The true remedie against famine and warres Fiue sermons vpon the firste chapter of the prophesie of Ioel, wherein the councell that the holy Ghoste gaue the Israelites to redresse the famine which they felt and preuent the warres that were threatened to come vpon them; is applied in particular vnto our present time: Preached in the time of the dearth. 1586. By Iohn Vdall, preacher of the worde of God at Kingston vpon Thames.

The third sermon.

Vers. 7. He maketh my vine waste, and pil∣leth off the barke of my figge-tree: he ma∣keth it bare, and casteth it downe: the braunches thereof are made white.

(Book 3)

* 1.1HE maketh my vine waste.) The prophet hauing shewed, y^e po∣wer, multitude, & furie of the enemies that came vppon the land, hee now proceedeth to declare, what they shal do, and that in a borrowed speech, wherein he comparing the people of Isra∣ell and their land, vnto a vine, hee doth in the perticulars, explane the hurt that this inuading people should doe, saying, he pul∣leth downe the hedge, and all defence that was round about it, and not onelie that, but least it should flourish, and bring foorth in such aboundaunce, as heeretofore, he pil∣leth

the barke from it, to the ende that the sappe which it should be nourished withall, maie neither ascend, nor descend, yea hee maketh it bare round about, that no hope of iuyce maie bee left in it, hee throweth it downe, least the rootes should send vp some newe braunches, insomuch that it is cleane wythered awaye: the meaning (in one woorde) is, hee bringeth it to vtter ru∣ine and finall destruction, that it shall bee past hope, euer to recouer againe. The ende of all these so manie woordes to ex∣presse the thing, is, that the people might be brought vnto a deep consideration ther∣of, not onelie in the trueth, but also the measure of it: For such is our nature, that when anie daunger is fore-tolde, to fall vppon vs, eyther wee doe not beleeue it, perswading our selues that no suche mat∣ter shall come to passe, or if wee thinke it will so fall out indeed, wee doe in our own opinions so extenuate and lessen it, that it maketh (in a manner) no impression in our hearts, neuer moouing vs to take it to heart vnfeygnedlie: and therefore doth the Prophet lay open this iudgement of theirs so perticularly: so that the prophets mea∣ning being this, we learn from y^e same, first

this lesson,* 1.2 to wit, by what note, and mark wee may discerne the godlie from the wic∣ked, which is by their fruites, for as it is the propertie of gods children (considering) that they are placed in this life to aduance Gods glorie, and benefite his Church) to labour by al lawful meanes how they may do good, and better thinges that anie waie are amisse, and may bee amended by them: so on the other side the wicked, because they are the children of confusion, and dis∣order, doe (if it lie in their hands) make ha∣uocke of euerie good thing, quicklie ouer∣turning that, which hath beene long in fra∣ming by the carefull diligence of others. Now in that the Lord by the mouth of hys prophet sayeth that they bring destruction vpon his vine, he meaneth thereby (as Da∣uid a 1.3 dooth in the like case) the people of Israell his Church, which hee had there planted with his owne right hand, where∣by he doth first of all giue them to vnder∣stande, that what soeuer priuileges they coulde any waie chalenge vnto themselues aboue all other nations, the same proceeded not from anie good thing, that came of themselues, but onely from this, that the Lord had beautified them with some excel∣lencie

beyond others, to the ende that they might know, that the Lord in his promise, of deliueraunce and protection, was no lon∣ger tied vnto them, then they were careful to perfourme the couenaunts of the league which were to bee doone on their behalfe: which thing is worthy the noting, that wee may make our own profite of it, for wee see that many men, beeing of greater gifts in the outward things of this life then others bee, do so insolently demeane them selues, that they offer iniurie vnto manye, yea (by sinning against the Lord) vnto their owne soules, and perswade them selues, that for such and suche causes no euill shall happen vnto them: but if they did consider with themselues, y^t if they enioy any good thing, it ariseth from this, that the Lord hath (in mercy inriched them) it would make them both more hūble in their own eies, & made carefull to yeeld obedience vnto the Lorde, who hath so manye waies beene good vnto them: againe, in that the Lorde calleth not onely the land his (as in the former verse) but also them with all the beautye wherein they excelled to be his, that is brought to y^e passe by his framing & furnishing of them: he shewed that hee had so put his blessings

into their hands,* 1.4 as yet they remained still his own by which he did look to be honored & serued: which techeth vnto vs this lesson, y^t al the things which we do enioy here vpō the face of the earth, (whether they be for y^e furniture of the mind) as learning, wisedom & such like) or for the body, as riches, honor, credit, helth, or strength, or whatsoeuer els: are not so absolutely in our possession as we maie imploye them as please vs without controllment, but onelie as of trust, to bee bestowed vnto his vse that is the owner of them: that is, to the glorie of that GOD, whose only they are: which thing is worthy to be noted, for albeit it bee true, that there is not (almost) any one that will not easilie confes in words, that we are but stewards of these thinges for a time, yet (indeede) a verie fewe of vs doe steadfastlie beleeue it, for if euerie man were fullie perswaded, that he must giue accompt of his steward∣ship vnto the Lord, who will be answered how euerie thing is bestowed: were it pos∣sible (thinke you) that the blessings of God that are giuen vs for the aduauncement of his glory & our own good, shold so generaly he turned to the defacing of his honour, & destruction of our owne soules? is it possi∣ble,

for the idle person that loytereth out that good leasure which hee hath, doing no good? or the ruffin that lauisheth out all his patrimonie vpon brauerie? or the whoor∣monger, that giueth him selfe ouer to vn∣cleannesse, or the Atheist that maketh a iest of Gods woord, to make anie man of reason beleeue, that hee thinkes that euer hee shall come to a reckoning for these thinges? no, no: if hee did thinke it (in∣deed) it would make his heart quake with∣in him to thinke of the rearedges that he is alreadie runne into, and the straightnes of the iudge, when he taketh the account, and in consideration therof, it would make him haue such a watchful eie ouer himselfe, that he would neuer cease to vse al good meanes that might draw his affections inwardly, & his temporal blessings outwardly, to be ho∣ly bent to honor him▪ whose heauenly dispo∣sition hath cast them vpon him to y^e end, be∣sides this: he calleth it his vine, to this end, that he might bring thē to a due considera∣tion of his continuall care ouer them, that so their own cōsciences might conuict thē of the greater ingratitude against his ma∣iesty, and declare them to be worthy of the more heauy iudgemēts which also serueth

for our instruction, for if this be a true sai∣ing of Christ our Sauiour, that hee that hath * 1.5 receiued fiue talents must make his account according to that rate, that is, must gaine to his maister, the encrease of such a quantitie, if he and his reckoning be accep∣ted: & if this be also true, that hee who hath most b 1.6 debt forgiuen him, ought (in rea∣son) to acknowledge himselfe best beholden vnto the forgiuer, and so loue him more en∣tirelie: then surelie that standeth as an in∣fallible truth, in the eies of the maiestie of God, that the more blessinges wee receiue from his hand, the greater must our obedi∣ence bee vnto him, or els the more intolle∣rable shall our damnation be. Which if it were learned, then should this bee a gene∣rall rule in the worlde, the greater that a man is in riches, wisedome credite, or anie other preferment, the holier, the zealouser, and more obedient vnto God he should be, but while it is not regarded, the clean con∣trarie is practised, that so many thinges as we excell others in, or abound in, so manie occasions do we take to draw vs into sinne, & wickednes, but let such persons (if they will learne anie thing) knowe, that as they haue beene aduaunced higher, in the

things of this life then others haue, so shall they (for abusing the good blessings of God be throwne downe lower into hell, and re∣ceiue the greater condemnation. Moreo∣uer in that, this vine of the lords own plan∣ting and dressing, is saide to come to such a miserable confusion and ruine, we may first beholde the vnspeake-able hatred that the Lord beareth vnto sinne, who cannot abide it, nor let it goe vnpunished,* 1.7 no not in hys peculier people whome he made more rec∣koning off, then of all the worlde besides, which if we could see and perceiue, & make profit of it for our selues, we should finde it an exceeding help vnto godlines, & a break∣necke, of all impietie and wickednes: for we see that the most men now-adaies (yea manie of them, that take them selues to bee great gospellers) do but make a very mock of sin, not esteeming it of anie importance, either to do good or harme, but if they haue committed it, laugh it out, or if they can∣not shift it off, an other helpe shall come, God is mercifull: they them selues in the mean while conceiuing no grief at it at al, but if they had learned on the one side, that God doth most infinitlye detest sinne in all men, whose fierce wrath (without repen∣tance)

they can neuer hide themselues from: and on the other side, that if they bee the children of GOD, there must be a like∣nes betweene him and them, that those thinges which he loueth without measure, they ought to loue vnfeignedlie, and those thinges that hee hateth with a perfect ha∣tred, they must hate from the bottome of their hearts, or els they canne haue no assu∣rance, that they be any better thā bastards, it would (doubtles) make them to look bet∣ter about them, and haue in more detesta∣tion, all sin and iniquity both in themselues and others.* 1.8 Secondly we do learne the vn∣appeasable malice, that the wicked do bear to the church of God, for albeit this punish∣ment was a iust iudgement of God vppon the Israelites for their rebellion againste his maiestie, yet the instruments that he v∣sed for the effecting thereof, had no such in∣tent, but did run on head, beeing set on fire with an hatefull spite against them, and a thirsting desire to satisfie their owne affec∣tion: now in that it is said, that they not one∣ly lay it wast, but pill it, make it bare, & cast it down: it appeareth manifestly, that their malice was not satisfied in hurting them, nor spoiling them, nor yet in killing and

destroying many of them: but stil they pro∣ceeded to the vtter racing out of their me∣mory (as much as in them was) from vn∣der the sunne: and if we looke into the ex∣amples of the word of God, we shall see the same verified in practise from time to time. Pharaoh the king of Egypt, did not onelie impose vpon the Israelites such a 1.9 burdens as they were not able to bear, but also gaue commandement, that all the male children should be killed, to the end, that within one generation, they might bee rooted out: the malice of the Iewes against Christ, & hys church, appeareth in the historie of the E∣uangelists & Acts, to be so great, that they not onelie pursued him to death, but also o∣ther, that would any way take his part, the dailie experience of the bloud-sucking pa∣pists doth verifie the same: & if any man doe seeme to meruaile whye it shoulde bee so, seeing, that wee bee all the sonnes of A∣dam, and therefore shalbe desirous to aske a reason of it, if he will looke into the holie word of God, hee shall easilie find that the cause therof is this: God hath not ordeined all men to bee saued,* 1.10 but hath cast off the greatest number in hys eternall displea∣sure to bee vessels of his wrath wyth the

Deuill and his angels, all which beeing in this life the vassals of sathan, to put in exe∣cution his auncient emnity against Gods people, are set on fire by him, from time to time, to woorke Christ Iesus (in his mem∣bers) the greatest spite that they can, wher∣vpon it commeth, that the wicked doe from time to time do so much hurt, and beare so vnreconcilable hatred to the godlie: the vse of which doctrine is, that wee neuer pro∣mise vnto our selues anie security heer, but prepare our bodies & soules vnto the batel against sinne, the world, and the Deuill, so long as wee shalbe in this vale of miserie. The hauocke that the enemies make in Israell, dooth clearlie shew vnto vs, what will and courage they came vp withall, to wit, with a hope and purpose to ouercome the whole Lande, and yet a man woulde haue thought (if they hadde but conside∣red the vnspeake-able victories▪ that the Israelites hadde gotten agaynste all theyr enemies of all nations) that they neuer durst haue sette vppon them, least the same cude shoulde befall them, that came vnto the attempters of the like, and so muche the rather, for that it was obserued by the wise men of the Gentiles

(as appeareth by the woordes of a 1.11 Ze∣resh, the wife of Haman, who told her hus∣band, that if Mordecay were of the seede of the Iewes, before whome hee had be∣gunne to fall, hee shoulde not preuaile, but fall before him) that the people of Is∣raell had alwayes the victorie ouer theyr ennimies in the ende. But their example doth shew vnto vs, the maruellous blind∣nesse of the enimies of the truth, who albe∣it they haue neuer so often the repulse, and receiue neuer so many shamefull ouer∣throwes by setting themselues against the godly, yet they will neuer learne to leaue off, but alwayes go on in the hardnes of their heart (as Pharaoh did) vntill they come to bee drowned in the redde sea of e∣ternal perdition from the presence of god, which is the cause that men go on euen in these last dayes, as earnestly in the course of vngodlinesse, as euer they did. For if time (which maketh men wise by expe∣rience in other thinges) coulde teach the vngodlie any feare of God, or if continual course of Gods vengeance against sinners (some presidentes whereof the eies of all men doe nowe and then beholde) yea, if our owne particular experience could pro∣fite

vs any whit that way: the world being now so olde, should haue beene before this time maruellous holie: but the god of this world hauing (aboue all other) fore-closed the eies of the reprobate, that they shoulde not see these things, and also ruling in thē, with that vncessāt hatred (which we heard of before) against the godly, dooth so cun∣ningly blindfold them, that the wiser they shoulde bee (by reason of their time) the worse they wax, and further from al good∣nes.

Now it remaineth that we make one en∣tire aplication of y^e whole matter vnto our selues, for our further instruction consider∣ing that a 1.12 whatsoeuer was written before was written for our learning, and seeing that the Holy-ghost telleth vs, that b 1.13 these things fell vpon y^e Israelites for exampls, and were written to admonishe vs vppon whome the endes of the worlde are come, that the word of the Lord being the vnser∣chable rule of his eternal wil, might tech vnto vs what we are to looke for, either in the performance of his mercies to thē that feare him, or y^e execution of his iudgemēts vpon the transgressors of his commaunde∣ments, to the end (then) that this applicati∣on

may be the more euident,* 1.14 we are first to lay this foundation, that God remaineth now the same that then he was, the arme of his power to execute his vengeance being no way shortned, & the fountain of his mer∣cie towardes his elect, beeing not drawne dry: secondly, we are to be resolued of this, y^t his word is therfore left vnto vs that we may learne out of the same what is his wil (which he wil in his appointed time bring to passe) among men. These two principls being laide, wee must a little consider the maner of the Lordes dealing with the Is∣raelites▪ how it agreeth with his dealing with vs, and so conclude the application vnto our selues. The Israelites hauing had many a blessing bestowed vpon thē (as namely the quiet possession of the lande of Canaan, with the plentiful store of al good things that it yeelded vnto them) were not only taught by the lords messēgers (which hee raised vppe among them from time to time) the true feare of God, and manner howe hee will be worshipped, but also the right vse of those blessings: and wee haue receiued from his handes the like tempo∣rall blessinges (if not greater) and haue been taught and instructed in as plentiful

a manner, howe to feare God and imploy his benefites bestowed vppon vs (or if wee haue not, the cause resteth in our selues, that haue refused instructiō, and the means that might haue doubled it amongest vs.) The Israelites beganne to waxe fat wyth the good things of this life, and ouer tur∣ning the sincere worshippe of God, fell to Idolatrie, and all other vngodlie behaui∣our: and wee did long ago beginne to bee at a 1.15 ease in Syon, and rest vppon the mountaines of Samaria, insomuch that we are nowe approched vnto the seate of all iniquitie, not onely in that, many that ne∣uer sawe the golden calfe in the wilder∣nes, are fallen to the worshippe of the whoore of Rome, but also in that all ini∣quitie doth so preuaile that a generall A∣theisme ouerspredeth the face of the whole land. The Israelites were (by those pro∣phets whome God sent vnto them) repro∣ued for their backesliding, threatned to be plagued by the hand of God, and cryed out of that good land, and also taught how to beginne and proceede in a reformation ac∣ceptable in the sight of God: and we haue (both by the liuelie voice, and writings of Gods ministers) bene reproued the iudge∣ments

of God denounced out of his worde against vs, and plainely taught out of the same worde, what way to take, both for the appeasing of Gods wrath against our sinnes alreadie committed, and also for taking such a way, as may (indeede) stop vp the spring heades of all the abhomina∣tions in this land. The Israelites were so farre from hearkening to the voice of God by his Prophets, that they intreated them euill, imprisoned, and shamefullie abused them: and wee haue so little profi∣ted by the voice of God sounding in our eares, by the mouths of Gods Ministers, and make so little account of the reforma∣tion offered vnto vs by the mouth of God, that wee conceiue displeasure against the messengers.

The Israelites (when the Lorde sawe that the ministerie of his seruants profited them not) were afflicted with the hand of God, and among other scourges, wyth a scarcitie of bread, which they had inioyed before in great abundance: and wee haue had the hand of God many wayes vppon vs (howsoeuer we haue felt it) and among others, with that scarcity of bread (though not in the like extremitie) that they felt.

The Israelites not profiting by this gen∣tle correction from the Lord, but continu∣ing in their vngodly ways without repen∣tance, were threatned to haue their forrein foes inuade them, and vtterly to ouerturne both the state of religion, and the common wealth, subduing the lande vnto intolle∣rable miserie: and we are threatned (I wil not say with whom, nor when, no more thā this Prophet did) with a people as great as they were, as rauenous to deuoure, as desirous of our confusiō, as their foes were of theirs. If then we haue no more to al∣leage for our selues than they had, if wee haue sinned as greeuously as they had, if God haue taken the same course with vs, that he did with them, if we profite as litle by it as they didde, and if hee remaine the same God without changing that then hee did: then let me see who can alleage anie reason why I may not conclude, that as fearefull a destruction approcheth fast vp∣on England as fell vppon them.

* 1.16Mourne like a virgine) The Prophet ha∣uing denounced against the Israelites those iudgements which their sinnes had procured against them, and the holy-ghost had put in his mouth to speake of, least that

now they should proceede in desparate ma∣ner in the committing and encreasing of their sinnes, because there was no waye with them but destruction, he proceedeth now to shewe vnto them the only way that is to be found for thē to take, that they may escape the iudgements which aproched on them, & be freed frō those that they did al∣redy feele.* 1.17 In that the prophet hauing sim∣ply denounced gods iudgments without a∣ny clause of exception (vnles they repent or any such like) & yet dooth afterward enter into this trety of persuading thē to mourne, we may plainely see the end of the Lordes threatning of vs by his word, through the ministery of his seruāts, not to be our final desolation (vnles wee stop our eares refu∣sing admonishment, & harden our harts, not beleeuing his word) but to the end that we being brought to the sight of our miserable estate by reason of sinne, and of the punish∣ments that we deserue for the same might be rowzed from the delighting in, & loue of any transgression, vnto a true & vnfaigned amendment of our ways, & so into a better condition than before: the which (indeed) causeth y^e godly not only to be contented to hear their faults ripped vp, their sins repro¦ued,

and the iudgements of God laid open against them, but euen to desire and long after it in such wise that they think them∣selues best edified, when their corruptions be most ripped vp, because they thinke it to be an argument of the Lordes great loue towardes them, who will not onely haue them to professe, beleeue, and take comfort in his truth, but also to be daily more and more conformed vnto the image of his son Christ Iesus, by vnfained obedience vn∣to his lawes. But the vngodly on the o∣ther side) because they cannot a 1.18 discerne the thinges that are of God, and therefore not perceiue what good the Lorde offereth vnto them, when hee launcheth the festered wounde of their sinnes, with the sharpe knife of the lawe of God, nay because they cannot bee perswaded, that the perticular application of reproofe vnto their seuerall conditions of men, is of God, but onelye proceeding from the fantasticall imma∣gynation or chollericke affection of the speaker, therefore it commeth to passe, that they hearing any thing spoken that semeth to point at them, they storme like mad men and conceiue such a heauie displeasure a∣gainst the speaker, that (if it lie in their

power) hee shall knowe by their kicking, that they felt themselues pitifully galled: but if they do knowe, or could bee brought to beleeue, that such reproouers bee the instruments of GOD for their good, it woulde make them to be so farre from be∣ing offended with thē, that it would make them esteem of them with such reuerence, as the messengers of so good thinges are woorthie of, but because it worketh these contrarie effectes in men of contrarie dis∣positions, the one beeing a note of a god∣lie heart▪ and the other bewraying a wic∣ked minde; it resteth, that euery one of vs, enter into consideration of our owne estates, tying our seuerall hearts by this touch-stone, whereby wee shall knowe whether wee be of that number which are godlie, or of the sort of them which abhorre the waies of the Lord.

When the Holy-ghost dooth in this place by the mouth of the Prophet exhorts the Israelites to mourne, he meaneth not onely the outward lamentation which is apparant in the eyes of men, but rather that, whereby this mourning is effected, to wit, the sorrow and inward griefe of hart, which they were to conceiue in regarde of

the anger of God against them appearing by so manie fearefull effectes: So that the meaning of the Prophet being laid down, it remaineth that wee obserue the things that are to bee noted for our instruction: the first is, the ground wherevppon this lamentation must bee taken vppe, whiche may seeme to be onely in regarde of the temporall punishementes that so heauily pressed them,* 1.19 which if it were true, then were there no more required at their handes, but onely that which the wicked may easilie, and doe dailye (in the like case) perfourme: for wee see it a common thing, in dailie proofe, that the vngod∣lie (whose felicitie is in this life) being depriued of any worldlie commoditie, doo take it so to heart, as it wringeth (often) from them great sorrowe and lamentati∣on, and yet they no whit the nearer to GOD: so did a 1.20 Esau, when he sawe that hee had lost the blessing, which con∣tained in it many worldlie priuiledges, it is saide, that hee wept for very sorrowe, and yet b 1.21 founde hee no place to repen∣tance.

The Holy-ghost (therefore) laieth the foundation of this mourning more deepe,

and fetcheth it from a further fountaine, which is the meditation of this▪ that they had so misdemeaned themselues, that they had not onely purchased worldlie miserie and desolation to fal vpō them, but (which was muche more greeuous to thinke of) the anger, wrath, and deepe displeasure of that GOD, of whose loue, liberalitie, and protection, they had had so manifolde experience, which is diligently to be mar∣ked, and to be meditated of by euery one of vs in the like case. For albeit it bee a gre••uous thing to bee punished wyth a∣nye miserie in this life, as sickenesse, po∣uertie, disgrace, or any such like. Yet wee remaining in the fauour of GOD, these thinges can not greatly hurt vs, but when it commeth to passe, that these, and whatsoeuer else light vppon vs, proceede from the Lordes wrath and displeasure. Where then shall wee haue anie comfort? Of whome shall wee bee releeued? And what meanes can wee finde out whereby we may be holpen? Surelie none, for all good things come from him, and all places are in his presence, we cā neither in death nor in life hide vs from the fiercenesse of his wrath. And therefore of all things that

may greeue vs, this must sitte nearest vnto vs, that wee doo anye way displease his Maiestie, whose goodnesse wee haue so much tasted of, and whose heauy hand is euerie waie so intollerable: and surely, the repentaunce of the godlie, is in this point especially discerned from that of the wicked, for whereas they are drawne to repentaunce by the losse of some carnall pleasure and worldly profite, the godlie are induced therevnto by this, that they haue wandered from him, in whom their chiefe felicitie consisteth, but because the heart of manne is full of subtiltie, and (this beeing a principall grounde of true religion) Sathan dooth easily de∣ceiue manne, perswading him, that hee mourneth aright, when (indeede) it is nothing so, wee are to knowe that the true lamentation which is that not to bee lamented for, approoueth it selfe, both vnto the Lorde, our owne hearts, and vn∣to others, by two such infallible effectes, as will be able to cleare and iustifie the same against all aduersaries whatsoeuer, and those be, first an vnfained and heartie loathing of that former estate which pro∣cured the anger of God against vs, and a

turning of it into a better, that is, a se∣rious and earnest indeuor to practise those vertues, which are most contrary vnto our former transgressions: and without this, wee plainelie declare our selues either not to mourne, or to doo it with Esaus affec∣ction, which shall profite vs nothing, but to encrease our punishment in more cleare and euident condemnation.

Againe, in that the Prophet hauing shewed the miseries of the land, and after going about to teache them howe to re∣dresse them, perswadeth the people vnto repentaunce, wee learne: that whensoe∣uer the Lord hath conceiued a displeasure against any nation, or any particular con∣gregation, or person, the onely waye to bee reconciled againe, and to returne in∣to his fauour,* 1.22 is true and vnfained repen∣taunce, or whensoeuer any bee oppressed wyth the burthen of any affliction, where∣with they are greeued (afflictions beeing to vs, the punishements of GOD for sin) the onely sounde remedie against it▪ and meanes to turne it away, is, seeking vnto him that smiteth by humble praier, in the anguishe of thy repenting soule. Which doctrine is diligently to be noted: for as

it is the nature of al men when any griefe trobleth them, or any danger hangeth ouer their heads, to indeuor many ways how to be eased, & to vse diuers remedies to preuēt the dangers approching: so is it not in the nature of any man to go about or finde out the right salue for any such kind of sore, & therefore we see it commeth to passe, that some labour to putte from themselues▪ the sence of sorrowe present, or remembraunce of dangers imminent by musicke, ••••••des, or s••me other pastime (as they terme it) that their mindes being possessed with the vanitie present, maye bee emptied of the griefe, which else shoulde haue possessed them▪ others (persuading themselues to be of inuincible valor) do rest vpon their own wisedome, knowledge, or strength, as on a tower, not able to be ouerthrowne▪ others betake themselues vnto the politike deui∣ses of their worldlie wise acquaintaunce, thinking that to bee a meanes that must needes preuaile: to conclude, all (whose heartes the spirit of grace hath not taught to aspire higher) rest vpon the second cause and leane vnto the worldlie helps that are to be had vnder the sunne. Whereas (in∣deede) they shoulde consider; that all mi∣series

are the punishements of GOD for sinne, and euerye approching daunger, a messenger of the Lords heauy hand for the same: and that there is no way to satisfie Gods anger but by repentance: and there∣fore that the onely true refuge in anye di∣stresse is to flee vnto him in the greefe of our hearts, crauing pardon for that which hath procured his heauie countenaunce a∣gainst vs, & promising (by the assistance of his gracious spirit) the vnfained indeuour of the amendement of our wayes. But while these things are not thought vppon of many, nor knowne of moe, it commeth to passe▪ that we are smitten oftentimes, & neuer feele it, or if we do, yet conceiue we not whose hand it is, what cause thereof is in our selues, nor to what ende we are tou∣ched, and so become so farre from ma∣king the right vse of it, that it rather hardeneth our heartes, and maketh vs more carelesse, ascribing the same to Na∣ture or Fortune, which wee coulde not wythstande, and not at all to our sinnes,* 1.23 which we shoulde amende. Lastly, in that they are persuaded by the Prophet vppon the iudgements laid open against them, to mourne, we do learne that the threatning

of Gods iudgements against sinne by the ministery of his seruants, is not lightly to be regarded, or easily to be passed ouer, but so to be applied vnto our owne heartes, as that the consideration of them doe effect vs in such manner, that it may woorke in vs a sorrowing of heart, and mourning of soule, yea though they be such iudgements as wee our selues (by the mercie of God) shall be sure to escape, for if our hearts be framed vnto that sympathie and fellowe feeling that one member hath of anothers condition, then must the myseries of our brethren (yea though they bee onely bre∣thren according to the flesh) so greeue vs, as the meditation therof do leaue that im∣pression of the greefe in vs, which maye inforce vs in the feruencie of our spirites, to powre out our praiers vnto the Lord in their behalfe: then much rather must wee take heede, that when those threatnings are vttered, whereof wee our selues are guiltie, that we be not senselesse, and (as the greatest number doe) carelesly lette it passe: for those mē must needs be in a fear∣full plight, who are not moued with those things whereat the very diuelles do quake and tremble.

Like a virgin girded, &c.* 1.24) To the end that the prophet might inforce this mourning the more effectually, he vrgeth it by a com∣parison, that is more familiar, euen vnto naturall men, which is, that this mourning which they are to take vp, in regard of the miseries that they feele, and are to look for, must not bee a slight touch of heart, easilie conceiued, and quicklie passed awaie, but it must bee like vnto that which the virgin is affected withall, who beeing be-couched in hir youth vnto an husband whome shee dooth dearelie loue, and settling hir affecti∣ons vpon him aboue all men in the world, reioycing in the hope of that societie where in shee is to liue with him all the daies of hir life, hath him suddenlie taken from hir, and all hir expectation beeing dissappoin∣ted, shee is driuen into an exceeding ago∣nie, and griefe of minde, which woundeth hir so wofullie, as anie earthlie thing, can anie man in the worlde. Nowe (saith the prophet) this goeth verie near hir, and your miserie must as deepelie affect you: so that this beeing the meaning of the prophet: it remaineth, that we see what profitable in∣structions, this same comparison affordeth vnto vs: First albeit the comparison, bee

brought to inforce the sorrow of the Isra∣elites, yet the proportion thereof vnto the matter in hande is to bee weighed, which also carrieth not the least force, in the vr∣ging of the thing: for it is an vsual thing in the scriptures, to compare the Lord and his church,* 1.25 vnto the husband & the spouse, both in regard of that nearnes which it hath ple∣sed the Lord to make betwixt himselfe, and hir, as also in respect of the loue and liking of the one vnto the other: now this compa∣rison dooth first of all conuict the Isra∣elites of most heinous and horrible ingrati∣tude, for that the Lorde finding them in such wofull case as the prophe••* 1.26 Ezechi∣ell doth tell vs he did, and hauing aduaun∣ced them to so high a dignitie as to make them euen his own darling, that they shold so monstrouslie requite him with vnthank∣fulnes, as to fall from him, and go a wh••••∣ring after their owne waies: for we all of vs easilie condemn that wife, who (the hus∣band making choice of hir aboue all other women) shall refuse him & be take hir selfe to a stranger, but especiallie if he being a king, of royall maiesty, shall (finding hir no better than a beggars brat▪) aduaunce her 〈◊〉〈◊〉 the estate of a Queene •• if shee do not

loue him, reuerence him, obey hym, and bee euerie waie pliable vnto his will, wee all of vs will easilie say that shee is vnwor∣thie to liue, much more vnwoorthie of that high and glorious dignitie: and euen so it fareth with vs, wee professe our selues to bee the church of God, and therefore looke to bee pertakers in those priueleges which God bestoweth vpon the same, he found vs in the state of damnation, of his owne free mercie, hee begate vs againe by the woord of trueth, and hath sette vs into the glori∣ous libertie of the sonnes of God, ioyning vs in the inheritance with his onely sonne: Now if wee shall by our wicked liues anie waie staine that glorie that hee hath be∣stowed vpon vs, if our conuersation be not euerie waie answerable vnto that thanke∣full loue, feare, and obedience which hee requireth at our handes, then shall wee be found guiltie (euen our owne mouths con∣demning vs) of the most heynous rebelli∣on, and most horrible ingratitude, that can bee committed amongest the sonnes of men: And therefore wee haue great need to looke more circumspectlie vnto our wayes, that our steppes bee straight in the wayes of Godlinesse, for the blessings

of God (with the imbracing of his gospel) are so many & so great, that if they draw vs not to an vnfained holines of life, they shall rise vp against vs at the day of iudgement, as so many witnesses to iustifie, and so ma∣nye iust accusers to aggrauat and encrease our condemation, the drift of this compari∣son, is to vrge them vnto a deepe, and vn∣feigned griefe of hart for sinne, wherby we learne, that we must haue it in a high dete∣station, loathing & abhorring it in all men, but especiallie in our selues, and greeuing at the committing of it in any, laboring by all the good meanes wee maye to staye the streames of it, and where we cannot, to bee grieued at the very hart at it, which lesson, though euery one will acknowledge to bee true, yet very few do in any measure put it in execution, but rather clean contray, ma∣king but a test of sinne, as though it caried no inconueniences with it, but the Lord in this place teacheth al them that will be in∣structed by him out of his blessed woord, to haue it in more detestation, and when it is committed, to bee more sensiblie affected with griefe for it, then for anie other thing in the world: the which is further to bee learned in the consideration of this compa∣rison,

for when he biddeth thē mourn like a virgin for the husband of hir youth, it is as much as if he should saie, you haue as great cause to mourne as euer any such virgines haue, for you haue lost as great a losse and greater, as anie of them can, thereby decla∣ring, that their disobedience had so ascen∣ded into the eares of the Lorde of hostes, that it had procured a a 1.27 diuorce between him and them: for as the Lorde matcheth his church vnto him selfe in righteousnes, and in iudgement, and in mercie, and com∣passion: so when wee fall to iniquitie, and forgetting the Lord, fall to do those things that seeme good in our own eies, then is it the nature of those sinnes to be b 1.28seperate betwixt God and vs, and to hide his face that hee will not heare: and therefore, see∣ing, that it depriueth vs of al the blessings of God, and procureth his anger and dis∣pleasure against vs, what cause haue we to bid battaile against it, all the daies of our life, and to hate it, aboue all thinges that wee hate most, seeing, that it is of that na∣ture, to depriue vs of euery good thing, and to wrappe vs in all miserie and desolation.

Notes

• * 1.1

  10.11.
• * 1.2

  It is the pro¦perty of the godly to do good, and of the wicked to make ha∣uocke of e∣uerye good thing.
• a 1.3

  Psal. 80.8.
• * 1.4

  We may not do what we list with gods bles∣sings bestow¦ed on vs.
• * 1.5

  Mat. 25.16.
• b 1.6

  Luk. 7.43.
• * 1.7

  God cannot abide sinne, no not in his dearest children.
• * 1.8

  The malice of the wic∣ked against the church is vnappea∣sable.
• a 1.9

  Ezo. 1.11.15.
• * 1.10

  Why the wicked doe so deadlie hate the godlie.
• a 1.11

  Ester. 6.13.
• a 1.12

  Rom. 15.4.
• b 1.13

  1. Cor. 10.11.
• * 1.14

  Marke this application, and note the conclu∣sion of it.
• a 1.15

  Amos. 6.1.
• * 1.16

  12.
• * 1.17

  God threat∣neth to the end to draw vs to repen∣tance.
• a 1.18

  1. Cor. 2.14
• * 1.19

  The diffe∣rence be∣tweene the sorrow of the wicked and the godlie.
• a 1.20

  Gen. 27.34
• b 1.21

  Heb. 12.17
• * 1.22

  The onelie true way to be ridde of any miserie.
• * 1.23

  Gods iudge∣ments de∣nounced must great∣ly mooue vs to sorrowe.
• * 1.24

  13.
• * 1.25

  Christ the husband, & wee the spouse, what we do learn by it.
• * 1.26

  Chap. 16.3
• a 1.27

  Hosa. 2.19.
• b 1.28

  Esay. 59.2.