonger brothers, for banke∣rupt, for seruingmen, for blunt-headed-schollers, and such as can be good in nothing. How are they also decei∣ued that thinke it not an exercise fit for noble men and persons of estate, knights, and gentlemen, and such great ones which haue the world at their wils, and the countrey at their pleasures: shall these say they, make themselues drudges to the Gospell? schollers to the preachers? and goe on pilgrimage to a publike sermon? Yea all these must resigne their crownes of maiestie, their gownes of nobility, their swords of chiualrie, and their estimation of gentrie, vnto the voice of the blessed spirit of God, speaking in the scriptures and preaching in his ministers. And if these must bend their knees, we must bow our bodies to the earth, and put our necke vnder the yoke of Christ Iesus, that he may lift vp our head & liues to the participation of glorie. The Lord that bindeth kings in chaines, and nobles in fetters of Iron, and maketh the mountaines to cleaue in sunder at his roaring, willeth and commandeth vs from heauen to heare

his son: and it shal so come to passe that the soule shal be cut off from the Lords people, that hath not kissed the prince of glorie, and commeth not to offer obedience and seruice to his royall Lord, who is able to cast him body and soule into fire euerlasting. Let vs therefore study to enter into the courts where the Gospell of Christ soundeth and reig∣neth, least we fall away from grace and glorie after the euill example of those long agoe condemned infidels and repro∣bated apostataes, which gaue their eares to falshood, their toongs to blasphemie, their liues to vanitie, their bodies to luxurie, and their soules to euerlasting miserie. Let not the graye haires of old men, the great wealth of rich men, the worship of Magistrates, nor the honour of gouernement, draw away our hearts from the hearing of this message, which being hid from vs, maketh vs cursed castawaies, but being declared vnto vs, regenerateth vs to the hope of eternall happines. The reasons of this doctrine are also ea∣sily * 1.26 gathered out of the word of God. First the same which Samuel vseth in his first booke cap. 12. ver. 14. at the an∣nointing or crowning of their new king Saule to perswade them, and their king to the diligent hearing of the word and reuerent feare of God, he vseth this as a reason, That then they shall be the people of the Lord God. As if Samuel had said vnto them, you know that this is the glorie of our na∣tion, that we alone are the selected band and chosen soldi∣ers to fight the Lords battles; and this is an honour against all the world beside, that they seruing Idoles and worship∣ping diuels, we serue the Lord of hostes: if therefore you will indeed be the Lords people, you must in truth heare the Lords word: what could be said more forcibly to mooue a rebellious nation to a quiet submission? And this being the badge and liuerie of the Church of God, we may be bold to say openly and defend confidently, that they which heare not the Gospell as now it is preached in our English nation, are none of the true followers of his heauenly ma∣iestie: Euen all whether they be the archenimies of Christ

the Papists, or the new sectary of Recusants, the Brownists, or the vaine religion bablers, the Newters or the priuy ha∣ters of the preachers, the carnall and time seruing profes∣sours, these shall goe to the place from whence they came, & there to be tormented world without end. It is not cold and idle hearing that maketh vs the people of God, but a sincere and diligent frequenting the place where his per∣son dwelleth. We must not be contented to be the Lords retayners, but we must sue to be made his houshold seruants. The Apostle Peter in his first epistle cap. 2. ver. 5. calleth vs all that professe the Lord Iesus, a spirituall priest∣hood: now this was the office in old time of a priest euery day to appeare at the altar, and their very lodging was in the Temple; therefore must we come often to the Lords house and desire to dwell in his tabernacle, that we may euermore heare and speake his worde. The second rea∣son * 1.27 of this doctrine is taken from the continuall course of the Iudgements of God: All Egypt was plagued because they heard not the worde of God, euen their king lost his eldest sonne, and afterwarde he himselfe for the same follie was drowned and swallowed vp of the sea. The noble man which would not beleeue and harken to the voice of the prophet, when he told him of the great and sudden cheapnes of corne, answered him that it was impossible, except the windowes of heauen shoulde bee opened; but he sawe it accomplished, and for his infideli∣tie was troden to death by the people. Reade the whole booke of God, and you shal euery where plainly perceiue, that for disobedience to God his worde, and contempt of his messengers, Kings haue been deposed, and Queenes haue beene punished; Lords, Ladies, Magistrates and sub∣iectes, old men and children, haue tasted of the deadly cup of the Lords heauie wrath. Lay vp this in your harts (my bowels in the Lorde) happy are they which auoide danger by the fals of other men. Oh that the teares of our coun∣trymen couldewash away the guilt of this sinne; for our

score is growne so great by our long continued credit, that we haue made no conscience to pay the Lord his owne: and we haue vrgent cause to consider, and also to feare, least the Lord sue the extremitie of the lawe vpon vs, and neuer spare till we haue paide the vttermost farthing, and felt the full weight of his hande, and spent euery drop of bloud in soule and body for the notorious contempt of his most glorious Gospel. There is no sacrifice to be compared to the hearing of the Lords worde, and therefore the neg∣lect thereof in whomsoeuer, is most fearefull, most deadly, most damnable. The vses which offer themselues vnto vs * 1.28 out of this doctrine are these; first that the ancient and great men must suffer the words of the Lords ministers pa∣tiently, and for this cause the Apostle willeth vs, Tit. 2. 2. To exhort the elders to sobernesse and faith. There be two things which should shine as bright in age and authoritie, as the eies do in the heads of strong yoong men, that see and be seene of others, and yet see not themselues; euen so ought sobrietie and faith to offer themselues vnto the view of all persons, where the graie haires appeere like the buddes of an almond tree, whereby the aged may see and correct the follies of youth, and yoong men may see their example to be drawne in loue with their liues; but they themselues ought not to be proud for that honour which the Lord hath bestowed vpon them. Oh how vnhappie is that time when olde men and great men are as wanton as children, and as faithles as those which neuer knewe God? Wo bee to that lande whose Prince is a childe, saith Salomon. Meaning that the whole countrey is distressed where the gouerners thereof haue as little stay as children, or as little faith as children. In our daies if the Lords ministers which keepe the soules of our countrymen, shall in meekenesse admonish old men; they tell them they are but boyes to themselues, and they knew what religion was before they were borne, not knowing their antiquitie cannot preiu∣dice the spirite of the Lord, or not considering what our sa∣uiour

saide to the labourers in the vineyard; They which were first shall be last, and they which were last shall bee first. Others thinke, that if they beare an office in the common wealth, no man may dare to counsell them in the Lorde; they themselues thinke they are iniured, and their friends thinke they are disgraced, if the word of exhortation passe vpon them: shall I, say they, being a gentleman well de∣scended, well instructed, of so many hundred poundes re∣uenues, bee in as much slauerie to this preaching as the poore artificer? But vnto these we may answere, that if their natures or offices exempt them from sermons, they also exempt them from saluation: For it pleased God through the foolishnes of preaching to saue them that beleeue. What is a a 1.29 King better then a farmer? a noble man better then an artificer? a gentleman better then a plowman? and a magistrate better then a subiect, without true religion and obedience to the gospel? Surely nothing, for now whether had you rather bee poore Iacob bowing to the earth alone, or rich Esau attended with fowre hundred men; whether had you rather bee Pharaoh or Moses; Ieroboam or the prophet; Ziakijah or Ieremie; the rich man or Lazarus; Pilate or Christ; Herod or Iohn Baptist; the Apostles or the high Priests; stagger not heereat, but shew your conscien∣ces whether of these you woulde be, you cannot bee both, therefore choose one. The way to heauen is narrowe, and we being clothed with our owne conceites can neuer en∣ter in, there is too little roome for both: we cannot beare the yoke of Christ and the worlde at one time, the least of both requireth a whole man. Therefore you my beloued fathers, beare with the voice of vs your yoongers, for when we exhort you, it is not done in our name, but in his who is the ancient of daies, elder then the oldest, wiser then the wisest, stronger then the strongest, and yoonger then the yoongest, who is euery day borne in his members. It is not vs, but him that you heare, who knoweth your harts, seeth your liues, and shall condemne your incredulitie. The Lord

told the rebellious Israelites when they refused Moses and Aaron, that it was not against them but him, that they had murmured and refused; so it is not our youth, it is not our frailtie, it is not our weaknes that you blame, for if wee were not ministers, you woulde loue vs the better for it: but it is against the Lorde that you striue. Oh staie your toongs before they go too farre; God which dasheth in peeces yoong infants, careth not for your gray haires, your swordes auaile not against him, neither can your re∣uenues redeeme your soules. Secondly, we may make this * 1.30 one vse of this. That forsomuch as the Elders and Magi∣strates must aboue others vse the hearing of the worde of God, what is their estate which are negligent in this action and the estate of their gouernment, the estate of their fami∣lies, and estate of their children? Surely most dangerous aboue others, for as when they performe this they are no∣ted through a whole countrey, and thereby they growe famous; so the neglect hereof is spred farre, and thereby they growe infamous. For this cause hath the holy Ghost left vs in his word sundry examples, where light and grace∣lesse fathers haue brought their lewde and godlesse chil∣dren with themselues to destruction: Looke on Elie 1. Sam. 3. 12. and Saul and Haman, Esth. 8. 13. who was the destru∣ction of the fathers but themselues, and who was the de∣struction of the children but the fathers. If Helie had har∣kened to God, and corrected his sonnes, the Arke had not been taken, the Philistines had not preuailed, his sonnes had not been killed, and he had saued his owne necke from breaking. Oh consider this, I beseech you my reuerende and gray headed fathers, your age shall not discharge you: this man wanted but two yeeres of an hundred yeere olde, he was priest and iudge of Israell, yet when he forgat him∣selfe he forgot the Lord also; then had hee no pitie of his yeeres, no mercie on his children, and no compassion of his owne life. Samuel tolde Saul that there was no sacrifice like to the hearing of the worde of God; then if you will offer

the best sacrifice, heare the word of God. The Lord you see which made the eares, requireth but the eares againe: why should you bring your children into the curse out of the couenant? why should you driue the Lord to reiect you, as he did Saul, because you heare not his word? Are you the fathers of our bodies? be also I beseech you, the fathers of our faith, the authors of our profession, and the ensam∣ples of our obedience As Esau cried to Isaack blesse me my father, so we crie vnto you to blesse our countrey, to blesse your owne posteritie, and to blesse the liues of them whose soules you haue in your handes. Let the elders among vs know for a certaintie, that if they heare vs not, though wee bee yoong that speake vnto them, yet wee will vse them as the woman did the wicked iudge, ouercome them by im∣portunitie. And let euery man knowe his dutie, euen to pray that their fathers, and masters, and magistrates, and gouernours, may bee as willing to grace the Gospell with their presence, as they are to defende it by their policie: surely we can hardly imbrace that, which we see the chiefe commanders to neglect. But yet I beseech you for your owne soules, and for our liues, for the children borne and vnborne, and for the generall comfort of our whole coun∣trey, fulfill that heauenly voice Matt. 17. 4. Heare the hea∣uenly sonne of God.

The third Sermon.

Harken ye all inhabitants of the land, whether such a thing hath beene in your daies, or yet in the daies of your fathers.

ALl the inhabitants: By these words we obserue this * 1.31 doctrine; that there must not any liue in the church of God, but such as doe and will at the least out∣wardly humble themselues to the ministerie of the word: the church of God is the company of selected saints, cho∣sen before all worlds to the worship of God; and if they be

chosen from the contemners, as good wheate is from the chaffe, then must they not endure the hazarding of their soules by harbouring the children of disobedience. Wee may reade in Nehem. 8. 2. that when he brought foorth the lawe of God, Ezra read it before the congregation both of men and women, and all that could vnderstand it. And in the next verse he addeth, that he read it in the streetes, and all the peo∣ple harkened to the booke of the law. As in the common wealth there is a lawe which euery one vndergoeth, vnlesse they be wearie of life, so in the church of God this is a lawe, Let him that hath eares to heare heare, except he will bee bani∣shed from the land of the righteous, and cut off from the body of Christ: Surely as the Apostle saide, Woe is me if I preach not the Gospell. So must all the ministers of the Lorde euery day sound alowde to their people, woe be vnto you if you heare not the Gospell. The reasons of this doctrine * 1.32 may thus be gathered out of the word of truth. First that which Moses hath recorded Gen. 17. 14. where the Lorde wil not haue any to be of Abrahams familie, but they which would bee circumcised; and if any would not receiue this wounde (as our Sauiour calleth it) in the flesh, the Lorde commanded him to be cut off from his people: Nowe wee knowe that the church is the familie of Abraham, who was made the father of all the faithfull, that they being made partakers of his beleefe, shoulde also be partakers of his obedience. There is not a prince or a noble man, or a lear∣ned man, or a rich man, or a preacher, or any base person among the common people, but hee may challenge this priuilege, if he beleeue in the Lord of glorie, that he is the sonne of promise as Isaac was, and therefore the sonne of Abraham as Isaac was. All are not the children of promise that heare and are borne vnder the preaching of the Gos∣pell; but there are Ismaelites also which haue outwardly the badge of a true sonne, though they bee but bastarde Christians: yet olde Abraham ready for the graue must be circumcised before he die, and yoong Ismaell if he will euer

be blessed of God must be circumcised, although he were heire apparant to the land of Canaan (for as yet Abraham had no other sonne) and the shepherdes, the neatherdes, the seruingmen, and euery kitchin-boy receiue the signe, or else be banished from their masters tents: Euen so must the hoare headed father, the greene headed yoong man, the wanton youth, the simple plow-man, the gallant ruf∣fian, and the poore turne-spit, be present and obedient to the voice of the minister. Many I graunt of the better sort, thinke their dutie discharged, if in their owne persons they learne to knowe the Lord, and for their families they let them doe as they list: but you must remember that this was the commendation that Abraham receiued of God, That hee woulde teach his children after him, Genes. 18. 17. and therefore if you will bee Abrahams sonnes, teach that to your families which you haue learned your selues. Oh how lamentable is it to see & consider of a great num∣ber, that set as good faces on the Gospell as the best, when on the Lords own day some send their seruants many miles iourney, & suffer silly persons to waite in their kitchins, (I mean cōtinually) as if there were none that had any soules but those that are called the rulers of families. We may say of them as Bernard saide of the church cōmitted to careles clergie men, O miserandam sponsam talibus creditā paranim∣phis: O miserable soules lead by such bridegromes which keepe them for to serue the lustes of their owne bellies, & haue no care to marrie thē to the Lord. Take you heed you that haue the wealth of the world, & search and rake in the sinkes of your houses, in the stables of your horses, in the staules of your oxen, and in the harts of your seruants, that you may bring soules into the kingdome of heauen: a pearle taken out of the dung is as good as that which is hoarded vp in a princes treasurie; and a simple soule saued from the walking of horses, or turning of spits, is as glori∣ous to the Lorde as he that ruleth in the throne. Another reason for the çonfirmation of this doctrine our sauiour * 1.33

giueth, Iohn. 10. 26, 27. There are none that heare not Christ which beleeue in Christ; and there are none the sheepe of Christ, but those that heare the voice of Christ: meaning that at that time when he was liuing in the worlde, and preaching to the Iewes they could not be his flocke, that came not at the call of the Gospell: and when he should be dead and taken from the earth, they shoulde not bee reckoned for the lambes of his church, which flocked not to the cries and sermons of the preachers. So that in one word he setteth vs downe thus much, that they are none of the Lordes which are not hearers of his worde: Therefore one saide well; Ecclesiae non iungitur qui ab Euangelio separatur: Hee which is separated through ignorance or idlenes from the Gospell, is also through infidelitie parted from the church: for they which heare not Christ are none of his. The weight of this reason must be put into the balance of euery ones hart, and let him reason thus with himselfe; My poore seruant, my drudge, my simple slaue, my maid, my cooke, and euery one of my familie, they knowe nothing of the Gospell, but some voices that there is a Sauiour, and a Christ, that they must come once in a yeere, or peraduen∣ture once in seauen yeere, and receiue the Lords Supper, and neuer know or thinke more of it: they are diligent to me, they worke when I play, they runne when I ride, they watch when I sleepe, they fare hard when I feast, and they finde me all things, keeping nothing to themselues, onely indeede through my busines they come not at the church except very seldome; they know little more then infants, they haue beene baptized when they were yoong, they may follow any religion, or rather superstition; their obe∣dience is so little to the Scriptures, yea they hardly can tell me whether there be any Scripture, whether the holie Ghost had any hande therein or no: if I will let them plaie on the Sundaies according to their pleasures, the popes profession, the Turkish religion, the Infidels practise and all heretikes opinions may be sected in them. But what

shall become of their soules? Surely it greeueth vs that such diligent and faithfull seruants shoulde after a misera∣ble and slauish life, haue a mercilesse and a cursed death: Yet Christes words are generall; they are none of his that heare not his voice and follow not his call. O consider this you wealthy and poore people of this lande, thinke on the miserable condition of these your owne flesh, and fly from that terrible danger which threatneth your soules horror, all, (yea) euery mothers childe must be present when the worde is preached, bicause this trieth vs whether we bee ashamed of Christ or no. When Dauid was absent from Saules court, the king presently missed him, and asked after him, for his place was voide: In like maner, if we be absent from the assemblies of the faithfull, the king of heauen and earth, seeth our roomes be emptie, and calleth for our pre∣sence. Let this therefore perswade vs, that we cease not hearing the Lordes word, and following his heauenly call, least of sheepe we become goates wanton and wilde; and so when the generall appeering shall be, the Lorde sepa∣rate the goates from the sheepe, and sende them to euer∣lasting perdition. The vses which may arise from this doctrine are these: first, that sharpe sentence of our Saui∣our, * 1.34 Mark. 10. 14. Suffer little children to come to me and forbid them not: for vnto such belong the kingdome of heauen: The well minded people desiring the blessing of Christ to rest vpon them, their posteritie brought their little babes to be touched by our Sauiours hande; the which thing was reprooued and forbidden by the disciples, and therefore they were rebuked and reprehended by Christ. There is none though they be as yoong as babes, as simple as chil∣dren, as weake as women, as base as seruants, or as bonde as apprentices, but if at the ordinarie times of preaching, I meane the Sabbaoth, they will trauell to the Lords house and there spend their time, they must not be restrained, they must not be forbidden. I am not ignorant of the vaine and wicked authoritie which some chalenge to haue ouer

their families, thinking that their duties are discharged, al∣though their seruants be wandring from the Lorde about their idle busines; and seruants thinke themselues satisfied bicause their masters who haue rule ouer their bodies, com∣mand them thereunto: And thus men crosse one line of their reckoning, and leaue a whole sheete behinde; and race out the condition, letting the obligation stande; they heape vp one sinne vpon another, and while they mende one breach in a christian life, they make two more. For by this meanes it commeth to passe, that masters thinke it lawfull to busie their seruants, whom they hire for their money at al times when any smal occasion offereth it selfe, sending them on messages, in keeping them at home to waite on themselues; and in sauing an houre or two, or three, to worke in the weeke daies, they make bolde with the Lorde, and giue them leaue on the Sabbaoth daies to visite their friendes. Doe we not thinke that the ministers of God may haue their actions of maintenance against such carelesse masters, which beare out their ser∣uants and themselues contrarie to the law of God, where∣by their owne hearts are hardened, their neighbours offen∣ded, the glorious worke of the minister despised, the hea∣uenly voice of the Gospell neglected, and themselues with their seruants in danger both body and soule to be dam∣ned? May we not call for the law (if not of man yet of God) to turne away these euils from vs? But Oh lamentable ma∣ners in this latter ende of the world, which regardeth as little the voice of Christ, as wise men do the noise of yoong children. Againe sometime the seruants are of godly dis∣position, and would willingly vse the libertie of Christians, to goe as the Israelites did and sacrifice to the Lord; but then commeth one or other, and many times their parents and gouernours of their owne mother wit forbiddiding them to vse it, encreasing as Pharaoh did the measure of their workes, and forbidding them to come neare vnto Christ, as these disciples did these yoong children: yet know I be∣seech

you that that master that forbiddeth is in more bon∣dage then he which is forbidden, and hee were better be an humble seruant, then such a proud and presumptuous master; and if he receiue not the kingdome of God as his seruant, he shall neuer enter therein. If he labour not for the meate which neuer perisheth; if he runne not for the price which neuer endeth; if he studie not for the know∣ledge which alway lasteth, and if he obtaine not that faith which commeth by hearing of the word preached, but also keepeth other from entring, whether they be his seruants, or his sonnes, or his daughters, or his wife, or his friends, or himselfe, the sentence is long agoe denounced, that he is the least in the kingdome of God. It is an heynous offence to draw away a man, though it be but a seruant from obey∣ing the warrant of a magistrate, and much more if he wish him to withdraw his allegeance: in like case is your estate which by your owne securitie, driue other men to forsake God, leading the blinde vpon the stumbling blockes, ma∣king them beleeue that the fire cannot burne, and though they pearce their bodies with swords, yet they shall not hurt them. Secondly, another vse hereof shal be that saying * 1.35 of the Lord himselfe, Psal. 95. 7. 8. To day if you heare his voice harden not your hearts. The neglect of the word pro∣ceedeth of the hardnes of our hearts, and therefore the Lord biddeth vs not to harden our hearts if we will heare his word. What a world of hard hearts are now a daies, if they be all hard hearts which will not be present at the mi∣nisterie of the Gospell. The sea is but a soft and slender substance, yet it bringeth foorth many hard stones: euen so the weake nature of man engendreth many hard hearts. This is most strange to see the tenderest place to be the hardest, euen the heart which will die if it be but pricked with a needle: but as the heart doth helpe all places of a diseased body, and it selfe it cannot helpe; so when this fe∣stering sore of old corrupted consciences, and ignorant dis∣positions inuadeth the mindes of men, a thousand to one,

but they giue him mortall woundes, for then cannot the minde helpe it selfe: Therefore aboue all euils beware of hard hearts, the ground being hard will not let the purest seede grow in it, and the heart being hard will not suffer the immortall seede of the Lords word to grow therein: it choaketh all pitie, and condemneth all pietie. Come ther∣fore to heare the worde of God, but bring melting hearts thereunto, otherwise you shall still remaine the enimies of the truth, for hee that gathereth not with it scattereth abroad. The priests and scribes and Pharises were present at the most of our Sauiours sermons, yet they reaped no benefit thereby, bicause their hearts were not touched in the presence of God: no more shall many thousands be comforted by the preachers voices, bicause their hearts are in their barnes, when they should be in the Churches, and their eies are shut, when they should behold the ministers. Many imagine that they preach best which can mooue the people to teares, and their hearts to be pricked whose eies fall a weeping; yet this is not alway an infallible token of a good pastour or an humble soule: the hard marble stones do sometimes sweate out teares abundantly, and yet they are neuer the softer; euen so may many weepe and howle for their sins, & be pricked with the word of God bursting out in lamentation, and yet remaine reprobates still. But let vs breake vp the fallow ground of our hearts, let vs keepe them in continuall moisture, that whensoeuer the word shall be cast into them, it may grow effectually. It is a fearfull thing to receiue the graces of God in vaine, which they do that without all reuerence and carefulnes, come vnaduisedly without former preparation to the hearing of the worde of God: that which is rashly heard is quickly forgotten; and that which is vnreuerently receiued, is presently despised, but of this matter we haue already spo∣ken. Fourthly, when he biddeth them to aske their fathers, he thereby willeth vs to call to our mindes those things which haue beene done long agoe, the noble and wonder∣full

works of God are not so slenderly to be regarded, that we thinke on no more then wee see, and consider nothing but that which we feele. But what the Lord doth, it stan∣deth * 1.36 for euer, and therefore is to be recorded in all genera∣tions, read the 104. 5. 6. Psalmes throughout, where the ho∣ly Ghost gathereth togither the sum or rehearsall of the Lords benefits, and chargeth oftentimes that we shoulde teach them to our children, and that we thinke vpon them to doe them for euermore. The reasons of this * 1.37 doctrine may bee these: First because as the Apostle saith, Rom. 15. 4. Whatsoeuer is written in foretime is writ∣ten for our learning, that wee through patience may haue hope: God of his eternall goodnesse and wisedome hath so prouided, that the principall and excellent workes of his iustice are by himselfe recorded for times succee∣ding, and so plainly engrauen, that as he speaketh by the prophet Abacuck, He which runneth may reade them, and these (saith the Apostle) are written for our instruction. It is a worlde to see how men forget the workes and worde of God: they make no account of Adams curse, because it was in the beginning; and small reckoning of the flood, because it was in the olde world; and they little esteeme Ierusalems destruction, because it was, say they, before our time: and thus they wash away all feare of iudgements and loue of God. So that if we warne them of wantonnesse, by the example of the olde world, we are not so lasciuious, say they: if wee exhort them to holinesse, by the example of Abraham, Moses, Dauid, Zacharias, and the Apostles, then they tell vs, their examples pertaine not vnto them, for then there was more faith stirring in the worlde then now there is; and lay what wee can vnto them, yet they haue one way or other to escape: And all because they thinke that the Lords works are like to musitians labour, which causeth men to daunce so long as they heare it and no longer, or an almanacke that lasteth but a yeere; so they thinke that the ancient workes and former actions of the

Almighty haue no farther vse, but for the present time wherein they were performed: But if they thinke so, they will in the ende gaine nothing by the bargaine. It was an olde worke of God to make the beastes subiect to man, and should they not be so now? it was an ancient worke of God to make the rainebowe in the cloude, that the worlde might neuer bee destroyed as it was, haue wee no benefite by this woonder? Christ our Sauiour died long before we were borne, and doth it not pertaine vnto vs? then haue we made a wrong match, if all these be not true; but they are all certaine and euermore to bee remembred. There∣fore our wantonnesse, our wickednesse, our idlenesse, our infidelitie, our beastlinesse, and our securitie, if they be not amended by the examples of the scriptures, they shall be condemned by the ensamples of the scriptures. You anci∣ent fathers, which haue liued long, seene much, and heard the woonders in old time, meditate them in your mindes, and deliuer them to your posteritie: euen as you woulde haue vs to continue your names because you are our fa∣thers, so doe you remember the works of God, for he is the father to vs all. Secondly, another reason of this doctrine * 1.38 is this, because the rehearsall of these workes of God, done before our time either vnwritten or especially recorded in the word, doe terrifie our proud harts when we heare them declared vnto vs. The church of Corinth being happy by the Apostles preaching, grew insolent in diuisions, loose in opinions, and intolerable in manners: the Apostle to re∣medie this 1. Cor. 10. 5, 6, 7, 8. vers. bringeth in the tragedie of the Israelites destruction, shewing them how for the like offences thousands and ten thousands perished in displea∣sure, to terrifie and humble them by these woonderfull works of God, that they might knowe howsoeuer they were not yet executed, yet they were as guiltie of con∣demnation as those that were destroyed. Dauid saith of himselfe Psal. 119. 120. that the hearing of the Lordes iudgement wrought feare in his soule, and trembling in

his body: And therefore wee may many times reade and heare the storie of wars, wherein as in a glasse we may be∣hold the miseries of our liues, to see princes massacred, no∣ble men murdered, & the common people butchered, like bullocks in a slaughter house. Let vs often rehearse the sto∣rie of famines and robberies, wherein we may see the vn∣certaintie of our wealth, to see our houses burned, our barnes emptied, our estates impouerished, our liues fami∣shed, our children left breathlesse, and our wiues left com∣fortles. Let vs often meditate on the diseases of our bo∣dies, to mitigate our pleasures, to see how some haue died sodainely, other haue liued so long in sickenes that their friends forsooke them, their phisitions gaue them ouer, and the stinking sauours of their owne bodies haue taken away their liues. Let Traitors thinke on Achitophell, rebels on Absolon, proud persons on Haman, corrupt iudges on Sa∣muell sonnes, idle ministers on Eli, wicked magistrates on Shebna, fornicators on Zimry, couetous persons on Achan, disobedient persons on Ionah, prophaners of the sabaoth on the sticke gatherer, swearers on the Aegyptian Israelite, and despisers of the Gospell ministery, sacraments, and all true religion, on Simon Magus; and the Lord graunt that their punishment may be our amendment. The vses which arise from this doctrine are these first, seeing that we must * 1.39 often call to remembrance the old wonders in times be∣fore passed declared to the world, then let vs as often me∣ditate on our owne particular liues which we haue spent & lead in our former daies, as the scripture exhorteth Heb. 10. 32. Call to your remembrance the daies that are passed. Let vs looke throughout all the yeeres of our life and make as diligent a search, as the woman in the Gospell did for her money, and begin at our birth and first being in the world, in infancie behold our weakenes, and God his kindnes; in youth looke on our wantonnes, & the Lords bountifulnes; in ripe age viewe our wickednes, and the Lords long suffe∣ring; and in olde age marke our vnthankfulnes, and the

Lords pardon. Call to remembrance the daies that are passed: in infancie we could not serue God, in youth we cared not for God, in ripe yeeres we did not feare him, in our old age we did not know him: in our infancie we were more help∣lesse then all creatures, in youth we were more gracelesse then beastes, in our middle age more foolish then god∣ly, and in olde age more desperate then reformed: in infancie wee euer cryed; in youth wee euer feared; in our middle age we liued in care; and our olde age spent in sorrow: in our infancie our wants which we could not ex∣presse made vs miserable; in our youth the rod scourged vs; in our ripe age the world disquieted vs; and in our old age the graue which we coulde not auoide tormented vs: woulde not these considerations offer long discourses to tame our wildenesse, to reforme our prophanenes, and to ouercome our vnrulinesse? might I not hereby take occasi∣on like a deuine philosopher to paint out the miserie of mankinde, to cause all mens eies to bewaile infants in their cradles, boies in their schooles, yoong men in their plea∣sures, and old men to their graues? might not I heere stirre vp your affections, to shewe you the vnhappie condition of a bare naturall life, babes to be brained; children to be cursed; yoong men to fall by the sworde; women to be ra∣uished; and olde men to be without all honour and pittie murdered? surely in these we are of al men most miserable. But now seeing I haue searched the register and records of nature, let me also shewe you how you shall looke on the court-rolles of grace, and begin with that saying of the Apostle, Ephes. 2. 11. Wherefore remember that you were in times past Gentiles in the flesh, and called vncircumcision, that you were without Christ, aliants from Israell, strangers from the promise, without hope and without God in this worlde: Heere you may search for your seuerall estates, and admit you haue all naturall benefites attendant, when you are yoong, pleasure; when you are youthfull, riches; when you are strong, quietnes; and wisedome, when you are olde;

what are these to a condemned soule? Take a theefe ap∣pointed to the gallowes, and before he go to execution let the king cal him sonne, let him be apparelled with silke, let him haue a chaine on his necke, bracelets on his armes, bring him into your treasurie of abundance of golde and siluer, bid him take his fill: carrie him to most delicate fare, and bid him eate cheerefully, and strike vp most pleasant musicke, bid him be merrie, but tell him anone he must be hanged; how ioyfull would his hart be at all this pleasure, when he knoweth presently after his chaine shall be chan∣ged into a halter, his garments to a winding sheete, his car∣case to wormes meate, his throne into a gallowes, his ser∣uants into executioners, and his money taken all from him before he can spend a penie: euen so are the best of vs all by nature condemned, and we finde no comfort in our pa∣rentage, or pleasure in our wealth, or profite in our clo∣thing, or benefit in our meat, or ioy in our bodies so long as we know that after a little while al these shal be forgotten, and we in destruction. Now remember what you are with∣out grace that is by nature: wrath is our father, heathens are our brethren, or rather diuels, vncircumcision is our garment; that is a peece of rawe cloth vnfulled, which openeth it selfe to euery winde and storme: Christ the Sa∣uiour is our enimie, and we persecute him and crucifie him: the Saints of God we regarde not; the promises of God we know not, our hope is vanitie, and our God is ini∣quitie. Call to your remembrance the houres, the daies, the weekes, the monethes, and the yeeres of your life; thinke euermore on that mercie and that power that in the ruffe of all this iniquitie forbeareth, forewarneth, and forgiueth you. Thinke thus with your selues, I was a helhounde, I was a heathen, the tyger is better then my parentage, and the serpent then my education; I was naked without grace, and not able to buy it: the Lord that solde it was my enimie, and I durst not aske vpon credite. Howe many enormities haue I runne into against my God, which the

Lord foreseeing hath forgiuen; the curse of my nature he hath remooued; the euill of my conuersation he hath re∣mitted; the emptines of my soule, he hath replenished; and the sentence of my condemnation hath he recalled. Thus hath the Lorde dealt with my life, when I was sinfull, he was mercifull; when I blasphemed, he blessed; when I made warre against him, hee made peace with me; hee tooke my blowes on both cheekes; he gaue me his coate and his cloake; and to conclude, when I walked through the valley of the shadowe of death, his rodde and his staffe was my comfort: therefore now will I giue my life for his; my body for his garment; my bloud for his blowes; my soule for his sake; and my whole person, wealth, honour, dignitie, labour and leasure for his saluation. Secondlie, * 1.40 another vse we may make of recording time past, and the seueral works of God with his particular iudgments, is the same which the prophet Dauid maketh, Psalm. 8. which is this, after the rehearsall of the glorious workes of God, he compareth man with them, and saith; Lord, what is man that thou art mindfull of him, or the sonne of man that thou visitest him? Euen so when we see and heare of the great workes of God vpon others, lay them to your selues by particular application to your soules, and reckon them vp in order for your furtherance. Little Canaan tolde his father of his grandfathers drunkennes and nakednes, and he was ac∣cursed and all his posteritie: But I haue in my youth done many thousand greater sins, & yet the Lord doth stil blesse me; was the Lord too rigorous against him, or too partiall with me, that he all his life long wore such a badge, as also disgraceth all his progenie; but he laieth not to my charge the follies of my youth? Moses and Aaron, bicause they once distrusted the hande of God they were neuer suf∣fered to enter into Canaan: but I not once onely, but ma∣ny hundred times haue distrusted his promise, denied his worde, and forsaken his truth; why do I liue so long in the lande of promise? when more righteous then my selfe

coulde not set their foote therein. Ananias and Saphira kept backe but a part of their owne to serue them in ad∣uersitie, and denying the same, were sodainly slaine by the Lord: but I haue kept backe not mine, but the Lordes, from the Lorde, and haue lied not once to the holy Ghost but many times; and yet I liue, my credite not impeached, my profession is not blamed, my life is not shortened, and my daies are not ended. Oh, beholde the seueritie of God towards these that fell, but the mercy of God towardes me that standeth: And thus may we say of nations and whole people, why was Egypt destroyed, and Israell saued? why were the Canaanites cast out, and the Israelites planted in? why was Edom made tributarie to Iacob? Babylon to Per∣sia? Persia to Graecia? Ireland to England? Surely, surely, we might haue beene the slaues, and they the Lordes; we the bondmen, and they the freemen. Euil wars might haue beene in our daies, as it was in our fathers, and that which was greatest poperie or heresie, or hethenisme might haue beene professed in these our times as it was long agoe. Thinke therefore my beloued, how many bonds of obedi∣ence the Lorde hath bounde vs in: and consider what had beene our hap, if we had beene those children that were ripped out of their mothers bellies; if we had beene those yoong men that perished in battell; if we had beene those women that eate their babes to saue their liues: and final∣ly, how much more are we bound vnto God that we were not Infidels, Pagans, & Papists, haeretikes, Atheistes, or any other kinde of cursed men. Let vs also say with the pro∣phet, Psal. 147. vlt. With euery nation hath he not dealt thus. Let therefore euermore the worde of God bee in our mouthes, the praises of God be in our hearts, the Gospell in our liues, and by howe much more we haue tasted of the Lords goodnes aboue other, so much more let him taste of our thankefulnes aboue other.

The fourth Sermon.

And tell you your children of it, and let your children shewe to their children, and their children to ano∣ther generation.

NOw the prophet hauing bidde them to enquire of their forefathers, also willeth them to tell this won∣der to them that shall come after, namely, to their children, with this commandement also, that they in time to come being made parents shoulde likewise declare this vnto their posteritie. Where first of all the prophet giueth vs this doctrine, that it is the dutie of fathers, that if anie notable and woorthie worke of God happen in their daies, to shew the same vnto their children, for the wordes are, tell your children, &c. Euen this doth the Lorde warne the Israelites, Exod. 13. 14. to shew the wonders in Egypt vn∣to * 1.41 their posteritie, and peculiarly at the eating of the passeouer. For in truth, this care and conscience of godlie parents is the verie conduit pipe or kings highway where∣by all religion, all feare of God, and the vniforme professi∣on of the truth is preserued. By this meanes came Moses to be a fit and able writer of the Scriptures, although hee handle matters done two thousand yeeres before he sawe the worlde, he had no recordes nor writings to helpe him, but that truth which descended as it were by propagation from father to sonne vnto his daies, which began to be cor∣rupt, the holy Ghost approoued, and Moses recorded. Therefore the learned haue obserued that in seauen gene∣rations it came to Moses: Adam, say they, taught the Hi∣storie of the creation and fall of man with other thinges to Methusaleth; Methusaleth told them to Sem; Sem shewed them to Iacob; Iacob to Kohath; Kohath to Amram; and Amram to Moses. And in this sort was this noble story of Genesis with visions, places, and persons deliuered from hande to hande, from father to sonne, and from one gene∣ration to another, that the wordes and workes of God

might be euerlastingly remembred. This sheweth how by the carefulnes of parents the pure knowledge of God was maintained, and the true worship of God continued: Then euery father of a familie was a magistrate to punish; a pro∣phet to instruct; a prince to gouerne his owne houshould: Then was there no writing, but much religion; few bookes, but many faithfull harts; all studied in vnitie to preserue vnfained veritie. But in Moses time the church grewe to a nation, and therefore although as Ierome saith it were, Maior numero, yet it was Minor virtute, the number of pro∣fessors grew to be greater, yet the zeale and power of god∣linesse grewe to be lesser: And therefore nowe was it to be put in writing, or else all had beene cleane forgotten; for the harts of men began to be deceitfull, and the words of God coulde not safely lodge in the brests of all, and there∣fore coulde not easilie and effectually bee conueied from one to another. The Lorde first of all wrote his lawe, then grewe the church to another gouernment, more generall then before, wherein the priestes did publikely care for the seruice of God, and soules of the people, and euery fa∣ther and master priuately for himselfe and his familie: and euermore this is to bee remembred, that the chil∣dren praied to the God of their Fathers, meaning the same God whome their Fathers taught them to serue. And this beloued, putteth vs in minde what manner of men fathers and masters ought to bee, euen such as are able to commend the true worshippe of God vnto others: for sithence the worship of God became publique and generall, the priuate neglect of this dutie in the go∣uernours of families, hath wrought the poyson of all man∣kind, and the vndoing of all religion. For now the com∣mon sort thinke that they must not pray but in a church; that they are not bound to teach others, but the whole charge dependeth on the minister; that the preachers and not the people must learne the word: and finally it maketh no matter for their faith and manners, if their pastours and

teachers haue the knowledge of the Gospell. Oh lamenta∣ble men! Oh lamentable maners! which onely is to be im∣puted vnto this neglect of parents duety. By this onely gentilisme and heathenisme grow: for if Noahs sonnes had taught that to their children which they learned of their father, the world had not beene wearied with many diue∣lish Idolatries: if Dauids children had serued that God which Dauid taught them, their throne had continued as long as heauen and earth endured: neither had so many women beene husbandlesse, so many children beene mo∣therles, so many old men beene helples, and so many of all sorts, and degrees beene vtterly destitute of all worldly ease and heauenly blisse; the decay of their faith wrought the destruction of their blood: If Christians had taught that religion to their children, which they receiued without all corruption from Christ and his Apostles, so many coun∣tries had not been conquered, so many cities had not beene laide euen with the earth, so many famous churches had not beene buried in obliuion, popery had not so much pre∣uailed, Mahomet had not so long prospered, wicked cere∣monies had not raigned in the place of holy truth, and where now is the synagogue of Sathan, there had beene the Temple of our Sauiour. And I feare me beloued, least this parents faulte bring foorth once againe the chil∣drens folly, and then oh then, will the diuels banner ad∣uance it selfe against Christs standard, and so that when the Lord shall come he shall finde no faith on the earth. Looke to this you fathers of our bodies, and let not the blood of our soules cry vengeance against the parents of our liues: teach vs what you haue learned, & charge vs on your bles∣sing, and God his blessing as we will answere before the Iudge of men and angels, to saue the soules of our children by the precepts of your doctrine. The reasons of this do∣ctrine * 1.42 may be these, first bicause as Dauid witnesseth that the workes of God are great and ought to be sought out of all that loue them: So that this is an argument of vnfeined

affection and true loue to the workes of God, when with diligence we obserue them, and with conscience we de∣clare them: and also it is an assurance of sincere pietie and reuerence towards God, when as the same prophet spea∣keth, all the day long we meditate on his iudgements and speake his praises. This loue of men to the workes of God is then prooued and approoued when they teach them to those whose liues are in their hands; and also it is the play∣nest token of true loue to your children, when you keepe no part of the counsell of God from them, which you know your selues. For the Lords doings are of that maiestie and authoritie, that by them tender hearts are nourished, wa∣uering harts confirmed, and stubburne mindes are perswa∣ded. Your kindest friends will be more kinde vnto you, when you shew them the kindnes of the Lord; and your deadly foes will be more afraide of you when they shall see and heare the workes of God in your mouth, and the word of God in your hands. Therefore my beloued in the Lord Iesus, seeing we haue no more plainer way to know the Lord then by his workes, then haue we also no surer token that we loue the Lord, then when we loue his doings: Let vs seeke them in the cradles of our childhoode, and the beds of our old age, making as much of the Lords iudgements, as we doe of our children, whom we desire to leaue behind vs to the ende of the world; euen so let vs leaue the Lords works in remembrance for euermore. Secondly, another reason of this doctrine is declared by Salomon, Eccles. 3. 14. That what God doth it standeth for euer, that men might feare * 1.43 before him. The workes of God are affected, not as the ground is ploughed which serueth one for one season, but as the earth was established which standeth for euer. The Lord in euery age accomplisheth many wonderful things, and different the one from the other, that men might feare him for his iudgements, and honor him for his power: And therefore being not willing at all times to make triall and shewe of his omnipotencie, hee willeth vs to remember

the things that are done, vnlesse we would haue him once againe open the fountaines of waters, that the whole world might be destroyed, or once againe raine fire and brim∣stone from heauen to confound vs as he did the Sodomites, or once againe bring a vniuersall darknes ouer our land as he did ouer the land of Iudea: or else once againe suffer our fathers to be burned, our goods to be rauened, our wiues to be shamed, and our selues to be murthered for his sake, as some haue bin before vs. Therefore by how much more ea∣sie it is for our hearts to consider those things, then for our eies to behold them: so much more carefull let vs be to in∣struct others by word of mouth, least we our selues & our posterity feele in ful measure that heauy hand of his wrath: & then Oh then lamentable is our case, when we shall not feare God as a father, but dread him as a Iudge, wee cannot pray vnto him as a Sauiour, but behaue our selues like bondslaues in his presence: When it shall be said, you haue had no pleasure in his workes, therefore I will haue no delight in your soules. The vses which arisefrom this do∣ctrine are these; first, the same which Moses once did after he had brought Israell out of Aegypt, and afterward * 1.44 the whole company of Martirs are said to make, Apoc. 15. 3 Great are thy works (say they) O Lord almighty, iust & right are thy waies O king of Saints. That is with the consideration of God his mighty power ioine also the confession of his euer blessed iustice. You O fathers of our times, teach vs this do∣ctrine by your seueral obseruatiōs during al the life of your pilgrimage, that you may say the Lord is iust in all his waies, & holy in al his works. Euen this fruit reape & take of this flo∣rishng tree, that you also may be able to tell vs, in this we foūd the Lord to be merciful, & in that work we receiued a due triall of his iustice. And freely my beloued in this point of doctrine I might profitably spēd many words, to shew & teach you with what maner recital of his doings, the Lord is pleased: it is no more auaileable for vs to confesse that hughe armies of souldiers were discomfited by the Lord,

except we also know and acknowledge the ende, where∣fore the Lord did the same, then in old time it was for Pha∣raoh to sigh vnder the burden of God his workes being therewith oppressed, and not considering the due ende of the same: his hand doth not warne vs, nor his power amend vs, when either we see or heare it without holy considera∣tion of the end of the iudgement. And this selfe same vse must we make, when we heare or read of the woonders of auncient time, that we can say, behold the punishment of sinne, the reward of godlines, the power of the almightie, and the iustice of the euerliuing God. In the scriptures the holy Ghost in euery historie sheweth this vse, although not in plaine words, yet in easie manner to be obserued: That Caine was cursed being the heire apparant of all the world, and notwithstanding his large birthright he should be a vagabond on the earth, was not this a great woonder? But why came this to passe? First because he was loose in the seruice of God, and afterward murdered his innocent bro∣ther: marke you then the fals of many princes, such as be recorded in scripture, and out of scripture, and you shall see for their vnsufferable wickednes and intollerable tyranny they were destroyed. That Sampson killed himselfe and so many thousand Philistines; was not this a wonderfull work of God? But why was this effected? I graunt that by this he was a figúre of Christ, which by his owne death ouercame his enimies: but the Philistines might learne hereby, that the Lord wil be reuenged for the wrongs done to his saints. In like manner read and runne ouer the volumes of T. Li∣uius, the writings of Tacitus, the bookes of Arrianus, the hi∣stories of Italy, Fraunce, Germany, England, and al Chronicles, wherein any worthie or memorable thing may be noted: yea the very fables of Poets, and you shall therein obserue the variable punishment of sin for the seuerall transgres∣sions of princes and people. And if we may come neerer to our owne times, consider how much blood hath beene spilt in Fraunce and the lowe-Countries, we cannot onely say it

was the Lords doings, & it is maruellous in our eies; but we may say this came to passe for the crueltie of the one, if not for the drunkennes of the other. But why should I trauell ouer the seas for strange things? when our owne countrey yeeldeth more worthie workes of God then all christen∣dome besides. What is more woonderfull that so great a people, so noble personages, so large dominions, and so ma∣ny forraine nations should be gouerned, preserued, & de∣fended by one woman Prince? Let me now aske you O El∣ders, was there euer the like in your daies, or in the daies of your fathers before you? Was there euer such peace in this land since it was a land? till we flocked to the preaching of the Gospell at the call of one glorious and godly Prince; aske your fathers of this, and tell vs if euer there were the like. Was there euer so hughe a nauie so easily dispersed as the Spanish fleete was? comming with purpose to inuade vs, and yet neuer could set foote on our land, till they were brought prisoners, and yet with smaller forces they haue made France to bleed, and Flanders to ake. Was there euer so many wicked attempts confounded, so many treasons reuealed, so many wicked persons executed, and so many good men preserued, as hath beene in her maiesties happie raigne? Aske your fathers if euer they knew the like, and we will tell our children, and they shall tell their children, and their children shall shew another generation, that our times were happie, our liues were blessed, our professions were godly, and our countrey was glorious, witnessed and prooued by thus many workes of God. Our Prince raig∣neth, our people obeyeth, our forces are increased, our eni∣mies are confounded, our afflictions are ended, our peace is continued, our religion is magnified, our land is fruitfull, our lawes are equall, our quarrell is lawfull, and therefore hearken al ages what the Lord hath done for England. Se∣condly, another vse we must obserue in the narration of the * 1.45 Lords iudgements is this which Dauid maketh, Psal. 119. 46. I will declare thy iudgements before kings and will not bee

ashamed. That is, the deedes and wordes of the almightie must worke so powerfully in the preachers thereof, that no rebukes, no scornes, no mockes, nor any shame be taken for the vtterance of them. We liue in a con∣trarie time to Dauids affection, for many are so mo∣dest in any good actions, that all godly companions and holy exercises doe shame their estates, and abase their callings; but in euill enterprises they are as immo∣dest as brute beastes, thinking it no scorne nor disparage∣ment to them, to brag of their blasphemies, to tell of their whooredoms, to sport themselues with their drunkennesse, and to play with the diuell himselfe. And this is too too common in our times, wherein gentlemen and rich men are ashamed to haue so much as a bible in their houses, or at any time to shew a good and friendly face to a preacher of the worde, or to minister any occasion to talke of reli∣gion, least say they, we be accounted fooles: yea they make fooles of them in the world, that follow not euery fashion of apparell, vse not euery inuention of idlenesse, and con∣forme not themselues to the maners of the most, although they be most wicked. This rauening and greedy appetite to sinne, must also kindle the fire of our zeale, that the wic∣ked be not more desperate in their sinnes, then the godly be resolute in their holinesse. Let vs neuer be ashamed of the power of God, although in aduauncing there of we de∣tract somewhat from the noble enterprises of men. Let vs giue vnto the instruments that which is theirs, and vnto God that which is his: let vs not glory in our shame, but be ashamed of our sinnes, and with the three children at Babylon against princes and potentates, euen with the hazarde of our liues witnesse the power of God, that they may be ashamed of their doings. Another doctrine which we may obserue out of these words, wherein the fathers are so seuerally commanded to shew their children the works * 1.46 of God, is this: That we must euermore bee carefull what we commit to posteritie, if the credit of men must bee re∣garded

what they vtter one to another, & one of another while they are liuing togither, whē as the truth may be pro∣ued, and the lie may be conuinced; much more must they be carefull what they deliuer to posteritie, as it were in their last testament lying on their death-bed, that so the liues which they haue lead, may be commended for their fidelitie, or the soules which they haue expired must bee condemned for their iniquitie. Of this matter there is a famous historie in Ios. 22. 10, 11, 12. verses, and so foorth to the ende of the chapter: when as Israell was planted in Ca∣naan, hauing long before by Moses receiued a commaun∣dement that they should make no altars nor assemblies of worship in all their land, but where the Lord gaue them commandement so to doe: The Rubenites, the Gadites, and the halfe tribe of Manasseh being seated on this side Iordan in the land of Sihon and Og; contrarie to this com∣maundement as it seemed, builded an altar Ioshua being yet aliue. This good man with all the Ancients of Israell, fearing this mischiefe, & doubting if they put vp this con∣tempt, al religion would soon be forgotten, & in short time in another age, the sacred deitie would be idolatrously de∣nied: first they determined a warre against them, but after better cōsultation they sent Phinehas & ten princes of Isra∣el in ambassage vnto thē, to know the cause why they built that altar: they answered that they built this altar for a pat∣terne of that other which was in Shiloh, least in time to come all that generation being dead, their children should be denied to be of the Lords flocke, and therefore to haue no portion nor part in Israell: and therefore was this altar not built for sacrifice, nor for burnt offerings, but should be a witnesse to their posteritie, that although they were pos∣sessed of the lande beyonde Iordan; yet they were of Isra∣els seede, & God his inheritance. Which answere satisfied the messengers, & being declared to their brethrē, pacified Israell. Heere may you see on both sides, an honorable care for the children vnborne: Israel would not permit another

sacrificing altar, least posteritie shoulde be drawne from God, and Ruben woulde yet make an altar, least their chil∣dren shoulde be reiected out of the Lordes couenant. Isra∣ell aduentured his labour to saue his progenie, and Ruben offered his life to saue his posteritie. Would God our Israel were as iealous of their children, and that our brethren were as carefull of their profession; then should not so ma∣nie presidents of euill like Ieroboams sinnes, and Balaams counsell be suffered to stande, and offered to other ages: Then shoulde not houses of sinne be erected, as Theaters of play-houses, which gaine more persons to the diuel then the churches can soules to the Lorde: Then shoulde it not be saide, That the fathers haue eaten sowre grapes, and the childrens teeth are set on edge: Then should the arguments of Papists and other idolators be easilie answered, when they obiect as Laban did, that they worship their fathers Gods, and followe the follies of their predecessours. The longer a sicknesse groweth, it waxeth more incurable: and the longer our wickednes standeth, and the farther we suf∣fer our vices to stretch, they waxe the more vnrecouera∣ble, insomuch as in other ages they will sweare by idols, violate Sabbaoths, rent in sunder religion, make no con∣science of haeresie, and embrace atheisme, by law and argu∣ments, because we haue sported our liues in this manner of vanities. But remember as Balaams curse was renewed vpon him fourteene hundred yeeres after he was dead; bi∣cause other followed his sin: so shall our bodies & soules be condemned to more intollerable torments, bicause the loosenes of our liues will breed the losse of them that come heereafter. And this doctrine hath good reason to establish the same out of the worde of God; first, bicause there is * 1.47 not any monument so lasciuious, or opinion so wicked, or worke so abhominable, but some, if not many will embrace the same: the which thing, the Apostle Peter in his second Epistle, second chapter, first and second verses declareth vnto vs. Wherby we may obserue the dangerous conditi∣on

of men, which wil submit themselues vnto euery kind of diuelish slauerie rather then to godlines: we reade in the Scriptures that so soone as Core and his companie inurmu∣red, that three hundred families followed his ill example: We read of an Egyptian in the Actes of the Apostles, and one Theudas, who by their rebellion drewe great multi∣tudes to finall perdition: We haue learned by ecclesiasti∣call stories that the impietie of Simon Magus, who woulde be worshipped as God, had ten thousandes of fauorites: that the apostasie of Iulian drew infinite companies to hel: and for poperie which is a corruption of all religion, what nation in this west ende of the worlde receiued not the same? euen as once all the easterne countries were gene∣rally infected with Arrianisme, and after they were reclai∣med from that, they embraced the errors of Nestorius and Eutyches. But Peter saith, the damnation of such persons sleepeth not, but was prepared long ago, as we may see by those lamentable examples of the easterne churches, which for the most part are either subiect to the barbarous Turke, or else the slaues of some heathen prince or other, where remaine not so much as the stones of their temples, much lesse the remembrance of any religion: and the Lord grant that the like iudgement fall not vpon the west. Another reason of this doctrine may be this, that if there haue beene any fault in the fathers, it may be amended in * 1.48 the children, and this the worde of God maketh Psalm. 78. 8. 9. it is most dangerous to corrupt the posteritie, for it is like to the poison put into meate before men shall eate thereof; we must alwaies studie to leaue the worship of God purer to them which succeede vs then we founde it. And therefore we must greatly regarde, if we haue at anie time gone awry from the marke, that we charge our chil∣dren to beware thereof: for as their sinnes are accounted our sinnes bicause we reclaimed them not; so their righte∣ousnes shall be accounted ours, if we aduertise them there∣of. If this be the commendation of all humane artes and

worldly trades, that each one leaueth more skill, and grea∣ter perfection behinde him then at the beginning hee founde: why shoulde it not then so fall out in heauenlie workes, that euery father for his sonne; euery pastour for his people; euery captaine for his countrey; and euerie doctor for religion, shoulde leaue more then was before? Surely how great an abhomination is it to see all worldly things growe better and better; but all spirituall things to waxe woorse and woorse, that we shoulde be better Phi∣losophers since Plato; better Phisitions since Galen; better husbandmen since Virgill; and better Poets since Homer: but religion and sanctification being wrote by God him∣selfe, and all the Prophets and Disciples of Christ: yet is it in woorse estate then it was in the beginning: It should be as golde which is more fined by comming through manie furnaces, but it is like (not of it selfe) to the riuer Nylus, which the farther it floweth, the more dirt and draffe it draweth with it; so euerie man patcheth and peeceth the worship of God, that fathers leaue it woorser then they founde it. The vses which arise from this doctrine, as they are founde in the worde of God are these; first seeing wee * 1.49 must be so carefull what we commende to our posteritie; first that we leaue not any practise or president behinde vs which we haue not learned of the Lord, Deut. 24. 8, 9. If in the leprosie men ought to be so carefull where they were assured of apparant danger, that not in any thing they must forget the Lords ordinance, or adde any more to his commandement, vpon paine of so heauie displeasure of his highnes; then must all the world be carefull also to frame their actions according to the worde, which dooing, they shall not deceiue, nor be deceiued. And first of all we must beware of false and foolish prophesies, which being but the dreames of many brainsicke persons, haue bewitched the hearts of men that heard them, and seduced the liues of some that receiued them: and we may reade both in the booke of God, and out of the Scripture, that princes and

countries haue been destroyed thereby. Many of the lear∣neder sort are much affected with the prophesies of the Sibilles, Methodius and others; many of the popish sort are continually contemplatours of the oracles of Briget, and other papistical and monastical dreames; but aboue all the simple and vulgar people imagine that there is no Scripture like to Merlins prophesie. If I shoulde stande in the specialties to shew you when, where, and wherein the vnstable & new fangled minds haue bin deceiued, I should rather feed the curious then fill the righteous. This shall be sufficient to admonish vs, that wee neither presume to make our names famous by this meanes by giuing errours, nor yet be so base minded as to embrace and receiue the same for truth, whosoeuer hee be that vttereth it: because Peter telleth vs, 2. Pet. 2. 1. That there shal be false prophets in the church, whō we must beware, least we fall with them into the same perdition. Others there are also which regard neither prophesie nor religion, or any other spirituall ex∣ercise, either feigned or vnfeigned, but giue their whole liues and trauaile to an vnsatiable desire of gaine, to ga∣ther landes and lordships by right or wrong, and to leaue great store of wealth to their posteritie: let these men bee also warned if they woulde bee warned, that they commit not the gaine of vngodlinesse, the wages of vn∣righteousnesse, and the Lordes portion for their inheri∣tance. For surely as our Sauiour speaketh Matth. 15. 13. Euery plant not planted by his father shall be pulled vp againe. Their houses shall bee ruinous, their posteritie infamous, their possessions troublesome, and strangers shall inherite their labours. But in our daies also there is another wicked and wretched president for posteritie to be lamented, that so many in this golden age of Christes Gospell are tickled with vaine conceites, accounting their glorie if they can prooue the founders of new sectes, whereby religion is de∣famed; or penne some idle toyes for histrionicall plaiers, whereby many good soules are endangered. There are few

or no Italian follies, Spanish inuentions, or French-fayned∣wanton-volumes, but in our daies for the times succeeding they are taught to speake English, I thinke for this purpose, that now whiles religion ruleth, it might bee troubled by them, and when christianitie is remooued, by their meanes iniquitie may be enthronized. I haue read many of them, and considered of them too long, & I must freely confesse that they be the voices forerunning and preparing a way for Atheisme, idolatrie, heathenisme, or any kind of impie∣tie: And therfore all good Christians should do with them as the Ephesians did Actes 19. 19. with their bookes; for I protest vnto you either you must forsake God or them. Secondly, wee must make one vse more of this doctrine, which is this: Seeing we must be carefull for posteritie that * 1.50 we suffer nothing to passe from vs or by vs to them, that sa∣uoureth of iniquitie: let vs also liuing in these times like to the daies of Christ, follow the example of Christ, which is to pray for them which shall come after, Luc. 22. 31, 32. where he telleth his disciples that he hath prayed for them, that although sathan should haue them in his fanne to win∣now them as a man cleaneth wheate, yet should not they faile: so likewise Iohn 17. Christ praieth for all them which should beleeue in his name to the worldes ende. Now my beloued brethren, if you consider the causes why Christ did not onely procure the welfare of his children while he was liuing, but also praied for their sinceritie when hee should be dead, you shall also finde that we haue all as great cause to pray for our children, as then our Sauiour had for his disciples. One was because as we heard that they lay open to the malice of the diuell, who would trie his vttermost, either to make them denie him, or to die for him: So my deere brethren, the malice of sathan is as hote against vs, as euer it was against them: if he could he would turne our countrie into seas, our people into diuels, our meate into serpents, our drinke into poyson, our profession into Atheisme, our pleasure into hell: And will he thinke you, be

more fauourable to our posteritie? No, no, assure your selues if he may or might worke his will, he would make them as poore as beggers, as miserable as Iob in aduersitie, and as desperate as Iudas, to make their owne handes to bee their owne murtherers: hee woulde feede the dogs with their blood, the birds with their flesh, the rauens with their bow∣els, the infidels with their landes, the Atheists with their houses, and damnation with their soules: pray therefore with teares and zeale that the grones of your hart may preserue the fruites of your bodies. Another cause why Christ praied for the disciples, and the posteritie of the Church to the worldes ende was this, Ioh. 17. 21. that there might bee a vnitie betwixt God and Christ and his mem∣bers, and considering this vnitie the vnbeleeuing worlde might be reclaimed. Would not this vnitie doe well also betwixt vs and our posteritie, that there might bee like father like sonne, like mother like daughter; Christians by regeneration and Christians by generation, that our religion might abide with our names and our inheritance, and that wee might bee ioyned in the affinitie of soules, as we are in consanguinitie of bodies. But oh wretched men or wicked sathan, the oke feedeth okes, the vine vines, the oliue oliues, the beastes engender their kindes, and the fishes multiplie their like, onely righteous men breede vnrighteous impes, and their fruite is not pleasant till they bee graffed. Why should not good men haue good sonnes as good seedes bring good corne? the question is easily answered, though with sorrow considered. Religion go∣eth not by propagation but by adoption; they beget such children as themselues were begotten, that is, the sonnes of wrath, for whome we must pray without ceasing, weepe without comfort, and watch without wearinesse, that they may be made the sonnes of righteousnesse.

The fifth Sermon.

Vers. 4.

That which is left of the palmer worme hath the grashopper eaten, and the residue of the grashopper hath the canker worme eaten, and the residue of the canker worme hath the caterpiller eaten.

NOw we haue by the mercifull assistance of diuine grace finished the preface of this prophesie, let vs also with the same power enter vpon the prophesie it selfe. We shewed you at the beginning that from this fourth verse vnto the twelfth of the second chapter, is vt∣tered by the prophet those iudgements, which are threate∣ned by the Lord. In declaring whereof he obserueth this order: First in this fourth verse he sheweth the instrumen∣tall cause or beginners of their miserie, vnder God; and af∣terward by exhortations and sundry amplifications he de∣scribeth before their eies, the force of these hurtfull crea∣tures, bred and brought foorth onely for the destructi∣on of these Iewish people. The instrumentall causes are named to be these fower, the Palmer-worme, the Grashop∣per, the Canker-worme, and the Caterpiller; small creatures comming with great force to inuade this countrey. And this is that which made the Prophet so cry and call to the people for audience and attention, that so woonderfull a matter should be effected: not onely as Esay saith, that a woman should compasse a man; but that a flocke of little wormes should ouerthrow a whole nation: and these beasts should come successiuely the one after the other, that who∣soeuer escaped the first, should be taken by the last; and that which was not touched by the former, might be con∣sumed by the latter. And it may seeme that the foundation of their ouerthrow was wrought by a famine: for we must not imagine that at the first, these beasts set vpon men; but began with their fruits, with their corne, their vines, their

trees, and their store, to cast downe those castles of confi∣dence which they had raised vp in the abundance of their belly-cheere. In like manner if it were lawfull for me to compare vs with them, and to weigh the euent of our times by that which we feare, and not by that which we feele, might not all godly minds iustly doubt, that whereas there is and hath beene so great an harmony in the transgressi∣ons of both people, and such a consent in both our calami∣ties, that they are both begun with famine, the continuance and the end should also resemble theirs. I prophesie not what shal be, but what may be: I cannot say certainely, that as their land was wasted, their stores consumed; their corne accursed, and their richest men impouerished: so shall ours be: or that as they had their sacrifices stayed, their tem∣ple emptied, their law remooued, their chiefe glorie, the outward worship of God vtterly forsaken; so shal ours be: or that as they were at one instant time lamenting their losses, weeping for their miseries, and shedding abundance of teares to see their owne bodies famished, their owne children perished, and the grauest persons among them to be pitifully tormented, hauing their houses filled with cries of people, their streetes swarming with dead corpses, and their fields and woods ringing with roaring and bellowing of beasts; so shal ours be, no not so, but so may ours be, & the Lord graunt that this as we feele be not the beginning of sorrowes: for verily I perswade my selfe, that our countrey which hath receiued great heapes of benefits as the Iewes had, and hath rewarded with great heapes of sinnes as the Iewes did, shall also (if not shortly) be finally ouerthrowen with great plentie of iudgements, as the Iewes were. But now let vs returne to the words, and herein looke for some doctrines which may edifie vs and admonish vs, for of the other matter we shall haue fitter occasion to speake here∣after. Then here we haue the prophet after his crie, ma∣king his proclamation in the name of the highest king of heauen and earth, telling them and vs that there shoulde

come an infinite number of palmer-wormes to deuoure their fruits; and that which they touched not should the Grashopper deuoure; and that which the grashopper left, should the canker-worme poison; and that which the canker-worme poysoned not, should the Caterpiller con∣sume, that by a quaternion of successiue spoilers, they might be made to feele that which they were not willing to heare. But some will say, this was a small matter for the prophet to preach on, thinketh he that we haue no other busines then to heare a tale of Grashoppers and Canker-wormes, which leape in euery medow and hang on euery leafe; or doth he imagine that we are such weake hearted souldiers, and faint hearted persons, that we should be terrified with a muster of fraybugs, and little wormes of an inch long: in∣deed these are matters to fray children, and not olde men; and therefore he must either tell vs of weightier matters, or else silence his toong from such trifles? And yet if any think thus in these daies as they were neuer more readie to take exception against the preachers, I might answere them, that they are not trifles which the Lord hath treasured in his word, neither are they recorded onely to feare chil∣dren, but also to terrifie, yea, and condemne old men. We must not weigh them in the ballance of naturall reason, but lay them to a sound spirituall iudgement, and we shall finde them more heauy then moūtaines, which we deemed ligh∣ter then feathers. The waies of God are not like the waies of men, First of all we must know, and remember vnto you that these fower kinde of beasts had euery one his yeere to worke the hurt that the Lord had assigned him to doe, wherin they multiplied exceedingly, and preuailed migh∣tily; in so much as no industrie of man could counteruaile their forces. By this we obserue that there is a speciall * 1.51 iudgement of God when hurtfull creatures are increased: If either the flies or the wormes, or any small beasts arise a∣boue their vsual number; thē know for a certain that these little beasts are infallible tokens of the Lords wrath, Psal.

105. 34. The Psalmist describing vnto vs the woonderfull workers of God which he wrought for his church, saith, He spake & there came Grashoppers and Caterpillers innumerable: so likewise the Prophets Ieremy and Ezechiell among the grand and inuincible plagues of God, reckon this for one, the growing or multiplying of noysome beastes. For the Lord which is infinitely wise, is able infinite waies to mani∣fest that deuine power of his maiestie, whereby once hee created all things of nothing, and euery day sheweth vs our sins by changing his good creatures into hurtfull destroy∣ers, making the earth to pine vs, the heauens to burne vs, the aire to benum vs, and the silly beasts to annoy vs. The * 1.52 reasons of this doctrine are these, First because the Lord by these meanes doth not onely admonish vs all of our trans∣gressions, but especially punisheth vs for our singular re∣bellion, Exod. 10. 4. 5. Among all these plagues which were wrought in Aegypt to punish hard harted Pharaoh and the blinde minded Egyptians, the Lorde in great number sendeth grashoppers, that prince and people might bee brought to destruction. And surely if the Lorde haue so many meanes to reuenge the cause of his Saints, that hee maketh bruite beastes the executioners of his wrath; then let vs learne neuer to molest any in whome any graces of God appeere; for then shall wee bring an heauie house of wrath vpon our heads. Another reason of this doctrine is, * 1.53 because that hee sometimes sendeth and multiplieth plen∣tifullie his good wholesome creatures to the destruction of them that receiue them: and if the good creatures of God be sent that he may more freely take vengeance by them vpon our iniquities; much more when the noisome hurtfull beastes are increased doth he powre out his wrath and execute his anger. We may reade Numb. 11. 31, 33. that the Lorde brought abundance of quailes vpon the tents of Israell, but withall, he sent leannes into their soule, and his wrath came vpon them while the meate was in their mouthes, that the lustes of their mindes cost them the

bloud of their bodies; and although they seemed to haue a great blessing, yet it turned to a heauie curse: In like ma∣ner they are not alwaies the happiest persons which haue all things at their wish; nor yet is it alwaies a good thing to be aduanced to the highest roomes as Haman was; to eate of the daintiest meate as the rich man did; to be clo∣thed with the softest raiment as the courtiers are; to haue the poore bowing to our persons; the worlde woondring at our wealth; and the voices of all men to commende our workes: For notwithstanding all these, the soule may be poore, naked, comfortlesse, and despised in the eies of the Lorde; and what shall it profite vs to winne the whole worlde, and loose our owne soules? Let not pouertie dis∣maie vs, for that was on Christ; let not riches aduance vs, for they were on Herod; let not aduersitie trouble vs, for good men professe it; and let not prosperitie reioice vs, for euill men enioy it. Now let vs make some vses of this doc∣trine, which may either strengthen our faith, or amende our liues: Therefore first of all the Lord shewing how ma∣nie iudgements he had powred vpon the Israelites, Amos, 4. 9. telleth them the vse of all, which was, that they should be cōuerted vnto his maiesty: so that as Dauid saith, He ma∣keth his angels his ministers: in like maner Amos might say, * 1.54 He maketh the beastes of the earth to preach repentance vnto men. For it is most requisite that when men become beastes in their liues, drowning al reason within them, then should beastes like themselues in reason (though not in bo∣die) come vnto them to reprooue their follie; whose blowes should breake their harts, that woulde not turne them at the preaching of men. Now then the whole course of nature and naturall things do remember vs, and helpe vs to worship the Lorde: for if they bee subiect to vs, and serue to our vses, they tell vs that we must be subiect to God, & serue in his vineyard; if they rebel against vs & an∣noy vs with their presence, they preach repentance to our liues, & conuersion to our soules: whither then shall we go

from the presence of the Lorde? If we burie our sins in the earth, as the wicked seruant did his talent, yet we must bring them foorth againe to receiue our condemnation; if we keepe them in secret, yet the birdes of the aire shall re∣ueale them; if we neglect them and not regard them, the lyons of the woode shall requite them; if we dissemble them, the Lord himselfe in flaming fire shall disclose them; and if we continue in them, the little woormes, the seelie grashoppers, and the simple creeping creatures shall re∣uenge them. But wee in our daies haue not much tasted of this fourth plague, which is the multiplying hurtfull beastes; I meane our lande hath not been giuen to the locusts, and our labours haue not beene spoiled by the ca∣terpillers; yet we are more troubled with more hurtfull beasts, I say in the similitude of men, such beasts as wander not in the fields, but lodge in our houses, being more vnrea∣sonable then the palmer-wormes, and more vnresistable then all the heards of canker-wormes. The godly may cry out with Dauid, the fat buls of Bashan did roare vpon me, and with the Apostle, that they fight with beastes in the likenes of men; and yet Dauid neither feared the buls, nor the Apostle fought with beastes indeed. But such beasts as haue al reason against reason, and no reason to any religion, are swarming almost in euery corner of England: we may as easily perswade the oxe to eat no grasse, the birds to eate no corne, the lyons to seeke no pray, & the lambe to refuse the pap of his dame, as reclaime this kinde of beasts from their euill kind of sins. Deafe adders they are, they wil not heare, wittie and politike foxes, they will not be taken; vi∣pers without feeling the sorrowes of others; wanton kine euer kicking against the poore; stately lyons rauening whatsoeuer liketh them; greedy beares byting al that com nigh them; sleepy dogs profiting no body, and what shall I say more? They depriued themselues of all kind of huma∣nitie; therefore let these great beasts mooue vs seeing we haue no feare of little beasts. These sleepe in our bosomes,

eate at our tables, gather vp our profits, and consume God his benefits: Let these I say make vs innocent, watchfull, warie, diligent, obedient, meeke, gratious, and zealous in religion, that either our liues may conuert them, or their beastlinesse amende vs. Another vse of this doctrine * 1.55 is this, that as God can vse and also doth these his crea∣tures to bee reuenged on his aduersaries; so also hee will and can doe the same to the benefite of his chosen. He vsed the rauens to feede Eliah, 1. King. 17. 6. and wee know that al these noisome creatures which deuoured and destroyed the cattle & people of Egypt, neither deuou∣red or destroyed man or beast among the Israelites. The viper a hurtfull beast, yet it could not harme Paul, Act. 28. 5. when it hung vpon his hande: What shall we now say my deere brethren, to commend the large libera∣litie of our God, to conuince the intolerable ingratitude of our soules? The angels waite on vs aboue to keepe the heauens from ouerwhelming vs, the creatures attend on vs beneath, to make the earth to yeeld vs maintenance: oh how shall they want any thing that leade a godly life, yet who doth depend on the Lordes promise, or who doth make conscience of the Lords liberalitie? We are like to the Iewes which Nebuzaradan left in Ierusalem with the Samaritans, seeing the serpents destroying the Samaritans, sparing them yet still, they continued in their idolatrie: so although we see and heare our neighbours, our countrey∣men, or any other nation to be wasted and we preserued; to be famished, wee sustained; to be weakened, and wee strengthened; to be punished, when we go scot-free; yet still we serue our pleasures, we blaspheme the Gospell, we prophane the Sabbaoth, and we dishonour the almightie: although he hath not dealt with any nation as he hath dealt with vs; yet we care not for his creatures, we loue not his truth, we forsake not our sins, we embrace not his feare, & we haue no resolution for our owne saluation: the Lord for his mercy turne our harts. Another doctrine we may ob∣serue

out of this verse, which is this, that euerie light and * 1.56 little creature can trouble & ouercome the welfare ofmen: Why did not the Lorde raine downe fire from heauen to consume their fielde of corne, or to burne vp their fruite∣full gardens; or why did he not sende his angels immedi∣ately from heauen to weede out the wicked from the land, and so to haue made an ende at the very first of these Iewish calamities? This he might haue done, although he did it not; but rather sendeth creeping wormes to ouer∣throwe a great nation, which is to mans reason as if one sparke of fire were sent to burne vp the whole sea. Wee reade Act. 12. 23. that Herod by his flatterers was magni∣fied to be a God, the which thing pleased the wretch too well, for shortly after it cost him bloude and life, to shewe himselfe and his fauorites that he was but a man: for it was saide that he was eaten and deuoured of wormes. O woorthie example of so woorthie impietie, which wearing the crowne but of an earthly kingdome, would also be ad∣uanced to an heauenly regiment: therefore he receiued the greater condemnation. Where were his Phisicians, coulde not they purge away the euill which did eate vp the kings hart? where were his seruants which woulde doe all things for him, and now could not they deliuer him from little wormes? nay what did this newe made God if hee were but a god of flies, could not he comfort and cure him∣selfe? No, no, the darte was too deepe, the wound was too great, and the disease too desperate: but he in the midst of these his torments hauing his heart eaten, and the wormes crawling out of his body, with intollerable anguish cryed out, * 1.57 Behold your Godwhich is enforced to die: Let all proude persons be warned by the example of Herod; especially great men, who thinke themselues if not better, yet equall to the sonne of God, the king of heauen and earth; least they be punished after the example of Herod. The flies did trouble and terriblie molest the whole lande of Egypt: thinke alwaies the Lorde can easily turne our meate into

wormes; our drinke into flies; our bloud into lice; our garments into serpents; and our ioyfull friends into spoy∣ling beasts. We are not so high, but there is one aboue vs; we are not so lowe, but there are some beneath vs; we are not so wise, but the Lorde is within vs; neither are wee so noble, but his highnes can confound vs. And this doctrine * 1.58 hath good reasons, beside lamentable experience, whereon it may be grounded, the weakest things of God are far stronger then the strongest of man. 1. Cor. 1. 25. 27. and by the weake thinges of this worlde will he confounde the strong: the which although it be spoken in another sence then it is heere alleaged, yet doth it serue also to this pur∣pose, to shewe vnto vs that the Lord will for his glory ouer∣come by the weaker forces. And it is most true that a little beast with his wrath is as forcible to destroy vs as a mightie serpent; and the fall of a feather vpon our heads, although they were garded with a helmet of proofe, yet shoulde it through his indignation be as heauy as a mill—stone to dash out the braines of the proudest. Hee which made these things is not tied to his owne workes, but when hee will he can alter light into darknes, turne the lande into the sea, the mountaines into valleyes, and make iron to swim when lighter matters shall sinke. Nowe good men must euer be mightily comforted with the consideration of this heauen∣ly power: this made the men of Babylon to offer their bloud to the fierie flaming furnace: this made the woor∣thie Gideon with a fewe persons to aduenture the ouer∣throw of many thousandes: this encouraged Elisha, being besieged with an huge army of Syrians: and therefore this must force vs to die, in persecution to fight for the Lordes truth, to pray where we see no helpe, to professe his name though we loose the sweetest pleasures of this life.

The vses which offer themselues vnto our consideration are these: first, that it teach vs to thinke most humbly and * 1.59 most basely of our selues, as Dauid that noble king that euer was did, Psal. 22. 6. I am a worme (saith he) and no man,

euen the ofscouring of men: Seeing the basest creatures of the world are able so easily to destroy vs, what can be better signe of our humilitie, then as Dauid doth, to call our selues by their names? Abraham talking with God called him∣selfe dust and ashes, such as lie vnder foote to bee troden vpon by euery one; and Dauid giueth himselfe a name which none hath done before him, and very few after him, by taking on him the title of a sillie creeping worme en∣gendred of the dirt, fed onely with earth, and the lowest of all kinde of beastes: would God the spirite of mildnesse could driue away the spirite of statelinesse, which raigneth in those which are many thousande degrees inferiour to Dauid. Let them imagine through the wrath of God that the haires of their head were turned to liuing creatures, which were an easie thing with God, and yet would it not make them humble: how if the intrals and bowels of their body were changed into wormes, as Herods was, should not this neither? Oh, yes; but seldome times will you say, are these things wrought: I graunt it so indeede, but much seldomer are men amēded by hearing of them in other, or feeling them in themselues. Tarry not to conuert I beseech you, till these wonders be wrought againe: tempt not the Lord of heauen and earth, with deferring the day of repen∣tance. For bee you assured, that contemning the riches of his grace, and abusing the patience of his long suffering, while his word and Gospell is preached, and not beleeued; he will verifie that prophesie vpon you, that was long agoe pronounced, Reuel. 19. 17. vpon the enimies of Christes Gospell: Come ye foules of the heauen to the great sup∣per of the great God, that yee may eate the flesh of kings and captaines, and mighty men, of horses and riders, offree and bond, of small and great: Oh then will it be too late to cast away pleasures, to curse your delaies, to imbrace the Gospell, and to crie peace when the sword of God is dip∣ped in blood. Another vse hereof may be this, that seeing * 1.60 the greatest and strongest creatures were by nature and

creation subiect to man: now not onely they but also all other both great and small through our transgressions, are become either our enimies, or else our conquerors. This must teach vs how odious and abhominable a thing is sinne and wickednesse in the presence of the eternall God, and his vnreasonable creatures: it was forbidden by God, it was condemned by angels, it is reuenged by beastes, and punished by diuels: it droue Adam from paradise, it kept Moses from Canaan, it destroyed the inhabitants of Ieru∣salem, and hath excluded infinite thousandes from the kingdome of heauen. It was committed by the blood of soules, it was redeemed by the life of Christ, it was reproo∣ued by the death of martyrs, and yet it is maintained by the practise of multitudes: Oh whose hart is not diuided to see such a monster more made of than all good things, which was hatched by the diuell, and fed by the life of soules, and yet raigneth that it may winne millions of soules to condemnation. Shall reasonable men rescue it, when vnreasonable beastes fight against it? euery crea∣ture in his kinde cries vengeance against it. It made the angels damnable, it made the world abhominable, it ma∣keth the beastes corruptible, and it maketh men miserable: Miserable I say by birth, for they are borne in it; miserable by life, for they are vexed with it: and most miserable by death, for they are cursed with it. We haue already heard that the sinnes of Egypt were punished and reuenged by lice, and the sinnes of Herod were requited by wormes, and vnto these adde the sinne of the prophet that reproo∣ued Ieroboam, 1. Reg. 13. 24. which was rewarded by a lion; Thus doth the earth crie woe vnto it, for it cursed her; thus doth the heauens hate it, for it destroyeth her children; thus doth the starres fight against it, because it dazeleth their light; and thus doe wilde beastes warre against it, be∣cause it encreaseth their grones. Oh, then let not vs men bring vp that mōster, & hatch vp the coccatrices egs, which so soone as it is deliuered and conceiued, it giueth our liues

mortall woundes. If wicked Herod in slaying the children of Bethleem, thinking thereby to slay Christ, did not re∣fraine his crueltie from his owne houshold, but also put his owne sonnes to death, least they should afterward trouble him for his kingdome: how much more ought we (not to imitate his crueltie, but his policie) to bridle our natures, to chaine our affections, to subdue our lustes, to conquer our desires, and to forsake our pleasures, that we might bathe the sword of God his lawe in the blood of our owne sinnes; seeing if it liue we must die, and if it die we shall liue. It commeth vnto vs with the Sirens song, it embraceth vs friendly as Ioab did Abner, but while it saluteth vs with one hand, it stabbeth vs with the other. It promiseth vs faire as Iael did to Sisera, and it giueth vs milke in steede of water; it serueth vs in plate, it clotheth vs in purple, it lodgeth vs in ease, but in the end it slaieth our soules, as she did Sisera: it maketh much of vs as the high priests did of Iudas, it ma∣keth vs gentlemen of rascals, it maketh vs rich men of beg∣gers, it maketh vs companions of princes, it deliuereth vs when others are endangered, but in the ende it tieth the halter to our necks, and maketh speede for our execution: it serueth vs as the harlot did the yoong man, Prouerb. 7. it kisseth vs, it flattereth vs, it pleaseth vs, and it promiseth vs all sugred ioyes, but yet it draweth vs as the oxe is drawen to the slaughter: it biddeth vs take our ease, followe pas∣times, auoide preaching, loue not the prophets, come not at the churches, and forget all manner of godlinesse; but in the ende it serueth vs as a noble man doth his olde span∣nell, commending some to the gallowes, some to the pri∣sons, some to noysome sicknesse, some to pouertie, some to slauerie, some to madnesse, some to vntimely death, and some to vnmercifull hell. Therefore heare and follow Salo∣mons counsell, Prou. 7. 24. Heare O my children, let not your hearts decline to her waies and walke not in her pathes, for she causeth many to fall downe wounded, and strong men are slaine by her; her house is the way vn∣to

the graue which goeth downe to the chambers of death.

The sixth Sermon.

Vers. 5.

Awake O yee drunkards, and weepe and howle O yee drinkers of wine, because of the new wine, for it shall be pulled from your mouth.

NOw we are to handle the exhortations of the prophet made and grounded on the premised calamitie. The which exhortations for our more orderly and formall pro∣ceeding, I will thus diuide: some of them concerne the miserable ouerthrowe of their countrey by famine, where∣unto they are prepared by the prophets sermons, and these are in this first chapter, and to the twelfth verse of the se∣cond chapter: the other generally stirre them vp vnto re∣pentance, from the twelfth to the eighteenth. The first of these, whereby the inhabitants of the land are admonished & prepared for the iudgement, is either for the people as in ver. 5. 8. 11. or for the cleargie or ministerie, as in the 13. of the first chapter, & the first of the second chapter. That part which is directed to the people, is by speciall names & notes of persons described, which are of two sorts, either for their manners, as drunkards, ver. 5. or for their occupa∣tion or trade of life, as husbandmen, ver. 11. And also these exhortations haue their seueral reasons to mooue the peo∣ple withall, as in this we haue in hand he moueth the drun∣kards, either to awake or to lament, ver. 5. 8. Vpon these cau∣ses, the first concerne themselues, vnto the nienth; and from the nienth to the eleuenth, they concerne the Lord. That which mooueth them for themselues, is first of all their pe∣nury and want, ver. 5. their pleasures and plentie should be pulled from their mouths. Secondly, in regard of the meanes how this should be effected, which he describeth metaphorically, by comparing the little beasts to a mighty nation, ver. 6. whose power is there also described, & in the 7. ver. the worke which he should worke, that the vines and

figge trees, the most pleasant, profitable and necessarie plants of their countrey should be vtterly subuerted. And this we will by the mercifull assistance of God his holy spi∣rit first of all handle. First of all the prophet calleth vpon those drunkardes to awake, for we know that much drin∣king bringeth much sleeping; and therefore before the prophet could speake vnto this kinde of persons, he cal∣leth vpon them to awake from their wine, and to rouze vp themselues from the soft bed of their easie, or rather beast∣lie sinnes. And out of this we may behold how sweet is the sinne of drunkennes, euen as sweet as sleepe is to the wea∣rie body. Againe, here we may note how dangerous is the sinne of drunkennes, that raigning in the bodies of men, their mindes cannot be instructed, their follies cannot be reprooued, and their liues cannot be amended: for they are alwaies sleepie and drouzie, so that nothing can enter into their hearts, so long as the loue of drinke raigneth in their mouthes, and many other waies I could vrge this similitude or metaphor of the prophet, but I omit them because they are well and worthily declared by other. This therefore will I obserue out of this worde Awake, that if men be not * 1.61 reclaimed by the preaching of God his worde, they shall suddenly be destroied by the comming of his iudgements. Awake, saith the prophet, as if in other words he had de∣clared his meaning, you sinners, you gluttons, you drun∣kards, you vnmercifull men, which are taking most de∣lightfull pleasure in your seuerall iniquities. You are lulled a sleepe by them, but lift vp your eies with speed if you be not speedily remoued ere euery you thinke therof, you shall be suddenly cōfounded. The prophet Dauid, Psal. 58. 5. 7. 8 telleth vs, that those which will not be rebuked by the pro∣phets are like to the deafe adder, which will not be cast out by the charmer: and therfore he plainly telleth them that they should consume as the Ise doth, and that they should melt away as a snaile in her owne shell, that they should be ouerthrowne as quickly as a fire of small thornes, that they

should be like the vntimely fruit of a woman, and that they should as speedily perish as an arrow flieth out of a bowe: this selfe same wisedome threatens to her disobedient and incredulous children, Pro. 1. 27. that seeing she had called, but none had answered; therefore their feare should come like sudden desolation, and their destruction like a whirle winde. There is not any thing among vs but serueth for some vse, and the want therof is noysome vnto vs; the day for labour, the night for rest, the winter for ploughing, the sommer for reaping, and so the worde of God is sent to a∣wake vs before iudgement, least iudgement should de∣stroye vs. The old world would not be awaked by Noah, and therefore they were drowned: the Sodomites would not be awaked by Lot, and therefore they were burned: the Israelites would not be awaked by Ieremie, and there∣fore they were captiuated: the Iewes would not be awa∣ked by Christ, and therefore they were destroyed: the Co∣rinthians would not be awaked by Paul, therfore they were spoiled by the heathen: the inhabitants of Constantino∣ple would not be awaked by Chrysostome, and then the Bar∣barous Turke deuoured them: and our countreymen of England will not be awaked by the preachers, therefore famine, warres, plagues, and sickenesses are seised vpon vs to ouerthrow vs. Oh if euer we will, let vs now looke vpon it: there is not one among vs, but will cry against an open and notorious witch, burne her, burne her, shee were not worthy to liue, but against the open rebels against the word of God, which as Samuell told Saule, is equall or as damna∣ble before God and all good men, as is witchcraft; yet we say nothing thereunto, yea rather as Augustine saith most heauenly: He is accompted a publique enimy, who is dis∣pleased with these kinde of coniurations, and him do the multitude turne out of audience, displace out of reuerence, and (if they durst) destroy him from among the liuing. Oh my deare brethren, what wil be the end of these mischiefs, God his maiestie is alreadie reuiled, Christ his sonne is al∣readie

denied, the diuell their enimie is alreadie embraced, the Gospell our saluation is already despised, the church of God our most deare mother is already weakned, the prea∣chers of truth our most painefull watchmen are already de∣faced, and will not the iudgements of God come also spee∣dily to take vengeance vpon so manifold contempts, and so abhominable rebellions; yet let vs at least receiue this for truth, that if yet we be not awakened, we shortly shall be confounded. The reasons of this doctrine are manifest, * 1.62 First because as Salomon saith, that the prosperitie of fooles shall slay them: that is euen the meate which wicked men eate, the clothes that couer them, the friends that flatter them, the professions that enrich them; and the pleasures that reioice them, shal turne God his word from them, and them from euerlasting comfort. Oh lamentable miserie, or miserable follie! that we should all of vs be so bewitched with our wealth, which is a most mercifull and liberall bles∣sing of God, that we should be all rather payred then a∣mended thereby; such is the state of them that be rich to themselues and not to God. Let vs then take heede to the most certaine worde of God, to bee instructed by it; to the most holy voice of preachers, to be reclaimed by them; and to the most terrible iudgements of God whensoeuer they bee vttered, that we be not condem∣ned by them: for if we embrace and beleeue not the for∣mer, we shall be embraced and corrected by the latter. Secondly, another reason heereof doth Dauid giue, Psal. 73. 27. That all those which withdrawe themselues from * 1.63 God shall perish, and those which haue not the worde of God haue not God, neither any comfortable feeling of his presence, but rather a fearefull looking for of vengeance. Oh how terrible and dangerous is the condition of all pa∣pisticall and carnall Recusants, which do willingly absent themselues from our assemblies! what doe they else but withdraw themselues from the Lorde, and worke out their owne condemnation? and therefore heauie is their case,

which as Esay saith, 5. 24. As the fire deuoureth the stubble, and the chaffe is consumed of the flame, so their roote shal be as rottennes, and their budde shall rise vp like dust, be∣cause they haue cast off the lawe of the Lorde of hostes, and contemned the word of the holy one of Israell. But for vs which haue already giuen vp our names to the Lorde, let vs with Dauid Psal. 73. 28. drawe neere vnto our God, that our zeale in preaching, our labour in hearing, our feeling in praying, and our ioy in all manner of reuerence to the holy Gospell of Christ, may euer arise higher and higher, to the intent that we also may declare his works vnto other, rather then in lamentable rebellion be made examples of his feueritie. But now let vs come and see the vses of this doctrine, as they are left in the holy worde of God; and this may be one, that seeing only in the word of God is the * 1.64 foreknowledge of hurt, and the continuance of our peace: oh, then let vs beware of whatsoeuer that shall endeuour, or any way be able to pull vs away from the same. Our Sauiour himselfe hauing preached a long and sweete fer∣mon vnto his Disciples to arme them against troubles, and to forewarne them against corruptions, shutteth it vp with this exhortation, Luk 21. 34. Let not your harts be ouercome with surfeiting and drunkennes, and cares of this life, and so that day shoulde come vpon you at vnawares: whereby the whole church of God are likewise taught, that the diuell shoulde mightily labour by these instruments of drunkennesse and worldly care, to burie the worde of God, and to blot out if it were possible the very names of the elect from the booke of God: and when were these daies if nowe they be not? Shall we looke vpon the families of all our lande, the very speciall and distinct persons therein, we shal find very fewe that are not infected with one of these poisons: Drunken∣nes hath banished all religion; inuaded the houses of court and countrie; and already made the heauens to weepe, the earth to fast, the beastes to pine, the poore to famish, the enimies of God to reioice, the saints of Christ to be sorrow∣full,

and the soules of many to be vtterly destroied. The cares of this life haue also so farre preuailed, that hell may seeme to be enlarged; and the diuell with golden apples hath raised vp contention in all kingdomes, and by this meanes gained infinite possessions. Some haue all their minds on warres, thinking it long till they be at the spoiles of their enimie: do these men either thinke vpon the word of God, which is, or the day of God which shall be? No, no, the cares of this life haue ouercome their harts: some are too noble, som are too base; some are too rich, some are too poore; some are too learned, and some are too ignorant: thus by one way or other many are ouerthrowne. But yet let vs not be hindered from preaching, or discouraged from hearing, let vs not want the meanes to obtaine life eter∣nall, and much more let vs not refuse the same being of∣fered. If the Niniuites had not repented when Ionah prea∣ched, within fortie daies had Niniueh been destroyed: oh happie Niniueh, that thus was warned by the preaching of one: yea rather blessed be our God that woulde not suf∣fer a citie to perish, before he had called them by his pro∣phet. But howe blessed are we that haue had many pro∣phets and preachers, and yet haue not repented in sack∣cloth and ashes: yea although the worlde be hardned with preaching, and say, where is the promise of his comming? where is the destruction that you haue prophesied? where are the desolations that so many preachers haue threate∣ned? Yet take heede, although the cocke crowe at mid∣night, yea many times before the day, will you say there∣fore it will neuer be light: so although wee haue a great while agoe, and yet continue to crie and call on you to awake before danger come, bee assured it will come as the morning star after the nightlie darknes. Oh, then let vs arise; put on your clothes, trauaile to the Lordes house, and hearken euery one what he will enforme vs to amend vs, or instruct vs to forewarne vs. Another vse heereof we * 1.65 may make for the conuersion of them that are yet hard∣ned

in their sinnes: then the prophet hath taught vs, that our whole conuersion and safetie dependeth on the word of God in the mouthes of the ministers, and we haue learned to watch ouer our liues, that none steale away the same from vs. But yet we haue nothing to saie to them that are no drunkards, no couetous misers, no open and pro∣phane persons, nor yet despisers of the ministerie and meanes of reconciliation: but rather louing vnto them, and yet for all this make no conscience to knowe God out of his worde, or to doubt of many maine points of saluati∣on, or to disport themselues in vaine and vnseemely mirth, and such like, euen vnto them I say with Paul, 1. Cor. 15. 34. Awake to liue righteously and sinne not. You haue liued in∣deed as Herod that honored Iohn Baptist; as Pilate that thought Christ a good man; as the Iewes that followed him from towne to towne; but what change hath there beene of your liues since you knew these things: if there be none, as there can be none as yet; then let Paul and Ioel crie vnto you, Awake to liue righteously. I may say vnto these men as Christ said to the Lawyer, that they are not farre from the kingdome of God, they are asleepe, but not heauily asleepe; and they may say of themselues as Agrippa saide of himselfe, that they are almost perswaded to be Christians, but not altogither. Yet one thing more wanteth my beloued, not the selling of your houses, nor the distribution of your goods, nor the reliefe of the poore, nor the chastening of your bodies; but the banishing of your vaine pleasures, the ouerruling of your affections, the crucifying of your lustes, the putting from you your igno∣rance, your pastimes, your oathes, your tabling, your di∣cing, your gaming, and all your cost and time that is euill spent. You haue indeede made a good beginning, but also I wish you to make a good ending; you haue cast the di∣uell out of the hall of your harts, oh cast him out also from the parlour; you haue thrust his head out of your mindes, suffer not therefore his feete to remaine within you. Is it

as sweete as sleepe vnto you to do as yee do, beware least it be as bitter as gall vnto you to receiue as you haue done; therefore awake my brethren, and cast off the couerlets of your euill, forsake the sheetes of iniquitie, and leape out of the soft bed of selfe-pleasing delights: put on the gar∣ments of righteousnes, embrace the crosse of christianitie, and breake the neck of all your pleasures, as Sampson did of his enimies. The Lorde biddeth vs awake to iudgement, the Gospell biddeth vs awake to righteousnes; the church biddeth vs awake to sobernes; the preachers bidde vs awake to holines; the creatures bid vs awake to obedi∣ence; the earth biddeth vs awake to fruitfulnes; and the heauens from an high bid vs to awake either to salua∣tion, or else sleepe to condemnation: shall we haue more neede yet to be awaked? Oh no, let vs arise quickly as the church doth, Cant. 3. 2. and seeke that we may finde grace, pray that we may obtaine faith, and knocke at the gates of mercy that they may be opened, least if we slumber anie longer we be vtterly excluded. Another obseruation out of this verse may be this, that seeing the prophet doth especially and by name call vpon the drunkards, which are beastly men, or men like beasts, aduertising them in the first place aboue others, to looke to the maine chance as the prouerbe is, hee doth thereby teach vs, that those * 1.66 which aboue others mispende the good creatures of God, shal also aboue others be tormented with their want; drun∣kards are cōsumers fo corne, neglecters of time, prodigal in their purses, fooles in their heads, disclosers of secrets, and deuourers of god his benefits; therfore the prophet telleth them, they shall lament in miserie, and perish in aduersi∣tie. We know that the first follie that euer was wrought by mankinde, was wrought by a woman: and therefore women sithence are euermore accursed more then men, their bodies weaker, their stomacks tenderer, their paines greater; their liues more slauish, and their mindes more seruile. Who was more merrie then Naball at his drun∣ken

feastes; and yet who died more miserable then Nabal? Who were more lasciuious then Sodom, and who was more accursed then Sodom; who liued more deliciously then the Giants of the old world, & yet who perished more generally and decaied more sodainly? who were more gor∣geous then the women of Ierusalem, Esay 3. 17. 24. 25. which lauished out their wealth in brauerie, and beauti∣fied their bodies in pride, but in aduersitie who were more punished then they, their secrets were opened, their beau∣tie withered, their bodies vncouered, their garments torne, their heads balde, their feete bare, and sackcloth in steede of sattin? Most miserable are the abusers of meate or drinke, garments and health, riches and friendship; for vnto whom much is giuen, of them shal much be required. If the Lorde shoulde suffer of his blessed iustice, this dearth and famine to continue, they which haue had greatest plentie, being alwaies filled and clothed with the best, woulde bee more cruelly vexed then the poorer people, who haue beene taught by long experience, to content their hungrie stomackes with pinching, and scantie mor∣sels. So that heerein you shall finde a most comfortable be∣nefite of abstinence from meate, and temperance in meate; they teach vs to abounde, and they teach vs to want, they preserue vs in health, and prepare vs against aduersitie. Hearken vnto this you belly gods that worship your ta∣bles, and pray to your kitchins: and do you also that sit all the day at tauerns and alehouses, lende your eares to this lesson, that your wicked custome and companie drawe not your liues into most fearefull extremitie: Consider before hande what were your miserie if the streames were dried vp, the cellers were emptied, and the corne fieldes deso∣late wildernesses, that you coulde not be satisfied abroad, nor yet contented within; what releefe could you finde to pacifie your greedy appetite? would you then be conten∣ted when you haue no other remedie? that is not thankes woorthie: will you pray for your flesh pots as the Israelites

did? that were to worke out speedily your owne condem∣nation: will you then turne to the Lorde and confesse your gluttonie? but such conuersions are seldome vnfeigned; will you patiently endure intollerable famine? oh but that you are not able, but will rather eate of the flesh of your owne bodies, and drinke of the loathsomnes of your owne waters: Therefore either nowe spare your riot that you may be prepared to want; or else fill vp your bodies with all manner of luxurie, that you may be confounded with all manner of penurie. The reasons of this doctrine may * 1.67 be these: first, bicause this kinde of men shall want their God and cheefest felicitie, when the drunkards want their pots, the gluttons their belly cheere, the proud men their brauerie, and the idle persons their ease, Phil. 3. 19. Some persons there are that are so farre besotted with their liues, that they make as the Apostle saith, Their God to be their bellie; and in another place he telleth vs what shall bee the estate of these daies wherein we liue, That men shal be louers of pleasures more then louers of God. Oh wretched time that hatched such monsters, or rather wretched men bewitched with such pleasures! what will some saie, the Apostle neuer heard, nor any other preacher can euer prooue, that euer a man was so foolish as to make his belly his god, or so faithlesse as to saie hee loued his pleasures aboue his God. Indeed I grant at the common law we can hardly prooue it, but in the spirituall lawe we can easilie shewe it: we weigh not the word but the practise of men, and if you finde a man (for euery one must search himselfe) that hath bestowed more on his belly then he can affoorde to the church, and poore members of God, that rob∣beth and spoileth the church liuinges that hee may en∣tertaine noble guestes, and keepe a liberall house; or that raketh by extortion and vnlawfull meanes from his poore tenants, that he may braue it out in London, and exceede voluptuously at home, in the meane season not regarding religion, nor obeying the admonition of a good consci∣ence,

nor the Gospel of God, I say such a man hath his belly for his god, whatsoeuer outward profession he make to the contrarie. Againe, if men doe not spend more time in plea∣sures then in praying, preaching, and hearing God his word, but omit the time thereunto appointed, and admit other vanities into the place thereof, which almost all the yoong men of England doe, I say also that these men loue their pleasures more then God. Then hearken to your doome you despisers, and be ashamed or else confounded, that the earth which is not yours but the Lordes earth, should beare vp such rebels from the pit of hell. See wee not the preachers of God his word, how our congregations are lessened, how our sermons are mocked, how our doc∣trine is derided, and how our exhortations (nay not ours but the Lords) are scoffingly refused. See we not gentle∣men and their families at their ease, when they should bee labouring in the Lords vineyard; Lawyers in their studies, when they should be in the churches; merchants in their counting houses, when they are wanting at sermons; ruf∣fians at tauernes, yoong men at dauncing schooles, hus∣bandmen at drinking feastes, though heauen and earth cry against it. And the feare of a mortall man preuaileth more then the loue of the immortall God: and yet for all this men wil say they loue God aboue all, and their neighbours as themselues, when they doe not, nor can doe any of them both. Then doth it necessarily follow, that if you want these things, you want your God; and therefore they shall leaue you in most miserable aduersitie. Another reason of this * 1.68 doctrine is, that which Dauid giueth Psal. 17. 14. They haue no portion, but in this life; they can haue no comfort of the graces of the Lords children, so that when they are per∣plexed and weaned from these things, they are more vexed then other men. This is the iust iudgement of God, that where men haue most of al set their hart, there aboue others they should receiue their hurt. Now my deere bre∣thren, take vp a taste of this foode which I haue prepared

for your soules, and lust not after the wilde Doe, when the tame kid may serue your turne. Vse I beseech you, these plaine and easie doctrines, to shew vs the miserie of our times wherein we liue, and of their liues among whome we liue: We are altogether set on eating and drinking, as if our soules delighted in wine, or should be saued by meate; wee regarde not the want which the poore endure, wee thinke not on the hand which is ready to strike vs, and we feare not the calamitie which doth alreadie compasse vs. Make not your belly your God, and take not your portion in this life onely: knowe you that a good Christian can∣not come to heauen, but by often fasting and continuall watchfulnesse: and see you not how little this was practi∣sed, till the dearth came and put vs in minde hereof; now then let vs redeeme the time that we haue euill spent, and spare that meate for the poore, which we may saue for our selues. We haue long liued by bread, but now let vs liue by the word of God, let vs I beseech you, cast off our carnall desires, and take no rest in our owne houses with Vrijah, till the Lords people be in quietnesse: let this preuaile with vs, that looke how much comfort we take in abusing these, so much discomfort shall we finde by forsaking them. The vses which offer themselues out of this doctrine are these: first, that the confidence which the wicked raise vp to * 1.69 themselues in the things of this life, shall bee their vtter ouerthrowe, Isai. 20 5, 6. that whereas Egypt and Ethiopia were the comfort of Israell, contrarie to the expresse com∣mandement of God, the Lorde threateneth to captiuate these nations, and to destroy the people in their owne ex∣pectation, that both the comfort and comforters should be at once confounded. Euen so doth he in like manner in these daies, where men leane more on the weake staffe of meate and drinke, then on the strong rocke of God his word, he breaketh the staffe in peeces, and maketh the flitters to pearse through our owne harts. This is the re∣warde of belly-gods, that their ioyes are remooued, their

hope is decayed, their consolation confoundeth them, and the want of those things wherein they most delighted, shal procure them most easelesse paine, because they most cor∣rupted them. The rich glutton which exceeded in delici∣ous fare, and in all abundance of wines and pleasant drinks, was tormented without all pitie for want of water. The prodigall sonne, who lauished out riotously his fathers le∣gacy, like our English spend-thriftes at tables, at drinking, at whooring, at gaming, in brauerie of apparell, horses, houndes and delicates: was constrained for his office to be a swineheard, for his meate to want that which his beastes were fed with, for his brauerie to bee basely and beggarly araied, and his whole felicitie was turned into most lamen∣table, yet due deserued miserie. Harken therefore vnto me my brethren, and heare me when I tell you the issues of your pleasures: If you be aged, thinke what were your sor∣rowe, that if those riches, which in youth you laboured for with your hands, to comfort you withall when you should be olde, should be suddenly taken from you, then may you say, my yoonger yeeres I consumed in vanitie, and elder daies must perish in pouertie. If you be yoong men, consi∣der with your owne harts, that if the libertie you tooke should be abridged, the pastimes you plaied should cause you so many stripes, and your youthfull daies shoulde bee turned into languishing infirmities: would not this amaze you to feele it, and discomfort you to consider it? Yes, yes, my beloued, when your riches are the coles, your de∣sires are the fire, your pleasures are the bellowes, and your owne liues are the irons to be burned in this miserable mi∣serie. I delighted, shall one say, in hunting, and nowe the beasts deuoure me: I delighted in dauncing, but now my woonted mirth is turned into hellish yelling: I deligh∣ted in drinking, but my cuppes are emptie, and the na∣turall heate of my stomacke deuoureth my body like a fire; I delighted in stealing, but now doth the world rob me of my life, & the diuel of my soule: I delighted in whooring,

but alas my diseases are become loathsome to God and man: I delighted in slandering and hurting other, but my lyes are recompensed with my owne life: I was a swearer, but the Lords wounds which I blasphemed haue witnes∣sed my death: I was a coniurer, the diuell hath me: I desi∣red large fields, but now haue I lost mine owne. And thus shall all sinners come to their endes, as Esau which louing hunting, by his loue lost his blessing. Another vse arising * 1.70 from the same doctrine shall be this, that seeing we which be most abusers of the Lords benefits, shall by their want be most of all punished: let vs before this time of aduersitie come, humble our soules and amende our sinnes, as the prophet calleth vpon Babylon many yeeres before shee was destroyed, Isa. 47. 1. 23. Come downe and sit in the dust, O virgin, daughter Babell, sit on the ground; for there is no throne O daughter of the Chaldeans, for thou shalt no more be called tender and delicate. So my beloued, come you downe now while you heare me calling vnto you, and while this wrath is but comming vpon you: you haue euery one aduanced a throne for your sinnes to sit on, but pull it downe, or else it shall defile your soules. Yet there is time, turne you from your euils, you drunkards to sobernes, you wantons to modestie, you swearers to pitie, you idle ones to diligence, you rich men to humility, you gentle∣men to religion, you women to righteousnes, you yoong men to learning, you old men to praying, and you poore men to patience: turne turne I say before this aduersitie, that either your chaunge may change the Lords meaning, or vse may ease the rigour of your punishment. Come downe I beseech you, take vp your crosse and follow Iesus Christ: let temperance rule you, let religion perswade you, let your Sauiour win you, let his ministers warne you, let the earth speake vnto you, and be yee all conuerted, or else continue in your delights, and cease not to offend God which hateth your liues, or the church which wisheth your wealth, or the poor which pray for your peace, or the earth

which threatneth want, or the diuell that gapeth for your soules. Howle allye drinkers of wine: Now the prophet telleth these drunkards when they were awaked what they should do, not go to their feastes againe, or to the vomits againe, or to the tauerns, or to the ale-houses, or to their mirth: but he biddeth them go to the house of mourning. Weepe saith the prophet and howle: that is, as if he had said, lay away your pleasures, and banish all euill compani∣ons; drinke vp your teares as wine, and eate your sor∣rowes as bread: for a sudden calamitie is come vpon you; the meate that is in your hand shall not come into your belly, and your mouths shall be weaned from sucking and swilling in of strong drinke. From hence when the prophet biddeth them to weepe, I might note vnto you the na∣ture, or rather an inseparable companion of true repen∣tance, which is a mournfull heart and a weeping counte∣nance, which doth not onely sorrow for the fault, but as it were wash away the sinnes of the soule: for the teares which we weepe in this life do shew our vncleannes, which if they were able they would cleanse away. Teares are said to be the blood of the soule, because they proceede of a wounded and sorrowfull spirit; and therefore let not de∣sperate ruffians and carnall persons, thinke that the sighes, and groanes, and wishes of their hard hearts, can goe for payment in the Lords presence, or that the bare misliking and leauing of their old sinnes, is true repentance: for as the wound cannot be healed, but the partie shall be pay∣ned; so the life cannot be amended, except teares or true sorrow be expressed. But I will come nearer to my pur∣pose, for I cannot stande on euery worde; and therefore I will onely note that which is fittest and of greatest ne∣cessitie.

The seuenth Sermon.

IN the next place he biddeth them to howle, which is an action properly belonging to wolues, and is metapho∣rically applied vnto these drunkards, for they are both deuourers; the one of lambes, the other of corne; both are beastes, the one in nature, the other in likenes: and seeing they haue reioised like beasts; now also he biddeth them to lament like beasts. And therefore seeing I seldome find this word Howle, but it is applied vnto beasts or wicked men: I therefore note hereby that the vngodly comming * 1.71 into aduersitie are like to the brutish and vnreasonable creatures. They sorrow without hope, they weepe with∣out comfort, they howle without praier, and they haue their wits and their ease taken away at once; if they be merry, it is for their wealth; if they be heauy, it is for their want: So that then we may say iustly of them, as Paule said of some Ephesians, they are beasts in the likenes of men: the prophet Dauid telleth vs, Psal. 49. 20. That man being in honour continueth not, but becommeth like beastes that perish. The wicked being in honour are inconstantly sea∣ted, that serueth for their glorie: but they are like the beasts that perish, that sheweth their miserie: in prospe∣ritie, they are vncertaine; in their aduersitie, they are vn∣happie: when they are lifted vp, they will be more then men; but when they are thrust downe, they are founde equall to beasts. The prophet Isay, cap. 16. ver. 7. prophe∣sying the destruction of Moab, because of their pride, ar∣rogancie, indignation, and lyes, telleth them as this Ioell doth, that Moab shall howle vnto Moab: and euery one shall howle: for the foundation of Kirhareseth shall yee morne, and yet they shall be striken. Will a man spare a woulfe although he cry bitterly? No, no, for he knoweth he will rauen againe: so God will not spare the wicked, al∣though they howle mournfully, for he knoweth they will

sinne againe. Looke vpon this you desperate wicked per∣sons and wretched bondslaues of Sathan, heere may you see what you will do when the Lords hand is vpon you, will you then turne vnto him when hee is turned from you? or will you then remember him when your owne memorie is remooued? thinke you then to haue power to praie, or any hearts to hope in Christ, when your reason and heart is taken from you? thinke vpon it (I beseech you) before hande, for else you vndoe your owne soules, insomuch as when the water floudes of trou∣ble come vpon you as the iust vengeance for your liues, then you be filled with easelesse yelling, beastly howling, vnmercifull suffering, intollerable complaining, and no manner of relieuing; then shall you finde that they which refuse knowledge & instruction and correction in mercy, shall feele the same in iudgement; and you shall wish that you had endured any torment to be released of your pre∣sent desperation. The reasons heere of are plaine: first be∣cause * 1.72 they cannot vnderstande iudgement, Prou. 28. 5. If they bee crossed in their affaires and cast downe in their liues, they know not that then they are arraigned before the iudgement seate of God, which maketh them as farre without all naturall reason, as they were before without all spirituall religion. Dauid saide of them that the Lordes iudgements are farre aboue the sight of the wicked, and therefore saith hee doe they defie all their enimies: alas seelie soules, they thinke that other mens harmes doe not warne them, and that the Lord will neuer call them to ac∣count for their follies. They imagine if they please them∣selues they displease not God, and thinke if the hardest fall vpon them that euer can come, yet their estate is better then other mens. But my beloued, saue your soules (I be∣seech you) out of Sathans clawes: he draweth you on with deceitfull perswasions, telling you that in aduersitie you shall be like other men; in the meane season your eies are blinded that you cannot see howe heauie the iudgements

of God lie vpon you, purposing to take you at aduantage in extremitie; that in sicknes he will make you raging; in famine he will bring you to blasphemie; in warres he will make your desperation, & that which is worst of al, in death hee will bring you to endlesse condemnation. Therefore thinke (I beseech you) with your selues, and reioice not like beastes, and then shal you mourne like beastes: learne the course and causes of the Lordes iudgements that you may neuer feele the want of a peaceable and bolde conscience. Another reason is this, bicause this is onely the prerogatiue * 1.73 of the Lordes children in aduersitie, to keepe their soules by patience, Luk. 21. 19. Rom. 5. 3. and therefore the Lord will not giue his childrens meate vnto dogges, nor yet cast such a pearle before such swine: Where there is a dissimili∣tude of ioy, there is also a dissimilitude of sorrow; but be∣twixt the good and bad there is no likenes of their mirth, and therefore there shall be no likenes of their woe: they are proud when we are poore; they are many when we are fewe; they are merrie when we are sorrie; they are glori∣ous when we seeme comfortlesse, and therefore when we are relecued they are distressed. God is our comfort, but it is their comfort if there were no God: the diuell is our enimie, but their father; hell is our bondslaue, but their hangman. We reioice as if we reioiced not, but they re∣ioice as if they were borne for nothing else: we sorrowe as if we wept not; but they haue their eies weeping in life, their harts weeping in death, and their soules weeping in hell. Thinke nowe my beloued, that this is our time of la∣mentation, and this is our lamentation of time, to see men weeping that should reioice, men reioicing that should la∣ment: Woe be vnto them, for they haue their consolation. Therefore if once the worlde turne with the wicked, then shall happines be like ise, their pleasure like a sommer dewe, their friends shall forsake them, their feare shall pos∣sesse them, and their miserie shall ouercome them. Seeing therefore this is the case of the wicked, that know not nor

feare not God, hence ariseth this most assured and feare∣full, and yet comfortable vse to be knowne: that such as is * 1.74 the life of the wicked, such shal be their end, Amo▪ 4. 1, 2, 3. The prophet in the saide place calling vpon the heads and rich men of Israell by the name of the kine of Bashan, that fedde in the mountaine of Samaria, telleth them that the Lorde hath sworne, that seeing they behaued themselues like beastes, he woulde also vse them like beastes: for the thornes should stifle them, and their posteritie shoulde be taken with fish-hookes, and they shoulde go out of the gaps and breaches forwarde like kine, and they shal be cast headlong out of the pallaces. And these kinde of beastes are the oppressors of the poore, the deuourers of meate and drinke, the neglecters and despisers of the Lords wor∣ship, and such as prophane the Lordes sacrifices with their owne inuentions, vers. 1. 4. 5. Consider nowe if euer there were mo beastes in Israell then are in England. O lamen∣table world, wilt thou euer proceed to prouoke the Lordes wrath, to oppresse thy owne flesh, to spill the life of thy owne brother, and to shed the bloud of thy owne soule: dost thou not yet knowe that if thou delight in cursing, thou shalt receiue cursing, and bicause thou louest not blessing, it shall be farre from thee? Yea I will adde this al∣so, thinkest thou not that thy cruell life shall haue a cruell death? and thy mercilesse hart shall receiue a mercilesse plague? doth not the scripture say, That the same measure shal be heaped on thee that thou didst powre vpon other? Hast thou lead all thy life in swearing, and dost thou thinke thou shalt die with blessing? hast thou walked wantonly, passed the time pleasantly, pampered vp thy owne bodie delicately, consumed thy strength lecherously, wasted thy wealth prodigally, despised the ministerie wickedly, fre∣quented euill companie ioyfully, vsed all maner of gaming greedily, and wilt thou hope for all this to die the death of the righteous, and to make a blessed latter ende? Then is it not true (which is most true) that such as men sowe

such shall they reape; and if their life be the season, their death is the haruest. Oh that I coulde perswade you to liue well, as you perswade your selues to die well; then shoulde your times bee happie, your liues be godly, and all our endes bee blessed. Therefore on the other side, wee that are in league with the Lorde of glorie, howe happie is our case, seeing as wee liue, so shall wee die; our wearied bodies shall rest in his kingdome, our sor∣rowfull soules shall bee refreshed in his kingdome, our wounds shall be healed in heauen, our teares shall be wi∣ped from our eies, our liues shall be disburdened of slaun∣ders: and to conclude, seeing we being aliue are buried with Christ by our profession, wee shall also at our death be raised vp with Christ to his euerlasting possession. Se∣condly, * 1.75 another vse which doth arise from this point is this, that seeing the wicked are so beastly in their sorrowes, and so desperate in their afflictions, that sometimes wic∣kednesse is rewarded in this life, though not alwaies; for their comfortlesse estate, is the iust punishment of their wretchlesse behauiour. We haue manifold examples here∣of in the sacred worde of God: who was more cruell then Adoni-bezek, who cut off the thumbes and toes of seuentie kings, and afterward by the Lords commandement he was so serued himselfe? Iudg. 1. 6, 7. Who was more proud then Nabuchadnezzar? yet in this life was his vnderstanding taken from him, and he driuen to eate his meate with brute beastes. Tzedechias, which burned the booke of God, was taken by his enimies, had his children slaine before his face, and afterward had his owne eies put out, and died at Ba∣bylon. Herod that wicked wretch was eaten of wormes, Ananias and Saphira were slaine by the Lord himselfe, with a great many of like terrible iudgements of God, of which you may read both in the scriptures, and in the writings of other. There are a viperous broode among vs, which are not ashamed openly to professe, that they care not so much for the pains in another life, if they may escape the plagues

of this life that is present, and notwithstanding they feare the punishment of their sinnes shoulde bee executed on them in this life to their open shame, and in the life to come to their vtter destruction; yet they will neuer bee amended by Gospel or iudgemen: t let such persons thinke what shall be their danger, if they continue in this wicked opinion and wretched life. For assuredly as Dauid once saide, so will we euer say, that the same which the wicked feareth shall come vpon them: why shouldest thou bee more ashamed to be punished before a few of thy friends in this life, then to bee laide open to the full vnto all the world at the latter day? Learne therefore to purge thy hands and hart from sinnes wherein thou dwellest, and when they shall bee burned thou shalt bee saued: thinke that thou art not better then those which are already na∣med, and therefore thou maist be hanged with; Absolon, be stoned with Achan, be cursed with Canaan, be brained with Abimelech, bee eaten with dogs as Iezabel was, bee slaine with the sword as Adoniah was, and finally fall from the top of honour to the bottome of ignominie, as Haman did. Because of the newe wine. This is the cause why hee biddeth the drunkards and drinkers to awake, because they should loose that which they best loued: your newe wine that is so sweete to your mouthes, wherein you dwell day and night, shall bee taken from you. And in this the prophet noteth vnto vs the whole corruption of carnall and wicked men, that if they be ioyfull, or if they be sor∣rowfull, it is onely for the things of this life present: when * 1.76 their barnes and storehouses are filled, their fieldes clad with cattell, their names exalted with worldly honour, then they strike vp the ioyfullest musicke to their harts that they can inuent: but when their wealth decreaseth, or sicknesse taketh them, or the famine vexeth them, or the rumors of bloodie and deadly warre disquieteth them, then are they heauie, then onely are they sorrowfull, Reu. 18. 9, 10, 11. Luc. 17. 27. Hose. 7. 14. They account it a spe∣ciall

madnesse to mourne for the affliction of Ioseph, that is, to weepe for their owne sinnes, for the persecution of the Lords flocke, for the decrease of the faithfull, and con∣tempt of the Gospell: also they thinke it a meere follie, for men to reioice at the hearing of a sermon, or the reproo∣uing of sinne, or the planting of a preaching minister, and the remoouing of a cypher, or the establishing of religion. But let them knowe it is a thing accursed, to reioice for vanitie, and not for godlinesse; to weepe more for the losse of a father, or the want of bread, or the feeling of sicknesse, then for the famine of God his worde, or the death of a faithfull man. The reasons for confirmation hereof may be * 1.77 these, because onely in these temporall and worldly things they place the rest of their soules, Luc. 15. 19. The rich man hauing new builded his barnes, reaped his corne, and filled his storehouses, biddeth his soule to take her ease, for he had store ynough for many yeeres: we maruell then that the losse of these things goeth so neere them, when with them they loose the very health of their soules. What shall wee say to the greedy cormorants, which to gather wealth as this man did, reposing therein the hope of their health, while vnlawfully they would saue their soules, vnrighte∣ously they condemne them: Oh, let them also beware, which being the outwarde professors of the Gospell, yet neuer make an ende to encroach more liuing. I cannot say they, hope to be saued by them; but I may be bolde to say, that they much distaine the glorie of God, while they aduaunce their names they endanger their soules. Secondly, another reason is, because the loue of these car∣nall * 1.78 commodities banisheth away the loue of God, 1. Ioh. 2. 16. How shal men which haue denied God, and are become idolaters, as all worldly men are, Ephes. 5. 5. care for any religion, or reioice for any goodnesse, yea rather lament it; or how shall they lament any euill, but rather reioyce in it; because they are voide of all goodnesse themselues? A godly father saide of them in this sort, that they ac∣count

that euill, which doth not make them euill, as famines, sicknesse, and other calamities; but for swearing, drunkennes, whooredome, and other vices they call them not euils. They are not ashamed while they praise good things, themselues to be euill: and they thinke it a greater disgrace, to haue a ragged towne, a thatched house, an vn∣hansome legge, or a poore estate, then to haue an ill life. This said hee long agoe, and now with teares I may say it againe, that men in our times, through the want of religi∣on, which through abundance they haue loathed, and re∣bellion they haue vomited vp: feare no God, but the eni∣my: loue no knowledge, but their law euidence; and they care for no health, but bodily medicines: and thus they weepe when they should reioice, and reioice when they should weepe. The vses which arise from this doctrine are these: First, that these carnall mindes, and men shall neuer * 1.79 be eased in their carnall sorrowes, or comforted in their worldly comforts. Therefore Iames said, cap. 4. 2, 3. Ye lust and haue not, ye enuie and haue indignation, and can∣not obtaine: you fight and warre, and get nothing be cause you aske not: you aske and receiue not, bicause you aske amisse, that you might consume it on your lustes. Wherein the heauenly Apostle hath set out to the full the nature of al worldly wishers, & carnal criers, wherin these things I be seech you to obserue most diligently: First, that this is the nature of wicked mē in their praiers being in distresse, that they enuie and haue indignation euen at God himselfe, thinking that he doth them great iniurie thus to disquiet their ease, and to trouble them with want: Oh fearefull condition of wicked men, that their very praiers are no∣thing else but murmuring against the Almightie. Second∣ly, he noteth the verie cause why the wicked craue any thing at the hand of their creator, that (saith he) they might bestow it on their lustes. And surely I am much afraid that the feigned praiers of a great number in this time of dearth and famine, haue had the like inward motion; which is the

cause that the Lord regardeth not our praiers, and remoo∣ueth not his iudgements. Thinke not therefore that euer your cries for corne, for bread, for meate, for plentie, for cheapnes, and for comfort shall take any effect: although you fill the aire with your outcries, or the earth with your teares, vntill your carnall mindes be banished; your enuy∣ing spirits be humbled; your vniust and vnlawfull suites be silenced: yea vntill you haue more regard to your soules then to your bodies; to the Gospell, then to the corne fields; and to the glorie of God, aboue wife or children, life or saluation. Another vse belonging to this doctrine, our Sauiour giueth Mat. 6. 31. 32. Take no thought, saith he, * 1.80 what you shal eat, or what you shall drinke, or wherwithal you shal be cloathed; for after these things seek the Gentiles, & your hea∣uenly father knoweth that you haue neede of those things: but seeke you first the kingdome of God, and the righteousnes thereof, and all these things shal be ministred vnto you. Here may we learne the medicine for our sicknes, the supply of our want, & the comfort of our distresse, who shall bid vs mourn be∣cause we haue no meate? Indeed it is to be lamented; yet Christ saith, take no thought for it; thou art a poore man; so was he: thou hast a familie; so had he: thou liuest by thy labour; so did he: thou liuest in times of scarsitie, so did he. Then he speaketh by experience, sorrow not for thy want, he was the sonne of God, so art thou: it was his meate to do his fathers will; so let it be thine: Say not as the woman did to Eliah, we will eate this and then die; but rather we will endure this and then die. The Gospell is my meate, the sonne of God is my cloathing, and the kingdome of heauen is my inheritance: shall I lust after other meate, or desire a woollen garment, and wish for a worldly inheri∣tance? No, no, heauen is all things, there is for me and my children: Christ is all things▪ he will cloath me and my children: and the Gospell is all things, it shall feed me and my family: my soule shall eate my body, my body shall not deuoure my soule. Thus let vs comfort the poore mem∣bers

of Christ that want, and encourage one another, in di∣stresse against distrust: let vs weep with them that weepe, and mourne with them that mourne, that we may reioice with them that shall reioice in the kingdome of heauen. For it shal be pulled from your mouth. Hauing awaked these persons by calling, and troubled them with mourning, least they should esteeme the matter lightly, that their sinne could be washed away with teares; he telleth them plain∣ly that the wine shal be pulled from their mouth: and this he doth in my iudgement to driue them to a deeper con∣science of their sinnes, and consideration of the Lordes wrath. So that he may seeme thus to say vnto them, it is alreadie decreed, that your euill shall not be turned away, therefore lament your calamitie. And from hence we may note, that all the feigned repentance, & vncōfortable cries * 1.81 of the wicked shall neuer turne away the wrath of God from them. So doth the holy Ghost declare, Heb. 12. 17. Gen. 27. 38. when Esau with abundance of weeping cried out for the blessing, yet he could not obtaine it. Wherein there appeereth their endlesse misery, that their teares shal be no more accepted of God, then are the cries of a beast in the hand of a butcher. The Lord knoweth that they are not humbled for his sake, but for their owne; and were it not more for the fear of their own misery, then of his iudge∣ments, they would neuer take his name in their mouthes, except to blaspheme him. The Lord can and will shewe himselfe froward with them that are froward, Psal. 18. and haue as deafe eares at their cries as euer they had at our ser∣mons: he will be as merciles vnto them, as euer they were to their brethren: no children which seeme innocent, no women which seeme penitent, no olde men which seeme religious, no yoong men which seeme glorious, nor any bloode which seemeth precious, shall remooue their paines, and reuerse his sentence. And this doth the holie Ghost alwaies perswade vnto the wicked, bicause hee telleth them in other places, as Prou. 15. 8. Mich.

6. 7. That their sacrifices are abhomination vnto him; * 1.82 and if they woulde giue him the fruite of their bodies for the sinne of their soules, yet will he not be mercifull vn∣to them. What did the Lord in outward shewe better ac∣cept then sacrifice, and what coulde outwardly shew grea∣ter obedience then with Abraham to offer vp their owne children: yet it being done of a wicked man or womon, all were woorth nothing? Secondly, the Lorde hath appoin∣ted * 1.83 a time wherein he woulde haue our conuersion perfor∣med, which being passed, there can bee no redemption, Psalm. 95. 7. Cant. 5. 6. To day if you will heare his voice, then harden not your harts: the fruitlesse tree in the Gospell had a time wherein it should beare fruite, which being omitted, without all mercy is hewed downe. Therefore haue you also a time, in the which if you be conuerted, then shal your death be deare in the sight of the Lord: but if you neglect this time, your bloud shall be vile in his presence. But when will you say is this time, and how shall we knowe it? Surely, if a man in his last testament giue a legacie of mo∣ney to his sonne or seruant, and name not the time of the payment, the lawe doth adiudge it to bee due at the death of the testatour: so the Lorde hauing set no time in his te∣stament when thou shalt repent, either in yoong or in olde age, in the day or in the night; he thereby teacheth vs that euery day, yea euery minute is appointed for our re∣pentance, till we haue repented: therefore how much we liue without conuersion, so much we loose; and euerie day calleth vpon vs to fulfill our fathers testament, except we be bastards. Seeing now that the case of wicked men is so pitiles at the Lords hande, let vs see what exhortations we may gather from hence for our instruction: and first of all let vs take that which our Sauiour hath left, Luk. 13. 24. * 1.84 Striue saith he, to enter in at the straite gate, for the time shall come that many shall striue and not be able to enter. Labour (I beseech you) for Religion; for the knowledge of the Gospell; for obedience to the ministerie, that your

prosperitie may be continued; and your aduersitie may be relieued? What a shame is it for men of wealth & woorth, to be shut out of a noble mans gates? or rather what a shame is it that the teares and sute of a sonne being in pri∣son or beggerly, shall not mooue his owne parents to cle∣mencie? so shall it be with you when you shall haue mercy shut against you, bicause you cared not for the bloude of Christ; and you shall haue your owne father by creation not once acknowledge you to be childrē, or pitty your ca∣lamity, bicause you disobeied him: therfore now striue, that then you may enter; now obey, that then you may be re∣ceiued; now humble your selues, that then you may be lift vp; & let this prouoke you like an iron grate vnto the em∣bracing of the fear of God. Presume not on the Lords mer∣cie, despaire not of your owne estates, say not it is too soon, for that is impietie, yea, the houre now is: thinke not it is too late, for that is blasphemie, but if now thou canst enter, now also thou shalt be receiued. Another vse heerof doth the Lorde himselfe make, Esay 17 13. That euen the same * 1.85 things wherein we trusted being in prosperitie, shall (if they can) deliuer vs vp when we are in aduersitie: when thou criest saith the Lorde, the things that thou hast gathe∣red togither shall deliuer thee, but the winde shall take them away; vanitie shall pull them away; but he that tru∣steth in me shall inherite the lande and possesse my holie mountain. The Lord mocketh and derideth at the wicked men, as if he should say vnto them in this sorte: you olde men, you haue gathered many fables; you yong men, you haue hoarded many pastimes; you women, you haue laid vp many trifles; you rich men haue encroched many pur∣chases; you noble men haue encreased your wordly honor: now call to these your gods in sicknes, in famine, in warre, in pouertie, in miserie, in death; but I will blow them from you, they cannot helpe you: you shall onely knowe, that they which haue relied on my blessing, beleeued in my promise, delighted in my truth, they onely shall haue the

earth for their possession, and the heauens for their inheri∣tance. How foolish are men that seeke not for these things before hande, that knowe not that in their wealth they choose for their life which they must abide and cannot auoide when they are in distresse, either godlinesse which procureth their worldly ignominie, and their heauenlie glorie, or else wickednes and vnlawfull riches, that causeth their worldly maiestie, but their euerlasting miserie.

The eight Sermon.

Vers. 6.

For a nation commeth vpon my land, mightie and without number: whose teeth are like the teeth of a lyon, and he hath the iawes of a great lyon.

NOw the Prophet commeth to his metaphoricall allusions, whereby sometimes hee mooueth the people, somtimes he describeth the persons, which are the workers of this calamitie, as in this vers. where hee resembleth the beastes to a nation, as he doth the Pismires and conies, Prou. 30. 25. 26. Then he sheweth for the ter∣rour of the people howe they are armed to destroy, euen as lyons with their greedie iawes and sharpe teeth, which teare in sunder whomsoeuer they meete: neither shall they onely execute this malice vpon men, but they shall take vengeance on the vines and figge trees, strip∣ping off the barke, breaking downe the branches, and de∣uour the fruit and the body togither. From hence we may * 1.86 first of all note, seeing he maketh these beastes infinite in number, mightie in power, and a nation for pollicie and vnitie, that it is in vaine to resist the iudgements of God seeme they neuer so small: What coulde bee more base then to threaten the Iewes, which had so many cities, so many castles, so many corne fieldes, so many store-houses, and so many inhabitants to be destroied by a few grashop∣pers and caterpillers, which a man may treade on the

ground; or phisicke or naturall meanes may driue away: yet wee see in this place the spirite of God so dealeth and armeth them with sufficient power to dismay and deuoure all things. Shall we nowe saie that anie iudgement of God is small and of no reckoning, when hee can make the vnarmed wormes to wearie the harnished souldiours? No verily, for he hath set his iudgements, some in the hea∣uens, some in the earth, some in the aire, and some in the waters, that euery where we might be driuen from rebel∣lion, and drawne from disobedience. We may see in the heauens sometimes darknesse, who can remedie it? we may feele in the earth barrennesse, who can redresse it? we may smel in the aire loathsomnes, who can purge it? and a little billowe of the waters can ouerwhelme vs, who then can saue vs? For this cause Salomon Prou. 27. 12. called him a foole, that running against iudgement destroyed himselfe. Oh saith he, in sicknesse why should I repent, I hope the physician can remedie this, and so delaieth till it be too late. If he be poore, then saith he, I will take of other mens goodes, and they shall maintaine me, and considereth not that the gallowes are at hand: Nay that which is woorse, they see the iudgements of God against idle teachers, vn∣fruitfull hearers, vncleane liuers, and intolerable blasphe∣mers, and yet they cannot hide themselues from it. Oh my deere brethren, we haue many iudgements in our lande, and how doe men resist them? the husbandman by plow∣ing, the gentlemen by fining, the rich men by gayning, and almost euery one by vngodly flattering: therefore I be∣seech you, let vs no longer be hardened, for we doe striue against the streame, and bid warre against the almightie; if there be any meanes to escape them, it is by yeelding, or else assuredly we shall neuer bee eased. Let vs then set our harts at rest, and neuer wage battell against the Euerla∣sting: * 1.87 for he as we may reade Iob. 34. 20. and 29. 37. can easily without all might destroy the strongest, catch the wisest, ouerturne the swiftest, and confound the noblest:

why doe we then take a contrarie course, as Balaam did, which the Lorde hath not hitherto blessed? It is not in our labour to releeue vs, or in the earth to redresse vs; it is not in our repentance or submission, but principally in the mercie of God to deliuer vs. Then I beseech and entreate by your morning and euening praier, that our harts may be plowed, and then shall our barnes and garners be filled. Againe, why should we delay to worke our owne reconci∣liation, * 1.88 who is able to abide the angrie countenance of the Lord? for the Psalmist saith, If his wrath bee kindled but a little, then blessed are they that trust in him. Oh, how infinite is his mercie towards vs, which haue so long felt his iudge∣ments, and yet hath not his wrath beene kindled. I may feare, and all that haue any soules may feare, that all this time the coles of our transgressions are in gathering toge∣ther, and shortly will the Lords wrath set them on fire, and then who shall not bee burned? This is euident that wee resist the iudgements of God, because we seeke not a truce with him: And therefore looke shortly to be serued as the Iewes were, to haue our flies turned into lions, our wormes into beastes, our friendes into foes, and these small euils which already we haue, shall be growen vnsufferable. The * 1.89 vses which arise from hence, is first the same that Elihu Iobs friend maketh, Iob. 37. 24. when he had reckoned vp the wonderfull iudgements and works of God, he thus conclu∣deth, Let men therefore feare before him, for he regardeth none that are wise in their owne conceites: Wherein he tea∣cheth vs, that although the Lord worketh strangely in the world, and yet forbeareth to destroy vs, it is because that thereby we should learne to feare him: for in the feare of God is all religion, and assurance of saluation. Dauid saith, it is the beginning of wisedome: Peter telleth vs, it is the continuance of our adoption: and Paul saith, it is the ende of our profession, when he biddeth vs to finish vp our sal∣uation with feare and trembling. Then my beloued, let vs feare God, for so the word of God exhorteth, and the Lord

commandeth, and the worlde and course of nature tea∣cheth, Feare him not as a iudge, for then thou shalt bee condemned; feare him not as a seruant, for then thou shalt be punished; but feare him as a father, and then thou shalt be deliuered. But some waxe desperate, through feeling of the Lords iudgements, and others are hardened, because they haue seene others taken, and themselues escaped: and in our times although we haue so many causes to feare him (oh fearefull times wherein is so little feare?) we may feare this one thing, least as it falleth out with a sicke man a little before his ende, he hath a lightening of his paines, so that he feeleth himselfe voide of pangs, and then pre∣sently dieth: so now hauing so little feare after so long feare, we be suddenly destroied. But some will say, if wee knew that the Lorde had sent it, and not appointed any meanes to redresse, then we would rest contented, and in the meane time we cannot choose but labour to be eased by some way or other. I graunt if the Lord should sounde from heauen vnto you, or send an angell to reprooue your rebellion, then it is like you would giue ouer; but why are you not contented to knowe this by his word, that it is the punishing of your sinnes, and till you doe away your sinnes, he will not doe away his iudgements. Well saide Elihu, Iob. 33. 13, 14. Why dost thou striue against God, for he doth not giue account of all his matters: for God speaketh once or twice, and man seeth it not, then he ope∣neth the eares of men by their corrections which he had sealed, that hee might turne them from their euill, hide their pride, and keepe their soule from the pit. So long therefore as we are not admonished by once or twise, wee regarde not till we bee chastened, and then like wretches murmur at our paines, enuie at our sufferings, and rebell at his iudgements: wee open that which he would couer, that is our pride, and we destroy that he would saue, that is our soules; then shall his weakest instruments worke our greatest calamitie.

To make my vine waste, and to pill off the barke of my figge * 1.90 tree, to make it bare, and to cast it downe, that the branches thereof be made white. Now the Prophet telleth them where this nation should conquere, that is, among the vines and figge trees, which were very common in Iudea, being the sustentation of the poore, and the delight of the wealthie: and these should all be broken, all bee barren, and all bee withered and left fruitlesse. From hence we may obserue this doctrine, that the fruites of the earth are destroied for * 1.91 the sinne of man: what had these vines offended, that they should be wasted? or what had the figge trees sinned, that they should be broken downe? Surely nothing, but the men that vsed, or rather abused them, were the onely cause that the iuice was dried, and their sweetenesse denied them. For this cause said the spirite of God by Dauid, Psal. 107 34. A fruitfull land maketh he barren for the sinnes of them that dwell therein. This is a iudgement worth the no∣ting, that we might knowe how to amende our land when it cannot yeelde her increase, which is to compasse it with our sorrowfull harts, and water it with the teares of our eies: And this may serue for euidence in our times, against them that thinke all is in good order, and there needeth no farther reformation. Yes verily, the earth it selfe crieth out for a reformation, for she may say as Naomi saide to her friends, I went out full, but I returned emptie: or as Iacob saide to his sonnes, You haue robbed me of my children: it is wee that haue inclosed great fruit in a little storehouse, for our sinnes haue blasted it, and the earth is made barren. The reasons of this doctrine are these: because there is nothing * 1.92 that will so mooue vs as want will, and therefore we are punished with that which goeth neerest vnto vs. Nehem. 5. 3. 4. The want of corne made the people to sell away their houses, and their lands, yea their owne children they solde to buy them bread: what woulde haue made them thus seruile but fa∣mine, or what would haue greeued them so farre as this? And this selfesame complaint haue many among vs taken

vp, being ready if any would giue them any money, to sell their owne children. May not this admonish vs, that our land aboundeth with iniquitie, that is thus filled with the miserie of the poore? yes verily, and if it bee not speedily preuented, the richest and wealthiest shall feele it as well as the basest. The prouerbe is almost verified in fa∣mine, which was woont to be in warre, that the great men make the warres, and the poore men beare the blowes: so the rich mens sinnes haue made the dearth, but the poore men liues abide the death. Another reason hereof may be this, because by this meanes the best and the grea∣test * 1.93 come into miserie as well as the smallest, not so soone I graunt, but in continuance of time it is effected. Iere. 14. 3. The noblest send their seruants for water, but alas they returne emptie, and couer their maisters heads with shame. Therefore let vs learne what shall bee the pinching estate of the poore, when the noblest men thus wring; and how are the seruants plagued, when the maisters are thus famished. Looke vpon it my deere brethren, for not one of you shall escape it, if this calamitie continue: your iewels shall bee woorth nothing, your pearle shall perish with you, your money which you haue gotten by oppressing the poore, shall rather afflict you then comfort you. You haue as it were in sport began to make a dearth, and it maketh you laugh inwardly, to see the coine come so fast into your cofers: beware least the Lord turne it into good earnest, and laugh as hartily at you, to see the soules goe out of your bodies. The vses which we must make of this doctrine are these: the first is the same which the prophet exhorteth * 1.94 vnto, Hag. 1. 5. That euery one of vs consider our waies, since the continuance of this famine came vpon vs. Consi∣der you rich men whether you haue not scored vp many sins, that might cause this miserie: consider O yee poorer sort, whether you haue not added many vnthankfulnesses, that thus are reuenged with want. Consider O you drun∣kardes and belly—gods, whether your appetites haue not

brought this scarcitie, and your fulnesse this emptinesse: thinke with your selues O yoong men, if it be not likely that your costly pleasures and chargeable pastimes haue cried for a penurie on the earth, and a deere reckoning on the Lords benefites. If you finde these things, then begin a new consideration, and thinke with your selues, whether the earth crie not for vengeance, and the Lords ministers for repentance. Take vp a lamentation, and say with our selues, O Lord, it is we and our fathers house that haue cau∣sed thy heauie hand to be powred vpon vs; for our sakes haue many poore men laboured, many women sorrowed, and many children perished; we haue their blood vpon vs, and thou maist iustly require it at our hands: but pardon thou our sinnes, increase thou our repentance, remooue thou thy iudgements, and multiplie the fruites of the earth: So shall you not satisfie the iniuries done, but the expectation of your brethren, and the crie of the poore that are yet liuing. For assuredly, if you helpe not to beare this burden in your bodies, you shall weare it in your soules: and if you fast not with vs in this life, you shall fa∣mish without vs in the life to come. Cōsider (I beseech you) your waies, auoide that enimie, that by your often sinning would destroy both body and soule. Oh our dearth may be perpetuall, our griefe is immortall, your paines shall be eternall, your liberalitie but temporall, your want (if any want) but externall; but your and our ioyes shall be conti∣nuall: therefore consider how long we haue sinned, how little we haue amended, how much we haue transgressed, and how soone wee may bee confounded. Amende euery man one, then shall families be saued; amend families, and then shall villages bee blessed; amende villages, then shall cities be cleansed; amende cities, then shall countries bee sanctified; amende countries, and then shall the whole world be conuerted, For the world consisteth of countries, countries of cities, cities of villages, villages of families, families of seuerall persons: therefore if seuerall persons

will amende, then all the worlde shall be amended. Ano∣ther * 1.95 vse which we may make heereof shall be this, to imi∣tate the example of the godly Iewes, Ezr. 10. 9. that is, that we weepe and tremble for the raines and vnseasona∣ble showers, which haue brought vpon vs this lamentable and miserable dearth: for our wet and waterie weeping times, are most like vnto them. They were in danger of the enimie, who watched but the opportunitie to ouerrun them: so may we also feare that our enimies, which are ma∣ny within vs, and mightie without vs in other countries, by these times of opportunity shal likewise aduenture to ouer∣come vs. They were in danger to haue their raines conti∣nued, and their dearth increased; and so also are we: for as yet we haue noted and found the waters, sometimes at the bankes, sometimes ouer the shoares, somtimes in the plaine fields, and sometimes beating downe the goodly planted corne, turning the wheat into dirt, and making dung of that which should be bread. Therefore lament (I beseech you) and tremble euery soule among vs, in our houses tal∣king, in our streetes walking, in our congregations pray∣ing, and in our meates eating and drinking. Let vs make our hearts sorrowfull, our teares plentifull, our liues pitifull, that the Lord may be mercifull. Let vs weepe, that the hea∣uens may reioice; let vs plough our hearts, that our fieldes may be fruitfull; let vs cast away our sinnes, that wee may carrie in our stores; let vs weed our liues, that we may reap our corne: finally, in vs it lieth to recouer our plenty, there∣fore pray with Dauid, Psal. 144. 12, 13. that our oxen may be strong, our sheepe may encrease thousands, our children may be godly, our garners may be filled, our streetes may be ioyfull, and our whole nation may be thankefull.

The nienth Sermon.

Vers. 8.

Mourne like a virgin girded with sackcloth, for the husband of her youth.

THis is the second exhortation, wherein the prophet teacheth them by a familiar example how they ought to weepe, euen as a virgin lately married, or contracted mourneth for her husband, who dieth before they haue filled their hearts with loue; so the words are an exhortation, groūded on a similitude of mourning in sack∣cloth for the dead; for so it appeareth was the auncient custome of lamentation. From this similitude we may ob∣serue * 1.96 first in this allegorie this doctrine, that our affections in heauenly things must be as passionate, and at the least be as earnest, as they are in earthly things. For thus the pro∣phet calleth vnto them, mourne now as bitterly, and hum∣ble your soules as vnfeinedly as a yoong woman doth for the death of her first loue. This our Sauiour prooueth, Luk. 16. to vers. 13. in the parable of the false and vniust steward, how he dischargeth his office and prouideth for hereafter, willing vs to be so wise in the heauenly matters, as we are in the earthly. So that hast thou rode long iourneys for thy profit? then thou must do the like for the Lord: hast thou spent liberally on thy wife, children, haukes, hounds, and other vanities? then thou must doe the like for the Lord: hast thou watched many nights at cardes, dice, daun∣cing, and dalliance? thou must do as much in prayer: hast thou fasted many houres for phisick? thou must do as much for deuotion: hast thou wept bitterly and wouldest not be comforted for many daies and nights togither, for thy wife, thy children, thy parents, thy brothers or any other? thou must doe as much for thy sinnes, or else as thou hast lost thy friends; so shalt thou loose thy soule: and to con∣clude, thou must as zealously thirst after the bloode of Christ, as euer thou lustedst after thy meate and drinke for thy body, or as a chased hart for the water, or else thou

canst hardly be saued. The reasons of this doctrine may easily be rendered, although in truth it needeth no reason First, if we be not as earnest in heauenly, as we are in earth∣ly * 1.97 things; then may we be well said to bee those cursed wretches, which were prophesied of long agoe, 2. Tim. 3. 4. Louers of pleasures more then louers of God. What canst thou or darest thousay, O wicked man, that thou louest God aboue all, and thy neighbour as thy selfe, (for this say the ignorant sort is as much as all the preachers in the world can tell them) when thou wilt do more for thy earthly master, and go farther for thy whoore, and deale more li∣berally amongst drunkards, and labour more painefully for a worldly trade, and humane arte or science, then thou wilt for God, for the gospell, for the poore, and for religiō: so thou maist perswade thy selfe, but neuer any wise man will beleeue thee. Secōdly, if we giue not as much zeale to our soules, as we do greedines to our bodies; then as Paule saith Rom. 7. 5. wee are still in the flesh, and the motions * 1.98 of sinne shall bring foorth fruit vnto death. Now if you ac∣compt no disgrace to haue your flesh for your God, your motions of sinne for your profession, and the condemna∣tion of your soules for your reward; then go on still and fill vp your measure to the brim: and dare the Lorde to his face, not caring for his maiestie. No my beloued, I will not suffer you to go this way to heauen, as God would not suffer the Israelites to go the easiest way into Canaan, but you must go another way farther about and safer for your passage. Although you would raze your names out of the booke of life, as Moses would (though not for zeale, but for pleasure) yet you must not be suffered: but rather say with Peter, 1. Pet. 4. 23. Hence forward as much time as we shall liue in the flesh, let vs liue after the will of God, and not after the lustes of men: for it is sufficient for vs that we haue spēt the time past of our liues, walking in the lusts of the Gentiles, in wantonnes, drunkennes, lustes, glutto∣ny, drinkings, and abhominable idolatries. From hence

we first learne that which Paul hath taught vs, Rom. 6. 19. * 1.99 that as we haue giuen our members to be the seruants of sin vnto vnrighteousnes: so now we must giue them to be the seruants of holines vnto righteousnes. Now let vs stir vp all the parts of our soules and bodies vnto Christian con∣uersion; our feet must run in it, our hands must worke in it, our eies must see in it, our eares must hear it, our taste must delight in it, our affections must meditate in it, our hearts must conceiue it, our memories must remember it, & our whole man must be spent in it: we must walke soberly, we must worke righteously, we must behold chastely, we must heare diligently, we must sauour it pleasantly, we must thinke on it holily, we must receiue it reuerently, and we must remember it perpetually. Giue vp your members (I beseech you) vnto righteousnes: Was thy mouth made for eating and drinking, and not to speake the Lords praise? was thy heart made for the world, and thy witte to make good and thriftie bargaines, or rather for the embracing of heauenly Christ? were thy handes made to play at ta∣bles, to write well, & to fight for the defence of the bodie, and not to work good works against the world to come? were thy feete created to dance a fine galliard, or leape a long iumpe, or runne a long race, and not rather to walke to sermons, to carrie thee to prisons, & to beare thee to the chambers of sicke persons? thou art much deceiued if thou thinke not thus. Therfore now study with thy self how ma∣ny parts the Lord hath giuen thee aboue many other, (not only creatures) but men also; for som are blind, lame, deaf, dumbe, weake, sicke, lunatike, foolish, and many other waies crossed; but thou shalt finde with thy selfe that thou hast all which they want, therefore aboue them, yea aboue thy selfe, vse all thy parts in one seruice of God or other, whereby his name may get glory and thy soule saluation. Another thing we may learne from hence, that now our af∣fections bee set on heauenly things, Col. 1, 2. and the * 1.100 rather bicause Christ our Sauiour is there, whom we dailie

looke for to appeere for our deliuerance. Indeede such is our bodily estate, that wee can neuer watch ouer all our parts, neither is it necessarie or requisite that we shoulde bestowe altogither so much time in praying, and hearing, and trauailing to godly assemblies, as we do in the worldly busines, and the naturall works of this life, such as is eating, sleeping, and such like, yea it is impossible for vs so to doe: But our affections must be raised vp continually to heauen in all our actions of the worlde, that whether we eate or drinke, laugh or weepe, watch or sleepe, worke or rest, we may still be the Lords: therefore haue we neede to choose out some part of our time, euery day to be emploied in this heauenly busines, and not to be omitted for friend or foe, sicknes or health, idlenesse or businesse, sleepe or worke, wherein we may daily shewe and continue our soules, in the Lordes presence. Religion is the foode of the soule, therefore we neede not be alway eating, the scriptures are the testament of our father, therefore we neede not alway be looking in them, but vse them for our assurance. By praier we talke with God as with a friend; but if wee alway conferre with a friend, and neuer cease, we shall be tedious to our selues, and odious to our friendes: and yet wee must often eate, and often reade, and often pray, that wee may encrease our knowledge, remember our duties, and con∣tinue in friendship and fauour with the Lorde of heauen. Another thing which wee may obserue in these wordes is this, that it is lawfull and not contrarie to the rule of truth to make a moderate lamentation of the dead, as the apo∣stle saith, 1. Cor. 15. Phil. 2. 29. For I thinke it an vnnatural * 1.101 and Stoicall affection not to be at all inooued, or not to shewe any outwarde sorrow for those whom we loued be∣ing aliue. The reasons thereof may be these; first, bicause many times they be taken away for our hurt that be aliue, * 1.102 Esay 57. 12. therefore in lamenting their losse we bewaile our owne liues. Secondly, the Lorde sheweth it to bee a * 1.103 great curse, not to be lamented being dead, Ierem. 22. 18,

19. And therefore if it bee a blessing added to a good and religious life, I thinke it necessarie that we be not vnnatu∣rall to kindred, vnkind to friends, and vnfriendly to neigh∣bours, to haue our eies drie, or at the least our harts merrie at their departure. I might adde that death is a punish∣ment of sinne, euen in the most righteous, and therefore it deserueth some lamentation, vnlesse wee will reioice in our owne execution. But this matter needeth not the blotting of much matter to vpholde it; I would God there were not many thousandes more vnnaturall and vnlawfull abuses among vs then this is, although this bee too much. We must learne therefore, although it be lawfull for vs to lament, yet to remember the exhortation of the Apostle 1. Thess. 4. 14. That we mourne not as men without hope; * 1.104 that is, that we abuse not a lawfull thing by making it vn∣lawfull, as if wee our selues had our hope buried with the dead, and therefore despaire altogither of any other such benefits from God. Againe, let vs also remember that * 1.105 which Christ saith to the women, Luk. 23. 28. That wee weepe not so much for them that be going or gone out of the world, as we do for our own sinfull liues. And if we look well to this matter, we shall finde wee haue a great manie friendes dead, whom let vs lament that our pittifull teares may raise them vp to a righteous life. The meate offering * 1.106 and the drinke offering is cut off from the house of the Lorde, the priestes the Lords ministers mourne. Nowe the Prophet goeth to shewe more reasons to induce these people to a generall mourning: first, bicause the worship of God is violated by reason of the famine, and their brethren the Lordes ministers are in mourning: yea, the earth it selfe mourneth, for both corne and oyle and wine haue failed. And therefore first of all in the cohaerence of this reason with the former exhortation, that they shoulde mourne bicause the meate offering and drinke offering are cut off from the house of God; that is, the ordinarie worship of God is abated and abolished: the prophet doth thereby

teach vs, that hee cannot bee a true and vnfeigned godlie man; nay he is not woorthie to liue in the Lordes flocke * 1.107 that sorroweth not the neglect of the Lordes seruice, whe∣ther it bee by famines, warres, or sicknes, or idlenes, al∣though the last deserueth rather to bee punished then to be lamented. We may read this practise of or in the Isra∣elites, 1. Sam. 7. 2. When they wanted the arke of God without which they coulde not sacrifice, they lamented it greeuously, for it was absent from them twentie yeeres: And this is the thing which will trie whether there be any sparke of grace within vs, to behold those times when Re∣ligiō goeth backward, declining as the sun doth toward the euening: What hart of flint will not then shed abundance of teares? when there is no foode for the soule, nor instruc∣tion for the minde, to see the churches emptied, the pul∣pits defaced, the faithfull scattered, and all exercises and meetings for religion vtterly abolished. Looke on it my deere brethren I beseech you, we may sorrow as Nehemiah did, bicause men do willingly suffer the Lordes building to decay: euen in our time may we see the congregations thin with hearers, and true deuotion colde with professours: in many places preaching is put out, and pratling entreth in the roome thereof. O howe wearie are the people of preaching, in all places they are hardly gathered to the churches; being present they are as hardly kept in their places; but when they are gone they vomite vp againe whatsoeuer they haue heard: Wee may say of them with Augustine, Comlines is couered, shame is opened; euill getteth many beholders, but goodnes hath very hardly any hearers. The reasons of this doctrine are these, bicause in that time the Lorde sheweth himselfe to be an enimie, * 1.108 Lamen. 2. 5, 8. And who is he that will not sorrow, knowing that the Lorde is his enimie; would he euer fall out so farre with his owne people, as to suffer his owne glorie to bee darkened? were it not bicause he hath kindled his wrath against them: euen as a Lorde in this worlde taketh from

his seruant his office, his cognisance, and in the end turneth him out of his dores bicause he hath displeased him; so dea∣leth the Lorde with vs when he maketh men colde in his seruice, and wearie of his Gospell. O my beloued, nowe I feare, is the Lord an enimie vnto vs when hee suffereth such abuses, and abusers of his goodnes to liue among vs. Poperie beginneth againe to growe ioyfully out of the earth in the Lordes fieldes; Atheisme priuily stretcheth his selfe as the Iuie doth about the Oke: the ministerie groweth careles, the people waxeth wanton; the rich men are idle; and the poore men are ignorant of the Lords ser∣uice: Are not these sufficient tokens that the Lord begin∣neth to be an enimie vnto England? O mourne therefore as a virgin girded with sackcloth for the husbande of her youth. See we not how the worlde winneth vpon the pos∣sessions of the church, if we haue a vnitie, then bringeth he in securitie; if there be diuisions, then brocheth hee manie blasphemous heresies; if we agree among our selues, he maketh the world to hate vs; if we please the worlde, our own brethren suspect vs; if we haue great gifts, then are we enuied; if we haue but smal gifts, then are we despised; and thus with nothing are all men pleased, & the Lords busines is still deferred. Surely this will make the Lord fall out with vs, & be our enimie, for euerie one thinketh that his owne dislike is reason enough to be absent from the Lords pre∣sence: And if there be anie that loue the Lorde Iesus, let them before hande sorrow that his second comming shall finde no faith on the earth. Let vs therefore cast downe our selues as the Apostle wisheth vs, Iam. 4. 9. Endure af∣flictions, * 1.109 and weepe, and sorrow; let your laughter be tur∣ned into heauines, and your ioy into mourning; nowe is the time as Ieremie said, that we giue glorie to the Lorde before he bring darknes, or euer our feete stumble in the darke mountaines. Let vs beholde as in a watch towre this enimie of the church marching neere at hande readie to fight against our saluation, to poison our faith, to abolish

the Scriptures, to silence the preachers, to distract the peo∣ple, and to roote vp againe that foundation which the Lorde hath builded. This let both princes and people, clergie and temporaltie lament with all speede, and with∣out all ceasing: that the bane of Religion is alreadie re∣ceiued, and the foundation of darkenes is alreadie laide, the workemen of iniquitie are building vpon it: we can∣not hinder, but we will pray against it; we cannot roote it vp, but we wil set the fire of the Lords word to burne it; we cannot deface it, yet we will lament it. Mourne O yee el∣ders, that your posteritie shall be thus endangered, that in your daies you haue seene the Lorde a friende, and an eni∣mie to vs, that you haue suffered the decay of that which all the worlde can neuer builde, that you haue so laboured to builde your owne houses and names, and haue rooted vp the walles of the church. Weepe O yoong men for your selues, and for your soules: for your liues shall smart for your pleasures; and I am afraide that the bloude of your harts must clense the wickednes of your times. Crie out O children, that you are deputed to haue but the reuersions of the truth, which your elders deuoured, and leaue you no∣thing but pay those debtes which they owe for their ini∣quities. The meate offeringe; All the offerings which were sacrificed in the olde lawe did betoken Christ to be sacrifi∣ced for vs, vnto the which there was to be added as the Lorde commanded, Numb. 15. 4, 5, 6. a meate offering of fine meale and oyle, and a drinke offering of wine, without which there was no offering, no sacrifice,: so that in this place when he saith the meat offering and drinke offering are cut off from the house of God, he meaneth by one part the whole worship of God to be intermitted. Frō whence * 1.110 we may note this, that God hath so great regard to punish sinne, that rather then it shall escape scot free, he will dis∣continue his owne worship. More plainly men know that so long as they keepe the worship of God and the pure outward profession of true religion, no great nor generall

change of state or iudgement of God shal ouerturne them; therefore the Lorde will take away his worde, his worship, his truth from among them, which are the charets of Israel, and the garde of the church, that he may more freely take vengeance of our sinnes. Thus may we read he dealt with Israell. Psal. 78. 60. Lam. 2. 16. Now consider I beseech you, what refuge can we haue against the Lorde, or what shield to couer our sinnes: why? you will saie the Lords mercie; but how if mercie haue beene offered, and be refused? and so the date thereof for our good be expired. Yet you will saie his mercie endureth for euer: but I may an∣swere you that hee so little regardeth mercy to men, and seruice to himselfe at sometimes, that he taketh away all signe of his fauour, all tokens of his presence, all comfort of his word, and commoditie by his worship, and so let vs feare in England, least we be so serued, and rather ruled: and least the time come that we may say, heere stood a church, there was the Gospell preached, once we might safely professe the word of God, but now we are excluded. The reasons of this may be these: first, because the people * 1.111 so long as they say, the temple of the Lord, the Gospell of the Lorde, so long they are obstinate in their sinnes, and wilfull in all manner of wickednesse, Iere. 7. 4, 3. And for this cause to take away their shroude, that they might cast away their vaine confidence, the Lorde spareth not his owne worship, to shew vnto vs, that he also will not spare our liues. This might be vrged to the vttermost for these our times, wherein there are few that will crie, the temple or the Gospell, but amongst those few which vrge the bare name of religion and reformation, how many are there that liue riotously, and walke licentiously, pitifully tron∣bling the world with their lustes, and the church of God with their workes: but let vs beware least both they and others cannot say the temple, but that we had religion in England. Secondly, another reason may be this, because * 1.112 we take not the true course and lawfull way, to keepe the

worship of God among vs. Rom. 9. 32. The Iewes (saith the Apostle) haue stumbled, and lost the law of righteousnesse, be∣cause they sought it not by faith: so when the Gospell shall be offered, as to the Iewes, being not rightly receiued it is againe withdrawen, that they may say it was once among vs. I feare me my beloued, that we haue resisted the lawe of righteousnesse this way, as much or woorse then the Iewes, for we haue intreaties of peace, euery one speaketh and writeth what he pleaseth, whereby some are stumbled, many are hindred, and others are discouraged; and what remaineth but that all should be vtterly turned out of the way. Now let vs come to some vse of this doctrine: will the Lord so punish vs to take away his worde, his worship, * 1.113 and his Gospell from among vs? Verily some will say, that is our desire; we shall followe our pleasures more freely, delight in our sinnes more sweetely, and saue much money which we impart to religion. Stay a little, I pray you, how if a famine come and remooue it, as here it was? or how if the sword come and driue it from you, as it hath in other places? thinke you then to be so well eased of the Gospell, when you shall goe from a sweete church to a stinking prison, and in steede of a preachers reproofe, you shall en∣dure an executioners rod. Nay but take this with you, whensoeuer the Lordes worship is intermitted, your liues shall not last; and if they doe, you shall wish rather to die. Ierem. 6. 21. I will saith the Lord, lay stumbling blockes before you, the father and the sonne shall fall, the neighbour and the friend shall perish. Here is the calamitie which commeth by the remoouing of the Lordes worship: it costeth much blood, it bringeth much woe, it curseth many soules, it shaketh the world, darkeneth the sunne, it troubleth the waters, it maketh God mercilesse, it maketh men helplesse, it maketh the church comfortlesse: the present times smart for it, the next age weepeth for it, but the last daies shall answere for it: the liuing shall be troubled, the dead shall be defiled, and they which are vnborne shall repent it; and

to conclude, if euer wee liue to see the Lordes worde and worship taken from vs, we shall haue a hell of the worlde, a wildernesse of the church, crueltie in steede of curtesie, beastlinesse in steed of humanitie, and all impietie in steede of christianitie. From the house of God. That is, from the publike place appointed for the worship of God. What then, might some say? if we cannot in the church, then we will in our houses, and we can serue God as hartily in our parlors, as we can in the temples: yet for all this (if it could be so) the prophet complaineth that it is so, I meane that the Lords house is vnfrequented. From hence note this, * 1.114 that it is a greeuous iudgement of God, when the place dedicated to his seruice is not vsed thereto, but lieth either waste, or else otherwise applied. If men come not to the churches, as the Lorde appointed, being in prosperitie, it calleth for vengeance; but in aduersitie it betokeneth a iudgement. Psal. 74. 8. Reuel. 2. 5. The Lord threateneth the church of Ephesus, to take away the candlesticke from them, whereby he sheweth the last and greatest plague that can come vpon a citie, which is the laying waste their congregations. The which thing I would to God I coulde driue into their harts, which make as much account of the churches as they doe of the tauernes, and are as diligent to come vnto them, as the theeues to the prisons. Alas my brethren, what harme haue you receiued by following the Lords courtes, and assemblies of the saintes? that your pre∣sence forsaketh them; your soules forsweareth them, and your liues are more strangers therein then Dauid was at Achis, or the Pope now in England: is it a iudgement to come and not to finde them, and not a plague neither to come nor to finde them? Thinke you not being gentle∣men and wealthie men, whose deuotion will not abide a showre of raine, that if you missed but a childe of your owne in your house, that you could endure it, and not bee sorrowfull? how then shall the Lorde endure your obsti∣nate and rebellious absence? seeing hee loueth it more

deerely then a woman doth her sonne, and therefore ten∣dereth our presence most fatherly: Beware least it be saide of you, they went out from vs, because they were not of vs, and they that gather not with vs scatter abroad. The rea∣sons * 1.115 of this doctrine may be these: because then the name of the Lord is forgotten, Deut. 32. 18. It cannot be, but out of sight out of minde, as the common prouerbe goeth, and therefore when the churches are not frequented, and there is no publike remembrance of the Lords works, the Lordes name must needes be forgotten. We haue (I graunt) some profit by our priuate assemblies, our families; but if once the publike places be neglected, then farewell all religion. Praiest thou in thy family, do so in the church; instruct thou thy family, bring them also to the preachers: hast thou a lit∣tle church in thy houshold? ioyne them also to the great church in the congregation, that there they may learne the woonderfull workes of God: for when preachers are banished, churches are emptied, congregations rased, hea∣ring despised, the places dedicated to the Lords worship violate, keepe what order thou canst in thy family, yet will religion & christianity be soone forgotten. Another reason of this doctrine may be this, because when these publique * 1.116 meetings & places be barred vp, then there appeareth no church of God, Deut. 12. 5. 1. King 8. 29. What a calamitie is it to see the sunne darkened, the earth couered with wa∣ter, and the moone with clouds? So is it when the face of the church cannot be seene in the congregation, whereby men may learne how odious is their sinne which keepe away themselues, and their seruants from publique pray∣ing and preaching: What do they else but obscure, and put out the very church of God: they disgrace their owne mother, and forsake their fellow members, by putting out themselues from our meetings? How shall we accompt them of the church which com not to the church, or rather how shal we say that they are God his children, when they darken the spouse of Christ, and giue occasion to the com∣mon

enimy of saluation to reioice against the godly, and aduance his banners aboue our castles. The vses which * 1.117 we must make of this doctrine are these: First, seeing it is a most grieuous plague of God to haue the churches voide of his seruice, then let vs runne and flocke with all dili∣gence, vnto the cōgregation of the saints, the meetings of the godly, Isa. 2. 2, 3. This is the most assured token of the church of God, when the people come togither to heare the word: and this is a comfortable argument to a mans owne soule, that in this life he was ioyned to the church militant; and therefore they shall be of the church trium∣phant. Oh how can they looke euer to come into the hea∣uens, which in this life neuer come into the temples, nor outwardly obey the Gospell! Therefore if euer you will come into ioy, and enter into euerlasting pleasures, ascend vp to the house of God, there dwelleth the Lord, you may see him; there soundeth his word, you may heare it; there is giuen the spirit, you may receiue it; there are gathered the godly, you may be with them; and there beginneth saluation, you may obtaine it. If you be high, stoope downe to it; if you be base, arise vp to it; if you be rich, ride to it; if you be strong, walke to it; if you be lame, be carried to it; if you be blinde, be leade to it; if you be sicke, long to be in it; and if you be old, euen there desire to die. Runne (I beseech you) with speed, goe with ioy, labour with plea∣sure, and desire with zeale to be ioyned to your Sauiour. They which forsake it, God will forsake them; they which despise it, God will despise them; they which embrace it, God will receiue them. Let not any thing (I beseech you) keepe you from the churches, seeing you would haue no∣thing keepe you from heauen. Liue with the church, pray with the church, suffer with the church, and die with the church. As all the angels appeare before God in heauen; so must all the saints appeare before him in earth: they which are missed, are excluded; they which are present, shall be blessed. Another vse which we must make of this * 1.118

doctrine, may be this, that it shall be good for vs, not on∣ly to visite the church; but to continue in the assemblies with all diligence. Euerlasting is the commendation of Anna, Luk. 2. 37. which continued in the temple seruing God day and night: and so wee read Act. 20. 7. that the church continued hearing of Paul till midnight. It is a thing most strange to see men, not onely negligent to come to the church; but also being present, they are impudent to depart out of the church: and who are these, but those which come seldome there; for by reason therof they haue least taste of spirituall hunger, and so are soone wearie of spirituall foode. Abide therefore in the congregation, for there is alway something behinde woorth the learning; & when all is done, yet tarrie for the blessing, as the people did for Zacharie, Luk. 1. 21. Come (I say) with a continued diligence, and omit not one time, especially vnto that church whereof thou art a member, whensoeuer praier or preaching calleth for thee. Be assured of this, the oftner thou commest, the more thou delightest: and the more thou art absent, the lesse shall be thy comfort. If thou woul∣dest say with Dauid, O Lord, how sweete is thy word vnto my mouth; thou must also first sing with him, all the day long is my study therein. If woe belong to the Pastor that preacheth not the word, then also damnation belongeth to the people that heare not the worde. By vse thou shalt thinke a day too little for a sermon, and a yeere too little for a praier. By continuance thy hard heart will be softe∣ned, and thy wicked life conuerted. A woman married to a stranger by familiar and daily conuersation, groweth into great loue, where was great dislike: so shall thy soule be∣ing married to our assemblies which it abhorreth, in time to come delight in them most cheerefully, which it loa∣thed most wickedly. The priests the Lords ministers mourne. The better to perswade the people to lamentation, hee bringeth in the ministers to moane them; shewing that their pastors and spirituall fathers were alreadie in teares,

for this calamity; and therfore also they must follow them. By this we may note, that the ministers are alwaies the first that come into danger. If there be afflictions, they are * 1.119 first apprehended; if there be famines, they are first op∣pressed; and if there be warres, they are most spitefully handeled. There were seuen thousand good men in Israel: but the prophets they were slaine, and Eliah being left aboue all other, was most of all endangered, 1. King 19. 10. 11. There were many faithfull soules in Iewrie, at Christs passion; but him alone and his Apostles did the Iewes per∣secute & crucifie. So that hereby we may appeare to be of all men most miserable. The world doth much enuie our honor, our liuing, and our estimation, and our names; inso∣much as there is not any which hath not beene, either enriched by our demesnes, or conuerted by our ser∣mons: but they holde vs in exceeding hatred. Well in this wee will saie with Ieremie, This is our portion and we will beare it. By this then let them knowe which are entred into our calling, or purpose to put on a preachers gowne, that his life must be full of danger; his danger full of crueltie, and he alwaies the foremost in any trouble: I will (saide the Lord) make you to be hated of all men for my names sake. Wouldest thou bee a minister of the Gospell, thou desirest a woorthie worke: Knowe then, if thou liue in peace, thou shalt bee enuied; if in warre, thou shalt be derided; if thou be rich, the world will murmure at thee; but if thou bee poore, then it will tread vpon thee: Thinkest thou to liue easilie, thou deceiuest thy selfe; thinkest thou to liue in mens fauour, thou deceiuest thy soule: hopest thou for maintenance, beware of flatterie; lookest thou for friendship, thou shalt receiue enimitie. Thou must bee a seruant to seruantes, thou must bee a slaue to base mindes, and an open marke for wicked toongs. Thy owne shall be withholden; thy doctrine vp∣braided; and thy life, liue thou neuer so warilie shal be en∣dited. Wilt thou please men, thou shalt displease God; wilt

thou please God, thou must displease men; if thou speake, thou shalt bee controuled; if thou bee silent, thou must be reproched; if the worlde laugh on thee, the Lord will laugh at thee; if it frowne, then thou art first in danger. The reasons why this should be so, are these: first, bicause in them the Lorde doth punish the whole people, Zech. * 1.120 13. 7. I will strike the shepherd, and the sheepe shall be scatte∣red: If the pastors be good, they are troubled for their peo∣ple; if they bee euill, they are troubled for themselues. A good man was woont to say, that of all creatures a good minister was the best, and a bad minister the woorst: Therefore they are sometime troubled for the peoples cause, yea sometime by the people, as Christ died for the people, and yet was put to death by the people: And the cause is good, for if the pastor let any people perish, their soules must bee required at his hande; so if a good pastor be molested of a bad people, not his worde but his bloude shall be reuenged on them. So then we are not alway sued for our own debts, & imprisoned for our owne obligations, but being pledges & hostages, or rather sureties for other, for their cause, that is, for our peoples cause are we tormē∣ted. Againe, how fearful are those places to be considered, where it may bee saide as it was of Rachels children: that preachers and good pastors were and are not: you shall haue some gentleman or ruffian, or carnall companion, re∣ioicing that he was the meanes to sende their priest pack∣ing, and to depriue their pastor of his liuing: So did Rab∣sakeh bragge of his crueltie, as these wicked and damnable wretches of their impietie: they haue brought the bloude of the Lordes prophets vpon their owne heades, and the heade of their neighbours, and let them assure themselues it will be reuenged. Another reason of this doctrine may be this, bicause if there be any perplexitie, God doth want his honour, and then the ministers are filled with danger. If * 1.121 men be sicke, for vs they send, whereby contagion we are infected; if men be imprisoned they come not at vs; if they

be souldiers they serue the campe and not the Lorde; so that as Augustine saide, they cannot be the ouerthrowers of a citie, except first they ouerthrow all ciuilitie: So that when the Lord is abridged of his right, we must not accoūt it strange to be abridged of our libertie; we are not better then our fathers, yea then our Sauiour, who being best of al was taken before his disciples, as wee must bee before our flocke. The vses which come from this doctrine are these; first that wee thinke not that they alone which beare the * 1.122 place of God before his people, to inform them in the way of godlines shal liue in this danger, or that those poople are most miserable which endure most aduersities: but as the prophet speaketh Ier. 25. 29. If God plague the citie or person by whom his name is called vpon, howe shall other men thinke to goe free? nay, rather then that should be so, his sword (saith the prophet) shal destroy al the inhabitants of the earth. Thinke not that your estate who are gentle∣men or rich men, or secular men, or peraduenture carnall men for all this, is better then the spirituall mans calling; if it go not well with vs, how can it euer long continue well with you? no verilie; no more then when the captaine wan∣teth his pay, the souldiers are well satisfied. Looke vpon the whole course of the world, & you shal find them to be most wretched that are most secure; & most damnable that liue in smallest danger. Most wicked Iulianistes scoffe at the mi∣nisterie bicause they are contemned of the greater sort, and they say, they must laie load on the cleargie, bicause they teach other men to be patient: but if this were a good rea∣son, then might seruants set their masters to labour bicause they exhort them to diligence. Howe vniust is it that wee which are borne to miserie for the peoples sake, & for the Lordes sake, shoulde haue our miserie to bee encreased as it were by our owne children whom wee haue fostered in the church? Go on you scoffers and most accursed Atheists, when we are in sorrow, yee liue in ioy; when wee are re∣uiled, you are regarded; when we are impouerished, you

are enriched; and therefore when we are in danger, you shall be in damnation. Another vse which we must make heereof is this, that we must not auoide the ministerie bi∣cause it is full of danger, no more then men auoide the sea * 1.123 bicause it is full of rockes; or else abandon husbandrie bi∣cause it is full of labour. The crowne of a good minister is inestimable, as Paul sheweth 2. Timoth. 4. 8. From hence foorth there is laide vp for mee a crowne of righteous∣nesse, which the Lorde the iust iudge will giue vnto me: If men will weare and winne this crowne, they must first fight that good fight which the Apostle speaketh of in the former verses. So that nowe let vs reason our case in this manner; wee are of all men most miserable, our bodies are weake, our studies are tedious, our labours are greeuous, our liues are odious, our welfare is dan∣gerous, and before all wee goe to the wall: Who would bee a minister to endure all these? Nobles will scorne him, the gentrie will abase him, rich men will enuie him, and the poore must speake against them: he must eate their leauings, he must weare that they refuse, he must abide that which they offer, and hee must mourne when they are ioyfull. Oh be not discouraged, but come into the Lords haruest speedily, thy health shall be encreased, thy paines shall be well paied, thy pouertie shall be enriched, and thy reprochfull ignominie shall be turned into crowns of glorie: thy teares shall be sweeter then wine, thy want shall be more tolerable then wealth, thy labour shall bee more easie then pleasure, and thy death shall be more ac∣ceptable then life: feare not to take vpon thee a ministers calling, euill words are but winde, euill men are but chaffe, euill wealth is but rust, euill ioy is but sinne, and another calling is but base. Christ triumpheth in thee, 2. Cor. 2. 14. thou shalt reioice in thy flocke, 1. Thess. 2. 19. and the world shall be subdued by thy word, Ierem. 1. 19, 20. the actes of God shall be in our mouth, and a two edged sworde in our handes, to pronounce sentence against kings, and iudge∣ment against angels.

The tenth Sermon.

Vers. 10.

The field is wasted: the land mourneth: for the corne is destroyed: the new wine is dried vp, and the oyle is decayed.

NOw the prophet sheweth the cause of that doctrine in the former verse, why the worship of God was laide waste, because the field is wasted, and the land mourneth that it is barren; the corne, wine, and oyle are all destroied. The which thing being so, out of this verse we first of all note, that God giueth vs these fruites of the earth to worship his maiestie therewithall, Psal. 67. 6, 7. So that * 1.124 men must turne themselues, and looke vpon all the crea∣tures of God, which will tell them to their face they must serue God the better for them: what groweth in thy field which singeth not this song, the naturall herbe, the planted corne, grasse growing, foode for cattell, and all other things teach vs more earnestly to serue the Lorde. And for this cause ought we onely to possesse them, for assuredly if men doe couet after much lande and many fieldes, and plant much corne and many fruites, onely that themselues may haue much to serue them being aliue, and leaue much for their children being dead, they are those that the Lorde threateneth a woe vnto by the prophet. They haue not these things for the Lorde, but these things haue seised on their harts for the diuell: vse therefore thy wealth not to liue in pleasure, but in religion; not in pride, but in godli∣nesse; not in honour of men, but in the crosse of Christ. And as an olde man hath his staffe to stay him from falling, be∣cause he is weake: so doe thou possesse those to put thee in minde of the maker: Because thou art forgetfull, let thine inheritance remember thee of heauen; let thy purchase remember thee of regeneration; let thy fruites remember thee of thy life; let thy haruest remember thee of thy

death; let thy store remember thy soule, and let all re∣member thy poore brother. The reasons of this doctrine are these: first, because the most prophane and wicked * 1.125 idolaters, Iere. 4. 17, 18, 19. thinke that the onely cause of multiplying the fruites of the earth, is for the worship of God; and therefore who but Atheists can denie the same vnto him, for he onely it is that maketh them to growe, and blesseth all our stores: and therefore most vnthankfull wretches are wee, if for all we should render him none againe. And this is much to be feared, that the little regard which is had hereof in our land, is the onely cause why our former yeeres haue brought forth no greater plentie: for if we generally regarde the multitude, we shall finde that those which haue the greatest fieldes, the largest barnes, the widest patrimonies, and most store of riches, haue and do make most bolde with the Lord, and come least into his presence. Another reason of this doctrine may be this: be∣cause these benefites are the promised blessings to them * 1.126 that loue him, Deut. 28. 1, 2, 3. which ought euermore to put vs in minde of our loue to God, that we might loue him more and more, and so receiue of him more and more abundantly: let vs I beseech you, consider our estate, and not fall away from our first loue; for seeing we haue had in former times greater plentie then now we haue, let vs knowe for certaintie, that our store is lesse, because our loue is lesse. When the Gospell came first among vs, how ioy∣fully did we followe it, and how diligently heare it, in so much as the preachers being but few, we would haue giuen them our owne eies (if it had beene possible) to doe them good; but now we are as wearie of them as the Israelites were of Moses, when they would haue stoned him: and therefore then were we filled with loue, and with plentie; but now we are emptied of godly care, and plagued with mortall want. The vses which arise from the consideration * 1.127 of this point are these: first, that we desire of the Lorde to haue pitie and care for our lande which is wasted, and to

cast his eies to our poore and penurious time offamine and dearth. Deut. 11. 12. For alas our miserie groweth so great and incurable euery day more & more, that we haue great cause to feare least his long suffering turne into wrath, and our pinching famine into death. Who hath beene cast downe throughly not for a day, but for a yeere in this oc∣casion? surely few or none, and therefore is the Lorde as a stranger among vs, and as one that tarrieth but for a night. O my deere brethren, let vs at the length yet learne the true and right way to remedie our euill, and to encrease againe the fruites of the earth; how haue our pastures beene drowned, our medowes ouerflowed, our corne blasted, and our tilled lande made barren, insomuch as we may see, or might not long since haue seene, how the hils and mountaines wept foorth whole streames of water for their barrennesse: Let vs followe their exam∣ple, and be ruled by their line to doe the like for it, as it hath done for vs. It is not we see in the planter or in the waterer, but in the Lorde that giueth encrease of him; let vs entreate this blessing that his hande may bee staied in time before all bee left destitute, and the face of our countrey like the lande of Sodom; let vs labour in praier as we haue done in tillage; let vs bestowe as much cost in supplication to pacifie our glorious God, as we haue done in husbandrie to amende our barren lande: if he say but the worde, all shall bee remedied. Oh, let vs powre foorth wordes, and liues, and harts, and soules, that this may bee remooued. Another vse heereof: seeing these creatures, as great crops of corne, large fieldes, and other * 1.128 things, must onely serue vs that wee may serue God, then how fearefull a thing is it to abuse any of these, whereby both the worship and workmanship of God are defaced, therfore the holy Ghost admonisheth Rom. 14. 20. that we destroy not the work of God for meates sake. Some surfet in their abundance to their death, other disfigure the good shape of their bodies through pride and vanitie, such as

are yoong gallants and gentlewomen, and the more they haue receiued, the more they haue abused; some in their ease and idlenes are growne like tunnes in compasse, being vnfit for labour, vnprofitable to any goodnes, and vnwoor∣thy of any blessinges. The labouring mans estate is much to be commended, though it be poore yet it is happie: he is an image of Adam created to worke, he is an image of God created in righteousnes, and the image of Christ crea∣ted for calamitie, his health is maintained by labour, his bodie is refreshed with rest, his minde is renewed with re∣ligion, and his life is studious of the Lordes worship: his hungry morsels make him more thankefull to God then the great delicates of the rich; his bare bread and water or small drinke giue him more healthie nourishment, then the fowles and dainties of the other; his life is wea∣ried with labour, his minde is prepared for God, and his soule is readie for rest: Let vs all liue in this trauaile that we may die in this manner, let vs keepe vnder our bodies and lustes, as we refraine a yoong colte, and let moe bridles of abstinencie and sinceritie curbe shorter all our pleasure and vanitie. Another doctrine which we may gather out of this verse, may be this, that seeing the creatures of God * 1.129 do call vpon vs to worship him, and therefore they be hel∣pers vnto vs therein, wee gather that our worship of God in this life cannot possiblie bee absolute and perfect: that wee shoulde bee alway like affected and obserue time, place, order and zeale in our religion; for heere wee see that the worship of God was violated, bicause the fruites of the earth ceased; our knowledge is obscured by naturall ignorance, our time is omitted through sorrow, sickenes, care, and worldly busines; our harts are hindered through feare, loue, ioy, pleasure, vanitie, and temptation, and a thousand other waies shall wee finde that all we can doe in the Lordes seruice is but in part as Paul prooueth, 1. Cor. 13. 9, 10. How wicked are the bragges of them that boast of their vprightnes, whereby they serue the Lorde,

thinking that there is nothing but of themselues they bee able to performe it. But wee must know that the greatest doctor, the learnedest preacher, and the painfullest hearer cannot comprehende, or teach, or learne whatsoeuer is re∣quisite to our saluation, no not the whole church of God togither: so that if you looke vpon all that is to be done of a faithfull man, you shall finde many vnwilling and ineui∣table slippes and falles in the purest obedience of all men. The church of God hath felt and complained of this mise∣rie in all ages: that she coulde neither doe as she woulde, nor performe what she ought to the Lordes obedience. For if we be rich and neuer so godly, then wealth hindreth vs; if wee be poore, want oppresseth vs; if wee be magi∣strates, gouernmēt doth let vs; & if we be seruants, worldly obedience doth staie vs. So that as it cannot be, but that in the purest corne there will growe some weedes, so in our holiest worship of God, there will appeere some wantes: Dauid coulde not worship when he was at Gath, and the saints of God although they haue willing mindes, want powre and meanes to accomplish their desire. And there∣fore let vs not bragge, but confesse as our Sauiour saith in the Gospel: when we haue preached our whole life long, & praied with neuer so entire affection, and laboured with neuer so great diligence in the kingdome, that wee are vn∣profitable seruants, hauing left moe things behinde which we ought to haue done. The reasons of this doctrine are these: first, bicause that we shoulde neuer leaue of labour * 1.130 more, and to encrease farther and farther so long as wee liue in this worlde, as the Apostle saide of himselfe, Phil. 3. 13. The which lesson I woulde to God were oftener lear∣ned, and better followed in our daies, wherein men thinke if they haue done a little seruice on the Sabbaoth day, they holde themselues contented for the whole weeke follo∣wing; and hauing gotten a little knowledge of the com∣mon profession, they are satisfied and trauaile for no more. Oh howe strange is it that men are neuer satisfied, and

haue their fill of any thing, saue onely of religion, the which presently cloyeth them, bicause they thinke it is no part of their dutie to bestowe their daily labour in some part of godlinesse. I knowe this doctrine will please them well; that no man can worship God perfectly, and there∣fore they will worship him sparingly and coldly: But they must knowe that there is not any man, which hath his per∣fect health, and yet he liueth and mooueth and groweth in stature; so there is not any mans religion absolute, yet it must striue & labour for perfection, as a sicke man doth for health. Another reason of this doctrine is this, that conside∣ring * 1.131 our imperfection, through the sinne of our natures, we should more earnestly desire to bee with Christ, Philip. 1. 23. for he that is wearie and cannot goe as hee woulde, yet he hath this in his wish, to desire the perfection of the worship of God. Whereby we may note that there is not any thing that may mooue vs to loue the being in the world, the world it selfe wil hate thee, if thou be a Christian why shouldest thou desire to liue therein? thou canst not knowe the maiestie of God, thou shalt not feele the loue of Christ, and thou canst not enioy the end of the faith. If thou wouldest haue the wish of Dauid, to liue and to declare the works of God, yet it shall be better to die that thou maiest liue in the glorie of God. In this life thou art sometimes sicke, carefull, heauie, hated, oppressed, enuied, and hast but a little comfort of God, because thou canst not professe him but a little, therefore desire the other, where friendes and ioies, and health, and loue, and peace, and comfort shall be euerlasting, and they worship most absolute without sinne or ceasing. The vses which arise of this doctrine are these: * 1.132 first, that although we can neuer be absolute in this life in God his worship, but we shal haue as many lets as we haue howres, yet let vs not cease to lament them, and to desire their absence: when Dauid had beene long absent from the place of the Lords seruice, he cried out, saying: How long shall I dwell with Mesech, and be constrained to abide in the

tents of Kedar? why might not Dauid thinke that it was not his fault but his enimies rage, that did constraine him to that neglect, because he was banished from his people? Indeede it is apparant, he knew it well enough, yet least he should be contented with his miserie, he calleth to God for a remedie: so although we dwell in sinne, and liue in a thousand wants of bodies and soules, because they cannot be remooued in this life, yet let vs not rest contented here∣with, but lament this mischiefe: that we must so doe, and desire a speedie release. Art thou lodged in thy chamber through sicknesse, or banished from the companie of the faithfull through persecution, or kept away by imprison∣ment, or hindered by hard parents or maisters, or mole∣sted through pinching pouertie? all which thou canst not auoide, yet that the Lord may knowe, and that thy soule may liue, desire to bee eased of this burden. Thinke not that thou shalt bee excused, if thou canst not come and worship as thou oughtest, but will the thing thou canst not performe, and thinke it long till thy bondage be at liber∣tie, thy want be supplied, and thy soule remooued from thy bodie, that thou maist see God, and loue him, and liue with him, and praise him for euer and euer. Art thou a Christian, and hast thou not greater cause to wish for hea∣uen, then Dauid had for Ierusalem? and if you haue, then pray with as great zeale, that thy will may be turned into action, thy lets into helpes, thy wants into supplies, thy soule into pietie, and all thy worship into sinceritie. Ano∣ther * 1.133 vse may be this, that men doe not any thing the lesse esteeme of the worship of God, because they haue hearde that it is but temporall. O this were accursed that a sicke man should be lesse regarded because he is sicke, and not rather be the more attended! shall a sonne despise his owne father because he is poore? this were iniquitie; and so is it a greater abhomination, that men should lesse serue the Lord, because the greatest measure is imperfect. Al∣though Dauid might not builde the temple, yet he proui∣ded

wherewithall to do it: and so although thou canst not loue God as thou wouldest, and as thou oughtest; yet loue him as thou canst, and as farre as thou art able: be not dis∣couraged, because thou art not able to goe through with religion; for if thou haue any religion, knowe thou that the least things of God are greater then the greatest of the world; and the weakest things of God are stronger then the strongest of men. Honour them that haue the giftes of God in them, although they be imperfect; for who despi∣seth a crased peece of gold? or who throweth out of doores a broken siluer pot? and therefore who but a mad man would lightly regarde the small graces of God in men? But alas, it is the miserie of our time, wherein religion is mea∣sured by wealth, and deuotion by outward shewes, and the giftes of the spirite by worldly professions; so that if men liue neuer so vprightly, and yet be poore; or teach neuer so diligently, and yet be not famous; and pray neuer so feruently, and yet be not a flatterer; or write neuer so ex∣cellently, and yet reprooue sinne: he is no more accoun∣ted then a base and common professour. Men will not stu∣die religion, because they say the doctors can neuer knowe all things, and therefore they will knowe nothing: but if none should studie phisicke, but he that would cure all dis∣eases; sicknesse would quickly ouerthrowe vs: and if men follow not religion, because they cannot know euerie my∣sterie, the diuell will speedily ouercome their soules.

Be ye ashamed O ye husbandmen: howle O ye vine dressers, for the wheate and for the barly, because the haruest of the field * 1.134 is perished. Now he commeth to the particular persons that dresseth the earth, and the fruites thereof, bidding them to bee ashamed to see their cunning faile, their labour lost, their price receiued in vaine, because all was destroied whereabout they were imploied. From hence we may * 1.135 note, that seeing the prophet calleth to these husband∣men, it is our dutie that are of the ministerie to speake the word and rebuke sinne, and exhort euery kinde of profes∣sion

vnto religion: The princes, the nobles, the rich, the poore, the husbandmen, the artificers, and the seruingmen, and the gentlemen must all be exhorted, and rebuked by the voice of a preacher. And this was the most singular comfort that Paul receiued by his labour, Actes 20. 31. That they all coulde beare him witnesse, that hee had not ceased daye nor night, to admonish euery man of life eternall: wherein wee see that the paines of a minister are infinite, that must not feare any mans person, nor spare any mans profession, nor loue any mans sinnes, nor bee silent at any mans iniuries, nor bee controuled for any iust offence by him rebuked. Looke I say, to the labours of watchmen in the Lordes house, hee warneth them by chiding saith Aug. he instructeth them by prea∣ching, he prepareth them by admonition, he hath a cal∣ling from God to warrant him, from the word to encon∣rage him, from the spirit to inflame him, and from his con∣science to comfort him. He must rebuke the rage of great men, the folly of old men, the vanitie of yoong men, the deceit of crafts men, the trade of husbandmen, the idlenes of seruingmen, the wantonnes of women, and the sinnes of all men, that by wounding them with the word of God, both they and he might escape the iudgement of God.

The reasons of this doctrine may bee these, First be∣cause * 1.136 as Paul saith in the forenamed place, ver. 26. 27. that by this means they are free from the blood of all men: And we know that the blood of a poore husbandman, will staine as much as the blood of the greatest prince in the world. But euermore when I haue occasion to talke of the bloode of men which is committed to the preachers, and shall bee againe required at our hands: me thinkes that the blood and life, and hearts and soules should tremble hereat: the minister for his charge, the people for their danger. The captaine doth answere for the body of a man, the factor for his masters wealth, the scholler for his learning, the man for his seruice, and the noble man for his princes affaires: but

the minister must answere for the peoples sinnes. Againe, what is the danger to keepe thy soule? is it not committed to a man? hath it not all the diuels in hell to lay siege vnto it? and yet wil not men come to their pastors to haue their soules fed being hungrie; nor yet cured being sicke; nor yet salued, being wounded; nor yet defended, being be∣sieged; nor yet to be saued, although they be like to bee damned. Another reason of this is because our commission must stretch it selfe as far as Christes redemption, who is an aduocate for all men, that is, for all sorts of men: and there∣fore it is most requisite that we speake to all kinds of men, that so they may come to the knowledge of redemption. Wouldest thou then be exempted from comming to ser∣mons? then thou must also be exempted from comming to saluation. Is it hard vnto thee and intolerable, that the word of God shall restraine thy pleasures? then shall it be harder for thee to haue the blood of Christ to annoint thy soule from hell. Would not all men come to the kingdom of heauen? then wil I open vnto them the gate of the Lord, and tell you that obedience to the ministerie is the way, and the righteous will enter therein. The vses which come of this doctrine are these: First, seeing that all men * 1.137 must receiue the word of the minister, that the ministers flatter not the people, and conceale not the iudgements of God from their sinnes, Prou. 24. 24. 25. The Lord pro∣mised pleasure to them that rebuked the sinne of the wic∣ked, and the blessing of goodnes shall bee vpon them. What is the hope of the Lords workman, we haue already declared. But now let me exhort and be exhorted vnto this necessarie doctrine: I know that since the world grew to a multitude, and the church to a monarchie, the great men haue euer enuied the rebukers of sinne, I meane the ministerie, bicause they liued in greater sinnes themselues: and this is the cause why reproofes are so hardly endured; that although we speake but generally against a particu∣lar sinne, yet some or other who is gauled with the consci∣ence

thereof, will accuse vs for ayming at him, and perad∣uenture threaten vs mortall hatred: this was not so in the primitiue church, 1. Cor. 14. 24. 25. but rather men obeyed gladly, then threatned maliciously; but so it is in our church, and therefore are the ministery afraid in many pla∣ces to preach the word, least they should offend. But har∣ken my deere brethren, feare them not, for it shal come on vs that the Lord threatned Ieremie: If we spare his word, he will confounde vs in their presence. What is there in them that we should feare? they are but men in nature, so are we; they are many in number, so are we; they haue the world, we haue the word: they touch but our names or our bodies, our soules are the Lords: they cannot accuse vs iust∣ly of sinne, but themselues; they cannot worke their will, but the Lords will; their wrath is nothing to the Lordes wrath; shall we silence the word, because they loue it not? Beloued, haue not mens persons in admiration: the word of God is not bound though we be imprisoned; that can∣not be hurt, though we be blamed; our soules cannot be touched, though our bodies be martyred. Let vs wish with Luther that God would make vs woorthie to die for his word. Another vse of this doctrine, is that the people * 1.138 of all sorts must heare the worde of the minister: let them take heed that they beare the rebukes of sin for the Lord. Hos. 4. 4. cōplaineth of the desperate estate of the people; for he saide, they rebuked the prophet. This is the sin of England, for there are among vs that will teach wise men, and themselues being fooles; they will controule learned men, themselues being ignorant; they will sohoole prea∣chers, yet they cannot heare; they will rule magistrates, themselues being subiects; and they will seeme to doe all things, being able to doe nothing. But this is the point woorthie to be stoode vpon, they will reprooue the mini∣ster of the Gospell: If they suspect vs, they condemne vs; if there be but an vncertaine rumour, they make it a cer∣taine sclander; so that our life, our liuings, our doctrine,

our calling, and all our preaching is contemned by them: Our life to be idle, our liuings to be too great, our doctrine to be suspitious, our calling to be burdensome, and our preaching to be onely for a worldly respect. Oh incura∣ble, vndurable mischiefe! why do men at once set Christ to schoole, teach God to be wise, refuse the Gospels gouern∣ment, and choose the tyranny of sinne? Why do they re∣buke vs? and yet thinke they do well: if the rod of magi∣strates light on vs for our sinnes, let vs abide it; but to let euery drunkard and ruffian, and seruingman, and euery base companion to crow against the Gospell and our cal∣ling, let vs neuer abide. They hate vs because they loue sinne; they loue liberty, because they abhorre discipline; they regard not the ministery, because they regard not God; and therefore looke for a present and speedie cala∣mitie: for since that base fellowes became ministers, base fellowes haue regarded none: so that now we may preach out our hearts, and pray out our soules, and weepe out our eies; yet we shall receiue nothing but scoffes and scornes, rebuke and scander, for our labor. Weepe and howle: hauing bidden them to be ashamed, now he biddeth them to bee sorrowfull: for well hee knew that their hope and health was lost when their corne and fruites were destroyed, wherein they trusted more then in GOD. And from * 1.139 hence wee may obserue, that if the worshippe of God bee once decaied, there is not any so desperately wic∣ked or dissolute, but he shall smart for them; we may say, Esay 9. 10, 11, 12. That the wicked make great bragges, if they were depriued of preaching the word: they say they would turne brickes into hewen stone, and tymber in∣to Cedar trees: but the Lorde telleth them that their enimies shall beset them, and he will cut off both honora∣ble and taile. So is the course of his iudgement, that when hee hath taken away his worship, which is a helmet of proofe to keepe his wrath from vs, then he sendeth grea∣test calamitie, when we thinke we shall liue in greatest se∣curitie.

The filthie Sodomites thought that they were well when Lot was gone from among them, but there followed presently fire and brimstone from heauen. By this our gallants may perceiue, that if the Gospell be in the wrath of God translated from our countrey, their brauerie and pride, and wealth, and prosperitie shall be ouerturned in∣to perpetuall miserie. They thinke it a burden intollerable to liue vnder the checke heereof: but let them know that the little finger of humane tyrannie, shall bee heauier on them then the loines and body of all christianitie. Oh, how do men deceiue themselues with sweete promises of great and incredible ease, which they shall reape by the abasing of the ministerie, by the decay of good men, and the abandoning of all goodnes, when they shall haue li∣bertie to commit any kinde of sinne. O miserable wret∣ches (saith one) to whom it is lawfull to do wickedly! sure∣ly you shall come out of a little brooke and runne head∣long into the maine sea. The reason of this doctrine is * 1.140 this, bicause the wicked shoulde knowe that all goodnesse which they receiue, is for the Gospels and godly mens sake, Prou. 11. 11. there is not any thing in the worlde which the godly haue not a title vnto, insomuch as all the wicked men are but vsurpers of the goods and landes, and wealth and dignities they enioy, so long as a godly man is liuing. The worlde is a bodie, religion is the soule thereof, which being remooued is dead and fit for nothing. The worlde is a building, and the worship is the pillar & postes thereof, which being remooued it must needes fall, as the house wherein Sampson slewe the Philistines: So that it is most plaine, that when our knowledge is turned to igno∣rance, and the preachers of the worde of God cease to speake in the name of God, and when the Gospell is ba∣nished from our lande, and there bee a free libertie to doe what they list: then I saie will the heauens threaten de∣struction, the mindes of men shall be made blinde, their vnderstanding shall bee taken from them, and they shall

liue as other people do without God his word, to be slaues to their enimies, drudges to their labours, beastes in their liues, enimies to God, haters of good things, and diuels by their death. The vses which commeth from this doc∣trine, is first of all, that wee labour with speede to amende * 1.141 those things which are amisse among vs: for else that iudge∣ment which the Lorde once threatened to the Ephesian church, Reuel. 2. 5. shall take holde, namely, that the Lord will take away his candlesticke from vs: if the light bee gone, we shal liue in darknes; if the word be gone, we shall liue in blindnes; if God his worship be taken from vs, wee shall die in miserie. This onely is the meate, which if wee want will consume vs: it is a sworde, and if it bee not in our handes it will wounde vs; it is a scepter, which if the king of heauen holde not foorth, we shall be condemned: Feare the want of the Lords worship, for if it goe from vs, then he will depart; if he depart, then our prosperitie will cease, and there shall not be a man aliue which will not desire to die. Consider I beseech you, if you haue enioyed great possessions, & goodly landes, faire houses, & many friends, delicate liues, and many children; but in one night thy aduersarie stealeth away thy euidence whereby thou hol∣dest thy lande, and then thou art turned out of possession, thy landes are taken from thee, thy friendes forsake thee, thy children crie on thee, and thou bee constrained either to harde labour or vnlawfull beggerie; how wouldest thou take it, but wish for a thousande deathes to bee deliuered from this shame: So shall it bee with thee in the Gospell, which is the euidence of thy peace, thy health, thy landes, thy ioy, and the kingdome of heauen; the which being taken from thee, thou canst neuer enioy any of these: then thou shalt weepe without comfort, sorrowe without hope, liue without ioy, die without peace, and be damned with∣out mercie. Oh, whose heart is not cleaued asunder to thinke vpon the danger of his soule? Loue the Gospell, that it may tarrie with vs; beleeue it, that we may liue in it; re∣ceiue

it, that we may reioice in it; professe it, that we may die in it, professe I saie, for his owne sake and for nothing else: let thy eies see it, thy eare heare it, thy toong speake it, thy heart regard it, thy feete walke in it, that thy hande may worke in it thy owne saluation. Let vs amende that which is amisse, and repent least all be taken from vs, least our enimies reioice in our houses, least our women lament in the streets, our children cry in the fields, our old men lie in the graues, and all men die in desperation. Let vs there∣fore to auoide all this mischiefe receiue that exhortation, 1. Thess. 2. 12. that euery one that nowe liueth in our En∣glish dominion, in the daies of our most peaceable Salo∣mon: Walke woorthy of this vocation whereunto they are called. If the Lorde shoulde require any great thing of vs, ought we not to doe it, seeing wee owe vnto him our owne selues, much more ought we to walke like christians, seeing we professe christianitie. Walke we must, and not stande still as the idle doe, we must be woorthy of our places, and not onely fill the roome as an image doth at a feast, as our carnall Gospellers do: and called we must be, and not re∣fuse to come, as the greatest part in our age doth. The Gospell is the sunne, let vs looke on it; it is the wedding garment, let vs weare it; it is the day, let vs worke in it; it is the salte of the worlde, let vs taste it; it is the way to salua∣tion, let vs trauaile in it; it is the life of all thinges, let vs liue in it. Oh therefore you which are called, refuse not to come; you which are liuing, lengthen your daies: you which can see, beholde the miseries of your ioy; and you which haue legges to walke withall, bodies to liue withall; space to returne; time to repent; leasure to practise; soules to saue, or any grace of God within you; walke woor∣thie of saluation. You must not walke as other doe, for Christ is our patterne: you must not walke as the most doe, for the flocke of God is little; you must not walke as you haue done, for you must bee newe crea∣tures: Walke in knowledge, for that will make you wise;

walke in faith, for that will make you zealous; walke in loue, that will make you Christians; walke in cleannesse, that will make you saints; and walke in patience, for that will giue you the Lords kingdome. Be shod with prepara∣tion of the Gospell of peace, and let your strength bee en∣creased to goe on, from step to step, from vertue to vertue, from teare to teare, from trouble to trouble, from day to day, and from the death of this life, to the life of this death, for the Lords praise in his truth to our ioy in his kingdome.

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 * 1.142 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 * 1.143 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 * 1.144 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 * 1.145 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 * 1.146 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 * 1.147 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: * 1.148 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 * 1.149 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 * 1.150 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 * 1.151 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: * 1.152 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 * 1.153 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 * 1.154 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 * 1.155 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.

The twelfth Sermon.

Vers. 13.

Girde your selues and lament, yee priestes: howle yee ministers of the altar, &c.

THe exhortations to the people being finished, the prophet goeth on to the priestes and giueth them a speciall direction, how to behaue themselues in this time of dearth and famine. And this part as hath bin alrea∣die

declared, is contayned in this chap. and in the second wherein he putteth thē in mind of their duties, which may be reduced to these generall heads, & particular members. First, he exhorteth them to a farther humiliation, & giueth reason for the same, vers. 13. as that they should be girded with sackcloth vnto lamentation: Secondly, that they should bee all night long in sorrowing for the same, after∣ward in this chapter he biddeth them sanctifie a fast, vers. 14. and in the second chapter, vers. 1. he biddeth them shew the people their woefull danger. For the fast he tel∣leth them how it should bee solemnized, namely with all the people in the house of God: Secondly, with praier, and the forme or example to pray by, is described, vers. 15. and so to the end of the chapter. First, when he calleth vnto the priests to be farther humbled, whom alreadie he had said to be mourning and lamenting for this matter, vers. 9. hee thereby giueth vs to vnderstand, that there are none so for∣ward in any good action, but they haue neede of a farther * 1.156 prouocation, and may receiue good instruction, to proceed in their godly enterprise. For this cause the Apostle, 2. Peter 1. 12. telleth the faithfull in his time, that he would neuer be negligent to put them in minde of their duetie, although they had knowledge and were confirmed in the truth. The which thing may reprooue many in our daies, which will not abide any wholesome word of exhortation: especially there are in the ministerie, those which hauing rare gifts and great learning, and therefore despise both men and meanes, which shall any way put them in minde of their duetie; thinking it a disgrace to their persons if any of the inferiour sort shall note vnto them their slips and infirmities. But Peter had more modestie which ea∣sily yeelded to the reproofe of Paul. Would God that men were as much ashamed to commit euill or omit goodnes, as they are to be blamed for any default: and it were to bee wished that they would as hardly abide the temptation of their enimie the diuell; as they will the reprehension of

their most christian friends. Againe, we haue many which haue a little shew of religion, and an vnprofitable forme of seruing God, the which thinke all knowledge is lapped in their braines, and all holines practised in their liues; and therefore they despise sermons and preachers, reading and hearing, conuersion and repentance, and will say flatly they haue enough alreadie, and therefore will receiue no more. Against those let the exhortation of this Prophet, and the example of these priests preuaile; that they may both ei∣ther shame them for their folly, or reclaime them for their stubbornnes. The reasons of this doctrine are these, First * 1.157 because it is a true token, that we are the Lords when we are exhorted to farther righteousnes, Ioh. 15. 3. so that on the other side it is a fearefull signe that wee are none of his, when we stop our eares and harden our hearts, against the exhortations of the godly ministers: wherfore let them which with Peter and Iohn would haue heauen to be on the earth, and make a dwelling for their faith on a worldly mount, instead of heauēly Sion: let them I say, know that as the desire of the apostles could not be performed in this life so in this life although they haue clymed vp neuer so great hils of knowledge, and secret hidden mysteries, and haue seene the graces of God as plainely, as they sawe Elias and Moses: yet must they come downe againe, and labour to goe further before they come to heauen. But me thinkes the earnest consideration of this point, should make vs all more earnestly to thirst after our spirituall gaine of godli∣nes, and neuer to giue ouer till all our vices are remooued, all our vncleannes purged, and all our wickednes forgot∣ten. Doe we not see how the earth after one showre of raine, thirsteth for another? and so following euery yeere; euen so exhortations and reprehensions are like showres of raine, to make our hearts to beare fruit: the which wee should desire for the loue of more holines, as the earth de∣sireth for the encrease of more fruitfulnes. Another rea∣son * 1.158 is, because it is a notable assurance vnto a mans soule

when he beareth exhortation, & increaseth in knowledge, that he hath tasted of the goodnes and grace of God, 1. Pet. 2. 3. A yoong childe tasting his mothers milke, gro∣weth thereby: a sicke man tasting his phisitions potion, is strengthened thereby, and desireth more phisicke, and more meat; and therefore if wee can desire to bee more righteous, more holy, more faithfull, more zealous, and more carefull of good things: we may be assured that our soules are in good and perfect health. But alas how many faile herein which taste, but finde no relish in the graces of God, and suffer the most wholesome foode of their soules to perish in their stomacks: they had rather eate the grasse of their own gathering, then the meat of the Lords proui∣ding. Stolne bread is swete vnto them, that is, that which is forbidden them they delight in; but that which is com∣maunded and allowed them, they cannot away with: they loue better to liue in one forbidden sinne, then to liue in a thousand commanded and authorized vertues. From this doctrine we may make these vses, First seeing there is none so holy and so good in this world, but he hath neede of more holines and goodnes: then it followeth that it is a most * 1.159 wretched thing to goe backeward, and to cease from be∣ing righteous; for this cause the blessed seruant of God ex∣horted, Reuel. 22, 11. Let him which is righteous be righ∣teous still; shew therefore if thou haue euer obtayned any mercie of God in the knowledge of the Gospell, retaine the same for euermore. If euer thou haddest any dislike of prophannesse, any hatred of euill, any conscience of goodnes, and any desire of mortification; that thou did∣dest euer abhor vaine sports, foolish words, wicked works, vnprofitable members, godles companions, and truthlesse superstitions, continue so minded for euermore: but as thou hast beene iust, so abide righteous. The sheepe once blacke or white, neuer chaungeth colour; the vessell once seasoned, neuer looseth sweetnes; and the soule once sanc∣tified, neuer forsaketh holines. Be not vnsauourie salt, be

not vnstedfast winde, be not a foolish builder, and be not a cursed backeslider. Call not the truth once beloued, into question, but fight for it as for life: receiue not the filthines once banished, but flye from it as from death. Loue not that sinne which once thou hatedst, least all other sinnes become suiters for thy soule. Goe out of vanitie and igno∣rance, and hypocrisie, and securitie, as Lot went out of So∣dome, and neuer looke so much as backe vpon them. De∣stroy vtterly the citie and dwelling of Sathan in thy soule, as Ioshua destroyed Ierico, and curse them that builde it againe: follow all the examples of all the godly; Paule once conuerted, neuer reuoked; Peter once strengthened, neuer more halted; Onesimus once reconciled to his master, ne∣uer ranne from him any more. And so seeing thou canst say I haue heard sermons, I haue loued prayer, I haue har∣boured the saintes, I haue hated dauncing, tabling, carding, vsuring, swearing, lying, stealing, and all other abhomina∣tions: oh wallow not againe in that filthy mire but conti∣nue righteous to the end. Alas, alas, as the eies of man can∣not weepe enough, for the backesliders; so the toong of man cannot speake enough of their accursed apostasie: some fall to pouertie, some to securitie, some to vanitie, some to open impiety, som into heresie, some into schisme, some into the world, some into the flesh, and all of these in∣to hel: and thus they goe away as Gedeons souldiers which were at the first 21000. but in the end they were but 300. Might Rahel weepe bicause Herod kilde her children, and may not the church weepe because the diuell killeth her children? Well, woe be to him for his malice, and woe be to them for their backsliding. Secondly, seeing wee all * 1.160 neede encouragement vnto good things, let vs not onely bee exhorted but assured, that the presence of God shall assist vs. When Zerubabel and Iehoshua were stirred by the prophet to finish the temple of God, the Lorde promised his presence to assist them, Hag. 2. 5. and his spirite to re∣maine with them: Now marke who are exhorted, but the

prince or chiefe gouernour, and the priest or chiefe bi∣shop, and all the people of the land: let vs not therefore feare to enter into a farther reformation of our selues, and doubt nothing but the Lord shall finish our buildings. We are not Babel and the builders thereof, what neede wee feare confusion? we are not Saul, what neede we despaire of victorie? we are not Achitophel, we will not distrust our counsell: we are not Iudas, why should we vndoe our selues for our sinnes? If we haue deferred our repentance and amendment, and ran away from God as Ionah did, yet be∣ing called againe, let vs goe boldly to the Niniueh of our owne soules, and preach the fearefull curse of God against sinne. The Lord came to Abraham in the plaine of Mamre sitting in his tent, and there promised him a sonne: why should we not be perswaded, that when we are in medita∣ting on any goodnesse, and louing any rightcousnesse, and aduenturing any holy businesse, but the Lorde will come vnto vs and promise vs life eternall. Therefore my deere brethren and sisters, aduenture farre for the religion of your soules, and knowe that he shall goe with you to helpe you to your wish: feare not any power, for he is omnipo∣tent; nor any enimie, for he is your shield; nor any subtil∣tie, for he is your wisedome; nor any want, for he is your sufficiencie; nor any constancie, for hee neuer changeth; nor any death, for he is your life. Beleeue that you cannot conceiue, vnderstand that you cannot see, beare that bur∣den which he giueth you, abide that sorrow that he sen∣deth you, and practise that gospell which hee hath taught you. Pray for repentance, and faith, and knowledge, and zeale, and obedience, and holinesse, and life eternall: for the Lord is in thine owne soule, and feare not, he will giue it thee. Girde your selues. Againe out of these wordes, wherein the prophet biddeth the priestes to be girded to lamentation, that is, to be throughly prepared, and to put on sackcloth, that is, all outward and inward testimonie of sorrow, and to lie all night before the Lord, that is, to en∣dure

any paine and labour to be reconciled to God. Out of the which I might note as many doctrines as words: as first that vpon good counsell and godly meditation, men must come to lament their miseries before God; not rashly nor rauingly, nor furiously, but with a godly preparation. Againe, that the ministers in any common danger must more earnestly be humbled then any other. Againe, seeing he calleth for such sorrow and such continuance thereof, he thereby noteth, that if God be once angrie, we must vse all meanes that can bee found to appease him, though it cost our sweetest health, and our deerest blood. But I will speci∣ally * 1.161 obserue this doctrine, that all both minister and peo∣ple when they come to entreate for the remoouing of the Lord hand, must be sure that they be throughly humbled, Nehem. 1. 4. their cause must be well pondered and weigh∣ed, their mindes must bee well prepared and perswaded, their liues must be most zealously reformed, and their con∣tinuance in their humiliation must be most instantly and inuiolably obserued. I haue obserued a great defect in the humiliation of many in the time of our late calamities of famine, and warre, and plague, when we were cast downe before the Lord. For men would come to these exercises, from tauernes and alehouses, from shops & other busines, no otherwise prepared then at another common time: a∣gaine, the notes of their pride in apparell, and all brauerie & fond expences they brought with them, and came more like plaiers then mourners into the Lords house; and also they were quickly wearie, for some would neuer tarrie till the end: and other if they once came, they neuer came more. And surely these were too euident signes, that wee were not throughly humbled; and therefore no maruell though the plague preuailed on so many, and the famine hath continued so long. Oh that therefore this exhortation of the prophet might worke a newe and often remem∣brance of vnfained humilitie before the Lord, when wee euer meete againe about the like occasion: and this I

would haue practised both in priuate and publike humi∣liation. The reasons that may mooue vs vnto this dutie to be throughly humbled, are these: first, because the Lorde * 1.162 will not looke on our aduersitie, without this perfect and absolute contrition. Isa. 58. 3. for he then especially loo∣keth to the inwarde disposition of euery soule, to see who they be which tremble at his word and iudgements; and they which then will not nor cannot, there is little hope of grace and goodnesse in them. The heathen king of Nini∣ueh and all his subiects had that conscience, when the Lord sounded their destruction by the prophet Ionah; Ahab mourned when he heard the words of Elijah the prophet; and when God speaketh to the Assyrians and Moabites, he biddeth them come downe into the dust and ashes to lament their miseries. Alas why doe I rehearse either pre∣cepts or examples to mooue men vnto this which they would not doe, for if their owne liues and bloud, and soules will not prouoke them hereunto, other mens waies will not perswade them: yet let them thus consider, that it will greeue them more to loose this their counterfeite humili∣tie, as the Iewes doe in the forenamed place, when they shall say, we fasted, we praied, we trauelled, and we desired to iustifie our soules; and yet their fast shall be as vanitie, their praier abhomination, and their comming into the Lords presence, like his which had no wedding garment, and therefore was hee, and so shall they bee cast into vtter darknesse. Another reason is this, because that those iudge∣ments which call for this humiliation, must teach vs righte∣ousnesse, * 1.163 Esa. 26. 9. and so we encrease in righteousnesse, as we exceede in humilitie; and for this cause we must know, that the more religion a man hath, the more humble he is, and the more hee saith hee encreaseth in goodnesse, the more he must studie to shew it outwardly. As for those which thinke they serue God well enough, when they nei∣ther pray with their toongs, nor bende with their knees, nor vncouer their heads, nor mooue out of their houses, I

leaue them to their fancies, & let euery beast & bird of the aire confute their fancies: for the Lord which hath assign∣ed euery member his office, will haue euery one to exe∣cute it himselfe. The vses which offer themselues by the * 1.164 consideration of this point, are these, seeing we must bee throughly humbled, therefore let vs auoide all manner of idlenesse in this worship of God, Iam. 2. 19. when we are once perswaded of this point, we shall not onely lende an eare to this businesse, but thinke all time too little that we spend not herein. The poore saintes of God in that fore∣named place, crie in the night watches, as these priestes which lay all night in lamentation: and so when the feare of the Lords wrath and the conscience of our owne dan∣gers doe once meete together, then there is not any thing that will bee so acceptable to vs as praier. This feare will driue from vs our sleepe, as the windes driue away the cloudes, the sicke man will sit vp, the olde man will holde vp his hands, the weake man will stand for his life, the wo∣man will weepe without ceasing, and euery one so touched will auoide all worldly actions; then will, or rather then must the rich man forsake his counting house, the farmer leaue his plough, the seruant auoide his rest, the labourer neglect his meate, and the drowsie person hold vp his eies. All the Apostles slept till the high priestes seruants came to take our Sauiour, but then they awaked & fled for their liues; but why did they not wake before in praier, that thē they might haue slept without danger? oh let vs therefore come both great & small, to appeere in the Lords presence with al diligence: let not any long iourney, any lack of pro∣uision, any loue of ease, any losse of health make vs idle. Rise early to praier, watch late to lament, sleepe little, that thou maist spende the more time to gaine thy soules health. In the day we labour for our bodies, in the night let vs labour for our soules. My soule (saith Dauid) thinketh on thee in the night watches: and so let our soules thinke on the Lord, when other thinke on their rest and their pleasure. Ano∣ther

vse which commeth by this consideration is this, that * 1.165 seeing we must be throughly humbled, or not at all, let vs take for our example the paterne of them that mourne for the dead, as the prophet exhorteth, Ierem. 6. 26. How many are the teares of them which loose their louing hus∣bands, their tender children, and their loyal friendes; Iacob for feare of this said before hand, it woulde make his hoare head goe downe into the graue. But so slight is the mour∣ning of many among vs, that they neither wette their cheekes for their sinnes, nor yet would willingly depart with this life, for the enioying of the life to come. Surely this is woorthy to be noted in them which earnestly la∣ment the dead, that they desire to be with them; so let vs desire to be free of this feare of death and sinne, with the death of our sinnes and liues: let vs so bitterly bewaile our time, as we may be most willing to change our life, for no other cause then to cease from sinne. The Israelites bewai∣led Moses thirtie daies together, and let vs with great and long continuance, mourne not for Moses who is in heauen, but for our selues who would be in heauen. When Naomy bid her daughters Ruth and Orpah goe backe into Moab, they wept at her words: if they were so vnwilling to liue in Moab, and to depart with Naomi; why are not wee as vnwilling to liue in this world, and to depart with Christ, seeing he is our head, and we his members; we must goe to him, and he may not come to vs? let vs therefore by his example endure many sorrowes and great dangers, that we may be more willing to leaue this life. The theefe in∣closed in the prison ceaseth from stealing; and when wee are closed in iaile of many griefes, and clogged with the irons of many crosses, then let vs know that we cease from many externall and internall abhominations. Yee mini∣sters of my God. In this that hee calleth the priestes which serued at the altar, the ministers of God: he thereby giueth * 1.166 vs to vnderstand whose possession are the ministers, name∣ly and onely the Lords, Num. 3. 12. The Lord challengeth

the tribe of Leui to himselfe, to be his peculiar and royall priesthood: and the Apostle willeth the Corinthians that they should so thinke of him, as of the minister of God, and disposer of the secrets of his kingdome: and therefore writing to the Galathians, hee telleth them hee is not by man, nor by the will of man, but of God. Once in steede of the appointed ministerie were the first borne of euery familie, and they sacrificed and none else; but they altered, and it came to one tribe, and they also were abrogated; and so it came to men approoued in the church, who are deemed the speciall portion of the Lord in this world. And surely if the seruants of Salomon, were blessed that hearde his wisedome, and waited in his court, they are much more blessed which waite in the Lords house, and heare and see the secrets of the kingdome of heauen. It is therefore a most fearefull thing to aduance any vnto this to bee the Lords seruant, who is not woorthy to sit in the chaire of Moses; and there is no reason why they shoulde mini∣ster in the church which are not woorthie to be the porters of the doore. Surely the prophanenes of many in these pla∣ces is so great and so damnable, that besides the iniuries done to Christ, many run headlong into hell, thorough the euill example of their pastours. The Lords seruants followe their maister in holinesse, and not the world in lewdnesse; they looke to the soules, but these waite for the fleeces; they preach vpon conscience, these doe it for fashion; they preach onely the truth, but these bring the fire of poetrie, philosophie, and such like to the altar of God: to conclude, they bee the helpers vnto faith, but these quench their owne giftes, and keepe other from pure knowledge. The * 1.167 reasons are these, because the whole life of the minister must be onely exercised in spirituall & heauenly matters, Act. 6. 2. 4. The apostles would consent to nothing which was not consonant to their ministerie, or that might any waies hinder the same: And for this cause the Lord hath so prouided, that they should be exempted from all worldly

businesse, and receiue their maintenance from other, not onely for themselues, but for their children and families. The which thing considered would aduertise a number of vs, that wee which warre should not entangle our selues with the things of this life; we should neuer giue ouer our seruice, for that is nothing else but to forsake God; wee must neuer cause our sinnes to make vs be thrust out of the ministerie, for that will exclude vs from heauen: wee must neuer bee idle and vnprofitable seruants in our mi∣nisterie, for that will worke our curse; and wee must neuer be wearie of our places, for that will weaken and lessen our giftes. But alas once there might come no rasor on the ministers heads, but now adaies heads and beards and all are powled: if wee shoulde not nowe looke to our owne maintenance, wee might soone want sustenaunce, and our children are easily suffered to begge, though their parents haue well deserued of the Church of God. Ano∣ther reason is, because none may offer them any vio∣lence, * 1.168 but the Lorde accounteth it his owne, Exod. 16. 8. and hee saith by the prophet Dauid, Touch not mine annointed, and doe my prophets no harme. How despe∣rate is the case of all men, who are daily by wordes and deedes reuiling the ministers of the gospell, and thinke themselues happy if they can giue a priest a deadly blowe by their enuenomed toong. Truely I will say our owne sinnes were the cause of all this; yet if the kisse of Iudas was so mortally punished, these mens (not kisses, but wounds, not with lips but with toongs and hands) shall ne∣uer escape vnrewarded: for as by their toongs they haue killed vs, so the Lord with his toong shall condemne them. From hence let vs of the ministerie learne our dutie, which * 1.169 is, seeing we are the Lordes owne seruants, let vs labour to present euerie man perfect in Iesus Christ, Col. 1. 28. there is no seruant, but he desireth not onely to do much worke, but that hee may present it faire and beautifull to his ma∣sters viewe: this is our labour to bring many soules and

saints to the Lorde of glory. Abraham sending his seruant to fetch a wife for Isaac his sonne, he brought him godlie and beautifull Rebecah: wee are the Lordes seruants, and wee are sent to fetch a wife for Iesus Christ the sonne of God; oh let vs be as faithfull vnto God the father, and to Iesus Christ, as that seruant was to Abraham and Isaac; let vs doe our message with diligence, let vs execute our charge with praier, let vs giue them the golden bracelets of God his truth, and let vs with all speede and haste returne againe to him that sent vs. When Iacobs sonnes went in∣to Egypt, Iudah promised him to bring Beniamin againe, if he woulde let him go, or else he shoulde slaie his owne two sonnes; and so if wee bring not againe to the Lorde his be∣loued children, he will slaie our bodies and soules for euer and euer, for at our hands will he require them. Come on therefore my deere and holy annointed brethren, we haue the leading of God his children, wee haue the keeping of Christs Queene, we haue the tillage of the Lords corne, we haue the vse of the Lords treasure, & we haue the price of our Sauiours bloud: if we loose his childrē, he wil slay ours; if we defile his wife, he wil curse vs; if we neglect his husbā∣dry, he will spoile ours; if we waste his treasure, he wil sel vs to perpetuall bondage; and if we spill our Sauiours bloud, he shall condemne our bloud, body, and soule. Oh therfore let vs be instāt in preaching, holy in liuing, earnest in praier, zealous in exhortatiō, & careful in admonition; instructing the children, correcting the youth, and comforting the aged: that as Iacob returned with many more soules out of Syria into Canaan, then hee brought; so may wee come with many soules out of this world into the world to come. Another vse shall be for the people, that considering wee * 1.170 be the Lordes owne seruants, and therefore open and shut the priuie chamber doore which leadeth vnto him, and to vs is committed the building of the church: then as the Apostle exhorteth you Ephes. 4. 11, 14. that ye giue heed to them whom the Lorde sendeth you for spirituall guides:

direct not your praiers to Angels and saints in heauen, for they haue not the keeping of the Lordes workes; but the ministers which be aliue are the priuie counsellers to the Lordes maiestie, whom if you will not beleeue, neither can you beleeue, though an angell come from heauen vnto you. And therefore as all the people were wonte to waite for the comming out of the priest, that hee might blesse them; so do you all euermore, waite for the blessing, and mercy, and grace, and counsell, and loue of God to come from them to you. As the Lorde turneth the bloude of a woman into milke for the nourishment of hir childe, so doth hee turne our wordes, and gifts, and knowledge, and learning, and studie, and life to be the nourishment of you his church. Come to vs for comfort and instruction, and edification, and saluation; you are the Lordes housholde, we are his stewards, come to vs for your meate of soule, and wages of life. When Adam came againe to God hee re∣ceiued the promise of life; when the creatures came to Noahs arke, hee kept them from the floude; when the Egyptians came to Ioseph, he saued them from famine; and when the people came to heare Christ preach, he relieued their fainting: Come you likewise to the ministerie, they will giue you the promises, open vnto you the kingdome, deliuer you the corne, and satisfie your soules most plenti∣fully, that you shall neuer faint till you come to the euerla∣sting abiding place. Except the priestes had stoode in the riuer of Iorden, the children of Israell coulde neuer haue passed ouer: euen so wee stande in the troubles of this world, to keepe them from you, else you shoulde neuer come into Canaan: Oh therefore come while wee stande and beare the Lordes arke, or else the waters of heresie and Atheisme will come againe: and then farewell your hope, your health, and your saluation.

The xiij. Sermon.

Verse. 14.

Sanctifie a fast: call a solemne assemblie: gather the elders and all the inhabitants of the lande into the house of the Lorde your God, and crie vnto the Lorde.

THat is, call and prepare a fast, to the which some may say; that they might well enough fast, seeing their meat & corne was alreadie withered, and they had more need to seek to saue their liues, then to go to fast & to endanger themselues farther. Vnto which I answere, that the forenamed calamitie was but prophetically fore∣told: & therefore as yet there was not such want, but only it shoulde bee if they repented not. Hee biddeth them pre∣pare a fast, that is, a general humiliation for all the people, wherein shoulde bee nothing but mourning and absti∣nence, and this kinde of fast is a great and good part of the worship of God. Esay 58. 13. Therefore from hence wee obserue that God taketh occasion by threatning of his wrath against vs, to mooue vs to worship him more ear∣nestly, so wee may see Iudg. 20. 26, 27. when the Israelites * 1.171 in a good cause, had beene ouercome of the Beniamites, and lost the liues of many braue men, it mooued them againe to goe to humble themselues before the Lorde, with fasting and bitter weeping, and lamentation. And surely this seemeth to be the continual course of the Lords dooing in the church, that as the grounde is plowed that it might yeelde more fruite: so the church is afflicted that it may giue him more worship. Wee are for the most part like the disciples which knew not howe to fast, or to afflict themselues till Christ was taken from them, and then they fasted, Mark. 2. 20. So when wee are either generallie molested, or particularly endangered; howe doe we cleaue to the churches, and turne ouer the bibles, and runne ouer

the worde? but in times of more ease wee are more idle, and take libertie of sinning, when wee feele the greatest liberalitie of our Sauiour. If wee haue no other cause to reioice in our pouertie, and sicknesse, and infamie, and danger, and hunger, and famme, and all our tribulation, then this that we are by them better fitted for the Lordes seruice; yet let this make vs clap our harts and hands that we may any waie glorifie our creator. And as the Israelites were as willing to fight with the Canaanites, as to possesse their lande: so let vs bee as willing to fight with manie troubles, as to possesse many pleasures. The reasons of * 1.172 this doctrine are these, bicause such kinde of miseries la∣mented by such kinde of worship, doth turne away our captiuitie, and appease the Lordes wrath, Lament. 2. 14. and therefore wee may take great comfort in the fore∣warning of our miseries, seeing we may be prepared ther∣by against all danger to auoide all wrath; if the Lorde did not by the ministerie of his worde humble vs, we shoulde euer be subiect to mortall confusion, and immortall con∣demnation. But so hee ordereth all things in his church, that as the ouerflowing Nilus maketh the earth more fer∣till; so the floudes of troubles going ouer the bodies and liues of his members, maketh them more peaceable: once the disease purged, the bodie is well quieted, and once the pride of our sinne and natures scoured and rubbed awaie, the soule is more strengthened. Another reason is bi∣cause * 1.173 that the Lorde will haue that thinge worke the good of his church, which worketh the desperation of infidels, for wicked men in their troubles are at their wits ende, as wee may see Mich. 4. 5. so was it in Cain and Edom, and the Egyptians, and Saule, and Herod, which all perished through affliction. The nature of the wicked is like iron which will neuer swimme though it be neuer so little, ex∣cept it be nailed to some woode or other substance: so the wicked being banished from the godly they fall downe and sticke fast in an vnresistable mire of afflictions: so that

wee may see, as the crosse of Christ was the life of the church, but the death of the diuell; so are many other cros∣ses the life of the Lordes deare children, but the death of his despitefull enimies. The vses which come from this * 1.174 doctrine are these: First, seeing wee are by our affections stirred vp to serue the Lorde, let vs keepe our soules in continuall chastisement, that we may continually be mind∣full of the Lordes seruice, 1. Peter 4. 7. Those which lie in garrisons although they seldome fight, yet euery day they discipline and traine their souldiers; so although wee sel∣dome lie vnder great danger of exceeding slaughter, yet let vs continue our soules in correction and obedience. If Dauid had alway vsed this, he had not so easilie forgotten himselfe, and brought Vrijah to death, and himselfe into fil∣thie adulterie: Euen so the want of this priuate chastise∣ment, and continuall afflicting of our soules for our sinnes maketh vs wanton in wealth, proude in prosperitie, pre∣sumptuous in health, and often subiect to sathans tempta∣tions. Afflictions may rightly bee compared to a hedge, which hath thornes on both sides, so that that which is within cannot come out, and that which is without cannot come in: in like manner when our liues are hedged with troubles, the good thinges which are in our soules cannot goe out of vs, and the euill thinges which are without vs cannot come into vs. Weepe often for thy sins that thou maiest alway bee sorrowfull, pray often for thy amende∣ment, that thou maiest still bee penitent. Thinke manie times on thy later ende, that thou maiest neuer bee arro∣gant, so shalt thou saue thy selfe from many euils, and gaine thy conscience great peace, and procure thy soule euerla∣sting blessednes: for if this life bee contrary to the life to come, then it followeth that as there shall bee neuer cea∣sing ioy, for the ceasing of sinne; so heere ought to be a ne∣uer ending sorrow for the continuance of sinne. Another vse which commeth of this doctrine is, seeing our euils make vs more fit to serue God, then is it a miserable thing

to be made more vnfit to serue him through tribulations, when mens harts die in them for feare of the Lordes hand, as Nabals did when he feared Dauids comming: or when men growe desperate seeking vnlawfull meanes to be rid of their miseries, as the Iewes did, Esay 30. 16. and therefore the Lorde threatneth them that they shall flie as they determined, and they shall ride on horses as they appointed, but their enimies shoulde ride faster to ouertake and ouerthrowe them. I haue obserued the con∣stitution of many men, and I founde them like the sea∣faring marriners, whose life is a continuall death; and yet they are more open contemners, and more obstinate eni∣mies to all manner of goodnes then are other men: and so those whose estate is poorest, whose liues are most slauish, hauing the prisons for their dwellings, and continuallie destitute of meate and all kinde of necessaries, none more wicked then these, or more carelesse of any good thing. But to let those passe, there are many that haue escaped dangerous sicknes, pyning famine, the fearefull hande of warre and cruell death, which seemed before their eies vnauoidable; and yet remaine desperately wicked still, and runne to their owne vomit and wallow in their loath∣some myre of sinne; these are they which are at a league with death and couenant with hell, they hope to escape as well as other, and while they be in the world why should they not liue merrily, although they goe to hell for it after∣warde. Seeing they are so carelesse of their owne welfare, who shoulde take care for them; and seeing the fearefull hande of God will not winne them, the labour of vs his ministers shall neuer perswade them. Out of this vers. I might obserue vnto you that the pastours are not to pro∣claime fastings without singular warrant either from God himselfe, or else from them that ought to direct them heerein. Againe, I might obserue that the people must come at the voice or call of their spirituall fathers, and pa∣stours; also that publique fasting ought to be done in the

publike congregation, for that time being. But wee will proceede to the next wordes, where the prophet telleth them what they shoulde doe nowe when they were as∣sembled togither in the fast, that is, they must cry on the Lorde, meaning they shoulde humble themselues by praier. And from hence obserue that fasting is nothing * 1.175 woorth without praier, Esay 58. 3. Luke 18. 11. The com∣mon people doe imagine that when they cease from ea∣ting, and punish their bodies with a daies abstinence, that they doe vnto God high seruice. Indeed it is lawfull for the preseruation of their health so to doe, but for a di∣uine seruice or worke of religion, they must not account it. But this custome sprang vp from the perswasion of poperie, which doe not onely account this kinde of absti∣nence a meritorious worke; but also if men eate not flesh, although they aboūd in al other delicates, with great store of daintie wines and strong drinke; yet doe they obserue a druine fast to the Lorde, although they neuer make anie conscience of praier, and doe not so much as blesse their meate and drinke they receiue. Therefore let all good Christians bee carefull to auoide in their fasts, ignorance and superstition, and let them either ioine praier with their fasting, or else neuer reckon it for a worke of religion. The reasons of this doctrine are these: First, bicause God doth not except vs for meate, 1. Cor. 8. 8. that is, with the * 1.176 Lorde if wee eate or eate not, wee haue neither the more or lesse, and therefore bare abstinence is not any part of re∣ligion. But if the ordinarie taking of our meates and drink must be sanctified by praier, which is a meere ciuill thing, then much more the not receiuing either of meate and drinke for a religious cause must be consecrated by praier. One saide well, that those which place any part of God his seruice in their meate, they doe verie neere make their bellie their God: Yet though meate and drinke doth not make vs either the better or the woorse to God warde; yet we must remember that heerby is not giuen vs any liberty

to liue in gluttonie or drunkennes, no more then to sterue and pine vp our soules voluntarilie, but hee meaneth in the moderate vse or neglect heer••••f. Another reason is, * 1.177 bicause God neuer commanded any such fast, nor al∣lowed it, as wee may see in all the course of the Scrip∣tures: where euermore there was ioyned with fasting publike and most earnest praier and lamentation, why then shoulde wee vse that in the Lordes seruice which hee neuer spake of; and why should we frame that of our selues, which he reprobateth? truely euery plant which he hath not planted, shall be pulled vp by the rootes, and therefore in vaine should we worship him, following the traditions of men: liue in the obedience of the Gospell, for that shall bring vs to life; and whatsoeuer we do more we either per∣forme for curiositie, to finde fault with that which is done; or else for vanitie to search into that which is forbidden. From hence let vs learne to lead most christian liues which * 1.178 is to serue the Lord with fastings and praiers, after the ex∣ample of the ancient godly beloued saints of God, as Anna, Luk. 2. 37. and the Apostle Paul, 2. Cor. 11. 27 both men and women haue liued in this kind of abstinence, and religious seruice of God. But alas we haue among vs thou∣sands which would thinke they receiued great iniurie, if they be not accounted as good christians as Paul and Anna, which neuer in all their life did so much as fast and pray one whole day togither in their priuate houses. I cannot tell what nimblenes and ioyfulnes, they finde in themselues to the seruice of God: but I am sure that there haue beene, and now are others of another iudgement, which without this exercise of praier and fasting, grow many times hea∣uie and so dull in the practise of their profession, that they thinke that the spirit of God is departed from them. And when they haue renewed this exercise, they finde them∣selues againe more ripe and sharpe and readie in any kinde of goodnes. Alas, what practise of repentance is there in them, that are strangers in this action? it is a simple sorrow

for sinne, that taketh not away one daies stomacke from meate, and causeth not the soule to hunger more after re∣conciliation, then after a worldly recreation. Therefore fast often and pray much, so shalt thou be like the godly, neuer be wearie of this practise, except thou be wearie of christianitie: and as thy sinnes encrease, so let thy mortifi∣cation bee enlarged, that thou maist make more castles in thy soule to defende thee, then the diuell doth engines to annoy thee. Another vse is, that wee absent not our selues from those solemne and appointed kinde of fasts, 1. * 1.179 Sam. 7. 6. all Israell came to obserue this before the Lord in Mizpeh, and so continued till Samuel sent them home againe. If euer it be needfull that the congregation should be great, then it is most requisite to be enlarged, when occasion of lamentation is offered: that as many mens voi∣ces made the Lord to spare the Niniuites; so many may cause him to reuerse his iudgements from vs. For truely as in war against an enimie hauing muaded our countrey, we are ingenerall to lift vp our handes against him to driue him from vs: so ought we being endangered by the hande of God to put on euerie one his complete armour of righ∣teousnes, that euery mans heart and voice may be lifted vp to stay his heauy hand from vs. How do men neglect this thing which thinke it in vaine to serue God, and therefore though they know other men to be most busie in lamen∣ting for their calamities; yet they forsake not their tauerns, their shops, their counting houses, their husbandries, their marriages, and other their paltries: when as the sworde is as neere them as their garments, yet they dread not the same: and so as before they neglected the graces of God; so now they abuse the long suffering of God, making their latter ende woorse then their beginning, like the old world which would not beleeue, though they saw Noah enter in∣to the arke, and so the flood came and destroyed them all: and so shall it doe with those except God enlarge his mer∣cies and they cast away their stubburnnes.

Alas, alas, for the day of the Lord is at hand, and it commeth * 1.180 as a destruction from the Almightie. Now are we come to the praier, which by the mercifull assistance of God his hea∣uenly spirit we will most briefly and effectually handle: First therefore, the method which the holy prophet vseth, is to be obserued; wherein he lamenteth generally, vers 15. and then particularly the meanes or causes of their destru∣ction. In this verse he generally toucheth all the calamitie, when he calleth it the day of the Lord, the dread and con∣science whereof maketh him most yearnefully and pitiful∣ly to crie out, Alas, alas. Where first of all commeth to our consideration this doctrine, that good men do sorrow and * 1.181 mourne for the Lords iudgement before it commeth: as this Prophet which sayeth the cause of his teares to bee this, because the day of the Lord is at hand: so we may read did Elishah, 2. King 8. 10. when Hazael came vnto him and he had annointed him king of Syria, it is said that he wept; and Hazael asked him why he wept: to whom he answe∣red, bicause it grieued him to thinke what he should do to Israell; for hee should set their strong cities on fire, and slay their yoong men with the sword, and dash their infants against the stones, and rende in peeces their women with childe. Was not this a sufficient medicine to looke on, and to make a heart of brasse to burst foorth into many teares? For I thinke none considering such a destruction in his countrey, but he will weepe for it bitterly. It is enough ma∣ny thinke, to sigh when they be sore, and then to weepe when they bee in paine; and why should they torment themselues before they feele the miserie? Yea rather why dost thou reason thus against thy God? Thinke on the daies of miserie that are comming, and doe as these pro∣phets, breake foorth into abundance of lamentation: to thinke how our towres shall be plough lands; our treasures shall be in other mens coffers; our coastly buildings be ra∣zed in an instant; our riuers shall runne with blood; our children shall be the pray of souldiers, and our wiues bee

most cruelly murthered. Oh that men before these daies could lament for the same; yea although their eies should neuer see it, yet let them weepe for them that shal feele it. The reasons of this doctrine are these: first, because they * 1.182 reape this profit by the forewarning of God, Iere. 4. 18 19. if God of his great goodnes open the destruction of any people or citie to any of his welbeloued sonnes; they are presently astonished men and swallowed vp in many sor∣rowes: but wicked men although they bee neuer so often admonished, yet they remaine wicked and obstinate still. Oh what a blessing is a soft and beleeuing heart, which doth not onely receiue the wordes of God for truth, but is pre∣sently affected as if they felt the iudgements! When Elijah had told Ahab of God his vengeance against him; then Ahab wept and fasted, and the Lord spared him his time: so I doubt not but there be many which hauing heard the trumpe of God his iudgement in the mouthes of the Lords preachers, they haue wept bitterly, and I thinke the Lord will spare vs for their time: but take heed least the godly be deminished, and no man consider it, least our destructi∣on be the more sudden; and lift vp more voices of wee∣pings at the voices of preachers, that more time may bee graunted vs to be freed from vengeance. Another reason is, because good men although they bee assured of them∣selues; * 1.183 yet it grieueth them to thinke how the wicked shal be destroyed, Luke 19. 41. Our Sauiour there weepeth for Ierusalem, which should be laide euen with the ground. A good man is euer mercifull euen to the most vile and wret∣chedst creatures in the world; and therefore it goeth to their harts to heare and see, consider and thinke vpon, how heapes and multitudes of men shall go to confusion. Some would thinke that it is no reason to sorrowe for other men, but rather let other men sorow for themselues. But Samuel, whose teares and praiers came many times before the Lorde for Saule, will answere them, and instruct them to be carefull for other mens saluation: as Ioab appointed his

armie, that if he were too weake, Abishai should helpe him; and if Abishai were too weake, Ioab woulde helpe him: so must we labour to helpe one another which seeme weake, although we know some shall go to wracke. The vses that * 1.184 offer thēselues to our consideration out of this doctrine are these: First, seeing that it is the part of a good man to sorrow at the foreknowledge of any calamity, let vs receiue that exhortation of the Lord, Ier. 6. 8. that we be instructed whē the Lord threateneth vs, or else as he there saith; His soule shal depart from vs & leaue vs desolate as a land that none inhabiteth. And I would to God my countrey men of Eng∣land would learne this instructiō at the mouth of God, that whereas there is none of graue or greene yeeres but they haue had many tokens, and heard many thunderbolts of wrath drawn from the neuer vncertaine word of God, and from the extraordinarie course of manifolde iudgements which we haue felt these late yeres, that now we being in∣uited to this mourning feast, we al com, & not one stay be∣hind. Oh therfore receiue this instructiō, before the lords soule go away from our nation: I bid you not leaue of your callings, nor cast away your garments, nor put away your welth, nor forsake your life; but cast away vaine mirth, idle talke, wicked hope, & wretched behauiour: leaue your sins to the diuel frō whence they came; & giue thy soule to the Lord frō whence it came. Elisha did but require of Naaman to go into the riuer seuen times & he shuld be clean, which his seruants tolde him was but a small thing: so we require you but to wash your souls with the water of your eies, and you shal be as free from death as Naaman was from the le∣prosie. But why should I need to instruct you, are you not minded like Ieremie, that of himselfe desired riuers of teares to weep for his people: so be you not backward, but of your own accord, so that you may plese the lord, desire that you were al teares to lamēt throughly the miseries of the world. Oh lament with speed & tarrie not, or else it wil be too late whē you shal see before your eies the litle infants quartred;

the aged persons mangled; the cruell heathens aduanced; the poore christians dying; the aire thundering; the earth quaking vnder you; and the cloudes rayning downe fire and vengeance. Another vse is this, that we be so minded * 1.185 at the hearing of the Lordes iudgements, as if they were presently to be executed: It was a great fault in the Israe∣lites, that whensoeuer the prophet spake any thing to them, they presently thought and saide; this shall not bee yet, it will be a good while before it come to passe, and we neede not care, for wee may bee dead and gone out of the way ere this bee fulfilled, Ezech. 12. 27. 28. but the Lorde rebuketh that follie, and biddeth the prophet tell them that it shall bee shortly performed. And so the like rage possesseth the heades and braines of many in our daies, which although they knowe that it is true that is tolde them of a destruction; yet euery one thinketh it shall not be this yeere, nor in our Queenes daies, nor so long as the Gospell remaineth, and therefore they will possesse al their vanity, rather then be humbled. But this ought not to beso; yea rather hasten out of this securitie as Lot out of Sodom, and the Israelites out of Egypt: that thou maiest escape it whensoeuer it commeth. It is better with the wise virgines to be readie an houre or two, or three too soone, then with the foolish to tarrie a quarter of an howre too late. There∣fore admit the danger bee not as yet, yet bicause wee are nowe warned, let vs now be prepared: shall we not make as great account of the Lords louing mercie, as of our owne health? yes, yes, my beloued, and therefore let vs arise to lamentation, bicause the Lord calleth for it, although there were no danger following after. But wee are like the disci∣ples which coulde not watch but sleepe, euen then when Christ was in most danger, although our Sauiour did ma∣nie times awake them, till at length the enimie came vp∣on them, and they were all driuen to forsake Christ: so I praie God our like securitie bee not with the like danger awakened; for I feare if the mercifull voice of a Sauiour

will not mooue vs, the terrible crie, and swordes of enimies will amaze vs. As a destruction: In these wordes is the ge∣neral cause of the lamentation described, bicause the Lords wrath is kindled to make a destruction: Wherein there is to bee noted, that nothing doth so much feare and terri∣fie good men, as the anger of God, Deuter. 9. 17, 18. When Moses perceiued that God was angrie, hee fell * 1.186 downe flat on his face and besought God, neither eating nor drinking for fortie daies and nights togither: was not their feare great that made this good man to aduenture his life by so long fasting, and his soule by desiring to bee razed out of the booke of life? yes verily, for the anger of the Lord mooued him more, then if he had seene all the worlde on fire about his eares. But carnall Gospellers and carelesse Atheists, as they thinke it a farre more lesse mat∣ter to please God then to please man: so they deeme it a lesse matter to haue God angry with them, then the prince or some great rich men that may hinder their worldly esti∣mation. Alas, alas, if Saule were fearefull to a thousande, Dauid was to tenne thousande; and if worldly men may a little terrifie the flesh, the God of the worlde may infinite∣lie plague the spirite. Therefore put on this affection, that we may knowe what to thinke of the wrath of God: if the anger of a prince be the messenger of death, much more is the wrath of God the herauld of condemnation. When Assuerus was angrie, presently Hamans face was couered, and he carried to execution; woulde not Haman giue all his possessions to haue retained the fauour of the king: so likewise, aduenture any thing rather then to stirre vp the coales of the Lordes wrath, by which thou thy selfe and all thy neighbours shall be burned without mercy. Oh there∣fore studie to knowe howe to auoide his displeasure, and to retaine his louing countenance, and let not the loue of any sinne so bewitch thee, that thou procure his vengeance in working thy desire. The reasons of this doctrine are these: * 1.187 First, bicause none can bee an intercessour or a friende to

God being angrie. 1. Sam. 2. 25. that is, there is not anie mortall man that can doe any such a pleasure as to staie the Lords wrath from falling on him, or that may bee able to stande in the gap of the Lordes wrath. The which con∣sideration might most effectually admonish all our pre∣sumptuous companions, which thinke that the Lord is pin∣ned to their sleeues; imagining him to be such a childe as might bee lost with an apple and wonne with a trifle a∣gaine: but they shall finde it a farre more heauie matter, when no offers of gold, no intreaties offriends, no teares of greefe; no nor yet the fruit or blood of their bodies shal pa∣cifie or recompence him for their sins. This ought to make vs account highly of the mediation & intercessiō of Christ, and not to tread vnder our feete his glorious blood shed∣ding, after we be once reconciled. Another reason is, be∣cause it is a most fearefull thing to fall into the handes of * 1.188 the liuing God, Heb. 10. 31. such a fearefull thing as pas∣seth all vnderstanding, and therefore who but mad men will run too farre into this danger. Although Dauid chose rather to fall into the hands of God then men, because he was well assured, the iudgement was but a fatherly correc∣tion, and not a reuenging punishment; yet we must know that he knew that it would bee but a corporall or bodily death: but we are not assured of halfe so much, yea happie were we if the wrath of God did but reach to our bodies, and that he would be satisfied for our sinnes; if we lost our children, and wealth, and friendes, and health, and life; or that if we could endure all worldly tortures to bring vs to death, therewith he would bee contented: but it is yet a more fearefull thing, when we are subiect to all these; and more also to leade an endlesse and easelesse life, in the euer burning and neuer dying flames of hell. The vses which wee must make of this doctrine are these: first, that wee * 1.189 learne to feare none of them that kill the body, but onely him that is able to cast both bodie and soule into the fire of hell, Mat. 10. 28. But I know euerie one will subscribe vnto

me, and say that they feare him aboue all, when as this feare is such a weake dampe, that it putteth not foorth any sinnes; and it holdeth as much godlinesse in their harts, as a sieue will holde water in the open aire. Moses was afraide of a serpent, and it made him run away: what feare is this that possesseth our gospellers mindes, that will not cause them to be as much afraide of the sting of sinne, as Moses was of the sting of the serpent? Ioseph saide, for the feare of God he could not commit follie with his lady: and if the feare of God had any rooting in your harts, you could not leade such licentious liues as you doe. The Israelites were afraide to sacrifice a sheepe in Egypt, because it was abho∣mination to the Egyptians: but you are not afraide to offer your filthy, deadly, and abhominable lustes to the Lord, although they be abhomination to his maiestie; yea although there bee an vnmeasurable iudgement hanging ouer your heads. Therefore feare the Lord that must rule you, and the iudge that must trie you, and the sauiour that must keepe you; or else you shall feele the deadly paine that shall torment you. The poore woman that came be∣fore Salomon, would rather depart with her childe to her neighbour, then suffer it to be diuided in sunder: but how much more deere it is to haue your soules cut in sunder, & feare you not this? Therefore with all speede looke vnto the Lorde as humbly as petitioners; pray vnto him, as mournfully as prisoners; tremble at him, as fearfully as the hill of Sinai; fall downe before him, as lowe as Daniel; melt at his anger, as the waxe before the sunne. Another vse is, that we alway keepe our confidence in the Lord, for if his wrath be but a little kindled, then are they blessed that put their trust in him, Psal. 2. 11. Balaam feared God, yet be∣cause his faith and confidence was not in the Lord, he was slaine among the other enimies of God: therefore let me now take occasion to exhort all your harts to a sure confi∣dence in the Lorde, because his wrath shall neuer touch those which put their trust in him. It is saide, Psal. 99. 4. that

Moses and Aaron and Samuel put their trust in God, and he deliuered them. This was such a trust as was exercised with all Christian vertues, the which you must ioyne with them, or else you cannot enioy it: Forsake your selues, im∣brace the Lord, loue not the worlde, and desire Christes kingdome, and then you trust in the Lorde; confirme your harts with patience, beautifie your minds with know∣ledge, reforme your affections by repentance, and amende your liues by the whole Gospell of God; and then shall the Lord say you haue trusted in him. Oh then blessed shall you be, for although the world be drowned, you shall bee saued; although the citie be burned, you shall bee deliue∣red; although the people be captiuated, you shall be en∣larged; and although the earth be cursed, yet you shall be blessed. If sicknesse weare thy body, and anguish vexe thy soule, and trouble oppresse thy life, and losses catch away thy goodes, and enimies spoile thy children, and death doe ende thy daies: yet shall not the wrath of God consume thy ioyes. What wouldest thou haue more? if God hate thee not, hee loueth thee; if hee loue thee, he will keepe thee; if he keepe thee, danger shall not oppresse thee; if thou be not oppressed, then art thou blessed; and if thou be blessed, be sure thou shalt be saued.

The xiiij. Sermon.

Vers. 16.

And ioy and gladnesse is cut off from the house of our God.

COncerning the former words of this verse we haue spoken in the verse before: and now to the next following, where the prophet telleth them, or ra∣ther the Lord, that now men could take no delight, nor ioy in the outward seruice of his maiestie: which was a most lamentable thing when one should come into the house of God, where was woont to be most sweete melodie in the

harts and voices of men, like vnto another paradise: now he should finde it full of teares, and cries, and yelling, and sorrowes, and euery one ashamed to shewe his face for griefe, this doth the prophet offer to the consideration of God. Whereby we will note this, that the seruice of God must be performed with ioy and delight, Deut. 16. 11. I meane the ordinarie seruice and worship of God: But in * 1.190 our daies we may almost complaine as this prophet doth, that ioy is parted from the house of our God, men come almost as willingly to the churches, as some goe to exe∣cution, and tarrie as ioyfully before the preacher to heare the sermon, as other doe before the iudge to heare the sen∣tence. When we are at our praier, they are at their books; when we are at our preaching, they are at their sleepe; when we are at our psalmes, they are in the tauernes. Mar∣uell you not to see the ioy of these men in the worship of God, vnto whome the church is a iaile, the minister is a keeper, the Lord is a iudge, themselues are the prisoners, and their zeales are as ioyfull to them as little ease: yet for all this we will reioice in the Lorde our God, and account one day spent in his courtes better then a thousande spent else where. And as Dauid reioyced to see other men goe, so will we reioice when our number is increased, when our voices are aduaunced, and our Lord Iesus magnified. The * 1.191 reasons of this doctrine are these: first, because this ioy in the seruice of God is a token of the presence of God his spirite in the harts of men, Rom. 14. 17. so on the other side when men are lumpish and heauie in this worship and heauenly businesse, it is a token they like not the matter, but are hindered and blinded by the spirit of malice. Shall we then say that they are all giuen to the diuell, who haue not beene baptised into the Lords spirit, and possessed with a delight in the Lordes seruice? then must wee say that all hard harted misers, wicked minded ruffians, fickle brained yoonglings, and wind-wauering women, which had rather be playing with their loues, or their children, or else be dis∣porting

in brauerie and wantonnesse, or bee mumbling a few Paternosters of old angels, or new stuffed barnes, then yeeld their eares, their hart, their soule, their minde, and their whole man to the Lordes most needefull and blessed businesse: oh wretched men thus possessed by those that rather ought to be possessed by them! Another reason is, because this delight in this worke is the very ende and * 1.192 fruite of the gospell. 1. Iohn. 1. 4. My brethren (saith Iohn) I write vnto you that your ioy may be full: that is, that you may reioice in all things, as in meate, for there is the Lords hand; in apparell, for there is his prouidence; in health, for there is his goodnesse; in sicknesse, for there is his mer∣cie; in your houses, for they are his tabernacles; and in his church, for there is his seruice. A pagan, a heathen, an infi∣dell, a Iew, a papist, or any other enimie of Christ, can come to our assemblies, and with a minde readie to vomite vp whatsoeuer they heare, attende to their greefe, what is there done, as many among vs doe, and yet be neuer the better: therefore bee you better then these, and let your righteousnesses exceede theirs, or else you shall neuer re∣ioice in his euerlasting kingdome. The vses which come of this doctrine are these: first, that whatsoeuer we doe in * 1.193 the Lords house, let vs do it cheerefully, & of an vpright and peaceable minde, that we say of our selues, as Dauid, and Christ of them, Psal. 69. 9. The zeale of thy house hath eaten mee vp: so of zeale let vs doe euery thing that wee doe; for as reason must measure all matters in humane and worldly affaires, so must zeale season all things in spirituall and diuine matters. Zeale is like the loue of Iacob to Rahel; it thinketh no frost too cold, nor any raine too dangerous, nor any snowe too great, nor any heate so vehement, nor any sunne so parching, but he endureth it for the loue of a woman. What, shall Iacob loue a faire face, better then a Christian loues a glorious Sauiour? oh no, no, but let our loue be deerer then the loue of a woman: and let vs all say, and that all with Marie the mother of Christ, My soule

reioiceth in God my Sauiour. But oh where and of whome shall I complaine, that haue not beene eaten vp with zeale, no nor bitten therewith, or that which is lesse, it hath not licked their soules, nor kissed their liues: that is, they haue neither beene iealous nor zealous for the Lorde of hostes sake? for themselues, they care not what God is; for other, they care not what their soules bee; and for all, they care not what hell shall be; they are not earnestly righteous, nor obstinately wicked, but openly indifferent, and that is no body in religion: they mourne not when other sorrow; they reioice not when other laugh; they stirre not when other are mooued, and they feele not when other are af∣flicted. How zealous I beseech you, are they, when they haue beene colde in the heate of the day, and neuer sweate one drop in the worke of Christ, or wept one teare in the cause of Christ. Another vse is this, that seeing we must be * 1.194 carefull to worship God with ioy, let vs then pray for the peace of the church, whereby there may be no mourning within our pallaces, Psal. 122. 6. I graunt our sacrifices to God are as acceptable when our reioicing is banished in any common aduersitie, when wee humble our selues by praier and fasting, as when in times of greater prosperitie and securitie, we are lifted vp with thankesgiuing; yet this is better for the church, and equall to the Lord. Therefore let vs most carefully commend Ierusalems peace, and eue∣rie member thereof to the Lords tuition: pray for it with an earnest desire (I say) to obtaine, and an vnwearied la∣bour till thou hast atchieued. To abate but Dauids thirst, three of his men aduentured their liues, being but onely to satisfie the kings minde: who was Dauid, but a member of the church? and therefore if they would doe so much for one, let vs doe more for all the church together, that her thirst may be satified, and her ease be procured. Oh there∣fore how happie is our age wherein we liue! for the church hath peace abundantly, and our basest things are become very honourable: the blood which other haue shed for

the same, doe we enioy, and they by filthie prisons haue purchased for vs, most pleasant houses: O England, be not wearie of thy well doing, least the Lord be wearie of thee; be not vnthankfull for thy peace, least the bond there of be strooke in sunder; be not proud of thy benefites, least thou be stripped of thy ornaments; be not secure in thy glorie, least thou be stirred vp to greater labour: but pray, the fa∣ther with the sonne, the mother with the daughter, the lorde with the seruant, the mistresse with the maide, the maister with the familie, the rich with the poore, and men with women and little children, peace be within our wals, and prosperitie within our dwellings.

The seede is rotten vnder the clods: the garners are destroi∣ed: the barnes are broken downe, for the corne is withered. It see∣meth * 1.195 that these men being somewhat touched with want one ••eere, yet they comforted vp themselues with their husbandrie and tillage, thinking the next yeere woulde make amends for all: like as we haue seene in our lande these times of dearth, for men haue yeere by yeere sowed and plowed, loosing both seede and crop notwithstanding all their labour, as these husbandmen here doe, thinking that whether God will or not, they will make things chea∣per and plentie againe, but all is in vaine: For if they sowe, it rotteth in the ground, if they keepe, the houses fall vpon it; if they eate, they spende their store; and if they spende, then will shortly their liues be ended. By these wordes we may obserue, that it is in vaine by any naturall meanes to * 1.196 seeke to doe away the Lords hande. Hag. 1. 6. The people of Israel being in some perplexitie, they sowed, and eared, and planted, and laboured to bee releeued, but alas the prophet telleth them, that he wasted their seede, he blow∣eth on their store, and the labourer putteth his wages into a broken bagge. What, had hee no pittie on the poore la∣bouring man, that worketh for a groate or sixe pence a day? but hee must consume that also, yea verily: for the Lorde must bee serued as well by the poore countrie man

as the rich citizen: and therefore curseth as well the get∣tings of the one, as the gaines of the other. But what shall I say vnto you, shall I bid you not till the earth, or not sowe your corne? no verily, but plow vp your harts, and cast in the seede of regeneration; and then plow vp your land, and cast in your seede of sustentation. How shal the corne grow in your fields, when vertue will not growe in your soules? Therefore labour not in vaine, it is not in all our plowing or planting, or sowing, or reaping, or working, to helpe our selues, but in the Lords blessings: who will then blesse the earth, when we haue washed away the curse of our soules by repentance; for nature cannot helpe no more then Balaam coulde curse. The reasons of this doctrine are * 1.197 these: bicause nature it selfe, as a creature of God is sub∣iect to the curse of God, as wee may see in all the storie of Egypt, and also Isay 28. 22. where the Lorde threatneth to bring a consumption vpon the whole earth; meaning the whole course of nature: that hee can as easilie curse them as it were by sicknesse, as men are vndone by con∣sumption. And verily I thinke, when I looke into the spe∣cials, I see as Dauid saith; All thinges come to an ende, but the lawe of God is exceeding large: The heauens waxe olde, the earth groweth barren, the golde is but dust; the pearles come to nothing; and all creatures saith Paul are subiect to vanitie. What is then the studie of nature, but the studie of vanitie? Yea how vainely are their daies spent which are alwaies in the bellie of Philosophie and Poetrie, and humanitie, not thinking diuinitie to bee woorthie of their fine wits, which they say is the refuge of fooles? but if their studie bee vaine, then are their wits vaine: and therefore of them it may bee saide; in seeking to become wise they are made fooles, Rom. 1. Another reason is, bi∣cause * 1.198 there is no other way to life, but conuersion to the Lorde, Hos. 5. 15. Heere is the remedie for our landes, to make the earth furitfull; not in dunging and compassing it, but if wee can turne our selues to God, then let vs cast

from vs our pleasant sinnes to rot in the earth, and wa∣ter our newe sowed corne with teares of our eies: Then shall the earth yeelde hir increase, and God euen our God shall giue vs his blessing. Balaams asse woulde not goe for all his beating, til Balaam had spoken with God and promised more obedience: euen so the earth will not bee fruitefull for all our cutting of it, and mending it, and poking it, vn∣till we be returned vn to the Lorde, and confesse our fol∣lies, and promise a newe life. Oh, let husbandmen heare this, and learne to liue heereafter; or else their worship is like to the sacrifice of Cain, which the Lorde refused. The vses which we must make of this doctrine are these; First, that we put no trust or confidence in any earthly or world∣ly things: for seeing these cannot deliuer vs from any little iudgement, then let vs learne to trust in the Lords powre, Esay 31. 1. It is but follie to trust in kings, for they are but men; it is but sinne to trust in castles, for they are but earth and stones; it is but madnes to trust in multitudes, for they are but flesh; and it is but idolatrie to trust in wealth, for it is but vanitie: therefore it must needes bee best to trust in the Lord. Art thou afflicted, praie vnto him; art thou distressed, runne vnto him; art thou in danger, looke vnto him; and art thou a liuing soule, let him bee thy strength and thy defender? The heauens cannot bende to helpe, the earth cannot rise to succour thee; the waters cannot flowe to receiue, and the cloudes cannot fall to couer thee. But heere is thy helpe, the Lorde can bowe the heauens and com to thee, & exalt the earth to rescue thee; open the way for the waters to saue thee, and let the cloudes come downe to take thee into heauen, as once he did Christ, and at the latter day shall doe all his elect. Oh therefore cast not away the hope of your calling, thy christian pro∣fession, thy holie religion, and thy hope of saluation, for prince or magistrate, friende or father, heauen or earth, man or angell; much lesse be not terrified by any enimies which come with fire and sworde to worke thy desolation:

Craue not their helpe, trust not in their strength, feare not their rage, and distrust not thy God: but in warre let him fight for thee; in sicknes let him heale thee; in famine let him feede thee; and in death he shall receiue thee; for it is better to trust in God, then to put confidence in princes. Another vse is this, seeing wee cannot auoide any of the * 1.199 Lordes iudgements by nature or naturall meanes, then it also followeth that wee cannot escape out of that great iudgement of condemnation by any naturall vertue or worldly meanes: but wee must all by nature remaine the children of wrath, Ephes. 2. 3. Whereby wee must take oc∣casion to lament not onely the weakenes, but also the fil∣thinesse of our nature; which bringeth into the worlde that euill which it cannot auoide. Oh how much are wee bounde to our blessed Sauiour that hath deliuered vs from the wrath to come! I might also out of this verse note vnto you, that God his wrath shall not onely extende to the liues of men, or those thinges which concerne their neces∣sarie maintenance in this worlde, but also to euerie part of their possessions as this prophet speaketh, euen their barns and houses, as we may see Esay. 6. 11. Luke 21. 4. 5. And good reason, for as worldly men for their owne pleasures do pul down many times both houses & barnes, as we may see of the worldly man in the Gospell, Luke 12. so may the Lorde for his pleasure doe the like. Againe, these thinges do make vs to be proude, euen our buildings and aedifices, as wee may see in Nebuchadnezzar, and also Iehoijakim, Ierem. 21. 16. And therefore let vs knowe that the Lord in his iust iudgement will cast downe all these as hee saith, Amos 3. 14. 15. And if he left not one stone vpon another where the temple stoode; much lesse will he suffer houses of extortion & oppression, and gaming, and whooring, and other filthines to haue any place to stande in. Againe, see∣ing we may heere see what are our worldly buildinges; let vs learne to laie vp our treasures in heauen, which shall ne∣uer bee destroied, and lay a good foundation against the

worlde to come.

How did the beastes mourne? the heardes of cattle pine away, bicause they haue no pastures, and the flockes of sheepe are de∣stroied. * 1.200 Nowe he commeth to the most pittifull out crie of other creatures, for as the corne coulde not growe, no more coulde the grasse, and one misery doth not common∣ly come alone; and if wee well looke vnto this matter, wee shal finde great matter lie hid here in. For it cannot be that beastes shoulde be faultie or sinfull before the Lorde, why then (although guiltles) are they thus tormented? & why did not the people make a hand with them, to eate them? and so to saue their liues that waies. Vvnto which I answere, that the people would not kil all their tame beasts, bicause some they must keepe for store, other for their labour, and manie for offering; which although it now ceased, by rea∣son of the wante of corne, yet they hoped would shortlie come to passe againe as appeereth by their tillage. As for the other, the beastes are punished for mans cause which is the doctrine of this verse, 1. Sam. 15. 3. Zep. 1. 3. euen for our sakes are they pined, and fatted, beaten and brused, because of the sinnes which we haue committed: All the * 1.201 men in the world could not beare their owne plague; but the innocent and harmelesse beastes must helpe out with the matter. The consideration of this may shew vnto vs, the verie originall of the rebellion of some beastes. For there was not alway eminitie betwixt man serpents, and lyons and beares, and wolfes and tygers, and such like; for at the first they were all subiect: but now in reuenge of their miseries which for our sakes they endure, they kill and spoile, and teare vs in peeces where euer they meete vs; yea the beare as we know will especially ayme at the woman with childe, that they may rende the yoong babe out of the mothers wombe, and so slay it before it be able to hurt: and I would God we could vse the same wisedome in the slaughter of our sinnes to cut them off while they be yoong. The reasons of this doctrine are these, because * 1.202

they are subiect to vanitie, Rom. 8. 20. vnder hope for the deliuerance: for the which they all haue a certaine voice in their kinde knowen to the Lord, whereby they desire a finall restitution. And verily if this be a reason why they should desire a deliuerance, because some of them shall re∣maine immortall: it ought much more to stirre vp the minds of christians, because (not some) but all of them shal for euer liue with God: And surely if the children of tho bride chamber desire the marriage day; much more ought the bridegroome and bride themselues. Againe, seeing beasts lament their vanitie because of corruption: howe much more woorse then beasts are wicked and prophane men, which will not lament their iniquitie, because of con∣demnation: and also how vily are some bewitched by the craft of the diuell which forget, and call into question ano∣ther life, when as the verie bruit beasts by nature acknow∣ledge the same. Another reason is, because this doth most * 1.203 notably aggrauate the sinne of man, and might humble them throughly for the same, Ios. 6. 17. 21. for would not I pray you, this strike any man to the heart, to heare all the beasts of the field togither, as the buls bellowing, the oxen lowing, the calues bleating, the lyons roaring, the wolfes howling, the dogs barking, the horses neighing, the Asses braying, the beares crying, and so all other in their kinde and out of kinde, calling in the eares of God for vengeance against man? This will surely amaze the strongest, and dis∣may the mightiest; and therefore it wil driue men to weigh their sinnes diligently: for God knowing that our deafnes wuld be so great, that the voice of mā should not be heard, hath made euery beast and bird, yea the very thunder to awake vs. The vses which come of this doctrine are these, * 1.204 first, that we fall into a particular cause why this mutinie of creatures and outcries of all beasts should be sent, which the prophet teacheth vs, Hose. 4. 2. 3. to be swearing, and lying, and stealing, and killing, and whooring, and such like: for which things, he saith, shall come a generall mourning of

man and beastes. Surely wee haue as great cause to feare this hellish yelling, and confusion, as euer had any nation in the world: for swearing is counted brauerie; lying, policy; stealing, honest shifting; killing, manhood and valour; and whooring a pleasant pastime. And thus blood toucheth blood: for the poore haue mourned at home and abroade, by famine and warre; and the rich shall follow after, when all the confusion shall follow them. Againe, let vs learne to pitie the poore creatures of God, which for our sakes are * 1.205 thus endangered, liuing vnder tedious labour, and dying vnder the cruell butcher, Ion. 4. 11. The Lord spared them and Niniueh for their sakes. Mercie is a thing much loued of the Lord: and surely we are to vse it, not onely towards our beasts in their labour, that we tire not them too much; but also in their meate that we feede them sufficiently: for in this place we see they will complaine. Yea moreouer let vs not be too vnmercifull in their slaughter, and kill not for wantonnes, the old and yoong. And also I cannot see how it should be lawfull to set them togither by the eares, as beares, and buls, and dogs, and such like, seeing they rent one another for our sinnes: and therefore none can make sport of their fighting, but they also make sport of sin∣ning. Againe out of this verse, where the cattle are saide to mourne, we may note that famine is the greatest punish∣ment of sinne in this life; for other calamities they feele not and care not for: and for this do the godly so confesse Lam. 4. 9. that better is the estate of them that die by the * 1.206 sword, then of those that perish by famine: and they giue reasons thereof. First because all other punishments are not so tedious, but they are dispatched in an instant: onely fa∣mine is like hell, where euery part is pained, a man being alway dying and yet neuer dead. Againe by famine God * 1.207 striketh and taketh away the fruits of the earth, which hee doth not in other things although men and cattle perish; yet who rageth against other creatures? The vses which we * 1.208 might make of this if we would stand in it, are these: First

that we learne how neere we are to a famine, for the Lord threatneth Ezch. 4. 16. that he will bring a famine, and make them eate their bread by weight, and drinke their water by measure, and do both in griefe: and surely this is the verie case of the poore, for they haue day by day had an ounce or two, or three of bread, and men remaine vn∣mercifull. Againe, let vs at the verie beginning of our dearth turne vnto the Lord, or else the Lord shall withhold * 1.209 all things from vs, Amos. 4. 6. Let him not complaine of vs as he did of that people; that notwithstanding many iudg∣ments, yet they would not turne vnto him: for if famine be so extreme, that men and beastes and all creatures perish thereat; oh turne thy soule vnto the Lord thy God, for why should we work the death of men, the destruction of beasts and the desolation of all the fruits of the earth?

The xv. Sermon.

Vers. 19.

O Lord to thee will I crie: for the fire hath deuoured the pastures of the wildernes, and the flame hath burnt vp all the trees of the fields.

NOw the Prophet commeth to his particular com∣plaint and praier grounded vpon good reasons and calling vpon the name of God: for in the for∣mer verse we heard onely a complaint without mention of the Lords name, and now seeing hee bringeth in a praier also: we must note that we euer adde praiers to our com∣plaints, Ios. 7. 7, 8, 9. Mich. 7. 6, 7. art thou grieued for the * 1.210 sinnes of other men, or for the miseries of the world, and dost breake foorth into wordes for the same? Then turne thy complaint into praier, or else it is but a murmuring against God, as we may see in Moses and Aaron: for it is by praier we make our sorrowfull hearts knowen to God, and can enter into the Lords priuie chamber. This duety also we may see neglected in our time, for men were neuer

more apt to complaine of the hardnes of the time; of the wickednes of the world; of the want of corne; of the feare of warre; of the power of the rich; and of the prosperitie of the proude: but they are but words, for they turne not themselues to praier, to shew God of the matter as they ought to do. Know therefore my deere brethren, that God hath left vs in this world, as he left Iobs seruants, for still one of them came to tell his master what had happened: so we must often vse to pray and to complaine on our selues, and on other men: for if we confesse our sins God is faithfull, that hee will pardon them; but if wee iudge not our selues, wee shall bee iudged of GOD. The reasons * 1.211 of this doctrine are these: first, because God forgetteth not the complaintes of the poore, Psal. 9. 11. 12. mea∣ning of them that pray vnto him, otherwise hee re∣membreth no more the poore mans enuie, then the rich mans quarrell; therefore let this stirre vs vp, to make our complaint in praier, as we reade Ezechiah did, Isa. 37. when Rabsakeh had blasphemed on the name of God. Oh that men were as ready to pray as they bee to complaine, for they can easily multiply many words to accuse other men, and they might as easily finde wordes and matter to com∣plaine vnto God: for as an inferiour subiect must alway sue to his prince by petition, so must wee alway make knowen all our desires vnto God by supplication. Againe, when men doe onely complaine of this or that want with∣out * 1.212 praier, they tempt God, as wee may see Num. 11. 4. Therefore if we will obtaine any thing at the Lords hande to our good, let vs aske by praier: for although we mur∣mur for raine and drouth, and peace and wealth, and such like, and God giue it to vs as he gaue the Israelites quailes; yet we were better want it, for it shall in the end turne to our discomfort, as theirs did. Let vs from hence learne to aske of God without murmuring or grudging at our owne * 1.213 estate, or the Lords hand, Hos. 7. 14, 15. for the Lorde will complaine as fast on vs, as we complaine to him. Hast thou

any suite to the Lord, that thou wouldest obtaine of him? say not, oh that I had such a thing; or thus, thou O God, maist giue me such a benefite; or thus, surely if God doe not heare me, I would I had neuer beene borne; or thus, if God bee able let him doe this for mee: for all this is but tempting and mocking of the Lordes power and mercie: But goe to the Lorde with all humilitie, cast downe thy knees and hart, tell him of thy vnwoorthinesse, and accuse thy selfe throughly; remember him of his promises in the gospell, for that must bee the foundation of praier; then open thy wants, and desire such a remedie as God himselfe shall like of; and lastly, praise him for all thy former bene∣fites, and then if thou want thy will, it shall be most good for thee: if thou obtaine thy wil, thanke him hartily againe; and vse it for the Lordes glorie. Another vse is this, that if * 1.214 complainers without praying be odious in the Lords sight, although the cause bee indifferent, then much more are those that neuer pray but for vnlawfull and filthie things, that they might bestowe them on their lustes, as the Apo∣stle saith, Iam. 4. 2, 3. They desire health of body, to wallowe in vanitie; they craue many children, to hoorde vp euill gotten goodes, and to rob the poore; they pray for riches, that they may raigne ouer other men at their pleasure, and liue in sinne without controllment; they aske for marria∣ges to abuse them in lust, and finally they pollute all things that come in their hands or harts: in their outwarde pro∣fession they doe but serue the time, and therefore their in∣ward constitution cannot bee very holy. I am perswaded that a great sort would be ashamed, to let men heare those things that they continually and immodestly desire in the presence of God. Aske therefore but with wisedome, en∣ioy thine owne with thankesgiuing; praise God for all things, and thinke thy selfe happie whether thou liue or die. Againe, I might also note out of this verse, how afflic∣tions and sorrowes doe teach men to pray most seruently, as we may see in Abimelech, Gen. 21. 17. and in Dauid, Psal.

119. 67. and the reason is, first, because then men beginne to feele their sinnes, 1. Sam. 7. 6. for in truth our conscien∣ces are all so guiltie, that if we haue but our finger ake, we presently conceiue it was for some notable sinne or other. And for the truth of this we may finde it in many wicked rebels iustified; which will then most lamentably bewaile their sinnes, when indeede they feele the heauie hande of God vpon them, and be either in trouble of life, or in dan∣ger of death: but this is with them but momentanie, and like a sommer deaw; but with the godly it is perpetuall, for they being once spurred, will trauell the better all the day following. Againe, as our afflictions are increased, so are our sorrowes, for the hart seemeth to bee pearsed with them, Lam. 1. 22. let vs therefore in our afflictions not one∣ly pray for our selues in our owne persons, but also entreate of other to pray for vs, as we see the Israelites did, 1. Sam. 7. 8. for if we be once perswaded of the benefite of praier, we will neuer cease to stirre vp our selues and others there∣unto: we shall be minded as Paul was, that would haue the whole church of Thessalonica to pray for him, 2. Thes. 5. 2. for praier will make men more greedie then golde will. Againe, let vs thinke that afflictions shall not onely make the humble and gentle minded man to yeelde, but also the most stubborne and strongest in the world. Boast not your selues against the least affliction that can be, for as the soft raine will lay along the rankest corne, so slender troubles will bring to the earth the most obstinate sinners. O Lord, to thee will I crie. When the prophet saith, that he will crie vnto God, he noteth vnto vs, that in praier we must vse the most earnest and ardent affection that may be; for crying is the voice of children or yoong creatures, whereby all * 1.215 men are mooued to pitie them. Therefore when we come into the Lords presence, we are to stirre and mooue affec∣tions to the vttermost, not with childe-like behauiour, but with childe-like sinceritie and feeling, as we may see in the godly, Lam. 1. 20. where they desire God to behold them,

because they bee troubled, their bowels are swelled, and their hart is turned vpside downe, meaning that they were so passionate, that their inward partes were woonderfully mooued. And this condemneth the colde affection of thousands in our daies, which haue as much feeling in their praier, as they haue in their dreames, and knowe as well how to remooue a mountaine, as how to mooue the Lords minde toward them, so colde are their thoughts, so weake are their desires, so wilde are their wordes, and so many be their wants in praier, that I thinke verily when they haue praied, they finde themselues as much fitter for the Lordes seruice, as a stone is for building being rubbed ouer with a little oile: I warrant you their harts are not turned vpside downe, yea I would their liues were turned, but I feare they will first bee ouerturned. They will make more suite in better words for a dinner, they being hungrie, then for the Lords spirit, or any other meanes for saluation. Their voi∣ces in praier are like vnborne children, crie they cannot, much lesse speake any thing, no not so much as to say Amen when others haue praied before them. The reasons of * 1.216 this doctrine are these: because hee careth not for meane and weake wordes, but for strong and fearefull passions, Isa. 29. 13. for the Lorde being highly to be feared, will especially be then feared ardently, when men speake vnto him by praier. Moses fell on his face when hee praied to him, and so did Elijah, for it is vnpossible but a man of flesh and blood shoulde tremble when hee thinketh on God, much more when he praieth to God; for then doth the spirit helpe a man more to see into the secret of his maie∣stie then at other times. Yet fearefull is it to see how men in our daies thinke to carrie away the matter with wordes, perswading themselues that their bare presence and out∣warde dwelling among the church, where now and then they heare God spoken of, and heare a few praiers in the publike place, although their harts honour not the one, nor confesse the other; yet are they as good religious men

as any in the world: but let them knowe that they be as good Christians as the Samaritanes were right Israelites. Another reason is, because that an acceptable sacrifice to God is a broken and contrite hart, Psal. 51. 17. and there∣fore when we offer to the Lorde our praiers, let vs be sure that our hartes bee broken asunder, for as there was no beast sacrificed but his body and shoulders were parted; so no man can be offered to God but his hart must be diuided in sunder, that is, he must be most passionately affected at the Lords house, and most lamentably tormented for his owne sinnes, & most pitifully opened for the Lords mercy, & most earnestly desire the building vp again of the same. The vses which we must make of this thing are these; First, * 1.217 let vs not iudge euill or rashly of them that are mooued earnestly, and labour effectually in prayer, 1. Sam. 1. 14. 16. When Annah praied before the Lorde, bicause hir lips went and not hir voice, Eli tolde hir shee was drunke: but she answered, no, for she was a woman of a bitter soule. In like manner, the power and working of the spirit in the praier of many, through their continuance, wordes and gestures, is most wickedly mocked, and most shame∣fully blasphemed of the malicious sort, who are able to saie as much in their praiers as the olde masse-priestes coulde when they wanted their owne bookes. And for this cause without the spirit of God they speake euill of the things of the spirite, terming our earnestnes in praier to be rauing, our zeale to be follie, our continuance to be a heape of idle desires, our teares to be hypocrisie, our sweate to bee cha∣fing, and our forwardnes and willingnes thereunto to be pride and ambition, with a number the like, as I haue heard, which are now opened in the stages, where all good gestures are most wickedly derided. Well, well, Eli was not so rash nor prophane, but blessed Annah when she had tolde him hir minde, and yet for all that hee ended his life with the breach of his necke. Howe can it be but the Lorde shall more mercileslie bring these to confusion? we

may aske this kinde of monsters as Esay did some in his daies: vpon whom haue you iested, and against whom haue you opened your mouthes? surclie against him that made both toong and mouth, and shall trie it out. As there are many giftes in the spirite of God; so are there manie waies to expresse the power of them, and as euerie one hath his gift, so hath hee his gesture to open and vnfoulde the same. Another vse of this doctrine is for our singular * 1.218 comfort, that seeing according to our feeling in praier, so is the Lorde affected towarde vs: when wee are bitter hee maketh vs sweete; when we are heauie he maketh vs ioy∣full; when we are cast downe, hee raiseth vs vp; and when we are most destitute and desperate, he commeth with all speede as a mother to hir childe when it crieth loudest. What are our sorrowes but many voices to cry vnto God, and as a godly martyr hauing receiued manie woundes in his bodie whereby the bloude issued foorth abundantlie, thanked his tormentors bicause hee had as many mouthes more to praise his God, as hee had woundes in his flesh: much more occasion haue wee to thanke our Sauiour, that by sending so many sorrowes into our harts, hath prouided for vs many friendes to entreate his mercy for vs. There∣fore feare not my deere brethren and sisters for any ad∣uersitie, as when the battle is hottest, the victorie is nee∣rest; so when your miseries are greatest, your deliuerance is at hande. Of this we haue often spoken before, and so also of the other part of the verse following where the pro∣phet yeeldeth the reason of his praier, bicause the greene pastures were deuoured, and the greattrees were burned vp: teaching vs that which before we touched, that when famine commeth, there is nothing free from the same, but it feeleth the smart if it haue any life at all. And againe, the vnmercifulnesse of it is noted when hee compareth it to fire and flame; the fire burneth lowe, that is the grasse of the earth, and the flame reacheth high euen to the trees of the fielde.

The beastes of the fielde crie also vnto thee: for the riuers of waters are dried vp: and the fire hath deuoured the pastures of * 1.219 the wildernesse. Nowe once againe the prophet rehearseth the crie and lamentation of the beasts, where I might note, that seeing the beastes crie vnto God and to none else: how much woorse are those then beasts which either neuer cry, or else crie to other then God. But this is worthie our consideration, that he saith, the beastes crie vnto him: no∣ting vnto vs that God regardeth the verie crie and voice of dumbe and brutish creatures, and therefore the Scrip∣ture saith Psalm. 104. 27. That God openeth his hande and giueth them meate in due season: And surely as God is most wonderfull in all his workes, so is he most humble and gen∣tle to all his creatures, not disdaining with his owne hande to feede the basest swine or beast in the worlde. But howe vnlike are they to God which doe not heare the voice of (dumbe beastes) no not of speaking soules, and liuing men; and if they doe, yet their hands must not come neere them, but either they must take it vp on the grounde, or * 1.220 else receiue of their abridgers, I meane their seruants. The reasons of this doctrine are these; First, bicause God hath created them, Gen. 2. 2. And for this cause before that euer he made beastes, he made all the grasse and herbes of the fielde to be readie for them, so kinde and constante is their nature, that they neuer forget their creator; but we shall finde moe men then are beastes that haue long agoe lost all their knowledge and grace, and image of God, cal∣ling into question whether there be a god or not. Oh cur∣sed creatures, oh feareful times, that bringeth foorth some men like men, and some men like beastes, and some men like monsters: which are in bodies men, in manners beasts, and in mindes woorse then any creatures, yea then diuels, for they acknowledge and feare God. Another reason is, bicause men shoulde haue a taste of the excellencie of the * 1.221 Lordes mercy which saueth both man and beast. Psal. 36. 6. 7. As for mans sake they were subiect to vanitie; so for

mans sake they are receiued into tuitiō again, the one was don for his sin, the other was for his instruction, that as the hainousnes of his sin did bring mo into danger beside him∣self, wherby he might despaire: so the greatnes of the Lords mercy might bring mo into fauour againe beside himselfe, wherby he might be comforted. And thus we may see how for our sakes is the rod of vengeance, and the staffe of mer∣cie: for our example some are killed, some are burned, some are hewed, and some are damned: and for vs againe, we may see the angels are maintayned, the world is leng∣thened, many good men haue beene preserued, and many bruit beasts are continually maintayned. The vses which * 1.222 come from hence are these, First that we fall not into any despaire of God his goodnes toward vs, either for our soules or bodies, Mat. 6. 25, 26. where our Sauiour biddeth vs to looke to the lyllies and to the yoong rauens, for whom the Lord taketh care: and verily euery haire on a good mans head, is more woorth then all the beasts of the world; therefore let vs perswade our selues, that seeing God hea∣reth their crie, he will not denie our praier: and seeing hee looketh on their mourning, he will not despise our teares: and seeing he regardeth their life, he will not cast away our soules: he that commandeth vs to be mercifull vnto them, hath also bound himselfe to be mercifull vnto vs: therefore let vs be assured that we are more woorth then the beasts in the arke, or all the creatures in the world. But alas why do I tell men of their woorth? for they know it too well, or of the Lords mercie, for they are too proude of it? Surely because as Bathsheba teacheth Salomon, Prou. 31. 4, 5. not to be giuen to excesse, or to be wonne with vanitie because he was a king, that is a worthie man in the world: so I would teach men by telling them their woorth to auoide from their filthie abhominations. What shall gold do in the dirt, or pearle in a swines trough, or money in a mad••ans pu••se, or authoritie in the hand of fooles? o〈…〉〈…〉 that we haue all vnder vs, and yet be 〈…〉〈…〉

honor is it to vs to be more worth then al creatures, to haue the Lord for our creator, and his mercies when we entreat them, if in the meane season we be not godly? then shal the best become woorst, and at the latter ende, wee shall wish we had beene woorst of all. In the next words he telleth vs how the riuers of waters are dried, and how the little coun∣trey cottages wherein poore men & cattle were fostered, were burnt vp; both very woonderfull (that the one) I meane the waters should loose their spring, which seeme to haue an euerlasting assurance of perpetuitie: But alas what can be perpetual when God altereth; what can conti∣nue when he dissolueth it? surely nothing, for he bēdeth the heauens, melteth the earth, emptieth the sea; & therefore may easily drie vp the little land-brookes. Therefore as on the earth is the safest going, because it is lowest; so in po∣uertie is the best estate, because it hath nothing. Once there were no riuers, and so sometimes are not, and one day shall cease to be againe; so once men had nothing, now in their richest estate they haue but little, and one day they must forgo all. But when he saith that the little cotta∣ges are burned vp, wee may note, that there is not any thing so small or so vile, but the hand of God will finde it out, Amos. 9. Poore men thinke because they be poore, that God neither regardeth their well doing, nor thinketh on their euill: but they must be of another minde; for as fire burneth vp all that standeth against it, so doth the wrath of God meete with all that is against his lawe. God is in the citie, and in the wood, and in the village, and in the corne-field, and in the wildernesse, and on the sea: he no∣teth thy doings in thy pallace, and in thy house, and in thy barne, and in thy labour, and in thy cottage, and in thy ship; euen as Christ sawe Nathaniel when he was vnder the figtree. Surely the buildings of stone are too high to stand long, the buildings of wood are too weake; for the little lowe tabernacle with cordes tied togither shall come to an end. And thus we see that fire shall be the ende of all:

as it was the end of Sodom, so was it of Zeboijm; and as of them, so was it of the poore shepherds tents; and as of these tents, so shall it bee of heauen and earth. Thus much for this first chapter.

The xvj. Sermon.

Chap. 2. V. 1.

Blow the trumpet in Zion, and showt in my holy mountaine: let all the inhabitants of the lande tremble: for the day of the Lord is come, for it is at hand.

IT hath beene shewed, that the be∣ginning of this chapter vnto the end of the 11. verse, was the conti∣nuance of the former iudgements spoken of in the first chapter: so that this verse belongeth to the charge of the ministers and people, where∣in the ministers are first exhorted to sound the trumpet; and secondly the people are bid to tremble, because the day of the Lords wrath is at hand. Con∣cerning this blowing of the trumpet, wee may reade the right vse and first institution thereof, Numb. 10. First it was * 1.223 vsed for assembling the congregation; secondly, for the remouing of the campe; and lastly, when they went foorth to warre, because the people might bee had in remem∣brance before God. Although it be hard to shew whether in this discourse following the prophet meaneth the com∣ming of the beastes before named, or the comming of the Assyrians their enimies; yet the matter is not so necessarie, as that we should spende much time therein, nor so diffi∣cult, but it may bee decided: and therefore I thinke that here is onely meant the comming of the noysome beastes, because the description following is set foorth by simili∣tudes taken from warre, and not by flat and euident pro∣positions; the which course the Lorde doth take in other

places, when he noteth an inuasion, as in Ierem. 50. In this place wee must first of all handle the blowing of the trum∣pet, which was the priestes office; and the cause thereof was, to put them in minde of a danger; for the people were now assembled, and had neede to be terrified to the vttermost to make them humble, as we may see the effect, Amos. 3. 6. for the trumpet might bee hearde farre and neere, as an alarme among vs. Wherefore wee may ga∣ther * 1.224 from hence, that it is the ministers dutie to shewe the people of the Lordes wrath, and the danger which they are subiect vnto for the same, Ezech. 33. 2, 3, 4. if they sound not the trumpet, the people cannot be prepared, and then shall they endure a double condemnation: they beare the Lords arke, when they stand, al must stand; and when they goe, all must goe: and if they sound the trumpet, and tell the dangers, onely the disobedient come to destruction. And thus wee may see how the hardest burthens and most dangerous, are laide on the ministers backes, for if they preach men will not beleeue them, and then they are per∣secuted: if they preach not, God will forsake them, and then they are damned: being also subiect to all those dan∣gers which themselues doe threaten, the which thing might discourage men from that holy function; but that the Lorde commandeth vs and enforceth vs thereunto. And I woulde God that all the crosses and dangers which waite like pages or rather like iailers vpon the mi∣nisters office, coulde bee sufficient to denie a passage or entrance vnto the vnlearned and vaine headed persons, whereby for euer they might bee excluded from our cal∣lings: but of this matter sufficient hath beene saide al∣readie. The reasons are these; First, bicause God ope∣neth to them either ordinarily or extraordinarilie his pur∣pose * 1.225 which hee will doe in his church: for there hath not beene any great calamitie in the worlde, but the Lord giueth knowledge thereof before it commeth, so that his preachers might bee beleeued, and destruction auoided.

Secondly, they are the mouth of God to the church, and of the church to God, Matth. 18. 20. and therefore what they sounde, God soundeth; what they binde, God bindeth; and what they discharge, God setteth at libertie: yet so, as their actions must bee guided by the Scriptures, if they will haue God to confirme them. The vses which wee are * 1.226 to make of this doctrine are these; First, that wee doe not onely teach the iudgements; but ioyne with our doc∣trine an outwarde testimonie of their feare, and a practise, that may serue as a patterne for the people to repent by: * 1.227 so the Lorde teacheth Ezech. 21. 6. 7. where the prophet is commanded to mourne bitterly, as a man that mourneth for the paine of the raines. And the cause followeth, that when the people shoulde aske him, hee might tell them that he mourned, bicause euery heart shoulde melt, and euery minde shoulde fainte, and euery hande shoulde bee weake, and euery knee shoulde fall away like water: and what heart of stone or desperate minde coulde see his teares, and heare his wordes, and yet refraine from wee∣ping? It hath beene alreadie shewed that the example of the pastour is the best way to perswade the people, and wee knowe by lamentable experience, that where the preacher liueth ill, his life doth more hurt, then his preaching doth good. Therefore my deere brethren, when wee haue cause to threaten any iudgement of God, let vs so temper our bodies as if wee felt it within vs, as Ieremie did, when hee cried out, My bellie, my bellie; as if the ca∣lamitie had alreadie seised vpon vs. Let vs preach earnest∣lie; let vs liue zealouslie; and let our wordes and teares be heard in the pulpet, and our praiers and feare in pri∣uate communication; and full often let vs vrge and con∣straine our affections, that by manie passions as it were by many water drops, the hardest heart of stone may be pier∣ced thorough. But it greeueth our hart that many prea∣chers in many places, when they haue taught most singu∣larly on the Sabbaoth day, so soone as the doore is shut,

some goe to tabling, some to carding, some to shooting, some to bowling, and some to banquetting; which maketh the people thinke, they did but mocke them in the pulpit. Another vse which commeth by this doctrine is this, that * 1.228 when wee haue so preached, and so liued, then may wee assure our soules of most excellent comfort, as the Apostle doth Act. 18. 6. saie, nowe are wee free from the bloud of all men; so that a good conscience is the reward of a good preacher, which is a greater benefite then any Bishop∣ricke or preferment of the worlde, when a man may re∣ioice of his labours. So that let euery preacher keepe this ioy, and defile not his conscience: for the conscience of a learned man once stained and corrupted, seldome or neuer is quieted againe. Looke vpon Eli his conscience, and vp∣on the prophet which came to Ieroboam, who was slaine by a lyon; and vpon Ionah when hee was cast into the sea; and vpon Iudas the most wretch that euer was borne, when hee had betraied innocent bloude. I coulde bring manie examples out of other writers, if I shoulde not be tedious: but of my owne knowledge I speake, that I haue seene some in the ministerie endued with rare giftes, and excel∣lent learning, vsing great diligence in their places; yet be∣ing giuen ouer through naturall infirmitie, their daies haue beene very fewe and very bitter: therefore maintaine thy conscience with losse of life and liuing; for it is an easier matter to beare all the reproches of the worlde, then one of thy owne heart: for it will turne the sworde of God in thy owne hande, and cause it to wounde thy selfe; nei∣ther shalt thou bee able to auoide it. I grant that men of other callings haue no such dangerous slips: therfore looke to thy soule, for the diuell in dazeling thy light darkneth al thy people, and by making thy owne conscience to accuse thee, he will make good men to forsake thee, the worlde to wonder at thee, & the spirit of God to depart from thee. Sion my holy mountaine. Sion was the hill whereupon the temple was builded; for the which cause it is called the

Holy mountaine of God, bicause thither came all the tribes to do seruice and sacrifice to the Lord: & therefore some∣time it signifieth the church of God and all the members thereof, as Psal. 51. By these words I might note, that al∣though the ministers haue a priuate and a publique charge to warne the people: yet they must haue a more speciall regard to the publique place, Col. 4. 16. Isa. 66. 6. The rea∣sons are, First, bicause Christ is alway present in the congre∣gation, * 1.229 Mat. 18. 20. and therefore if they haue any loue to their Sauiour, there they must heare and see him. Againe in the publique ministerie of the worde is giuen the holy Ghost, Gal. 3. 2. so that if men would haue the pledge of their eternall inheritance, thither they must resort where he is freely offered without money: yea, let them come from strength to strength, that is, be thy strength little or much, vse the same to come to the church of God, there is no more dispensation for weakenes then for health; and therefore if thou wilt shew thy obedience and thy zeale to saluation, then come when thy health and strength is most endangered, for then will it bee like the poore widowes mite, most acceptable to God. If thou be a gentleman? vse the helpe of thy horses and men: if a woman? take the helpe of thy husband: if thou be poore? craue thy neigh∣bours hand, as he did which was sicke of the palsie, Mat. 9. 2. If thou be a seruant? take so much the lesse pleasure, to heare a sermon; for in so doing thou shalt please the Lord, and not disprofit thy maister. Againe despise not the voice of him that speaketh, Heb. 12. 25. for God which speaketh in vs is a consuming fire: there was neuer angell that spake, but the contempt of his words was seuerely pu∣nished; and Zacharie because hee did a little doubt of the angels message, lost his toong till his child was circumcised. The ministers of God are called angels, Reuel. 2. 1. and therefore if thou beleeue them not, then feare the losse of thy eares, or thy toong, or thy hands, or thy heart: but if thou contemne them and dally with them wantonly or

despitefully: oh, feare the losse of body and soule for euer and euer! but of these things we haue often times before spoken. Againe, if the voice of a trumpet could awake the Iewes and turne them to the Lord, how is it that men, and voices, and Christ, and Gospell cannot awake the men of our times? the trumpet was blowen very seldome, but the word is euery day and euery where preached, and yet are not men prepared. Nay verily, a trumpet in the streets shall haue moe followers then a sermon in the temples, and as Michab saith, cap. 2. 11. new wine and strong drinke do make men rise early, and goe late to bed that they may be filled therewith: but yet the wine of the Lords truth can∣not preuaile; and therefore the wine of his wrath must make them drunken vnto death. But in this that he bid∣deth the inhabitants to tremble at the sound of a trumpet, we are taught, that we must stand before the Lord with feare and trembling, Ier. 6. 10. Ezr. 10. 9, but in our daies * 1.230 men quake in the congregation, as steeples in the sea: they are ready to laugh at that which should make them sorrow, and to loath that which they should long after. He is now accounted a milke-sop that will weepe when he heareth sinne reprooued, and a very coward that feareth any euill, yea though it bee eternall condemnation. It is fearfull to consider, that the presence of God shaketh the whole world and the power of his worde maketh the deserts to tremble, and yet sillie men (and in comparison of those, like cornes of sand) wil not shake nor tremble, nor feare for any of all these. And aboue all, this mischiefe is to be conside∣red, that the longer we liue in the world, the lesse feare of God, or terrour of iudgement increaseth: olde men grow carelesse through age: yoong men grow dissolute through pleasure: children waxe wanton through euill education: and almost all men waxe woorse and woorse. What is the church more regarded, then an ale-house? or a preacher more esteemed then an idoll? or a saint more honoured then a diuell? or religion more loued then Atheisine? or

the kingdome of heauen more longed after, then an earth∣ly inheritance? No, no, truth yeeldeth to falshood, charity to enuie, quietnes to contention, sobrietie to intempe∣rancie, law to vnrighteousnes, faith to policie, and christia∣nitie to infidelity. Helpe O you saints of the Lord to lament this mischiefe, although we cannot amend it. Put to your teares and your praiers, that they may sound before God, seeing GOD cannot any longer bee heard among men. The reasons of this doctrine are these: first, because God * 1.231 dwelleth in them that tremble at his word, Isa. 66. 2. And againe, this feare and trembling is a most manifest signe * 1.232 of the power of the worde, Heb. 4. 12. so that where this trembling is wanting, there can bee no true deuotion, whatsoeuer diligence bee vsed, because the word cannot haue any free passage in our soules: For as a childe careth not for his maister whome he feareth not, so a man careth not for the gospell when hee trembleth not: Yea on the other side, wee rebell against the wisedome of God, and spurne his word with our feete, when we suffer it not to go through our harts. We reade that Og and Sihon two great kings, would not suffer the people of Israel to goe through their countries; the which discurtesie cost them their liues, their land and their subiects, and all because they woulde not graunt a path-way: euen so, if we let not the worde of God pearse cleane thorough vs, and quietly with curtesie giue it entertainment in our harts, he will take them by force, and giue vs to be a miserable spoile to diuels. If Iudas had had any grace, when he heard our Sauiour curse that man that should betray him, hee woulde neuer haue gone farther, but let his action fall: but hee did as our hearers doe, heare his owne condemnation, and not beleeue it; and therefore they shall doe as he did, repent when it is too late, giuing their liues in stead of their eares, and their blood in stead of obedience: and yet alas, alas, all will not serue their turne. The vses hereof are these: first, seeing * 1.233 we must feare and tremble at the ministerie of the worde,

then it followeth, that we shall be comforted thereby, for it is written, Blessed are they that mourne, for they shall be com∣forted: and thus the Lord assureth his people, Isa. 66. 5. that for their feare he would giue them safetie, and for their trembling hee woulde giue them ioy, and their enimies should be ashamed at it. Therefore if you would feele the sweete taste of the word of God, and receiue the ioyfull newes of your saluation, then learne to tremble at the hea∣ring thereof, and you shall like of it better, loue it deerer, heare it oftener, and leane to it more safer then euer you did. Againe, seeing we must heare the worde of God with feare and trembling, let vs also make an ende of our salua∣tion * 1.234 with feare and trembling, Philip. 2. 12. that is, feare not onely in the church, or when thou art neere vnto danger, but all thy life long, vntill thou haue made an end of thy saluatiō. For so long as thou fearest, so long thou art in safe∣tie; but when the world shall say peace, peace, and there be no feare of iudgement, then shall come their destruc∣tion: for as when he in the gospell promised to himselfe greatest safetie in his riches, that night did they fetch away his soule; so when we say we haue done, it is finished, I haue sorrowed long ynough, I haue endured the crosse of Christ thus many yeeres, and therefore now I will take my plea∣sure; then shall our danger bee neerest, and our woe bee greatest: therefore let vs neuer cease fearing till we be in heauen, as the shipmen neuer cease watching till they bee in harbour. Oh, here is a Christians triall, if other men vexe him, let him beare it; if he be free from other men, let him chastise himselfe: Feare the Lorde, least he be thy iudge; feare thy Sauiour, least he prooue thy enimie; feare thy sinnes, least they ouermatch thee; and tremble at the word of God, least it condemne thee.

A day of darknesse and obscuritie, a day of cloudes and of * 1.235 blacknes, as the morning spread vpon the mountaines, so is there a great people and a mightie: there was none like it from the beginning, neither shall be any more after it vnto the yeeres of

many generations. A day of darknesse. Now the prophet pro∣ceedeth to describe the great wrath of God in the furie of these small beastes, which he doth first by consideration of the qualitie of the day or time when they should come: and secondly by the manner of their comming, taken from many resemblances and similitudes. For the time he de∣scribeth it after the vsuall manner of the scriptures, which setteth foorth a sorrowfull day of indgement, by darknesse, cloudes, and mistes: secondly, he sheweth the cause here∣ofto be the great and mighty people, meaning the locusts and the residue; for he calleth them a people, as Salomon calleth the ants and the conies, Prou. 30. 25. and he saith they shal obscure the light as the morning darknes, bicause their company should bee so many, as we may reade they did in Egypt, Exo. 10. 15. And therefore he saith there was not the like from the beginning, meaning for a long sea∣son, nor yet should bee againe to many generations fol∣lowing. So that he telleth them that this was a fearful time, when all the heauens should be couered with clouds, & the earth be darkened with an innumerable swarme of noisom beasts. Cōcerning the multiplying of these beasts, we haue spoken in the former chapter. First, when hee sheweth them that the day of their trouble shoulde bee cloudie, gloomie, and full of darkenes: wee may learne that these * 1.236 thinges doe put vs in minde of the great wrath of God, Psalm. 18. 11. For in truth thus the Lorde will haue it, that we shoulde bee feared from the heauens aboue vs, and from the earth beneath vs. It is reported for a great won∣der, that wee in Englande seldome haue any daies wherein we see not many cloudes; whereas in other countries they see not any cloudes for manie monethes togither. Let vs therefore make this aduantage of our countries scituation, that on the day time when we beholde the cloudes, wee thinke vpon the great iudgement of God, whereby from the cloudes hee once rained downe a great floude that de∣stroied the worlde; and howe one day in a cloude Christ

shall come to iudge both quicke and dead: Againe, by night let vs meditate on the light of heauen, that wee may escape that vtter darknes where shal be nothing but wee∣ping and gnashing of teeth. The reasons of this doctrine * 1.237 are these; First, bicause this want of light was the first pu∣nishment that God inflicted on the Iewes for the death of Christ, Matth. 27. 45. the which thing made them much afraid: for they had darknes instead of light, to shew them that Christ which should haue beene their light, was nowe made darkness vnto them, from whom they could receiue no sight to walke to heauen. And surely if this outwarde and carnall darknes bee so terrible especially in the daie time, then what is the inward and spirituall darknes in the mindes of men, whereby they are depriued of all light of God, all partaking of the spirite, and all the hope of the worlde to come? Oh woulde God this their perplexitie coulde prouoke their harde and vnbeleeuing hearts to for∣sake their damnable securitie: this their darknesse is so grosse, that other men feele it, yet they are so blinded that they cannot see it. Let vs therefore my deere brethen know, that God will leaue none without excuse, but either the word or the world shall tell them their duties: and let vs learne to praise the Lord for couering the heauens with cloudes, Psalm. 147. 8. that by this meanes not onelie wa∣tereth the earth, and maketh it fruitefull; but also admo∣nisheth the mindes of his children of a continuall prepara∣tion to iudgement. But in our times all these are nothing regarded, for signes & tokens, & remembrances of righte∣ousnes; yea, some knowe not so much as the vse of the rain∣bowe in the cloudes: neuerthelesse in the right vse of God his creatures consisteth one great part of religion; so that this is the best kinde of Astrologie or Prophesie to bee made of the starres, that they may direct vs to a holy life, and prepare vs for a blessed ende. Moreouer, by this that the Prophet saith, The like hath not beene seene, nor shall not * 1.238 be in many generations, Wee may obserue that God doth

verie seldome change the course of nature, and turne light into darknes; for nature being a rare worke of God, he sel∣dome * 1.239 vseth his omnipotencie to alter and change the same since the foundations of the worlde were laide. The reasons are these; First, in regard of the Lordes owne pro∣mise, Genesis 8. 21. For after the floud, he determineth ne∣uer to drowne the world againe, and therefore he gaue the rainebowe to be a pledge thereof; and also that the conti∣nuall course of nature shoulde remaine for euer: Now the Lorde is faithfull and will remember his promise, or else we knowe that the worlde might manie times since haue beene destroied, for there hath beene more sinne since the floude then euer was before: Since the floude haue sprung idolatrie, the poison of the worlde, and many other abho∣minations, not knowen of in the first age, as wars, and So∣dometrie, and such other like; yet for his promise sake hee forbeareth destruction. Another reason may be the same that Dauid vseth, Psalm. 119. 90. 91. That the continuance * 1.240 of the earth and all thinges created doe witnesse the per∣petuitie of his worde. Therefore let vs by considering of this same knowe of a certaintie, that rather than any iot or title of the Lordes worde shoulde be brought to nothing, not onely the earth and all the course of nature shall bee altered, but also the heauens so high and so immutable bee vtterly changed and passe away as nothing: then also will not God spare his workmanship in the bodie of man, but to verifie and iustifie his worde, hee will bring manie to condemnation. Let vs not nowe thinke to escape the better or the longer, bicause nature shall continue, for without changing of nature can God easilie bring vs to de∣struction, as he coulde without breach of promise destroy all the Iewes; and of the stones of the streete make newe children for Abraham: He can destroy as well in light as in darknes, as well in drought as in waters; as wel by meat, as by poyson; as well by our own hands, as by the mouthes of lyons & tigers. All the earth was not parted when Corah

was punished; al the world was not afflicted when Samaria was famished: but the Lord will heere and there picke out the men that transgresse his law, as he founde out Achan and the posteritie of Saul committing the guiltie to death, and reseruing the guiltlesse for life. Againe, let vs feare how we endanger our selues to God, for in his wrath he forget∣teth * 1.241 that we be his worke, and will cast vs off, although we were as neere vnto him as the signet on his right hande: Say not thou hast beene a professor, or a preacher, or a hea∣rer, or a martyr, or a miracle-worker, through the power of God, for notwithstanding this he wil say vnto thee, I know thee not, if thou be not conuerted. He casteth much golde into the sea; he bringeth great kings into slauerie; he ta∣keth away plentie from whole countries, and dasheth in peeces many yoong infants: therefore thinke not thou, but he will be reuenged on thee for thy presumption. Yea to punish the Iewes, he destroied his owne temple; and therefore he wi spare neither house, nor building, nor nati∣on, nor person, but in his wrath he wil bring all to cōfusion.

The xvij. Sermon.

Vers. 3.

A fire deuoureth before him, and behinde him a flame burneth vp: the land is as the garden of Eden before him, and behinde him as a desolate wilder∣nesse, so that nothing shall escape him.

IN this verse is contained the first similitude, whereby the force of these beasts are described, comparing their biting of the fruites to a fire: for after an herbe hath beene bitten with a locust, it will looke blacke like a cole. Again, he compareth the land before he touched it, to the garden of Eden, meaning the fruitfullest place in the world: but after the beastes had ouerrun it, it was like the most barren and forsaken wildernesse. Concerning the

comparison of fire it hath beene spoken alreadie, and it noteth the vnmercifulnesse of the destroier. But in this that he saith, before him the land is as Eden, and behinde him a wildernesse: we may obserue, that there is not any * 1.242 land so fruitfull, so fertill, and so pleasant, but it is subiect to the curse of God and to barrennesse. Gen. 3. 17. It is appa∣rant in all the creatures of the worlde, what the sinne of man hath wrought, how it destroied themselues, corrupted their soules, annoied the beastes, defiled the aire, and brought the earth which was all good, and no part there of but very fruitfull, into brambles, and briers, and thistles, and thornes, and weakenesse and barrennesse, to be tilled without ease, kept with all labour, and reaped with little profit. And as we see in the best ground, so we may knowe it is in the best man, that he is also subiect to vanitie, curse, and destruction, when the Lord shall in iudgement waigh their disposition. And thus may euery husbandman that tilleth the earth, and euery other man that treadeth there∣on, behold euery day with his bodily eies, how sinne is pu∣nished: and let vs feare, that as the vnfruitfull land is not onely cursed, but neere vnto burning; so their soules more vnfruitfull, are not onely cursed, but neere vnto condem∣nation. The reasons hereof are manifest: first, because the Lord in cursing the land destroieth the sinners, Isa. 15. 9, * 1.243 Againe, he will destroy the fruites of the earth, because men doe breake his couenant: for when men doe breake * 1.244 bargaine with God, the Lorde will make the earth to de∣ceiue man; and looke what authoritie man hath ouer the earth, to plow, to cut, to drowne, to harrow, to dresse, and to burne it; so hath the Lord ouer man, to kill, to vexe, to trouble, to saue, and to condemne him at his pleasure. Therefore looke as the earth doth loose her fruitfulnesse, so shall thy soule her blessednesse: and when thou seest thy good land become barren, beware least thy life be al∣readie made wicked: and know that the Lord setteth as little by a wicked man, although a man, as thou dost by a

barren field, although it be a peece of land. Wherefore let * 1.245 vs make that vse that God teacheth Adam, Gen. 3. 9. that seeing the earth is become vnfruitfull, in the sweate of our faces let vs get our liuing, that is, as euery mans sinne is a cause why the earth is cursed, and so become barren; so let euery mans hande be a meanes whereby her fruit may be encreased, that she and we may be both blessed. They are not woorthy of land, that labour not to amend it, and to make it fruitfull: for we may see that it is one part of our obedience since the fall of Adam, to labour in the earth for our liuing. It is a fault in many men which keepe the earth in barrennesse, and onely sucke out the sweete from that land which is good by nature; but we must knowe, as God tilleth euery mans hart to bring it to goodnesse: so ought man to trie euerie kinde of ground, to bring it to fruitful∣nesse, like that good gardiner in the gospell, which two or three yeeres together digged about his vnfruitfull tree. Againe, seeing the earth is cursed for our sakes, let vs la∣ment the barrennesse thereof, Isa. 16. 9. for in so doing * 1.246 wee sorrowe most iustly for the punishment of our owne sinnes.

The beholding of him is like the sight of horses, and like the horsemen, so shall they runne. In this next place he compareth * 1.247 them to horses, bicause in battle they are most fierce as we may see, Iob 39. 20. Againe, hee compareth them to hor∣ses for speede, bicause as these are most swift in running, so are the other most speedie in executing the Lordes wrath, Aba. 1. 8. Againe, the horse is most terrible in battle, Reu. 9. 7. and so shall these bee. Heereby wee may obserue that * 1.248 the onely sight of punishment before it bee felt doth won∣derfully perplexe a guiltie conscience, Reu. 1. 7. where it is saide, that when the worlde shall beholde Christ com∣ming to iudgement, all the kindreds of the earth shal waile before him. The reasons are; First, bicause it is the reward * 1.249 of obstinacie, Ierem. 15. 8. A guiltie conscience quaketh at the wagging of a leafe, and euery little danger doth amaze

him. Againe, it is a most wicked thing to reioice at the * 1.250 hurt of other men, either in worde or thought, Ezec. 26. 2. Therefore although wee finde ourselues cleere, yet wee cannot chuse but sorrowe when it approcheth to other. Therfore let vs obserue the times & to kensof euill, Matt. * 1.251 24. 33. that wee may alway liue in mourning, but especi∣ally knowing ourfeare, wee may then sorrowe most when danger is neerest, that so wee may bee readie to ende our sinnes by repentance, and to goe to heauen by affiictions. Againe, when wee see wicked men taken away and going * 1.252 to destruction, let vs feare the searching iustice of God, Psalm 52. 6. and say, Beholde the man that woulde not beleeue the Gospell, nor bee ioyned to our congregation, nor forsake his pleasures, but persecute good men, and flatter euill men, and therefore nowe hath hee receiued his recompence. Oh, let the death of so manie traitours, so many theeues and murtherers, so many swearers and drunkardes, teach vs to feare as a little birde flying from the sparrow-hauke; and rather let vs couer our selues in weedes and grasse, or in some thinne and open tabernacle then to take the ayre of the sunne or sinne, and to abide in the carued and walled cities of the multitude.

Like the noise of chariots in the tops of the mountaines, so * 1.253 shall they leape: like the noise of a flame of fire that deuoureth the stubble, and as a mighty people prepared to the battle. Now he proceedeth to other similitudes, wherein I will be short bicause they all touch one thing, and the generall is al∣readie deliuered. In this verse he compareth the voice of their comming to the noise of chariots in the mountaines, which keepe a mightie ratling in time of warre; for cha∣riots were vsed for great men going to warre, as wee may see in the historie of Sisera, Ahab, and Iehu. Againe, hee saith, They are like the flame that deuoureth the stubble: which maketh a kinde of sodaine, hollowe, and fearefull noise. Againe, like a people prepared for warre, which come with all kinde of warlike instruments, and wofull

acclamations, the which I leaue to euerie mans seuerall consideration: whereby they may note howe the Lord can cloth his smallest and basest creatures, with infinite power and terror, to discomfort euery people in the worlde: Oh, how much more are the angels of wrath terrible, seeing the wormes of the earth are so fearfull! wherfore let vs not onely feare the inuasion of Spaniardes or other enimies, nor yet serpents, lions, wolues, or wilde dogs: but also the seely flies and grashoppers, and filthie lice, which in time of God his wrath shall haue power to destroy vs, Exod. 10. & 11.

Before his face shall the people tremble: all faces shall gather blacknes. The meaning ofthese wordes are, that in the * 1.254 presence of these beastes shall bee much trembling and feare: yea, they shall bee verie neere death: for blacknes betokeneth death. From hence wee may obserue howe God maketh men at their wits ende before destruction, Ezech. 26. 16. They goe not to their ruines like sheepe, but like swine; not like lambes, but like lions; not peace∣ablie but furiously. The reasons are, bicause the feare of the wicked shall come vpon them, Prou. 10. 24. Secondly, * 1.255 God by this feare and trembling calleth them to repen∣tance, Deut. 32. 21. So that if then they coulde bee as an∣grie * 1.256 with their sinnes, as they are with their enimies, and fight as christianly with the diuell, as they doe manfullie against men; although they loose the life of the bodie, yet they may keepe the life of the soule. Learne therefore to * 1.257 feare God, and so thou shalt neuer feare euill, Psal. 112. 1, 6. but thy minde shall bee peaceable in death, and not distracted. Againe, vse thy selfe to mourning before hande, Ezechiel 21. 12. that when they come thou maiest * 1.258 more easilie endure them, and more happilie auoide them. Secondly, when he saith all faces shall gather blackenes: we may not onely see that the greatest and strongest man in the world can do nothing against the iudgement of God; but offer himselfe to death, and his heart dieth within him

as a stone: but we may also see how wicked men in aduer∣sitie * 1.259 become altogither desperate, Isa. 2. 19. they cry to the hils to saue them, to the mountaines to couer them, and to the rockes to hide them. And this will be then the boldnes, and courage of our gallant youthes, who in their pride threaten to fight with the diuell, and with their oaths will teare the Lord out of heauen, who thinke by their wor∣shipfull pedegrees to shame the kirks of Christ; and by their golden and silken brauery to dazle the glory of God: then, then, will these things little comfort them. But as all the Midianites ran away for the dreame of a barley-cake; so shall these runne, if they knew whither; and take, if they knew what; and trust, if they wist in whom; and flie from the great wrath of God, if there were any refuge; but see∣ing none, they shall fall to the earth as the snow commeth from the cloudes. Oh, cannot you think of this to put away your sinnes? for if you beare them with you, they will serue you as Iael serued Sisera, and strike into your braines and hart the nailes of deadly poyson: there can be no resisting; for they haue woon the fort. Yet in time, craue the helpe of some other to besiege them, and to regaine a quiet consci∣ence; or else whensoeuer any danger commeth, they will do with you, as the citizens of Samaria did with Achabs children, deliuer you to your enimies, and with their owne hands be your butchers, and so commend you to the diuels custodie. The reasons of this doctrine are these, bicause * 1.260 then they haue no hearts to remember what God hath done for them, Deut. 7. 18, 19. but thinke euermore this is for the sinne, this for such an adulterie, this is for my pride, this for my couetousnes, this for my swearing, this for my contempt of preaching, and all shall be for my damnation. Againe, then shall they be ouerwhelmed with destruction, * 1.261 1. Sam. 31. 4, 5. as Saul was, for knowing that his sinne had made God depart from him, he slew himselfe in the battle. If he had gone to a prophet when hee went to a witch, or had beleeued Samuel as wel being aliue, as he did the diuel

when Samuel was dead, his life had then beene spared; or if he had put off his sinnes when hee put on his armour to goe to the battle; or then fell to prayer, when hee fell vpon his sword, then had Saul escaped that day. But what could the bodie of Saul doe when his soule was so laden with sin? for he knew that the Philistines must needes haue his life and the diuell his soule: in like manner will the enimie be∣witch you when you are in aduersitie; Therefore cast * 1.262 down your castles and defences for sin as the Lord exhor∣teth, Hos. 10. 14. before the diuell make them inuincible. For as the raigne of Abimelech was the slaughter of Gede∣ons sonnes, and the raigne of Athaliah was the ouerthrow of all the kings seede: so is it betwixt vs and our sinnes, if they raigne, we must die; if we put them downe, we shall liue. Let vs therefore cast them downe betimes; for as the Israelites did at the first spare the Canaanites, afterwarde they could neuer destroy them: so if at the first we dallie with our sinnes, in the end they will grow vnresistable. Oh that we might liue to say of our sinnes, as Christ said of the temple, that there might not one sinne be left vpon ano∣ther. Let vs bury our sinnes as Ieremy said Iehoijakim should be buried Ierm. 22. 18, 19. that their deaths be not lamen∣ted, but let them be cast out of our soules, as a dead asse is cast out of a citie: for as a dead corps procureth nothing but wormes and stinke, and feedeth fowles: so our sinnes cause nothing but woe and sorrow, and feed diuels. Againe, let vs not onely cast away our sinnes in heart as many say * 1.263 they haue done, but in words and works professe and shew the same, Hos. 14. 3. for by our words we shall be saued, and by our words we shall be condemned. A repentant man is knowne by his confession, as Rahabs house was knowne by the thred that was tied in her window, which caused her & all her kindred to be spared: and so if we would be spared at the great day of the Lord, let vs confesse our selues to be of his family. Many I know there be which thinke it suffi∣cient to leaue sin, and neuer to make confession thereof;

so also there be many that thinke it sufficient to beleeue the Gospell, although they neuer professe it: but in my opi∣nion the one and the other are both deceiued. For wee must not bee of Abrahams heart, and of Belials life; wee may not beare the soule of Dauid, and the shewe of Pha∣risees. Good king Iehoshaphat being in shewe like wicked Ahab, was in danger to be slaine for Ahab: so are all those in danger of death who haue inwardly good heartes, and outwardly euill liues. Confesse thy sinnes, thy faith, thy God: thy sinnes to thy brethren, thy faith to the church, and thy God to the whole worlde, that thou maiest bee as farre from note of euill, as euer is light from the shewe of darknes.

The xviij. Sermon.

Vers. 7.

They shall runne like strong men, and goe vp to the wall like men of warre, and euery one shall goe forwarde in his way, and they shall not staie in their paths.

NOwe the Prophet commeth to the last similitude, wherein he compareth these deuourers to souldi∣ours; for in truth there is not any mischiefe like to the mischiefe of warre, which is well termed the slaughter house of mankinde, and the hell of this worlde. And in this treatise following, I must enter into martiall affaires, that as I haue hitherto taught you to be christians; so now I must instruct you to bee soldiours, and learne you the arte of warre. Wherein this Prophet toucheth two things: The first is the order of an armie, vers. 7. 8. Secondly, the ouer∣throwe or sacking of the conquered. For the first, he noteth * 1.264 what manner of men souldiors shoulde be, namely, Strong men, Exod. 17. 10. For God hath so ordeined that all men haue their crosses and callings to humble them. If thou be bee wise, thou art emploied in gouernment; if thou bee

strong, thou art busied in warre; if thou be weake, thou art tormented in want; if thou be a woman, thou art vnder subiection; if thou bee a foole, thou liuest in contempt. Therefore thou which art a souldier, make this vse of this point, that thou encrease thy strength, and cast away feare, * 1.265 Deuter. 31. 8, Vndoe not thy strength by quarrelling or drinking, or watching, or fasting, or feasting, or whooring; but keepe thy body in strength to benefite thy countrey. Againe, make another vse which the Lorde taught Iosuah, * 1.266 the most noble captaine and souldier of the worlde, who had the leading of sixe hundred thousand men, and ouer∣came * 1.267 thirtie and one seuerall kinges in a little time; this exhortation is set downe, Ios. 1 8. That alway in warre thou looke to the worde of God: whether thy cause bee iust, thy heart bee willing, and thy calling be lawfull; whether thy handes strike when God biddeth, and thy foote stande when God calleth: Looke to this I saie, and robbe not, kill not, and fight not but against a lawfull enimie. But alas, Iosuah is dead, and al those which sawe his doings: now in warres, there is gaine in steade of godlines, courage in steade of equitie, bloudthirstines in steade of valour, po∣licie in steade of iustice, and you seldome see a souldier of any religion, and neuer praieth till he bee in danger of death. Another instruction ariseth out of this verse, when * 1.268 the prophet saith, Like men of warre: whereby we obserue, that souldiers should bee disciplined and instructed before they be sent into wars, or else they cannot be like men of war. This benefite Dauid acknowledged that he receiued of God, Psal. 18. 34. it is a dangerous matter to aduenture a whole army vpon yoong souldiers, and more dangerous it is to vndoe any through want of skill. The reason is, bi∣cause men must not onely haue strength, but wisedome and cunning in their weapons, and sometime vse the stra∣tagems of warre, where policie and experience is woorth tenne thousand mens handes, as wee may see in Iosuah, cap. 8, 4, 5, 6. and in the Israelites, Iudg. 20. Wherfore make

this vse in thy warfare of this doctrine, howsoeuer thy cause be good, thy strength be great, and thy experience much; yet neuer fight til thou haue cōmended the victorie to God, 2. Sam. 10. 12. for God is the warrior which daun∣teth euery enemy, and directeth euerie dart to the person appointed. Be not too bold as the Israelites were, Deut. 1. and were chased backe againe by the Amorites; but vse deuotion to God and discretion in thy busines: remember well that the sword cannot cut except the Lord whet it; that thy arme cannot strike, except God enable it; that the enimie will not flie except he discomfort him; and that victorie will not follow thee, except God be on thy side. Againe, if thou bee an able man for the warre both in strength and skill, come willingly when thou art called, and refuse not to fight in a good cause, although it bee against thy own brother: Yeeld obedience to them that shall teach thee: and as the captaine in the Gospell said, that his soul∣diers did as he bid them; so doe thou performe what thy generall or captaine commandeth, if it be lawful and possi∣ble. Thirdly, he noteth another duetie of martiall men, * 1.269 which is this, that they performe their busines with all cele∣ritie and speede, Ios. 8. 19. The reason is, because it is the greatest commendation of a souldier that can bee, to bee swift and of a ready dispatch, Psalm. 19. 5. 2. Sam. 2. 18. for as a sluggish seruant, a heauie oxe, and a tyring horse are verie discommendable: so a slowe and heauy souldi∣our is not tolerable. Gedeons armie was but three hun∣dred, and their dexteritie was such, that they ouerthrew an innumerable rabble of Midianites; and so shall souldi∣ours prooue it verie aduantagious to surprise their enimie on a sudden. But yet for all this trust not too much in thy legges, or in the strength of an horse, Psal. 147. 10. for they are but vaine things to saue a man. Asahell coulde runne well, yet Abner slewe him: and therefore beware least thou make thy owne agilitie to ouerthrowe thee.

Neither shall one thrust another, but euery one shall walke in * 1.270 his path: and when they fall on the sword, they shall not be woun∣ded. In this verse he expresseth other duties of souldiers, which they must obserue in their aray, which are, first of all * 1.271 that they keepe their places, and be not one hurtfull to an other. Iudg. 7. 16. 22. Achans gadding out of place was the losse of his owne life and of many moe. And therefore let them learne that exhortation of Moses, Deut. 23. 19. to ab∣staine from euill, especially when they goe to warre. Se∣condly, let them, as it is here expressed, keepe themselues * 1.272 from wounding, although they fall on their enimies sword, that is, let them looke to the matter, that they be not onely carefull to annoy the enimie, but also to defende them∣selues: for it is an euill victorie which is purchased with the losse of many mens liues, and wee knowe that all Canaan was woon with the losse of a very few men. It is a great but∣cherie of men, to presse still on the enimie, where there is no hope but of death: Therefore it is good for a souldier sometime to looke to his safetie, as well by an vnwilling retire, as by a desperate and a voluntarie march.

They shall run to and fro in the citie: they shall run vpon the wall: they shall climbe vp vpon the houses, and enter in at the * 1.273 windowes like a theefe. Now we are come to the last part of this similitude, wherein the victorie is reported, and the manner how the poore conquered are oppressed, shewing vnto vs, that as it is when a city or towne is sacked, so shal it be when this iudgment shal be executed: for some shal flee to goe foorth, and some shall fight to come in; euery mans house shall be sacked; great booties shall be obtained, and no spare shall bee made of any thing that can bee founde. Where we might note, that in the conquest or winning of * 1.274 any citie or towne, there is a mightie confusion, euerie one running to and fro for themselues, they tread vpon the aged, vpon the women, vpon the children, and no eie doth so much as pitie them. But when he saith, they shall climbe ouer the wals, and creepe in at the windowes like a theefe, we are

taught that in warre they account not any thing vnlawfull * 1.275 that is done to an enemie: the robbing of houses, the ra∣uishing of women, the killing of olde men, the braining of children, the burning of cities, the spoiling of corne, and the rasing downe of dwelling houses, are accounted ver∣tues: whereupon a Father saide well, Bellum malis videtur voluptas, bonis necessitas, euill men make a pastime of warre, but good men accoūt it a hard necessitie. Wherin we may see one sinne punished by another; neglect of law in peace, is punished by contempt of lawe in warre, for there is no lawe to bridle the conquerours. Oh, how happie is Eng∣lande! which neuer for these many yeeres hath hearde so much as a trumpet sounded vnto warres; wee haue not seene the shaking of a speare; wee haue had no leading into captiuitie, no complaining nor lamentation in our streetes: But yet vnhappie, which in these peaceable times hath laide the foundation of hir owne woe, and scat∣tered the seede of hir owne destruction. Let vs therefore * 1.276 learne to continue our peace, if by any conditions of equi∣tie and reason it may be obtained, Numb. 6. 26. were we not better in these times to buy our peace with gold & siluer, or other possessions, then to aduenture all that wee haue by giuing nothing? If the enimie come home to vs it is not ten subsidies that wil satisfie him: & why are men so wret∣ched as to pinch at one or two? were you not better keepe them in doing abroad with your armour and money, then suffer them to come home and take away your wiues and children: what do I saie? take away: they will rauish them and you shall beholde it; they will slaie your children be∣fore your face; your houses and landes they will either giue to strangers, or set them on fire ouer your heades, and if any remaine aliue, they shall be made drudges & slaues, or prisoners and captiues. Therefore praie for the peace of Englande: vse the meanes to keepe it; refuse the waie to loose it; let them prosper that loue it. For the keeping of our peace let God bee our gouernour; let the Gospell

bee our lawe; let the saints dwell among vs; let the chur∣ches bee our courtes; let the preachers bee our counsel∣lours; let religion be our exercise; let praiers be our wea∣pons; let holines be our armour, and then shall the angels be our wals. Let vs builde our cities with loue; let vs plant our fieldes with truth, and then shall peace flourish in our lande. For the auoiding of the things that wil break off our peace, let vs banish Atheisme and all manner of carnall profession; let vs roote out all the weedes of sinne from our harts; let vs wash off al the spots of euill from our liues; let vs cast downe all the castles of the diuell in our land; let vs driue away whosoeuer worketh vnrighteousnesse; let vs abrogate all the counsels of wickednesse; let vs auoide se∣dition, rebellion, and confusion, and come from the sea of infidelitie; and then shall all be peace, because the God of peace dwelleth among vs.

Then shall the earth tremble before him, the heauens shall shake, the sunne and moone shall be darke, and the starres shall * 1.277 withdrawe their shining. After the former description of the terrible calamitie, which these beastes should bring to that nation, now he addeth these heauie tidings for their grea∣ter daunting and farther astonishment: for least they should thinke that all the former came to passe by naturall meanes, the Lord not directing it, or not regarding it; the prophet ioyneth these tokens of the Lords peculiar power to all the former iudgments: that they might know that as none but God could be the author of these, so none but his maiestie coulde bee the sender of them. These heauenly signes, or rather signes in heauen, are described in the two next verses; first, the shaking of the world; secondly, the darkening of the lights; and thirdly, the great and terrible thunders which should then be heard: all which is suppor∣ted by a strong reason, vers. 11. By this verse we may first of all learne, that the extraordinarie signes of heauen are * 1.278 the forerunners and most euident prophets of calamitie and destruction following. Isa. 29. 6. God which woulde

haue all his iudgements not onely felt but feared, doth not let them come stealing on the world, as if he could not doe them against our will, or not hinder them against their na∣ture, but proclaimeth them by manifold fearefull signes in heauen. The reasons are, first, because we should knowe * 1.279 that the euill onely proceedeth from him, 2. Sam. 5. 24. it doth not any whit distaine the Lords honor to be a reuen∣ger of sinne vpon the bodies and soules of many thousands, but rather it maketh for his glorie; for hee must iudge the world in righteousnesse. Another reason is, because by this * 1.280 meanes the Lorde doth most earnestly affect good mens harts, and afflict the wicked, Ezech. 32. 9. for the sight of terrible signes cannot choose but mooue the brute beastes of the earth, much more reasonable men, who are more giuen to feare, because they are more giuen to sinne: and our Sauiour saith in the gospell, that mens harts shall faile them, because of the signes of heauen. The vses are these: * 1.281 first, let vs not be superstitious or heathenish in fearing the signes of heauen aboue the rule of faith, Ier. 10. 2. For alas what can any planet or any signe doe but by the Lordes assignement? and therefore in fearing it superstitiously we feare not God, we distrust his prouidence, we restraine his power, and we cast away our owne confidence and faith. It was a great signe in heauen when fire came downe and destroyed Sodom and Gomor, and all cities, cattel and pastures of the plaine, Gen. 19. yet little Zoar was saued standing among them, when all the residue were burning about it: therefore beware of the slauish feare of the signes of heauen, for it is the Lorde that gouerneth the starres. Another vse, as we are not to feare them too much, so wee * 1.282 are not to regard them too little, but vse them as promp∣tors and furtherances to another life, Luk. 21. 28. when you see these (saith Christ) then lift vp your heads, and know that your redemption draweth neere. Be it therefore that the heauens be burning, the lights be darkening, the stars be falling, the earth be shaking, and the ayre be thunde∣ring:

yet feare it no more then the Israelites did in Egypt; but rather now thinke that the Lord will amaze sinners, & erect his throne of righteousnes to stand for euermore. This must much encourage vs in these our later daies, wher in euerie hower we looke for the accomplishing of all the signes before Christs comming, and let vs watch for the appearing of our Sauiour, that we be not comfortles when other shall bee both witlesse and faithles: but know that good men shall stand in the middest of all these terrours and fires, as the men did walke in the middest of the Babi∣lonish furnace, and not haue one haire of our head dimini∣shed. When he saith that the earth shall tremble, he no∣teth that earth—quakes are notable tokens of the Lordes * 1.283 wrath, Psal. 18. 7. we are not onely to impute it to the ayre shut vp in the furrowes of the earth, as in philosophie * 1.284 they do, but we must goe to the principall cause, which is the hand of God; and the finall cause which is to shew his wrath: for in his wrath saith the scripture, he casteth downe whole mountaines. Oh, how terrible is this to consider that the whole earth should be shakē at the chiding of God? & yet man which is made of earth, and standeth on earth, and liueth on earth, and shall returne to earth againe, will not shake or tremble for the same. I thinke there is more ter∣rour in the dead bones in the graues, then in liuing bodies in their houses. The reasons hereofare these, because the * 1.285 law of wrath was giuen in fire and earth-quakes, Exod. 19. 18. Heb. 12. 18. for God did then shew himselfe most ter∣rible when the mountaine seemed to burne, and there was nothing but cursing and death: for the law that then was giuen did condemne many millions, which now do know the same. Againe, earthquakes do commonly proceede * 1.286 and goe before the alteration of religion, Reuel. 6. 12. for as when Iehu altered the idolatrie of Baal, the prophets and the God were both displaced: so when religion is altered, God is as it were displaced, and all his seruants persecuted, which must of necessitie shew the heauie indignation of

God; for he will not haue his image defaced nor endure that his glorie should be giuen to another. Let vs there∣fore learne, that if the strong earth be not able to abide * 1.287 the wrath of God, then much lesse shal weake and sinnefull men, Num. 16. 1. Againe, let vs learne to preach the word more earnestly by the consideration of earth-quakes. We * 1.288 may read Amos 1. 2. that two yeere before the earth-quake, the Lord sent him to prophesie, as it were to plant the minds of his church that they might haue liued without wauering. Now it is well knowen that wee haue had one great and terrible earth—quake in our times: would God it might so worke that the preachers would for that cause preach more diligently, and the people heare more atten∣tiuely, least it prooue vnto vs a token of the decay of reli∣gion. Truely as yet (blessed be God) religion is not altered, but it is much defaced; and God graunt that as the earth-quake at the death of Christ was the decrease of Iudaisme and Paganisme, but the increase of christianitie: so, that in our time may worke the like effect, and may seale vnto vs the decay of Poperie and heresie, but may assure vs of the continuance of veritie and pure religion. We might also note out of this verse, that seeing the heauens and earth are afraide of him: therefore the most guiltles creatures of God cannot abide his anger. But this we will deferre vnto the next chapter. Againe, in that the sunne and moone are darkened: we may obserue not onely, that God is the au∣thor of light and darkenes; but also that he will not let sin∣ners in his anger haue any benefit of them, Isa. 13. 9, 10. The reasons are, First, because they are enimies to good men and good things, Exod. 10. 22. Secondly, bicause they are ashamed of the sinnes of men, as we may see at Christs death, Matth. 27 45. Let vs therefore so glorifie God in our places, as these creatures do in theirs: for they are dark at his chiding, and they shine at his bidding; so let vs liue to praise him while he giueth life, and die to honour him when he sendeth death.

And the Lord shall vtter his voice before his hoste: for his hoste is very great: for he is strong that doth his word: for the * 1.289 day of the Lord is great and verie terrible, and who can abide it? Hauing spoken of the darkning of the lights, & the shaking of the earth: now it followeth that we proceed to the vtte∣ring of the Lords voice, which signifieth thunder, Psal. 29. 3. and most plainely, Psalm. 18. 14. The Lorde thundred out of heauen, and the highest gaue his voice. By the consideration of which phrase wee are giuen to vnderstande the infinite and vnspeakable power of God, which hath so wonderfull and powerful a voice; the which when the Israelites heard Exod. 19. 20. they were not able to abide, and so desired that Moses shoulde speake vnto them: euen so are we vn∣able to endure the same if the Lorde shoulde so speake vn∣to vs; as we shoulde haue had no benefite by Christ except hee had taken vpon him the nature of man: so wee coulde not endure the powerfull worde of God if it were not of∣fered by the toong of man. As the waies of God are not like the waies of men; so the voice of God is not like the voice of men: that is stronge, but this is weak; that is high, but this is lowe; that is fearefull, this is simple; that is ter∣rible, this is easie. The people that coulde not abide Salo∣mons gouernment, had a worse then was Salomons, for they lost their kinges and their God: euen so, when wee can no longer abide the voice of man, then let vs looke for the fearefull thunderclaps of heauen: wherefore heare the wordes of God in the mouthes of men, or else you shall feare and tremble, and melt at it in the stroke of the ayre. Againe, the prophet Dauid Psalm. 29. 11. maketh another vse of thunder, telling vs that for the power thereof, euery one in his temple doe speake his praise. It is a wicked and damnable opinion of the multitude that the diuel can raise thunder: whereas we are to account it onely in the Lordes power, Iob 38. 25. although the diuell can doe much, yet is hee but weake, and his power restrained: therefore wee need no more feare his power in the time of thunder then

in the cleerest sun—shine day; but rather let vs praise the Lorde for his power, who is so woonderfull in all his works. Againe, if thunder be the voice of God, why do the papists in the time of thunder ring their bels to staie it, as if it were an vnholie thing? surely it well be commeth them, for see∣ing they will not heare God in the Scriptures, they wil not heare him in the cloudes: if wee oppose Scripture to them, they say wee speake as heretikes; if the Lorde sende thun∣der, then they say there is a diuell abroade. Oh blasphe∣mous mouthes and hearts! that are so simple, and yet so great; great in blasphemous heresie, and simple in true di∣uinitie. Againe, when the prophet saith that he will vtter his voice before his hoste, for his hoste is very great: hee meaneth the noisome beastes that hee shoulde sende like an hoste of men, as hath beene alreadie shewed. Whereby * 1.290 we are taught that euery creature since sinne entred into the worlde is become an enimie one to another, like to the enimies in warre, Psal. 105. 34. The great birdes are eni∣mies to the small, the great fishes to the little, the great beastes to the inferiour; and so are the great men to the little ones: the oxe cannot abide the lyon; the sheepe cannot endure the woolfe; the foxe will not tarrie with the goate; the horse will not dwell with the Beare; the Hart will not attende the hounde; and many moe liue in hatred one with another, but most of them al are enimies to man. The reasons are these; First, as man destroyed his owne na∣ture, * 1.291 so God destroieth or rather altereth the nature of all other things. Secondly, God will surely be knowne that hee giueth power to the spoile, Amos 5. 9. What can an enimie doe in warre, or a theefe by the high way side, or a beast that deuoureth man, surely nothing but by the wor∣king hand of God? for the diuels themselues are vnder his correction. One lion destroied a prophet, 1. Kinges 13. yet we know that Daniel was cast among a denne of lions, and had no hurt at all; surely it was the Lorde that opened the mouth of the one, and muzled the iawes of the other. Let

vs therefore knowe that whensoeuer either man or beast * 1.292 shall annoy vs, that it commeth of God, Iob. 1. 4. When Shemei cursed Dauid, Dauid woulde not haue him puni∣shed, bicause saide hee, The Lorde hath bid him curse: and so if wee be bitten by any beastes, or stung by any serpent, or haunted by any foules, or oppressed by any enimies, let vs then thinke with our selues, this hath the Lord done to vs, and praie for the remission of sins. This doctrine wil take away al reuenge against man for any iniurie, when we shal bee perswaded, that God by them doth fatherlie correct vs. Againe, let vs thinke with our selues how many waies the Lorde hath to correct vs for our sinnes: the angels * 1.293 are about vs, when God biddeth them they strike, the beastes are among vs, when hee commandeth they dis∣comfort vs, the flies and wormes ouercome vs, wee are enimies one to another, and one wound and kill another as Cain did Abel; yea we cannot trust our owne hands, for feare they destroy vs, as we see in Saul, Achitophel, and Iu∣das: and when all this is done, there are ready all the diuels in hell to torment vs. Now who would loue his life? nay, who would loue his sinnes? that bring with them vpon him such an euerlasting and intolerable hatred. Againe, when he saith, that he is strong that doth his word, he mea∣neth him that doth his commandement: whereby we are taught, that euery creature hath power giuen him to doe that which God assigneth him, 1. King. 17. 4. The rauens at the commandement of God fed Elijah morning and eue∣ning with bread and meate, and so euery one when he bid∣deth them goe, they goe; when hee biddeth them come, they come. The reason is: first, because they waite vpon * 1.294 God, Psal. 145. 15. secondly, they worship their creator, Reu. 5. 14. and so we may learne that God neuer aduaun∣ceth any, but he giueth them giftes to performe their cal∣lings. When he saith that the day of God is great, and who can * 1.295 abide it? he thereby teacheth vs, that the wrath of God is intolerable, Deut. 9. 18. 19. The reasons are, because there

is no way to flie frō his presence, Amos 5. 18, 19. Secondly, there can be no mediator in wrath, Ier. 15. 1, 2. By which we are taught, how inestimable is the benefit of redemptiō * 1.296 by Iesus Christ, who hath deliuered vs frō wrath to come. 1. Thes. 1. 10. Christ hath deliuered vs from that wrath that condemned the angels, that shooke the heauens, that ren∣deth the earth, that killeth the beasts, and that tormenteth the wicked. Oh, what had our estate been without a Saui∣our? but this, to vndergoe the intolerable wrath of God, which burneth more then any fire, which paineth more thē any death, which smarteth more thē any torture, which ta∣steth worse then any bitternesse, & smelleth worse then any filthinesse, where a man and a diuel should for euermore be yoked togither: this wrath hath Christ pacified, & from this damnation hath he redeemed vs: But now if thou sinne a∣gaine, & make no account of the blood of Christ, the wrath shall be seuen times hotter, and thou seuen times more the childe of hell. Againe, seeing this is the estate of the dam∣ned, * 1.297 how wretched is their estate, which liue in danger therof euery hower of life; being aliue they haue no peace, and being dead they haue no ease: they are borne in filthi∣nes, they liue in wickednes, they die in wretchednesse, and damnation is their graue; where the fire is their cradle, the diuels are their nurses, the Lord is their enemie, endlesse torments are their rest, & wrath without remedie is their meate. Oh let this make good men desire to forsake this life; and let it make euill men long to forsake their sinnes: for their pleasurable life shall end in insufferable woes.

The xix. Sermon.

Vers. 12.

Therefore also now saith the Lord, Turne you vnto me with all your harts, with fasting, and with weeping, and with mourning.

NOw at the length by the mercifull assistance of the holy Ghost haue wee finished the first part of our first diuision, and are come vnto the last; wherein

the people are exhorted to repentance. In this treatise fol∣lowing, first of all the prophet sheweth them the manner of their repentance, 12. 13. verses: and secondly, setteth downe certaine reasons to perswade them thereunto. The manner of their repentance is either in action or in affe∣ction, and it respecteth both the people and the priestes: In affection, as conuersion in hart, and renting thereof: in action, as weeping, fasting, and mourning. The reasons to mooue them hereunto are two: first, in respect of his na∣ture, vers. 13. then of his works, vers. 14. That part which concerneth the priestes doth shew vs first, how they should stirre vp the people: and secondly, how they should pray, vers. 15, 16, 17, thus much for the diuision.

In this, that after all the before expressed iudgements, the prophet nowe at the length commeth with the flat * 1.298 commandement and worde of God, to cause them to bee conuerted: Wee are first of all taught, that except God giue the preaching of his worde with his heauie iudge∣ments, men can neuer bee amended by them, Amos 4. 6, 7, 8. Let him thunder omnipotently, let him shake the earth terribly, let him darken the light fearefully, let him curse the world iustly, and multiply his punishments abundant∣ly; yet all this without the word of God cannot conuert a soule. All this is plaine in the forenamed place of Amos, wherein God telleth the people, that he had giuen them scarcenesse of bread and no raine, insomuch as two or three cities wandered vp and downe to drinke water: hee sent blastings, and mildeawes, and great store of pestilence, the yong men lay murdred, their horses were taken away, and noisom stinks & smels infected them, & yet still God com∣plained that they had not turned vnto him: & then he bid∣deth them be prepared to meete their maker: So that it is euident that no crosse or iudgement can work repentance. The experience hereof is to be seen in our times, wherein haue been as great signes and as many woonders as in any place of the worlde beside: great thunders, feareful earth-quakes,

terrible darknes, mortal pestilence, pining famines, & yet who is conuerted by thē? great men are made richer, mean men are made poorer, poore men are made beggers, & yet who considereth this? The waters haue drowned vs, the wars haue deuoured vs, & want hath afflicted vs: and yet still we are as heard harted, as wickedly affected, and as stiffenecked as euer wee were; insomuch as, if the whole world were in an vprore, & our whole land vpon hir death bed, well we might complaine, but hardly repent. The rea∣sons * 1.299 of this doctrine may be these; First, bicause the Lord sendeth iudgements to take reuenge, and not to worke repentance, Deuter. 32. 41. The halter is not put on the the eues necke to conuert him, but to punish him, as Agar was expelled out of Abrahams house, not to reclaime hir, * 1.300 but to torment hir. And here we may learne the end of all the Lordes iudgements, which is to take vengeance on our euill liues: what is our estate? seeing wee are vnder the re∣uenging hande of God; one while our desires are plagued, another while our appetites are molested, and continually is our life threatened with a longer calamitie. But some will saie, shall wee not bee repentant during our crosses and aduersitie? Oh, yes my deere brethren, for we haue the worde as well as the rod, and therefore we must be instruc∣ted by the one as wee are corrected by the other: our pu∣nishment is a light vengeance; but our profession is a great comfort: yet we are but as it were led to execution, and therefore wee must repent with speede before death catch our soules, as dearth hath done our bodies. Another reason is, bicause the word is of more force then any iudge∣ment * 1.301 whatsoeuer, for the conuersion of a sinner is a worke of more value then the destruction of a worlde: man was lost by an apple, but it cost more to redeeme their soules. Is not my worde like fire and like a hammer that breaketh the stone? Ierem. 23. 29. and the worde of God is life, and liuely in operation, Heb. 4. 10. sharper then a sworde, lighter then the sunne, and heauier then the earth. The which

thing doth mightily magnifie the worde preached, and the publike ministerie thereof, being attended by the angels, accompanied with the spirit, and reuerenced in the church. The angell was honorable that slew so many thousands of Saneheribs armie, Esay 37. for it was a great iudgement; but the ministerie of the worde hath droue more diuels out of the worlde then it slewe or draue Assyrians out of Israell. And heereby let vs learne what account we are to * 1.302 make of the worde of God: Wee feare drowning in the seas, burning on the lande, robbing in our iourneies, and euery ioint in our body is subiect to many easelesse paines: but let vs more earnestly feare the worde of God; for those hurt vs when wee feele them and see them, but this will harme vs when wee, neither feele norsee it; they afflict vs, but this instructeth vs; they punish vs, but this doth acquite vs; they bring vs the heauie newes of condemnati∣on, but this bringeth the glad newes of life euerlasting. By iudgements we are blinded, but by the Gospell we are en∣lightened; by iudgements wee are endangered, by the Gospell we are defended: and to conclude, they threaten our liues, but the worde threatneth our soules. Make much of the word in thy health, for beleeue me, sicknes cannot so prepare thee for the Lorde as the worde can: bee conuer∣ted by it, for thou seest all other meanes faile, for miracles doe make vs woonder, and this maketh vs repent: there∣fore either make this thy ioy, or God shall make them thy sorrowe. What then? will some say, this is a strange doc∣trine, do not sorrowes and earthquakes and other fearefull * 1.303 thinges turne vs to the Lorde? then we will not make any account of these thinges. To whom I answere, that if they doe so, they doe that which will vndoo them: shall the scholler neuercare for the rod bicause it cannot teach him but correct him, and shall wee set light by the Lordes iudgementes bicause they cannot conuert vs? no, no, they must keepe vs in obedience although they cannot beget vs to obedience; they must reforme vs, although they cannot

turne vs. Dauid said Psal. 119. when I see thy iudgements, I am astonied and afraide; and so must all the elect children of God vse the iudgements of God, to continue them in the feare of God, and to keepe their natures from being ouerproude: Yea let vs tremble and quake as the earth doth, let vs weepe and mourne as the aire doth, when wee see the wrath of God; the sunne cannot then shewe her face, she is so dazeled with his brightnesse, how shall men farre inferiour to her in glorie, bee carelesse of his anger? And although I haue said, that we are but yet leading vnto execution, let vs yet feare most greeuously least the wrath of God be encreased on vs; for wee knowe not how soone we shall be consumed, with what calamities we shall bee troubled, and with what maner of death we shall be cruci∣fied. Therfore let vs feare the works of God, that we neede not feele them; let vs be warned by them, that we be not confounded by them; and aboue all things, let vs cast away that prophanenes that calleth for heauen and earth to take vengeance on vs. Secondly, we may obserue in * 1.304 this verse, when hee saith, thus saith the Lord: that if the Lorde worke not repentance in vs we shall neuer haue it while the world standeth: we may weepe out our eies, rip vp our breastes, rend asunder our harts, and satisfie for our iniuries; but if the Lord worke not repentance in vs, then all is lost. For this cause 2. Tim. 2. 25. Paul instructeth him with meekenes, to instruct those which were cōtrarie min∣ded, waiting if at any time God would giue them repen∣tance vnto life. Indeede I graunt that men may haue a kinde of repentance as Iudas had, Matt. 27. 6. when hee sawe Christ condemned, hee repented, and went and hung vp himselfe; but to haue repentance vnto life, Act. 11. 18. as the church speaketh, it is a speciall and woorthy worke of God. And in these daies may this point be very profita∣bly vrged, wherein men are so carelesse in liuing, and so wretched in sinning, as if repentance were pinned on their sleeues, or lay in their pockets to pull out and in at their

pleasure: but let them beware & be warned, that if they wil be saued, they must seeke it at the hands of God. Is repen∣tance so easie, that you can haue it at your wish? indeede you may haue it, but you cannot doe it. Imagine in thy pre∣sence a man or woman possessed with a diuel; trie thy cun∣ning, & cast him forth. I know your answer; you wil say you cannot, because you can worke no miracles: & so agame say I, that you cannot haue repentance of your selues; for it is a casting of the diuel out of your souls, the which none can do but by the finger of God. Repentance is not to wring out a teare, or to breath out a sigh, or to lift vp an ey vnto heauē, or to say, I am sorrie for my sins; but it must fil all a mans life with weeping, & sighing, & praying, & cōfessing, & amen∣ding, the which commeth frō God only. The first reason of this doctrine is, because with repentance goeth remissiō of * 1.305 sins, Act. 5. 31. & therefore we may as wel say, that they can pardō their own sins, as they say they can repent whē they list. And this must needs mightily discourage vs frō sinning, seeing we may cōmit that in one minute, which we can ne∣uer claw off so long as we liue. Again, how sweet is this con∣sideration, that remission of sins is ioined with repentance. We knowe what great & vile sinnes we haue committed; but we knowe not will some say, how, or when they were pardoned. Vnto whom I answere, that they haue beene so long pardoned as they haue repented: and they haue as many witnesses and seales of their remission, as they haue weeping teares, sighing sobs, and wounded affections for them in the presence of God. Another reason is, as it is the worke of God to harden mens harts, Iohn. 12. 40. so it * 1.306 must needes be the worke of God to soften the hart: But some will say, how can the Lord punish men for not repen∣ting, when he denieth them repentance? and how can he damne them for harde hearts, when hee hath hardened them? I answere, an harde heart and an ill life doe not simply condemne a man, but delight in them and neg∣ligence to bee deliuered from them: good men are tor∣mented

with hardnesse of hart, but they lament it; euill men are perplexed with it, & they reioice in it. God is saide to make hard harts, but not euill harts, and so to make hard harts, that men may know and acknowledge, that soft harts come from his workehouse; so then, God hardeneth, but men delight in it, and they are condemned not for sin, but for delight in sinne. Wouldest thou then knowe whether thy hart hath beene new wrought in the Lordes moulde? then looke and see how thou louest sinne: but thou findest thy hart harde; then looke againe howe thou art pleased with this hardnes; if thou like it, thy hart is damnable, but if thou loath it, thy state is tollerable. The first vse wee are * 1.307 to make of this doctrine is this, seeing the Lorde hath the working of repentance in vs, then let vs praie euerie day to his maiestie for the same, Lament. 5. 21. So doe the faithfull when they say, Turne vs vnto thee O Lorde, and wee shall be turned, returne vs as of old. This is the dutie of all those that haue any care of their soules health. Art thou heauie in thy heart, and feelest a dulnes in thy soule vnto goodnes, but a nimblenes vnto euill? when thou knowest thou dost those things which displease the Lord, and trou∣ble thy conscience, then enter into thy soule and humble thy selfe by praier, lift vp thy voice to heauen, and speake for thy conuersion. Seest thou not the danger of life worse then death, so long as thou liuest in an vnrepentant state? there is but a little aire twixt thee and death, there is but a little time twixt thee and hell. Repentance is the Lordes gift, and he giueth it to them that aske it. I dare be bolde to saie, that of all suites commenced before God, this was neuer denied: and if thou haue any minde to bee saued, praie that thou maiest be conuerted. Art thou dissolute in life, and resolute in vanitie, yet hearing some sermons of death, and fearing some iudgements for thy sinnes, woul∣dest willingly wish that thou couldest doe better? and dost thou sometime wring out teares to see the preacher so ear∣nest, and yet by no meanes thou canst reforme thy life?

then commune with thy soule, and praie to the Lorde, that thou maiest so liue as hee hath taught, and so die as thou shalt wish. Praie I say, not onely in companie, but secretlie, not for a season, but continually, not with an indifferent minde, but with an earnest affection; and then I assure thee, drunkennes shall not drowne thee, couetousnes shall not preuaile with thee, pride shall not deface thee, whoredom shall not vndoe thee, stealing shall not shame thee, the worlde shall not deceiue thee, nor the flesh shall euer con∣demne thee. Another vse is this, seeing wee must aske re∣pentance of God, we must needes know our sinnes before * 1.308 we can repent them, Ierem, 3. 13. So then, if thou wouldest praie most earnestly for thy conuersion, and bring all thy euidence into the Lordes sight that hee might pronounce sentence on thy side, thou must not come with general words & say, I am a sinner as other men are, I haue liued sinfully as my neighbours haue done, and I knowe I haue offended thy maiestie greeuously: But thou must knowe thy sinnes, thou must account them to knowe the number so neere as thou canst possible; thou must weigh them vp∣rightly, & fee which were directly against God, and which were against thy neighbour; thou must aggrauate them mightilie, and make them as heinous as the greatest; thou must condemne thy selfe, open thy whole soule, and abhor thy owne life. Then shalt thou knowe thy sinnes, that their number is infinite, their rewarde is damnation, that their power is execrable, that their presence is intollerable: Tell them as a couetousmā doth his siluer; look on them as the husbandman doth his furrowe, consider them as the carrier doth his loade, condemne them as the iudge doth the theefe, pray against them as a marriner against a storme, fight against them as a souldier against an enimie, accuse them as a lawyer doth his aduersarie, and forsake them as a lambe doth a lyon. Then shalt thou knowe that one sinne is woorth a soule, that one drop of mercy is worth a world, and that true repentance hath winges to beare thee vp to

heauen. If the preacher tell thee thy sinnes, then knowe them; if the lawe tell thee them, then remember them; if thy conscience accuse them, then repent them; if thy bro∣ther rebuke them, then euer after loue him; if the church reprooue, then yeelde vnto it; and if thy enimie cast them at thee, yet receiue it, for this will make thee know them: and if thou know them, thou wilt pray against them; and if thou praie against them, thou wilt repent them. Turne you vnto me. By this sentence wee may obserue that God neuer regardeth any of our sufferings or crosses till wee be repentant: Or more plainly, be it that our houses are bur∣ned, our children murthered, our inheritances remooued, and our owne liues tormented; yet all this doth not ap∣pease his wrath except wee adde contrition, the which thing the prophet insinuateth when hee maketh this con∣clusion vpon all the former iudgements; Therefore nowe saith the Lorde, turne vnto me, &c. As if hee had vsed more wordes saying: you O people haue had your land wasted with beastes, your liues pined with famine, your cattle mourning for foode, the heauens obscured with darknes, * 1.309 the earth quaking to trouble you, and terrible thunders roaring to disquiet you; yet for all this is not the Lord con∣tented with you, except you be repentant. The selfe-same thing may wee see Esay 57, 3, 4, 5. where the Lorde telleth them that it was not their fasting and sorrowes that he re∣garded, but their vnfeined conuersion. As a father hauing an euill sonne is not pleased with him bicause hee is whip∣ped openly in the streetes, or imprisoned, and so arraigned for his follie, except he bee repentant: euen so is it with the Lorde, hee regardeth not the punishment (saith Au∣gustine) but the person that suffereth. It is not our sufferings voluntarie or inuoluntarie, our sicknes, warre, famine, po∣uertie, or bloud that can satisfie the Lord or saue our soules; insomuch as after thou hast endured harde fits, wicked slanders, wrongfull oppressions, many hungrie daies, ma∣nie sharpe stripes, and many dangers of death: yet for all

this without the ornaments of a christian, thou are neuer the neerer to God. Some will saie this is harde meate to be digested, that the Lorde is not pleased nor pacified al∣though hee punish vs: why? are not all these sufferinges the punishments of sinne? and when wee are punished heere, is not the Lorde too rigorous to punish vs also here∣after? I answere, wee suffer for our sinnes, but not to satis∣fie for our sinnes: for the rewarde of sinne is death euer∣lasting, and all miseries which may bring vs to our ende. Therefore excuse not your selues for pouertie or sick∣nes, or famine, or labour, or slauerie, or seruice, or anie other crosse, for a man may haue all this, and yet bee a cast away. The first reason heereof is, Matth. 24. 8. That all the sufferinges of this life are but the beginning of * 1.310 sorrowes, they are not one quarter of that vengeance which the Lord will take for our sinnes except we repent. Oh, consider the intollerable hande of the Lordes wrath, which regardeth not our bloude, nor woulde looke on a burnt sacrifice made of a whole nation, and yet regardeth the broken harts, & cast down soules: what are the plagues in the worlde to come, and the wages of sinne in another life, if heere wee may haue a pining sicknes, a despised life, an easelesse heart, and an endlesse feare; one man ne∣uer lyeth in bed, another neuer eateth bread, another ne∣uer liueth merrie day, som lie tormented in a burning fire, some bed-redden with the gout, some tormented with a collicke, some scalded to death, some cut in peeces inch∣meale, some are put into furnaces of burning lead, and yet all these are but the beginning of sorrowes and without repentance: if it were possible for one man to endure all, yet afterwarde he might goe to hell fire. Another reason is, bicause the sufferings of this life are alike, common to * 1.311 good and bad, vncircumcised and the people of God, Ezec. 32. 28. Although God chasten euerie one that hee loueth, yet he loueth not euery one that hee chasteneth. Christ his best beloued was crucified, and yet beloued: but Herod

was eaten with worms, & yet hated: shal we think that the estate of Herod was any whit better in another life, bi∣cause his miserie was begun in this life? no verilie: no more may wee extoll or accuse those which liue long or misera∣ble daies in this life. Iosiah a good king, of whom God pronounceth that he shoulde be gathered to his fathers in peace, but yet hee was slaine in warres; and Ahab an euill king died also in warres, was his estate the better bicause he ended his life as a good man did? no, no, it had bin bet∣ter for him he had neuer bin. Yet despaire not in thy afflic∣tions, and presume not to aduance worldly sorrow into the place of godly sorrowe, and make not thy calamities thy Christ to lift thee vp to heauen. Hauing learned that our * 1.312 calamities will not cōmend vs to God, let vs do as the pro∣phet here exhorteth, Turne vnto the Lord our God, Ier. 3. 1. Bloud cannot pacifie him, but water can; death cannot satisfie him, yet teares can; bodily plagues will not mooue him, but spiritual sorrowes wil; vengeance staieth him not, but repentance will alter him: Therefore turne vnto the Lorde. Shall not wee thinke my deere brethren, that all these iudgements which wee for these many yeeres haue endured, haue wrought mightily in them, and on them which were taken by them, and is there yet an ende of them, either in sight or in hope? Haue not many souldi∣ers fighting, & dying in their owne blood cried alowde in the eares of God? Haue not many houses beene suddenly swept away with the pestilence? Did not the Lord see it? and if hee sawe it, why did hee not pitie it? and if hee pitied it, why did hee not stay it? haue not many hun∣dreds in the first yeere of famine perished most miserably for want of bread, whose cries must needs pearse the hea∣uens, and whose last gaspes might mooue him to pitie; yet it hath continued some yeeres since? Then may wee see and say, if sufferings coulde haue satisfied the Lorde, the blood of souldiers, the liues of citizens, the crie of poore men, and the feare of all men might already long agoe

haue pleased him: but he will neuer be altered till we bee altered. Therefore now let me remember you with Ioel, Turne vnto me saith the Lord, &c. Alas, alas, our health is turned into sicknesse, our liues into death, our plentie into famine, our peace into warres, our mirth into mourning, our store into want, our people into perishing, and our poore are turned into their graues; and yet we haue not turned vnto the Lorde: oh let vs turne before all be ouer∣turned. Let vs fill our chambers with mourning, rather then all our land be filled with howling; let vs pray for re∣pentance; let vs sue for repentance; let vs worke for re∣pentance, and bestowe all that we haue vpon repentance, or else vengeance will come and take all away. Another vse is this, Rom. 8. 18. seeing God regardeth not our mise∣ries, * 1.313 then it followeth that all our sufferings are not woor∣thie of the life to come. Art thou good? then despise these worldly sorowes, and hope for heauenly ioyes: art thou an euill man? then repent with speede, least thy intolerable euils be turned into intolerable woe. Wouldest thou by paine seeke aduauncement? they deserue it not: wouldest thou by paine bee amended? then pray for repentance. Oh, how are we punished in this life? nay rather how shall we be blessed in another life? Couldest thou which liest in some strange torments, bee content to end thy life in sor∣rowe, to spende thy good for ease, or to become any base seruant, that thou mightest be released? are thy paines so great, so comfortlesse, and so continuall? yet for all this be not disquieted, be not discouraged, for anon thy ioyes may be farre more pleasant and continuall. But why doe I spend time in vaine? fearest thou any of those euils which hap∣pen in the world; for thou canst not but feare all: where∣fore a Father said, it is better to suffer one death, and so to die, then by liuing to feare all manner of deathes. Then I say, consider with thy selfe whether is greater, thy sor∣rowes, or thy comforts, thy body or the heauens, thy suffe∣rings, or the ioyes of the world to come; there shall famine

be banished, warres shall be conquered, sicknesse shall bee cured, labour shall be ceased, pouertie be forgotten, enmi∣tie shall be cooled, paines shall be remooued, teares shall be dried vp, and death it selfe be euerlastingly destroied: therefore suffer much to liue so, labour much to die so, and die in despite of death to raigne so. All the miseries of this life are not worthie of this blessednesse, but there is not any man liuing that can endure the one halfe of them: therefore precious is the bountie of God, who giueth vs this glorie for his promise, not for our crosses, nor yet for our vertues; for our crosses are the deserts of sinnes, and our vertues are imperfect goodnesse. Thirdly, in these * 1.314 words we may obserue the definition of repentance, name∣ly, that it is a turning vnto the Lord: so that, so long as we are vnrepentant, so long we goe from the Lord. I might also make many words on the metaphor, turne, and not with∣out profit, to shew you how our life is a iourney, our faith the legs whereon we walke, the scripture our guide, the church our companion, and heauen our waies end; seeing all is done elsewhere, I will not now stand vpon it. Onely in these words I will vrge this, that there is no repentance, * 1.315 except the whole hart be changed; it is not in good words, nor yet in an outwarde good practise, but in the motions and affections of the hart, 1. King. 8. 47, 48. for this cause our Sauiour biddeth first cleanse that which is within, and then that which is without: As men doe first cleanse the inside of a vessell (not the outside) and then put goodnesse therein; so must the hart, which is a vessell, be first clean∣sed, or else all is vaine which the hande doth, the mouth speaketh, and the minde beleeueth. Thy memorie must bee turned, thy vnderstanding, will, and affections must bee changed; thy memorie, by remembring God and his truth; thy vnderstanding, by knowing God and his Gospell; thy will, by beleeuing God and his promises; and thy affections, by louing, desiring, meditating, and reioycing in and on heauenly things; and then is thy

whole hart conuerted. Some haue knowledge and vn∣derstanding, but no sounde faith, or sweete loue; some againe loue, but they want knowledge: and so some haue a good will to the Gospell, but they want memorie. For the amending of all this, follow my direction: conferre, and you shall haue memorie: read, and you shall haue know∣ledge: heare, and you shall haue faith: pray often, and you shal haue al good affections, all which must be done before you can be saued. The first reason hereofmay be this, be∣cause no man can haue a perfect faith, without the totall * 1.316 conuersion of the hart, Rom. 10. 9. and men can neuer liue well that beleeue not well, saith Augustine. If thou haue one part of thy heart with the Lord, bicause thou knowest the truth, thou hast another part with the world in louing thy life; so in part thou beleeuest God, and beleeuest the diuell. Canst thou brag of faith, when thy heart is distrac∣ted? louing and liking two contrarie maisters: no verily, thou deceiuest thy selfe, thou canst not loue gold and be∣leeue in God: thou canst not haunt thy pleasures, and yet delight in the Gospell: Therefore if thou wouldest haue a sound faith, thou must first haue a sound hart, conuert thy hart, and then thy faith will follow: if it bee thoroughly, thou shalt haue a perfect faith; but if thou doe it in part, then is it but a painted bodie, which can neither goe nor see. Another reason, because regeneration maketh * 1.317 the heart to bee one, Ierem. 32. 39. Indeede they which wander in wickednes, haue a hart and a hart; but when we come to the Lord, we must haue but one hart: for the hart is the man, wherein are treasured all kind of vnderstanding and knowledge: therefore it must not be halfe of flesh, and halfe of stone, Ezech. 11. 19. but either all flesh, or all stone: for he that is in part prophane, and in part a christian, in very deede is no man. And for this cause is hypocrisie of all sinnes most abhominable, which maketh a man no man dissembling with God, the world and himselfe: with God, in his hart; with the world, in his life; and with him∣selfe,

in that he dissembleth. Of all sinners fewest hypo∣crites are conuerted, and of all persons are they most odi∣ous; and therefore hell is called the lake burning with fire and brimstone prepared for hypocrites: vnlesse then, we will liue as they liue, and die as they die, we must turne our whole hearts to the Lord. The vses are these, First that we draw * 1.318 neere vnto the Lord with a pure hart, Heb. 10. 22. Puritie is ioyned with integritie: therefore when our hearts be pu∣rest, then are they fittest for the Lord. In olde time there

straite steps to our feete, least that which is halting be tur∣ned out of the way, Heb. 12. 12. 13. we are in great danger by prolonging our amendment to haue all marred and turned out of the way: therefore let vs awake ouer our soules that wee may saue those parts which are vnsound; for there is not any man but hee hath some woundes and maymes in his soule, which must bee speedilie cu∣red; or else the longer they runne, the more mise∣rable they growe. It is a lamentable thing to see men to deferre their conuersion, saying one yeere they will doe it next yeere, and the next season they will plowe their harts, and sowe it with the worde. It is also a thing dangerous to lodge but one night in a knowne sinne, and therefore as the Apostle saide of anger, so we must of eue∣rie other transgression, Let not the Sunne goe downe thereon. Make speede I beseech you to amende your liues, to re∣claime your hearts, to forsake your vanities, to renounce your errours, and to put away your pleasures: for if your hart delight in any thing beside God, it denieth God; if it keepe hir naturall corruption, and cast it not foorth, it blasphemeth God; if it delay to returne, it abuseth his mercie, it despiseth his grace, and condemneth it selfe. Say not saith Salomon, I will giue thee to morrowe, when thou maiest to day. The whole time of this life is a time of repentance, and therefore looke howe much thereof wee spende not in repentance, so much we shall want to doe it in, which must euery day make vs neerer to the Lorde, or neerer to hell.

The xx. Sermon.

HAuing handled the exhortation vnto repentance, nowe let vs proceede to the manner thereof; With weepings, fastings, and mournings: the which * 1.319 wordes require a seuerall treatise. And first, in that they are commanded to weepe, we may obserue, that with inwarde

repentance, there must be ioyned outwarde signes there∣of, and in occasion of greater and more forcible feeling of our sinnes, wee shall wring out sorrowes more abundantly. This thing is taught by the prophet Hos. 14. 3, 4. where ha∣uing exhorted the Israelites to a newe life, hee biddeth them to take the wordes of repentance, and to make a publike profession thereof. Peter repented, and it was with teares, for the Scripture saith, hee wept bitterly. The selfe same thing doe good men finde in themselues at this day: for as where the bodie is wounded, there issueth foorth some bloude; so where repentance hath wounded the soule, there will follow some bloud, I meane the teares therof. Carnall men thinke they haue repented, if they say (God forgiue me, or I am sorrie for it) although afterward they liue neuer so lewdly. Looke vpon thy life and see what gutters the teares haue made in thy face, which haue distilled from thy eies for thy sinnes: looke also vpon the sacrifices of thy lips, how lamentable thy praiers haue been before the Lord: account with thy self where & when thou diddest offer them; for without praier thou couldest neuer be conuerted. It may be thou hast not wept, by reason of some natural infirmity; but it must be, that thou hast praied, or else it cannot be that thou hast repented: Therefore let not any man deceiue himselfe, & think that he hath repen∣ted, till his life be turned from the world, his minde from pleasure, his face from ioye, and his bodie from desire of sinning. The first reason hereof may be this, because * 1.320 the Lord hath redeemed vs, Isa. 44. 22. that is, as the Lord hath shewed open tokens of his fauour toward vs: so we must shewe open tokens of our repentance towarde him. The which reason well considered will teach vs that there ought to bee as great loue in vs for our saluation, as was in Christ for our redemption: He cared not for his life that hee might saue vs, why then should wee care for our owne liues, and spare our sinnes? he shed his blood, and we sent our follies: he gaue himselfe for our sinnes, and yet

we will not let him haue them. There is none that is igno∣rant of this, except he had repented, hee must haue peri∣shed: and therefore if thou repent not, thou must be dam∣ned. The Lord hath not beene carefull for thy soule that thou shouldest bee secure, but his loue must be a patterne for thee to loue thy selfe. All that he did was for thy soule, he was reproched, he was empouerished, he was condem∣ned, and crucified for it; that thou mightest endure all shame to repent them, all pouertie to preuent them, all iniuries to lament them, and all deaths to mortifie them. He walked many miles, watched many nights, fasted many daies, and endured many afflictions, that thou mightest la∣bour much, watch carefully, abstaine continually, and en∣dure all sorrowes to put away thy sins. Another reason, bi∣cause vnto outward tokens of repentance the Lord is rea∣die * 1.321 to giue remission, Dan. 4. 23. when men satisfie their for iniuries, distribute their goods, weepe for their euils, and pray for pardon, then is the Lord most willing to seale a re∣lease in the blood of his sonne. For in truth there must be a change in al the parts of a mans life & possessions. When a sicke man is recouered, he weareth not the same clothes, he vseth not his old diet or apparell and rest: so when our soules are recouered by repentance; then we cannot eate stolen bread, nor weare gorgeous apparell, nor ▪yet rest in that wealth which wee vnlawfullie gayned, but all must bee turned into charitie and pietie. The first vse of this doctrine is this, Isa. 31. 6. seeing wee haue sunke * 1.322 deepe in rebellion, let vs turne againe vnto the Lorde from whome wee are fallen: as we were not ashamed to sinne, so let vs not be ashamed to be conuerted. As coue∣tous men care not for their names, so they may get wealth; and vncleane persons little esteeme their infamie, so they may fulfill their lusts; and as theeues make but a pastime to rob and steale, if they may escape the gallowes: so let vs account it a farre lesse discredit to confesse our faults in goodnesse, then they doe to commit them in wickednesse.

Turne therefore as we haue sinned: we haue many sinnes, let vs shed many teares; we haue great sinnes, let vs sigh many sorrowes; we haue long dwelt in them, let vs spee∣dily forsake them; we haue watched in sinne, now let vs watch in praier; we haue loued sinne, let vs embrace cor∣rection; we haue delighted in vanities, let vs reioice in teares. How can a man reioice in teares? verily vnto a good soule teares are more welcome then ioyes, and it re∣ioiceth in tribulation, finding it more safe to bee washed with weeping, then to bee delighted in musicke. There is not any man that hath felt the power of godlinesse, that will denie this; and if he doe, let Dauid teach him, when he protesteth that teares were his repast, when the enemies of God reproched him. Looke on thy soule weeping, as thou wast woont to beholde thy pleasure reioicing, and thinke that this is the Lordes great mercie towarde thee, which hath yet knocked at thy hart for amendment; loue the meanes which will make thee tender harted; delight in those sorrowes which will procure thy endlesse ioyes; shed thy teares here, that hereafter thou maist be freed; lament in sorrowes this life, that in another thou maist reioyce in comforts. Secondly, let vs not alway lie in sorrowes, and * 1.323 liue vnreformed, but follow the counsell of the prophet, Ier. 26. 13. to make our waies of euill good. When men are repentant, they enter into a new iourney▪ for as before they were ioyfully sailing to hell, so now they are painfully trauelling to heauen: and seeing a good way is the wish of a traueller, let vs amend our waies, that we may hasten to our iourneyes ende. When thou hast well drenched thy soule in sorrowes, then proceede to reformation, and re∣mooue those blocks out of thy life, which would haue hin∣dered thy passage into heauen. If thou hast beene a drun∣kard, be now temperate; hast thou been an Atheist? now feare God; if thou haue beene a swearer? vse his name more reuerently: and as Paul said of theeues, Let him that stole, steale no more; so say I of all notorious sinners, let them

be so no more, but rather labour to doe good vnto other. By this we may see that repentance is not in shew, but in hart; not in hart, but in works; not in works, but in affec∣tions; not in affections, but in conuersation. Some thinke they haue well repented, if they be a little sorrowful; other thinke they are well reformed, if they be a little reclaimed, and wearie of theirvanities: but these men must knowe, that if good liues bee not ioyned with godly mindes, and reformed waies with weeping harts, neither the one nor the other shall profit them. Therefore now my deere bre∣thren, let vs win the field from our sinnes, and ouerthrowe the troupes of our pleasures; let vs now conquere our de∣sires, and reforme all the abuses of our liues, that wee may yeeld to the gospell, liue in the church, eate at the Lordes table, and worke out our owne saluation with feare and trembling.

In the second place the Lord biddeth them to fast, that is, to abstaine from all delights and desire of meates, that * 1.324 as they haue alreadie pined their soules with sinning; so now they should punish their bodies with fasting. And in * 1.325 this place the prophet speaketh of priuate fasting: for as yet he is not come to the publike fasts, which must be dire∣cted by the cleargie-men, who onely had authoritie to proclaime them: of the which we haue spoken in the first chapter. In this place we may obserue, that hainous offen∣ces and generall, must haue greeuous and generall lamen∣tation. It is most requisite, that when we haue any graund cause to craue at the Lords hand, we vse most humble to∣kens of an instant and longing desire, Iudg. 20. 26. The Israelites ouercome by the Beniamites, fast and pray al the day till euening, and the day following they get the victo∣rie, the which is a warrant for vs to doe the like, that wee may so slay our sinnes, as they did their enimies. The which must instruct euerie man in his familie, during these times of vengeance, (wherein we haue no more power to be de∣liuered, then a woman in trauell to cast foorth her childe)

that they abstaine from glutting and deuouring the Lords benefites: For the Lord will not redresse our want, till wee haue generally lamented our miserie: and we can no way better punish our bodies then by fasting, that the Lorde may be mooued to pitie vs, as he did Abraham, being wil∣ling to sacrifice his sonne, yet he restrained him. The first reason is this, bicause fasting maketh vs praie with more * 1.326 feeling affection, which our Sauiour insinuated, Matth. 17. 21. when he saide that fasting and praier woulde heale the falling euill, and nothing else. Indeede, to shewe you howe men are affected in the time of their fasting, I can hardlie doe it except youfelt it: howe sweete are their sorrowes, howe earnest are their praiers, howe strong are their grones, and howe acceptable are their hearts vnto the Lorde: their teares are their drinke, their cares are their meate, their nakednes their brauerie, ashes their beauty, humilitie their health: their eies are not drouzie, their mindes are not wearie, their handes are not filthie, and their cries are not easie. The Lorde accepteth their obe∣dience, in doing that they are not able; and their faith, in beleeuing that they haue not in them; and their praiers, in desiring that which is aboue them: then can men affoorde to die for God, that they may liue for euer for themselues. Another reason is, bicause fastes doe mightily mooue the * 1.327 Lorde, and blesse the mourners, Ezra 8. 23. There was ne∣uer any man that was thus humbled, and was not comfor∣ted: We our selues haue had the trial hereof not long ago, that great matters haue bin by this meanes effected: And surely, if it were more orderly practised, neither shoulde the Lordes cause bee so coldly professed, nor our liues so fearefully plagued. Oh, this fulnes of bread hath wrought all manner of mischiefe among vs; it maketh mens liues licentious, their manners monstrous, their mindes wicked, and their names odious: The tauernes are fuller then the churches, the pantries better furnished then the chapples; the markets more adorned then any place is with religion;

men forget not the shambles, but their maker; and a stewarde or purueior, or cater, is more thought vpon then the minister. The first vse heereof is this, that when the * 1.328 Lorde is about to punish vs, wee can neuer bee humbled sufficiently, no though wee laie open our sinnes, setting our liues to shame, our health to sicknes, our friends to ha∣tred, our wealth to pouertie, or our brute beasts to mourne with vs, Ion. 3. 8. Howe wilt thou nowe humble thy selfe to shewe thy penitent heart? when thou seest that all meanes to increase thy sorrowe are little inough. Doe not thinke that this is sufficient humilitie to come into the Lordes house, and there to vncouer thy head, and so sit downe, rather as a iudge of repentance then a dooer of re∣pentance, or falling downe on thy knee, speaking a fewe colde praiers, or rather with a lukewarme desire, dost thou rest therewithall contented, but God is not contented with it: nay rather vncouer thy heart with thy head, and let thy minde fall downe as lowe as thy knee. Strange is it to see, that men are not halfe so humble to God as they be to their superiours. If I might teach thee to liue penitent∣ly, I woulde tell thee that thy life must be filled with feare, thy heart with sorrowe, thy labours with griefe, thy com∣forts with mourning, and thy minde must euer be conside∣ring the Lordes presence. Thou must suspect thy meate, least thou delight too much in it; thou must feare thy ex∣pences, least thou offende charitie; thou must doubt of thy actions, least they prooue hurtfull; thou must hinder thy naturall affection, least it exceed measure; and looke that thy marriage-loue be not too much, least you bee both en∣dangered; thy labour must not bee continuall, thy sleepe must not be too ordinarie; thy talke must not be too mer∣rie, neither maiest thou thinke thy selfe holy. Let the word be as a cocke to awak thee; let praier be as darknes to hin∣der thee; let the cogitation of thy sinnes bee as sorrowfull newes in thy eares to trouble thee; and then let wise∣dome rule in thy worldly actions. A second vse is this, that * 1.329

if we account our selues of the Lords bride-chamber, let vs fast when time & occasion calleth vs thereunto, Mat. 9. 15. for if we fast not, either we are no children, or no obedient children: If Vrijah would not rest in his bed nor in his house, till Ioab & the Lords hostes were at rest; then let vs my be∣loued (except we be woorse then Hittites) fast in want, & not rest in trouble in these dangerous times, wherein there hath not bin a creature of God but it crieth, nor a childe of God but hee weepeth. I am afraide to say, that the bride∣grome is taken from vs, although I am assured we haue de∣serued it, & good men suspect it. We haue as yet more pra∣ctise of ioy then of sorrow, although we haue more cause to weepe then to reioice: & thus we are merrie in our woe, & sorrie in our ioy. Alas, alas, hard hearted men (if men, or rather vnreasonable beasts) which gather the woode, and blow the fire to burne themselues withall. All time is be∣come too little for pleasure, & no time is little enough for holines: all costes goe to the kitchin, none to religion; so much eating & drinking, and so little fasting and praying, must needes drowne vp that little goodnes that men had gained by liuing amōg christians, & til men can leaue their meat to serue the Lord, they can neuer leaue their sins to saue their soules. Fast I beseech you, great men in their pal∣laces, rich men in their houses, & poore men in their cotta∣ges: men with their seruantes, women with their maides, and parents with their children; for this kinde of euill will not bee cast out but by prayer and fasting. The thirde * 1.330 circumstance of their repentance is mourning, where∣by the Prophet teacheth vs that a sorrowfull spirite doth accompanie a penitent hart, 2. Corint. 9. 10. for this cause Paul telleth vs that godly sorrow worketh repentance not to be repented of, and Salomon, 1. King. 8. 35. calleth repen∣tance the tribulation of the spirit. Men in our daies woonder at this tribulation, because it is so seldome: for in deede if it were common, then it would cease to be a woonder; but yet it is a greater woonder, that wee haue repentance so

much preached, and so little practised. But seeing repen∣tance bringeth so much sorrowe with it, it may notably comfort those which are distressed in minde, liuing in tor∣ments of conscience for the burden of sinne: surely happy is their estate which are corrected with this rod, whereby they are freed from sinne, deliuered from wrath, and re∣conciled to God. The medicine that worketh most forci∣bly causeth greatest paine, and speediest remedie; in like manner those sauing woundes of Christ, doe then most sweetely wipe away our sinnes, when our mindes are most roughly gawled with a pricking conscience. And therefore they cannot be saide to haue repented, which affect no∣thing but pleasure, and neuer in their life wept one teare for their sinnes, or praied secretly for the distemper of their minds. This is a grounded and infallible rule, Without re∣pentance there is no saluation; without sorrow there is no repentance; without earnest praier there is no godly sor∣row; and without feeling of the Lords wrath, there is no praier that pearseth the skie, or mooueth the Lord. The first reason of this doctrine is this, because there is no com∣ming * 1.331 to our Sauiour till wee bee oppressed, Matt. 11. 28. Christ calleth not merrie harts, or those that loue pleasure and mirth; for this suiteth not with contrition: but then is our way open to our Sauiour, when our harts are as heauie as lead, and our affections like the voices of mourning wo∣men. And thus the Lord tempereth our estate, that when we are lost in ourselues, he findeth vs; when we are weake, he strengtheneth vs; and when we are castawaies, hee re∣ceiueth vs. Oh how happy are our oppressions which driue vs to God, as the shipwracke droue Paul and his compani∣ons into Melitum: where by that meanes many soules were woon to God. Harken my deere brother, dost thou sorrowe that it is thy hap to endure greefe? nay reioice in thy sorrow, that bringeth thee to Christ. Sorrow is a guide to leade thee; a broome to sweepe thy passage, that no∣thing hinder thee: it is the key that openeth the gate of

Christes mercie, and a sure friende to sue out thy pardon. Another reason is, because Christ will not come but to such * 1.332 spirits, Luc. 19. 10. so that if thou wouldst goe vp to Christ, thy sorrow will lende thee wings; if thou wouldest haue Christ to descend to thee, thy sorrowe will perswade him: Christ is the phisition of the minde, and he will not come till thy minde be sicke. As in winter the most raine falleth; so in distresse of conscience most comforts come downe: this doctrine bringeth great ioy of glad tidings which shal be to all harts, where godly sorrow dwelleth. But let vs not * 1.333 alway lament these sorrowes, or rest in the graues of our easelesse cares; but let our praiers be multiplied as our dan∣gers are increased, so doe the godly Hos. 6. 1. Flie therefore to the Lord when thou feelest any smart in thy soule; and let not musicall delights or pleasant companions entise with conceites to banish this greefe; but let thy greefe be thy meate and drinke, and the meanes to stirre thee vp to praier. It is to be feared, that many haue beene either vt∣terly condemned, or desperately endangered by vsing worldly medicines for these heauenly sores: for so soone as their harts waxe heauie by reason of their sinne, they call for worldly delights, which either driue them to despera∣tion, or harden them to condemnation. Drinke is good to the thirstie, but it is dangerous to them that are sicke of burning feauers; in like sort vnto them that haue eaten poison: so mirth is good, but vse it not to driue away godly sorrow, but abide it patiently with praier and fasting. As thou seest thy sinnes, so let the Lord heare thy praiers; and as thy greefe for them is increased, so let thy cries against them be multiplied. Thinke whome thou hast offended, wherewithall thou art greeued, and how thou canst be pa∣cified. If thou be rich, let thy closet bee thy sanctuarie; if thou be poore, let the woods and secret places be thy tem∣ple; if thou haue little knowledge, resort to them that haue more; if thou be heauie and feelest no comfort, yet pray still, and giue not ouer; for the ende shall bee blessed, al∣though

the beginning bee desolate. Againe, as Hoseah * 1.334 teacheth chap. 14. 5. let vs in our mourning take with vs the hope of pardon; or else a Christian soule shoulde haue no more feeling then a desperate wretch: for we may lawfully perswade our selues, how sharpe soeuer we feele our pangs and soule-fits, yet there is neuer taken from vs the hope of pardon; yea, if faith bee not vtterly couered, we may bee bolde to assure ourselues of victorie. What then? how if hope and faith be buried, and we yeeld vnto death, deny∣ing the sweete promises of Christ; is not this desperation? no verily: for as there may bee life in the body, although men cannot perceiue it; so there may be in the soule, al∣though none discerne it: for although Dauid said, This is my death; yet he recouered both life and peace of consci∣ence. Therefore a contrite spirit is alway regarded of God; and if he euermore loue it in other, hee doth also like it in thee. Be patient, the same hand which made the wounde shall heale the greefe; and if thou feele a decay of grace, stirre vp thy selfe more earnestly by calling on God, and hold fast till the Lord come: Receiue good comfort in the middest of thy sorrowes, as a watchman espying the daw∣ning long before it bee light; although it be bitter in thy mouth, it shall bee sweete after digestion, (and say) I will abide the Lords leisure, I will drinke his potion; it is a cup, but not of deadly wine; I will receiue it for the purgation of my sinne, although it make me sicke.

The xxj. Sermon.

Vers. 13.

And rent your harts and not your garments, and turne to the Lord your God: for he is gracious and mercifull, slow to anger, and of great kindnes, and repenteth him of the euill.

THese words are another part of the Prophets exhor∣tation vnto repentance, wherein hee noteth the greatest measure of Repentance, vnder this meta∣phor,

Rent your harts. Meaning the most extreme and comfortlesse paines in the action thereof: not that in∣deed men should rip vp their breasts, and rend in twaine their harts; no more then when our Sauiour biddeth vs cut off the arme, or plucke out the eie that offendeth vs, wee should dismember our bodies for euery fall or ouersight: But by the rending of the hearts, wee are taught that the paines of true repentance, exceede all other paines (death * 1.335 excepted) neither whipping of the body as the Iesuites do, nor launcing it with kniues as the priests of Baal did, or pricking it with bodkins, or sickenes, or famine, or trauaile, are comparable to repentance: for these may bee quickly eased by man, but the other cannot bee redressed but by God. Vpon this the godly Israelites pray, Iudg. 10. 15. that God would deliuer them (meaning from the terrours of their sinne) and lay whatsoeuer pleased him vpon them besides. The insufferable wounds of a tormented minde are the onely paines which are like to the paines of hell; so that neither brimstone nor fire commeth any thing so neer vnto it as this doth. Wherupon it was said, that good men haue their hell in this life; meaning that the paines of repentance are so smart vnto them, that it differeth many times verie little from the plagues of the other life. Now (I beseech you) that are godly, that haue long rested in this restles harbour, to acknowledge with me the truth hereof: and you that haue perswaded your selues, that not onely teares; but easie sighing grones doe goe for payment of your sinnes: Learne of me this one lesson, that your minds must be more perplexed, and your hearts more inwardly vexed; not onely for a day, but for a longer time, yea, per∣aduenture a whole life, that you may sing with all the god∣ly, The paines of hell came about me. The first reason, bicause * 1.336 that repentance is the dressing of the soules wound: so that as the soule is more dangerous than the bodie; so the wound therein must needs be more painfull, then a wound in the flesh: And for this cause are the ministers charged

with the soules of men, Heb. 13. 17. because they dresse not their woundes, and shew not their sinnes that lie secret in their soules. The which account is now a daies little regar∣ded of many ministers', and lesse of many people: one ca∣reth not for their sinne, and the other regardeth not their soule; but the more they be, the more is the pitie, or ra∣ther the more shall be their iudgement: Neither let vs be amazed to heare of these vnspeakable gripes of minde, for they crie continually in the eares of God for mercie, as a wound calleth for a salue. Another reason, because in re∣pentance men feele the wrath of God against sinne, which * 1.337 they doe not in other corporall plagues, Psal. 74. 1. The wrath of God made our Sauiour to sweate water and blood, which comming vpon men, although they cannot sweate as he did, because they cannot resist as he did; yet they feele in themselues such terrible horrours, as amaze the strong, and confound the weake: From hence it com∣meth that some in this extremitie, thinke that all that they do is for their condemnation, their meat, drinke, apparell, health, and libertie, are vnto many weake minds tokens of the Lords wrath. Indeed they which are burned with this iron, thinke that euery house will ouerwhelme them, and euerie leafe that falleth on the ground will hurt them; the noyse of any thing doth trouble them, and a sharpe worde almost killeth them. Terrible is a life lead vnder such con∣flicts; for euery howre threatneth a thousand deathes: the hart euer accuseth; the memorie witnesseth against it selfe; his owne reason condemneth him; and his continuall feare is his cruell tormentor. The first vse. Let vs not be discou∣raged in these woefull torments; but take example by our * 1.338 Sauiour Christ, who for the glorie that was set before him most patiently endured the greatest crosse. A hell thou must needs haue, thou canst not eschue it: therefore chuse it in this world, where thou shalt finde mercie with God, comfort in his word, and solace in his church; in the world to come thou shalt haue none of these. Make heere thy

apprentiship vnto sorrows, where thy friends may accom∣pany thee, thy praiers may quiet thee, and thy ioyes may recompence thee. Why? art thou afraid that thou canst not abide such paines; then looke vnto God the author and finisher of thy faith. Art thou in doubt to suffer shippe∣wracke and despaire? then knowe that GOD tempteth none beyonde their power? Are thy friendes against thee? yet the Aungels are with thee. Louest thou not sorrowes? then shalt thou neuer gaine ioyes: if thou wouldest haue learning, thou must endure the rodde; if thou wilt haue golde, thou must crosse the seas; if thou wilt bee famous, thou must take much paines; and if thou wilt haue heauen, thou must winne it by repentance. Art thou yet afraide of thy selfe, and canst not willingly vnder∣goe it? set before thee the paines of this life, and the plagues of the other life: these are temporall, those are eternall; these are sufferable, those are intollerable; these are among men, those among diuels; these come of loue, those of wrath: and to conclude, God shall mittigate these, but hee will augment and aggrauate them. Howe canst thou auoide death? no more canst thou auoide hell: If thou wouldest neuer die, thou must neuer be borne; and if thou wouldest neuer repent, thou must neuer liue. Let repentance bee thy purgatorie; sinnes, thy paines; sor∣rowes thy tormentors, and saie with Elijah, Poure on more water, that God may the more be glorified in thy saluation. The second vse, is the same that Dauid maketh Psalm. 31. * 1.339 23. after hee had tolde of this great extremitie, and howe the Lord did set him at libertie, he calleth vpon al the god∣lie saying, Loue yee the Lorde, yee his saints: for he preserueth the faithfull, and rewardeth abundantly the euill dooers. Hear∣ken vnto this you sorrowfull doues of the Lord: your cause is not wicked, your case is not desperate, and your hope shall not be frustrate: for the Lorde will deliuer you. Is it not as easie for him to free you from sinne, as from hell; and from sorrowe, as from damnation? Yes verily, and there∣fore

loue the Lorde if you bee his saints. Loue him I saie, and hee shall loue you; nay, hee loued you first, and there∣fore loue him againe: Hee loueth you, for hee looketh still vpon you; and doe you loue him by looking stil vnto him; hee loueth you and watcheth for your safetie; do you loue him & watch in his praises. Which of vs liuing that were born in his church, cannot say that the Lord hath wrought wonders for his annointed? Tell thy soule what the Lorde hath done for it; howe hee cast out the diuell, and planted his spirite; howe hee freede it from wrath, and gaue it grace; how he gained it from vengeance, & gaue it repentance: Repentance I say, with waterie eies, leane bodie, mournefull minde, and miserable wounded heart; and now for all this, thou liuest in greater peace. Therfore loue yee the Lorde yee his saints: loue him as your hus∣bande, you are his wife; loue him as your father, you are his children: loue him as your God, you are his creatures; and loue him as your life, you are his ofspring. Labour for him you loue, pray to him you loue, thinke vpon him you loue, reioice in him you loue; and then die to liue with him you loue: thinke it long till you see him; thinke it lit∣tle that you giue him; count it woe to forsake him; and count it blessednes to loue him. After hee had told them what they shoulde doe, nowe hee telleth them what they * 1.340 shoulde not doe, namely, Not cut their garments. Where∣in he rebuketh the follie raigning in their, and our times, when they vsed to rent their clothes: what careth the Lorde for a newe garment, agaie cloke, or a costly pearle: All these shall perish, but he endureth for euer. And there∣fore rent not your garments onely: not meaning it to bee vnlawfull to shewe an outward token of sorrowe, but hee blameth curiositie and hypocrisie without inwarde sinceri∣tie; such as was in the high priest when he heard Christ say hee was the sonne of God, hee rent his garments. From hence we may gather, that outwarde holines is abhomina∣ble: * 1.341 All such religion as is onely for fashion, praying, and

receiuing the Sacraments, hearing of sermons, and such like for meere shewe and companie, Esay 57. 3, 4. And if it bee lawfull to say that men are onely cyphers in religion, when they know little or nothing, and practise euill; then may wee saie that there are more cyphers then figures in our daies. You shall knowe them, bicause they come but nowe and then to church, where they fetch many a fained sigh, and speake many ignorant Amen: thinking that the worship of the Sabbaoth lieth in putting on their best ap∣parrell; and yet simple soules, they are perswaded they be as good christians as can be of flesh and bloud, and so they bee as Christes disciples were, when hee saide vnto them, O yee of little faith, how long shall I bee with you, how long shall I suffer you? and so wee may saie to them, howe long shall this simplicitie bee called christianitie? and howe long shall faith giue place to opinion? and howe long shall euerie base person extoll vaine profession against true Religion? Oh, I woulde they coulde bee brought vn∣to vs, that wee might cast out this diuell from them. The reasons of this doctrine are these: because the Lorde * 1.342 trying the secret disposition of euery hart, pronounceth, that he is wearie of such fained worship, and that his soule abhorreth it, Isai. 12. 13. what a matter is this? that our knee-praiers, our lip-labours, our Easter-communicants, our time-seruing hearers, and all of that broode, whose de∣uotion is as hot as Iacobs stone, should wearie the Lord with their vaine petitions, their idle presence, their outwarde reuerence, and their temporall obedience, that he abhor∣reth both them and theirs. Whose toong shall perswade them of the truth hereof; verily if the prophet Isay should come from the immediate presence of God, with his toong purified by a Seraphim; yet they would no more beleeue him then they doe vs, except they feele the smart of their idlenesse. Another reason, because God doth not regarde * 1.343 temporall sorrowe for sinne, as wee may see in Esau and Ahab; and therefore much lesse that seruice which is but

temporall, and outwarde also. And although Ahab was spared for his fained repentance, yet it was but respited, and the iudgement came notwithstanding: whereby we may see how vnwilling is our mercifull father to take ven∣geaunce of our sinnes, if there appeere in vs any small sparkles of grace, or any remorse for punishment. Let vs therefore learne that no visor can deceiue God, and that there is no halting before him: it is not our lifted vp eies, our knocking of breastes, our sighing, our whipping, our launcing, fasting and pining that can satisfie the Lords ex∣pectation, or minister any comfort vnto vs at the day of iudgement. Let vs learne from hence that exhortation * 1.344 of the Apostle, Gal.. 6. 7. that we be not deceiued. The maine point of religion is this, that wee bee assured of life euerla∣sting. What shall we be, if wee bee deceiued? if we haue ghesses in steede of knowledge; wauering in steede of constancie; weaknesse in steede of faith; darknes in steede of light, and vanitie in steede of diuinitie, what are we but deceiued? If we make Christ in our mouthes, religion in our eies, and mortification in a friday fast, or Christianitie to continue no longer then while we be in the churches: if we be not deceiued in this, then were neuer any deceiued. We deceiue our brethren with shadowes, our God with shewes, and our selues with sinne; we deceiue our harts of knowledge, our liues of holinesse, and our soules of meate, and life euerlasting. Oh how doe men deceiue themselues, and deceiue other! when in the meane season the Lorde crieth out, Be not deceiued. What fooles are men to be so besotted with follies, making hypocrisie their heauen, Sa∣than their God, and counterfeite religion their soules wor∣ship. The Lorde hath sent strong delusion among men that they might be damned, which receiued not the loue of the truth: yea it is most equall that they should be dam∣ned by falshood, which would not be ruled by truth. Yet let vs take heede to our soules, that we deceiue them not, and mocke the Lord: for the case is dangerous if we consider

it, and desperate if we fall into it. We will sing in voice, and we will sing in spirite; euen so we will repent in hart, and repent in teares: let vs professe with the mouth that wee may bee saued, and beleeue in the soule that we may bee iustified. Let vs also receiue the exhortation of the Lord, * 1.345 Isa. 1. chap. that we wash our selues from dissimulation, and haue the euill thereof remoued from vs. The filth of this sinne is so odious in the eies of God, that vntill it be scowred off, there is not any thing in vs that may satisfie his wrath, or pacifie his displeasure: Therefore if either the feare of his high∣nesse, or the regarde of our owne soules may any way mooue vs to amendment, let vs wash away this abhomina∣ble filthinesse. It is but a painted hew, the water will purge it; it is like snowe, the water will melt it; and it resembleth hoare frost which the water dissolueth: but I meane not the water of the earth, but the blood of Christ; for that is the onely medicine against hypocrisie: Pray for it and thou shalt haue it, wherewithall if it be once washed, it shal neuer be defiled againe: Flatter not thy selfe, and rest not in the shew of holinesse, but reforme thy soule throughly. Of all sicknesse the falling euill is the worst, for it maketh one seeme without life; and so of all euill hypocrisie is the worst, for it maketh men liue as if there were no God: it defaceth good things, it denieth religion; for it maketh it to haue a harlots face: mens liues it defileth, and mens minds it corrupteth; therefore bring not such a monster into the Lords sight, which altereth all thy proportion and lineaments, & disfigureth the glorious gifts of God. But of this thing we haue elsewhere spoken, and now it sufficeth to touch it lightly. Lord your God. Now the prophet tel∣leth * 1.346 them to whome this conuersion must bee made, that is to God, for whose sake onely men must repent. From hence obserue, that so long as wee are vnrepentant, wee erre and runne away from God, Psalm. 119. 67. Vntill God called Adam, & so wrought repentance in him, he hid himselfe from the sight of God; and so doe all the posteritie

of Adam flie from the Lorde, as Ionah did, vntill wee are * 1.347 repentant: We abhorre his Gospell, we deny his truth, we renounce all goodnes: so long as we are vnregenerate, we speake euill of the things wee know not, and corrupt our selues in the things we knowe, Iud. 10. we eate in riot, wee sleepe in pride, we walke in pleasure, and liue in vnthank∣fulnes. Rich men aduaunce themselues aboue other: poore men murmur against God: yoong men liue in open sinne, and old men die in wicked ignorance; and all because they are not repentant: Thus men wander, some one way, and some another, and few or none the right way. What maruell is it? to see so many abhominations arise in the world, seeing men run from the truth, that is Christ: for∣sake the light, that is the spirit; and die in miserable death, because they haue departed from the life, that is God. Oh, miserable men that cast themselues into such a sea of euils! wherein the farther they wade, the deeper they are plun∣ged, and the longer they go the harder they are reclaimed: and if at any time they straine at any euill, it is not for loue of God, for him they haue forsaken; but it is for shame of the world, which they feare more then death. The first * 1.348 reason is, because of our selues we haue no knowledge of saluation, neither can we inherite the kingdome of God, Matth. 18. 17. whereby it is euident how little wee are able to do in any good thing, but euery day waxe woorse and woorse: And this may serue vs for a notable and lamen∣table spectacle to behold our vile nature which draweth vs the farther from God, that it might drowne vs the deeper in condemnation. If wee haue nothing in vs but good na∣ture, there is nothing in vs of God his grace: we are not building timber, but fire wood: it is repentance that chu∣seth vs and squareth vs, and ioyneth vs to God. The Lord in this worke is the builder; the ministers are the carpen∣ters; the worde is the axe; the griefe of heart is the stroke; and regeneration maketh vs the frame: otherwise we are stones refused of the builder. Another reason, be∣cause * 1.349

in our vnrepentant estate wee cannot please God, Rom. 8. 8. & seeing we cannot please him, we run from him, we forsake and denie him: This would make ones hart to melt, to consider that all actions not grounded on a new life doe swarue from God. Some obiect, if God did not like them, they could not doe them: So may a thiefe, an adulterer, or rauisher of women defend his iniquitie, but it will not goe for payment: for God suffereth you to follow your pleasures against his pleasure, that your pleasures may taste of euerlasting paynes. Therefore labour for repen∣tance, that you may be brought into the Lords sheepefold, and be incorporated into his congregation, and saued by his deerely beloued sonne: then shall your waies be alte∣red, and your pleasures ouerturned, and you shal pray with Christ; Not our will, but thy will O heauenly father bee done. Being in an vnrepentant estate wee runne away * 1.350 from God; yet let vs looke backe on God, as Isay exhor∣teth, Isa. 45. 22. and then we shall be saued. If thou be run∣ning from God through a lewd life, giuing ouer thy selfe vnto libertie, yet looke backe vpon him often: the chil∣dren of Israel if they were stoong by serpēts, by looking on the brazen serpent recouered presently: And although the sting of thy sinne is greater then the sting of adders; yet the Lord is mightier and wholesomer then the brazen ser∣pent: therefore looke vnto him if thou wilt be healed. Old Simeon so soone as he had seene Christ, presently desired to die for ioy: and Zacheus hauing but a minde to see him, was made that day a notable christian. Looke often on the Lord, for by beholding him thou maist grow in loue with him: wish continually to be with him, as the Iewes which being captiues in Babell, yet made their praiers toward Ierusalem. Esau at the sight of Iacob fell to weeping, & lo∣ued him the better euer after: so if thou wilt cast thy eies to heauen & behold his glorie; & then looke vpon the world, and see his gouernment; then behold the earth, and con∣sider his benefits; learne his Gospell, and note his truth;

and life thy eyes to Christ to marke his mercie: thou wilt surely turne the saile of thy wicked life, and come with the Sabaean Queene to worship in his church. Consider his workes, for they defend thee: thinke vpon his iudgements, for they threaten thee: marke well his kindnes, for it maintaineth thee: and beleeue his worde, for it shall con∣uert thee: cast but one of thy eies vpon the Lord, and thou shalt winne him: looke often vpon him, least minde and eies be both blinded, and neuer see him more. Another * 1.351 vse, wee must lament the plague of our sinnes raigning among vs, Isa. 59. 9. 10. when the Prophet had shewed them their danger, he bringeth them in mourning on this wise: Therefore is iudgement farre from vs, neither doth iu∣stice come neere vs: we waite for light, but loe it is darkenes: we grope for the wall like the blinde, & grope as one without eies: we stumble at the noone day, as in the twilight: we are in solitary pla∣ces, as dead men: we roare allike beares, & mourn like doues, &c. Thus must men that are not yet regenerate re count their miseries, after they heare them condemned by the word, saying vnto themselues; Howe blinde are our eies that we cannot see the glorious light of the Gospell; wee are quite forsaken of the Lorde, who keepeth vs from beleeuing of his truth; wee haue no power to performe the least part of that Gospell, to walke in any tollerable obedience, sancti∣fication goeth against the haire, and though we like it, yet wee cannot doe it; wee see that hee that refraineth from euill maketh himselfe a praie: therefore let the Lord come and reforme our liues, and adorne our mindes with righte∣ousnes, that wee may bee deliuered from this slauerie of sinne, let him turne the heartes of children to their fa∣thers, and turne our course vnto himselfe. Moreouer think what deadnes is in your soule, what sinfulnesse is in your life, and what wrath of God hangeth ouer your heads; for assuredly except you confesse in this sort, you shall be con∣founded before you be conuerted. Let your harts be awa∣ked betimes, that wrath ouertake you not, and let what∣soeuer

may further you to God, (although it be shame or iudgement, or nakednes, or pouertie, or death) bee most speedily receiued.

The xxij. Sermon.

YOur God. After all this preaching of repentance: nowe hee beginneth to comfort their distressed mindes, which coulde not but be grieued grieuous∣lie, and therefore he putteth them in minde that the Lord is their Lorde and God. Howe may this bee? if he be theirs, then they are his: and will he suffer them to bee made a pray vnto brute beasts, and to make the heauens to thun∣der their destruction? what comfort haue they by his ser∣uice? or what pleasure hath he in their cries? verie much; for sometimes a tender nurse and louing mother wil make hir childe weepe bitterly, that it may loue hir the better: so the Lorde to trie his owne, casteth them into a bed of sorrowes. From hence wee must gather, that in our grea∣test calamitie and aduersitie, God is our mercifull God. Artthou tormented with sorrowe that it is bitter to thee * 1.352 to liue, and better for thee to die? or, art thou vexed with sore sicknes, and intollerable imprisonment? hast thou no meat for thy selfe and thy tender babes? and seest thou a whole nation in an vprore? yet for all this acknow∣ledge with Dauid, Psalm. 22. 1. that God is thy God al∣though thou seeme forsaken. Oh, sweete mercy of a father, and glorious condition of a sonne! whom no pouertie, no miserie, no iniquitie can part in sunder: though he chasten vs, yet he loueth vs; though wee be helpelesse, yet hee re∣membreth vs; though we be in death, yet he saueth vs. God is euermore the father of his church, and of euery member therein; he scorneth not their parentage; he refuseth not their pouerty; he regardeth their sufferings, and desweth their saluation: Let vs then say with Iob, that although hee slaie vs, yet we will trust in him; death shall not driue vs in

sunder, but conioyne vs togither. The reasons are; First, bicause in prosperitie he will bee knowne to maintaine vs, * 1.353 and in aduersitie to comfort vs, Esay 51. 12. If men would or coulde vndergoe all the former euils without comfort, then might they haue some colour torefuse and distrust God, but they are not able: neuer is any man at one time distressed in bodie, and distracted in minde; or oppressed outwardly and not comforted inwardly. If thy minde be heauie, thinke on the comforts of this life; if thy bodie bee vexed, then confider the quietnes of thy minde; if both be grauelled togither, then comfort thy selfe bicause thou liuest: And so thou shalt see one staffe to beate thee, and another to defende thee; one cause to punish thee, but a greater to comfort thee. Then denie not God although thy comfort seeme small, for that begger were worthie of stripes which woulde raile on a gentleman, giuing him a grote which was able to giue him a crowne. Another rea∣son: God hateth them that crie out against him, Ier. 12. 8. * 1.354 Now how can we more blasphemously crie against him, then when wee traitorously denie him? for if we acknow∣ledge not him to be ours, then wee denie our selues to bee his, wherein wee shake off all obedience, and spit in his face. O consider what a thing it is to make the Lorde to hate vs, the worlde will laugh at vs, the church will defie vs, the angels will not defende vs, but the diuell will haue vs; for he watcheth for the Lordes hatred as a rauen doth for a bullockes death or the butchers slaughter day. We cannot preuaile by complaining against God, for to whom shall wee appeale? therefore if we would preuaile, let vs complaine of our selues, that he may be iustified and we acquited. Let vs take heede that wee tempt not God in our miseries, for hee will take vengeance of the sinnes we * 1.355 commit in aduersitie, Ezech. 20. 15. The Israelites being in the wildernes without drinke, hauing the whole world to bee their enimies, their number being great and their miseries being many; yet the Lord made their owne bloud

to wash away their murmuring. And let not vs tempt the Lords power as they did; nor yet lightly esteem these mer∣cies we enioy, being wearie of patience, and grudging at our poore estate: neither let our weake wits or sicke bodies excuse our follies; for we see the Lord will plague vs with one miserie after another. Some are of this minde that they thinke they may be borne withall, if they goe awrie in aduersitie: as to lie, to sweare, to steale, to be absent wil∣lingly from sermons, because they bee poore, or lame, or sicke, or light-witted; but they are farre deceiued, for it is not lawfull to doe euill, that they may be well. If a stub∣borne sonne feeling his fathers rod shall reuile him, he will punish him the more; so God will punish vs the more if we abuse him in our aduersitie. Iob was more blamed for his vnaduised speeches in the time of his trouble, then for all the vanities of his former life. Therefore my deere bre∣thren, let vs be aduised how we murmur against the Lord, notwithstanding our aduersitie: for the Lord will not holde him guiltlesse that presumeth on his mercie, or despaireth of his goodnesse: let not our wordes be stout against him, that we defie him, or too base that wee should forget him. Another vse: we knowe the Lord doth multiply our mise∣ries, * 1.356 to the intent that we should more earnestly seeke af∣ter him, Hos. 5. 15. He giueth vs the more stripes, that wee shoulde giue him the more praiers: hee encreaseth our sharpe sufferings, that we should encrease our bitter wee∣pings, and for this cause he punisheth vs that he might bee knowen to be our God. What then? will some say, hath he no other meanes to manifest his iurisdiction, and to chal∣lenge our liues to himselfe, then by laying on a loade on our backes of intolerable miseries. To whome I answere, that he hath moe meanes to worke it then any liuing are able to shew it; but this meanes liketh him best, especially after men haue forsaken him. It is lawfull for him to crush their bones into powder, their flesh into peeces, their blood into dung, and their liues into death, if it please him;

and most blessed is their estate that are thus aduaunced by him. Now then learne if thou haue tasted of the sower cup of sorrowe, to flie to God more speedilie, and to entreate him more earnestly. He hideth himselfe, that we shoulde seeke him; he runneth from vs, that wee should runne af∣ter him; hee casteth vs off, that wee should make account of him; he it is that bringeth vs into danger, that we might knowe he will deliuer vs out of danger: We are taught by experience, we are reclaimed by correction, wee are pur∣ged by his rod, and he taketh from vs our delight, that wee might come to him for delights. Let vs therefore goe out of our selues, much more out of our houses to seeke his pre∣sence which is euery where, his benefites which are gene∣rall, and our owne happinesse in the valley of teares, neuer giuing ouer till wee haue found him whome our soule lo∣ueth. For he is gracious. Now we are come to the reasons which the prophet vseth, to perswade him to repentance, which are set downe in this verse and in the next: in this verse taken from the adiuncts or properties of God; in the next, they are taken from his effects or works. His proper∣ties are described to be these fower, gracious, mercifull, long suffering, and repenting him of the euill: whereof euery one hath a singular waight to perswade men to repentance. By the first hee meaneth, plentifull in giftes; by the seconde, readie to forgiue sinners; by the thirde, waiting for their conuersion by repentance; by the fourth, the changing of his iudgements threatened. So that the prophet might thus reason with them, Repent, O ye men of Iudea, for the Lord hath many blessings in store, doe not loose them; hee is most readie to pardon you, doe not refuse it; for he hath and doth tarrie long for your amendment, abuse not his patience; and it may be if you will repent, these lamentable miseries shall be all reuoked. Againe, can you not repent? the Lord is gracious, he will helpe you with his spirite. Are you afraide it will be in vaine? noe, he is euermore entrea∣ted. Thinke you it is too late? that cannot bee, for he is

long suffering. Feare you that your land and liues shall bee yet destroied, his promises notwithstanding? I tell you plainly, you shall no sooner repent of your sinnes, but hee will change his minde, and repent him of the euill.

By the first word, gracious, let vs learne that all the spiri∣tuall * 1.357 and temporall giftes of God do call vs to repentance, Deut. 4. 33, 38, 40 Repentance being a thing so needefull, as without it none can bee saued, the Lorde hath made as many preachers thereof, as he and all his creatures are. If * 1.358 wee looke vp to him, wee see his grace, that putteth vs in minde of repentance; if we looke to his creatures, & marke for whom they were made, that is, for vs, then they ouer∣come vs; if how they were made, by the vnspeakable pow∣er of God, then they dismay vs; if we consider their estate, sometime seene, and somtime not seene, somtime pleasant, and sometime not pleasant, sometime glorious, and anon troubled; all this will teach vs to bee troubled for sinne. Thou changest thy garments, then change thy life; thou seest the earth fruitfull abounding with many a pleasant herbe, let not thy hart be barren, and stuffed with filthie & stinking sins. Come to the spirituall gifts of God, & see how many preachers thou hast to moue thee to repentance: it is the end of preaching, the fruit of hearing, & the motion of praier: the sacraments signifie it; the Spirit worketh it; and the whole church of God liueth in it: the bishop watcheth for it; the doctor teacheth for it; the worker of myracles doth witnesse it; & the poore mans boxe doth prooue it. I cannot run ouer al, it is sufficient that euery one do prooue it, & I would to God that any might preuaile. The reason, because God woulde be neere vnto all that call vpon him, * 1.359 Psa. 145. 18. he wil cōpasse vs about with a world of witnes∣ses that they may draw vs to him, or else to accuse our diso∣bedience, whom the heauēs could not win, or the earth ad∣monish, or the church perswade, or the spirite instruct, that all these which could not work our health, may further our death. And seeing in euery place these are manifest, in so

much as we despise all warnings of God and his creatures, it is most equall that we be pnnished with all torments of hell fire. Seeing all things are notes vnto vs of the Lords * 1.360 fauour, then assuredly if men will shew any care to serue him, hee will neuer hide his face, or punish vs extremely, 2. Chron. 30. 9. Oh what a comfort is this to a troubled soule, to haue all the creatures of the world to witnesse the Lords fauour! the birds flying, the beastes eating, the corne stan∣ding, the grasse growing, and the houses ouer our heads are pledges vnto vs of the grace of God: Then turne thee and consider not two or three, but euery one in their kinde, and thou shalt finde inestimable ioy. Why doe men com∣plaine for want of grace? when all the world is ful of grace; it pearseth the stones, it cleaueth the rocks, it shaketh the trees, it quickeneth the beastes, and it descendeth to the bottome of the earth; onely the soules of men are not ca∣pable thereof. Beginne now with thy selfe; set these crea∣tures as iudge; arraigne thy soule as guiltie; bring foorth thy guiltie conscience, and waite for the sentence of con∣demnation. Oh, no, saue thy selfe from these frowarde in∣uentions. Turne I say a little, shew a willing minde, bring a ready hart, pray for an ounce of godly sorrow, and let the world and the gospell, the creatures and the spirite, the earth and the church, the angels and the beastes encrease the same; gather thou the wood, they will blowe the fire; thy care shall be augmented, as the widowes oile by Eli∣shah, that thy debts shall be discharged, thy trouble shall be eased, thy life shall be amended, and thy soule shall be bles∣sed. Seeing all the creatures of God doe remember vs of his grace, then let euery creature be deere and precious * 1.361 vnto vs, Gen. 1. 31. as a pledge of his fauour; for the Lorde cōmendeth them all to be good: And if he which wrought them doe so, then much more ought wee for whose sake they were created. Let vs then often meditate on the frame of the world, the bodies of men, the proportion of beastes, and the little greene leaues shall minister vnto vs much

instruction to reforme our liues: we shall finde not one of them made for themselues, but all of them for one ano∣ther, and especially for vs. Wherefore it cannot bee, that we were borne for luxurie, riot, pleasure, profite, sorrowe, loue, ioy, or hatred: no not for the possession of our selues, but for the possession of the Lord. Consider these things, and thou shalt finde all time too little not spent herein, and all ioy but vanitie that is not applied to this. When thou canst not heare the worde, reade it; when thou canst not reade, then meditate on it; when thou art wearie of medi∣tation, then turne to the creatures, and solace thy selfe in them, as in a most pleasant garden of many sweet flowers; marke their diuersitie, in colour strange, in number infi∣nite, in making contrarie, and yet in vse all one, euen for thy sake, that thou mightest be for the Lords glorie. Marke their growth, that thou maist growe so; and their death, for thou shalt die so; and their spring, for thou shalt arise in the sommer of all pleasures with them in the kingdome of heauen. Mercifull. The second reason is taken from * 1.362 the Lords mercie, and that therefore if they will repent, he will pardon. Wherein I might tell you many thinges woorth the learning, of the Lordes mercie, and shew you by many arguments, howe the scripture in many places doth expresse it, sometime naturally, as to men and beasts, Psal. 36. 6. sometime to good and bad, Mat. 5. to his church through Christ, Luc. 1. 78. and all these he meaneth in this place, when hee saith, that God is mercifull, not simply through Christ, whereby he saueth his church; but also through himselfe, whereby he loueth al his creatures. From * 1.363 hence obserue, that the mercie of God must leade men to repentance, 1. Sam. 12. 24. The which is cleane contrary to the course of the worlde, which take it for a libertie of sin, and make it not a necessitie to repentance: but a good childe is more afraid of a gentle and a kind father, then of a sterne and seuere; and we if we be the children of God must be as much terrified from sinne with the sweete songs

of Sion, as with the loud thunder claps of Sinai, & be as sub∣iect to the Lords censure in his sweete mercies, as other in the fearfull curses of the Law. Therefore let not our time of peace, our healthie bodies, our large possessions, our heaps of treasure, our sweete children, and all other mercies of God, make our harts fat; but let vs vse all these to awake vs from sinning, and to restraine vs from offending him that defendeth vs with them: yea, let vs weepe moe teares for hauing them, then for wanting them, that we may enioy the promises of this life and of the life to come. The first reason, because they are mercifull which loue mercie, and therefore blessed, Matt. 5. 7. If we would see a token of our * 1.364 pitifull harts, then let vs thinke how the sweete promises of the Gospell haue pearced them. It is no wonder to see such bloodie minds in Papists, because they make small account of the Lords mercie, teaching vs that men may satisfie for their sinne: and for this cause they thirst after blood for the breach of their canons. But yet let vs beware how we perswade men to relie on the mercie of God; for they say wee teach men to trust to mercie, and to liue vily: but let vs exhort one another in the Lord that we walke woorthie of his mercie, and vse his abundant clemencie for a prom∣ptor vnto repentance. Another reason, because God is more delighted with his mercie, then with our sacrifice, * 1.365 Hos. 6. 6. and therefore so ought we to be: sacrifice winneth him, therefore let mercie ouercome vs, euen those mercies which we read in his word, and note in our liues, that wee may pull downe more and more vpon vs. Oh I feare, seeing of long time we haue had so little regard of mercie, and all of iudgement, now the thing wee were afraide of is come vpon vs, namely wrath; for we feele it in our liues & in our times, making many mens harts to tremble, and the bodies of some to die: Yet for all this, the time of mercie is not all spent; therefore let mercie draw vs vnto God, and the for∣mer and late receiued kindnes from him, bee as bands of steele to keepe vs in obedience. Seeing the mercies of * 1.366

God must mooue vs to repentance; then (I beseech you) let not our eares be deafe at his sweete promises, least the Lord complaine of vs, as he did of his owne time, Matth. 11. 19. that we are like to children, neither dauncing with them that sing, nor weeping with them that mourne. Au∣steritie is too hard for vs, and mercie is too soft: if wee preach the law, then men say we speake of malice, of else giue iudgement vpon them; if we shew them libertie, that maketh them woorse and woorse; so that our times are like a thiefe, being in prison he complaineth of crueltie, and be∣ing at libertie, runneth to robbing againe. The mercie of God is much called for; and being obtayned, is much abu∣sed: they make it a charter to sinne, and thinke if they haue one pardon, all their villanie afterward is forgiuen. The deepe wounds of Christ doth not asswage their heat of sin, but encreaseth their desire. O my deere brethren, if gen∣tlenes will not winne, rigour most perswade. You are the Lords schollers, learne you must, the rod is your tormen∣tor, or else you shal be expelled his schoole. Make much of mercy, while you may haue mercie: for if the gate of mercy be shut, and the date expired; your teares shall be drops of blood, and your wounds, as windowes for your bones to looke thorough; your flesh shall feede the fowles of the ayre, and your soules shall feele the torments of hell. Se∣condly, * 1.367 seeing mercie must winne vs, let vs be mercifull as our heauenly father is mercifull, Luk. 6. 36. which is need∣full to bee vrged in these hard times, wherein are ma∣ny poore and many complaints: for if wee looke to haue mercie of God when we pray vnto him, let the poore find mercie in vs when they cry vpon vs. Be mercifull as our hea∣nenly father is mercifull. His hand is euer giuing; his spirit is euer comforting; his mercie is euer pardoning, and his li∣beralitie is euer feeding; therefore giue thou to the poore, comfort the sorrowfull, forgiue thy offenders, and let many hungrie soules feede on thy meate. Mercie is better then sacrifice; hotter, then coales of fire; softer, then liquide oyle;

and sweeter then pleasant hony. Offer this sacrifice, kindle this fire, touch this oyle, and eate this honie: thou shalt finde mercie in iudgement, in thy death-bed, in thy graue, and in thy resurrection: it shall couer thee, as a garment; comfort thee, as a guide; carrie thee, as a mother; and crowne thee, as a king. God delighteth in it; Angels re∣ioice at it; men looke for it; and bruite beastes loue it: Therefore with mercie delight thy creator; reioyce the Angels; and satisfie man and beast. And bee mercifull to men, to beastes, and to thy selfe; to man, for God re∣quireth it; to beastes, for nature craueth it; and to thy selfe; for thy soule challengeth it: the first, is of cha∣ritie; the second, of equitie; and the last, of pietie; therefore practise mercie, that christian loue, godly kind∣nes, and glorious religion, may euermore maintaine thee. Of great kindnesse and long suffering. This is another argu∣ment to perswade them to repentance. By the which we may note, that God doth not alway take vengeance of * 1.368 sinne so soone as it is committed, but winketh at it, and deferreth till we repent or growe incurable. This thing the Apostle noteth, Rom. 2. 4. that God by his bountiful∣nesse and long suffering leadeth vs to repentance. Al∣though for example sake he slew Er, and Onan, & Vzzah, and Ananias, and Saphira, and many other in the verie act of sinning: yet he doth not alway take this course: For fower hundred yeeres togither did hee beare with the ab∣hominations of Canaan, Gen. 15. 18. Let not men thinke bicause they are not killed so soone as they haue blasphe∣med or denied God, or committed adulterie, or propha∣ned the Sabbaoth or the like, that therefore their deedes shall go vnpunished: no verily, for the longer before they reckon, the greater shall be their account, and the farther a man runneth backwarde, the farther hee leapeth for∣warde: and so the longer that God forbeareth our sinnes, the heauier shall bee his stroke, for wee shall beare dou∣ble blame, the one, for breaking his lawe; the other, for

abusing his patience. It were needfull for vs to consider in our soules this singular fauour of God, that wee might vse it as the prophet heere doth, to further our repen∣tance; for let vs be well assured, if peace and long suffering doe not prepare vs for God, it will annoint vs for destruc∣tion. The first reason; bicause God will bee exalted in * 1.369 sparing vs, Esay 36. 18. The Lorde which is most excellent in all his workes, is most excellent in forbearing the ma∣lice of men; for who coulde endure to be denied plaine∣ly, reuiled openly, and blasphemed boldly, saue onely the Lorde? or who coulde abide to see his workes reproched, his worde rebuked, and his liberalitie scorned, saue onely the Lorde? who filleth all in all, and beareth much with all, or else all woulde bee confounded. But this is sufficient, that the prophet saith; he is exalted in sparing vs, that is, it magnifieth his honour, while hee regardeth not his ven∣geance, nor his maiestie, nor his wrath, nor his power, but his mercy, that his chiefe glory might be through clemen∣cie. Another reason; bicause his chiefe desire is, that not * 1.370 one shoulde perish, 1. Pet. 3. 9. So that, if men woulde or coulde laie holde on repentance, they shall finde sufficient time to amende after they haue sinned. So deare is the loue of God towardes vs his creatures, that for his part he omitteth not any dutie to recall vs: We haue the word for the meanes, his workes for our helpes, his mercies for our comfort, and his long suffering for the time of our con∣uersion, so that all thinges are discharged on the Lordes part, and nothing on ours. In this saying of Peter, we must not vnderstande, that any were damned contrarie to the Lordes will: but rather that hee is vnwilling thereunto; for a man may doe that vnwillingly, which is not contrarie to his will. Let vs not abuse the long suffering of God, * 1.371 and although he bee willing to spare, yet let not vs be wil∣ling to sinne, Luk. 12. 46. If the euill seruant shall say in his heart, my master deferreth his comming, and shall begin to strike his fellowes, and to eate and drinke with the drun∣ken: the Lorde of that seruant shall come in a day that he

knoweth not, and giue him his portion with vnbeleeuers. O my beloued, we are those seruants that haue secured our selues from wrath, and thinke still it will not come yet. Looke on our manners, are they not drunken? looke on our faith, is it not idle? looke on our care, is it not vnprofi∣table? looke on our liues, and see if wee bite not oneano∣ther; from the throne to the footestoole none can escape vs. Doe we not abuse the patience of God, which shoulde make vs resolute in repentance, and it maketh vs dissolute in religion? Wee say with the wicked priestes, To mor∣rowe shall bee as to daie; and much more: and with the heathen, Psalm. 10. Truely the Lorde regardeth not, neither is there knowledge in the most high. O miserable soules thus plagued that turne all thinges against themselues! O let nothing delight vs, but the presence of the Lord of hostes! who is come downe into our lande, and waiteth for our re∣pentance: Let vs giue him our sinnes we haue committed, and our liues we haue to spende, and our soules wee haue to saue, that he may spare our bloud and take our lamen∣tation. Againe, let vs seeke the Lorde while he may bee * 1.372 founde, and call vpon him while hee is neere at hande, Esay 55. 6. seeing hee dwelleth among vs; and this is the time of long suffering: nowe let vs runne after him day and night as Obadiah did after Eliah, and neuer cease see∣king till we haue founde him. In seeking for the Lord we ought to haue a single eie, a simple heart, a cleane hande, and a swift foote, that wee may easilie see him, earnestly desire him, speedilie runne after him, and reuerentlie laie holde on him. Alas, alas, wee liue in an age where∣in men will not trauaile to finde either God or grace, except it fall into their mouthes: if the Lorde lacke but one of his sheepe, hee neuer ceaseth till he haue founde him againe; but wee coulde abide to want him, if wee might enioy our pleasures all the daies of our life. Seeke for him in his temple; goe to him in thy soule, and pray to him in heauen; for hee calleth vnto thee, saying, Open

vnto me, for the night hath watered my locks, &c. Seeke him as the Lorde doth his sheepe, as the merchant did his pearle, as the woman did her grote, as the sicke man doth his phisition, and as the disciples did Christ. Hee is in thy house, there seeke him; hee is in thy field, there seeke him; he is in thy closet, there seeke him; and he is in thy hart, there keepe him. His time is but short; his departure will be sudden; his patience will be wearie, and he will bee gone; onely he tarrieth a little: therefore if euer, nowe run out to follow him. And repenteth him of the euill. This is the last argument, whereby the prophet perswadeth them to repent, because God will repent the euill that he threa∣tened: not that God indeede repenteth, by correcting of himselfe; for that cannot be, seeing all his workes are yea and Amen, 2. Cor. 1. 20. he is also vnchangeable, and with him is no shadow of turning, Iam. 1. 17. although the world change, and the heauens waxe olde as a garment, yet the Lord abideth the same for euer, Psal. 102. 18. but this is a phrase according to our capacitie: for when wee change our mindes, we repent in a sort; so when the Lord seemeth to alter his purpose, he sheweth as if hee repented. Why then some will say? if the Lord alter his purpose, then hee changeth; and why did he here tell the people that all this miserie should come vpon them? and yet if they will, it shall not. Vnto which I answere, that the first purpose of God shall euer stand; for hee foreseeth and decreeth the ende: but many times to trie our faith, and to shewe his loue, he propoundeth prophetically, that is, with condition of repentance, the same which hee will neuer doe. Howe then will you say, shall we knowe his pleasure? verily if two things bee propounded, the one certaine, the other vncer∣taine, as here was repentance and iudgement; let vs take the first, and abide the last, that is, let vs embrace that which is certaine, and let the vncertaine goe free: Neither let vs be lesse carefull to please God, because his iudgements bee conditionall, but rather more careful to performe the con∣dition,

least we feele the obligation. God will repent him of the euill, that is, he will stay the euill that shall come vpon you. From hence let vs obserue, that the Lord is vnwilling to take vengeance of our sinnes. Ezech. 33. 11. As I liue, saith the Lord, I will not the death of a sinner: he willeth it not; but he saith not, I decree it not, and if he decree it, I dare not say, hee doth it against his will: and if hee both will and decree it, I cannot say he dealeth vniustly; for we may see in the scriptures, that none can tell the reasons of his will, or the cause of his decree, or excuse the fall of man by the ordinance of God: this I onely touch by the way, for other haue more effectually laboured therein, to whom I referre you. And in this wee may see a notable testimonie of the loue of God, that he will rather silence his iustice then his mercie: and although we be at the very brinke of destru∣ction, if we repent, he will repent. If the Lord did take any pleasure in our harmes, why then did hee crucifie his sonne? sending abroad the ministers with his scriptures, & warning vs before hand of our end. These doe shew vs that he is as vnwilling to punish our faultes, as a father is to pu∣nish his sonne. All this graunted, let vs not dreame of an immunitie, that we are vtterly exempted, and be at liber∣tie to doe whatsoeuer pleaseth vs: for although hee bee a tender father, yet hee is a wise father, and knoweth that correction is as needefull as instruction. It is no matter to vs if we be condemned either with the will, or without the will of God: for it commeth all to one ende, our plagues and paines are neuer the lesse. The reason hereof, because God hath a naturall loue to all his creatures, Psal. 38. 6. the * 1.373 works of his hands are deere vnto him, and for the worke of creation, he loueth and spareth them. By this we may see as Ezech. 33. 12. if ye turne, all your transgressions shall * 1.374 neuer remooue his fauour from you. What can bee more generall? then that all shall be forgotten: or more comfor∣table? then that not one sinne shall bee remembred? and if they bee not remembred (saith Austen) they are not

imputed; and if they bee not imputed, they are pardo∣ned. Bee not afraide to come to the Lorde; for thou seest hee will lay nothing to thy charge; his communing is for peace, and not for wrath, and his call is more for thy good then for his: bee not discomforted, because thou hast a guiltie crying conscience, for thou seest that the Lorde is as vnwilling to strike, as thou art to beare. But thou wilt say, that hee hath alreadie witnessed thy destruction: yea, but I say, hee will repent him of the euill seeing thou repentest of thy sinnes: his iudgements are conditionall, hee which gaue the worde can recall it, and who can saie? he doth not his word. Feare not I say, though thou be as neere to death as Isaac was to be sacrifi∣ced, for the Lorde hath an angell in heauen to saue thy life; & the godly shall come out of trouble, but the wicked shall come in his steade. Seeing the Lorde is vnwilling to take vengeance of our sinnes, let vs bee as vnwilling to grieue * 1.375 him with our sinnes, that so wee may bee the children of the most high. For it cannot bee, but that hee is migh∣tily grieued when wee fall into newe follies, in that hee is enforced to open once againe to vs the woundes of Christ, and let more bloude issue foorth out of the side of his mercy. Iacob was much offended with his two sonnes, Simeon and Leui, Gen. 34. when they slewe the Sichemites, for saide he, you haue made my presence to stinke in the sight of this people: much more must the Lorde be offen∣ded with vs his sonnes, being a more tender father then euer was Iacob, when we grieue him with our sins: for we bring his glorious name into contempt, and religion into hatred. Once bee thus affected and assured that thou art the childe of God, then take part of the godly nature; loue all as hee doth, doe good to all as hee doth, repent of euill as he doth, and be as much afraide to sinne, as hee is vnwil∣ling to punish thee. He euer thinketh on thee, doe thou so on him; he euer watcheth for thy sake, do thou so for his; & he euer worketh for thy profite, doe thou euer liue for his

praise: He woulde forgiue thee, if thou offend; and there∣fore although thou canst offende, yet do not: he endureth griefe to saue thy health, and do thou endure tentation to saue his truth: hee coulde reuenge, yet doth not, that thou mightest learne not to followe what thy hart sugge∣steth, and thy flesh allureth.

The xxiij. Sermon.

Vers. 14.

Who knoweth, whether he will returne and repent, and leaue a blessing behinde him, euen a meate offring and a drinke offering vnto the Lord your God;

THis vers. containeth another reason taken from the works of God to mooue them to repentance, which is this, that God will spare them, and leaue some∣thing for his owne seruice, although it be but a little. For I take not this question for a simple affirmation, as in other places; but rather, if it please him, he may leaue an offring, and for any thing they knew to the contrarie hee woulde. From hence wee learne, that God concealeth from vs the * 1.376 issue of our sorrowes, and the ende of our liues, that we may be kept in a continuall practise of repentance; as appea∣reth by Dauid, 2. Sam. 12. 23. Some are desperate in their miseries, bicause they know not howe or by what meanes they shall be deliuered from it: But good men, and good mindes must take another course, seeing they cannot know in these thinges the minde of the Lorde: nor as Salomon saith, who shall bee after them therefore; their watch and care ouer their liues must bee more continuall. This is a good lesson for vs to marke, bicause our case is the verie same with the case of the Iewes; wee are threatened as they were, and we knowe no more then they did: Let vs therefore watch in repentance, that if our calamitie en∣crease, we may bee readie for the graue; and if it be reuer∣sed,

we may be readie for praise. Art thou desirous to make profite of the thing thou knowest not? then be repentant; for death and life, ioy and sorrowe, paine and ease, riches and pouertie, freedome and danger are both alike to a re∣pentant man. The first reason; bicause by this meanes * 1.377 we are taught humilitie, Rom. 9. 20. bicause wee are not able to reason with God, or to plead against him; for we are in his hande, as clay in the hande of the potter. Where are all our gallant youthes, and lustie minded persons, whose heades are so full of knowledge, that they are able to teach the Apostles, and no maruaile, for it appeereth by their liues, bearing themselues like Gods in the worlde. But looke on your mindes againe, you shall finde them stuffed with vanitie, and not filled with knowledge: if you knowe one thing you are ignorant of a thousande. Therefore let this teach you, that your mindes are carnall, your liues bee sensuall, and your soules endangered except you thinke better of others, and baser of your selues: Learne humility of thy selfe, thy body is earth, thy glory is earth, thy brauery is earth: and no maruaile, for gold is but earth. Why shoul∣dest thou be lifted so high? canst thou number thy sinnes? or saue thy life, or tell when, or what death shall take thee away? cast thy minde to the earth, for then it will looke vpwarde, for as yet it looketh downward and deceiueth it selfe. Another reason; No man can tell things to come. Eccl. 7. 2. * 1.378 no not so much as the worke of an howre hence: therefore seeing we are assured of nothing but death, let death be our life, that is, let the death of our sins be the life of our soules. But we can neuer slay them, but by repentance; and there∣fore euerie hower of our life to come, calleth for it at our hands: we know not when, therefore now is the time: we know not how, therefore this is the meane: we know not where, therefore this is the place. Youth biddeth vs repent; age biddeth vs repent; sickenes biddeth vs repent: and all that is to come, calleth vs to amendment, because we know not what is to come. From hence let vs learne to be con∣tented * 1.379

with that ordinarie and certaine knowledge which the Lord hath shewed vs in his worde (I meane) to make vs repentant. Paul telleth of himselfe that he regarded to know nothing saue Iesus Christ & him crucified, 1. Cor. 2. 2. the which hee learned from the Lord himselfe. This was certaine that Christ was crucified, therefore oughtwe to learne the same: This is heauenly; this is comfortable; and this is glorious: heauenly, for God did it; comfortable, for it was for our sinnes; and glorious, for neither man nor an∣gell could do the like: and in this short sentence the Apo∣stle hath lapped vp all religion. Wouldest thou knowe how to be saued? looke to the death of Christ. Wouldest thou know how to liue? looke on the crosse of Christ: and wouldest thou know what to professe? then consider the sorrowes of Christ. This is heauenly wisedome, not knowen of the angels: this is worthie learning, not knowen to ma∣ny learned kings and princes: and this is true felicitie not felt of euerie one; therefore Paul said, I esteeme to know nothing, but Christ and him crucified. It maketh no mat∣ter to be ignorant of thy owne death, if thou knowe the death of Christ: it skilleth not to know what shall bee, if thou know that he died for thee: if thou know him, his death will mortifie thee; his wounds will wash thee, and his stripes will saue thee. He died, wilt not thou repent? He was condemned, wilt not thou be saued? He was cruci∣fied, wilt not thou be sorrowful? Study not to liue, but to be leeue: care not what shal be after thee in this world, so thou be assured of the world to come. Thou knowest not what shall be to morrow, therefore repent to day: thou knowest not whether God will hereafter, therfore do it now; learne this lesson speedily: for as the Israelites could not gather Manna after the sunne was risen; so thou canst not haue repentance after time is ouerpassed. Seeing God concea∣leth * 1.380 many things from vs, therefore let not vs curiously enquire after secret and hid things, the which fault our Sa∣uiour reprooueth in his disciples, Act. 1. 7. In our times

there be many which busie themselues about idle and vn∣profitable questions: as, whether they shall know one ano∣ther in the next life: what God did before he made the world: whether Christ should haue beene borne, if Adam had stoode in innocencie, and when or what time of the yeere shal be the latter day; of which questions the school∣men abound. Againe, there be other that thinke them∣selues verie christianly busied, if they let alone the studie for knowledge, the practise of prayer, and the keeping of the morall law: yea, they are ignorant of the order of sal∣uation: but they turne to & fro to find plat-formes of go∣uernment, to speake against authoritie, to erect new states, and to prie and enquire into the secret liues and sinnes of men; vnto whom I say with our Sauiour, it is not for you to know these things. I might wearie you to tell the conceits of them, which take themselues for wise men, and the dreames of the simpler sort; vnto whom I say, you teach and learne the lighter points of the lawe, but iudgement, and knowledge, and sanctification, you let alone. Amend this fault, for it is good to be ignorant of some things, and what the Lord saith not, beleeue not; what is not disclosed, en∣quire not; what cannot be prooued, receiue not: and what the Lord hath silenced, know thou not. A meate offering: we haue declared in the former chapter, that there was no sacrifice, but there was a meat and drink offering annexed vnto it: for as the sacrifice was for God, so was this for man. And herein the Prophet teacheth vs (seeing his desire is not for continuance of plentie or restitution of aboun∣dance; but for a meate offering and a drinke offering, which was a small portion of meale, and oyle, and wine vsed in the seruice of God:) that we must rather impart our goods to the Lords worship, then to the maintenance of our owne liues, as Dauid did with the water of Bethleem, * 1.381 2. Sam. 23. 16. 17. I say wee must haue more care to serue God, then to liue at ease; and we must rather want for our selues, then let religion go to the wall. This I may teach,

but I know there are few that haue any wealth, but had ra∣ther to depart with their profession, church, temple, mini∣sterie, sacrifice, gospell, and God, then with the Sarephthian widow to giue their little to Elijah. I know what I speake; I see much taken frō the Lord, but little giuen to him. Woe worth these lamentable times! wherein already wise men may see, that if want shoulde encrease, surely the name of God would be forgotten, vnles it were to be blasphemed. Do we not see that a feast hath more guests then a sermon? and a dinner more eaters then a church hath hearers? Doe you thinke that they would desire but a meate offering for the Lords seruice? nay rather they will weepe if their bel∣lies be not serued before the Lord: would they, which gaine their meate by the life and sweat of other men, do as Dauid did, offer it to the Lorde? no no, we haue them among vs, which care not what paine and danger, and trouble they procure to other, so themselues may eat the flesh, & drinke the best. The first reason, because it is the Lords portion that is allotted thereto, Numb. 18. 8. The Lord for the rent * 1.382 of all our goodes and lands, which we holde of him as our cheefe Lorde, hath reserued but two partes, the one for the church, and the other for the poore; & if we pay not these we forfeit all; yea, more then all into the hands of his maie∣stie. Grudge not therefore at the charges of the gospel; for thouseest how good thy farme is, how smal thy rent is, how large thy lease is, how few are thy couenants, and how easie to be kept: depart with it willingly, it is the Lords; shal not the maister be serued before the man? and shall not the Lord be paid? though our cofers say nay. O my brethren, pay him cheerefully, for you are bound by blood: you are in danger to loose all, and that woorthily, if you giue not that little. Another reason: because it is better to die in miserie, then to liue in impietie; & therefore it is better to * 1.383 liue godly with want, then wickedly with abundance. Psal. 37. 16. A little thing that the righteous hath, is better then the great riches of the vngodly: Therefore serue the Lord before

thy life, and preferre his worship before thy appetite: let not distrust hinder it, the Lorde hath ynough for thee; let not pouertie stay thee, for thou must liue by the worde as well as by bread: doe not refraine because thou hast little, for if thou hadst much, he can scatter; and hauing little, he can multiplie it: Feare not want in age; doubt not of helpe in sicknesse; and despaire not of a supply, when all is spent, as God commanded thee. The first vse: we must knowe * 1.384 that God loueth that most deerely which we offer to him, with the hazard of our owne want: for this cause did our Sauiour so much commend the action of the poore widow Luc. 21. 4. before all the abundant offerings of the wealthy; saying that her two mites were more then all theirs, be∣cause she did it of meere loue to the Lord; but the other of superfluitie: And we, if we haue any minde to the like com∣mendation, let vs put on the like affection; although wee labour with our hands, watch aboue our howers, and fast aboue our ordinarie, to giue the bread of our liues into the treasurie of the Lorde. Neither ought wee to thinke, but that the Lord doth highly accept the willing and rich offe∣rings of the wealthy, especially if they reserue it from vaine and proud expences. Oh how doth this magnifie religion, & the professors therof? vnto the which they are more in∣debted then to their own liues: let vs offer this sacrifice, for the Lord will take any thing at our hand in good part: ifit be little, because we haue but little, he maketh much ther∣of; if it be much, because we haue much, he maketh more thereof: then say we all; If God doc thus accept, then will we giue it. Let vs not reason with him, as the woman of Samaria did, Iohn. 4. when hee asked for water, but let vs speedily giue him his request, as Rebecca did to Abrahams seruant, who asking but a little, yet she gaue him more. Another vse; let vs serue the Lord before our liues, for else * 1.385 we make our selues gluttons, and feede our bellies: and the Apostle saith of this kinde, 1. Cor. 6. 15. Meate for the belly, and the belly for meate: but God shall destroy both it and them.

Wilt thou spende all on thy belly, and nothing on the Lorde? thinkest thou that thou possessest all for thy selfe, and nothing for the Lorde? doest thou so liue to thy meate, and with thy meate, as if thou were onely borne for it, and that were onely made for thee? then surely take thou heede, for God shall destroy both it and thee. Giue therefore to him, and to his vses in his church: if thou faile, thy store shall faile; and if thou repent not, thy life shall pe∣rish. Who was euer famished for meate, that gaue it to the Lord? or begged for his bread, which spent it at the altar? or was empouerished by maintaining religiō? surely none, but with them was the saying of Salomon performed, There is that giue and haue nothing the lesse. Eate not I beseech you, your destruction in your meat: and drinke not your dam∣nation in your abundance: if you will saue your life, you shal lose it, but if in this case for the Lords cause you wil lay downe your life, you shall finde it. If when wee haue but little we giue from our selues to the Lorde, we do as poore Iacob did, which sent his store into Egypt with his sonnes, where was more store: but through his little, hee gained both his sonnes, he saued his owne life, and sustained all his familie: so let not vs doubt or feare to bestow on the Lord, for looke what wee loose we sowe for more encrease; what we giue, we shall gaine; and what in peasure we dispende, in paine we shall lament.

The xxiiij. Sermon.

Vers. 15. 16.

Blowe the trumpet in Sion, sanctifie a fast, call a solemne assemblie: gather the people, sanctifie the congregation: gather the elders, assemble the children, and those that sucke the brests: let the bridegroome go foorth of his cham∣ber, and the bride out of hir bride chamber.

OF the blowing of the trumpet, wee haue spoken in the beginning of this chapter: so also we haue hand∣led the proclaiming of a fast, the calling of an as∣semblie, both of the people and of their elders; al which to stande vpon againe were but needlesse. Therefore wee will to the next wordes, The yoong children, and them that sucke the breasts: That is, euery one among you, from the least to the most. Some will saie vnto me? what good can the sucking children do in the Lordes seruice? I grant in sight they cannot; but seeing Dauid saith, that the brute beastes do seeke their meate at God, which they doe not by praying or speaking; so may Ioel assigne the yoong sucking babes to want their meat, that with their mothers they might poure foorth most lamentable teares and terri∣ble cries into the eares of the Lord; and for this cause to in∣crease mourning doth the prophet inuite them to the fast. From hence we may obserue, that the wrath of God must * 1.386 bee appeased with a generall repentance: Olde men and babes, yoong men and maidens, rich and poore, prince and people must all bee humbled at the Lordes anger: as we may reade, Ion. 3. 8. Yea, the very cattle of the Niniuites were couered, with a mourning weede: wherein wee may see that it is no maruaile if the Lorde were so long angrie with vs, bicause we were not generally humbled. If parents haue repented, yet children haue not sorrowed; if children mourne, parents haue beene dissolute; if the old men were humbled, the yoong men rebelled: Therefore our misery remaineth, bicause some remaine obstinate. The reasons; * 1.387 First, bicause the Lord hath a quarrel against al sexes, ages, degrees, and conditions of men, Ierem. 12. 12. the which ought to be a sufficient cause to haue euery one to be hum∣bled, and let not one escape. I muse much, that many christian parents haue so little regarde to their children, that they care not with what vanities and toies they de∣light and allure them, thinking they are not bounde to any exercise on Sabbaoth daies: nor that any oath or foo∣lish

talke doth annoy them: But heere wee see not onelie those which can speake must practise religion; but also if they bee able to crie, let them feele the Lordes comman∣dement. Some will thinke that these little children are innocent, and therefore neede no repentance: for it is a common saying, if it goe not well with children, howe shall it goe with olde men? meaning that children are without sinne. Vnto which I answere, that they are sinfull by nature, euen the heires of wrath, Eph. 2. 2. and if they were not, yet bicause God requireth it, who dare refuse it? and the rather bicause the brute beastes are inuited there∣to, which neither can nor euer shall sinne. Another rea∣son; bicause whosoeuer doth not thus humble himselfe, * 1.388 shall be iudged of God, 1. Cor. 11. 31. We know it an vsuall thing in the worde of God, to spare neither man, woman, nor childe; and to take the sucking babes, and to dash their braines against the wall: If they be subiect to punish∣ment, why not to religion? if to death, why not to the Lordes seruice? Therefore let all bee humbled, children, because they are borne in sinne; olde men, bicause they are weary of sin; yoong men, bicause they liue in sin; and strip∣lings, bicause they grow in sin; or else shall euerie one die in condemnation. Let vs not therefore prouoke the Lord, 1. Cor. 10. 22. but consider how fearefull it is to stirre a lion * 1.389 from his den; or to meete a Beare robbed of hir whelpes; or to prouoke a prince to displeasure; of which it is saide, That the anger of a king is the messenger of death: but I saie, if the Lorde, more fierce then a lyon, more raging then a Beare, and more powerfull then a prince, bee stirred vp to strike vs; wee can hardely hurt him; hee can easilie destroie vs; wee can hardlie mooue him, but more hardly pacifie him. See you not that the newe borne babes shall repent it, yea, sometime they feele it before they bee borne? Oh thinke vpon it, the blood of olde men, the strength of yoong men, the beautie of women, and the loue of children, doe not alway mooue

him; and shall we then tempt him, to our and others euer∣lasting destruction? in his wrath hee is an vnquenchable fire, an vnresistable flood, an vnpacifiable iudge, and a de∣stroyer of all that come in his way. But alas, with teares we may lament to see him prouoked euery day: who is so sicke, that sinneth not against him? who is so weake, that striueth not with him? who is so vnwise, that pleadeth not with him? Looke with teares ouer all sorts of men: the poore despise him; the lame run from him; the blinde come not at him; the dumbe speake against him; the rich will not feare him, and the dead will not confesse him. By all meanes we prouoke his wrath, by tempting, by mur∣muring, by denying, by abusing, and abasing his glorie: We tempt him, in thinking he will pardon whatsoeuer we commit; we murmur, when wee haue not all our desires; we denie him, when we esteeme not his gospell; we abuse him, vsing our wealth to luxurie, and our meate to glutto∣nie; and wee abase him, when wee more feare a mortall mans displeasure, then the wrath of the highest. When * 1.390 we see the Lord being angrie, and so hardly pacified, let vs vse all meanes to please him againe, although it bee with the hazard of our owne liues, as Moses did Deut. 9. 18, 19. perceiuing the Lord to be mooued to wrath, he fell downe on his face to entreate him for his people, tarrying with him fortie daies and fortie nights, neither eating nor drin∣king: yea he desired God to be pacified with his people, although he rased his name out of the booke of life. What coulde bee done with greater zeale or more earnest affec∣tion? the Lorde was angrie, who coulde appease him but Moses? and how could he be satisfied, but with offering his body to death through fasting, and his soule vnto con∣demnation? Marke it I beseech you, that we al learne with more zeale to entreate the Lord to be turned towarde vs. Offer we must our bodies to pining, our members to tor∣tures, our health to sicknesse, our wealth to pouertic, our pleasure to paine, and our life to death, rather then the

wrath of God shoulde proceede vpon vs. Oh let vs come vnto the Lord, and offer him his whole man, to satisfie his mercies; neither be afraide to doe so, but put it in speedie practise. Come to him, though thou be lame; run to him, though thou be blinde; pray to him, though thou be sicke; and trust in him, though thou be poore. Abide not one mi∣serie but all miseries, that thou maist dwell with him: nei∣ther care for the rage of man; the want of maintenance; the loue of friends, or the feare of death: for if thou loue these more then him, thou art not woorthy of him.

Hauing willed the sucking babes to come to mourning, * 1.391 he also inuiteth the new married folkes, bridegroomes and brides to leaue of their vsuall dalliance, and come among their neighbours to this sorrowfull banket. From whence * 1.392 we obserue, that wee must not in any thing, be it neuer so lawfull, hinder true repentance, or the profession of god∣linesse. For there is nothing more honaurable then marri∣age; more lawfull then a wedding feast; more vsuall then pleasant mirth; and more commendable then a ioyfull marriage day: but all these being hinderances vnto repen∣tance, must bee laide aside as a mourner doth his daily at∣tire. Wee may reade Luc. 14. 21. how they were cursed that came not to the Lords feast, among whome there was one that had married a wife: it shall be no excuse before the Lord, that they did but the course of the world, in vsing these things; it were better for vs to forsake our wiues, then to loose our soules; to renounce our mirth, then to relinquish our liues; to deferre our pleasure, then to depart from the Lord. Let this I beseech you, be your care in the Lord, that you offend him not in the vse of his creatures, neither let those comforts which you receiue in wedlocke, in feasting, in riches, in beautie, and the like, worke your euerlasting discomfort in another worlde. Liue not in mirth, for then thou canst not repent; reioice not in youth, for it is but vanitie; distrust thy ioyes, for they are deceit∣full; be not alway mourning, for thou canst not be thank∣full;

bee euer repentant, that thou maiest bee faithfull. One reason heere of is giuen by the Lorde himselfe, Ierem. * 1.393 7. 34 bicause a desolation shall come; and of all reasons there is none more forcible then the rod of vengeance and de∣solation: so that in this sort might Ieremy and Ioel, and other the Lordes ministers reason with the worlde. Laie away your mirth, let not the voice of musicke, the day of marriage, the means of ioyfulnesse, or the comfort of plea∣sure, bee had, or heard among you; for a desolation shall come: Drawe the childe from the breast; the elders from their ease; the married from their loue, and the people from their vanitie; for a desolation commeth. Houses shall be desolate without inhabitants, parents shall be desolate without children, cities shall be desolate without citizens, and whole kingdomes shall bee desolate without profes∣sors: Therefore put away this ioy like an vnlawfull wife, & come againe to the Lord with much weeping, and reioice not in thy youth, or thy age, or thy wealth, or thy friends, or thy marriage. Another reason; bicause by this kinde of * 1.394 mirth we growe to hardnes of hart, and neglect the wrath of God, Amos 6. 1, 5. It is much that men esteeme not the faire promises and sweete blessings of God: but yet it is more fearefull when they make light account of his heauy iudgements. Now if you marke who they be that care not for iudgement, you shall see that they are those who eate in abundance, liue in pleasure, enioying wealth and children at their will, and want is not knowne vnto them. Againe, poore people liuing in continuall scarsitie, and are content with simple allowance, hauing learned the feare of God, a shower of raine, and a cloudie day humbleth their knees to the earth, and lifteth their praiers to heauen. Let vs learne not to reioice in any vnlawfull manner, all * 1.395 the time that the church of God is in aduersitie, Psal. 137. 2, 3, 4. Good men in captiuitie, commanded by their eni∣mies to sing one of the songs of Sion, refused it, bicause they were in a strange lande: and so if we hope for mirth

and ioy in another worlde, let vs refuse it as much as may be in this life present, for we be but strangers and pilgrims on the earth. And verily, if wee consider the matter well, we haue as many causes to lament, olde and yoong, mar∣ried and vnmarried, as these people had to whom Ioell preached: Famine was threatned to them, but felt of vs; they were vnder the Babylonian gouernment, and we are subiect to the tyrannie of sathan; they had abused manie benefites and prophets of God, and so haue we; they had reioiced in many worldly pleasures and wicked pastimes, and so haue we; they were warned to turne all into lamen∣tation, and so must we be. Therefore if now you looke on the miserie of our time, you shall finde it high time for all to be humbled: Let the elders beginne, the yoonger will followe; yea, the little children will crie for companie. Let vs all take vs to the houses of mourning; olde men, bi∣cause they haue seene good daies; yoong men, bicause they haue liued ill liues; and children, bicause they are appoin∣ted to fearefull destinies; parents, bicause they haue be∣gotten sinne; children, bicause they were borne in sinne; rich men, bicause they haue gathered much; married folke, bicause they haue loued too much; and poore men, bicause these daies are but the beginning of sorrows. Death calleth for the old, let them weepe; age calleth for the yoong, let them bee sorrowfull; correction calleth for children, let them crie; warres call for strong men, let them lament; and repentance calleth for all men, therfore let al mourne. But some will say, doe you condemne all mirth that is vsed in our times? and shall we liue, eate, drinke, marrie, and die in continuall sorrow? then can we not account it anie benefite to liue in the world. To whom I answere, that this is no where commanded, that men should so liue in conti∣nuall sorrowe, but rather Eccl. 2. 24. Salomon saith, That it is the onely portion of a man to reioice in the things that God giueth him: for all men in health shall conceiue a na∣turall ioy by their eating & drinking, as Bohaz Ruth, 3. 7.

and Salomon saide, That wine maketh glad the heart of man: the which is lawefull for Christians, and ne∣cessarie for health. Againe, there is another ioy which is spirituall and heauenlie, which is called the ioy of the holie Ghost, Rom. 14 17. This maketh all our afflictions seeme light and little to be regarded, Rom. 5. 7. and with∣out this inward ioy, one can hardly be a christian; the which is neuer lost, though we endure neuer so many torments; yet in repentance it is darkned, and seemeth vtterly gone; howbeit it returneth againe with greater measure as the sunne rising. But whether naturall ioye bee lost in repen∣tance, it is hard to say: for sometime a hart that is humbled hath no more ioy in meate and drinke, then a sicke person. As for carnall ioies which are inuented by iniquitie, practi∣sed with greedines, and loued with too much affection; they are neither lawfull or necessarie for a christian: and whosoeuer receiueth any comfort by them, hee may iustly suspect that his sorrowe was not godly, but some other hea∣uie conceit, which is easily remooued by company or ioy conceiued of pleasure.

The xxv. Sermon.

Vers. 17.

Let the priests, the ministers of the Lorde, weepe betweene the porch and the altar: and let them say, Spare thy people ô Lord, and giue not thine heritage into reproch, that the heathen should rule ouer them. Wherefore should they say among the people, where is their God?

NOw the prophet sheweth vnto the priests how they must behaue themselues, namely that they should weepe: and hee telleth them the place, betwixt the porch and the altar, that is, in the vtter court where the peo∣ple waited for the blessing after the sacrifice. For the peo∣ple

must now be gathered as we haue heard, and it was not lawfull for them to come within the precincts of the priests; wherefore the priestes must come foorth to them, and in their place and assembly make their lamentation. By the description of this place for the priestes to weepe and pray in: we may note, that all the publike exercises of * 1.396 the ministerie ought to be done in a place where the peo∣ple may heare and see them; and for this cause are they commaunded to weepe betwixt the porch and the altar. So wee may read did Iehoshaphat 2. Chro. 20. 5. when hee made prayer for the people against the children of Moab and Ammon. I thinke there is not any in their right mind, but they will confesse the necessitie hereof; except those which care not whether they pray for or against them∣selues, standing aloofe in the Church as if they were afraid to heare what the preacher saith. Let men therefore labour not only to pray, but to come with diligence into the Lords house and publique place of praier, where they must bestow thēselues with such care, as they may pray when the pastor prayeth, and heare when the word is preached, that there be not one in a congregation, but hee may depart better instructed and better edified. The first reason: because they can haue no knowledge of that which they heare not * 1.397 and vnderstand not, 1. Cor. 14, 15, 16. alas it is a maruell to see, that so many haue so little regarde what is prayed or taught in the congregation, especially the poorer sort, who are thrust behinde the doores in the greater assemblies; by which it commeth to passe that all that is taught is little regarded, and whatsoeuer is prayed for is coldly desired: it is your duetie to presse into the middest of the assembly that you may hear & vnderstand the mysteries of saluation: modestie in chusing places is not to bee regarded, where danger followeth too much curtesie. Another reason: in a conuenient place of hearing our harts are more touched * 1.398 and awaked by the word, Act. 1. 13, 14. there can bee no zeale in them, that cannot heare the voice of the preacher,

neither any reuerence to almightie God: and it is much better that they come not at all, or depart out of the church, then to sit there without obedience to God, at∣tention to the word, or profit to their owne soules. Let vs therefore so sorte our selues in the congregation, where our eares may be beaten with an vnderstanding sounde, and our hearts bee touched with a heauenly power, that the coales of zeale may bee enflamed, and the light of knowledge may be kindeled. Therefore let this * 1.399 bee the forme of a congregation, that the minister so speake and the people so heare, that with one soule their praier may ascende to heauen: and so wee may reade Acts. 4. 24. that the Apostles with one consent lift vp their voices to God, and the place shooke where they were assembled: one spake and all agreed, their eares were attentiue to his wordes, and all their harts were lifted vp at once to the Lord. The which honourable practise commendeth a congregation, when as they being many, make but one man at praier; as the wheate-cornes being many, make but one loafe at table. Our Sauiour hath taught vs, that if two or three shall agree on any thing in earth, the same shall bee sealed and confirmed in heauen. Agreement in battle getteth victorie; consent in a com∣mon weale maketh peace; vnitie in musicke maketh harmonie; and the fellowship in praier conquereth the diuell; getteth peace of conscience, and soundeth sweete∣ly in the eares of God. Therefore if euerthou come into the place of any godly exercise, ioyne thy mouth & eares, and hand, and heart to theirs: when they are humbled, fall thou downe; when they are praying, praie with them; when they are hearing, heare with them; when they are singing, sing with them; and when they are mourning, lamenth with them: If they ioine in petition to God, oh account it happinesse for thee to subscribe thy name; for they are blessed that are ioyned to the fellowship of the saints. Another vse: if wee must seate our selues in most * 1.400

conuenient place to heare, then let vs also frequent the places of praier and religion. When the church was com∣pelled to a riuers side, in steede of a cathedrall church, Act. 16. 15. Lydia the purple woman resorted thither, and once she had her hart opened, and conuerted to the Lord: In like manner let vs resort to the churches, for at one time or other we may boldly assure our selues, that we shall receiue the pledge of life eternall. But in our daies men are so affected to this doctrine, that the diuell laugheth at it, and good men lament it: for either they come not at all, as the ghestes which were bid to a wedding; or else they come without conscience, as he did without a wedding garment; or else they are present without attention, as Eutyches that fell on sleepe at Paules preaching; or else they depart out of our assemblies, as Iudas did from Christ when hee went to betray him. Standing times of praier in the church, some say are of Poperie, and in the house they are of other con∣demned for puritanisme; so that godly praiers being the sword of the spirite, are now growen rustie and dull, that few mens sins, or liues, or harts are parted therewith. But my deere brethren, come to the times of praier, and binde your selues not onely publikely, but also priuately with se∣uere vowes, and pay them to the Lord: for so shall the fire of the spirite be kindled in you, the holy Ghost shall raigne in you, the saints shall be comforted by you, and you shall trie that all things are possible to a Christian. Spare thy people. Now we are come to the praier which the prophet teacheth the priestes to make for the people, which is thus * 1.401 much in effect: Wee haue no refuge, but to flie to thee O Lord; we are guiltie of the punishment, but yet thou maist stay thy hand, and spare our liues. Giue vs not ouer, wee pray thee, that our enemies reioice not ouer vs, and blas∣pheme thy blessed name; we are the fields of thine owne inheritance, reuenge our cause from the handes of stran∣gers; oh spare vs that we may serue thee. First out of the beginning of this praier we may note, that petitioners, and

those which are suiters to the throne of grace, must alway pleade guiltie in the presence of God. Luc. 18. 12, 13. The example of the Publican prooueth this, that the Lord lo∣ueth * 1.402 vs better when we tell him of our follies, then when we shew him our vertues. The Lord which will seldome helpe, till there be no helpe but in his mercie, biddeth vs alway to condemne our selues; so that when wee thinke most basely of our natures, and speake most vilely (yet truly) of our liues, and confesse most bitterly against our selues, then are we most nigh to the end of our praiers. For this cause let vs meditate before praier, that we may suffi∣ciently waigh our miseries, and more lamentably bewaile our wants, and more ardently pray for his mercie, that we may more comfortably enioy his fauour. The reasons * 1.403 hereof: because there is not one man liuing that can bee iustified before God, Psal. 143. 1, 2. but euery man is an vn∣profitable seruant: for which cause we must alway accuse our sins, and call for pardon at the Lords hand. This reason being knowen of the baser and wickeder sort, they ima∣gine that they haue gained a sufficient charter to continue in their euill: why (say they) the most righteous are guiltie in the Lords sight; and what are we more? Doe what wee can, yet we shall sinne; and we can but craue pardon of him for many as well as for few: but this is a wicked and an ac∣cursed reason. For although the best fall into many enor∣mities, yet ought not you to sinne; good men fall into sinne, but you dwell in sinne; they are sorrie for them, but you delight in them. Dauid sinned, was therefore Absolom or Achitophel vnpunished? because Peter denied his mai∣ster, might therefore Iudas betray him? or because one man falleth into debt by sicknesse, may you therefore fall into debt through riot? if a sound body doe now and then fall into sicknesse, then hee which hath a crazie body had neede to looke to himselfe: so if men of sound soules doe fall into euils, you which haue sicke soules must bee much more carefull of your health. Another reason our Sauiour * 1.404

giueth, Luc. 18. 14. for the Lord resisteth the proude, and giueth grace to the humble and meeke; therefore ought wee to increase in the numbring of our sinnes, that the Lord may aduance vs to the beholding of his mercie: Let vs be assured, if we pray without sorrow, we doe but mocke the Lord; but if we sorrow with earnest praier, we prepare many ioyes for our soules. First, let vs learne that our praiers must bee ardent and continuall in the eares of the * 1.405 Lord, as the Israelites were, Iudg. 10. 3. to 13. for as we haue a continuall occasion of sinning, so we must take continuall occasion of praying. Who is he, that hath beene but a little while in the practise of christianitie, and hath not learned this lesson, My sinnes are euer in my sight, too heauie a burden for me to beare? therefore as he which is vexed with a con∣tinuall want, laboureth in a continuall worke; and hee which hath a continuall sicknesse, turneth on euery side to finde ease: so must we which are euermore oppressed with sinne, be euermore praying for helpe. As the greatest bur∣dens make the porters sweate the greatest drops; so will our sinnes if we feele them, make vs sweate drops of blood to be released of them: therefore pray till thou be heard, and take for thy example the poore widow, which woulde neuer giue ouer till the iudge had righted her cause; nei∣ther doe thou cease to pray til thy soule doe cease to sinne. Many pray through want, but not with want; and for grace, but not with grace; they are cold and not continuall in their suites. Who is so hard harted, seeing a poore man with as many sores as his body can beare, running after him a mile or twaine, and begging but a penny, that coulde denie him? in like manner if wee shewe all our sores and sinnes and miseries vnto the Lord continually, that when our voice is wearie, our harts may speake; and when our harts are sleepie, our wounds may crie for mercie; so that we may neither eate nor sleepe, till we know our sinnes be pardoned. Let vs neuer be afraide to come to the Lord, * 1.406 notwithstanding we finde our selues neuer so sinful, Psal. 9.

9, 10. although we bee neuer so poore in spirit, yet let vs know that ours is the kingdome of heauen. So that if thou reason with the diuell himselfe, who will (if it be possible) deceiue thy soule, telling thee that thou art more vile then others, and therefore it is but follie for thee to call on God for mercie; yet say to thy soule, that the Lord neuer despi∣seth the sighings of the poore: although I haue sinned, yet I haue sorrowed; although I haue neglected grace, yet with the Lord there is more grace; be it, that I haue no good∣nesse in me, the more neede haue I to goe to God the au∣thor of goodnesse. Men seeke not to the phisition in health, but in sicknesse; and the more desperate is their disease, the more speedily they sollicite him, and a good phisition commeth quickly: so I want the health of my soule, and I see death standing at the doore and knocking for me; ther∣fore my praier shall goe to the Lord my physition, and I knowe that he will speedily come vnto me. He abhorreth not my weakenesse; he hateth not my person; he willeth not my destruction; and therefore wil I pray for saluation: I am exceeding base, but he will bende to me; I am very poore, but he will giue mee the riches of the spirite; I am a sinner, and he is a Sauiour, why shoulde I not goe vnto him, and fall downe lowe vpon his footestoole? for hee neuer despiseth the sighing of the contrite. Giue not thine heritage. That is, the people whom thou diddest take vn∣to thy self aboue al the nations of the world: & from hence we may obserue as in a singular metaphor, how deere the church is vnto God, Deut. 4. 20. euen as deere as any mans inheritance is to himselfe: for indeed an inheritance doth very fitly resemble and shadow out vnto vs the nature and condition of the church. First, because it is not woorth any thing, except a man do plant & sow the same; and so is it in the church, wherin if the Lord plow not and sow not, there can no good thing grow therein. Againe, an inheritance is sometimes sold away for the barrennes thereof; so when the church groweth secure and bringeth not foorth good

fruits, the Lord giueth it ouer for a season to be spoyled by strangers. Againe, if an inheritance will no way be amen∣ded, then is it accursed and burned, Heb. 6. 8. so if no means will reclaime the world from their wicked life, then he ac∣curseth them and giueth them ouer to the fire of hell. Also as a man taketh singular comfort in his inheritance, so the Lord doth in his church: and as a man hedgeth and enclo∣seth his inheritance, to keepe it from being wasted; euen so the Lord hath set a brazen wall about his church, the which all the diuels in hell shall neuer be able to ouerthrow, but men and angels shall fight for their safegarde, and maugre sinne and hell they shall endure as the earth doth, euen for euer and euer. The first reason: because hee might powre his blessing on it, Esa. 19. 25. for hee hauing many * 1.407 most excellent benefits in store hath made choise of his church to powre foorth all that he hath thereupon: for whether we consider the blessings of this life, or the bene∣fits of the life to come, they are all ordained for the good of them that be godly. He is wise to instruct vs; he is migh∣tie to defend vs; he is liberall to maintaine vs; & he is mer∣cifull to receiue vs: for our sakes were the heauens created, the earth established; the waters remooued, and the fruits appointed: for our sakes were the angels condemned, the sonne of God crucified, and the age and yeeres of the world is plunged. Another reason: because we should be holy vnto him, Deut. 19. 2. Of all the creatures of this worlde, * 1.408 there is none that can bee holy vnto the Lord saue onely mankinde, for they are the image of God: and if the lande whereupon Moses stood was holy, much more is the land of our harts holy, whereupon the Lord himselfe standeth, for he raigneth in vs. And this is the cause why the Lorde hath made vs his inheritance that we should serue him in holines and righteousnes all the daies of our life: for the heauens are holy, whither wee are going: the angels are holy, with whom we shall dwell: the church is holy, where∣in we liue: and therefore we must bee holy, or else we are

accursed. Seeing we are the inheritance of God purcha∣sed by his sonne, then let not any of vs liue to our selues, but to him that redeemed vs, 2. Cor. 5. 15. how many waies might I vrge this doctrine? that as the earth beareth not fruit for it selfe, but for vs; so should not we eate the fruits of our owne labours, but offer them to the Lord. Our harts are the grounds; our bodies, are the hedges; God his law, is the plough; the worde, is the seede; and himselfe, is the husbandman: Oh, let vs not be ploughed and planted in vaine; let vs not frustrate the Lords expectation, and our soules saluation. If we were but seruants, yet we ought to worke for our hire; but being his inheritance we must liue and die day and night to beare him fruit, wee cannot put him away, but he may put vs away: our fruits do not profit him, and yet the want of them will curse vs. Let vs not be for the weedes of sinne, nor for pleasures to feede on, as bullockes do on pasture-land: but let vs bee his garden of sweete flowers; his vineyard of fruitfull grapes; his field of fine planted wheat; and his possession, for an euerlasting inheritance. Let our words, be as gratious fruit; let our religion, be as pretious pearle; let our loue, be as rockes of golde; and let our bodies, bee as fruitfull garners; let vs bring him all for first fruits & tenthes, and offerings, and sa∣crifices, that we may be his blessed land vnto the worlds end. Another vse; seeing we are the Lords inheritance, we may see that the Lorde will be very hardly driuen to forsake vs, for he gaue a lawe, Numb. 27. that none shoulde sell awaie their inheritance, but at the ende of fiftie yeeres, euery one should reclaime thereunto. So that, if the Lord shall giue ouer his inheritance as hee did Israell, Hos. 5. 15. the case is very desperate, but not perpetuall. A man that hath ma∣nie barren fieldes doth not presently sell them away; no more the Lorde, which hath many barren soules in the compasse of his church, doth presently forsake them: but rather dresseth them by the ministerie of the worde, that they may be made fruitefull. Oh, heare this you that

are in the Lordes folde; although he beare for a season with your barren hearts, and suffer you manie yeeres to lie in rest, thinking at the last you will bring him some profit: bring it foorth with speede, or else knowe that the Lorde which redeemed you from hell, will once againe commit and bequeath you to condemnation as the fruitles fig tree was. Thinke not your selues happie that you liue so long before you bee called to beare; for verily, long agoe were you appointed and called to yeelde him his haruest. If therfore you wil not striue to yeeld it, thinke that God wil reape where he did not sowe, and gather where he did not lende, and hee will tarrie no time; for the figge tree bore no fruit bicause the time of fruites was not come, yet was it reprobated: So if God come to thee, although thou ne∣uer were able to yeelde him any commoditie; yet he will regarde himselfe and not thee, his expectation and not thine, his glory and not thy welfare; for he which is hardlie prouoked, is more hardly pacified, neither sparing in his rage, man, woman, beast, or angell. That the heathen. These wordes containe another grounde of their praier, wherein they desire that the Lorde woulde spare them, least that by reason of famine they shoulde be driuen to the Lordes enimies for succour: or else, they feared that when their scarsitie shoulde bee noised abroade, the heathen woulde come & conquer them. From hence we may obserue, that * 1.409 there is not any thing more odious to godly mindes, then that the heathen, idolatrous men without religion, should rule ouer them, Psal. 74 4, 5. As it is vnnaturall and dange∣rous, that men shoulde bee ruled by beastes; sheepe by woolues; and little birdes by the great hauke; euerie minute threatening to teare them in peeces: so is it when good men are driuen through want or warre, or loue or feare of life, to seeke harbour among the enimies of God. Well they know that their libertie is woorse then impri∣sonment, and that the highest place of dignitie among the wicked, is inferior to the lowest in the church of God, as

Dauid saide: I had rather keepe a dore in the house of God, then to dwell in the tents of wickednes. What pleasure haue we of sight liuing in darknes? or of health liuing in impri∣sonment; or of strength liuing in bondage; or of meate liuing in sickenes? and no more shall we haue of all world∣ly things, when we are in the lande of heathens. The first * 1.410 reason: bicause in the dominion of the wicked there is no conscience of bloode, or care of equitie, Ezech. 22. 27. They turne their subiects to slauerie, their widowes to de∣struction, their children to beggerie, and they send heapes of dead carkeises at one time to the graue; they care not for religion, neither respect the king of heauen and earth: Although the streetes flowe with bloode, and the liuing be not sufficient to burie the dead; yet if they may raigne they care not: Life, and liuing, and honestie is nothing woorth among them: They denie God, persecute his church, and burne his worde most wickedly; they regard not olde men, rauish women, and murther children villa∣nouslie: They take away houses, landes, rentes, goods, pa∣trimonies, and wiues from them that possesse them: and therefore there is no greater crosse then to liue vnder the gouerment of a heathen. Another reason; bicause their * 1.411 wickednes shall be a continuall heart-burning vnto them, 2. Pet. 2. 7. Psalm. 120. 5. Their eares shall heare their blas∣phemies; their eies shall see their idolatrie; and their liues shall feele their treacheries. All thinges shall bee lawfull among them saue goodnes, for nothing is lawfull that ten∣deth to godlines. Oh, how will this grieue a godly soule! to heare his Sauiour reuiled, true religion slandered, the god∣ly to be hated, the worlde to bee loued, the diuell to bee worshipped, and heauen to bee neglected. Hee must not speake for feare of death; he must not pray but in secret; hee shall not dare to disclose himselfe; hee shall finde no neighbours, nor friends, nor followers, nor comfort among them. The first vse; Let vs therefore forsake the fellow∣ship * 1.412 of vnbeleeuers, Esay 52. 12. whose presence is damna∣ble;

whose liues are abhominable; whose profession is ex∣ecrable; and whose ende is condemnation: of these the worlde is filled, and yet we must auoide them. Let vs not bee defiled with their sinnes, nor corrupted with their manners, nor allured with their pleasures, but go out from the middest of them: They are hated of God, possessed of diuels, bewitched with vanities, and professed miscreants. Howe shall wee loue God and dwell among them? but ei∣ther the anger of God, or the loue of the worlde, or the baite of lustes, or the inchantments of vanities will drawe vs away. Oh, let vs take our selues to desolate places, and rather dwell with the brute beastes then with these godles persons: we cannot trust them; we may not liue with them; we must flie from them, or else be condemned among thē: therefore put them from your houses, and from your ta∣bles, and from your conference, and from your friendship. I knowe you woulde bee ashamed to bee seene daily con∣uersing with an open and shamelesse harlot: therefore much more be ashamed and forsake their company, whose liues are like beasts; whose hearts are like heathens; whose faces are like harlots; and whose actions proceed of euill. I tell you, their waies do leade vnto death, and their lod∣gings are chambers of hell. Where is nowe their God? That is, either they are not the Lordes people that are thus af∣flicted, or else their God is no God that cannot deliuer them. From hence wee may gather, that it is the propertie of wicked men, if they get aduantage against a professour of religion, then presently they turne it against God him∣selfe, and fall to reuiling his glorious maiestie, Psal. 74. 10. So in our times, if any haue any small profession of religion, and doe fall into the handes of the worlde, then presentlie they scoffe, and scorne, and laugh, and deride Christ, the Gospell, religion, and all the followers thereof: If they hap∣pen to be poore, why? wil an atheist say, canst thou not get thy liuing by hearing of Sermons? If they bee rich men * 1.413 their faults shall be aggrauated. The reason heereof is;

bicause they might be knowne to be not so much enimies to the godly, as to God himselfe; like the Iewes that cruci∣fied Christ, Matth. 27. Let vs rather lament them that fall into their enimies handes, then reioice at their sinnes and ouerthrowes; & let vs know that the Lord will surely take their cause into his owne hande, and seuerely punish such intollerable blasphemie as he did in Rabsakeh, and the king of Syria, Esay 37. although their wordes bee great, their pride be infinite, their power glorious, their mindes ambi∣tious, and their crueltie extreme; yet will, and shall the Lorde defende his name and truth, and children from all their blasphemies; and this shall bee a cause of their more speedy destruction.

The xxvj. Sermon.

Vers. 18.

Then will the Lorde be iealous ouer his peo∣ple, and spare his land.

NOw at the length by the mercifull assistance of the Almightie, are we come to the last part of this pro∣phesie, wherein, as in the former wee haue heard the wonderfull troubles vpon the afflicted Iewes: so now we shall heare, the same spirite assisting vs, the singular comforts and promises which the prophet maketh vnto them, vnto the ende of this prophesie. These comforts are either the restitution of their owne abundance, in this whole chapter following: or the promise for the ouerthrow of their enimies in the last chapter: vnto themselues in this chapter he promiseth worldly benefits, vnto the 27. vers. and spirituall benefites or graces from the 27. to the ende. The worldly blessings are of two sortes: First, that hee will spare them from farther vengeance, vers. 18. Secondlie, that he will heape on them many benefites. In this vers. he promiseth to be iealous ouer his land and spare his people. Meaning that hee will watch ouer them with a reuenging hand, to annoy and destroy all those that rise against them:

For iealousie signifieth an inordinate loue, tending to re∣uenge, Num. 25. 13. In this verse considering the order which the prophet maketh in that he first exhorteth them to repentance & to praier, and so presently descendeth to these sweete promises following: wee may obserue that so * 1.414 soone as a man hath repented, so soone is he capable of the tender mercies of God. All this while wee haue heard of no mercie but iudgements, threatning and thundering most fearefull wrath: but now at length after some woor∣thie exhortations to repentance, commeth this cheerefull promise of mercie, to tell vs that we can no sooner repent on earth, but the Lord will seale our remission in heauen, Iob. 11. 14. 15. Naamans seruant told him that the Prophet bad him an easie thing, when hee said, goe wash and bee cleane; and therefore if he would not wash he should not be cleane: so is it but a short commaundement that wee should be repentant, and then be saued; therefore if men will not repent, it is no pitie if they be not saued. Oh, I would to God that they might goe out of this life as free from sinne, as Naaman went out of Israell free from lepro∣sie: but if the promises of God cannot be had without re∣pentance, no more then a cable roape can goe through the eie of a needle, except it be spun as fine as any thread; then are they like to lye on the Lords owne hand, for there are but few that will buye them so deerely: rather had they passe a short life without promises in the possession of vani∣ties, then lead a sorrowfull life in the fruition of godlines; so that the contrarie shall bee saide to them, that heere the Prophet speaketh: God will neuer bee iealous ouer them and spare their soules. The first reason: because in repentance we mitigate the intolerable wrath of God, Ion 3. 3. that * 1.415 thing which the euerlasting paines of hell cannot performe may be redressed by the sorrowes of our harts, & the teares of our liues: for no blood, no money, no riches, no torments, nor any friends can appease the Lords wrath; but a sorrow∣full perplexed spirit can doe away all. For as the ground is

fit for the seed when it is ploughed; so a heart is fit for the Lord when it is broken. By this we may see what is the folly of wicked men: for if by repentance good men escape damnation; then without repentance euill men shall pos∣sesse damnation. Tell me, haddest thou leifer be drunk one meale, and then fast for euer after; or fast at one meale, and then eate for all thy life following? Canst thou not abide two or three blowes with a rod, to auoide ten thousand with an iron scourage? or were thou not better haue thy nailes pared, then suffer thy fingers to be cut off; and ra∣ther suffer a little blood to be taken from thee, then let all thy life be lost? so endure here mourning for an hower, ra∣ther then in hell for euer; and abide here the chastisement of God his worde, rather then in hell the punishment of diuels: let thy life loose all her ioy, rather then thy soule should loose her saluation. Another reason: because it * 1.416 worketh or bringeth life eternall, Act. 11. 28. now life eternall is all in all: he that can haue this, what matter is it? though his life be poore; his bodie be starued; his name be odious; his miseries be tedious; his libertie be closed vp in irons; his health be layed vp in sickenes; and his friends be turned into mortall foes: what are all these, if a man be assured of heauen? surely lighter, then feathers; easier, then soft beds; and welcommer, then a long life. Nay ra∣ther, what are all things without life eternall; great liuings, daintie fare, many friends, obedient seruants, goodly hou∣ses, easie daies, soft beds and long life, but as the pleasant sting of a serpent? which a while doth so tickle the veines and sinewes of the bodie, that it delighteth euery member; but in the end it swelleth the body, poysoneth the blood, breaketh the veines, and destroyeth the life: so are the goods of this life without the goods of the world to come. Let vs therefore make this vse thereof, that if it be but to dwell in our land, let vs be repentant, Ierem. 25. 5. God will * 1.417 not spare our land till we haue repented. Oh, how fearfull is it to thinke that we should begge in Italy, or Spaine, or

Fraunce, when we may enioy our reuenewes in England? Let vs weepe at home, that we lament not in other lands: let vs sorrow in our houses, that we complaine not in for∣reine prisons. Now would the Lord feed vs with the finest flower, the sweetest hony, the fattest oxen, and the best lambes in the flocke: Oh, why should we abuse all these? to be carried where wee shall want all sustenance for life. Some men hold their landes by suite of law and continuall danger: let vs bestow as much for repentance to hold ours, as they do to defend theirs. Let vs repent for our selues, for our possessions, for our wiues and children, and for our bo∣dies and soules, or else all will be taken from vs. Another * 1.418 vse. God will neuer withdraw his mercy from a repentant man, Zech. 1. 3. and this was it that our Sauiour meant when he said, that all things are possible to him that beleeueth; namely, that he should begin, continue, and end well: Feare not the assistance of God in any trouble, or triall, or death, or affliction, if thou haue repented; for thou shalt hold out to the end. Repentance made Abraham to trauell longer and be well contented: it made the Israelites to waite for Christ, & it incouraged the Martyres to die for Christ: ther∣fore if thou haue repented, thou maiest boldly assure thy self, that thou shalt haue patience in euery trouble, & zeale in all thy life, and comfort in any distresse, and abilitie for euery temptation, with power to abide death, and glorie to reward thy soule: For although thou maist slip after thou hast repented, yet thou canst not finally perish; for all the sinnes done after thy conuersion, shall be euerlastingly si∣lenced. I might also note out of this verse, that God is more ready and willing to pardon vs, then we are to aske par∣don, Rom. 10. 22. and therefore if we aske not, he will not onely be reuenged for our sinnes, but also vpon vs for the sinnes of our fathers, Isa. 65. 7. Againe, let vs vpon this ground be bold to pray in hope and assurance: for as God * 1.419 opened the iron gates for Peter to come foorth out of pri∣son; so hath he opened the gates of heauen, that our prai∣ers

without al let may come vp before him. I might also ob∣serue in this verse, that God doth somtime cast off his owne people for a seaso, that he may for euer cast off the wicked, Ezec. 1. 15. as a iealous husband putteth off his wife, that he may for euer beware of his enimies; for a friend cannot be hid in prosperitie, nor an enimie in aduersitie. The reasons, bicause the wicked blaspheme the iust, Ier. 30. 17. againe, or else we should thinke that the wicked were happie, Psa. 37. 1, 2, 3. therefore when once good men beginne to crie, then shall wicked men begin to fall, Isa. 35. 4. and we may boldly desire of God to turne his wrath from vs to them, Isa. 51. 22, 23. that his enimies may feele his heauie hand.

Yea the Lord will answere and say vnto his people, Behold, I will send you corne, and wine, and oile, and you shall be satisfied * 1.420 therewith; and I will no more make you a reproch among the heathen. In this verse and so forwarde to the 27. the pro∣phet doth declare the speciall worldly benefits, which God would giue to his people vpon their repentance: the first, that he will heare their praier, vers. 19. and herein he pro∣miseth, first, to answere them by worde; secondly, to ease them. In this that the Lorde saith he will answere them: * 1.421 we may note that God hath euermore a regarde to the praiers of the penitent, Ioh. 9. 31. howsoeuer hee shutteth his eares against sinners, accounting of their praiers and * 1.422 teares as of abhomination, yet he maketh great reckoning of their desires that are in league with him. The faithfull are as deere to the Lord as Esther was to Assuerus, or Hero∣dias daughter to Herod, who promised but one halfe of their kingdome vnto them; but the Lord hath freely pro∣mised a whole kingdome, if we will desire the same. This must mightily stirre vs vp to praier; for if the Lord regarde vs when we pray, to blesse vs; then will he regarde vs when we pray not, to curse vs. Who liueth in the world, but hee hath neede of many things: if he haue neede, he is blinde, if he see it not; if he see it, he is wilfull if he aske not; if hee aske, he is vnfaithfull, if he hope not to receiue. The rea∣sons:

first, because penitent men haue felt pouertie, Psal. * 1.423 79. 8. that is, they haue beene cast downe ynough, and therefore they shall be raised vp againe. Againe, they de∣light * 1.424 in God, and therefore will God delight in them, Isa. 33. 6. for it cannot be that God should loue that man or that soule, that hath no delight in his maiestie. Therefore hereby shall men trie whether they be repentant, if so bee the meditation of God and his mercie, and their calling, and holinesse, and his word, be sweete and pleasant in their mindes and mouthes. First, as we tender our owne liues and welfare, so let vs pray vnto the Lord, Ier. 29. 12. for we * 1.425 haue great neede to looke to our selues in this distressed estate of the world; and for so much as onely the Lorde is our keeper, how shall we commend our liues vnto him but by praier. Pray alway my deere brethren, as diligently as you labour; as feruently as you thirst; as ordinarily as you eate; and as ioyfully as you sleepe: pray I say, as a woman doth in trauell; as a sicke man doth in his fits; as the mari∣ners do in a storme; and as a condemned man at the place of execution. Oh what would you not do, that you might liue? and therefore what ought you not to doe, that you might pray. Vnto praier there must be no comparison in worldly things; all earthly things must giue place as we see in Daniel; sleepe must be put off, as we see in Christ; and ease must be banished, as we see in Dauid: and the Apostle willeth for praiers sake, that married folks becom strangers one to another: and therefore so let vs do for praier as we do for meate; for we neuer cease from hunger till we be satis∣fied: so let vs neuer cease from praier till wee be glorified. Secondly in this vers. when hee promiseth Corne, and wine, * 1.426 and oyle: we may obserue, that all abundance accompani∣eth and as it were waiteth vpon religion. So long as the worde raigneth, the church standeth, and the Gospell is obeied: so long wee neede not feare, for our fieldes shall abound with corne, & our land shal flow with plenty, Psal. 81. 16. We haue had best experience of this thing in Eng∣land;

for euer since the Gospell had any footing among vs, and was publikely preached, and generally professed, we were neuer in any generall distresse: but wee haue for∣gotten all sorrowe; and I woulde God wee had not for∣gotten our peace and plentie giuer. But since we began to be wearie of the truth, that Diuines fell to wrangling, professors to carnalitie, & hypocrites into Atheisme; since that time we haue felt some want of corne, and some ter∣rour of warre. Oh, that we coulde so continue in professi∣on, that we might dwell in the Lords fauour: so should we bee euer fedde with the finest wheate, clothed with the warmest wooll, and defended by the greatest angels; but seeing we begin to be wearie of our religion, God begin∣neth to bee wearie of his liberalitie: so that I verilie feare, till wee haue all repented, our corne and plentie shall not bee restored. The reasons; First, bicause by such abun∣dance * 1.427 the Lorde breaketh in peeces the fierie violence of wicked men, Psalm. 37. 17. for they accuse religion for a base and poore profession: and therefore after a calamitie God giueth to his church greatest plentie; as after a long raine, the sunne shineth brightest. Another reason; be∣cause * 1.428 by such plentie God cureth and healeth the miserie of his people, Esay 30. 28. which being fearefully afflicted through famine, are againe most ioyfully comforted through plentie: so that abundance is like a medicine or plaister, which with good aduise healeth and cureth; but through abuse corrupteth and maketh the wounde more incurable. First, then let vs desire the spirite of God to be * 1.429 powred on vs, and then shall the wildernes become fruit∣full, and the barren earth be amended, Esay 32. 15. The same spirit that maketh good harts, maketh glad fields, that which giueth store of righteousnes, giueth store of foode and corne: And thus God giueth vnder one request two benefits. For when we aske for grace, he giueth more also, as Salomon asking for wisedome, obtained wisedome and riches: or as Ruth desiring to gleane after the reapers;

Boaz gaue hir leaue to gather among the sheaues; and at length made hir ladie and mistresse of all hee had. Seeke therefore the kingdome of God, and the righteousnesse thereof, and all other thinges, as godly children, obedient families, plentie of victuals, peace of life, length of daies, and glorie euerlasting shall be heaped on thee. Againe, * 1.430 if abundance followe the profession of religion, then it is manifest, that when plentie faileth, religion also faileth, Ierem. 9. 12, 13. For as there can bee no preaching when there is no minister, so there can be no plentie when there is no professing. Oh, this cutteth our nation to the quicke, for the Lorde by this dearth, doth auouch to our faces, that there is among vs as great decay of his church, as of corne, and the seede of the worde hath beene as much choaked and drowned in the hearts of men, as the seede of the earth hath beene choaked and drowned in the fieldes of men: and what remaineth? but as the Prophet saith, that the Lorde feede vs with wormewoode, and giue vs the bitternesse of gall to drinke. I feare greatly, if our miserie continue, our religion will be cleane abolished; and if our want be now redressed, we shall be shortly cast into a bed of comfortles troubles; for as yet I cannot see any generall or continuall repentance in lamentation. Thirdly, when the Lorde promiseth them to deliuer them from the re∣proch * 1.431 of the heathen: we may note, that it is a great bles∣sing of God to be deliuered from slander, Iob 5. 21. To liue without slander it is impossible, except wee coulde liue without sinne: And therefore if at any time thou bee su∣spected and defamed, praie vnto the Lorde to bee deliue∣red from it. The reasons: First, bicause life and death are * 1.432 in the power of the toong, Prouer. 28. 21. So then who can continue life, or bring death but God alone? Secondly, slanderous toongs doe hate them that are in affliction: that is, they will then more greeue them and belie them, bicause they thinke then will euery body beleeue them. Marke this thing well, and you shall see that it is the com∣mon

practise of this age. Let vs not open our eares to eue∣rie * 1.433 tale, or take heede, or aske what other men saie of vs, Eccle. 7. 23. for that will hurt vs. And let vs refraine our * 1.434 toongs frō slander, or else we haue no religion, Iam. 1. 26.

The xxvij. Sermon.

Verse. 20.

But I will remooue farre off from you the northren armie, and I will driue him into a lande barren and desolate, with his face toward the east sea, and his ende to the vtmost sea: and his stinke shall come vp, and his corruption shall ascende, be∣cause he hath exalted him selfe to do this.

AFter the promise of plentie, followeth the remoo∣uing away of the Northren armie, which are the Locusts, palmers, and the other noisome beastes, who came by a northren winde, and therefore are called the Northren armie, whom hee will driue away into the wildernesse, where they shall all starue and neuer come againe, with their face or forefront to the east sea; that is, the dead sea, which lay eastwarde; so called, bicause neuer any fish coulde liue therein. And this is that sea which now couereth all the lande of Sodom and Gomorhe, called the lake Asphaltite. And his end to the vtmost sea: That is, the great sea, which is called the Mediterranean sea. And his stinke shall ascende: Meaning, there they shoulde lie vnbu∣ried, and their filthines ascend, and remaine odious to God and men. From hence, when he saith that he wil driue away: * 1.435 wee must note that it is onely the Lorde that must take away from vs all noisome and hurtfull things, Deut. 32. 39. We haue touched this doctrine alreadie, when we shewed in the former chapter, that no iudgement can bee remoo∣ued by naturall meanes. The first reason; bicause by this * 1.436 meanes hee is knowne to be the God of the world, Exod. 7. 17. Againe, as his hand sendeth euill, Amos 3. 7. so his * 1.437

hande must remooue euill, Esay 49. 9. Let vs therefore learne howsoeuer wee bee annoied, to seeke for helpe of * 1.438 God; and as we haue beene often admonished, let the af∣flictions of the body, wring foorth the teares and praiers of the soule. Againe, seeing God will driue from vs all hurt∣full thinges, let vs not feare the sting of death, nor the po∣wer * 1.439 of the graue, Hos. 13. 14. And if we beleeue that God shall raise vs vp from death to life, why shoulde we thinke that beastes or birdes, or afflictions shall euer preuaile against vs? It is the better for vs, that God alone doth this thing, and not our selues, for our power is often weakned, but his hande and strength is alway mightie. Secondlie, when he bringeth in the wildernes and dead sea, to receiue * 1.440 these deuouring beastes: Hee teacheth vs that there is as good vse of the barren as of the plowed lande; and of the sea where nothing liueth, as of the sea where all engender; for these are made to destroy, as the other are made to builde vp. Whereby we may see, that all the creatures of * 1.441 the worlde doe helpe God against his enimies to performe his wrath, Ios 10. 12. The cloudes throwe downe stones, and the Sunne stoode still a whole day till Iosuah had dis∣comfited all his enimies. The first reason: bicause they wil not helpe them that God persecuteth, Esay 15. 6. Dauid woulde not spare the men that slew Ishboseth his enimie: * 1.442 and much more will not the creatures spare or helpe them that are enimies to God. Againe, the day of wrath is a day of affliction, Esay 22. 5. and therefore the crea∣atures * 1.443 are afraide of iudgement themselues: And as Iezabels messengers followed and turned after Iehu hir enimie: so all the creatures of God turne after him, when he is in war to destroy sinners. Let vs therefore learne to * 1.444 look vpon our creator, Esay 17. 7. & that in this time, when time of repentance may be had. For as the inhabitants of Ceilah woulde haue betraied Dauid to Saul, that hee might slaie him; so woulde all the creatures of the Lorde deliuer and betraie vs vnto him (though more iustly) that he may

make an ende of vs. God is almost forgotten among men to be their creator, for they giue more reuerence to their parents then to him: therefore will the creatures forget vs, and deliuer vs vp for spies and enimies, as Ioseph gaue Simeon his brother into prison. Againe, let this generall * 1.445 obedience of the creatures cause vs to walke more righte∣ouslie, Esay 33. 15. 16. or else they will one day be reuen∣ged, bicause wee haue caused them to bee subiected vnto vanitie. What a greeuous thing is it? that these dumbe creatures shoulde receiue when God giueth, and giue when God asketh, and obey when God commaundeth; and yet wee which haue more reason, are not mollified by the gifts of God, or warned by our workes to him, or pier∣ced by his commandements: but of this inough else where. Because he hath exalted. This is the reason why the Lord wil bring so sharpe a punishment vpon them, because they haue beene so bold as to afflict his people. But some may say vnto me, did not the Lord sende these creatures to de∣stroy? and if he sent them, why doth he punish them? and if he sent them not, how could they come in such swarmes? to whom I answere that the Lord sent them, and yet they exalted themselues to do it. Whereby we may gather, that men shall not alway escape vnpunished, although they performe that which God commanded: for God willed * 1.446 that Christ should be crucified, but yet Iudas was neuer∣thelesse eternally plagued, Act. 1. 18. if one man murther another, God will haue it so, or else it could not be; yet shal the murtherer suffer death iustly. God will haue good men in his church to be persecuted, imprisoned, and martyred by the enimies: yet woe be to those men and hands, that so handle and mangle their godly members. The first * 1.447 reason: because in these actions men serue not God, but their owne will, Act. 13. 27. God decreeth it for one cause, but they doe it for another: as God would haue Christ de∣liuered for the sinnes of the world, but Iudas betrayed him for thirtie peeces of siluer. God would haue Christ dye for

redemption, but the Iewes would put him to death for malice: and thus one and the same thing done for diuers causes doth not excuse their malice, as we may note in the storie of Ioseph and his brethren. Againe, as they do it for * 1.448 their owne pleasure, so they attribute it to their owne po∣wer, Isa. 10. 13. so wee shall finde many boasting of their wickednes; how they haue played the tall fellowes in wounding, and killing, and whooring, and stealing, and en∣dicting, and condemning, and accusing other men, when themselues are as guiltie of hell as the other were of death. Oh fearefull spectacle of humane infirmitie! that we may do that which God willeth to be done; and yet we cannot will as God would haue it done. No maruell if our life be so separated from God, when our will cannot agree with our hand. Seeing we may be transgressors in doing that which God commandeth, especially when we haue to doe * 1.449 with the godly: let vs follow the counsell of Pilates wife, which was this, that we haue nothing to doe against iust men, for God will surely plague vs in the ende, Matth. 27. 19. Speake not against them, for it shall be rewarded; fight not against them, for thou shalt be conquered; spoile them not, for thou shalt be spoyled; and accuse them not, for thou shalt be condemned. They are the eie of God, pricke them not; they are the Lordes annointed, touch them not; they are Christs members, hurt them not: for surely as Saul by striuing against Dauid did spoyle himselfe, and as Pharaoh by tyrannizing ouer the Israelites, did vn∣doe himselfe and all his countrey; so shalt thou bring both nations and people, thy selfe, and all thy posteritie into euerlasting woe, if thou oppresse the professors of religion. Remember if thou chastise them, thou art but the rod of God; which, when corrections be finished is throwne into the fire: and euen as now Pilate wisheth (though it be too late) that he had obeyed his wifes counsell; so shalt thou wish (if not too late) that thou haddest neuer medled a∣gainst religion. Againe, let vs learne to frame our wils to * 1.450

God his will, and then shall our handes without trespasse worke that which God commaundeth: and therefore doe nothing of malice, for that is of the diuel; do nothing of en∣uie, for that is of sedition; do nothing rashly, for that is folly; but do all things with loue, for there is God. If thou canst do anything and not breake the bond of loue to God, or to thy neighbour, thou sinnest not; yea, although it seeme neuer so sinfull in the sight of man, for loue is the fulfilling of the law: so then so long as thou workest in loue, so long thou doest not offend God; and so long as thou doest not offend God, so long thou doest not transgresse the law.

Feare not ô land, but be glad and reioice, for the Lord will do * 1.451 mightie things. In this and in the verses following the Prophet giueth them verie manie exhortations, groun∣ded on the neuer failing promise of God: First, gene∣rally in this verse, and then more specially in the ver∣ses following. In this verse, hee biddeth them not to feare: some will thinke that this exhortation is needles, for if they did not feare they could not beleeue his former threatnings. To whome I answere, that he meaneth they should not distrust the promises of God, notwithstanding all the before named iudgements; and therefore presently in this verse he telleth them, that the Lord will doe for them mighty things. By this then we gather, that in all good men the promises of God must bee more powerfull then the feare of euill: more plainly thus, Art thou feared with sick∣nesse, with pouertie, with losse of children, and such like dangers then? remember the promise of God which saith, that all shall worke to thy best, and that I will not faile thee * 1.452 nor thy seede, and such like; and so let these promises more comfort thee then thy terrors doe dismay thee: So our Sa∣uiour comforted his disciples, and in them all of vs, Luc. 12. 32. Feare not little flocke, it is your fathers will to giue you a kingdome; and Dauid saide well to this purpose, Though I walke in the valley of death I will not feare, for thy rod and thy staffe they comfort me: so let vs say with him, though we liue

in feare of warre, and famine, and pestilence, and diuell, and death, and hell; yet wee will not feare, because God hath said they shall not hurt vs. Iosuah was neuer afraid to fight, because God had said, that he woulde fight for him; so let not vs be afraide to fight with sinne, to liue in danger, to languish in prison, and to pine away in famine; seeing wee haue the Lords owne promise, that none of these shall de∣stroy vs, but amend vs. The first reason, because his euer∣lasting * 1.453 loue is the cause of his promise, and therefore it will performe his mercie, Ier. 31. 3 and if it be euerlasting, then is the force thereof now as well, as when it was first made; and seeing it neuer was nor euer shal be repealed, therfore it shall as well strengthen thy soule, as the soule of Noah, or Abraham, or Moses, or Dauid, or Ieremie, or any other. Againe, euil things are alway cōditionally threatned, mea∣ning, * 1.454 if men repent not: as we may see in Dauid, Ahab, Ni∣niueh, and many other; and therefore repentant men neede not feare any danger; for they are alway blessed, ha∣uing the angels to defend them against the force of men, & Christ to fight for them against the rage of Sathan. Let * 1.455 vs therefore learne to giue all diligence, that wee may bee sure of the fauour of God, Psa. 23. 6. And for this cause Peter biddeth vs giue all diligence to make our election sure, meaning, that this is the greatest worke of the world, that men should be certaine of the promises of God. When we haue the promises, and cannot certainly yeeld vnto them, then are we like sicke men, which haue good phisicke, but cannot be perswaded to take it, because they thinke it will doe them no good: so wee thinke these promises vncer∣taine, and some they haue holpe, but some they failed. But we must know that the promises neuer failed, if the men were not vnfaithfull; for as men will not plant corrupt impes and graftes, so God will not make vnstedfast promi∣ses: but as the ground doth many times alter a good plant that it groweth not; so men doe choke the promises that they helpe not. Therefore if God bid thee not feare, then

cast away feare; if he bid thee not weepe, then cease from teares; as when hee biddeth thee not kill, thou refrainest from murder. The assurance of the Lordes fauour must growe by a continual practise of repentance, as the Apostle teacheth, when he saith, Patience worketh experience, Rom. 5. and therefore this benefite wee may reape by our often sorrowes, that we may come with confidence to the throne of grace. Another vse: seeing the promises of God must * 1.456 be so auailable in vs, that they must expell all feare of euill, then let vs especially bee armed with them against the feare of death, that euery one of vs may say with Iob. 13. 15. that although God slay vs, yet will we trust in him. What doth more trouble all the worlde, then doth the departure out of the world? for it maketh good men pray with Dauid, I will not die but liue; and it maketh euill men at their wits end, to thinke on the paines of death: therefore blessed is the remedie of the sweete promises of God which enable vs against death. Daniel being once preserued among the lions aliue, would neuer be afraide to be cast among them againe; so we which once were not and now are, once were dead and now aliue; once were vnder the diuell, but now vnder Christ: let vs not, I say, feare the gates of death, or the sorrowes of the graue. To whome doe I speake, but to them that shall passe vnder the hande of death? therefore learne attentiuely what is deliuered: when thou beginnest to drawe towarde the sunne setting of thy life, I meane, thy death; then looke vpon al the promises of God which euer thou heardest at Sermons, or didst read in the Scriptures, & laie them to thy soule, bidding it not to feare death, for the Lorde hath commanded thee not to feare it. But perad∣uenture it will replie vnto thee & say; the paine of death is intollerable, how can I but feare it? then tell it againe, that it is not so, for death hath lost hir sting, as the apostle saith, O death where is thy sting? what is an adder, a viper, or a ser∣pent, when they haue lost their sting? Surely euerie yoong childe may play with them and handle them. And as the

paines of a trauailing woman, do bring foorth a man child; so thy paine shall worke pleasure, thy life shall bring death, thy sorrowes shall gaine ioyes; thy friendes shall bee tur∣ned into saints; thy parents into angels; and thy gouer∣nours into God himselfe: If thou bee a woman, hee will be thy husband; if thou bee a man hee will be thy wife; and if thou be a seruant hee will bee thy Lorde. Oh, feare not death, but learne the promises of God, to comfort thee against it: and thinke what shall bee thy blessednesse? to forsake the worlde to goe to heauen; to forsake thy pouer∣tie, to goe to riches; to forsake thy sicknes, to go to health; to forsake thy friendes, to goe to God; and to forsake a liuing of house and lande, for a whole kingdome. Oh, trust in God in life, that thou maiest trust in God in death; be∣leeue in Christ in health, that thou maiest beleeue in him in sicknesse; praie vnto him in thy ioyes, that thou maiest praie vnto him in thy sorrowes. And be not afraide while thou art liuing of the power of man, that thou maiest not be afraide when thou art dying of the power of death and condemnation. For God shall. Nowe hee giueth them the reason of this exhortation why they shoulde not feare; bi∣cause the Lord would do mightie things for them: where∣by wee may note, that the vnspeakeable power of God shoulde make men to reioice, Esay 14. 27. For what can better assure vs of his promises then this, that hee is able to performe them, and therefore as the godly comfort themselues with this saying; The Lorde is king bee the earth neuer so vnpatient: so let vs lift vp our selues in comfort, in the kingdome, glorie, maiestie, power, and mercie of God that hee can doe what hee will; and will doe what we praie for. The first reason: bicause for the godlies sake hee worketh myracles, Exod. 15. 12. and therefore wee * 1.457 ought to reioice in his power. We may reade Marke 2. that for one myracle all the people gaue praise vnto God: Wee haue many myracles and woonders done for vs, and who is able to tell what God hath done for his soule; there∣fore

yet let thy heart reioice when thy toong is not able to expresse the power of God. Another reason: bicause no∣thing * 1.458 can stande against the saluation of his elect, Psal. 107. 14. For the sea shall be emptied, the earth shall be remoo∣ued, the rockes shall be broken, and the heauens shall bow themselues, that the power of God may be manifested, and his saints be saued. Let vs learne by consideration of his * 1.459 power to serue him more earnestly as Dauid doth, Psal. 118. 27. when he had tolde howe mightilie God destroied his enimies as a fire of thornes; then hee presently addeth, Binde the sacrifice with coardes vnto the hornes of the altar. As God is powerfull to saue, so is hee powerfull to destroy; and therefore bee afraide, least, as hee is able to blesse thee, if thou doe well; so hee curse thee if thou doe euill. Pilate woulde haue had Christ haue answered, bicause (he saide) hee had power to loose him or to deliuer him; but hee was rebuked for his labour: let vs much more answere the Lorde, for hee hath absolute power to doe with vs whatso∣euer he will. Againe, let vs learne by consideration of the * 1.460 power of God to beleeue in him more confidently as Abraham did, Rom. 4. 21. although hee sawe no reason howe the promise of God shoulde be fulfilled (if Isaac were sacrificed) yet this did animate him that God was able to raise him from death to life: and so let vs bee obedient to the Lordes commandements when they are contrarie to al reason and nature. For God which seeth more then we see, can doe more then we can doe. Therefore feare not thy worldly ioy which is as deere to thee as euer was Isaac to Abraham, for God can raise it out of the pits of deepest sorrowe, into the throne of euerlasting pleasure.

The xxviij. Sermon.

Vers. 22

Be not afraid yee beasts of the field: for the pastures of the wildernes are greene: for the tree beareth her fruit, the fig-tree and the vine doe giue their force.

HAuing finished the generall exhortation, now fol∣loweth the speciall, whereof this first is directed to the beasts of the field bidding them not be afraide: for now the fruits are budded out of the earth; as they had already tasted of mans punishmēt which commeth by sin; so now they should taste of mans blessing which commeth by repentance. We must not so take this speech of the prophet as if the beasts did or could vnderstand, but by a vsuall figure of the scripture, whereby a person is fayned to do a thing that it cannot doe, as in that of Ieremie, Heare ô heauens, hearken ô earth, &c. For as God calleth things that are not as if they were: so he speaketh to things that vn∣derstand not, as if they did. From hence that the Prophet speaketh to bruit beasts, we may note, that it is the word of * 1.461 God that gladdeth both man and beast, Gen. 1. 22. for when the word of comfort is withdrawen, then they mourn as we heard in the former chapter: but when it standeth, then they reioice; and when it waineth, then they fal away. The first reason, because they doe reuerence thereunto; now their reuerence proceedeth not of fear, but of nature, * 1.462 whereby the creature reioiceth in his creator, Isa. 45. 21. Againe, their whole life doth depend thereon, Psalm. 36. 6. and therefore their whole care, or rather their naturall in∣cliation * 1.463 is to glorifie their creator. Let vs also which are the creatures of God, partakers of their natures; as we haue a spirit, with the angels; sence and flesh, with the beasts; life and motion, with trees; and solide substance, with the

stones: be glad and ioyfull with the earth, in much fruit; with the trees, in a quicke and growing obedience; with the beasts, in a liuely sence of the Lords grace; and with the angels, in an euerlasting lauding of his maiestie: or else he will take his word from vs, and giue it to them which wil beare more fruit; for although we be all destroyed, yet is God able of the stones of the street to make liuing soules to sit with angels in his kingdome: and let vs cast away all vncleannes, Iam. 1. 21. that with them we may be cleere of sinne and readie for immortalitie. I might also in this verse take occasion to shew you how all the creatures of God re∣ioyce in his benefits: the oxe, for the grasse; the foule, for seeds; the fishes, for raine; the Bee, for the dew; the horse, for the pasture; and the angels, for the conuersion of men: therefore let man bee conuerted that hee abuse not that which these honour, and despise not that which saueth vs all.

Be glad then ye children of Zion, and reioce in the Lord your * 1.464 God: for he hath giuen you the raine of righteousnes, and he will cause to come downe for you the first raine, and the latter raine in the first moneth. This verse containeth another speciall exhortation to the members of the church vnder the name of Zion, as hath beene alreadie declared, bidding them also to reioice; for as there is a time to mourne, so there is a time to reioise. And the reasons of their ioy are rehearsed: First, because as raine, so should righteousnes come downe vpon them, 23. Secondly, for fruitfulnes, which should fill all their barnes: 24. and fully recompence their former losses: 25. and lastly, that they should comfortably eate thereof, vers. 26. When he biddeth the children of Zion to be glad; we may note, that it is onely God that reioiceth * 1.465 our hearts, Eccl. 2. 24. for as before he had bid them rend in sunder their hearts; so now he biddeth them to sow them togither againe, and he himselfe doth giue a plaister to make them whole for euermore. Thus worketh repen∣tance; first, by teares, and then by ioyes; as a woman that

first groneth, and afterward laugheth with her child in hir armes; and like to old Iacob who went a long iourney into Egypt, to see his sonne Ioseph, and their first meeting was nothing but teares. The reason: because God onely ta∣keth away sinne, Prou. 29. 6. therefore our sinnes make vs * 1.466 sorrowfull when they are wantied to vs, as a burthen to a horses backe, and then they reioice vs, when they are taken from vs: but sinnes are not onely burthens on our backes, but prickes in our sides, and thornes in our eies, which keepe vs from all rest, and hinder vs from all sight of goodnes. They play with vs for a season as the diuell see∣meth to play with witches: but alas, in the end their ma∣ting faces are all turned into sorrowfull woes.

Another reason, because God onely humbleth and raiseth * 1.467 vp, and therefore he onely giueth sorrow and ioy, Psal. 51. 10. Let vs therefore knowe when we are heauie, that God hath laid his hand vpon vs, and feare his name, Psal. 86. 10. and not seeke extraordinarie meanes, as Saul did by mu∣sicke, to remooue from vs that dumpish greefe that pres∣seth vs downe: but rather take the exhortation of Iames, when we be sorrowfull to lift vp our selues in praier: for as those which were stoong with serpents, must looke on the brazen serpent before they could bee whole; so must wee which are stoong with sorrowe, looke to the Lorde which wrought our sorrow, before we can reioice. Againe, let vs seeke for those lawfull meanes in the creatures of God, * 1.468 which may any way cause vs in the time of our sorrowes, to lift vp our selues in praise to God, Psal. 70. 5. There is not any creature, but it may put vs in minde of some bene∣fite or other; so that so often as we behold the same, so of∣ten wee may reioice in the workmanship of our creator: and truly as it is a great fault not to mourne when God calleth for lamentation; so is it no lesse fault not to reioice when God biddeth to reioice. Let vs therefore learne to be so affected, that by the plentifull hand of God we may be stirred vp to praise; but by withdrawing his benefites,

we may bee mooued to repentance. Againe, when hee * 1.469 speaketh to the church vnder the name of the children of Zion, we are taught that the members of the church must be as children, Matt. 18. 3. Children are euer growing, so must we in grace; children often hunger, so ought we af∣ter the foode of our soules; they take no care, but their pa∣rents prouide for them; no more ought we, for God careth for vs: their natures are pure, so must ours be; they haue seldome sicknesse, so ought wee seldome to sinne. The * 1.470 reasons are: first, because children are without malice, 1. Cor. 14. 20. for he is no member of the church that is ma∣licious, but a murderer; againe, children honour their pa∣rents; so ought the members of the church to honour their God, Mal. 1. 6. But alas malice hath deuoured the loue of man, and the honour of God, and we shall hardly finde one among a thousand that is not maliciously bent against one or other. But let vs learne to leade our liues in feare, see∣ing * 1.471 we are the children of God, 1. Pet. 1. 17. for else we may be children, but stubborne children, and such as the Lorde will neuer acknowledge. Againe, let vs learne to doe the * 1.472 will of our heauenly father, Matt. 21. 28. For not euery one that can say, Our father which art in heauen; or, Lord, Lord, Christ our Sauiour, and our redeemer, shal enter into the kingdome of heauen. Oh let vs be sanctified; for this is the will of God, euen our sanctification; for except wee doe that which he biddeth, and bring that which he calleth for, we shal come to confusion as Babel did; wherein, when the builders called for stone, they brought morter; and when they called for morter, they brought bricke: so when we should doe one thing, we doe another; and when God calleth for holinesse, we run to prophanenesse. Againe, * 1.473 when he biddeth them to reioice in the Lorde their God, we may note, that the ioy of good men is onely in God and spirituall things, Psal. 53. 7. it is not in masking and mum∣ming, * 1.474 piping and dauncing, marrying or monkering, ea∣ting or drinking, hawking or hunting, riding or running;

but in this, that God is theirs, and they are his; and this is the best part, which cannot be taken from them. The first reason: because he looketh on the estate of the poore ab∣iect, * 1.475 Isa. 29. 19. but the world will not acknowledge a bro∣ther if he be in pouertie, or a friende if hee bee in danger. Againe, God openeth his most secret goodnes to his saints, * 1.476 Cant. 1. 4. bringing them into his cellars of wine, who can but reioice in him, that reioiceth in them? and who can withholde his hart from him, that gaue him hart and soule and life and all? For one benefite or good turne, Dauid tooke Abigaijl for his wife, but if we hauing so much kind∣nesse from the Lorde doe refuse him from being our hus∣band; let vs beware least the wrath of God fall vpon vs, as the wrath of Dauid shoulde haue fell on Nabal, that hee would not leaue man, woman, or childe aliue of his posteritie. Let vs not reioice in our workes, Luc. 10. 20. nor in the world which is but transitorie; nor in riot which is but labour; nor in riches, which are but vanitie; nor in eating, which is but necessitie; nor in garments, which are but shadowes of sinne, nor in any thing but in God, who hath registred our names in the kingdome of heauen. Let vs also reioice with Iohn Baptist, Ioh. 3. 29. That wee haue heard the voice of the bridegroome, that his Gospell hath bin preached to vs, his graces haue bin poured on vs; his blood hath beene shedde for vs; his death hath redee∣med vs; and that hee hath bought vs to serue him without feare all the daies of our life. The raine of righteousnesse. This is the first reason of his exhortation to ioy: for as be∣fore they had wanted fruites through want of raine; so they had wanted goodnesse through want of grace: and nowe he promiseth both, namely righteousnesse and fruit∣fulnesse, for this raine of righteousnesse, doth signifie abun∣dance of righteousnesse: wherein by the metaphor (raine) I might tell you from whence commeth grace, righteous∣nesse, iustification and sanctification; from aboue as the raine doth, and many other waies I might vrge the figure;

but I rest not in figures, I will goe to the plaine wordes. And seeing in the first place he promiseth them the raine of righteousnesse; wee may note that religion and holi∣nesse * 1.477 is better for the church then any riches, Prouerb. 28. 6. There is not any thing more needefull for a man then to liue vnder the winges of God; and there is not anie thing more needfull for him that liueth vnder the wings of God, that is, in his church, then the knowledge and practise of the pure worship of God. The paradice where Adam was; the riches of Salomon; the peace of Augustus Caesar; the glorie of Dauid; or the pompe of Agrippa, are nothing so needfull for the church, as is preaching and hearing, and praying and weeping. Dauid was neuer farther from God, then when he was most at ease: The rich man was neuer so neere distresse as when his barnes were fullest: The Isra∣elites were neuer in more danger then when they were pampered with quailes; and Noah was safer in the arke, then on the drie lande: And so are we all in better estate when the worlde thinketh vs to be miserable, then when it iudgeth vs to be happie. The reasons: First, bicause the * 1.478 things of this life doe drowne vs in miserable temptations, 1. Tim. 6. 9. but religion quieteth the minde, establisheth the conscience, driueth away the diuell, cutteth off manie sinnes, is readie for death, and is assured of saluation. Againe, all the good wee receiue by abundance is this; * 1.479 that we shall haue no consolation in the life to come, and therefore God hath better prouided for vs, that we should liue here a little while in pouertie and euer after in glorie, rather then heere a little while in riches, and euer after in hell fire. Let vs therefore bestowe all the labour wee * 1.480 can that we may haue religion, and grow in graces, 1. Cor. 1. 5. thereon aduenture thy money, for thy merchandise shall bee warranted: If there bee any man that hath reli∣gion, buy some of him; if there be any meanes to obtaine it, vse them earnestly; if there bee any faire or mart where it may be bought, trauaile thither: The ministers are the

men that haue it; praiers are the meanes to get it; and the church is the place where thou maiest buie it: the persons are noted, thou maiest easilie finde them; the meanes are cheape, thou maiest speedily vse them; the place is neere, thou maiest quickly and often goe for thy store. Oh, tra∣uaile for righteousnesse, and grace, and holinesse, for all these are solde togither. Bee not poore in religion, but rich, that thou maiest rather bee able to giue then to re∣ceiue. As there be some very poore, and make no spare, for age or sicknesse: so there bee some which haue little or no religion, which onely take so much as will saue them from present danger of law or infidelitie, and neuer thinke what they shall doe when they come to their graues. Yet let these bee also warned, that they labour to be rich in religi∣on, for a poore man may be rich in righteousnesse; and a rich man may be poore in goodnesse. Againe, let rich men * 1.481 especially looke to themselues, Iam. 5. 1. for they for the most part esteeme more of gaine then of grace, and of a great gentleman though he be an infidell, then of a poore and true member of Christ. Let them remember how fewe good rich men are named in the Scriptures: and let them alway set before their eies that most dreadful saying of our Sauior; It is easier for agable to goe thorough the eie of a nee∣dle, then for a rich man to enter into heauen. Let them bee li∣berall to good vses, courteous to euery christian, sparing in all expenses, humble in all authoritie: not gorgeous, but clothed with Christ; not couetous, but open handed; not ambitious, but content with their place, and not infidels, but as farre exceede other in faith as they doe in wealth. He shall giue you the first raine. In those countries they had ordinarily two raines in the yeere especially desired, wher∣of the first was most acceptable when they first sowed their seede: and the latter raine was in the spring of the yeere, which is here called the first moneth, answering in some part to our March and Aprill, because the world was made as it were in the spring of the yere. But in this that the Pro∣phet

promiseth them the first and the latter raine, we must obserue that it is the Lord that ruleth the cloudes, giuing al * 1.482 seasonable and vnseasonable weather, 1. King 18. 1. The reasons are, bicause he will onely be knowen to blesse the workes of our hands, Deut. 28. 1. Againe, it is onely hee which decketh the heauens with clouds, Psal. 147. 8. Let vs * 1.483 therefore learne to feare the Lord by the consideration of raine, Ierem. 5. 24. for hee reserueth for vs the appointed weeks for haruest. Me thinkes that euerie creature of God do so admonish vs of our duetie, that not so much as the little drops of raine, but they teach vs to feare him. Oh, that our soules could so thirst for the mercie of God as the earth thirsteth for the water drops, or the grace of God might so fall from heauen on our hearts, as the raine doth issue from the cloudes on the ploughed land! Againe, * 1.484 let vs seeke for the testimonie of the Lords fauour towards vs in them, Act. 14. 17. the Apostle sheweth the raine of the clouds, the spring of the earth, and the encrease of temporal things, to be a sufficient meanes, for the old world to haue searched for, and found out God; but yet they did not search into it: and so is it now a good meanes for many ignorant soules to leade them to God at the first; if they consider, the world continueth, the grasse groweth, the corne increaseth, & the raine falleth down from heauē, that by these, as it were by the crosse-row of letters, they might com to greater knowledge in religion. When he saith, that their barnes shall be full of wheat, and their presses shall abound with oyle and wine; he noteth thereby, that their decaied houses shall be builded againe, and their full ioy restored: And also that if God do once begin to do good to his peo∣ple, hee neuer thinketh any thing too much that is besto∣wed on them, if they be repentant.

The xxix. Sermon.

Vers. 25.

And I will render vnto you the yeeres that the grashopper hath eaten, the caterpiller, and can∣ker-woorme, and palmer-woorme, my great hoste which I sent among you.

NOw he toucheth the restitution of their goods lost in famine, telling them that all their former yeeres deuoured by the beasts shall bee restored againe. By which we may note a woonderful example of the Lords kindnes, that he wil giue to the repentant whatsoeuer they haue lost in trouble: It were enough for him, yea, more then he oweth vs, if he did onely ease our miserie; yet is he * 1.485 not contented therewith, but giueth vs as much as we de∣sire, and beyond our desires as much as we lost; so he dealt with Iob. cap. 42. 10. giuing him a thousand for fiue hun∣dred, sixe for three, & fourteene for seuen. The first reason, * 1.486 because he would haue none to be like him in mercie and liberalitie, Mich. 7. 18. Secondly, that the wicked may note a difference betwixt the iust and the vniust, Mal. 3. * 1.487 18. therefore let not any thing in the worlde hinder thy conuersion, Ierem. 7. 14. for thy sinnes shall bee chaunged into much holines; thy pouertie into great wealth; thy sorrow into double ioy; and thy short life into twise so ma∣ny daies. If thou hadst little ease, now it shall be more; or little peace, it shall be increased; or little grace, it shall bee augmented; or little ioy, it shall be multiplied: and thus will God take away curse and change it into blessing, and turne our punishment into pardon. Againe, let vs here∣by * 1.488 be instructed, that there shall neuer be any hinderance to the ioy of the Lords saints, Isa. 40. 2, 3. the crooked shal be made straight; the high shall be made low; the low shall be made high; the weake shall be made strong; the sicke

shall be made whole; the lame shall be made wel limmed; the sorrowfull heart shall bee reioysed; and the contrite soule shall be glorified: the great power of sathan shall not hinder; the tyrannie of sinne shall not preuaile; nor the space twixt heauen and earth shall keepe vs from as∣cending to ioies. Oh come on my brethren with hope and comfort, and bestow your labour in the word more cheere∣fully, that our single sorrowes may receiue double ioyes.

So you shall eate and bee satisfied, and praise the name of the * 1.489 Lorde your God, that hath dealt maruellouslie with you: and my people shall neuer bee ashamed. Hauing signified vnto them their plentie, nowe hee granteth vnto them the free and lawfull vse of euerie creature, telling them they shoulde eate and drinke them, and praise the name of God for them. When hee saith, They shall eate and bee satisfied: we may note a great blessing of God vpon meate tempe∣rately receiued, for it satisfieth vs, meaning it nouri∣sheth and maintaineth life, Hag. 1. 6. but when it is riotous∣ly and gluttonously deuoured, then men fall into sicknesse in steade of health; into raging in stead of quietnesse: and this is the very cause why our affraies and quarrels are be∣gunne at tauernes and alehouses, and at great idoll and glutton feastes, bicause men receiue them not in modera∣tion, but in excesse. The first reason: bicause meate so * 1.490 taken giueth strength to the body, 1. Sam. 1427. Ionathan tasted but a drop of hony and his wearied body was streng∣thened: and his eies almost blinde recouered their sight. Another reason: because meate thus taken cheereth the * 1.491 hart of man, Ruth 3. 7. Let vs therfore learn what a singu∣lar benefit it is to eat & be satisfied with the labours of our owne hande, Eccle. 5. 16. 17. for if the Lord should breath thereon, then were our trauaile in the dust: meate hath no life in it, and yet it keepeth life in vs; who is able to shewe the cause heereof, but the Lorde who knoweth all? and if this one blessing shoulde faile vs, although our possessions were as great as Salomons, yet they woulde not serue vs.

Againe, let euery man in his place gather this meate and * 1.492 comfort for his life, Esay 62. 3. that so we may perfourme the olde commandement of God to Adam, that wee eate our meate in the sweate of our faces. The Bees will not suf∣fer one drone among them: and so let not vs suffer them that are carelesse to prouide some thing whereby their du∣tie may be discharged to God, and their liues preserued in the worlde. Secondly, he telleth them with what affecti∣on they should receiue their meat; With praise and thankes∣giuing to God: Whereby wee may see one principall to∣ken of a temperate receiuer, in that hee can giue thankes to God for his meate, 1. Cor. 10. 25. but gluttons and belli∣gods take their meate as Swine doe; although with more manners, yet with as little reuerence, sitting downe to fill their bellies, and rising vp to fulfill their pleasures, and through immeasurable fulnes, their teeth put their mouth to silence, and sleepe falleth on them, that their harts doe not onely forget their feeder, but their maintainer also. The first reason: bicause it is a token they loue God, Deut. 12. 11. and they that loue neuer offend: for loue is the ful∣filling * 1.493 of the lawe. Againe, meate is onely blessed vnto them that ioine thankesgiuing with it, 1. Sam. 9. 13. So that * 1.494 whatsoeuer is not thankfully receiued must needes be ac∣cursed. And surely if Paul saide, he had rather neuer eate meate as long as hee liued, then eate to the offence of his brother: wee may more lawfully pine in famine, starue in want, and perish in distresse of meate, rather then God shoulde bee offended. Theeues which steale for meate, coseners that deceiue for meate; beggers that counterfaite for meate; idle persons that worke not for meate, and rich men that praie not for meate, can neuer bee thankefull for that which they eate, but all is accursed vnto them. Let vs therefore for feare of the curse, and especiallie for conscience of death, liue soberly in praier, in our eating and drinking, working and resting, sleeping and waking, bicause wee knowe not whether wee eate our last morsell,

as the Israelites which died with meate in their mouthes, or worke our last day-worke, as the poore man that was stoned for gathering stickes on the Sabbaoth; or sleepe our last sleepe, & neuer wake againe: Surely as Iacob ended his life when he had blessed his children; so shall we be happy if wee ende our liues, when we haue praised God. Againe, * 1.495 let vs not tempt God for meate whatsoeuer distresse wee liue in, but seeke it humblie in praier, Psal. 104. 27. that wee may eate more cheerefully, and bee assured that God will continue his blessings: for what shall it profite to feede our bodies to the full, and let our soules goe starue and pine away to death? That the Lord hath. This clause is added vnto their praises at meate, because then they ought to remember the Lordes benefits, the which thing ought to driue away all vaine and foolish table∣talke, wherein men silence the mercie of God, and praise the taste of their meate, or the liberalitie of the feast-maker, alway thanking him, and neuer thinking on God; whereas they are bound to do both. We may note in these words, that God doth not onely vse his ordinarie * 1.496 power in the deliuerie of his church, but also his extraordi∣narie, whereby he worketh maruels and woonders, 1. Pet. 1. 5. for by the woonderfull power of God are we conti∣nued in our profession, contained in the church, and pre∣serued to life eternall. God told Dauid, 2. Sam. 12. that if he had not done ynough for him, yet he would haue done much more for him; so that he hath not limited his power nor his mercie toward the faithfull. The reasons: first, be∣cause * 1.497 we should knowe that we are saued through grace, and the great power of God, 1. Cor. 1. 18. as it is not a light matter to enioy a kingdome; so is it not a small matter to climbe vp into heauen, but the vnspeakable power of God must be vsed therein. Againe, the more power he vseth in * 1.498 his church, the more must be his glorie, Mark. 7. 17. and this is the cause, why all good men thinke they can neuer praise God ynough, although euery day they renewe

their thankesgiuing: in heauen is the power of God most of all seene, and therefore there the angels and saintes doe nothing but praise the power of God. And therefore we * 1.499 may hereby learne, that all miracles which God doth in the world, doe call vs to bee partakers of his kingdome, Matt. 12. 28. and if we refuse them, and doe not come, the same power shall be vsed in our condemnation that is pro∣mised in our saluation. Neither let vs euer forget the works * 1.500 which God doth for vs, Psal. 106. 21, 22. but remember them in our meate, in our beds, in our labour, in our ease, in our watching, and in our reioicing, that our God may still continue to doe them, as we doe still perseuere to remem∣ber them. Lastly, in this verse hee promiseth, that they should neuer be more ashamed of any reproches. Where∣by we may note, that religion doth not commit any thing that either we may be ashamed of, or repent, 1. Cor. 15. 58. for our labour in religion is not in vaine. If any thorough the feare or commaundement of God should slay their children as Abraham would, or deceiue their maisters as Iacob did, or beguile their husbands as Rebecca did, or dis∣obey their princes as Moses did, or murther their enimies as Sampson did, or loose their liues as Christ did; yet shall they neuer neede to repent any of them. Oh what a mar∣uellous benefite hath a man by religion, which he cannot * 1.501 haue by any other thing in the world! There is nothing in all the life of man, but wee may repent, except it bee the feare of God: We repent our words, our works, our expen∣ces, our gettings, our wanderings, our negligence, our dili∣gence, our sleepe, meate, and money and all: We are asha∣med of our thoughts, our to yes, trifles, plaies, childishnesse, wantonnesse, loue, hatred, lust, pouertie, nakednesse, and the very parts of our body; but of no part of religion. Thou shalt neuer repent that thou forsookest the worlde, belee∣uedst in the Lord, mournedst for thy sinnes, studiedst in the scriptures, heardest the preachers, was obedient to the gospell, praiedst many howers, watched many nights, fa∣sted

many daies, endured many troubles, and shalt die any death for the Lords sake, seeing heauen is thy rest: Nay ra∣ther we see many men in their death-beds wish with teares that they had hawked, and hunted, and plaied, and labou∣red, and loued, and hated much lesse; for now in their sick∣nesse their sinnes come on them, as the Philistines came on Sampson when he had lost his strength, and carrie their poore soules into miserable captiuitie. Oh wouldest thou neuer weepe, nor sorrowe, nor wring thy hands for any worldly thing? then bee religious; and as peace was in Israel all Salomons raigne, so shall it be in thy soule all the while that religion raigneth. The first reason: because * 1.502 religion is the wisedome of God, Matt. 11. 19. 1. Cor. 1. 30. now this is the greatest point of wisedome to foresee that they doe nothing which may hurt them: for this is true repentance, not to commit sinne which must be repented; and it is religion that onely awaketh vs when wee are sleepie, & ruleth vs when we are awaked: We neuer read that the children of Israel had any cause to repent their obedience all the while that they were in the wildernesse; no more shall we haue any cause to repent our obedience to the gospell, which is our heauenly wisedome. Another * 1.503 reason: it is the power of God vnto saluation, Rom. 1. 16. Let vs therefore say with Dauid, 2. Sam. 6. 22. that for the Lord of hostes sake and for religion, wee will yet be more * 1.504 vaine, that is, howsoeuer the world account of vs and of our zeale in religion, yet we will aduenture their displeasure farther; for all their mockes, and reproches, and by names, & slanders shall not dismay vs, but we will go forwarde in our pretended course: And as Mical was cursed with bar∣rennesse all hir life long, bicause she mocked hir husband Dauid when he daunced before the Arke; so I praie God they be not as barren and voide of goodnesse that mocke at the professours of religion. Againe, let vs euermore * 1.505 hearken to the Lorde speaking in his worde, Ierem. 38. 20. for then wee shall not bee burned with heate, nor frozen

with colde, nor be ashamed of our youth, or bee troubled with our age, or repent our birth, or curse the daie that wee came into the worlde: for it shall shielde vs from all these mischiefes. Oh, let vs open our eares to his wordes, that hee may open his eares to our praiers: for as the Israelites were neuer blamed so long as they followed the cloud, the pillar of smoke, & the Arke: so shalt thou neuer be blamed if thou looke vpward to the Lord, and ioyne thy selfe to the maine pillar of truth, the church of God, and followe the Arke which is the Gospell borne by the mini∣sters; or else thou shalt weepe and crie, howle and repent at the last, when thou canst not repent throughly.

Yee shall also knowe that I am in the middes of Israell, and that I am the Lorde your God and none other, and my people * 1.506 shall neuer be ashamed. Nowe hee beginneth to follow the spirituall benefits from this vers. to the ende of the chap∣ter; promising them first his presence, vers. 27, 28, 29. then his power in the verses to the ende. His presence is pro∣mised, first in regarde of the particular knowledge of his fauour resting among them, vers. 27. And in the two next verses, by the powring out of his spirit. And heereby we may first of all note, that the church of God which is Isra∣ell, hath the Lorde in hir continually, Matth. 28. 19. Although by diuine power God bee present euery where; * 1.507 yet is hee most present in the church in heauen and earth, there doth hee shewe more power, more mercy, more iudgement, more fauour, then in other places, I meane in that place where his Gospell is professed. The first rea∣son: bicause in his church is his chiefe treasure, Esay 33. 6. * 1.508 And as Christ saide to vs, where our treasures are, there are our harts: so the Lordes heart and soule is lodged in his church where are his treasures, namely his feare, zeale, faith, knowledge, redemption, and the graces of the spirit, and I woulde God men did not cast his treasure before the swine of their filthie sinnes. Another reason; bicause the * 1.509 power of darknes shall not preuaile against it, Mat. 16. 18.

For as the sunne doth breake awaie the cloudes, and the north—winde driue away the raine; so doth the presence of God in his church, breake in peeces the strength of diuels, and driue away the rage of sinne: And truely, as when Lot went out of Sodom, the valley was destroied; so when God shall forsake his church, it shal come to ruine. Let vs learne * 1.510 to glorifie the Lorde in the church, 1. Cor. 6. 20. for hee is not far off, but in the middest of vs. Againe, let vs also by the consideration of his dwelling among vs, hold fast our hope of trust, Heb. 3: 6. that we be not confounded at the last. The presence of Debora made Barac get the victorie against Sisera, and his nine hundred charets of iron; & let vs, not by the presence of a woman or man, but God Almightie, put to flight all our sinnes, and lead our pleasures captiues, that they may neuer more offend the church of God. Second∣ly, * 1.511 by this verse wee must note, that it behooueth euerie member of the church to haue a particular knowledge of * 1.512 the Lordes fauour towarde him, not onely that God is, or that Christ died for the worlde; but that God is their God, and Christ is their redeemer, 2. Cor. 5. 11. So that as Elisha woulde not forsake Elijah because hee was his master; nor Ruth forsake Naomi because shee was hir stepmother; nor Peter forsake Christ because hee was his Sauiour; no more must wee forsake the Lorde, for hee is our master, our father, our Sauiour, and our God. In this one point is included all religion, for this is the ende of all profession, that God may bee ours, and wee may bee his. The first * 1.513 reason; because without this assurance of faith wee cannot please God, Heb. 11. 6. So that whatsoeuer we do for com∣panie or custome, or perswasion, or of vncertainty, doth not please almightie God. Againe, if wee knowe not that * 1.514 GOD is in vs, then are wee reprobates, and then were it better for vs that wee had neuer so much as li∣ued vnder the time of the Gospell. Therefore let vs seeke the Lorde more ardently; for as the brethren of Ioseph might not see his face anie more, except they

brought little Beniamin with them; so may not wee ap∣peere before GOD except wee bring this perswasion with vs. Gedeon slewe fortie two thousande, because they coulde not rightly pronounce one worde; but the Lorde will slay many millions that cannot say, that hee is theirs. Oh learne to say vnto God (my father) as Isaac did, that he may answere vnto thee, (my sonne) as Abraham did. Againe, let vs open the way, that other men may come to the Lord as well as wee, Isai. 26. 2. for God kee∣peth * 1.515 not his kingdome to himselfe, as Noah did not builde his arke for himselfe, or Salomon his houses for himselfe, nor the Apostles possessed the spirite for themselues onely; and so let vs not conceale the Lordes fauour to our selues onely: but tell them to our parents, our wiues, our chil∣dren, our seruants, our friendes, and our neighbours; that they may bee signed by the same seale, and saued by the same grace. Thirdly, God will haue none other to bee knowen in Israel but himselfe alone. Whereby wee are * 1.516 taught, not to stand in doubt, whom, where, whē, we ought to beleeue, feare, loue or worship: but onely and perfectly to relie on the Lord. 1. King. 18. 21. It is not good to halt betwixt two opinions, but either we must bee constant professors, or obstinate blasphemers. I would they woulde consider this that say, they know not whether to be papists or protestants, for both liue alike, and therefore both shall be saued alike: But they must knowe that Cham escaped the flood as well as Sem, but yet he escaped not damnation so easily; and so wicked professors in this life doe many times as well as good; but death and iudgement shall trie the cause. The reasons: first, because the halting part is often turned out of the way, Heb. 12, 13. and indeede it is * 1.517 fearefull that alway euill doth surpasse goodnesse, as weedes ouergrowe corne, and sicknesse ouer commeth health. Therefore let vs beware, least when we doubt what is best we take the worst, as Ieroboam did. Moreouer, while we doubt in religion, wee are carried away by the craftie * 1.518

deceit of men, Ephes. 4. 14. For heretikes and euill men doe alway labour first to drawe vs into wauering, and then to bring vs into condemnation. Let vs then abide in that which we haue heard, 1. Ioh. 2. 24. for that which is first is truth, and that which is last is falshood. Let vs not haue tickling and itching eares, such as many in our daies haue, which like not our doctrine, our preachers, our praiers, our gouernment, our sacraments, our people, and our prince: and what will they doe shortly, but fall in dislike with our God, and all manner of religion. Let vs also learne to bee constant, 2. Tim. 3. 14. that we be not mooued from it; but as Ioab would not come out of the temple, but would die holding the altar by the hornes; so let vs die holding fast by our altar Iesus Christ: And that seeing we must die, let vs die in his armes, for his sake, to his glorie, and our owne saluation.

The xxx. Sermon.

Vers. 28.

And afterward I will powre out my spirite vpon all flesh, and your sonnes and your daughters shall prophesie, your olde men shall dreame dreames, and your yoong men shall see visions;

29

And also vpon your seruants and your maidens in those daies will I powre our my spirite.

THese two verses containe the second part of the spi∣rituall benefits to be powred on them, namely, the spirite and the graces thereof; for when hee saith, that he will powre foorth his spirite, he meaneth not to diuide the holy Ghost into parcels: but by a vsuall figure of the scripture, hee putteth the spirite for the graces, because wheresoeuer any one grace is, there is the holy Ghost, 1. Cor. 12. 6, 11. By this we may see that the olde fathers and the prophets had some knowledge of the Trinitie of per∣sons

in the Godhead: for not onely here but in many other places is mention made of the Spirit; and we knowe the name of sonne is and was very familiar in the scriptures. Hee saith, he will powre out his Spirite, by a vsuall metaphor taken from water; because the holy Ghost is resembled to water, Heb. 10. 22. meaning also, that hee woulde giue it abundantly, in more plentifull manner then heeretofore; so that all this pertaineth properly to the kingdome of Christ, as Peter sheweth, Act. 2. 17. and not to their re∣turne from Babylon. By the cohaerence of this verse with the former, where is promised knowledge, as is heere the holy Ghost: wee may note, that after God hath giuen vs knowledge, hee also will giue vs the holy Ghost, Act. * 1.519 15. 8. so that there is not any one that can assure himselfe that he knoweth God by the word preached, but he may also be assured that he is made the temple and dwelling house of the holy Ghost, Ioh. 1. 12. this is the onely rewarde in this world of the obedience to the Gospell, that we haue the spirit dwelling in vs, and opening vnto vs the things of God. If the affaires of Potiphar were blessed because he had Ioseph in his house; much more blessed are the workes of a christian, because he hath the holy Ghost in his hart. Oh learne (I beseech you) to know the Lord by the scriptures, for then shall you haue the Lord dwelling in you; for then shall not sinne hurt you, nor the diuell annoy you; you shall not feare any danger, nor any death; for the spirit shal still comfort you, and carrie your spirits into heauen. The reasons: First, because we should euermore haue him in our soules, Ioh. 14. 16. the Lord knoweth that wee haue a * 1.520 great deale of sorrow to suffer in the world, and therefore he hath prouided for vs a comforter that may helpe vs to beare it: and they which care not for their profession, care not for the spirit; and they which care not for the spirit, care not for the Lord. By which we may see how fearefull a thing it is to forsake the profession of the Gospel, for then the Lord forsaketh vs, seeing vs giue ouer his spirit: also the

Spirit of the Lord is fire, and if it purge vs not it will burne vs. Another reason; bicause it may perswade vs that we * 1.521 are in the truth, Ioh. 15. 26. for if our profession were but barely gathered out of the scriptures by men, then might it be altered, as the ministers thereof haue beene altered: but the spirit abideth for euer, and doth assure our hearts that this Gospell, this faith, this hope, this obedience, and this kingdome, is the same that Christ taught, the saints be∣leeued, good men receiued, the disciples liued, and all the faithfull haue obtained. So that if thou stand in faith and dost peaceably enioy the profession of religion, and kno∣west by the infallible word of God thou art in the way of saluation; then reioyce boldly, because the holy Ghost is in thy heart, as Simeon did when he had Christ in his armes. But yet many haue peace in their harts thorough the diuel, which are in errour, in Poperie, in Mahometisme, and Ido∣latrie, being perswaded they are in the truth: but this per∣swasion is but counterfaite, like as the miracles of the Ma∣gitians in Egypt were but counterfaite to the miracles of Moses; and therefore not euerie one that is perswaded he is in the truth, is to bee thought to haue the holy Ghost; but onely they that are perswaded by the scriptures, and relye vpon nothing in the world besides. Let vs then * 1.522 trie whether as yet we haue had the holy Ghost giuen vn∣to vs or not, for the Lord teacheth Iohn. 16. 8. when the holy Ghost is come, he will reprooue the world of sinne, of righteousnes, and of iudgement: of sinne, because they abound in it; of righteousnes, because they want it; and of iudgement, because they feare it. Now search thy soule whether thou haue beene reprooued for these things or not: for it wil speake to thee when thou art alone, and it wil follow thee whither soeuer thou goest, and it will not suffer thee to rest in any sinnes; but at the first it will admonish thee gently, afterward it will call vpon thee with diligence earely and late, if thou amend not: It will make thy meate vnsauorie, and turne thy sleepe into many feares; and then

if thou repent not, either it will vtterly forsake thee, or else lay loade on thee of most fearfull iudgements and terrible wrath of God; which will either turne thee into lamenta∣tion and great distresse of minde, or else into desperation and vtter losse of soule. Oh, feare my deere brethren for the conscience of these things, for it will worke most terri∣bly in you: if you haue it, you liue in subiection; if you of∣fend it, you liue in danger; and if you lose it, you die in trouble. Therefore thou art happie, when thou art reproo∣ued for sinne; thou art more happie, when thou art in∣wardly scourged for thy faults; but thou art most happie, when thou art repentant in teares, and ashes, & sackcloth, and an infinite number of sorrowes: so that hereby we see why God exempteth vs from the feare of hell, because he keepeth vs vnder continuall correction of sinne. Another * 1.523 vse: let vs aske for the holy Ghost when wee feele the want thereof, Luke 11. 13. for God will send him to those that want him. Barren women aske for children, sicke men for health, olde men for life, weake men for strength, blinde men for sight; and therefore let Christians aske for the holy Ghost: For God will be as easily entreated for him as for the other; and he will giue vs more ioy then chil∣dren, more comfort then health, more good then life, more benefite then strength, more profit then sight; and there∣fore let vs pray for him more earnestly then for any other of these. If you aske how you shall pray for the holy Ghost, I answere, by the holy Ghost. But you will say, if you haue him already, you neede not pray for him: to which I an∣swere; you must pray as sicke men doe for life when they haue life; so when you haue a little feeling of the holy Ghost, pray that it may bee more, and that euery little sparkle may be a flame, and all our weaknesse turned into strength. The persons vpon whom this spirite is to bee powred are sonnes and daughters, olde and yoong, men and women, free and bond; for of all these doth the church consist: Whereby wee may obserue, that there is not any

sexe, or any man, but he is capable of the holy Ghost, and so of saluation. Isa. 44. 3. The reasons are: first, because they haue receiued the hope of eternall life. Tit. 3. 7. se∣condly, the promises are general, and there is not any ex∣cluded. Therefore let vs learne not to greeue the holy Ghost, Ephe. 4. 30. nor to quench any motions of the spirit within vs: for the beginning of religion is like the blading of the corne, if it then bee bitten it neuer groweth more. Againe, let vs fight against the lustes of the flesh, Gal. 5. 17. for the spirite lusteth against the flesh. There must bee a pitched field in euery mans soule; the soule is one fighter, and sinnes are the other; the soule is aided by the spirite, and our sinnes are aided by the flesh: the weapons of the soule are spirituall, the word, the promises, faith, hope, loue, patience, and constancie; the weapons of sinne are igno∣rance, lustes, pleasures, ease, profite, gaine, pride, selfeloue, and prosperitie: The meanes wherby they strike are temp∣tations; if the soule conquere, the sinnes bleede abundance of teares; if sinne conquere, the soule is quiet and bound in a soft bed of delight, that she may liue in perpetuall impri∣sonment fed with all lothing of goodnesse, and starued with vaine shewes of foode, stuffed with sweete poisons of ma∣ny wofull sinnes, and so in the end breaketh in peeces, and falleth to eternall miserie. This is a Christians combate, one must needes die; the enemies cannot liue in league; the battell must needes be fought out, and therefore come prepared; the lesse thou eatest, the better thou shalt en∣dure; the more thou watchest in praier, the more shall be thy aduantage. This battell is like the battell betwixt Da∣uid and Absolon; for our owne sinnes which wee haue be∣gotten doe conspire against vs: and as Dauid wept for Absolon when he had gotten the field; so wee shall weepe for our sinnes when we haue conquered them, and wish, that either they had not beene, or else that wee had not beene: therefore let vs haue the spirite on our sides, that we may haue peace in our soules.

Now follow the effects of the spirite; and the first is that they shall prophesie; the next, that they shoulde dreame * 1.524 dreames, and see visions: for these were accounted the most honourable works of the spirite before the comming of Christ, because herein did the Lorde answere the de∣maunds of men, as we may see in Ioseph, Matt. 1. 21. and in Zacharie, Luc. 1. And vnder these olde types doth the pro∣phet signifie the abundant graces in the church, when euery one shoulde prophesie, that is, shoulde bee able to speake the worde for the comfort and edification of his brother, and euery one should see the counsels of God day and night by dreames and visions and not bee afraide. First, we may obserue here, that none can prophesie but by the spirite of God, 1. Cor. 14. 29. It is not possible that any * 1.525 shoulde open the worde of God and speake to the com∣fort of them that heare him, but by inspiration of the ho∣ly Ghost; therefore those which speake in the congrega∣tion, and are not able to edifie them that heare them, doe nothing lesse then speake by the holy Ghost, ope∣ning their barren wits to the woonder of the worlde. The * 1.526 reasons: first, because prophesie is an opening of the coun∣sell of God, which none can doe but those which haue the spirit of God, 1. Cor. 2. 11. Againe, it is the spirit of God * 1.527 that openeth our harts and maketh vs able to answere the aduersarie of our profession; much more doth it helpe vs when we are to comfort the people of God in the congre∣gation, Luke 21. 15. Let vs therefore in our preaching or prophesying learne to prophesie according to the propor∣tion * 1.528 of faith, Rom. 12. 6. for as it is a damnable thing before God vnder an oath to couer falshood; so is it alike dam∣nable thing vnder pretence of the spirit to teach heresie and impietie. Againe, let vs learne to trie the spirits, * 1.529 1. Iohn 5. 1. whether they be of God or not: for many false spirits are come into the world, bringing in againe popery, heresie, idolatrie, and the monarchie of the diuel, the which I pray God for euer destroy. But in this that we said that

the abundance of the spirit vnder the time of the kingdom of Christ, is shadowed foorth vnder these types of the olde testament; so that the kingdome of Christ consisteth of such members as are heere described to bee possessed with * 1.530 the spirit of God to prophesie and such like. Whereby we learne that those which auoide the ministerie, and other spirituall functions, do as much as they can darken and de∣face the kingdome of Christ, Ioh. 5. 39. so that a continuall and an vnwearied studie must be applyed vnto the same: there is no wit so fine, but herein it may be busied; there is no profession so needefull, but it must giue place to this. For Diuinitie is like Sara, and other arts and sciences like Agar: and although humane arts haue conceiued with child, and gotten more followers then Diuinitie; yet they must know they are but handmaides, and must be subiect to their mistresse. The reasons: First, because the igno∣rance * 1.531 of the scriptures is the mother of all abhomination and errour, Matth. 22. 25. so that take away religion and Diuinitie, although their sciences could make golde, yet they cannot stand. Secondly, in the profession of faith and of religion consisteth the ground-worke and founda∣tion * 1.532 of the church, Matth. 16. 18. and therfore they which giue not themselues hereunto, doe not onely pull downe the building of christianitie; but raze downe the verie foundations thereof. I haue followed these things more at large in the beginning, and therefore I now touch them lightly. Let vs therefore exercise the commandements of God, and purge our impure liues by their rule, Psalm. 119. 9. for so long as our eares are open to his word, our liues shal be couered from shame: as Ioas prospered all the daies of Iehoijada; so shall we so long as the Gospell and religion ruleth in our soules. Let vs take that which the angels brought, Act. 7. 53. for they brought the law, and in nothing are we so like the angels as in the studie of Diui∣nitie: for they behold the face of God in heauen, and wee behold him in the scriptures. Thirdly, when he saith, * 1.533

that their sonnes and their daughters shall prophesie; we may note that there are not any in the church too rich or too good for the studie of diuinitie: Isaie the Prophet was of * 1.534 the kings seed; and Salomon the richest and wisest king that euer was, would be called a preacher in his wisest and best daies. Our gentlemen scorn this priestly trade, but set their sonnes to marchandize, or to the lawe, or to one golden trade or other; but they set their sonnes as much to Diui∣nitie as their daughters: yea, they thinke their whole fa∣mily is disgraced, if there bee any of their name a priest: for so they odiously terme vs, otherwise the name is too good for them or vs. The reasons: First, bicause bodily * 1.535 exercise profiteth little, but godlines is profitable to all, 1. Tim. 4. 8. One was woont to say, that the world was de∣stroyed by three sortes of men: by Lawyers, for they destroy mens goods; by Phisitions, for they kill mens bo∣dies; and by ignorant Diuines, for they damne mens soules: now verily I thinke that so it is with vs; for there was neuer more contention for wealth, or more cost laide foorth on phisicke, and neuer lesse care for saluation. Such ignorant diuines haue marde all, whose heads are as full of learning, as a flint stone is of oyle, and their liues corre∣spondent to their knowledge; so that now adaies there is no difference betweene Aaron and the priests of Egypt, betwixt Nadab and Phinehas, betwixt Sadoc and Abiathar, betwixt Michaiah and Zidkijah, betwixt Ieremie and She∣maiah, betwixt Christ and the Pharisees, betwixt Peter and Simon, betwixt the Phisition and the patient, betwixt Ba∣laam and his Asse. Studie doth not commend a Diuine, but a noble mans letter, and an angell is more woorth then a preacher. Another reason: it will amend euery mans way, Psal. 119. 9. Let therefore the word of God dwell * 1.536 among vs plentifully, Col. 3. 16. and let vs exercise the scriptures from our childhoode, 2. Tim. 3. 15. that so wee may haue God in our selues, religion in our hearts, and holines in our liues, that our auncients may teach better,

our youth may liue better, our children may learne better, that our houses, our hearts, our liues, our fathers, our sons, our daughters, may bee blessed. Fourthly, hee saith, * 1.537 Hee will powre foorth his spirite vppon their seruaunts and maidens: who in olde time were baselie accounted of, especially if they were not of their owne nation. From hence wee may note that it is the dutie of christians * 1.538 that liue in these times, since this Gospell was fulfil∣led, to haue care to make their seruants religious, Prou. 14. 35. or else to make choise of such when they want. A good christian wil be alway a good seruant, and therefore if thou wouldest haue good seruants, make them good christians: He is a better seruant that liueth well, then hee that labou∣reth well, for thinke not that hee will euer make consci∣ence of thy businesse, that maketh not conscience of the Lordes businesse, Col. 3. 22. The reasons; First, because * 1.539 thou maiest safely giue all into his handes, as was in Io∣seph, Gen. 39. 8. Againe, hee may profit thy sonnes, and * 1.540 doe them more good then thou canst, Prouerb. 17. 2. Ther∣fore * 1.541 let seruants bee handled like christians, not like slaues, like men, and not like beastes, Leuit. 25. 39. They are your brethren, despise them not, 1. Timoth 6. 2. They are the Lordes free men, abuse them not, 1 Cor. 7. 22. Command them no euill, offer them no wrong, hinder not their faith, torment not their liues, forsake them not in age, nourish them in sicknesse; pay them their hire, feede them suffici∣ently, empaire not their credite, reuile them not, correct them for euill, commende them for godlinesse, and be such masters to them, as Christ is to you. Againe, let seruants * 1.542 make choise of christian maisters; not where they may haue most wages, but where they may haue most instruc∣tion; not where they may haue most ease, but most infor∣mation, 1. Timot. 6. 6. You were better eate herbes with a godly master, then a fatte oxe with a wicked; you were better fare harde, and worke harde, where your soules may bee gouerned, then fare well and worke little, where your

soules are endangered. Be subiect to thy master, 1. Pet. 2. 18. Serue not an Atheist for any money; nor a papist for any meat; nor a neuter for any hire; nor a knowne hypo∣crite for any wages: but serue thy master, looke to his wealth, tranaile for his profite, mispende not his substance, defende his credite, make much of his children, and praie for his saluation: Care not for ease, spende nothing in riot, carie no tales, keep within the house, and remember God in thy worke, that hee may remember thee in thy death; for as thou seruest, thou shalt be serued againe.

The xxxj. Sermon.

Vers. 30.

And I will shew woonders in the heauens, and in the earth: blood and fire, and pillars of smoke.

31.

The sunne shall bee turned into darkenes, and the moone into blood, before the great and terrible daie of the Lorde come.

32.

But whosoeuer shall call on the name of the Lorde, shall bee saued: for in mount Sion and in Ie∣rusalem shall be deliuerance, as the Lord hath saide, and in the remnant whom the Lord shall call.

NOw we are come to the last parte, namely, the ma∣nifestation of the power of God by great and fear∣full signes in heauen; and secondly by giuing sal∣uation to the faithfull. Concerning the great and feareful woonders, much hath already beene spoken, and nowe the lesse shall suffice. For the interpretation take thus much: That when Christ is come and ascended into heauen, and the worlde conuerted from infidelitie vnto him; then shall appeere manie extraordinarie tokens of the Lordes power, both in the heauens and in the earth, the lights shall bee most fearefully ecclipsed, being in shew turned into darkenesse and blood; the aire shall bee trou∣bled;

and many terrible and strange things shall be seene: So that heerein is described the constitution and euent of all thinges at the change of the worlde, when God shall come to take vengeance on his enimies, as it is in the chap∣ter following. I will briefely touch euery thing that I pur∣pose to handle in this vers. First, in that hee telleth vs of these fearefull woonders presently to succeed, or rather to accompanie the preaching of the Gospell, the powring foorth of the spirite and conuersion of the worlde: we may learne that God will giue vs temporall calamities with spi∣rituall benefits, Luk. 21. 9. So that there is no maruaile that in our times there haue been seene so many terrible things in heauen and earth, seeing the Gospell hath beene prea∣ched vnto vs; for calamities make vs to beleeue it more willingly, Hos. 5. 15. And if the Gospell bee not shadowed * 1.543 in this trouble, and wee not ouerthrowne by them; then haue wee a notable triall of the Lordes promise towarde vs, Luk 21. 18. For as Gedeons fleece was drie when all the earth about it was wet; so shall we be safe when many shal be cast down. Let vs learne to commit our soules vnto him, 1. Pet. 4. 19. that although the heauēs fall down & the earth * 1.544 be remooued, the sea be dried, and the light be darkened, yet we may possesse our soules, and our soules may possesse our Sauiour; for it is God that sendeth woonders, & ruleth all signes: the same cloude did leade the Israelites to Ca∣naan that brought other to destruction; & the same signes are for our saluation, which are for other mens condem∣nation. Secondly, when hee saith hee will set woonders in * 1.545 heauen, wee are taught that God will manifest his wrath before it commeth, Rom. 10. 18. Heauen is in the sight of * 1.546 all, and naturally we are inclined to looke vpward; so that whatsoeuer we there see, we know it commeth from God; and therefore there are the signes manifested, because euery one might see them. The reasons: first, because wee * 1.547 may either confesse them, or be confounded by them, Isai. 2. 18. Secondly, that the greatest enimies of God may be * 1.548

stilled, Psal. 8. 2. Therefore learne so soone as you see the * 1.549 rod to feare him that ordained it, Mich. 6. 9. Againe, let vs make a good vse of the signes that wee haue alreadie * 1.550 seene, and not trie the Lords patience any longer, or tempt the power of God any more, Amos 5. 18. The wicked Iewes would haue had Christ shewe them a miracle when he was on the crosse, and then they woulde beleeue him; but yet they were wicked: and so you which desire more tokens of the Lords power, that you may be amended, are still wicked; for if you cannot beleeue the liuing word, you shall not beleeue the dead miracles.

Thirdly, when he saith that all these shall come before the great and terrible day of the Lord: we must note, that * 1.551 all the woonders and signes in the aire must prepare vs to iudgement, Isa. 29. 6. Oh how can the Lorde change vs, when he thus changeth the world; and how doth hee pro∣uide for our safetie, and preach our repentance by all the woonders of heauen and earth? Darknesse putteth vs in minde of hell; fire putteth vs in minde of the latter day; blood putteth vs in minde of destruction; smoke doth ad∣monish vs of the vanitie of our life: the earth would moue vs to repentance by remoouing her selfe; the light would couer our sinnes in darknesse, by withdrawing it selfe; and the cloudes would call vs to heauen. Let vs learne to feare the power of God more earnestly in his creatures, that if these strange things come vpon vs, yet we may not forget our Sauiour, who shall come in the cloudes. But whosoe∣uer. Least wee should thinke that these troubles shoulde ouerturne and ouercome all in the world, when there shall be no light but darknesse; no peace but thunders; no com∣fort but fires, nor any appeerance but wrath and iudge∣ment: the prophet in these words telleth them, that then euen in those most desperate miseries, God would remem∣ber to heare the praiers of his children; for the godly can∣not choose but feare mightily, when they should see all the world in an vprore, and heauen and earth roaring to their

destruction. Whereby I might note, that good men must endure the feare of those euils which shall come on the world, Isa. 33. 4. because they loue their life too much, Psal. 119. 108. and because their whole life must bee mortified and mangled with many sorrowes, Rom. 8. 36. yet let vs not so feare that we despaire, how neer soeuer we seeme to de∣struction, Isa. 41. 14. but be obedient as Noah was, Heb. 11. 7. though the waters and cries of all the world be as neere to vs as they were to him. First, when he saith that all that * 1.552 call on the name of the Lorde shall bee saued: we may note that saluation must bee praied for before we can haue it, Heb. 7. 25. Saluation commeth not as honour came on Dauid, which made him a king before hee thought on it; but it must come on vs as cleannesse and health came on Naaman, which he trauelled for, and praied for, and washed for seuen times in Iorden before he could be cleansed. And as the poore Canaanitish woman entreated Christ a good while before he would graunt; so the Lord looketh that men should entreate for saluation many daies, and nights, and times, with many teares, and sighes, and grones, tho∣rough many sorrowes, and cares, and troubles, before they can be saued. The reasons: first, because saluation is the * 1.553 Lords, Psal. 3. 8. and therefore it must be praied for: se∣condly, we must be saued by faith: now faith is no faith that praieth not for grace, Ephes. 2. 8. Therefore as the olde fa∣thers searched for saluation, 1. Pet. 1. 19. so doe thou; and as the woman did for her money, which neuer gaue ouer sweeping and seeking till she had found it: in like manner doe thou; but follow saluation as Isaac followed Abraham vnto the place where he should be sacrificed. Secondly, when he saith that there shall bee deliuerance in Mount * 1.554 Sion, wee may note, that God will euermore haue some * 1.555 among the people of the Iewes that shall be saued, Rom. 11. 15, 16, 26. so that, notwithstanding their intolerable hardnesse of hart, and great obstinacie against the Gospell, yet there are some beleeuers among them, and it may be

that there shall be a day, when they shall all beleeue in the Messiah: and I thinke verily that this is the very cause why they are reserued aliue; for else in consideration of that great villanie offered to our Sauiour Christ, with their infidelitie, and other notorious sinnes, they had long agoe beene destroied, man, woman and childe. Thirdly, the prophet alleageth the proofe hereofwhen he saith, (as the * 1.556 Lord hath said) whereby we may note, that the promise of * 1.557 God shall preserue his church in what distresse soeuer it be, Heb. 13. 5. yea when heauen and earth shall be burned, they shall be preserued. The reasons: first, because all the promises of God in him are Yea & Amen, 2. Cor. 1. 18. 20. * 1.558 they are not changeable but constant as it is already de∣clared, because he is mighty that doth his word. Againe, * 1.559 life eternall is giuen by promise, Col. 3. 14. and if the pro∣mises neuer faile in that, no more they can in this. There∣fore let vs through patience doe the will of God, and waite for the promise, Heb. 10. 26. and hauing once receiued it, let vs feare no euill nor any death, Gen. 32. 9, 10. Fourth∣ly, * 1.560 when he saith that saluation shall be to a remnant, and to as many as God shall call: we may note, that but a remant, that is, a very fewe shall bee saued, Luc. 13. 23. The reasons: * 1.561 because of the great hatred of God against sinne, Rom. 5. 14. the which hatred shall cause the damnation of many thousands. Secondly, the Lord will make but a short ac∣count * 1.562 of all the earth, Rom. 9. 28. Therefore let euery one studie to enter, although he knowe there be but few to be saued, that if it may be, he may be one of those few, Luc. 13. 24. Againe, let vs knowe that except the Lord of his great mercie did keepe this remnant from the violence of sinne * 1.563 and sathan, no not one should or coulde euer come to life eternall, Isai. 1. 9.

Lastly, when he saith, to as many as God shall call: wee * 1.564 may note, that we must be called by the gospell before we can be saued in the kingdome, Iude 5. But of these points I haue often already spoken in the former treatises, and

therefore I may the safer excuse my breuitie; and the God of all mercie giue a blessing to all.

The xxxij. Sermon.

Chap. 3. Verse. 1.

For beholde, in those daies, and in that time, when I shall bring againe the captiuitie of Iu∣dah and Ierusalem.

THis thirde and last chapter of this Prophet Ioel, containeth a most la∣mentable destruction of mankind, namely of those which were the sworne enimies to the church of God: which cannot choose but mooue a heart of stone, to excee∣ding sorrowe and abundant teares, to consider that so manie braue men, stately kings, warre∣like souldiers, honorable persons, rich possessors, beauti∣ful women, and innocent yoong children (as it may seeme) shoulde be violently driuen and drawen vnto the slaugh∣ter-house of woefull destruction. Oh, how may men for∣rowe, that they were so borne to bee enimies to God, and so liue that they hurt themselues; and so shall die as they condemne their soules? for their bloode is woorse then wa∣ter, their flesh is viler then dung, their heart is baser then the earth, and they were onely created that they might be destroied. In the handling of this chapter we will obserue this method: First, the time when the enimies of the church shall be discussed; and secondly the manner. The time is set foorth in this vers. to bee then when the Lorde shoulde bring againe the captiuitie of Iudah and Ierusalem: that is, when he shoulde deliuer them from all manner of thral∣dome. For beholde: The prophet after the vsuall maner of the Scriptures, beginneth the matter with wordes of de∣monstration and attention, and so telleth them of this

matter, as if it were alreadie in action; bidding them to be∣holde it, as we may see the like Esay 24. 1. & 42. 1. Ierem. 51. 1. Matth. 24. 25. By which wordes wee may note, * 1.565 the worde of God in prophets and preachers must teach vs to consider, as well the things that are to come, as those that are present, 2. Cor. 4. 18. Wee looke not (saith the Apostle) on the things that are seene, but on the things that are not seene. The voice of the Lordes worde must not be like the stroke of the musition, which onely affec∣teth a man while hee heareth the sounde: but it must bee like a Phisitions potion which worketh in the bodie many daies after it is taken. But what doe I talke of daies? as Ionathan loued Dauid when he neither saw him nor hearde him, so must we loue the word of God and thinke thereon, when we neither see it nor heare it. The oxe careth for the pricke which presently goreth him, but yet he neuer thin∣keth on the slaughter which is comming; the childe fea∣reth the rod which hee seeth, but thinketh not on it when it is hidden; the sheepe windeth from the storme when it bloweth, but in calmer times it neuer remembreth: but God which hath made vs more excellent then oxen and sheepe, and willeth vs to be more wise then children, hath giuen his worde that wee may know and feare the things that are to come. So that in this sort thou must perswade thy selfe; if thou heare the preacher tell of any plague, then thinke with thy selfe that thou now beholdest it a far off: & therefore it will certainly come. Beleeue the Lord and his prophets, saide Iehoshaphat, and you shall prosper: but alas, our dull hearted hearers will beleeue no more then they see; will feare no more then they feele; nor bee righteous any longer then they are in affliction: Death is farre off, they care not for it; and the day of iudgement will be God knoweth when, and therefore if their time be so long, they thinke it will be neuer. Oh wretches! beholde presentlie before your eies, how the Lorde commeth, how the sword wasteth, howe the bloude runneth, howe vengeance en∣creaseth,

howe Christ condemneth, and all thinges are ouerturned. If thou canst so beholde the comming mise∣ries, and with teares lament them, as if they were present, thou shalt likewise by the worde of God so beholde the comming ioies of another life, & with hart reioice, as if now thou enioiedst them: Therefore beholde iudgement, and terrour, and thunder, and fire and the ouerthrowe of all thinges, which one daie shall bee, that thou maiest feare thy proude and sinfull nature, and so behold mercie, the resurrection, the life to come, the face of God, and the fellowship of Angels, that thou maiest quietlie repose thy soule in the sweete profession of the Lordes Gospell. The reasons of this doctrine are these: first, because they * 1.566 are base minded, if not beastly affected, which onely looke to the temporall things that they see, and not to the hea∣uenly and eternal things, which they see not, as the Apostle in the before-named place saith; and therefore it is farre more honourable that thou shouldest beleeue the things that are to come when we heare them in the word, then the things that are past and present which our eies be∣holde. Againe, our Sauiour saith, Marc. 9. 23. that all * 1.567 things are possible to him that beleeueth, which is verified in nothing more then in this: when we giue vp our whole harts to the things that are preached, and daily waite when they shall be performed. And if all things be possi∣ble, then is saluation and the ioyes of heauen possible for thee if thou canst beleeue them, and so liue as thou maiest obtaine them. The vses which wee are to make of this * 1.568 doctrine are these: first, seeing wee must be instructed by the word of God to behold the things that are to come, as if they were present; then let vs euermore bee faithfull: the which thing the Apostle teacheth vs, when hee saith, that wee stande by faith, Rom. 9. 23. so that as our bodies stand vpon our legs, so our soules stand vpon our faith. And if this be so; how many lame soules are there in the world? nay, they are not lame that neuer had legs, but those that

had them, yet are they monsters; and such monsters are faithlesse and infidel men. If thy legs be sicke, thou wilt goe to thy surgeon; and if thy faith be sicke, goe to thy Sauiour: what comfort hast thou of the worlde, if thou canst not walke in the world; and what ioy hath thy soule if it haue no faith to walke in the scriptures? Stand by faith and fall not, beleeue soundly and strongly; bring not a woodden leg, I meane a woodden faith, such as men can make, but a true and substantiall faith, which the Lorde onely giueth. Let not any thing mooue thee, for all things are possible to the beleeuer: though the earth remooue, bee not thou afraide; though the heauens passe, yet the world shall not passe: beleeue all things; say not this will be long, or that will be late, or the other is doubtfull, or God is mercifull, his minde may alter, or the preachers are but men, they may be deceiued, or the iudgements be conditionall, they may be reuersed; or the promises be vncertaine, they may be recalled. Oh beware of an infidell hart, Heb. 3. 12. and * 1.569 depart not from the liuing God: Moses because hee did but once distrust God, he could not enter into the land of Canaan; the gouernour that would not beleeue the pro∣phet was trod to peeces; the princes which would not be∣leeue Ieremie were slaine by the Babylonians; and the soules which will not beleeue the preachers, shall be ouer∣come by diuels. Oh consider how fearefull a thing it will be for you to say as the Iewes, Ezech. 33. v. vlt. surely there was a prophet among vs. Therefore as the husbandman loo∣keth to the haruest in the winter when the corne appee∣reth not; as the seruant thinketh on his wages long before it commeth; as the birde thinketh on her yoong ones long before she breedeth; and the builder thinketh on his dwel∣ling long before it be finished: so doe you thinke on the ioyes and woes which shall bee long before they come. And account your selues the happiest men aliue whome God warneth with his owne word, that you may auoid the day of destruction: for if you liued not vnder the check of the gospell and the controulment of preachers, you might

goe as other barbarous nations doe blindfolded, that is, vn∣witting and vnknowing, to the slaughter of your bodies, & the butcherie of your soules. Surely the Lord doth nothing but he reuealeth the same to his seruants the prophets; and therfore blessed are they that liue among them; but more blessed are they which heare them, beleeue thē, loue them, receiue them, & regarde them, because God hath sent thē. Secondly, in this vers. we may obserue when he saith, In * 1.570 those daies and in that time: that God wil haue the redemp∣tion and deliuerie of his saints, and church to bee most cer∣taine and knowen; for vpon this occasion doth the pro∣phet double the note of the time, as it were noting both the day and the moneth: So as once hee tolde Abraham that his seede shoulde be a stranger in another land fowre hundred and thirtie yeeres, and no longer; to shewe vnto him, that they shoulde bee assuredly deliuered: So doth hee heere by this prophet (though not so precise∣ly) note the assurance of their redemption. The reasons * 1.571 of this doctrine are these; First, because wee are not re∣deemed with any temporall, worldly, or earthly price, but by and with the most precious blood of Christ Iesus, 1. Pet. 1. 18. Againe, another reason is, because as the Apostle * 1.572 saith, 1. Timoth. 2. 6. that this was done in due time. The vses which come of this doctrine are these; First, seeing the Lorde will haue the redemption of his people to bee sealed and certainly knowen; then let vs looke for that time, and that day, when Christ shal finally deliuer vs from the wrath to come, 1. Thess. 1. 10. What shoulde make good men to feare the latter day? their redemption is cer∣taine, the Lorde is their Sauiour, the Sauiour is their head, their head is their brother, and vntill Christ come they are subiect to wrath, but when he is come they are deliuered from death. Againe, let vs receiue any pledge or token of * 1.573 the Lordes loue and fauour towarde vs, which is shedde in our hearts by the holy Ghost, Rom. 5. 5. and seeing this is it, that we are certainly redeemed, and our soules health is not builded vpon peraduentures, but it is surely establi∣shed,

then let vs certainly perswade our selues that God loueth vs with an euerlasting loue. What will hee keepe from vs? that giueth vs his owne sonne, and will kill him to acquite vs? If this perswade vs not to bee penitent, and to loue God againe; then is not the loue of God, nor the bloude of Christ sprinkled in our hearts. Naaman woulde haue giuen to Elisha manie thousande poundes, bicause the water of Iorden had clensed his leprosie; what woulde he haue giuen if Elisha had cured him by medicine? But Christ hath cured our soules and bodies by the riuer of his owne bloud, and by the losse of his owne life; then are we wor∣thie to giue heart for heart, bloud for bloud, bodie for bo∣die, eie for eie, and life for life to him againe. Shall bring againe the captiuitie. The prophet vnder the name of * 1.574 captiuitie doth vnderstande all the miseries of the people of God; for in captiuitie there is a concurrence or consent of all manner of euils. For in truth, if there be any estate la∣mentable in the world, it is the estate of a captiue: He shall liue a common slaue, he shall euer be abridged of libertie; he shall weare the coursest; he shal eate the basest; he shall lie the hardest; he shall labour the sorest; and he shall liue the vnhappiest: His correction shall bee fitter for a beast then a man; his pittie shall bee nothing; if hee bee sicke, hee shall haue no attendance; and in this hee is woorse then any prisoner, for hee must not begge for necessitie, but either liue with little, or else starue: and the priso∣ner knoweth, that the iudge onely hath authority to take away his life; but a captiues life is in euery mans hande. So that when wee reade of the captiuitie of Iudah and Ierusalem, wee must vnderstande an intollerable mis∣chiefe to be fallen vpon them. For their countrie was all spoiled, their goodly houses were razed to the earth; their streetes ranne with blood of men, their women, wiues and virgins were most shamefully abused; they were caried from their owne countrey, kindred and acquaintance; they were solde like beastes, they were killed like sheepe, they were kept like dogges, and they liued to see their children

solde away into other countries, whose sweete faces they shoulde neuer see againe. Oh, that we in England could thinke with our selues what was the cause, why God did so lamentablie giue ouer his people to bee racked and ruled by others, which was the contempt of his worde: and wee may greatly feare the like punishment for the same sinne among vs! Oh, my heart bleedeth to thinke what will be the estate of many, if a captiuitie should come, their goods which they woulde not giue to the poore, shall bee taken by the enimie; the fire shall consume their houses; the sworde shall destroy their liues; the lust of men shall defile their gallant proude dames: and peraduenture their ten∣der babes and gentle posteritie shall be solde to be some galli-slaues, some kitchin-boies, some to draw the plow in∣stead of oxen, with their backs bare for the scourge; some to be slaine before their eies, & many to be committed to the beasts, to the waters, to the heathens, & to the infidels to be new nurtured in paganisme. O Lorde keepe this day from England. But he telleth them that the Lord would deliuer thē out of this captiuity before they were in it, as God told Abraham of the deliuerie of his seede, before hee had any seed. By which we may obserue, that God doth think vpon our deliuerance & redemption, before we be in miserie. O * 1.575 vnspeakable mercie of God! which had so in his euerlasting decree appointed, that his sonne should redeeme vs before the world was made: yea, before there was any to bee re∣deemed. He doth not make thee sick, but first he hath made thee a medicine; he doth not take away thy children or thy goods, but first he thinketh a way how to restore them againe; he doth not stirre thee vp any enimie, but he hath appointed thee another friend: and as at the beginning he made euerie tree, and plant, and herbe, and fruite, be∣fore he made either man or beast which should eate them; so he continually prouideth meat before hunger, ease be∣fore danger, light before darkenes, and ioy before sorrow, as Ioseph of Arimathea which made his toombe before he

was dead. The reasons hereof are these: First, because he wil not haue his church to be in desperation of deliuerance, * 1.576 Isa. 10. 30. for our afflictions are called our burdens: now a burden is appointed to be taken off before it be layde on, and so our miseries are appointed to be taken from vs before they be cast vpon vs; for the rod of the wicked shal not alway rest vpon the backes of the righteous: And ther∣fore let none cast in our teeth the miserie of a christian which seemeth to be borne for miserie; but rather christi∣ans are borne for immortalitie; for our short enduring ca∣lamities are nothing woorthie the glorie which shall bee heaped vpon vs. Another reason is, because that this is a * 1.577 token of the Lords iust iudgement, 2. Thess. 1. 6, 7. The Lord which euerie way doth shew his mercie, will also de∣clare the same in the chastising of his children: and there∣fore as in iustice he doth wound them for their sins; so in iustice he first prouideth for their safetie, whereby we may know a singular comfort for them which are troubled in conscience, and let them not much trouble themselues to seeke for the meanes of their ease: for as Abraham did binde Isaac to be sacrificed, so he did vnbinde him againe; and in like sort as God hath troubled thy soule, so he will giue it ease againe. The vses which wee may make of * 1.578 this doctrine are these: First, letvs neuer despaire for any miseries whatsoeuer, but still hope, Isa. 40. 2. for the Lorde hath alreadie numbred the daies of thy life, and of thy sor∣row, and of thy paine, and of thy affliction; therefore ne∣uer care, for it will one day be ended. Oh, but thou wilt say, it will be ended, but it will be long first; therfore I feare I shall faint in suffering: but how canst thou tell? it will be long: hath the Lord told thee so? then abide his pleasure, although it be to thy paine: hath he not told thee so? then make not thy affliction longer or greater: God which made the okes subiect to the greatest windes, hath giuen them the largest and deepest rootes to stay them vp with∣all: And if God do tempt thee with long calamitie, O hap∣pie

man art thou, for he tempteth none aboue their power: and if God load thy daies with sickenes, or pouertie, or los∣ses, or paines, or wounds, or infamie, or seruitude; yet know thou shalt be able to abide it, if God haue sent it. Ano∣ther * 1.579 vse is, that vnder our afflictions wee reioyce in hope, Rom. 12. 12. for what greater perswasion can wee haue to mooue vs hereunto then this, that the Lord hath alreadie determined the continuance thereof? Reioice therefore that thou art like vnto Christ, though thou bee vnlike to thy selfe: Know, that there is no darkenes, but it flieth from the sunne; there is no poyson, but it yeeldeth vnto medicine; there is no winter, but it is remooued by sommer; and therefore there shall neuer come vnto thee any such miserie, but it shall be taken from thee. But some wil say, we may endure our aduersitie, but we cannot re∣ioice in the companie thereof: how shal we whet our hope and reioice vnder tribulation? My deere brethren, if you can beare it patiently you may easily reioice therein; for there is not required laughter to this ioy: but the inwarde peace of your soule, whereby you may know it shall turne to your good; and this you may haue although you lament with teares: therefore plucke vp your sorrowfull mindes, and put away your mourning garments, for the time is at hand, that your easeles daies shall be turned into painelesse rest, and your carefull prayers into the ioyfull possession of life and glorie, and angels and saints, and God and Christ for euermore.

The xxxiij. Sermon.

Vers. 2.

I will also gather all nations, and will bring them downe into the valley of Iehoshaphat, and will pleade with them there for my people, and for mine heri∣tage Israel, whom they haue scattered among the na∣tions, and parted my land.

HAuing handled the time when the destruction of the churches enimies should be, which was, when they were deliuered from their captiuitie: now it followeth, that we pursue the manner of their destruction in this and in the verse following: and for our more order∣ly proceeding, we will first handle the causes of the Lords iudgement vpon them, and secondly the execution there∣of: the causes expressed vers. 2, 3, 4, 5, 6. And first, before the causes the prophet noteth these two things, their assemblie and the place thereof: their assemblie in these words, I will also gather, &c. the place he calleth the valley of Iehoshaphat. When he saith that he will gather all nations, he doth giue * 1.580 vs to vnderstand his infinite power, that he can easily bring the whole world together: Psal. 50. 2, 3. Dauid saith that he calleth them from the rising of the sunne, vnto the set∣ting thereof; that as he could and did at the beginning cre∣ate the whole worlde in one man: so can he at the latter end, bring them all together againe as one man. How can the theefe escape him, by riding? or the whooremonger, by keeping in a secret chamber? or the swearer, by cree∣ping into a princes court? or a king, by lying in his stron∣gest holde? but as he brought all creatures to Adam that he might name them, and seuen of euery cleane beast to Noah that hee might saue them; so will hee bring all the worlde before his sonne, that hee may iudge them. The reasons are these: first, because hee doth it by his angels, * 1.581 Matt. 24. 31. who are of infinite power and wisedome, and celeritie, and diligence. One angell is stronger then all men, as appeereth by that angel which killed of Saneheribs armie in one night, an hundred fourescore and fiue thou∣sand, Isa. 37. 36. yet for all this power, we must not feare or worship the angels; for they are but our fellowe seruants, but rather let vs feare the creator of the angels: for if hee haue giuen so much glorie to his angels, oh how much hath he kept to himselfe? and if he maketh them flames of fire,

himselfe must needes be a consuming fornace. Another * 1.582 reason is this: because all the worlde doe liue and mooue and haue their being in him, Act. 17. 28. and therefore he may as easily bring euery one to iudgement, as a man may lay his left hand in his right. Oh how might this terrifie a great sort! which liuing in God, yet deny God, as Absolon which woulde depose his owne father to make himselfe king. The vses which wee may make hereof are these: * 1.583 first, that we auoide not, and doe not flie from the presence of God, as Ionah did, Ion. 1. 3. for the Lorde will bring vs againe, as he did him. Whither wilt thou goe from the All∣seeing spirite of God? oh flie not from him; for there is no heauen so high, but he is higher; nor any earth so deepe, but he is deeper; nor any world so wide, but he is larger; nor any place so secret, but he can finde it out. Abide in his temple, for there is his presence; and in his church, for there he dwelleth. Looke to him aboue, looke on him be∣neath, looke for him in the morning, and runne to him in the euening. Goe not out of the congregation, for then thou runnest from him, but abide the Lordes leisure for euermore. But how might I complaine on them that runne away from God? some runne from the faith; some from the sermon; some from our praiers; some from our com∣panie; and some are gadding abroad in strange, popish, and paganish countries; some goe to tauernes, when they should goe to churches; some to exercise of pleasure; some are riding in the fields, when they should be praying in the congregations; and some are at the beare-baiting or play houses, when they should serue the Lorde: oh monstrous times that euer men liued in! and they account themselues happie, that neuer come where any goodnesse is. If God correct them, they are desperate; if the lawe would punish them, they are obstinate; if the preacher rebuke them, they are almost malice-mad. What doe these men, but flie from the presence of God? for they will not goe to him, they will not pray to him, they will not liue with him, they

will not tarrie for him, they will not see him, they will not heare him, but they shall surely feele him. Although Tze∣dechiah would not abide the Babylonians but fled away by night; yet they ouertooke him, and brought him backe to their captaine, who put out his eies, and led him in chaines to Babylon: so although you flie from the Lorde, yet hee shall followe and gather you, bee your companie neuer so great, and depriue you of your best estate, and leade you in chaines to the diuels in hell: They are separated from God; but you are worse then diuels, for you separate your selues from God; yet bee assured, you shall shortly trie, that it were better for you to followe Christ into the sea, as Peter did, then to forsake him on the land, as Iudas did. Into the valley of Iehoshaphat. These wordes containe the place where the nations shoulde be gathered togither: the which I take not to bee any speciall place, much lesse the valley of Engedi, 2. Chron. 20. 2. where Iehoshaphat by the helpe of God destroied the Ammonites, Moabites, and Edomites; but rather by allusion to that place and battle, hee sheweth what slaughter hee woulde make of his eni∣mies. But this worde Iehoshaphat, may bee taken as well appellatiuely as properly, & so it signifieth the iudgement of God: and therefore the valley of Iehoshaphat shall sig∣nifie the place of God his iudgement, as afterwarde the valley of threshing shall signifie the execution thereof. By the former words and by these we will obserue, that the wicked shall bee drawen to iudgement whether they will * 1.584 or not, Luke 23. 30. for God will gather them into the valley of iudgement: As there is no force in the corne to resist the reaper, so shall there bee no resistance in the wic∣ked to auoide iudgement. And this thing of all other may mightilie a stonish all deceitfull and infidell hearts, which cannot abide to heare of iudgement; yet they shall be compelled to come to iudgement. Howe desperate is their estate, when their conscience shall bee more against them then all the worlde, and their helpes of nature shall

giue them ouer; and they left destitute of all hope, shall be deliuered into the hande of diuels: and surely they which scorne the companie of God his saints on the earth, are woorthie to bee torne by the teeth and clawes of diuels in hell. But hast thou no grace to consider this before hand, and to thinke with thy selfe howe thou shalt see an infinite companie of Angels driuing thee to iudgement, and then presently all the diuels in hell haling thee to damnation? Be willing therefore to come to God in earth, that thou maiest bee desirous to goe to God in heauen: for bee assu∣red, that if thou feare iudgement, and wishest it might ne∣uer be, thou art in a pitifull case, for thy conscience doth alreadie condemne thee; and if thou despise iudgement, and watch not for it, thou art more retchlesse, for thou re∣sistest God: but if thou crie for the last day, and say, Come Lorde Iesus, come quickly, thou art a happie man; for the Lorde is in thee, Christ hath clensed thee, sinne is dying in thee, thou louest God his kingdome, and therefore thou shalt possesse his kingdome. Oh, that we coulde willing∣lie submit our hearts to the Gospell, and then shoulde wee not vnwillingly offer our soules to iudgement! The rea∣sons * 1.585 of this doctrine are these: First, because they shall be compelled by the power of God, Matth. 26. 64. They which will not feele the power of God in sauing them, shal feele it in condemning them: and therfore as the power of God made Pharaoh to yeeld to Moses and Aaron; and made Sisera to yeelde to Deborah; and made Goliah to yeelde to Dauid; and made the temple to rende a sunder when Christ was crucified, and the sunne to loose hir light, shall compell the wicked to the iudgement seate of God. Another reason is; bicause their hope for helpe or mercie * 1.586 or pardon is but in vaine, Lam. 4. 17. And therefore al∣though they woulde escape, yet their hope shall deceiue them: as the mother and wife of Sisera which told of the victorie, when in the ende it turned to their owne ouer∣throw. I doe but briefly touch these things, bicause I haue

handled them more at large alreadie. The vses which * 1.587 arise from hence are these; First, that wee come willinglie to the throne of grace, Rom. 5. 2. or else we shall be vnwil∣lingly drawne to the throne of wrath. Come to all godlie exercises ioyfully; heare the Gospell diligently; reade the scriptures zealously; loue the godly tenderly; and praie to the Lorde comfortablie: and then shalt thou come to grace, not to wrath; to glorie, not to shame; to life, not to death; to heauen, not to hell. Make no excuses for thy absence, admit no delaies for thy hinderance, suffer no temptations for thy allurement; and let not the wife of thy youth keepe thee from praier, and the throne of grace. Feare God more than loue the worlde; hate euill more than loue thy wife: Saie vnto all cumbrancers, awaie from mee, for I will keepe the Gospell of my God: I had ra∣ther loose my finger than my hande; my haire than my heade; my bodie than my soule, my friendes than my GOD. I will feare the Lorde before wrath, that I may reioice in iudgement. Againe, let vs learne to ac∣knowledge and perswade our selues of this terror of God, * 1.588 2. Cor. 5. 11. for except wee consider before hande howe the heauens shall be consumed, howe the earth shall bee burned, howe the worlde shall bee ended, and howe the Lorde shall be manifested the Gospell; will be but a weake worde, and an idle tale vnto vs: But if thou canst beleeue the last iudgement, and with the eie of faith beholde it a farre off, and tremble at the secret meditation thereof, then thou maiest easily feele the power of life vnto life, and happily forsake the sentence of death. Therefore euermore remember iudgement at thy feast, in thy bed, on thy table, in the morning, at thy labour, before thy sleepe, and with thy friendes, that thou and they be not of the kindreds of the earth, which shall waile and la∣ment before the comming of Christ, Reuel. 1. 7. There will I pleade with them. Hauing finished the gathering togither of the wicked into the place of iudgement; now

it remaineth that wee goe on to the causes of their de∣struction which the Lord heere openeth, as pleaders do in their courts at the law: and therefore he saith, that he will plead with them for his people, alluding to the manner of worldly iudgements: so that heere wee may see that the Lord is both iudge & counsellor for his church, which may greatly comfort vs, and discomfort our enimies: for the Lord who is to tally for vs, and eagerly against them, hath the whole law in his owne hand. But in this that he saith, * 1.589 he will plead with them, we may note that God will open all the sinnes of the wicked in iudgement, Eccles. 11. 9. For pleaders will not omit any thing which may discredit their aduersarie, or the cause against which they speake: yea, they will suspect those things which they cannot gainesay, and condemne those things very peremptorily which they can any way blemish. In like sort, the Lord when he shall draw thee to iudgement, will there open all thy life, and tell thy secret whooredome, thy hidden theft, thy often blasphemies, thy idle words, thy vaine expences, thy proud gestures, thy idle worship, thy friend-pleasing vanitie, and all thy hypocrisie. Thy charitie, he will defame with vaine∣glorie; thy prayers, hee will account abhomination; thy fasting, he will call dissembling, and thy gentle nature shall be accounted a flattering vertue: All this will hee bring to iudgement; hee will prooue it by thy conscience; he will condemne it by his Gospell; and he will punish it by con∣demnation: oh, then shall thy faults be written in thy fore∣head that al may know them, and thy priuie doings blowen with a trumpet that all may heare them, and thy forsworne sinnes opened by a crier, that all may loath them. Oh wretched wretches! which had rather abide this iudgement of God, then that which is in this life: but if thou haue any meanes to perswade thy soule vnto goodnes, or to terrifie thy flesh from euill; let this helpe it forward, that God shal open all thy faults at the day of iudgement, and discredit all thy vertues be they neuer so many, or neuer so glorious.

Thinke not that thy good deedes shall ouercome thy euil, but as one blemish disfigureth a whole bodie; so one sinne will disgrace a whole bodie of vertues. The reasons of this doctrine are these, because the counsell of euerie hart shall * 1.590 then be manifested, whether it be good or euill, 1. Cor. 4, 5. and if the counsels of men be opened, much more their sinnes. Another reason is, because they are remem∣bred before God, Reuel. 20. 12. and if all the sinnes of the * 1.591 wicked be in the Lords continuall sight and remembrance, then shal they not be forgotten or couered when the num∣ber shall be rehearsed. And surely me thinkes that the con∣science of this matter should mightily terrifie our natures from sin, seeing that all our offences are continually in the Lords memorie. Some thinke that because the time is long since they committed adulterie, or sacriledge, or theft, or drunkennes, or idolatrie; now God hath forgotten it, and it shall neuer more be laide to their charge. But they must knowe that a thousande yeeres, are with the Lorde as one day, seeing that is past as a watch in the night: and ther∣fore the Lord doth as well remember their old committed sinnes, as a watchman remembreth who came by him in the night; their childish vanitie, their youthful wantonnes, their sinfull sporting, their filthie resting, their babish tri∣fling, and their merrie pastimes are fresh before the Lord, 1. Sam. 15. 1, 2, 3. The Lord telleth Samuel that he remem∣breth what Amalek did to Israell, Exod. 17. how he was the first that bid them to battle after they came out of Egypt: and therefore commandeth Saul to destroy them man, wo∣man, and childe. This was many hundred yeeres after the acte committed, and the iniurie offered; yet God thinketh vpon it, although they had beene alreadie well punished for it. And so doth he remember, how thou hast oppressed the poore long ago, how many acres thou hast encroched, how many pounds thou hast gathered by vsurie, how many mens cattle thou hast bought by extortion; and finally how often in thy yonger dayes thou were negligent to sanctifie

the sabbaoth. If thy sinnes might fall from thy life, as thy teeth in age doe fall from thy mouth, thou were happie; or if thy life could be chaunged into holines, as thy old yeeres turne thy blacke haire into whitenes, blessed were thou: but alas thy strength faileth, thy beautie fadeth, thy life weareth, thy hand weakeneth, thy blood dryeth, thy head chaungeth, and thy whole bodie stoopeth to the earth; yet thy wickednes remaineth vntouched and vnblasted, as the Iuie which is thickest and greenest, when it hath killed and withered the great oake. The vse which com∣meth * 1.592 of this doctrine is the same that the most wise prea∣cher that euer was taught vs, Eccles. 12. 13. That seeing God woulde bring euery secret worke into iudgement, therefore feare him and keepe his commaundements. Howe many waies wee are taught to feare the Lorde appeereth in the former sermons; and therefore it were needlesse to vrge this exhortation any farther in this place. But if we consider that if it be such a shame to endure the speeches of friendes and enemies in this life for the faultes we haue committed; how much more ought wee to blush before the Lord with all the angels of heauen, and all the men that euer were, are, or shall be in the world, when at the latter day our faultes shall bee opened; when euery one shall hisse at our filthinesse, and laugh at our wicked∣nesse. Oh confesse thy selfe to a fewe in this world, rather then deferre to bee reuealed before all in the ende of the world. Thinke not that thy owne estate will be any thing more tolerable, because all other men shall haue their faultes also ripped vp and repeated; for the more the worse, a Iudge will bee more easily entreated for one then for twentie, and therefore God will be lesse partiall, because so many shall be found guiltie: feare not shame, but death; abstaine not from sinne for the worldes sake, but for the Lords sake; and let not other mens voices more appalle thee, then the sentence of God. It hath beene heretofore and shall be hereafter more manifestly shewed, that God

doth no more spare a multitude then a man, or many then one: and therefore neuer flatter thy selfe in the matter, but onely vse the time and these admonitions, that God may forget thy sinnes, and then they shall bee forgiuen thee; and if they bee forgiuen, they shall not bee opened, but si∣lenced at the latter day. For although we shall then heare of the murder that Cain did; of the mocking that Ismael did; of the filthinesse that Er and Onan did; of the rebel∣lion of Absolon, and the treason of Iudas: yet wee shall not heare of Noahs drunkennesse, or Lots incest, or Iosephs oath, or Moses vnfaithfulnesse, or Dauids adulterie, or Pe∣ters deniall, or of any of the faultes of the elect; for their sinnes shall remaine in the graue, when their bodies are raised vp to the ioy of another life.

The xxxiiij. Sermon.

FOr my people. In these words we may obserue, that God will iudge the world for the iniuries done to his church, and for nothing more, Psal. 9. 17. for hee will * 1.593 then open the counsels thou hast conceiued against the godly, how many stripes thou hast giuen them; how many times thou hast reuiled them; how many waies thou hast oppressed them; how often thou hast imprisoned them; and how many thou hast murdered of them. He will aske thy poore neighbour howe thou didst releeue him; howe often thou didst lend him; how much vsurie thou tookest of him; how many times thou didst harbour him; and with what affection of hart thou didst embrace him. I graunt that he will open thy other sinnes, and condemne thee for them: but yet the speciall cause why he sitteth in iudgement at the latter day with all the world before him, is, that he may make inquisition for the blood of his saints, and iustifie his children whom the world condemned.

The reasons are, First because he is the life of the faithfull, Col. 3. 4. Secondly, because this doth shew his righteous∣nes, * 1.594

2. Thess. 1. 6, 7. when he doth acquite the faultlesse, and condemne the guiltie. The vses which wee may make * 1.595 thereof are these: First, that wee neuer grieue any of the saints of God, Psal. 105. 15. when Iehu was to kill all the prophets of Baal, he bad them search diligently for the ser∣uants of God, and be sure that there were not one among them to be hurt. This care ought men to haue of the least and basest in the church, that they prouoke them not to complaine vpon them to the Lord: for surely if the poorest member of Christ that liueth among vs, doe iustly com∣plaine of the greatest Lord and potentate of the world, vn∣to the God of heauen; it were better for that Lord that a milstone were tyed about his necke, and he were cast into the sea. Againe, seeing it is so dangerous to offer any vio∣lence to any of the Lords children, let vs abide in the Lord Iesus, Ioh. 2. 28. and then will he reuenge our cause; for hee cannot forget his owne stripes, and for his sake are we buf∣feted & disdained, and mocked, and reuiled, & persecuted, & martyred: and therefore by him shall we be defended, & reuenged vpō them. If we be of the Lords body, we cannot hurt the Lords members: & therfore they which persecute the church & speak euil of the poore, are none of the Lords family. Whom they haue scattered amōg the nations. We haue alreadie shewed that one principall part of a captiuitie was the scattering and dispersing abroad of the people in∣to many countries, where they shoulde neuer gather strength or hope to returne home againe. This is the first cause why the wicked are thus iudged, bicause they scatte∣red abroad the seede of Iacob, that it might die and neuer growe; for so is the meaning of the word: Whereby wee may obserue, that the wicked are neerest to destruction * 1.596 when they most of all triumph ouer the godly, as heere we may see the first cause of their condemnation is the scatte∣ring of Israell. So the Lorde affirmeth by the prophet, Esay 49. 25. that when the mightie were at the pray, and the tyrant at the spoile; then will the Lorde come and spoile

them, but deliuer his children. The lion and the Beare that Dauid slewe might haue escaped with pray and life, if they had not medled with Dauids lambes: and so the wicked might escape damnation if they coulde refraine from bi∣ting of the Lordes sheepe. But seeing then they are at the brimme of destruction, when they are in the highest of their mischiefe; O vnhappie men which die assoon as they conceiue pleasure. The reasons of this doctrine are these, * 1.597 First, bicause they helpe to aggrauate the euill vpon the poore saints of God, Zech. 1. 15. I did it a little, saith the Lorde, but thou didst it much more: so they make our faults greater then they are, and giue vs more stripes then God hath appointed them; therefore doth the Lorde so suddenly destroy them. Beware how thou accuse a good man, although thou doe it iustly, for if thou make it anie thing more, it shall redound to thy owne danger. Againe, when the poore and good men are most oppressed by the * 1.598 wicked, then the Lord ariseth to heare their crie, Psal. 12. 5. and when he ariseth he commeth with all wrath to recom∣pence the iniurie. And as alreadie I haue warned, so I must againe and againe, make not a good man complaine on thee to God, for thy oppression; for the Lorde hath more delight to reuenge the cause of one that is helpelesse and friendlesse, then of ten thousande that are able to defende their owne businesse; and in my choise, I had rather be vn∣iustlie accused of treason to my prince, then by a godlie man, to be iustly complained for iniurie vnto God. The vses of this doctrine are these; First, that we comfort our selues in the destruction of the wicked, Isaie 62. 1. For al∣though * 1.599 wee are not to reioice at their ouerthrowe for our owne sakes, yet for the Lordes cause, by whom they are ouerturned, we may lawfully and ioifully be comforted for their ende. For God doth then take them when they are in their deepest mischiefe, and when they purpose to exe∣cute their most deadly malice. None can knowe it but God, bicause none shoulde haue the praise for their ouer∣throwe

but God. Therefore it is a vile thing for any to la∣ment the losse of wicked men the enimies of God; for their life is not to be desired, that liue not for the benefite of the Lordes household. Although Dauid lamented Saul and Absolon, yet that maketh not against this doctrine; for Dauid lamented Saul because he had vndone himselfe, and lost the glorie of the fielde: and Absolon, bicause so kinde a father coulde not chuse but be mooued for the vt∣ter condemnation of the fruite of his loines. But this is most lamentable that euen in our daies there are yet some that lament the ouerthrow of God his enimies the Pope and Spanish forces, and it grieueth them that so many cardi∣nals and mitred fathers, so many abbots, and shaueling friers are cleane driuen out of England; whereas, if these had continued, the Gospell of Christ must haue beene ba∣nished: As well might Moses and all Israell lament the ouerthrow of Pharaoh and the Egyptians in the sea (which they reioiced at) as these lament the ouerthrow of papists and poperie, for which they shoulde be thankefull: and I praie God giue vs shortly as good cause to reioice against all Atheists and idolaters. Another vse is this, that wicked * 1.600 men learne to knowe their owne danger; for woe bee vnto them that laugh, for they shall lament, Luke 6. 25. Blesse not thy selfe when euery one honoureth thee as they did Haman, for presently hee fell to the gallowes: Exalt not thy selfe bicause others praise thee, as they did Herod; for by and by he was deuoured of wormes: fret not thy selfe because others deserue better then thou, as did Saul with Dauid, for hee fell into a lunacie: followe not anie man nor anie cause with a desire to oppresse as Sanehe∣rib did, for the Angels of God destroied his hoste, and his owne sonnes made an ende of his life. And parted my lande. Another point of a captiuitie is the taking away of the lande from the possessors thereof; for we must not thinke that if the Lorde shoulde suffer an inuasion, that men shoulde escape with a tribute, but rather their

houses and lands should be distributed to strangers: Their demesnes, their free-holdes, their mannors, their copie∣holds, their rents, their knights-fees, and all other their possessions shall bee quite and cleane taken from them, which the conquerors challenge by lawe of armes. But this is woorthy to be noted, that notwithstanding this lawe of armes, God alleageth this parting of the land, and dispos∣sessing the ancient inheritors thereof, to be one cause why the wicked should be iudged: they woon it in deede, but yet they are called to an account for it. By which we may obserue, that it is not lawfull in warres so to triumph ouer the godly and their possessions, as it is ouer other men, Tzeph. 2. 8, 9. although the king of Syria had triumphed against Amath, Sepharuaim, Iua, and many other countries * 1.601 and kingdoms, and cities; yet when once he came to touch Ierusalem, and to raile vpon Ezechiah, he and all his host were quickly dispatched: and in like sort when the wicked come to deale tyrannously with the church of God, and put them to extremities, then doth the Lorde take their cause into his owne hand. The Spaniards boast of wonder∣full countries, which they haue conquered among the silly heathen and barbarous Indians; which may well be so, but what haue they gotten in these partes of the world, which are the beloued Ierusalem of the Lord? surely nothing but blowes; for here they loose more men at the siege of a towne, then there in the conquest of a countrie: and there∣fore they may teach vs that such barbarous crueltie as they haue vsed among the Indians, and such tyrannie as they would haue practised in the Lowe-countries, must not bee offered to any Christian nations: but rather as Dauid was glad that Absolon his sonne had lost the fielde, yet was hee sorrie that he was slaine; so must wee reioice if God giue a Christian enemie into our hande, and yet be sorrie if any blood beshed, or any violence bee executed in his ouer∣throwe. But I knowe some will say, how shall wee warre against the papists? may we not triumph with all manner

of warlike and lawfull ioy at their ouerthrowe, as we would doe against heathens? Surely I answere, we may so warre with them as with idolators, not with heathens, and so to triumph in their conquest as Iudah was woont against Israel, that is, being prouoked by them, to trie it to the vttermost, and to spare no person that is an aduersarie; yet to suffer the remnants to enioy their countrie, if they will embrace the truth and forsake idolatrie. The reasons of * 1.602 this doctrine are these: first, because as men spoile the god∣ly, so shall they bee spoiled againe, Ier. 30. 16. Againe, * 1.603 good men are at peace in the land, and therefore it were crueltie to rage against the peaceable. And therefore make this account that God will reuenge the iniurie offered to his people, vpon the children and childrens children of them that were the workers thereof, Isa. 13. 16. As Dauid commaunded Salomon, that he should not suffer the hoare head of Ioab to go into the graue in peace, because he had slaine two men more righteous then himselfe in the time of peace; so God will not suffer them to come in peace to their graues, that haue had any hand against the righteous of the world. Learne therefore as the Prophet exhorteth, * 1.604 Ierem 39. 12. that in warres or in any common slaughter, thou euer vse gentlenes to them that thou shalt know haue liued godly: And therefore in all the warres betwixt Iudah and Israell, you shall neuer read of a priest or prophet of the Lord to be slaine, but they were slaine in the time of peace, when men were wearie of the word of God. Be a valiant souldier; but bee also a mercifull christian, if any yeeld himselfe, then giue not his life to thy sword. Remem∣ber that glorie doth not onely dwell in fighting and kil∣ling, but in ouercomming; and if thou ouercome by any means or stratagems, thy conquest is neuer the lesse. Spare them that pray for thee, for all christians pray one for ano∣ther: and as the King of Syria fought no more after he had ouercome Ahab, but let all Israell goe home in peace; so after thou hast ouercome the principall actors and procu∣rers

of the warre, then let the residue goe scotfree. Thinke also that the warres are mutable; and if they giue thee vi∣ctorie at one time, yet they may let thee be conquered at another time; and therefore so spare as thou wouldest bee spared: and as Abner would haue perswaded Asahel, Ioabs brother to depart from him, because he should slay him, and then would Ioah be wroth with him: so if words may paci∣fie thy enimie, rather vse them then weapons. And as I would haue thee deale in warres; so thou must deale in peace, that thou take not euerie aduantage against thy brother, but spare him, when thou hast him in thy hand, whether it be in combate, or in suite at the law, or in com∣plaint before a magistrate, or in any extremitie. Do thou nothing against him, but let the law do all; rather silence some bitter things, then inuent any new occasions of strife, and to the vttermost of thy endeuour, labour to buy peace although it cost thee deerely, for whether thou winne or lose, thou shalt be polluted by trouble.

The xxxv. Sermon.

ANd they haue cast lots. This is another cause why the Lord doth enter into so sharpe a iudgement against the wicked, and that is as you see bicause they vsed them most vilely; and not onely them, but the holie ordi∣nance of God, which is casting of lots: So that they as it were plaied at dice for the people of God, they cared not who wonne them, nor howe they greeued them; for it coulde not choose but offend them to see the lottery made vpon them; which God had appointed for another vse. But in this that they cast lots for the people of God, and the lot beeing the verie ordinance of God, not to bee vsed in sport or pastime: wee may note that euill and ignorant men doe profane and abuse euery thing, yea * 1.605 though in it selfe it be neuer so good, Tit. 1. 15. To euill men

and defiled, all thinges (saith the Apostle) are polluted: their toonges are adders speares, their lips are instruments of guile, their handes worke iniquitie, and their feete runne to euill, and shed blood: and if they thus abuse their natu∣rall parts, what will they doe with the spirituall benefits? Oh, it greeueth my hart to tell you! for their praiers they vse to curse and banne them with whom they are angrie; their knowledge they abuse to beguile and deceiue the simple and vnstable soules; they will haue the Scriptures to couer their profanenesse; and when they be espied, they say they can approoue their sinnes by holie warrant. Oh, damnable blasphemie! they vse their wits to cauill, their wealth to oppresse; their strength to steale; their friendes to bolster out their offences; and their naturall wisedome to maintaine their vnnaturall blasphemie; they are hun∣grie, to be gluttons; they are thirsty, to be drunkards; they are clothed, to be proud; they are honored, to be disdain∣ful; & they are wel borne, that they may liue ill vncontrol∣led: with a thousand such like enormities, which we may find in the cōtinual practise of the wicked: they abuse their marriage for lust; their children for couetousnesse; their offices for bribing; their ministerie for reprehension; their lawe for delay of truth; the day for open euill; and the night for secret shame. If a good man fall into their hands they wil vse him scurrilously, the holy worde of God either they despise or wrest damnablie, the ordinances of God they profane wickedly, and the societie of men they dis∣honour shamefully; and yet still they liue, and still shall liue, that they may so abuse death, as they haue abused life: that as they make life a time of sinne, so they may finde death a day of destruction. The reasons of this doctrine * 1.606 are these; First, because they are blinded of the diuell, 2. Corint. 4. 4. And therefore they cannot see so much as that which nature teacheth, for the diuell neuer ceaseth to toule on a man till hee haue made him defie the grace of God, and to defile the nature of man. Another reason is, * 1.607

bicause such is the poison of sinne, that it defileth the very garments of a man, and the walles of a house, Iud. 23. wherefore it will worke more effectually in man, who is a more meete and apt subiect for the same. The vses which come of this doctrine are these; First, that we learne to discerne a man that is thus giuen ouer to abuse verie lawfull thinges; woe be to them (saith the prophet) that * 1.608 speake euill of good, and good of euill, Isai. 5. 20. For men in this estate will not sticke to commende any kinde of fil∣thinesse, because they woulde faine bring all vnto filthines. And if euer there were times of such practise, nowe they are; for sinne is become kinde, and religion turned away naked: We haue heresie, and blasphemie, and paganisme, and bauderie committed to the presse, to bee commended in print; there is no Italian tale so scurrilous, or fable so odious, or action so abhominable, but some haue aduentu∣red to defende the same: Plaies on the Sabbaoth are made lawfull; to be sometime a companion of euill is good poli∣cie; whoredome with some is good phisicke, and no man can be a good member in his countrey except hee thinke well of himselfe: Honestie is foolerie, knauerie is commo∣ditie, dissembling is discretion, and idlenesse is gentrie. Oh my soule, come not in their habitation! bearding of the ministerie and clipping their liuings is but enimitie to poperie, racking of rents is good husbandrie, wicked scof∣fing is a token of a good wit, and common iesting at God, scriptures, goodnesse, and good men, is but solace. I tel you nothing but that I haue read in print, and heard with my eares. Gaming is as lawfull as labour, and money so got∣ten is well gotten. Men may be saued without preaching; and faith commeth not by hearing: papistes liue better then protestants, bicause they giue more to the poore; and the worlde will neuer bee well till the ministers be turned to tenne poundes stipende and a cloake. Woe bee vn∣to them! for they followe the waie of Balaam, who for a little money woulde haue cursed the people of God:

And I praie GOD, either purge our times from these men, or take these monsters from among vs.

They haue giuen the child. Here is another cause of their condemnation; for that they had sold a childe for a harlot: & harken, I beseech you, if euer you heard of the like mis∣chiefe, or more base and beastly part of a man, then to take a young childe, well borne and godly brought vp, and to giue him for the price of a harlot. Harlots in those times had a speciall desire vnto boies and young youthes, whome they bought and made eunuches: but this villanie to bee done to the Iewes the people of God, that their holy seede shoulde bee the hire of so vnholy businesse, it coulde not choose but make the people that heard it, to rende their haires from their head. For it might be they had a farther reach in selling their children for a whoore, because it was commaunded that the price of a harlot should neuer come to the Lordes tabernacle, and therefore they gaue their children for this price, that for euer they might vndoe them. But whatsoeuer mooued them thereunto, they did it; and therefore we are herein giuen to vnderstande, that wicked men set more by their lust, then by any good man * 1.609 in the world. A good man (saith Salomon, Prou. 29. 27.) is an abhomination to the wicked. They had rather haue a harlot then a Christian, as Herod that cut off Iohn Baptists head to please his whoore, Mar. 6. Would or could a man haue beleeued this, if God himselfe had not told vs of it? truely no, if we had seene it with our eies: yet such, I feare me, we haue among vs, that if time shall serue them, they wil bee forwarde ynough to spende our goods, and consume our liuings; and when they bee gone, they will sell our wiues and children to harlots or heathens, or to any that will giue them any money for vs. O England, England, looke to thy welfare! Thy goodly men, thy braue women, thy sweete children, and thy rich possessions will all fall to the handes of an enimie. What will they not doe to the olde, that thus deale with the young? to the parents, which thus vndoe

their children? Giue not your selues to too much marrying and marriages, as they did in the daies of Noah; for here you may see the price of the fruit of your bodie, begotten in sinne, and giuen for sinne; sinne selleth them to sathan, and men sell them to harlots: that as they were borne in a bodie of sinne; so they might bee brought vp in a schoole of filthinesse. O wicked sellers! O wretched buiers! O vn∣happie wares, that are thus exchanged to fulfill beastli∣nesse! The reasons of this doctrine are these: first, be∣cause they are inceassable and vnsatisfiable in their Iustes, * 1.610 2. Pet. 2. 14. and therefore they care not what they doe to performe their lustes. Another reason is, because they * 1.611 are louers of pleasures more then louers of God, 2. Tim. 3. 4. and such haue wee in our daies, if loue may bee estee∣med by the worke as Maries was by her oile; for these are the latter daies of which Paul speaketh. The vses which we may make of this doctrine are these: first, that * 1.612 we consider the miserable estate of these kinde of men, who as the Apostle saith, 2. Pet. 2. 13. shall receiue the wa∣ges for their pleasure. And if Sichem, for rauishing of one woman, lost his owne life, his fathers, and all his citizens, Gen. 34. what shall be the rewarde of these men, that haue defiled themselues and many women? O dangerous euils that hang ouer their heads! And that which is said against this pleasure, may be saide against all other kindes of plea∣sures, that they shall euery one receiue their rewarde: as Cain for his wrath was cursed; Laban for his oppression was empouerished; Dauid for his lust was troubled by his owne sonnes, and Iosiah for his boldnesse lost his life: so shall euery one that taketh pleasure in drunkennesse, or whooredome, or idlenesse, or quarrelling, or murther, or brauerie, or belly-cheere, receiue the hire of all their plea∣sures. Againe, let vs learne to make precious account of * 1.613 the seede of the faithfull, and suffer them not to want any comfort; for God hath promised to be a friende to their friends, and an enemie to their enemies. Offer them no

violence, no not in their infancie, for Ioseph who was solde by his brethren, was at length able to bee reuenged vpon them: And so it may come to passe, that as twigs come in time to be trees; so children come in time to be men, and then beware your olde iniuries bee not repaied by them; for that which is conceiued young, will hardly be remoo∣ued olde. I see in many places the posteritie of good and godly men, yea of those that haue suffered very much for the gospels sake, to be accoūted no better than vagabonds and roagues; and I feare that men woulde bee content to send them into the farthest parts of the world, and to sell them to any Spaniard, papist, or infidel, rather than to help their estate, and keepe them according to their qualitie. And solde your girles for wine. This is another cause why the Lord dealeth thus rigorously with his enimies, bicause they had solde away the women children for cups of wine; which was as much among them, as a cup of drinke among vs. Whereby wee may note, that wicked men make no * 1.614 reckoning of the godly, Amos 8. 5. They sell them for bread, and for olde shooes: And so wee may see the rich man in the Gospell, that esteemed more of his dogs, then of Lazarus, and so Nehe. 5. 3, 4, 5. the poore were driuen to sell their children to slauerie for to buie them bread. Such hard hearted men were and shall be for euer, which make not any account of their poore brethren. The reasons * 1.615 are; First, because they are vnmercifull, Pro. 21. 10. and therefore howe can they be mercifull to them whom they hate, seeing they are not mercifull to them whom they loue? Another reason is, because they do not thinke good * 1.616 men woorthy to liue, Ioh. 19. 15. and therefore they care not howe they abuse them. The vses which wee are to * 1.617 make heereof are briefly these; First, that wee giue not to wicked men any commendations, Prouerb. 24. 24. What is there in any vngodly man woorth the noting, except it bee sinne? and shall wee commend any bodie for their sinne? But I thinke that in our times either euery man is

righteous, and none are euill, or else many men are beside the exhortation of the wise man. For there is not anie Vsurer, nor anie briber, nor any tyrant, nor any Atheist, nor any papist, nor any rich man, but they are all com∣mended by one or other: No landlord so hard, no gentle∣man so leud, no minister so ignorant, no whoremonger so filthie, although he die of the French disease, but wee haue some epitaphes of his commendation, although they liued without praise, and died without repentance. Whereunto will the worlde come? and who will desire to liue therein? if thou commend euill men, how canst thou dispraise euill? for euill doth not make the man, but the man maketh the euill. Yea, we haue of our noble and royall preachers, that will in a funerall sermon tell of the good deedes of manie blasphemers, and misers, and couetous, and filthie, and ig∣norant, and gamsters; and I thinke for money, of witches and coniurers, and rebels, pronounce in the pulpet that they are in heauen: but beware, and bee as wise in saying that a man is saued, as thou wilt be warie in affirming that any is damned. Another vse which we may make of this * 1.618 doctrine, is the same that God asked of sathan, Iob 1. 8. Whether hee had considered his seruant Iob: Insinuating vn∣to vs, that we ought to weigh & measure the dignitie of a godly man, howe there is none like vnto him in all the worlde. And truely if wee did often call to our mindes the blessings that righteous men do bring vnto the world; we should account them as happie that liue with them, as the Queene of Saba did those which liued with Salomon: but since no man considereth either their life or their death as the Prophet speaketh, men grow to so peruerse & corrupt a iudgment concerning the world, that they thinke there is no difference betwixt the iust and the wicked. Sodom neuer knewe what a good man was, till the fire came; and the worlde will not knowe the benefite of a christian, till Christ come to iudgement. But do not men consider what righteous men are? yes verilie, for they trie them as the

diuell did Iob; they vexe them with many troubles, & load them with many euils, and offende them with manie out∣rages, and grieue them with many slanders: you shal heare in the open streetes open reuiling of God his deere chil∣dren; and now adaies there is not a plaie or an enterlude, but there are som scoffes at religion; many scornes at good christians, and infinite abuses offered to the preachers. What considering is this? but grieuing of the righteous spirite of the Lorde that dwelleth in them, and studying howe to improoue their sinnes to the vttermost. But it shall bee sufficient for vs to know that the Lorde of glorie will not doe so vnto vs. And therefore be not discouraged my beloued brethren, golde is golde, although it lie in the dirt; and pearle is pearle, although it bee buried in a dunghill: so a christian is a christian, although he be trode vnder the feete of helhoundes, and be buried aliue in the companie of serpents. Consider them that feare God, to honour them, not to vexe them; to helpe them, not to hurt them; to loue them, not to tempt them; to liue after them, not to accuse them: Thinke they are the starres that giue light in the night; they are captaines that are formost in seruice; they are the soules that shield others from dan∣ger. Nowe if there be no starres, and no captaines, and no shieldes, howe shall we walke in the night of this worlde, or fight in the battle of Christ, or be saued from the fierie darts of sathan?

The xxxvj. Sermon.

Vers. 4.

Yea, and what haue you to do with me, ô Tyrus and Zidon and all the coasts of Palestina? will yee render me a recompence? and if yee recompence me, swiftly and speedily will I render your recompence vpon your head:

THis verse containeth a question of the Lord vnto the neerest enimies of the church, namely, the mar∣chants of Tyrus and Zidon, insinuating that they did all the before named villanie to the Iewes, as it were to wrecke their malice vpon God: and therefore he asketh them whether they wil recompence him; and if they do but once thinke so to do, then will he fully repay them home againe. And first of all wee may heere note, that it is in vaine to be angrie with God, for he saith, what haue you to * 1.619 do with me, &c? and so the Lord chastiseth Ionah, Ion. 4. 9. that he might learne not to repine against his creator. The world now adaies as they care little to please God: so they care lesse to offend God; and like mad people, if their doo∣ings be but a little crossed, they sweare & stare against God himselfe: they like not his gouernment; sometime he sen∣deth too much drought; another time too much raine; another time they are angrie for the losse of their cattle; and most times for the reproofe of their sinnes. So that thus they lye tossed like an vnquiet sea, fretting and foaming against God and heauen: but what haue they gayned by their repining? or what are they eased by their swearing? Surely nothing, but their wound is greater, and their sore is made more incurable: learne therfore to be more quiet, and open not thy mouth against thy creator. If thy sores be as thy haires, and thy paines be as thy thoughts, and thy wounds be as thy daies, and thy losses be as thy life; yet be not angrie with God, he is more inclined to our patience then to our wrath; for the patient spirit shall inherit the land. The reasons hereof are these: First, because sinne * 1.620 will slay vs as the Lord told Cain, Gen. 4. 7. Again, we cannot possibly be angrie or repine against God be it but the least motion, but we shall sinne against him. And therefore in * 1.621 all extremities let euerie good christian say with old Eli, it is the Lord, let him do what he wil; let him take my goods, for he gaue them; let him haue my children, for hee made

them; let him remooue my health, for he sent it; let him chaunge my friends, for he wonne them; let him trouble my conscience, for he can giue it peace; and let him take away my soule, for he can giue it saluation. The vses * 1.622 that we may make hereof are these: First, that we waite pa∣tiently vpon the Lord, Psal. 37. 7. & we shal see in the end our harts desire, & cōmit our whole care to his protection, who is able & wil be willing to effect the same. Waite pa∣tiently, for there is no master so kinde, but hee hath some attendance of his seruant; and therefore how canst thou be the seruant of God, if thou neuer attend vpon him? A good seruant of a willing minde doth obey his maister euen in those things that are hard to be perfourmed: and so al∣though it be hard for thee, yet endure the calamitie that somewhat presseth and oppresseth thee. Naamans seruants said to him that the Prophet bid him but a small thing, that was, wash and be cleane, and then he washed and was clean∣sed: and so I say vnto you, it is but a small thing I exhorte you, waite and you shall be eased. Oh, that I might perswade any sicke man to waite for health, or any poore man to waite for reliefe, or any old man to waite for death, or any yoong man to waite for Christ, happie were I; but more happie were they, that so could be taught to be so cured. Waite in the morning for a blessing, and in the day for a comfort, and in the night for a light: in the morning, that thou maist worke; in the day, that thou maist continue; and in the night, that thou maist receiue thy reward: oh tarrie but a little while, and thou shalt see an end of all mi∣serie! Another vse of this doctrine is this, that we take * 1.623 heede how we by our wrath prouoke the wrath of the ho∣ly Ghost against vs, and so grieue the spirit by whom we are sealed. We were farre better let our soules goe foorth of our bodies, then let the Spirit goe foorth of our soules: I meane it were better for vs to die then to liue without the holy Ghost. Yea let vs eate sorrow as we eate meate, and grieue our consciences rather then grieue the holy Ghost.

Dauids seruants were afraid to tell him of the death of his childe, because it would grieue him: oh, therefore let vs be more afraid to grieue the Spirit of God, then they were to grieue the king of Israell! Now, if thy sinnes be reprooued, amend them; if thy life be threatned, abide it; if thy goods be wasted, fret not at it; if thy enimies reioice at thee, bee not desperate; if thou be offended, sweare not rashly; if thou be punished, curse not outwardly; and if thou be accu∣sed, yet answer not bitterly, & grieue not the spirit of pro∣mise. For ye haue taken my siluer and my gold. This is the fifth cause specified in their enditement, for the which the Lord calleth them to iudgement, for that they ransacked his temple, and tooke away all his golde and siluer which was appointed for his seruice, and carried into their idoll-tem∣ples, whatsoeuer was ordained for the performing of his worship. And first of all we may obserue in this place, that * 1.624 whatsoeuer hath been lawfully giuen, and appointed vnto the maintenance of religion, can neuer bee taken away againe: or else in vaine had the Lord blamed these infidels, for that in their lawfull conquest they had spoiled his tem∣ple also; and this selfesame thing doe the godly complaine of, Psal. 74. 6, 7. So that if any lands haue beene giuen, or any houses haue beene builded, or any priuileges haue beene graunted, or any money haue beene deliuered for the furtherance of the Lordes worship, it is sacrilege to transferre them violently, or couetously, or craftily to any other vses. Oh how shall they be iudged that liue vpon the spoile of the church, and share the Lords portion so neere and so narrow, that they haue made it too little to fit his glorie? Doe they not knowe that the Lorde shall call them to a reckoning for his siluer and his golde; and then, oh then, how deere wil their daintie fare, their silken suites, their veluet slippers, their french-hoods, their golden bor∣ders, and their blew-coate-hirelings cost them, that they haue gained and maintained by the robberie of churches? The reasons of this doctrine are these: first, because the * 1.625

goods of the church are holy things, 2. Chron. 20. 19. and therefore not to be prophaned; which is then done, when they are withdrawen from the Lords seruice. For certainly, although in substance the golde and treasure of the church be the same that all other is of, as the water and the bread and wine in the sacraments, in substance bee all one with other water, wine, and bread; yet in regarde of the vse there is a difference; for they are made holy by dedica∣tion: and therefore as it were horrible villanie to abuse the elements in the sacraments; so is it execrable robberie to prophane the treasure of the church. Another reason * 1.626 is this, because if it were not lawfull for Ananias and Sa∣phira vnder pretence of religion to sell their land, as if they would haue giuen it to the church, and yet kept away part thereof, Act. 5. 4. then is it much more vnlawfull to keepe away any part from the church which we neuer gaue, but it was rightly the churches possession before wee were borne. And the vses which may be made hereof may bee * 1.627 these: first, that these church-robbers and sacrilegious per∣sons knowe that the iudgement of God doth continually hang ouer their head, as often as euer they abuse and take any of these hallowed and sanctified treasures, as it did ouer Belshazzar, Dan. 5. 3, 5. who was then sentenced to de∣struction, when he was drinking wine in the cups of the temple. And surely we were better weare camels haire for our garments, as Iohn Baptist did, and haue not a house to rest our heads vpon, as Christ had not, and lappe vp our drinke, as Gedeons soldiers did out of the running streame, then so to be clothed and lodged, and delicately nourished with the goods of the church, and the curse of the Lorde. What though some kings of Iudah did buy peace with them? and Dauid did eate of the shew-bread? yet they did it for necessitie to maintaine the common-wealth, and to preserue life; and so verily I thinke may be done nowe. But blessed be God we neuer yet tasted of the like neces∣sitie; and so long as there shall be one penny of money, or

one foote of land in the possessions of priuate men; so long must the treasurie of the church be left vntouched. O yee gentlemen, and rich men, and vnhappie men! which haue filled your priuate cofers with the Apostles goods, whereas you should haue laide your goodes at the Apostles feete: what will ye doe when the mouth of God shall pronounce your destruction for medling with his tithes and his offe∣rings, and his sacrifices, and his liuings, as the hand of God did Belshazzars depriuation on the wall? surely, not your knees will bend, but your harts wil quake; not your coun∣tenance will change, but your conscience wil tremble; not your loines wil be loosed, but your liues; & not your wealth shall be only destroied, but your soules & bodies for euer & euer. Secondly, we may obserue out of this vers. when he * 1.628 saith, that they haue caried into their temples, his goodlie & pleasant things: that God accounteth preciouslie of the meanes of his worship, howe basely soeuer the world and * 1.629 all worldlings doe iudge thereof, Leuit. 1. 2. for he calleth them his goodly and pleasant things. The which thing I woulde haue most diligently obserued, that wee may so thinke of the thinges of God, as the spirite of God doth deliuer them vnto vs: that we finde them goodlie as full of grace, and pleasant as filled with delight, that we may all saie: Oh Lorde, howe sweete are thy lawes vnto our hearts, yea sweeter then honie to our mouthes? For car∣nall minded men, see no more grace in a church then in a tauerne, nor no more delight in a christian then in a ruf∣fian; nor esteeme any whit better of a preacher then a craftesman; or finde any more sweetenesse in a sermon then a plaie; or take any more delight in the Gospell then in a little pedlars french. Oh, howe basely are you min∣ded, that cannot thinke better of the Lords matters! One of you thinke that there is great goodnesse in an eare of wheate; another findeth great delight in a fielde flower; another sporteth himselfe with the smell of a rose; but none of you can feele any pleasure in that corne that brin∣geth

bread of life, or that flower that sheweth the worke of life, or that rose that offereth the smell of heauen. Laie away thy base thoughts of spirituall matters; and knowe that the church is the Lordes house, who is greater then a king; that the preachers are the Lordes stewardes, who are better then lordes; that the Gospell is thy soules food, sweeter than any iuncate; that a christian is the Lordes friend, better than any rich man; that a sermon is thy Saui∣ours praise, higher then any prince; and that the fellow∣ship of saints is more woorth then the valour of knights. Thinke I saie, howe goodly and pleasant are the wordes full of grace, the companie full of goodnesse, the praiers full of sweetenesse, the Psalmes full of melodie, and the soules full of sorrowe which are gathered togither before the Lorde in his church. The reasons of this doctrine are * 1.630 these; First, because hee euermore regardeth what him∣selfe hath appointed, Cant. 5. 1. His church is his garden, and therefore he hath planted euery flower growing ther∣in: wherewithall hee cannot chuse but bee highly deligh∣ted, as he was at the beginning when hee sawe that all his workes were good. Another reason is, bicause he puni∣sheth * 1.631 them seuerely that contemne any part of his ordi∣nance, Heb. 2. 2. 1. Cor. 11. 30. and therefore he accoun∣teth preciously of his worde which hee defendeth by his power, and of his poore saints whom hee maintaineth by his angels; and of his mercie which hee manifested in his sonne; and of the neglect of his Gospell which hee puni∣sheth by condemnation. Let vs therefore honour whom * 1.632 God honoureth, Act. 10. 15. and that which God ac∣counteth precious, let vs not cast awaie as vile. Because Assuerus honoured Haman, all the people of his kingdome did him reuerence; and therefore because the Lorde thinketh well of the worde, and of the Sacraments, and of praier, and of preaching, and of hearing the Gospell, let him bee a dead dogge that speaketh against the same. But alas, alas, as Vasthi would not come although the king

hir husband sent for hir; so will not our Vasthies, men, wo∣men, olde and yoong, followe religion, and come to the Gospell, although God our father, and Christ our husband send for them neuer so earnestly: but she was rewarded for hir disobedience, and was diuorced from the king; and so I feare will bee the ende of verie many in our daies, to be put out of the Lordes fauour, and diuorced from the bles∣sings of Christ. And again, let vs learne to put on our eies of faith, that wee may commend that which God commen∣deth; for except wee can beholde the workes of God, and the Gospell of God with spirituall eies, it shall neuer bee goodly and pleasant before vs: and cast away the blockish dulnesse that oppresseth your braines, like a drouzie nap in a shining daie, which will not suffer you to beholde the light with any comfort: But lift vp your eies as the chil∣dren of light, that you may see the beautie of Christes church, the riches of the Lords spirit, the treasures of the Lordes saintes, the ornaments of a faithfull soule, and the glorie of another life.

The children also of Iudah, and the children of Ierusalem * 1.633 haue ye sold vnto the Grecians, that yee might send them farre from their border. This verse contayneth the last cause of the Lordes iudgement vpon his enimies, for that they had sold his seed and seruants vnto the heathen nati∣ons: with this policie, because when they were carried far from their own countrey, they should liue like slaues, with∣out hope euer to returne home againe. These Grecians to whom they solde the people of God were Gentiles or heathens, the posteritie of Iauan the sonne of Iaphet, who was the eldest sonne of Noah. And in this that the Lorde now calleth them to a reckoning, because they had solde away his people, although they were their captiues, vnto infidels: we may obserue that it is not lawfull to commit the children of the beleeuers into the handes of vnbelee∣uers. And for this cause it is reported, Gen. 12. 5. that when Abraham was commaunded by God to goe out of Haran

where all were fallen to idolatrie, into the promised lande of Canaan, he tooke with him Sarai his wife, and Lot his brothers sonne, for he would not leaue him in the hands of Terah, Abrahams father, and Lot his grandfather, because with the residue he then was fallen to idolatrie. And this * 1.634 example is a sufficient proofe of the matter, to teach vs that we should so loue the soules of the righteous seede, that we leaue them not resident among the infidels or Atheists, or Papistes, or other prophane wretches; but to our owne cost and labour redeeme them from the diuels tyranny. But in this we may lament, First, that euen in our times we may see many of yeeres of discretion to runne away into papistical and heathenish warres, or else to sauegarde themselues vn∣der the liueries of them that are open enimies to the Gospell: and many to binde and put their owne children the fruit of their bodie (which they ought to consecrat to the Lord) into the education of most blasphemous and ab∣hominable Atheists: are not these as much to be complai∣ned vpon, as them whom the Lord heere condemneth for selling of Ierusalems seed into the hands of the Grecians? Yea much more, for these sold their enimies; but our men sell themselues and their children: these did it by the lawe of warre; but our men doe it contrarie to the lawe of God: these men in so doing did not sinne against their know∣ledge; but our men in doing as they do, sinne against their conscience. O vnhappie parents! which destroy your children in Popish houses: what are you inferiour to them that sacrificed them to diuels? O vnhappie yoong men! which destroy your soules for the seruice of wicked men: why do you to gaine a gentlemans cognisaunce, loose your Sauiours crowne? I pray God open your eies, that you may come from them, or else you will be destroyed with them. The reasons of this doctrine are these: First, be∣cause * 1.635 it is not lawfull to make marriages with infidels, hea∣thens, papists, or Atheists, Deut. 7. 3. and if in an equall band we may not aduenture our sonnes or our daughters; much

more may we not giue them ouer in an vnequal: if it be not lawfull to giue them in marriage, then is it not lawfull to sell or giue them to slauerie or seruitude. The woorser part is apt to ouercome the better: for if an infidell man do take a beleeuing woman, or an infidell woman a belee∣uing husband, a thousand to one but the infidell will per∣swade the beleeuer, as wise king Salomon who was perswa∣ded to idolatrie by his wiues: And then I pray you, how will those that are wicked masters and gouernours compel and perswade their poore despised seruants and captiues, hire∣lings and apprentices, vnto whatsoeuer iniquitie commeth in their braine? But peraduenture some will say, that when we be ouercharged with poore people, we are glad if wee finde any that will ease vs of our cost; and we were better suffer our poore mens children to serue carnall men, and papists, and Atheists, then to keepe them in idlenes, or let them famish: to whom I answere, that God hath not so dealt with any in England, for there are meanes sufficient to bring them vp with christians, and not to suffer them to famish, if men would but straine their abilitie a little to do good; but all is too little that is reserued for the wanton posteritie of the wealthie, and men choose rather that their vnthriftie children should consume all in leudnes which they haue got in miserie, then that any portion should goe foorth of their coffers to maintaine poore mens children, and so to put the lesse in their inuentorie. Another reason to confirme this doctrine is this, that there is no part nor * 1.636 communion betwixt the children of God and Belial, 2. Cor. 6. 15. and therefore to send or giue our children vnto Pa∣gans, Atheists, and carnall godlesse men to be by them in∣structed, is to ioyne light with darkenes, heauen with hell, saints with diuels, and God with Beliall. Oh what a confu∣sion is there now in the world? for seeing God doth yet suffer a few Papists among vs as hee suffered Philistims a∣mong the Israelites to trie them and prouoke them: now happie are they that can be in league with them, for they

haue good cheere, fat beeues, many great mannors, goodly rich farms, & they are able to pleasure thē; but such plesure wil cost more then a lawiers or a courtiers friendship: & al∣thogh thou shouldst cōuerse with thē without al approuing of their superstitiō; yet thou oughtst not at al, for God hath no felowship with thē. The vses which arise frō this doctrin * 1.637 are these: first, that by the former example of Abraham we haue singular care that al the childrē which are born amōg vs be godly & vertuously brought vp, & carefully prouided for, that they may do Christ som seruice in the cōmonwelth or church. And surely, as our sauior said, Ma. 18. that whosoe∣uer doth offend one of those litle ones that beleeue in him, it were better a milstone were hanged about his neck, & he cast into the sea: but of al offences there is non so gret as to bequeath thē vnto their tuition that wil cast away their soules; for men of corrupt cōsciences & wicked affections will cōpas heauē & earth to make any the childrē of dānatiō. Oh therfore, cast not away the seed of the righteous, the childrē of Christiās, & the price of the pretious blood of Christ! You haue made thē in their baptism whē they were yong to cōfesse Christ, now make thē not again to deny Christ; but if euer there be any poore mans child com to your prouisiō, so set him for∣ward & deal for his helth, that with the maintenāce of this life he may haue the assurāce of the life to com. Bind thē to none but to Christ; put thē to none but to christians; sel thē to nothing but to the gospell; & leaue not young helplesse youths & maidens in the hands & custodie of old cākred & wicked enemies of God. Another vse: if it be not lawful to * 1.638 cōmit the children of the righteous vnto the gouernmēt of the wicked, then is it not lawful for masters & lords to keep their seruants from the true seruice of God. It was a wicked tyrannie of Pharaoh, Exod. 5. 3, 4. that he kept the children of Israel frō the seruice of God: & such surely is the tyranny of them that will busie their seruāts euen on the Lords day, rather than send them or suffer them to serue the Lord: oh think with your selues that Christ is your Lord and master, Eph. 6. 9. & therfore how will he take it at your hands to see

you thus afflict his free men? and how can you affoorde him your owne seruice, which will deny him your seruants? Rather follow the example of Iosuah, and say that you and your houshold will serue the Lord: and let there be as ma∣ny Pharaohs as will be, yet they shall knowe one day that there is no crueltie more punishable then is the authoritie which is vsed against the Lords seruice. That you might send them farre from their border. That is, you haue a wic∣ked policie to sell away my people, because you would ne∣uer haue them come againe; but that you might for euer possesse their inheritances. By which we may obserue, that it is a most wicked and vile thing to depriue any of their patrimonies or inheritances, and by violence and counte∣nance to keepe them from them, Ezech. 22. 7. And the * 1.639 reason is, because the Lord nameth himselfe to be a father of the fatherlesse, Psal. 68. 5. & therfore he that oppresseth them shall be oppressed by God, and they that take away their inheritance, how shall they looke for any inheritance in another life. Giue vnto them and take not from them, Deut. 24. 19. and augment their reuenues, rather then di∣minish them. Is God their father? who will not giue them: are they not brethren? who will oppresse them: are they not helplesse orphanes? who will hurt them. If we see but the sonne of a meane gentleman, we are readie to gratifie him with the richest gifts we haue: and then let vs not be backward to helpe fatherlesse children euen with our owne vnto their owne. Oh my deere brethren! it is the cause that belongeth to vs all, and therefore neuer suffer an or∣phane to be oppressed; for euen thy posteritie may come to the like calamitie. God taketh more care for children then for oxen, or sheepe, or birds, or beasts, and he would not haue any to be oppressed: therefore be assured that he will not let thee goe vnpunished if thou oppresse the fa∣therlesse. Take not away their landes, which parents left them; take not away their goods, which God gaue them; take not away their libertie, which Christ hath gotten

them; and depriue them not of those gifts, which nature hath bred in them. Some I know there are which make slaues and fooles of their wards and pupils, and desire no∣thing more then to get all that they haue into their owne hands, whose bookes of account and bils of reckoning shal surely follow them to the Lordes iudgement: and they thinke they are verie charitable if they can get away any mans lands and liuings, & afterwards bring vp their heires in their kitchins to be scullions, or else at their ploughes or sheep-folds, to be drudges and slaues all the daies of their life. O miserable and wretched charity! to make them the seruants to their owne goods, and to pay their hire with their owne lands. Others wil cosen for lands, and extort al that they can, and then will make them their farmors, who were the owners, and thinke they doe them a pleasure: and thus they threaten kindnes like lawyers and vsurers which pay themselues with ours; and yet say, we are be∣holding to them.

The xxxix. Sermon.

Vers. 7.

Beholde, I will raise them vp out of the place where yee haue solde them; and will render your re∣warde vpon your owne head.

HAuing hitherto dealt with them, and opened their iniuries as it were in seuerall billes of enditement, which they offered to the church, hee nowe proceedeth to their condemnation. And first of all, he sheweth them in this verse, that their pollicie in oppressing his people, and selling them to strangers so farre off, that they might ne∣uer returne home againe, shall be vtterly void: for he will raise them vp againe, and will recompence the iniurie as if the enimie had preuailed; and therefore he biddeth them beholde it, bicause the wicked shall certainly see and perceiue that their counsels against the Lordes saints shall bee all in vaine, and to no purpose. But first of all we may

note when hee saith, that hee will raise them vp out of the place where they had solde them: that God will for euer∣more preserue his church in the seede of the righteous, * 1.640 Psalm. 102. 28. So that although wee cannot say that this mans children, or that mans posteritie shal continue in the church; yet wee may certainly beleeue, that the posterity of righteous men shall bee the church for euermore; for God saith, he will raise them vp, yea if they were dead, as Abraham thought he woulde doe with his sonne. Three seuerall times hath God in one man knit vp his church: First, in Adam, who was a righteous man (although hee fell out of Paradise) and of him came all, both good and bad: Afterward he destroied the wicked, and in Noah one good man did he combine his church: but when his posteritie fell to idolatrie, then in Abraham did he blesse the worlde. What if wee see many called to the faith, whose late pa∣rents were enimies to the Gospel? yet we must know that they are descended from some that were godly, insomuch as that we may boldly affirme, that there is not any righte∣ous man in the world but he came from some parents that had beene godly, and so may hope that God will againe raise vp out of his seede (although many yeeres to come) some that shall bee saued. No doubt but Adam had some fruite in Cain, as Noah had in Cham; Abraham in Esau; and Iacob in the sonnes of his bondseruants. And if this were not so, good men might doe well to leaue of from marrying: but God which hath determined the worlde, will haue vs in a continuall hope of good children, and a holy posteritie; and therefore hath instituted marriage to continue as long as the worlde shall endure. The reasons of this doctrine are these; First, because the power of God * 1.641 shal vpholde them; and this was it that Iohn Baptist told the Pharisees, Matth. 3. 9. that God was able of the stones to raise vp children to Abraham. Againe, the gates of hell shall neuer preuaile against the church, Matth. 16. 18. * 1.642 There is no enimie that men ought more to feare, then

sinne, which is ment by the gates of hell; but yet sinne shal not for euer preuaile against the seede of the righteous. We may see many times a yoong sprout comming foorth of an olde stub which hath long been dead; and so we may consider, that as Samuel came of the rebell Corah, who murmured against Moses and Aaron, so shall there some good seede come from them who seemed to be dead and drowned in sinne. But yet this must not make good men to set any thing lighter by their sinnes because God hath promised it shall not preuaile: but we must know that the promise is, that it shall not condemne the church, yet may God cast thee out of the church, and there condemne thee, if thou abide in sinne. Let vs therefore after the ex∣ample * 1.643 of Moses, Exod. 32. 13. remember God of his pro∣mise when the church is in affliction, and feeleth his heauy wrath. For the promises of God are the pillers of the church, insomuch as euerie member therein is called the childe of promise, Roman. 9. 8. Nowe then none can so for∣get the church of God as that hee shoulde forget himselfe, for hee is borne by promise as that standeth by promise. But it is no maruaile that the church of God so decreaseth, that good mens children become wicked, and wicked mens issue multiplie, waxing woorse and woorse, because there is not a Moses left to remember the Lord of his pro∣mise. Manie are more afraide that their posteritie will be too righteous rather then too profane, and therefore their mouthes are opened against Ierusalem, because they are opened against heauen. Yea good men are too loose in this point, for they forget to remember the Lorde of his pro∣mise to continue his church; and therefore I feare, the Lorde forgetteth them in their progenie. Blessed was Abraham, Genes. 17. 18, 20. that he neuer gaue ouer to pray for Ismaell, till God had promised to make him a mightie man; and therefore the church of God woulde bee much greater, and the posteritie of the righteous much hap∣pier and godlier, if more often with Moses wee remem∣ber

him to take awaie his wrath by continuing his church. Another vse are wee taught, Ier. 32. 39. which is, that wee * 1.644 likewise pray that our posteritie may haue one and a single hart, that they may dwell for euer in the presence of God. We can no way so much benefite our posteritie, as by praying for them; for then wee lay vp their treasure in heauen before the Lord, making him the ouerseer of our willes, and his kingdome their inheritance. So that as hee promised Dauid, that he should neuer want a man to sit on his throne, if they would continue in his couenant; so may euery righteous man assure himselfe, that they shall neuer want posteritie, if they continue in the Lords worship. As there is but one God, so men should haue but one hart; and as there is but one heauen, so men shoulde haue but one soule: now the hart is one when it abideth in the worship of God; but when it wauereth, and is distracted into as many follies as affections, there is no hart at all: as it is all one to make mo gods, and to denie God; so is it all one to haue many harts and no hart. Therefore pray for thy chil∣dren whom thou hast nourished in the worlde, that they may bee single harted, and remaine before the Lorde for euer and euer; for surely if they multiply their harts, God wil remooue their graces. For as Ahab by seeking to winne Ramoth-Gilead lost his owne life, because he woulde en∣crease his territories; so shall wee loose our owne soules if wee enlarge our harts for more vanitie. Remember that Ierusalem was so built as it was at vnitie in it selfe: and so must euery member of Ierusalem, that is, of the church, haue one hart in himselfe, that his hart may fit the Lorde, and his soule may serue for heauen. Secondly, wee may obserue in this verse, that the policie of wicked men can∣not * 1.645 alway preuaile against the good, Psal. 124. 1, 2, 3. It was one of the wonders of the world, that euer the counsell of Achitophel was so soone confounded, that hee tooke against Dauid, but the Lords hand was in it; for seeing he had promised that Dauid shoulde raigne, was not wise

Achitophel a foole, that woulde assay to breake the coue∣nant? and so were these gentiles in taking counsell against the Iewes to keepe them from euer returning to their countrie againe. The first reason: the Lord will purge * 1.646 iniquitie from his sanctuarie, Dan. 8. 13, 14. and therefore he will not suffer iniquitie to ouerthrowe his sanctuarie. For the policie of wicked men in the destruction of the godly is not so much against mankinde, as it is to burie for euer the worship and worshippers of God. Would God that this reason might be well waighed of them, who are euermore corrupting the sanctuarie of God, who broach all the deuises of the world to corrupt the gospell. But as the Romaine Image standing in the holy place was called the abhomination of desolation; in like manner shall the imaginations of hereticall and proud men standing in the church be called the abhominable desolation of religion. Another reason, because good men might not fall from * 1.647 God by enduring their iniuries, Psal. 125. 4. and therefore be assured, if God will make one of his owne saints worth a thousand of his enimies, then will hee rather destroy their counsels, then want his worshippers. The vse is: let vs then * 1.648 knowe that not all the counsell of men, nor all the policie of the diuell, nor all the power of the angels shall euer cast downe the members of Christ. Apoc. 7. 3. Oh sweete instru∣ction for vs miserable deemed wretches! when we neede not to feare all the engins and deuises of the diuell: if hee stirre vp princes, yet God is greater; if wise men, God is wiser; if strong men, Christ is stronger; and if learned men, yet God catcheth the learned. What shall I say more? all the diuels in hell cannot take away one soule from the Lord. They are bound, they cannot roue; they are muz∣led, they cannot rore; they are ruled, they cannot rage; and they are damned, they cannot hurt vs. Nay, they can neither hurt body nor soule; for the same that redeemed soules redeemed bodies, and preserueth both: Therefore feare not death, that hath lost his sting, and feare not the

diuell that hath lost his force. Another vse: let this con∣fidence * 1.649 for our raising vp, out of miserie into glorie; out of iniquitie into holinesse; out of death into life, and quit∣teth vs from the wicked, stirre vp euery mans soule and hart to cleaue to the Lorde for euermore: for as Dinah was safe in her fathers house, and none could touch her; so shall we be safe in the Lords presence, & none can hurt vs. Thirdly, by this verse, when he laieth to their charge the selling of his people, that they might neuer return againe, which they coulde not bring to passe; but yet hee telleth them he woulde punish them: wee may note that God punisheth our deuises and thoughts of euill, although they * 1.650 proceede no farther, as if the thing had beene effected, and the sinne perfected, Genes. 11. 4, 8. The builders of Ba∣bell thought to builde a tower to reach to heauen; but they coulde not preuaile, and yet God punished their en∣terprise, by confounding their language: So that, imagine with thy selfe howe often thou hast stollen by coueting; howe often thou hast committed adulterie by lusting; and how often thou hast deserued actuall punishment, by men∣tall transgressing: wee doe therefore all of vs most iustlie suffer the danger of all kinde of deathes, because we liue in the danger of all kinde of sinne; neither is there anie man liuing but at one time or other hee hath lusted after euerie sinne that he knewe, for if we knewe not sinne, we shoulde not sinne. And indeede these builders, and this building of Babel doth notablie describe and decypher vnto vs the nature of sinners and sinne: for as Babell was built without God his consent, so is sinne: as the builders made the substance and frame thereof, of themselues; so do wee of sinne: As they did it to continue their names, that the floud shoulde no more ouerflowe them, not trusting to the former promises of God; so doe sinners forsake God his promise, and for worldly causes fall into many fol∣lies. Againe, as they would build, neuer cease building till they had brought it vp to heauen: so is the measure of sin,

it woulde neuer cease till it ascended vp into the sight of God, and filled all the space betweene heauen and earth. And lastly, as the building was not staied, but by the con∣founding of their toongs; so shall not sinne be staied but by confounding the soules of men. The reasons of this * 1.651 doctrine are these; First, bicause they which consent to sinne (and goe no farther) are woorthie of death, Rom 1. 32. So that it is a greeuous thing to bee made priuie vnto any vnlawfull practises, and not to reueale and open the same. Secondly, our corrupt estate is such, that our temp∣tations * 1.652 doe drawe vs from God, Iam. 1. 14. The first vse, Let vs follow the counsell of the prophet Isa. 1. 16. That we take away the euill of our hearts. Men thinke it lawfull for them to range in conceit vpon any follie or sinne, or lust or treacherie whatsoeuer, and to plaie with the diuell in imagination, suffering his delusions to tickle their de∣lights, and delight their soules with an inwarde desire one∣lie: But in truth this kinde of sport is a most vnlawfull game, condemned by the Lordes owne statute, when he biddeth vs to take away the euill of our harts; Clense your handes yee sinners, and purge your hearts you wauering minded. the diuell first commeth into your hearts by doubting, then by entreatie or begging, then by delighting; when once hee delighteth, hee hath erected his throne in thy soule, and if thou labour not to cast him out, he wil become vnresistable. Dallie not with him as Samson did with De∣lilah, for it will betray thee; trust him not as Sisera did Iael, for it will destroy thee; desire him not as Dauid did Bath∣sheba, for it will repent thee; chuse him not as Lot did So∣dom, for in the ende it will vexe thee. Remember that God which seeth thy hart will punish the sinne of the hart, for in truth thy heart is the principall in euerie offence, and the bodie is but accessorie: Thy heart prouoketh thee to sinne, as the high priestes prouoked Pilate to crucifie Christ; and thy bodie obeieth as Pilate did, while in the meane time thy conscience giueth thee warning as Pilats

wife did him: and therefore haue nothing to do with sin, which is poison, with the knowledge of it, for it will infect thee, and purge thy soule from euill thoughts, as Ezechiah purged Israell from idolatrie. Fourthlie, when hee saith, that hee will render their recompence vp∣on * 1.653 their owne head: Wee may note that the same measure which we offer vnto others shall be repayed to vs againe, Isaie 33. As we smite with the sword, so shall wee perish with the sword: & as we shed the blood of other, so shal we haue our owne blood shed againe. We know that as Ahab and Iezabell did cause Naboth to come to a violent death, and the dogs to licke his blood; so the dogs did licke vp their blood againe. And this falleth out with the most godly in the world, as we may see in Dauid, who tooke away the life and wife of Vrijah, he lost his owne sonnes, and esca∣ped himselfe verie narrowly; and in the end you know how his sonne Absolom lay with his wiues before all Israell. Ther∣fore harken vnto this, my deerely belooued, that you neuer offer any other things to other, but the same that you would haue offered to you againe. Take what libertie thou wilt to offend other; to waste their goods, to shame their liues, to open their sinnes, to defile their wiues, to oppresse their goods, to harden thy heart against the poore, and to heape vp iniuries in the highest measure: for as Salomon saide, He that stoppeth his eare at the crie of other, shal cry himselfe and not be heard: so shalt thou be offended, and wasted, and shamed, and opened, and defiled, and oppres∣sed, and iniuried, and reuenged, as thou hast deserued. We see the king escaped not this law; and therefore thinke not thou, whether thou be rich, or wise, or great, or noble, or worshipfull, or poore, or strong, or weake, or yoong, or old, or learned, or ignoraunt: but as thou hast reioyced in others harmes, so shall other in thine; as thou hast defiled others wiues, so shall other thine; as thou hast stollen other mens goods, so shall they steale thine; as thou hast repro∣ched other mens liues, so shall thine be; as thou hast beene

pitiful to others, so thou shalt receiue pity: for this law shall neuer be broken, that whatsoeuer we do to other, we shall receiue of other againe. The reasons: First, because this * 1.654 is the whole doctrine of the law and the prophets, Matth. 712 for surely there is not any thing that sauoureth more of beastly tyranny, or lesse of godly pietie, then to do that vnto other which we would not receiue of other: & there∣fore in the practise of religion betwixt man & man, let this serue instead of the golden rule, whereby the weake shall be neuer offended, or the poore bee euer oppressed, or the rich be euer enuied, or the godly be euer defamed. This will take away all bribing from officers, all tyrannie from princes, al pride from gentlemē, al couetousnes from land∣lords, and all malice from enimies. Truely, truely, there was neuer precept giuen better for the church, for the common-wealth, or for the world: for the church, for it teacheth to saue soules, for who would loose his owne: to the common-wealth, for it preserueth life, for who would kill himselfe: and to the world, for it keepeth humanitie, for who would become a beast? Let vs therefore learne * 1.655 to forget iniuries, Leuit. 19. 18. for their remembrance pro∣uoke vs to reuenge, and all reuenge is damnable before God. Oh, whose soule is not set on fire to embrace this do∣ctrine, which I might follow with all the examples of the world? For who can abide to haue his owne blood shed, his owne body maymed, his owne children murthered, and his owne soule damned? therefore do not so to other, but write this law on the palme of thy hands that it may neuer be out of thy sight. It will teach thee all religion, it wil saue thee from the strife of toongs, the shame of fooles, the blame of good men, the furie of diuels, and the wrath of God: for if thou canst beare the iniuries of thy brother, and not reuenge them; thou wilt also beare the afflictions which God sendeth, and the sorrow which good men en∣dure, and not repine at it: but as Ioseph hauing all his bre∣thren that sold him, yet did not hurt one of them; so doe thou not hurt any of them that hate thee.

The xxxviij. Sermon.

Vers. 8.

And I will sell your sonnes and your daughters into the hand of the children of Iudah, and they shall sell them to the Sabeans, to a people farre off: for the Lord hath spokenat.

HAuing shewed them, that he would doe vnto them as they had done vnto him and his people; that is, hee would take their sonnes and daughters, and giue them in∣to the hands of the children of Iudah whom they had spoi∣led, and the children of Iudah should sell them away to the Sabeans, who dwelt in the vtmost partes of Arabia, being great merchants, which should likewise sende them away into a very farre countrey, that so their owne policie might returne to their owne dammage. Wherby here commeth a question to be handled, namely, whether it be lawfull for Christians hauing conquered any nation their enimies, to sell away their children whom they had taken prisoners, vnto heathens and infidels, as the Lord here saith, that the Iewes should sell them to the Sabeans who were infidels. First, for the opening of this place, it was lawfull for the Iewes so to doe, because they had the expresse commaun∣dement of God, as it is here set downe: and if at the com∣maundement of God they must in their warres, kill man, woman and childe; much more at his commaundement may they sell their prisoners to heathens. Secondly, wee must not make this place any rule or example for vs to imitate, but take it for a speciall curse vpon the enemies of the Iewes at this time, because they should sell them as they had sold theirs. Then to the question, I thinke it not lawfull for vs to sell any vnto heathens; yea though they be heathens and our enemies: The reasons are these; first, * 1.656 because Deut. 20. 11, 12. the Lord propoundeth an euer∣lasting

lawe for warre, standing vpon these conditions: first, that they offer peace; secondly, if they ouercome their enimies, then shall they make them their tributarie ser∣uants, and not sell them away; or if they refuse peace being offered, then shall they destroy them all: so then, selling of men and women becommeth barbarous and hea∣then men, and not the children of God. Secondly, by sel∣ling away our enimies, wee doe not weaken the common enemie of our faith, but rather strengthen him; for a bond-slaue can fight as well against the gospell as a free man; therefore it is better to slay them outright, than to make a gaine of them vnto heathens or men of no faith. Thirdly, it is not lawfull to sell them, because it is an vnnaturall thing for one man to buie another, or to sell another, as we may see in the historie of Ioseph. Fourthly, they were bet∣ter bee among vs, and bee the least in our congregation, where they may possibly come to learne Iesus Christ, than to be among heathens where Christ is hated: and so I can∣not see how wee can wash our hands cleane from the guilt of their damnation. So that now it appeereth, that men must looke especially that they vndoe not those whom the Lord hath commended to their safetie and preseruation; besides many other reasons which I could adde vnto the former. And againe, by this verse we may see how the chil∣dren of the wicked beare their fathers faultes; for here are the sonnes and daughters to bee solde: so may wee reade, Psal. 127. 9. that they are blessed that reuenge the fathers crueltie on the children. Oh my deere brethren! let your tender babes procure pitie and pietie in your soules; for you see how their liues shall pay for your wrongs, and their butcherie for your tyrannie. It were an easier calamitie if the hand that sinned should onely be cut off; but wee see that if the right hand slay a man, the whole body must pe∣rish thereby. It is a singular blessing of God to be descen∣ded of godly parents, yea the wicked brag thereof, Ioh. 8. 39. Matt. 3. 9. Therefore if you will make your posteritie

happie and blessed; make your owne soules godly and your works holy. Let not your children be made slaues to the wicked, and bondslaues to the diuell for your follie; but be you gentle, that they may liue; bee you patient, that they may be beloued; bee you honest, that they may bee honoured; and be you good to the godly, that they may possesse your reuenues.

Publish this among the Gentiles, prepare warre, wake vp the * 1.657 mightie men, let all the men of warre drawe neere and come vp. Nowe are wee come to the second meanes, whereby the Lorde taketh vengeance on the enimies of his church, that is by warre; for as by warre they had wasted the Iewes, so by warre shoulde themselues be confounded. In this warre we are to consider, First, the preparation thereof by soul∣diers, verse 9. then the instruments or weapons, verse 10. Secondly the execution in the verses following. First then in this verse he calleth for the souldiers, and biddeth that the warre shoulde be proclaimed, and that all the men fit∣ted thereunto shoulde come vp to fight. Whereby wee must first of all obserue, that warre must bee proclaimed before it be waged, Ios. 22. 12. For it becommeth not anie * 1.658 prince or great person so to deale with his enimies, that he ouercome them before they haue intelligence of him. The reason, First, bicause peace must be first of all offered, Deuter. 20. 10. For warre, which is the slaughter of man∣kinde, * 1.659 must be the last meanes for princes to right and trie their iniuries. It must be taken in hande for necessitie, not for pleasure; and it must bee executed with mercie, not with crueltie. Another reason, bicause victorie onely de∣pendeth * 1.660 on God, 2. Chron. 13. 12. and therefore wee must vse all good meanes in the vndertaking thereof, least be∣ginning without the Lordes counsell, wee ende with his curse, being guiltie of our own death, & others. Let vs not then in this latter age of the world fear any of the rumours * 1.661 of warre, Mat. 24. 6. for the Lord of hostes is the great war∣riour, whose souldiers wee are; and if hee can vse the roa∣ring

of the diuell to driue vs from hell, then thinke also he will vse the trumpets of warre to bring vs into heauen. Feare not I say all the rumours of warre in France, Flan∣ders, Hungarie, Turkie, or in other places of the worlde; for if the wicked die in them it is for sinne; if good men, by the punishment for sinne, they kill sinne; and all this shall promote the Gospell and preserue the church. Se∣condly, * 1.662 when he biddeth to awake the mightie men, we may note that men of greatest courage and valour are fit for the warres, 2. Sam. 10 9. But of this matter we haue spo∣ken in the second chapter. Againe, when he calleth them * 1.663 to draw neer and to come vp, we note that souldiers should beware that they haue a calling from God, and a com∣mandement from him to fight, 1. King. 22. 7. Iehoshaphat woulde not fight with Ahab against the Syrians, till hee had inquired of the Lorde: and this wee may see in Dauid many times. For seeing warres are the cause of many mens death, let vs beware that we adde not curse to curse; like the king of Moab, who being ouercome by the Israelites, went home and sacrificed his owne sonne in the fire. The * 1.664 reasons are; First, because they cannot prosper that waite not for the Lordes calling, Ios. 1. 17, 18. Secondly, he gi∣ueth * 1.665 power to fight, Psalm. 18. Let vs therefore bee so minded in warres, that wee neuer vndertake them when the Lorde disalloweth them, Numb. 14. 44, 45. The Israe∣lites fighting with the Amorites contrarie to the Lordes wil were slaine and driuen backe againe; whereas at other times they lost not a man, but returned in victorie. Againe, let souldiers learne to keepe themselues from euill, Deuter. 23. 9. For the battle or warfare is like a mans death-bed, and although a man haue made no conscience all the time of his health, yet on his death-bed will he lie most deuout: so let deuotion and religion raigne in them that follow the warres, that euery mans death may be a sermon of repen∣tance vnto them: and let the trumpet admonish them of iudgement, and their continuall danger awake them, for

the Lordes comming. Oh that men of this life woulde so liue, that they might fight in lesse danger, ouercome with smaller losse, liue with greater holinesse, and die with grea∣ter honour: die I saie, to honour their countrey with their liues, and their Sauiour with their soules.

Breake your plow shares into swordes, and your sithes into speares: let the weake say I am strong. Hauing handled * 1.666 the pressing of the souldiers, now it followeth that we goe to the preparation of weapons in this verse, where he bid∣deth them to take their tooles wherewith they husbande the earth, and turne them into the instruments of warre: whereby we may obserue, that the warre which the faith∣full * 1.667 haue against their enimies, is as needfull or more need∣full then tillage of the earth, Gen. 14. 14, 15. Abraham to recouer againe Lot, tooke all his houshold both shepherds and other, and followed the kings which lead him away captiue, and by a mayne battle ouerthrew them all. And surely many times, there is none but they may doe more good in the warre, then at the plow; and at the slaughter of men, then at the mowing of corne. If Abraham had not stirred presently, all had beene lost, and then woe had been Lot, which should haue liued a prisoner, and forgot the God of Abraham: therefore better was it to leaue the sheepe to the danger of the woolfe, and the earth to bee vntilled and ouergrowen with weeds, then to let any soules of God be captiuate by man, or bee taken away from the flocke and visible church of God. The reasons: First, because * 1.668 it is waged for the Lord and for the church, 2. Sam. 10. 12. now then it being sometime a part of the Lords seruice, what worldly worke is there that must not yeelde vnto it? Yea, though it be as naturall as the tillage of the earth. Againe, then doth the Lord take vengeance of the sinnes * 1.669 of wicked men, whereupon they were accursed by the pro∣phet Ieremie that did the worke of the Lord negligently; meaning those which did not execute the fulnesse of his wrath vpon the wicked that he had giuen into their hands.

Therefore learne the necessitie of warre, and when thou * 1.670 art called, then refraine not to come, Ios. 1. 14. to helpe thy brethren; for they are accursed that follow not willingly the warre of God, Iudg. 5. 23. Deborah cursed Meroz, be∣cause it did not helpe Barac against Sisera: and so are those faint harted and white-liuered souldiers, who are afraide to loose their life in the Lords quarrell. Some that are great, presse forwarde those that are vnder them: other beeing lawfully called, buie out their calling with money, and so auoide the warre; substituting some one or other in their place, who peraduenture runneth away before the battle: Yea, if it be so necessarie, let them learne that God is some∣time as well serued by killing in the fielde, as at an other time by praying in the church; and it is better for them to leaue wife and children, to goe and fight against the Lords enemies, then to liue at home and follow their dayly la∣bour. Let vs also learne to entreate the Lord to go forth * 1.671 with our armies against our enimies, Psal. 44. 9. for there is no policie like his presence, no captaine like his direction, no power like his grace, no sworde like his anger, no foe like his displeasure, no shot like his breath, and no danger like his absence. Oh therefore, if Barac would not goe except Deborah went with him, then goe not to the warre except the Lord goe with thee. The Israelites neuer lost battle wherein Iosuah was; and therefore neuer shall wee loose the field if the Lord be on our side. Let his call com∣mand thee, his cause prouoke thee, his presence arme thee, and then shall neuer foe hurt thee. Let him be thy captaine to go before, thy company to follow after, thy prouision to feed thy campe: let his lawes gouerne thy souldiers, & his presence shal preserue thee from danger. Oh, pray when thou goest, that he may guide thee; & when thou trainest, that he may see thee; & whē thou fightest, that he may saue thee. Secondly, when he thus calleth vnto thē to turne their plowshares into swords, and their siethes into speares: we may note that it is a thing requisite that euery one doe

prouide him weapons for the defence of his countrie: and * 1.672 therefore doth the spirite of God 1. Sam. 13. 23. account it a detestable policie of the Philistines, who tooke away all the smiths out of Israell, because they woulde keepe the Israelites without weapon; for therein they were ne∣uer able to trie their cause, and to auenge themselues of their tyrannie. The reason: first, because no man by the law of God is forbidden to defend himselfe, although in his * 1.673 owne defence he kill his aduersarie, yet coulde he not be blamed, because the Lord had deliuered him into his hand. And in truth I thinke it a rare policie of the diuell in the mouthes of Anabaptists, denying Christians to weare wea∣pons, because thereby the Turks and Pagans might come vpon vs vnarmed men, and so take away our liues and our profession together: therefore I hold it as needefull for a man to weare weapon to defende himselfe from wounds, as for a man to take physicke, to preserue himselfe from sicknesse. Let vs not spend more time herein then needeth, but let vs learne that we prouide the weapons of the spirit, Ephes. 6. 11. Bee not armed against men, and vnarmed against the diuell; be as cunning to defend thy soule from hell, as thou wouldest bee to defende thy life from death. Seest thou not that a whole nation are ouercome without weapon; and so shalt thou be ouercome without the sword of the spirite, the shield of faith, the helmet of saluation, and the darts of faithfull praiers to wounde the infernall foes. They are stronger, therefore thou must learne more cun∣ning; they are wiser, therfore thou must get more strength; they are swifter, therefore thou must strike more sure; they are more dangerous, therefore thou must bee more zea∣lous. Againe, when he biddeth the weake to say that they are strong, he thereby teacheth vs, that we must not admit any excuse to keepe vs from the battell, neither sicknesse, nor lamenesse, nor pouertie, nor riches, nor youth, nor gen∣trie, nor weakenesse must excuse men from fighting of the Lords battels; but rather the zeale to doe him seruice must

exceede and excell the want which oppresseth vs. There∣fore learne from hence how thou oughtest to liue in all thy waies that God looketh for at thy hand: no excuse can be euer admitted; none can be exempted from religion, be∣cause they are honourable; or from the gospell, because they are rich; or from sermons, because they are learned; or from the churches, because they are tender; or from praier, because they are sicke; or from warre, because they are weake: but the weake must say, I am strong. Rather pray the more, and goe the farther, and heare the oftener, and obey the willinglier, and professe more earnestly, be∣cause God hath made thee sicke, or poore, or weake, or rich, or tender, or honourable, or learned: for I tell thee that there is no excuse from comming into the Lords vine∣yarde. Thou canst not come into heauen by a proxee, or substitute another to heare the gospell for thee; but in thy owne person and soule, and strength or weakenesse thou must enter into it. Therefore now looke to the matter, if euer thou wilt obtaine grace: for although we satisfied the wrath of God by another, namely, by Christ; yet we can∣not be sanctified in any mans person, but in our owne. All the lazers and lame diseased men of Israel, came from all quarters thereof to be laide by the poole of Bethesda to be washed and cured, and none suffered any let to keepe them away; in like manner, let all the weake and lame soules of the world come to worship the Lord, and let not any hinderance keepe them backe.

The xxxix. Sermon.

Vers. 11.

Assemble your selues, and come all yee heathen, and gather your selues togither round about, there shall the Lord cast downe thy mightie men.

12.

Let the heathen be wakened, and come vp to the valley of Iehoshaphat, for there will I sit to iudge all the heathen round about.

AS in the former verses he called the souldiers which shoulde bee the ministers of his wrath, to destroie his enimies: so nowe againe the second time hee calleth the heathen to iudgement, to prepare them for the execution; and although their destruction shoulde come of themselues, yet the Lorde calleth them to battle, that they might knowe it proceedeth from him. Concerning the first part of these two verses, namely, the gathering of the heathen into the valley of Iehoshaphat: wee haue al∣readie spoken in the seconde verse of this chapter. There∣fore we wil brieflie touch that which is not hādled already. I might first note vnto you, that the Lord careth not for all the multitude of the world, althogh they were vp in armes against him, when hee saith, Assemble your selues and come all yee heathen, meaning to warre, and defende themselues against his souldiers before called. Secondly, in these words I might shew you, how the heathen and infidels in all their warres, trust to their multitudes, and bring all the force they can make: as we may reade of the Madianites against Gedeon; and the Philistines against Barac: but it is the Lorde that ouerthroweth the horse and the ryder. I will cast downe thy mightie men. By these wordes the prophet telleth vs, that God will deale with the strongest, and con∣founde them, Luk. 1. 52. The Lorde who is of great wise∣dome and infinite strength and power, doth buckle alway * 1.674 with them that are of greatest account, suffering the pride of the lesser to be punished by men, but he himselfe con∣trouleth the oppressions of the mightie. Whereby wee may see, that there is no cause why wee shoulde feare anie force or furie, or rage of man, for hee can, and doth, take the mightiest to ouerthrow them. When we see any lift∣ing vp themselues aboue their brethren, then are wee to thinke their pride is ascending vp before the Lorde to be crossed. This is a sweete instruction and comfort for the poore members of Christ: for as there are none in the

worlde more humble than themselues, so there are none more oppressed by the pride of other than they are: But they may heere learne, that their mightiest foes are nee∣rest to the vengeance of God. The reasons: First, be∣cause * 1.675 his name is omnipotent, Exod. 15. 4. this was the reason that Moses gaue of the ouerthrowe of Pharaoh: and there∣fore it is no maruaile if any man or army, or nauie, or castle, or king, or emperour, be throwne downe as the snowe fal∣leth from heauen; for the omnipotencie of his name re∣maineth for euer. By it he drowned the giants, he burned the Sodomites, he ouerthrew the Egyptians, hee slewe the Cananites, hee captiuated the Israelites, hee hath changed the liues of great princes, and shall at the latter day iudge both quicke and dead. Another reason: bicause strong * 1.676 and mightie men doe mightily abuse their strength: as we may see in Goliah, who knowing his owne strength, came and defied all Israell. And surely heerein we may greatlie lament the estate of the worlde, for men doe abuse all the benefits of God: Such is the corruption of sinne in Adams children, that their riches are the coales of iniquitie, their authoritie a libertie to transgresse, their health a patent for worldly vanity, & their strēgth a sufficient charter to reuile God, and oppresse man: But as Dauid the least in Israel cut off that monsters head, so shall the least part of the Lordes power take reuenge vpon our highest abuses. Let vs * 1.677 therefore learne to be humbled vnder the hande of God, 1. Pet. 5. 6. For if we be poore and base, men will punish vs: but if we be high & rich, God himselfe will plague and cast vs downe. But alas, we are neuer humble till it be too late, namely, till we be laide in our graues; for while wee liue pride is rooted in vs, that it will not out of vs: there is such league betwixt the life of man and the sin of man, as was betwixt Naomi and Ruth, for nothing but death can part them in sunder. Who would be rich to be spoiled by theeues? who woulde be wicked to be damned by diuels? and who would be proud to be plagued by God? Aduance

not thy soule for thy birth, or thy wealth, or thy friendes, or thy office, or thy libertie, or thy strength; for God will cast downe the mightie men: distrust thy vertues, and thy cause, and thy fauour, and thy health, and thy ioy, and thy life, for if thou bee exalted in anie of these, God will surelie humble thee to thy shame. Let the heathen bee wakened. Nowe hee sheweth vs, that the heathen after they had spoiled the church, grewe to securitie, and therefore hee calleth on them to bee awaked; for there were no manhood in it to slay them in their sleepe. By which we may note, that the wicked in their greatest * 1.678 securitie shall be drawen vnto iudgement, Ier. 22. 23. when their buildings are stately, their bodies healthie, their mindes loftie, their wealth abundant, and their liues past feare; then, then commeth the alarme of their miserie, waking them from their soft beds, heauie sleepe, sweete loue, pleasant pastime, easie health, and happy ioy, to ga∣ther them into the slaughter-house of hell. Oh that men would mitigate their desire of pleasure, and once distrust their harts when they be ioyfull! for as Herod was strooke with death while hee sate vpon his throne of maiestie; so are we neuer neerer to our woe, than when we are moun∣ted to honour, or seated in quietnesse. The phisitions say, that want of motion, and loue of rest breedeth more dis∣eases than all euill surfeits: and so must we say that are the phisitions of mens soules, that moe perish by ease, than by labour; by ioie, than by sorrow; by pleasure, than by paine; and by idle religion, than by earnest and zealous profes∣sion. The reasons: the same that Isay taught, chap. 65. 12. because God is refused in his word: and good reason why * 1.679 it should be so; for as already we haue shewed, that the word must be a light for our pathes, and a remembrancer to our soules: which being forgotten, no maruell if in our greatest securitie the Lords wrath ouertake vs. Therefore let the idle followers of the gospell perswade their soules with more zeale and diligence to bee informed by the

Lord, least the wrath take them sleeping, or selling, or drin∣king, or playing, or dicing, or dauncing to their condem∣nation. Secondly, another reason, because they loue plea∣sure * 1.680 more than God, 2. Tim. 3. 4. therefore as Saneherib Isay. 37. was slaine at that instant when hee was worship∣ping his idoll; so shall their bane bee wrought when they are in their belly-worship following their pleasing de∣lights. Let vs therefore neuer put danger out of our * 1.681 mindes, but then when wee are in most quiet comfort of soule and body, let vs trouble our peace with one thought or other, Mich. 3. 11. If thou haue children, feare their death; if thou haue parents, feare their wrath; if thou haue friends, feare their hatred; and if thou haue health, feare thy sicknesse; if thou be ioyfull at a feast, thinke on the miserie of famine; if at a pleasure, thinke vpon the paine of the wounded; if at libertie, thinke vpon the irons of the imprisoned; if in life, thinke on the pangs of death. Neuer exempt thy selfe from danger, but in peace remember warre; in youth remember age; in play remember labour; and in the heauen of the worldes delight, thinke vpon the hell of another life. Let sorrow be in thy sense; mourning in thy soule; danger in thy life; feare in thy musicke; trouble in thy sleepe; paine in thy health; want in thy plentie; dislike in thy loue; and distrust in thy desire: so shalt thou neuer be called to sicknes, but with lesse griefe; or to danger, but with lesse feare; or to death, but with lesse trouble; or to iudgement, but thou shalt be prouided for it. Another vse: seeing the wicked shall be drawen to iudge∣ment * 1.682 in their greatest securitie; then we may learne, whe∣ther they feare wrath and euil, or feare it not, yet all is one, it shall come vpon them. Dauid said, that the feare of the wicked shall fall on him; and herewee see Ioel saith, that though they sleepe, yet shall they be awaked with and for their danger; so that if wicked men feare, their sorrowe is the more; and if they feare not, their danger is not the lesse. Oh miserable captiuitie of wicked men! which are

hardened to feele more paine, and softened to feare more wrath; would not this bring vs out of loue with our sinne, and make vs earnestly to lament our follies, which giue vs no peace till we desire them, and no rest after wee pos∣sesse them! But of this often haue wee spoken before. For there will I sit. When he saith, that he will sit in iudge∣ment: we may note, that the Lord will with no labour con∣demne the wicked, as it is Mal. 1. 4. euen as one that sit∣teth in al ease. Againe, in this that he sitteth in iudgement, he alludeth to the iudgements of men which were most lawfull; shewing that his proceedings against the wicked were not vniust or extraordinarie, but according to equity. But this is especially to be regarded when he nameth the persons whom he will iudge, saying, all the heathen rounde about: meaning all those which dwelt neere vnto Israell; Whereby we are taught, that those which are our neigh∣bours * 1.683 and see our worship, and liue neere, or among vs, and yet be not of vs, but are our enimies, God will iudge them more seuerly, Ierem. 12. 14. For if they which liue among vs, and see euerie day the workes of God for vs and in vs, will not be ruled by vs or turned to vs, they may waite for the heauier iudgement. And therefore was Philisthia more iudged then Arabia, and Syria more vexed then Ethiopia, because they were on the confines of Israell. Then surely this may teach the loose Protestants and vaine professors among vs, what great daunger they liue in all this while; they haue heard the Gospell and not beleeued it; the nee∣rer they were to the truth, the more is the Lordes wrath against them; and the longer they haue liued in our peace and seene the glorious workes of God, the more shall bee their heauie iudgement. It were better for them that they liued in Rome, or in Barbarie, or in Tartarie, where the gos∣pell is not talked of, for then should they be farther from danger; but now they liue with vs, eating at our tables, treading on our Land, standing in our churches, cloathed with our garments, and blessed by our God: Oh how deere

shall they pay for all these benefits! for the Lord will iudge them that dwell neere vs; much more them that dwel with vs: he will condemne them that dwel about vs, much more them that dwell among vs. The reasons of this doctrine are * 1.684 these: First, bicause they should be subiect to the church, Isa. 60. 5. The members of the church are the true & lawfull kings of the world, & all other ought to be their subiects: therefore when the subiect rebelleth against his naturall prince, he is more punished then a stranger; so when the neerest neighbours of the church are most of all negligent, they are more endangered then other are: for when the Lord giueth most meanes of instruction, such as is to liue among the godly, then he rewardeth such neglect or con∣tempt with more seuere punishment. Another reason: be∣cause * 1.685 they should succour thē in their necessitie, Isa. 21. 14. but if they will taste of their benefits, and not beleeue their sayings or cōfort them in their sorrowes, they are the more woorthie to be destroyed. The vse: let vs neuer meddle * 1.686 against good men, Matth. 27. 19. for their iniuries will be rewarded double vpon our heads. If thou liue with them, honour them; if thou heare of them, goe visite them; if they teach thee, beleeue them; if they want thee, relieue them; and neuer be an enimie vnto them. The Lord saith, that our treading on the earth, is sufficient to make vs with∣out excuse if we beleeue him not: and then surely it is suf∣ficient to condemne those that liue vnder the Gospell, and receiue not the Gospell that they tread on our lande, see our churches, reade our bookes, and beleeue not our Ser∣mons. Now thinke with thy selfe that hast liued thus long in a strange place, & yet knowest not, nor obeyest the Lord of that place, art thou not in danger to be arraigned for re∣bellion? Yes verily: and so are all those that liue with good men, and know them not, that may haue the truth, and la∣bour not for it; that might be saued, and yet will be repro∣bated. Be not therefore an enimie to godlines or to any member of the church: for if thou heare them not, their

words will hurt thee; if thou helpe them not, their wants will witnesse against thee; and if thou oppresse them, the Lord himselfe will iudge thee.

The xl. Sermon.

Vers. 13.

Put in your sithes, for the haruest is ripe: come get you downe, for the wine-presse is full: yea, the wine-presse runneth ouer, for their wickednesse is great.

14.

O multitude, ô multitude, come into the valley of threshing: for the daie of the Lorde is neere in the valley of threshing.

AT the length by the assistance of God we are come to the last part of the execution, contained vnder the allegorie of an haruest and threshing of corne. In the haruest and wine-presse, we must consider their death; and vnder the threshing, their condemnation. For the first, where hee compareth their destruction to a haruest, he doth but as it is vsuall in the Scriptures, both olde and newe, to set foorth a massacre of men, by cutting downe of corne; the which is applied to the latter iudge∣ment in the Reuelation, onely heere is mention made of sithes, but there the angels are saide to reape with sickles, the matter is all one, for as one saide; Non multum refert an vno grandi fluctu, an paulatim aqua subrepente, nauis sub∣mergatur: It commeth all to one thing to haue a shippe drowned either with one great waue, or by a leake; and it is no matter whether a mā be killed with a sword or a rapier: so the iudgement is alike both with the sickle and with the sythe. By the allegorie both of the haruest and of the wine-presse, wherein there is not a stalke but it is cut, nor a grape but it is pressed out, we may note that not one shall escape the iudgement of God, Amos 9. 2. The which thing the

Lorde by this plaine similitude woulde haue vs obserue, that euery day wee might see our miserie, and learne to mitigate the wrath of God towarde vs. Neither is the estate of the wicked more tolerable, bicause it seemeth they are heere compared to corne, for it is but the woorst and basest corne, such as is cut with the sythe, not reaped with a sickle: For although they are corne, yet they are not for the Lordes spending. Dauid saith they lie like sheepe in hell: are they the better in hell bicause they are compared to sheepe? no verily; no more are they the hap∣pier bicause they are resembled to corn. The reason of this * 1.687 vniuersall iudgement is, because the Lorde will bring eue∣ry action whether it be good or bad vnto iudgement, Eccl. 12. 14. If he will bring euery action, then much more eue∣rie man, for euery man hath a thousand actions, all which shall be so adiudged, as we shall know the particular cen∣sure of God vpon euery one of them. Seeing therefore * 1.688 there is not one man in the worlde but hee must come to iudgement; as there is not one stalke in a corne-fielde but it must be cut downe; and as the apostle saith, 2. Cor. 5. 10. that wee must euery one appeere before the iudgement seate of God: then let vs liue in the continuall expectati∣on thereof. A man that is wrongfully imprisoned thinketh it long till the iudge come, who will set him at libertie be∣cause he knoweth his iniurie: in like sort, a man that is a christian is a prisoner in this worlde, hauing his flesh for his gaole, his sinnes for his irons, the diuels for his keepers, and Christ his Sauiour for his iudge; thinketh long till his iudge come and set him at libertie, and therefore desi∣reth euery day to come into the presence of God. A iudge∣ment we must all vndergo; therefore they are happy men that desire the same; let not any be so wilfull as to wish there were none, for they which cannot like iudgement, doe denie iustice, and they which denie iustice shall cer∣tainely feele it. Appeere before the Lorde often with thy praiers, that hee may knowe thee at the generall iudge∣ment.

Be not as vnwilling to come before him, as a theefe that careth not for the face of the iudge; but as Ioseph thought long till hee sawe his father Iacob, after he knew hee was aliue; so doe thou thinke euerie daie manie yeeres, till thou haue seene the Lorde in his kingdome. Againe, when in the second place he mentioneth the wine presse, saying, it runneth ouer, and their wickednesse is great: he thereby noteth the qualitie of sinne, namely, if God had not set a measure thereof, it would growe immea∣surable; for as the measure of the wine presse neuer staieth till it bee full, and when it is full, it ceaseth not till it runne ouer; so will the sinnes of men neuer cease til they exceede measure, Ier. 9. 3. whereby we may see a wonderfull worke * 1.689 of God, for there is not one man liuing but he hath in him the seede and spawne of all sinne: now it is wonderfull that euery one groweth not, and that any man liuing should haue in him any little drop of goodnesse. We may also lament our corrupt and sinfull estate, that during the time of our life we are subiect to all sinne: for there is no subiect so true, but if God let him fall he will become a trai∣tor; no woman so honest, but she may become an adulte∣resse; no man so righteous, but he may become a theefe; and to conclude, there is not any so glorious, but hee may be as infamous; for as we are subiect to all sicknesses, so are we to all sinnes. O miserable men that wee are, who shall deliuer vs from these bodies of sinne! it is borne with vs, it groweth with vs, it liueth with vs, and it dieth with vs, it is the death of it selfe, and the death of vs; the death of it selfe by killing vs; and the death of vs by exceeding measure: for as the sonnes of Zeruiah were too strong for Dauid, al∣though he was king; so our sinnes are too strong for vs, al∣though we shoulde rule them. We were happy men if our sins were not, or if they were not so immesurable. They will com at the first to be our slaues, as the Philistines; but in the end they will be our lords, as they would be to Israell. Oh, woulde God we might conquer them and driue them out

of our soules, as they expelled the Philistines out of Ierusa∣lem! The reason is; because the power of sathan which * 1.690 is the efficient cause of sinne, doth encrease to deceiue vs, 2. Thess. 2. 9 11. The diuell neuer ceaseth to suggest new temptations, and wee are seldome able to resist them: therefore he neuer is idle, but euer proceedeth farther and farther, till he haue plunged vs ouer the eares in sinne, that so he might drowne vs. When he made Peter denie Christ once, then hee made him to denie him thrise; so when he hath perswaded vs a little to follow the waies of our owne hearts, then he neuer giueth ouer till hee haue made vs to denie him often: so that this encreasing in sinne must bee attributed to the diuell; for in truth the diuell shall be pu∣nished for the sinnes of the whole worlde, and yet euerie wicked man shall be punished for his owne. Let vs learne * 1.691 then that there is a measure appointed to receiue our sinnes, and ifwe cease not till it bee full, we cannot cease till it runne ouer; and if we suffer it to runne ouer, wee cannot hinder it from ouerrunning vs. There is none that woulde bee willing to sell his inheritance to fill a theeues purse with golde: Therefore let not any of vs be so simple as to fill the diuels measure full of our sinnes, which wee buie by selling away our soules. Oh, that we were as hard to the diuell when he craueth for a sinne, as we are to a begger when he crieth for an almes! we thinke well, if we bestowe a pennie in a weeke vpon such a person, and wee can hardly be drawen in for more: but sinne after sinne we commit, as fast as haile commeth from the cloudes. Let vs then emptie the measure of our sinne, and not fill it, and be as vnwilling to cast one follie into the diuels hande, as manie are to cast one farthing into the poore mans boxe. Let vs resist the temptations of sinne, as Iacob resisted the voice of his sonnes perswading him to suffer his little Beniamin to goe with them into Egypt; and let vs neuer yeeld vnto him: let vs not be ouercome, rather let vs die. For their iniquitie is great. These wordes contayne the

reason of their iudgement, namely because of their sinnes; for in truth if men did neuer sinne, they should neuer be iudged: and therefore seeing euery one that is borne hath sinned, euery one borne shall answere for their sinne at iudgement. But when he saith, it is great: hee teacheth vs that euery man shall be punished according to the quan∣titie * 1.692 of his sinne, Luc. 12. 47. Many sinnes many stripes, great sinnes great iudgement: As in ciuill politicall go∣uernment there is a difference; so also is there in the hea∣uenly regiment; for euery one shall bee punished accor∣ding to the measure of his sinnes. Therefore now take oc∣casion to stay the heate of thy sinnes, seeing many plea∣sures, many ioyes, many thefts, many adulteries, many othes, many lies, and many wicked actions shall bring vnto thee manifold indignation. Moses would not suffer any of Israel to sacrifice in Egypt, because the Egyptians would slay them: if feare of death made them cease sacrificing to God, then let feare of death make thee cease to sinne against God. Some men will not eate the best meates, al∣though they loue them well, because their price is too costly: oh that we could as willingly abstaine from sinne, which we loue too well, because it will cost so deerely! for one howers pleasure will bring a whole worlds paine. The first reason: because God hath ordained his church to haue * 1.693 seuerall kindes of punishment, Matt. 18. whereby he tea∣cheth that he will obserue the same order in the worlde to come, to cast out obstinate offenders into the pit that is prepared for heathens and hypocrites; for all the actions in the church militant, do leade vs to the like in the church triumphant. Secondly, another reason is, or else the grea∣test wretch of the worlde were in no woorse case then the * 1.694 new-borne babe: but this cannot be; for then were there not degrees of the Lords iustice, as there are in his mercie. Let vs learne to make this vse thereof: seeing the Lorde woulde haue a man that had stolen any goodes, or taken wrongfully from any man, to restore it fowerfolde: then

let vs learne by the greatnesse of our sinnes to aggrauate our sorrowes; for surely, if we still remaine impenitent in the church of God, his wrath will in the end ouertake vs as it did Ioab, who was slaine at the hornes of the altar. For the slaughter of the Gibeonites which Saul made vniustly, God after his death caused seuen of his posteritie to bee hanged, because Saul had not pacified the matter himselfe. Be carefull therefore to repent thy sinnes with sorrow, and to recompence them with obedience, least thy desarts fall vpon thy posteritie: otherwise thy delight will bee too deere, and the fruites of thy pleasure will bee more bitter then wormwood. Had Iudas knowen when hee was with Christ at supper that which now he feeleth, all the priestes of Iewrie and al the money in their seueral treasuries, could neuer haue perswaded him to that treason: Trie not the aduenture of thy sinnes; for hell is hotter then the fornace of Babylon, and they which once come in it, can neuer come out againe. Learne also to knowe the waight of * 1.695 euery one of thy sinnes, that thou maiest easily see they are odious to God, infamous to men, and dangerous to thy soule: how the diuell hatcheth them, the flesh nur∣seth them, the worlde maintaineth them, and God abhor∣reth them. Looke I say, vnto their waight; for they are a burden too heauie for thee to beare: if thou keepe them, they will eate thee; if thou striue with them, they wil weary thee; if thou beare them, they will hurt thee; if thou for∣sake them, they will follow thee; and if thou knowe them, they will feare thee: therefore learne to measure them, and number them, and waigh them, that thou maiest emp∣tie and lessen, and cast them downe, neuer to take them vp againe.

O multitude. In this verse is contained the seconde si∣militude, * 1.696 whereby their destruction is decyphered. For after haruest commeth threshing: and in my opinion in the former verse is set downe their first death; and in this verse their second death, by reason of the resemblance be∣twixt

the paines of hell, and the action of threshing. First, the stroke of the thresher seemeth to threaten the corne to strike it in peeces, but yet it doth not so; a man woulde thinke that the paines of hell woulde make an end of them that suffer them, but yet they abide them: Secondly thre∣shing followeth the cutting of the corne; and so hell fol∣loweth the death of the body. Thirdly, threshing is a con∣tinuall striking of one sheafe; and so hell is a continuall tormenting of one soule: for paine followeth paine, as stroke followeth stroke. But certaine it is a destruction is heere signified, and that a more sharpe and seuere one then was noted in the former verse: wherefore he calleth vnto them mournefullie; O multitude, ô multitude: The which phrase of speech teacheth vs, that God is verie sorie * 1.697 to execute his wrath vpon the wicked; for so our Sauiour expressed his griefe for Ierusalem, Luk. 13. 34. when hee cried out, O Ierusalem, Ierusalem! howe often woulde I haue gathered thee, &c. The which thing putteth vs in minde of the infinite loue of God, whereby hee woulde pittie our losse, reuoke his sentence, silence his wrath, and saue vs from heauie destruction. But such is our nature, as is the nature of children in their birth, which thinke not vpon the paines of their mothers in trauaile; although they die in extremitie, yet they forget them when they bee olde: and so doe we both the anger and the loue of God, we re∣garde not his mercies, nor his iudgements, nor his gospell, nor his teares, nor the bloud of our Sauiour The reasons of this doctrine: First, in regard of vs, because we knowe * 1.698 not the things that belong to our peace, Luke 17. 42. So wretched is the estate of men, that they are not able to dis∣cerne when God blesseth them or curseth them: when hee wisheth them well, and when he wouldeth them euill. This is cleerer then the sunne, for Christ and his Gospell being offered to the worlde, and preached to euery degree of men; you shall see nothing more vilely esteemed, or base∣ly regarded, insomuch as wee may say, that the men of

our time doe not knowe the thinges that belong to their peace. For if the Lorde threaten them, then they spurne; if he blesse them, then they are wanton; if he punish them, then they murmure; if hee honour them, then they are proude; and euerie one thinketh that the Gospell serueth but for a time, and they shall doe as well without it, as with it. They knowe not that nowe is their visitation, or that nowe they worke their death, or life; or that nowe they are married to God or the diuell: Surely, if men beleeue not the Gospell, and walke not thereafter, they are sathans bond-slaues, although their wealth be as great as Salomons; and their authoritie as great Hamans: but if they ioyfullie embrace it in the ministerie of the worde, then are they the wife of the lambe, and the elected heires of grace. Another reason; secondly in regard of God, because hee * 1.699 rather willeth repentance then vengeance; of this wee haue often spoken. Let vs make this vse: First, when we * 1.700 see the froward and wicked disposition of the world, that will not bee reclaimed by any warning, or any mercy of God: let vs doe as Christ doth for the Pharisies, Marke 3. 5. Mourne for the hardnesse of their heartes. It is the custome of some vaine professours, (for so I may terme them) to raile odiously at them that will not bee ruled by their wordes: and so it is of some cholericke and vn∣wise preachers, who will take libertie in their pulpits ra∣ther to reuile men then to reclaime them, except at the first they come and lay their hands vnder their feete; in the one it is foolish zeale, in the other vaine folly. Learne therefore by our Sauiour how to be affected when thy peo∣ple, or thy children, or thy seruants, or thy friends, or thy neighbours, will not bee gouerned by thy instruction, namely, to mourne for their hardnes of hart; and no mar∣uell, for thou seest God to mourne for them: when thy words can no longer preuaile, then let teares; and if they will not be mooued by warning, let them be by mourning. Hardnes of hart is a sickenes sent by God, and it lyeth not

in the power of man to cure the same: therefore cast not away a man when he is sicke, not a soule when it is hard; but let sorrow and prayer speake for it to God when there is no helpe in mans phisicke. Another vse: seeing God is vnwilling, and therefore mourneth for our destruction, * 1.701 and so do all good men also: oh let vs not despise and neg∣lect all their sorrowes, and cares, and teares which they powre foorth for vs! it is vngodlines not to regard the Gos∣pell, but it is vnnatural not to regard the sorrowful. In hea∣uen is nothing but ioy, oh wretches that wee should make the Lord sorrowful for vs! in the church there is al sorrow; oh vnkinde and pitilesse men that we should encrease their sorrow, and mourning, and teares, and adde to their afflic∣tion! but that which is worst of all, wee are hardened and will not care for their cries. Be mooued to repentance, and conuersion, and holines, and religion, for God and men do mourne for thy rebellion: let their teares make thee weep in this life, or else they will make thee roare in another life. Secondly, we may obserue in this verse, when hee calleth vpon the multitude to come to destruction, that God ca∣reth no more for a multitude, then for one man, and will as easily cast many into hell as one soule, as we may see in the drowning of the old world, Gen. 7. 21. The reason: be∣cause all are but flesh, Gen. 6. 3. that is but vile, made of earth; but weake, wanting strength; and abhominable, cor∣rupted with sinne. Now what should the Lord striue and stand with earth, or weaknes, or sinne, he hath not an an∣gell, but it is stronger then a world: and therefore a multi∣tude are as easily giuen to damnation as one or two. Let vs learne not to doe euill after the example of a multitude, Exod. 23. 2. Although many be blasphemers, or Atheists, or heathens, or papists, or whooremongers, or neglecters of the Gospell, despisers of preachers, and such like: yet bee not thou so, for it is no ease to haue company to hell.

Againe, when he calleth them to come into the valley of threshing, meaning the place of wrath, vsing no other * 1.702

meanes to draw them thither but his call: we may note, that the onely word of God shal bring men to iudgement, Psalm. 50. 1, 2, 3. and the reason is, because he is strong that giueth the word, Ierem. 30, 7. Oh therefore that the same word might stirre vs vp to saluation, which shall prepare vs to condemnation and iudgement, 2. Thess. 3. 1. For verily if it be so powerfull as to bring all the world in one compa∣nie togither, and to raise the dead out of their graues, and make liuing men out of the dust of the earth: in whom I beseech you is the fault? that it gathereth not vs to heare it when the Lord speaketh in the congregation, and rayseth vs not vp to the life of righteousnes: surely as the Lordes hand is not shortened; so his word is not weakened.

The xlj. Sermon.

Vers. 15.

The sunne and the moone shall be darkened, and the starres shall withdraw their light.

16

The Lord also shall roare out of Zion, and vtter his voice from Ierusalem: and the heauens and earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel.

AS in the former chapter, when the destruction and calamities of the Lords owne people the Iewes, were threatened, the heauens were said to be coue∣red with darknesse; so now, when the enemies shall bee brought to iudgement, the like terrors, and feare, and darknesse, and wonders shall be wrought to their astonish∣ment: so that the prophet to the ende of this chapter han∣deleth these two things; first, the fearefull tokens of the enemies destruction in these verses: and secondly, he con∣cludeth with sweete comforts to the godly. Concerning the darkening of the sunne and moone and starres, wee haue already spoken in the former chapter, where we told

you; first, that the darkening of these lights did teach vs, that no creatures are able to keepe their places when the Lord is angrie, Isa. 13. 9, 10. because they themselues haue a naturall feare of corruption, Iob. 15. 15. Secondly, wee shewed you, how they waite vpon God to shine when he smileth, and to frowne when he chideth, teaching vs to doe the like. Againe, by vttering of his voice we shewed you that he meant thunder; and therefore when he saith, that he will vtter his voice out of Zion, and roare out of Ierusa∣lem at the ouerthrowe of his enemies: he thereby tea∣cheth vs, that all that liue in the church of GOD must make account to heare and see many fearefull signes * 1.703 and wonders, Psal. 48. 5, 6, 7. for in the church God mani∣festeth his wrath against others and against it; he sheweth, that he is terrible and will be feared: therefore we heare the thunders, when other feele the blowes; wee see the miracles, when other smart for their operation; wee are taught by others harmes, and wee are terrified by other mens destructions. Therefore none can liue in the church proudly, but the heauens will dismay him; or prophanely, but signes and wonders will admonish him; or wickedly, but the word of God will reprooue him; or ignorantly, but the shaking, and quaking, and troubling, and darkening of the world instruct him. Therefore the church is well called the kingdome of feare; for there is feare of God, and feare of trouble, and feare of damnation: feare of God, wrought by worde and woonders; feare of trouble, least violence should ouerthrowe all religion; and feare of damnation, least the diuels kingdome should be enlarged: and surely we were better feare in this place, then bee secure in ano∣ther; as the godly Iewes which had rather fight vpon the wals of Ierusalem, then suffer all quietnesse in Babylon. But I haue followed all this more effectually in another place. But the Lord will be the hope. When hee had tolde them that hee would roare out these destructions in Ierusalem, least they should feare that a new calamitie was comming

vpon them: He telleth them that he will bee their hope; that is, they shall hope in him, and he will be their strength to deliuer them from al his wrath and vengeance. Where∣by wee may see that by the fearefull signes and woonders which he worketh in his church, he teacheth vs to hope in him more assuredly, Ierem. 30. 5. 11. So that nowe I might * 1.704 thus reason with al my brethren: We haue had many fear∣full and extraordinarie thunders; manie terrible fla∣shes of lightening, which haue killed men, and burned houses; manie woonderfull apparitions in the ayre, as fire and bloode, and light and darkenesse, and the vi∣sions of armed men; many comets or blazing starres; beside many other: yet hath the Church stoode, the Gospell beene preached, our lande quieted, our prince preserued; yea God is still our God, and wee are still his people. Therefore let vs hope in him more assuredly. Paul hauing beene once stoned, & raised vp againe, feared the violence of that death neuer afterwarde; and so seeing we haue often suffered these things, and neuer yet perished in them, let God be our hope for euermore. Consider howe he saued some in the fire; some in the dens of lions; some in shipwracke on the sea; and some being taken vp aboue the cloudes, yet returned without all hurt: Euen so will he doe vnto vs; no quaking of the earth, or breaking of the cloudes, or darkning of the day, or changing of the ayre, shall change our mindes from trusting in our God. When Sinai shooke and burned like a worlde on fire, not one of the people were hurt by it; but they were prepared to a more reuerend receiuing of the law: and so let these won∣ders and fires prepare vs to the like, that our proude na∣tures may bee humbled by them, our secure liues may bee wakened, our little feare of sinne may be encreased, and our daily expectation of iudgement may be renued; that when the Lord shall come, he may finde vs preaching or praying, or mourning, or fasting, or watching, or hea∣ring, or reading, or repenting and readie for his kingdome:

Oh, blessed are they that are in such a case, and blessed are they whose hope is in the Lorde. The first reason: bicause * 1.705 all the endes of the worlde may see the saluation of our God, Esay 52. 10. For the godly which are scattered heere and there thorough all the worlde will spread abroad the same, that euerie one might learne it. Another reason; be∣cause in the middest of all terrors, yet is God in the church, * 1.706 Psal. 50. 2. and his beautie is then greatest, when he shineth in darknes, and dwelleth in fire, and ruleth in woonders, & is feared in his signes. Let vs learne by these thinges to en∣crease our faith, and confidence in the Lorde, that we may * 1.707 saie with Dauid, Though the earth bee remooued, yet we will not feare There is a base kind of trust or confidence which men retaine and content themselues withall, when as they growe not forwarde into a most Christian resolution, not caring for riches, which are but vanitie; or for health which is but weakenesse; or for life, which is but temporall; or for death which shall bring immortality. This confidence maketh a man like to Christ, who cared not for the crosse, bicause God was his father, and in like sort shall not we care for the miseries of the worlde, if (as we say) we care not for the world. Let vs not care for that which wee cannot keepe, I meane our life; much lesse let vs sinne to keepe it by vnlawful means, for then we do but hire a lion to watch our lambes, which in the ende will destroy them all. Wee can saie in our health, that wee can comfort the sicke; but being in sicknesse, wee can receiue none our selues: so there be many that make great shewe of faith, and confidence in these times of health and peace, and quietnesse, as if they were readie to die for God; but alas, if the Lorde frowne vpon them but a little, their faith fa∣deth like mowen grasse, and they are at their wits ende. Therefore come into the closet and storehouse of thy soule, and see that thy faith be as good as thy face, and that it will as well abide the burning furnace, as the warme sunne, and trie whether it will abide the torments of death, and not

be killed: thy faith if it be true must be as immortall as thy soule, that it may stande in all stormes; swimme in all seas; abide in all dangers; liue in all deathes; and raigne in all glorie.

So you shall know that I am the Lord your God dwelling in * 1.708 Zion, my holy mountaine: then shall Ierusalem be holy, and no strangers shall goe through her any more. Now the Prophet drawing to a conclusion of his Sermons, shutteth them vp with many sweete promises of the Lords fauour; as first of all his presence, then his bountie: his presence in this verse, which shall sanctifie them and keepe them from enimies. Concerning the former part of this verse where the Pro∣phet saith, they shall know him to be their God dwelling in Zion; sufficient hath beene alreadie spoken, and I will not stand any longer thereon, but referre you to the for∣mer chapter. This therefore his promise vnto Ierusalem, that it should be holy, teacheth vs the perfection or grea∣test honour of the church, namely Holines, Ephes. 1. 4. when * 1.709 the Lord promiseth that his church should bee holy: hee thereby teacheth vs that all gifts and goodnes, and mercy, and glorie, and dignitie of the church, proceedeth from this that she is holy; neither can the Lord in this world be∣stow any greater benefit vpon his church, then hir sanctica∣tion. This Holines consisteth not in learning, nor in stu∣dying, nor in knowledge, nor in prophesie, nor in miracles, nor in church-offices, but in a good life and in all them; so that a holy man is a perfect christian. Now verily when the Lord promiseth Ierusalem to be Holy, he giueth hir all things, for he giueth hir grace to be righteous, his fauour to be honorable, and his benefits to be glorious: Without ho∣lynes men are heathens, but with it they are christians; without it they cannot enioy the earth, but with it they may enioy the heauens; without it they are sathans slaues, but with it they are the Lords sonnes: and to conclude, Holines is the will of God, the ende of our redemption, the fruit of the Spirit, the cloathing of our soules, the ioy of the godly,

and the perfection of the church. By Holynes, landes are established, euil is banished, kings thrones are maintained, and it maketh a nation dwell without danger; no enimie can touch them, no famine can dismay them, no misery can ouerthrow them, because they be holy: and so may euery mans soule by Holynes driue away the diuell, continue in the church, and obtaine the kingdome of heauen. The * 1.710 first reason: because in nothing do we resemble God more then in holines, Exod. 22. 23. who is only holy, Reuel. 15. 4. Holines and righteousnes was the image wherein God created vs, and therefore he caused to bee wrote vpon the breast of the high Priests roabes, Holines to the Lord. Con∣trarie vnto this holines, is prophanesse, when men abuse whatsoeuer is appointed to be holy; whereby I see that they are verie iustly termed prophane men, who haue no maner of shew of holines. God his fearefull name which is holy they blaspheme; the sabbaoths which are holy, they pro∣phane; religion which is holy, they contemne; the con∣gregation which is holy, they persecute; praiers which are holy, they seldome vse; and to be briefe, al the lawes of God which are holy, they violate: these are carnall men; these are miserable men; these are subiect to all abhominations. So that as there is no blessing, but it belongeth to the holy; so there is no curse but it belongeth to the pro∣phane. Another reason is: because holynes is freed from * 1.711 sin & hell, Isa. 11. 8, 9. now to be freed from sin, is the grea∣test blessing in this world; & to be freed frō hel, is the grea∣test blessing in the world to come: & indeed one followeth another; for whosoeuer is freed from sin, is also freed from hell. But there are many that thinke it a great paine vnto them to be free from sin, because they cannot endure to be free from the meanes of sinning: yet let vs know that this is, or ought to be our prayer that wee may once be freed from committing of sinne; that whereas we haue a minde to idolatrie or Poperie, it may be turned from it; or if we be inclined to swearing, we may fall to leaue it and hate it;

and if we be addicted to be enuious, we may be charitable; or to lusts, we may be chaste; or to falshood, we may bee true; or to couetousnes, we may be liberall; or ignorance of the scriptures, we may be learned in them; and finally if to any vaine or vnlawfull thing, we may no more desire it, then children do the rod: oh happy were we if we were thus cleansed from sinne, that we might be thus sanctified. Let vs learne that exhortation of the Apostle, 1. Pet. 1. * 1.712 15, 16. That seeing God which hath called vs is holie, so let vs bee holie, that wee may purge our selues from all filthinesse of the flesh and spirite. And surely this reason of the Apostle, is very effectuall to mooue vs vnto holinesse, when hee telleth vs that God which cal∣led vs is holie. Therefore looke to thy selfe, that hearest the Gospell preached, and leadest a lewde and pro∣phane life; for I tell thee that this very call of God where∣by thou art seuered from Iewes and Turks, shall at the lat∣ter day tell thee of thy euill, which wouldest not walke in holinesse, although God which called thee were holie. The first image of God created in thee is decaied, and it can neuer be repaired but by holinesse: wouldest thou be glo∣rified, thou must first be sanctified: thy bodie must be holy, abstaining from pleasure; thy soule must be holy, not yeel∣ding to temptation; thy affections must be holy, not cor∣rupted with vanitie; and thy life must be holy, not drow∣ned in sinne. Oh be holy as God is holy; it is a part of his essence, so let it be of thine; it is neuer parted from him, so let it be euer with thee; it is alway found in him, so let it be alway found in thee: God is holy in the earth; so be thou; he is holy in the church, so be thou; he is holy in the day, so be thou; he is holy in the night, be thou so also; and he is holy in heauen, oh that we may be so! his iudgements are holy, so let thine be; his words are holy, so ought thine to be; and his works are holy, so let thine be. Oh that we could be holy, as he is holy; that we might be perfect, as he is perfect; holy without sinne, holy without want, holy

without loue: without sinne, that they were pardoned; without want, that all graces might be supplied; and with∣out loue, that life, and health, and world, and pleasure, and lands may giue place to holinesse; for holy people are re∣deemed of the Lorde, but the wicked and prophane are damned to hell. Another vse is, that now we are exhor∣ted * 1.713 to holinesse, let vs learne how to bee holy, which Iohn teacheth vs 1. Ioh. 3. 2, 5. which is first by expectation of Christs comming: secondly, by hoping for our glorifica∣tion: and thirdly, by purging our selues; in a word this is all, We are made holy by regeneration and sanctification; for a new minde is a holy minde, as a new life is a holy life. So then, wouldest thou be holy, the word must beget thee in the wombe of the church; and the blood of Christ must purge thee in the tabernacle of thy flesh: & this is the way to make a saint first by the word, thē by the blood of Christ; and all of this must bee done in this life: for they doe but mocke and delude the world, which canonize saints after they be dead, except they can bring them to life againe. So then a pure life maketh not a saint, that is, holy, without a new minde; nor another minde without a cleane life. Some are of opinion, that there are no saints but in the kingdome of heauen: but they are easily confuted by the scripture, which calleth the godly at Corinth, at Ephesus, at Colossa, and many other places, by the name of saints. But they say we do, all them saints which the scripture cal∣leth holy men: and I pray what difference is there betwixt a saint and a holy man? surely none at all: but euery holy man is a saint, in all toongs that euer I learned. But if they vnderstand saints to be the soules of godly men in heauen, then I say that in all good diuinitie and sound writers, there are none such spoken of, I meane, that the blessed soules in heauen are onely called saints. To conclude, heare the gospell, beleeue the promises, waite for the appee∣ring of our Sauiour, and take but a drop of his blood to purge thy soule and life, and thou shalt bee holy, thou

shalt be a saint: otherwise, thy life lead in long iniquitie shall ende in euerlasting woe, paine, and miserie.

And no strangers. In these words he telleth them one be∣nefit of his presence and their sanctification or holynes, which is this, that no strangers shall any more go thorough Israell: meaning, that they should neuer be ouercome by any enimies; otherwise to harbour strangers is the com∣mandement of God. But by these wordes we are taught, that onely religion maketh a common-wealth or king∣dome * 1.714 to bee peaceable and happie, 1. Sam. 12. 14, 15. Al∣though humane policie and worldly wisedome do much in the gouernment of any nation: yet there is not any thing that so establisheth a people and maketh them happie as religion, which is the wisedome and written word of God. Why was not Ahabs gouernment as good as Dauids, or Ieroboams a most politike king as good as Salomons? Surely because the one was stablished in the law of God, and the other was mingled with filthie idolatrie. Let all the Politi∣tians of the world, and cursed Machiuillian Atheists mur∣mur what they dare into the eares of kings and great per∣sons, that they must sometime regard Stratagems contrary to the Scriptures, or else thrones cannot stand: yet they are all deceiued, for no policie nor counsell can stande against the Almightie. Oppression, breach of promise, toleration of malefactors, insinuations, examinations, ex∣tortions, creations of offices, and all the like policies cannot stand without religion: for there was neuer yet any Politi∣tian, but he ended his life in great sorrow, as did Achito∣phel: I meane such as are not ruled by the scriptures. We haue reade many policies of wicked men, as of Phara∣oh, to keepe the Israelites in Egypt; of the Philistims, to keepe them without weapons; of Ieroboam, to keepe them from Ierusalem; of the kings of Assyria, to keepe them from returning home againe; of Herod, to kill our Sauiour Christ, but what gained they all by their policie•• surely no∣thing, but their owne sorrow and death: for as Dauid saith,

The Lord intrappeth the wicked in the net that he laid for other, Psalm. 9. The reasons of this doctrine are these: First, because for sinne God dissolueth kingdomes, Prouerb. 28. 2. * 1.715 and therefore for religion he establisheth them: for there is not any thing so contrarie to sinne, as is the Lords wor∣ship, I meane religion; for all other humane vertues, are rather in the compasse of sinne, then in the shadow of true godlinesse. Neither yet are all policies so condemned, as it is vtterly vnlawfull to vse any; for some are godlie and may bee practised, as wee may see in Ioseph with his brethren, who was a great courtier, and yet vsed no vnlawfull extremitie of his authoritie: so wee may reade of Moses that sent spies into the land of Canaan; of the Is∣raelites fighting with the Beniamites, and of Gedeon when he slew so many of the Ephramites whom he found out by pronuntiation of the word Shibboleth: but if policie bee grounded vpon any sinne, or accompanied with any vn∣lawfull thing, then better abide the hazard, than that wee should do euill that good may come of it. Another rea∣son: because, Kings raigne by the Lord, and by him Princes beare rule. Now we must not thinke that he fauoureth or * 1.716 accounteth any nation blessed without his worship, for he regardeth not a soule that feareth him not. For this cause he droue Nebuchadnezzar from the throne to the heards of cattle, that he might teach him, that his throne depen∣ded vpon him. Now shall we say that God is, where there is no God accounted; or if accounted, yet not worshipped; or if externally worshipped, yet not sincerely; where euery fancie of a worldly wise man is preferred before that truth, which is sealed with the Lords blood. I graunt that Iethro a heathen gaue Moses counsell how to behaue himselfe in his gouernment, but GOD approoued it: and so let euerie man speake for the good gouernment of a na∣tion; but let the word of GOD gouerne their sayings. The vses: first, let vs take that counsell of the wisest king that euer was, Prou. 25. 5. Take away the wicked from the

king, and his throne shall be established in righteousnesse. If the wicked be remooued, wicked counsell will be silenced; and if wicked counsell be silenced, then will the princes throne bee established in righteousnesse. Dauid would not haue them to be his courtiers that slew Ishboseth his enemie, and no more woulde he haue any vaine persons or liers to bee his seruants, Psalm. 101. 5, 6. for as Gedeons armie was most honorable when he had sent away all dastardes and fearful soldiers (although it was small) so a kings court is most glo∣rious, when all wicked are banished from it, although very fewe be left. Multitudes are verie dangerous, & many men many wicked men: Our Sauiour Christ had but twelue, and yet one of them was a traytour, and so it is most likely there is not any great company liuing in court or coun∣trey, but there are some wicked among them. Although wicked men may bee good for the common wealth, yet they cannot establish the kings throne in righteousnesse: therefore I woulde that all the princes of the world would say with Dauid, Psal. 119. Awaie from me yee wicked, for I will keepe the commandements of my God. Another vse: let vs pray for kings and kingdomes, that the worde of God * 1.717 may take place in their hearts and landes: for verilie, if it onely make them blessed, we shall be very vncharitable to make them cursed, for seeing God doth so highly delight in our praiers, that when we pray but for our owne peace, he heareth and granteth our petitions: much more will he be mercifull vnto vs when we pray for his worship, and for the enlarging of his kingdome. And surely if Paul wished that king Agrippa were like himselfe, his bonds excepted; then let vs also vnfainedly praie that all kinges and people were like ours, our sinnes excepted, which are as heauie on vs, as were Pauls bondes on him.

The xlij. Sermon.

Vers. 18.

And in that day shall the mountaines drop downe new wine, and the hils shall flow with milke, and all the riuers of Iudah shall runne with waters, and a fountaine shall come foorth of the house of the Lorde, and water the valley of Shittim.

HAuing promised them his presence, nowe hee also granteth them his bountie, for as the barrennesse of the earth wrought their famine; and their fa∣mine wrought their curse: so the fruitefulnesse of the earth must worke their plenty; and their plenty must bring their ioye. Nowe then the church being deliuered, the warres quieted, the godly sanctified, and religion or the true wor∣ship of God once againe established, all the mountaines and hilles, and valleies and riuers flow with abundance of worldly comforts. That the mountaines should drop wine, and the hilles flowe with milke, and all riuers runne with water, it is but a figuratiue or hyperbolicall speech: where∣by is noted the woonderfull plentie and abundance that shoulde come vnto them after their peace; yea, beyonde the nature of the earth, and the expectation of man. In this verse there are these two thinges to bee spoken of: First, of the plentie of victuals and foode: and secondly, of the fountaine that shoulde come out of the house of the Lorde; and water the valley of Shittim, which was a place in the countrey of Moab, where the Israelites committed fornication with the daughters of Moab, Numer. 25. 1. First, in the large promise of so great plentie as these Iewes * 1.718 shoulde haue after the restitution of worldly things, wee may note, that if God giue peace to his church, then al the creatures of the worlde are the better for it, Esa. 30. 24, 25. For and in the peace of the church, there is nothing in the worlde but are reioiced in it: The heauens are cleerer, the sunne is lighter; the oxe is stronger; the sheepe are fatter;

the riuers are fuller; the breade is sweeter; the fieldes are fruitfuller; and the worlde is ioyfuller. So that when they grow which worship God, they shall also growe that serue man. Till Adam sinned there was not any creature that knewe the curse: and so if the church could liue with∣out sinne, there is not a creature but should be free from euill. Wherefore when their sinnes are purged and them∣selues reconciled to God & established in peace; then the herbs grow, the fields abound, the trees blossome, the cattle labour, the wines nourish, and all things prosper forgetting their curse, as a man recouering health, forgetteth sicke∣nes, or as a reconciled friend forgetteth his malice. The godly therefore being in captiuitie in Babylon, had good cause to put away all mirth and ioy vntill they saw the de∣liuerance of the church of God. And if euer any nation in the world had the experience of this prophesie, that they could say their land was quiet, their earth was fruitfull, their people were many, their hils flowed with milke, their hou∣ses with wine, their coffers with gold, their pastures with sheepe, their yokes with oxen, their fields with corne, their bread with strength, and their health preserued by the fruits of the earth: then may wee in England say that the Lords plentie hath beene among vs, because his church is with vs. We haue had no warre, but we conquered; no sicknes, but we were comforted; no famine, but we were deliuered; no danger, but we were preserued, & no occasion of mourning in our streets, and all because the spouse of Christ dwelleth among vs. Our earth hath not lost her strength; our children haue not beene left fatherlesse; our sommers, haue not burned vs; our winters haue not killed vs; our haruest hath not failed vs; our season hath reached our barley haruest; our barley haruest, our wheat haruest; our wheat haruest, our vintage; and our vintage, our sea∣son againe: and this is all because the lambes of Christ feed with our flockes, the seruants of Christ sit at our tables, the spouse of Christ dwelleth in our houses, and the church of

Christ is at peace in our lande: oh wake not the beloued of Christ vntill she please, and let her not bee imprisoned as Ioseph was, because all things prosper vnder peace! The * 1.719 first reason, because when the church is at peace, the peo∣ple haue the Lord about them as riuers, and their iniquitie pardoned, Isa. 33. 21. 24. The Lord is all things to the world, as he is all things to the elect in another life: What is the reason? that the angels hunger not, that the saints in heauen die not, or be not sicke or cold, that they liue with∣out bodies, or without meate, that they see without day or sunne, that they watch, and neuer sleepe; that they speake, and neuer be wearie; and that they liue, and shall neuer die; but because the Lords presence is all vnto them, Reuel. 21. 22, 23, 24. and so is it in the church when the Lord gi∣ueth quietnes vnto it, he bringeth all ioy, and peace, and comfort, and glorie, and plentie; that not onely men, but his dumbe and sencelesse creatures may reioyce in them. Then it followeth that the peaceable estate of the church in this life, is little inferiour to the ioy of another life. In the other life they haue no want, no more haue we; there they haue no sorrow, no more is heere; there is no feare of eni∣mies, no more is here; there they take no care for life, no more doe they here; there they haue immortalitie, heere they bee assured of it, onely death hindereth: there they worship God continually, so they do here, only naturall in∣firmitie letteth: and to conclude, there they haue God, and so haue we here. Oh, who would not liue in the church, that he may haue a heauen in this world? Secondly, another reason: the angels of heauen reioyce at it, and therefore * 1.720 much more men and creatures of the earth: for when Christ was borne, a number of heauenly souldiers sang glorie vnto God, because peace was on the earth and good will toward men, Luke 2. 13. 14. Blessed therefore is that peace which glorifieth GOD that sendeth it, and reioyseth angels that heare of it, and comforteth good men that haue it, and blesseth all creatures that grow in it.

Surely they which take away the peace from the church, take away all glory from God, and all comfort from men. Let vs which liue in these blessed times looke to our selues * 1.721 aboue all other: for as God hath made our earthly estate better then other mens, so will he doe our condition in the other life woorse then all mens for the abusing heereof. Let me lament my countrey as Esaie lamented Israel, cap 43. 22, 23, 24. saying. Thou hast not called vpon me ó Englande, but thou hast wearied mee; Thou hast not brought mee the sheepe of thy burnt offeringes, neither hast thou honoured mee with thy sacrifices; I haue not caused thee to serue with an offe∣ring, nor wearied thee with incense. Thou hast not bought mee sweete sauour with thy money; neither hast thou made me drunk with the fat of your sacrifices, but thou hast made mee to serue with thy sinnes, and wearied me with thine iniquities. O my bre∣thren! thus may the Lorde complaine of vs. We haue had peace, who hath beene honoured for it? we haue had mo∣ney, who hath beene worshipped for it? we haue had cat∣tle and corne, to whom haue wee sacrificed? surely wee haue honoured our policie, for our peace; wee haue wor∣shipped our goods and landes, with our money; and wee haue sacrificed our corne and flesh, to our bellies. What coulde the Lorde giue more then he hath? or beare more then he doth? or tarrie longer then he must? or we receiue more then hath beene cast vpon vs? Oh, that I could now powre foorth my selfe in words, to lament the estate of our times! We haue much preaching, but little religion; for the prophets scant beleeue themselues; wee haue much peace, but little knowledge of God is reaped thereby; we haue great plentie, but verie small thankfulnesse: our peace hath bred pride; our pride hath bred want; our want hath caused mourning; our mourning hath brought foorth plentie, and our plentie hath hatched pride againe. Let the harts of men cleaue in sunder, to consi∣der this point: that now we fall as fast to our former vo∣mites, as any ruffian to his former follies. We haue beene

humbled, and God hath heard vs; God hath heard vs, and we regard it not: for the rich men eate their flock in plen∣tie; lauish out their money in wantonnesse; spende God his fruites in riote, and neuer thinke of thankefulnesse. This, saith hee, my friendes left me; or I gained by such a bargaine; or I wonne at such a game; or got by such an of∣fice, or I saued in my shop, and nowe I will bee merrie with it: And the Lorde hath no sweete sauour by their money, nor any sacrifice by their flockes. But to come to the point, they beginne alreadie to forget that there was a famine: and as the staruen kine in winter, become wanton and wilde in the spring, so they which of late coulde speake pitifully, and mourne bitterly for want; now they begin to forget their want, and their God and all. Oh my deere bre∣thren! we are nowe in more danger to perish by plentie, then wee were to fall by famine; for ease slaieth the foo∣lish, and the prosperitie of the wicked shall destroy them. When the children of Israell went euery day poore and rich to gather Manna, and to eate thereof, they liued well; but when the quailes came, and they eate thereof, the plague tooke them while the meate was in their mouthes: so, not want of foode, but want of grace and thankefulnesse destroieth men. Therefore now let the magistrates looke to the lawes; let the ministers discharge their places; let the fathers admonish their children; and let all men go∣uerne themselues, least our plentie of fruits cost the death of our soules. Nowe be as diligent to render praise, as you were woont to bee vigilant in praier: let the teares burst foorth for ioy; for our peace reioiceth both men and an∣gels. We are come to our first heauen (I meane the peace of our church) if we now waxe proud, and grow insolent, as the diuels were cast out of heauen aboue; so shall we be out of heauen beneath. Remember sicknesse followeth health, death followeth sicknesse, iudgement followeth death; and damnation followeth iudgement: nowe are our soules sicke, let vs recouer thē, for else they die, & if they die, they

will be iudged, & if they bee iudged, they will be damned. Secondly, he promiseth that a fountaine shall goe foorth of the house of the Lord to water the valley of Setim: mea∣ning that the Gospell should be preached to the Gentiles; for it began at Ierusalem as at the spring head, and so flowed thorough the whole world; of the which the Prophet Eze∣chiel saw a vision, Ezech. 47. 3, 4, 5, &c. whereby wee are taught: first, that God caused saluation to flow from the Iewes vnto the Gentiles; they had both spring and streame, and yet wanted grace to drinke thereof: whereupon shee speaketh, Cant. 1. 5. that they made her the keeper of the vines, but she kept not her owne vine. Secondly, in that the Gos∣pell is compared to a running water: we may note that it neuer standeth still, but goeth as it were a flood thorough the world, and there is no power to resist it: And this is the cause why all the kings and counsellers of the world could neuer stop the course thereof, onely the Bishop of Rome is that starre called Wormewood, Reuel. 8. 10. 11. that fell from heauen and corrupted these fountaines of water; whereby they beeing made bitter, caused the death of many that dranke thereof. Thirdly, the valley of Setim was a very dry place, and these waters made it fruitful; so were al the Gen∣tiles, wherof we are a part: & if these waters of the Gospel had not come vnto vs, we had remayned vnfruitfull lande, verie neere vnto cursing and burning. Lastly, we may see that no other doctrine or profession whatsoeuer is to be re∣ceiued, but this which is deriued from Ierusalem: We must not fetch our water frō Rome, or from Mecha, or from any other place, but take of these which flowed from the tem∣ple. And it is verily thought, that God would not suffer Ierusalem or the temple to stand, nor conuert it into a Bi∣shops-seate, least the antiquitie or dignitie of the place should challenge authoritie to send forth what waters and what Gospell they pleased into the world.

Egypt shall be wasted and Edom shal be a desolate wildernes, * 1.722 for the iniuries of the children of Iudah, because they haue shed

innocent blood in their land. Once againe he mentioneth the destruction of their enimies: for in their ouerthrowe standeth the felicitie of good men, when they shall not be able to molest the church by their power, nor to corrupt it by their euil example. Hereby we see first of all noted vnto vs, that the blood of the Lords saints shal be certainly reuē∣ged, although it cost whole coūtries, Isa. 9. 12. The reasons: First, bicause they are the images of God, Gen. 9. 6. the Lord saith that hee will haue his blood shed that sheddeth any blood: Secondly, the nature of it is to crie for vengeance in the eares of God, Gen. 4. 10. as the Lord saide to Cain: and therefore I thinke verily there will come a day that our recusants, which are the ofspring of many bloodie persecu∣tours, shall haue the blood of the Lords saints reuenged vp∣on them. But if the blood of saints shall be so reuenged; then much more shall the blood of Christ, Heb. 10. 29. There are only two kinds of people vpon whom the Lord wil bring the blood of his son, the Iewes whom we see scat∣tered ouer all the world, being accounted a verie miserable and forlorne people: the other are the contemners of the Gospell, which make no account to be saued thereby; who are in a maner as guiltie of the death of Christ, as were the soldiers & Iewes that nayled him on the crosse: Wherfore God will not forget how they tread vnder their feete his pretious blood. Againe, let vs take occasion to praise the Lord which letteth not the blood of his children be shed in vaine, Deut. 32. 43. as he blesseth them that take reuenge vpon his enimies, & make them fall to the earth; so he cur∣seth thē that cause any of his seruants to com to their latter end. Again, by this verse we may note, that the blood of the Lords saints is innocent, 2. King. 21. 16. whatsoeuer lawes of princes or decrees of men be laide to their charge, yet this must stil comfort them, that if they die for the Lords cause, they are innocent, and shall certainly receiue life eternall. The reasons: because thorough hatred and malice of the world are they deliuered, Ioh. 17. 4 Secondly being the ser∣uants

of righteousnes, they cannot bee iustly executed for the same, Rom. 6. 18. Let vs bee heereby encouraged not to feare death, 1. Pet. 2. 19. for if we die naturally, we die hap∣pily; and if we die violently, we die innocently. Againe, let not any of vs that are Christians suffer for our euill doing, 1. Pet. 4. 15. but rather let vs watch ouer our liues, that no sinful danger of humane lawes doe euer ouertake vs.

But Iudah shall dwell for euer, and Ierusalem from generati∣on * 1.723 to generation.

For I will clense their blood that I haue not clensed, and the * 1.724 Lord shall dwell in Zion. These verses containe the last pro∣mises of the Lord vnto his church, grounded vpon the pre∣sence of God among them; First, for their perpetuitie; Se∣condly, for the declaration of their innocencie, which hee noteth when he saith, that he will clense their blood, &c. when as vpon the report of the iniuries receiued in the former verse, he presently addeth, that they shall dwell for euer: we may note, that the wrongs which good men in this life endure, shall bee one meanes to forwarde their rest, and glorification, Psa. 12. 5. For this is the fruit of our afflictions, to perswade the Lord for our immortalitie: for as when the Israelites cried in Egypt, then the Lord brought them into Canaan; so when wee crie for our wrongs, we are readiest for heauen. The reasons; God euermore hath an eie to the afflicted, Psal. 9. 13. Secondly, then are we most like to the sonne of God, and when we are likest to him on earth, wee are neerest to him in heauen. Let vs so beare our afflic∣tions and wrongs, as if we were borne for them, 1. Cor. 4 9. for we see they shall turne to our greater ioy. But of this matter we haue spoke often. I might also remember out of this verse, when he saith, that Iudah and Ierusalem shall dwell for euer: hee meaneth not the citie Ierusalem, for that is long agoe destroied; but he meaneth that the Iewes shall neuer be vtterly destroied, but many of them shal be saued in the world to come. When he saith, that he wil clense their blood: that is, hee will manifest to all the worlde that they

were not iustly executed, but vniustly murdered: whereby we may see at length that the wicked, whether they were wilfully blinded, or ignorantly affected in persecuting good men; yet they shall know, and so shall other, that they murdered them vniustly, as the Iewes which shall see Christ whom they pearced, Reuel. 1. 7. Mat. 27. 3, 4. for wil∣full murders cannot be euerlastingly concealed: and it is al one before God to steale by authoriti•• or without law, to kill by law or without authority. Lastly we may see when he saith, he will dwell in Zion, that the presence of God preserueth the church, Reuel. 1. 13. how can it euer perish when the Lord maintayneth it? Surely sathan told Christ that he could not do amisse, for the Angels watched about him and held him vp that at no time he should dash his foot against a stone: If the helpe of Angels in the diuels con∣ceit was so great to preserue Christ; then much greater is the presence and hand of God to vphold his church. Hee alone buildeth it, that it fal not; keepeth it, that it fade not; dresseth it, that it may be holy; & preserueth it, that it may be godly: so that so long as the Lord endureth, so long shall the church stand, maugre the might of all the diuels in hell. To the which God euerlasting, immortall and onely wise, the most glorious Trinitie, the Father, the Sonne, & the holy Ghost, let vs render all praise, ascribe all maiestie, and giue our whole spirits, soules and bodies, that he may be glorified in vs, and we be glorified in him:

Amen, Amen.

FINIS.

Notes

• * 1.1

  The time of this prophesie
• * 1.2

  The scope of this labour.
• * 1.3

  The diuision of this pro∣phesie.
• * 1.4

  Cap. 1. vers. 1.
• * 1.5

  The prophets sermons are the Lordes owne words.
• * 1.6

  Reason 1.
• * 1.7

  2
• * 1.8

  Vse 1.
• * 1.9

  Vse 2.
• * 1.10

  If God did not send his word, none would aske for it.
• * 1.11

  Reas. 1.
• * 1.12

  2
• * 1.13

  Vse 1.
• * 1.14

  2
• * 1.15

  Men prefer∣red before an∣gels in the preaching of the word.
• * 1.16

  Reas. 1.
• * 1.17

  2
• * 1.18

  Vse 1.
• * 1.19

  2
• * 1.20

  The mini∣sters must call on the people to heare.
• * 1.21

  Reason 1.
• * 1.22

  2
• * 1.23

  Vse 1.
• * 1.24

  2
• * 1.25

  The greatest men should be the greatest professors.
• * 1.26

  Reason 1.
• * 1.27

  2
• * 1.28

  Vse 1.
• a 1.29

  Principes cum ad limen delubri veni∣unt, proinde sunt atque priuati.
• * 1.30

  2
• * 1.31

  None must liue in the Church, vn∣lesse they out∣wardly bee subiect to the Gospell.
• * 1.32

  Reason 1.
• * 1.33

  2
• * 1.34

  Vser
• * 1.35

  2
• * 1.36

  God his works must be perpetually remembred.
• * 1.37

  Reason 1.
• * 1.38

  2
• * 1.39

  Vse 1.
• * 1.40

  2
• * 1.41

  We must tell our children what God hath done in our daies.
• * 1.42

  Reason 1.
• * 1.43

  2
• * 1.44

  Vse 1,
• * 1.45

  2
• * 1.46

  Be carefull what we commit to posteritie.
• * 1.47

  Reason 1. No impiety but it will find some follo∣wers.
• * 1.48

  2
• * 1.49

  Vse 1.
• * 1.50

  2
• * 1.51

  A speciall iudgement to increase hurt∣full beastes.
• * 1.52

  Reason 1.
• * 1.53

  2
• * 1.54

  Vse 1.
• * 1.55

  2
• * 1.56

  Euery little beast can ouercome the welfare of man.
• * 1.57

  Ecce me, in∣quit, qui vobis Deus videor, nanc finem vi∣uendi facere cogor necessariò.
• * 1.58

  Reason 1.
• * 1.59

  Vse 1.
• * 1.60

  2
• * 1.61

  If the prea∣chers awake vs not, we shall sleepe till we bee destroyed.
• * 1.62

  Reason 1.
• * 1.63

  2
• * 1.64

  Vse 1.
• * 1.65

  2
• * 1.66

  Such as are our sins, such shall be our wants.
• * 1.67

  Reason 1.
• * 1.68

  2
• * 1.69

  Vse 1.
• * 1.70

  2
• * 1.71

  Vngodly men very beastes in aduersitie.
• * 1.72

  Reason 1.
• * 1.73

  2
• * 1.74

  Vse 1.
• * 1.75

  2
• * 1.76

  Wicked men onely merry and sorie for wordly things.
• * 1.77

  Reason 1.
• * 1.78

  2
• * 1.79

  Vse 1.
• * 1.80

  2
• * 1.81

  No mercie procured by feigned and worldly sor∣rowe.
• * 1.82

  Reason 1.
• * 1.83

  2.
• * 1.84

  V se 1.
• * 1.85

  2
• * 1.86

  No resisting of the Lords iudgement.
• * 1.87

  Reason 1.
• * 1.88

  2
• * 1.89

  Vse 1.
• * 1.90

  Vers. 7.
• * 1.91

  Fruits faile for mans sinne.
• * 1.92

  Reason 1.
• * 1.93

  2
• * 1.94

  Vse 1.
• * 1.95

  z
• * 1.96

  We must as earnestly af∣fect heauenly things, as earthly.
• * 1.97

  Reason 1.
• * 1.98

  2
• * 1.99

  Vse 1.
• * 1.100

  2
• * 1.101

  Lamentation for the dead not vnlawful.
• * 1.102

  Reason 1.
• * 1.103

  2.
• * 1.104

  Vse 1.
• * 1.105

  2
• * 1.106

  Vers. 9.
• * 1.107

  He cannot feare God that sorro∣weth not when religion faileth.
• * 1.108

  Reason 1.
• * 1.109

  Vse 1.
• * 1.110

  God will pu∣nish sinne al∣though hee take away his owne wor∣ship.
• * 1.111

  Reason 1.
• * 1.112

  2
• * 1.113

  Vse 1.
• * 1.114

  A great iudge¦ment to see the publike vse of reli∣gion viola∣ted.
• * 1.115

  Reason 1.
• * 1.116

  2
• * 1.117

  Vse 1.
• * 1.118

  2
• * 1.119

  The ministers are the first in any danger.
• * 1.120

  Reason 1.
• * 1.121

  2
• * 1.122

  Vse 1.
• * 1.123

  2
• * 1.124

  God giueth fruits of the earth for his worship.
• * 1.125

  Reason 1.
• * 1.126

  2
• * 1.127

  Vse 1.
• * 1.128

  2
• * 1.129

  We cannot perfectly without sin serue God in this life.
• * 1.130

  Reason 1.
• * 1.131

  2
• * 1.132

  Vse 1.
• * 1.133

  2
• * 1.134

  Vers. 11.
• * 1.135

  The mini∣sters must exhort all men.
• * 1.136

  Reason 1.
• * 1.137

  Vse 1.
• * 1.138

  2
• * 1.139

  The outward worship of God doth good vnto all.
• * 1.140

  Reason 1.
• * 1.141

  Vse 1.
• * 1.142

  No creature but for same it shall be de∣stroyed.
• * 1.143

  Reason 1.
• * 1.144

  2
• * 1.145

  Vse 1.
• * 1.146

  2
• * 1.147

  Worldly sor∣row a fearefull thing.
• * 1.148

  Reason 1.
• * 1.149

  2
• * 1.150

  Ves 1.
• * 1.151

  If we hum∣ble not our wils, God will humble them against our will.
• * 1.152

  Reason 1.
• * 1.153

  2
• * 1.154

  Vse 1.
• * 1.155

  2
• * 1.156

  None so for ward in reli∣gion, but they may be exhor∣ted farther.
• * 1.157

  Reason 1.
• * 1.158

  2
• * 1.159

  Vse 1.
• * 1.160

  2
• * 1.161

  All must be throughly humbled in a common praier for a common miserie.
• * 1.162

  Reason 1.
• * 1.163

  2
• * 1.164

  Vse 1.
• * 1.165

  2
• * 1.166

  Ministers are onely the Lords ser∣uants.
• * 1.167

  Reason 1.
• * 1.168

  2
• * 1.169

  Vse 1.
• * 1.170

  2
• * 1.171

  God by threatning wrath moo∣ueth vs to his worship.
• * 1.172

  Reason 1.
• * 1.173

  2
• * 1.174

  Vse 1.
• * 1.175

  Fasting no∣thing worth without praier.
• * 1.176

  Reason 1.
• * 1.177

  2
• * 1.178

  Vse 1.
• * 1.179

  2
• * 1.180

  Vers. 15.
• * 1.181

  Good men mourne be∣fore iudge∣ment com∣meth.
• * 1.182

  Reason 1.
• * 1.183

  2
• * 1.184

  Vse 1.
• * 1.185

  2
• * 1.186

  Nothing fea∣reth good men so much as the wrath of God.
• * 1.187

  Reason 1.
• * 1.188

  2
• * 1.189

  Vse 1.
• * 1.190

  The seruice of God to be performed with ioy.
• * 1.191

  Reason 1.
• * 1.192

  2
• * 1.193

  Vse 1.
• * 1.194

  2
• * 1.195

  Vers. 17.
• * 1.196

  No naturall meanes to resist the Lords power.
• * 1.197

  Reason 1.
• * 1.198

  2
• * 1.199

  2
• * 1.200

  Vers. 18.
• * 1.201

  The beastes punished for our sakes.
• * 1.202

  Reason 1.
• * 1.203

  2
• * 1.204

  Vse 1.
• * 1.205

  2
• * 1.206

  Famine the greatest pu∣nishment. Reason 1.
• * 1.207

  2
• * 1.208

  Vse 1.
• * 1.209

  2
• * 1.210

  Ad de praier to our com∣plaints.
• * 1.211

  Reason 1.
• * 1.212

  2
• * 1.213

  Vse 1.
• * 1.214

  2
• * 1.215

  All our affe∣ctions must be pitifully affected in prayer.
• * 1.216

  Reason 1.
• * 1.217

  Vse 1.
• * 1.218

  2
• * 1.219

  Verse. 20.
• * 1.220

  God heareth the voice of beasts. Reason 1.
• * 1.221

  2
• * 1.222

  Vse 1.
• * 1.223

  The vse of the trumpets in olde time.
• * 1.224

  I The mini∣sters must shew all dangers.
• * 1.225

  Reason 1.
• * 1.226

  Vse 1.
• * 1.227

  Ministers must mooue affections.
• * 1.228

  Vse 2.
• * 1.229

  Reasons. The publique ministerie to be regarded principally
• * 1.230

  How we must behaue our selues in churches.
• * 1.231

  Reason 1.
• * 1.232

  2
• * 1.233

  Vse 1.
• * 1.234

  2
• * 1.235

  Vers. 2.
• * 1.236

  Clouds and darkenes ad∣monish vs of iudgement.
• * 1.237

  Reason 1.
• * 1.238

  2
• * 1.239

  Nature sel∣dome chan∣ged. Reason 1.
• * 1.240

  2
• * 1.241

  2
• * 1.242

  1
• * 1.243

  Reason 1.
• * 1.244

  2
• * 1.245

  Vse 1.
• * 1.246

  2
• * 1.247

  Vers. 4.
• * 1.248

  A guilty con∣science fea∣reth punish∣ment.
• * 1.249

  Reason 1.
• * 1.250

  2
• * 1.251

  Vse 1.
• * 1.252

  2
• * 1.253

  Vers. 5.
• * 1.254

  Vers. 6.
• * 1.255

  Reason 1.
• * 1.256

  2
• * 1.257

  Vse 1.
• * 1.258

  2
• * 1.259

  Wicked men desperate in aduersitie.
• * 1.260

  Reason: 1.
• * 1.261

  2
• * 1.262

  Vse 1.
• * 1.263

  2
• * 1.264

  1 The conditi∣on of soldiers.
• * 1.265

  1
• * 1.266

  2
• * 1.267

  The exercise of a soldier.
• * 1.268

  2 Institution in martiall af∣faires.
• * 1.269

  3 Celeritie in a souldiour.
• * 1.270

  Vers. 8.
• * 1.271

  1 Order in bat∣tle.
• * 1.272

  2 Souldiers must looke to themselues.
• * 1.273

  Vers. 9.
• * 1.274

  1 Confusion in victorie.
• * 1.275

  All villanie made lawfull in warre.
• * 1.276

  Vse 1.
• * 1.277

  Vers. 10.
• * 1.278

  1 Signes shew iudgements.
• * 1.279

  Reason 1.
• * 1.280

  2
• * 1.281

  Vse 1.
• * 1.282

  2
• * 1.283

  2
• * 1.284

  Earth-quakes betoken God his anger.
• * 1.285

  Reason 1.
• * 1.286

  2
• * 1.287

  Vse 1.
• * 1.288

  2
• * 1.289

  Verse. 11.
• * 1.290

  1 Creatures enimies one to another.
• * 1.291

  Reason 1.
• * 1.292

  Vse 1.
• * 1.293

  2
• * 1.294

  Reason 1.
• * 1.295

  The wrath of God intolle∣rable. Reason 1.
• * 1.296

  2
• * 1.297

  ••.
• * 1.298

  1 No iudge∣ment without the word worketh re∣pentance.
• * 1.299

  Reason 1.
• * 1.300

  The end of Gods iudge∣ments.
• * 1.301

  2
• * 1.302

  Vse 1.
• * 1.303

  2
• * 1.304

  2
• * 1.305

  Reason 1.
• * 1.306

  2
• * 1.307

  Vse 1
• * 1.308

  2
• * 1.309

  God regar∣deth no sor∣rowe but re∣pentance.
• * 1.310

  Reason 1.
• * 1.311

  2
• * 1.312

  Vse 1.
• * 1.313

  2
• * 1.314

  3
• * 1.315

  Repentance is the conuer∣sion of the whole hart.
• * 1.316

  Reason 1.
• * 1.317

  2
• * 1.318

  Vse 1.
• * 1.319

  Outward signes with inward re∣pentance.
• * 1.320

  Reason 1.
• * 1.321

  2
• * 1.322

  Vse 1.
• * 1.323

  2
• * 1.324

  2
• * 1.325

  In great cala∣mities we must fast pri∣uately.
• * 1.326

  Reason 1.
• * 1.327

  2
• * 1.328

  Vse 1.
• * 1.329

  2
• * 1.330

  3
• * 1.331

  Reason 1.
• * 1.332

  2
• * 1.333

  Vse 1.
• * 1.334

  Vse 2.
• * 1.335

  The paines of true repen∣tance exceeds the paines of the flesh.
• * 1.336

  Reason 1.
• * 1.337

  2
• * 1.338

  Vse 1.
• * 1.339

  2
• * 1.340

  2
• * 1.341

  Outward ho∣lines abhomi∣nable.
• * 1.342

  Reason 1.
• * 1.343

  2
• * 1.344

  Vse 1.
• * 1.345

  2
• * 1.346

  3
• * 1.347

  Till we turne to God, we go from God.
• * 1.348

  Reason 1.
• * 1.349

  2
• * 1.350

  Vse 1.
• * 1.351

  2
• * 1.352

  In our grea∣test miserie we must ac∣count God very merciful
• * 1.353

  Reason 1.
• * 1.354

  2
• * 1.355

  Vse 1.
• * 1.356

  2
• * 1.357

  1
• * 1.358

  Al creatures doe mooue vs to repen∣tance.
• * 1.359

  Reason
• * 1.360

  Vse 1.
• * 1.361

  2
• * 1.362

  2
• * 1.363

  God his mer∣cy must moue vs to repen∣tance.
• * 1.364

  Reason 1.
• * 1.365

  2
• * 1.366

  Vse 1.
• * 1.367

  2
• * 1.368

  God defer∣reth venge ance and why?
• * 1.369

  Reason 1.
• * 1.370

  2
• * 1.371

  Vse 1.
• * 1.372

  2
• * 1.373

  Reason.
• * 1.374

  Vse 1.
• * 1.375

  2
• * 1.376

  Why wee know not the ende of our sorrowes.
• * 1.377

  Reason 1.
• * 1.378

  2
• * 1.379

  Vse 1.
• * 1.380

  2
• * 1.381

  All things must be ap∣plied to re∣ligion.
• * 1.382

  Reason 1.
• * 1.383

  2
• * 1.384

  Vse 1.
• * 1.385

  2
• * 1.386

  Generall la∣mentation.
• * 1.387

  Reason 1.
• * 1.388

  2
• * 1.389

  Vse 1.
• * 1.390

  2
• * 1.391

  2
• * 1.392

  No lawfull action must hinder repen∣tance.
• * 1.393

  Reason 1.
• * 1.394

  2
• * 1.395

  Vse 1.
• * 1.396

  All the exer∣cises of the ministerie must be so done as they may be vn∣derstoode.
• * 1.397

  Reason 1.
• * 1.398

  2
• * 1.399

  Vse 1.
• * 1.400

  2
• * 1.401

  1
• * 1.402

  Our praiers must begin with con∣fession.
• * 1.403

  Reason 1.
• * 1.404

  2
• * 1.405

  Vse 1.
• * 1.406

  2
• * 1.407

  Reason 1.
• * 1.408

  2
• * 1.409

  Nothing more grieuous to good men then the regi∣ment of the euill.
• * 1.410

  Reason 1.
• * 1.411

  2
• * 1.412

  Vse 1.
• * 1.413

  Reason.
• * 1.414

  Repentance maketh vs fit for al benefits.
• * 1.415

  Reason 1.
• * 1.416

  2
• * 1.417

  Vse 1.
• * 1.418

  2
• * 1.419

  3
• * 1.420

  Verse. 19.
• * 1.421

  1
• * 1.422

  God euer heard good mens praiers.
• * 1.423

  Reason 1
• * 1.424

  2
• * 1.425

  Vse 1.
• * 1.426

  2 All abun∣dance to re∣ligion.
• * 1.427

  Reason 1
• * 1.428

  2
• * 1.429

  Vse 1.
• * 1.430

  2
• * 1.431

  3
• * 1.432

  Reason 1.
• * 1.433

  Vse 1.
• * 1.434

  2
• * 1.435

  God onelie driueth away hurtful things
• * 1.436

  Reason 1.
• * 1.437

  2
• * 1.438

  Vse 1.
• * 1.439

  2
• * 1.440

  2
• * 1.441

  All things helpe God to destroy his enimies.
• * 1.442

  Reason 1.
• * 1.443

  2
• * 1.444

  Vse 1.
• * 1.445

  2
• * 1.446

  A man may offend God, in doing that which he willed.
• * 1.447

  Reason 1.
• * 1.448

  2
• * 1.449

  Vse 1.
• * 1.450

  2
• * 1.451

  Vers. 21.
• * 1.452

  The promises of God must euer preuaile with good men.
• * 1.453

  Reason 1.
• * 1.454

  2
• * 1.455

  Vse 1.
• * 1.456

  2
• * 1.457

  Reason 1.
• * 1.458

  2
• * 1.459

  Vse 1.
• * 1.460

  2
• * 1.461

  The worde of God gladdeth man and beast.
• * 1.462

  Reason 1.
• * 1.463

  2
• * 1.464

  Vers. 23.
• * 1.465

  God onely giueth ioies.
• * 1.466

  Reason 1.
• * 1.467

  2 Vse 1.
• * 1.468

  2
• * 1.469

  3
• * 1.470

  Reason 1.
• * 1.471

  Vse 1.
• * 1.472

  2
• * 1.473

  3
• * 1.474

  Wherein good men reioice.
• * 1.475

  Reason 1.
• * 1.476

  2
• * 1.477

  Religion bet∣ter for the church then riches.
• * 1.478

  Reason 1.
• * 1.479

  2
• * 1.480

  Vse 1.
• * 1.481

  2
• * 1.482

  The Lord ru∣leth the cloudes.
• * 1.483

  Vse 1
• * 1.484

  2
• * 1.485

  We haue no losse by afflic∣tion.
• * 1.486

  Reason 1.
• * 1.487

  2
• * 1.488

  Vse.
• * 1.489

  Vers. 26.
• * 1.490

  Reason 1.
• * 1.491

  2 Vse 1.
• * 1.492

  ••
• * 1.493

  Reason 1.
• * 1.494

  2
• * 1.495

  Vse 2.
• * 1.496

  God vseth or∣dinarie and extraordinary power to de∣liuer his church.
• * 1.497

  Reason 1.
• * 1.498

  2
• * 1.499

  Vse 1.
• * 1.500

  2
• * 1.501

  Religion ne∣uer maketh ashamed.
• * 1.502

  Reason 1.
• * 1.503

  2
• * 1.504

  Vse 1.
• * 1.505

  2
• * 1.506

  Vers. 27.
• * 1.507

  God euer∣more in the church.
• * 1.508

  Reason 1.
• * 1.509

  2
• * 1.510

  Vse 1.
• * 1.511

  2
• * 1.512

  Euerie one must know how he is in Gods fauour.
• * 1.513

  Reason 1.
• * 1.514

  2
• * 1.515

  2
• * 1.516

  3 We must not doubt of our religion.
• * 1.517

  Reason 1.
• * 1.518

  2
• * 1.519

  After know∣ledge com∣meth the ho∣lie Ghost.
• * 1.520

  Reason 1.
• * 1.521

  1
• * 1.522

  Vse 1.
• * 1.523

  2
• * 1.524

  3
• * 1.525

  None pro∣phesie, but by the spirite.
• * 1.526

  Reason 1.
• * 1.527

  2
• * 1.528

  Vse 1.
• * 1.529

  2
• * 1.530

  They which labour not to prophesie do deface the kingdome of Christ.
• * 1.531

  Reason 1.
• * 1.532

  2
• * 1.533

  3
• * 1.534

  None in the church too good for to studie diui∣nitie.
• * 1.535

  Reason 1.
• * 1.536

  ••
• * 1.537

  4
• * 1.538

  Christians must haue re∣ligious ser∣uants.
• * 1.539

  Reason 1.
• * 1.540

  2
• * 1.541

  Vse 1.
• * 1.542

  2
• * 1.543

  Reason
• * 1.544

  Vse 1.
• * 1.545

  2
• * 1.546

  God sheweth his wrath be∣fore he doth it.
• * 1.547

  Reason 1.
• * 1.548

  2
• * 1.549

  Vse 1.
• * 1.550

  2
• * 1.551

  3
• * 1.552

  1
• * 1.553

  Reason 1.
• * 1.554

  2
• * 1.555

  Some of the Iewes shall euer be saued.
• * 1.556

  3
• * 1.557

  God his pro∣mise shall pre∣serue his church.
• * 1.558

  Reason 1.
• * 1.559

  2
• * 1.560

  4 Few shall be saued.
• * 1.561

  Reason 1.
• * 1.562

  2 Vse 1.
• * 1.563

  2
• * 1.564

  5
• * 1.565

  By the worde wee beholde what is to come after vs.
• * 1.566

  Reason 1.
• * 1.567

  2
• * 1.568

  Vse 1.
• * 1.569

  2
• * 1.570

  2 Redemption must be cer∣tainly known.
• * 1.571

  Reason 1.
• * 1.572

  2 Vse 1.
• * 1.573

  2
• * 1.574

  3
• * 1.575

  God determi∣neth the ende of good mens trouble before trouble.
• * 1.576

  Reason 1.
• * 1.577

  2
• * 1.578

  Vse 1.
• * 1.579

  2
• * 1.580

  The infinite power of God can at one time assemble the whole world.
• * 1.581

  Reason 1.
• * 1.582

  2
• * 1.583

  Vse 1.
• * 1.584

  The wicked shall be vn∣willinglie drawne to iudgement.
• * 1.585

  Reason 1.
• * 1.586

  2
• * 1.587

  Vse 1.
• * 1.588

  2
• * 1.589

  All sinnes shal be opened in iudgement.
• * 1.590

  Reason 1.
• * 1.591

  2
• * 1.592

  Vse.
• * 1.593

  God will ad∣iudge the in∣iuries done to his church.
• * 1.594

  Reason 1. 2
• * 1.595

  Vse 1.
• * 1.596

  Wicked men in their grea∣test ioy nee∣rest to hell.
• * 1.597

  Reason 1.
• * 1.598

  2
• * 1.599

  Vse 1.
• * 1.600

  2
• * 1.601

  No lawfull triumph ouer the godly in warre.
• * 1.602

  Reason 1.
• * 1.603

  2
• * 1.604

  Vse.
• * 1.605

  Euill men make good things euill.
• * 1.606

  Reason 1.
• * 1.607

  2
• * 1.608

  Vse 1.
• * 1.609

  Wicked men esteeme more of their owne lust then of others life.
• * 1.610

  Reason 1.
• * 1.611

  2
• * 1.612

  Vse 1.
• * 1.613

  2
• * 1.614

  Wicked men set nothing by the godly.
• * 1.615

  Reason 1.
• * 1.616

  2.
• * 1.617

  Vse 1.
• * 1.618

  2
• * 1.619

  Be not angrie with God.
• * 1.620

  Reason 1.
• * 1.621

  2
• * 1.622

  Vse 1.
• * 1.623

  2
• * 1.624

  What is once lawfully gi∣uen to reli∣gion, may not be recalled.
• * 1.625

  Reason 1.
• * 1.626

  2
• * 1.627

  Vse 1.
• * 1.628

  2
• * 1.629

  God taketh pleasure in his worship.
• * 1.630

  Reason 1.
• * 1.631

  2
• * 1.632

  Vse 1.
• * 1.633

  Verse. 6.
• * 1.634

  Commit not the children of beleeuers to Infidels.
• * 1.635

  Reason 1.
• * 1.636

  2
• * 1.637

  Vse 1.
• * 1.638

  2
• * 1.639

  A wicked thing to spoile orphanes of patrimonies.
• * 1.640

  In the seed of the righteous shall good men be pre∣serued.
• * 1.641

  Reason 1.
• * 1.642

  2
• * 1.643

  Vse 1.
• * 1.644

  2
• * 1.645

  Wicked mens policie cannot al∣way stand.
• * 1.646

  Reason 1.
• * 1.647

  2
• * 1.648

  Vse 1.
• * 1.649

  2
• * 1.650

  Thoughts to doe euill, like euill actions.
• * 1.651

  Reason 1.
• * 1.652

  2 Vse 1.
• * 1.653

  What we doe to other, wee shal receiue of other.
• * 1.654

  Reason.
• * 1.655

  Vse.
• * 1.656

  Reason 1.
• * 1.657

  Vers. 9.
• * 1.658

  Warre pro∣claimed be∣forehand.
• * 1.659

  Reason 1.
• * 1.660

  2
• * 1.661

  Vse 1.
• * 1.662

  2
• * 1.663

  Souldiers must haue a calling from God.
• * 1.664

  Reason 1.
• * 1.665

  2
• * 1.666

  Vers. 10.
• * 1.667

  Warre as needfull as husbandrie.
• * 1.668

  Reason 1.
• * 1.669

  2
• * 1.670

  Vse 1.
• * 1.671

  2
• * 1.672

  Weapons needfull and lawfull for any christian.
• * 1.673

  Reason.
• * 1.674

  The strongest ouerthrowne by God.
• * 1.675

  Reason 1.
• * 1.676

  2
• * 1.677

  Vse.
• * 1.678

  A sudden de∣struction to the wicked.
• * 1.679

  Reason 1.
• * 1.680

  2
• * 1.681

  Vse 1
• * 1.682

  2
• * 1.683

  The neerest foes of the Church in the greatest danger.
• * 1.684

  Reason 1.
• * 1.685

  2
• * 1.686

  Vse.
• * 1.687

  Reason.
• * 1.688

  Vse.
• * 1.689

  Sinne will ne∣uer cease growing.
• * 1.690

  Reason 1.
• * 1.691

  Vse 1.
• * 1.692

  Such as is our sinne shall be our paine.
• * 1.693

  Reason 1.
• * 1.694

  2
• * 1.695

  2
• * 1.696

  Vers. 14.
• * 1.697

  God is sorrie to destroy vs.
• * 1.698

  Reason 1.
• * 1.699

  2
• * 1.700

  Vse 1.
• * 1.701

  ••
• * 1.702

  ••
• * 1.703

  Fearefull things in the church.
• * 1.704

  Woonders make good men to hope in God.
• * 1.705

  Reason 1.
• * 1.706

  2
• * 1.707

  Vse.
• * 1.708

  Vers. 17
• * 1.709

  Holines is the perfection of the church.
• * 1.710

  Reason 1.
• * 1.711

  2
• * 1.712

  Vse 1.
• * 1.713

  2
• * 1.714

  Religion on∣ly maketh a kingdome happie.
• * 1.715

  Reason 1.
• * 1.716

  2
• * 1.717

  2
• * 1.718

  The peace of the church re∣ioice the crea∣tures of God.
• * 1.719

  Reason 1.
• * 1.720

  2
• * 1.721

  Vse.
• * 1.722

  Vers. 19.
• * 1.723

  Vers. 20▪
• * 1.724

  21