THE Homilies or familiar Sermons of M. Rodolph Gualther Tigurine upon the Prophet joel. Translated from Latin into English, by john Ludham Vicar of Withersfielde. ❧ Imprinted in London for William Ponsonnby. 1582. To the Reader. I In joel the prophet etch creature may see, O Of our days & times a plain platform to be: H He displaieth the judgements of God against sin: N Next noteth the plagues that the people were in. L Letting them see how for their excess, V Universal destruction did sore them distress. D Declaring how yet if they would repent, H High mercy from God to them should be sent. A And this he concludeth in Christ to consist, M March this way then, Reader, so shalt thou beblist. ¶ To the right worshipful and godly disposed Gentleman, M. john Wentworth, Esquire, john Ludham wisheth continuance of health, with the increase of much worship and felicity. THe good opinion which I long since conceived of your worship, joined with an infallible experience of your courtesy and friendliness toward me, hath been (as it were) a continual spurring of me forward to render again some token of a dutiful remembrance, and of a well meaning mind toward you. Which was the cause, that when I had gone through with the translation of these short Sermons upon joel, I thought with myself, that I could not better bestow the fruit of this my labour (such as it is) then upon your worship. And as touching the argument of the Prophet (to speak in a word what I think) because it containeth nothing else (in effect) than an earnest and vehement exhortation of all estates of men unto repentance (a thing very necessary to be practised and put in ure in these our days) I was persuaded it would be to some purpose, if the same were given forth & declared in as plain & familiar a method as was possible. Which thing (being accomplished in this treatise) may (as I trust) minister occasion both of good liking to your worship, & also of increase of spiritual knowledge & comfort to so many, as shall not disdain the advised reading & perusing of the same. I might enter here (I confess) into some larger discourse of & concerning the sevenrall circumstances appertaining to the summary declaration of the argument of this Prophet as the time, place & occasion, when, where, & for what cause, he took upon him this prophecy, the matter & substance of the doctrines which he handleth, etc. But because all that is sufficiently touched & expressed in the preface of the author following, & also in the work itself, the godly reader may there find whatsoever is requisite to this purpose. only (to end withal) I am to crave of your worship, that according as god hath enriched you with many singular ornaments both of mind & body, not only beseeming a gentleman of your calling, but also far surmounting many other of like estate & degree, so you would again daily more & more carefully apply than to the furtherance of his glory, the benefit of his church & the common weal of this your native country. And thus (briefly) praying pardon for my boldness & resting myself upon hope of your favourable acceptation of this my poor present, proceeding only of good will to your worship, I betake most humbly the success of all to the most highest, who together with the temporal peace, which he hath given you in great measure, grant you also the fruition of that peace that passeth all understanding. Written at your town of Wetherfielde the xvii day of january. 1582. Your worships always at commandment in the Lord, john Ludham. ¶ To the noble and worthy Gentleman, sir Eberhard of Broich, Lord of Friddeburge, Rodolphe Gualther Tigurine wisheth grace and peace from God the Father through jesus Christ our Lord. AS oft as I call to mind our old friendship and familiarity (right noble Eberhard) which first springing up at Marpurge within a while after grew more strong at Regentspurge in the assembly of the states of the Empire there, which was holden in the year of Christ's incarnation 1541. I feel myself delighted with a singular pleasure. You were at that time conversant among the noble young Gentlemen, which were of the chamber to the most famous prince of the Hessians, and I (for my part) by the liberality of your prince, had an honest place of allowance with those excellent learned, D. Pistorius, Draconite, Melander, and Cor●inus. All good men loved you for your freehearted courtesy, and cheerfulness and for the excellent qualities that were in you, But I above the rest deemed that very noble towardness of your mind worthy especially of praise and commendation, whereby you were provoked even amidst the noise and shufflings of the court, and during those affairs and dealings which were furthest off from the studies and exercises of good letters, to give yourself oftentimes both to reading and writing: yea, and you proceeded even then so far forth in the knowledge of the Latin tongue, that you might seem to be brought up, not in the court, but in some famous school of learning. And further if at any time we commoned more familiarly together, I remember you would reason many things very gravely as touching the exercises of good learning, and complain not seldom times that the same were neglected of those, whom the nobility of their stock had accustomed in princes courts to advance to the highest places of dignity and honour. Wherefore at your request I wrote an Elegy [or lamentable Posy] touching the studies of our German nobility, which not long after, was put forth in print, together with our books of the order of Syllables and verses. That was then very acceptable unto you, and the same signification of love which you showed me at that time, hath even now also moved me to presume to publish these mine homilies upon joel under the authority of your name. For I thought it an unlawful thing, if there should be no other testimony of our friendship publicly extant, then that which is contained in a few verses, & the same poured forth at adventure rather then written among the throngs of the assembly & concourse of the court. Again the state & condition of us both seemed to require, that this our ancient friendship & familiarity should be notified & made known as well unto others, as also to our posterity (whom I greatly desire to become heirs thereof) by some monument of graver argument & not strange from either of our callings. For you from the time, wherein we lived together, had not the lowest place in the court of your prince, & that your industry & diligence did notably well like the prince & doth even still like him, I oftentimes perceive by my friends: & as for me, the lord called me to the ministry of his church the selfesane year, that I departed from you from Regentspurge wherein according to the grace given unto me) I hitherto serve I supposed therefore that I should do neither unaptly not unsittingly, if so be I dedicated this our joel especially unto you. Neither in deed do I weigh their judgements, who as they think the state and condition of those men that are conversant in princes courts, to be very far disagreeing from the ministry of the church: so are they of opinion, that nothing can be done more absurdly or inconveniently, than if any thing be offered unto head men in the common weal, that savoureth of divinity, & of the word of God. For mine opinion is far otherwise, who do judge the states of men to be esteemed & accounted of rather according to the end, whereunto they aim & level, then after the outward pomp & show: when as no wise man will deny that among those that tend to one & the self-same end, there ought to be a most near bond and conjunction both of minds & studies. But the very same end is propounded as well to those that are conversant in the common weal, as also in the ministery of the church, namely, the safety and preservation of their common country & church: which the one sort ought diligently to promote & defend by their counsel and authority, and the other by doctrine and exhortations. There ought therefore to be a most sure knot and conjunction betwixt these two orders: such as we read was in times passed between Moses and Aaron, also the Prophets and most holy kings David, josaphat, Ezechias, josias, and others like unto these. But for so much as God is the only author of the public welfare, as also of all other good gifts beside, it behoveth either of them (as well magistrates as ministers) to look into his word, & out of it to derive the fountains both of their counsels & doctrine, and all to this end and purpose, that the people committed to their charge may have God favourable unto them, and in him enjoy true peace & felicity. In which behalf the ministers forsooth ought to be present & at hand with the Princes and magistrates to teach & admonish them: and these again aught to defend their authority. For so cometh that thing to pass, that Plato long ago judged to be very necessary in a common weal, namely that both Philosophers should have the chief rule of things, & they that have the chief rule should play the Philosophers in deed. For why? that the true philosophy cannot be fetched from any other where, then out of the word of God, it appeareth abundantly, when as this alone containeth the mysteries of the heavenly wisdom, & teacheth men to judge rightly of things as well humane as divine. In consideration whereof God in times past said: that the Israelites only were a wise & understanding people, because that unto them alone he had committed his laws & the oracles of his word. But with how great care and industry the will of God ought in these days to be sought after, I suppose no man to be ignorant, that doth not idly mark and observe the tokens of God's wrath now every where imminent & at hand. Doubtless all sorts & degrees of men complain very much of the perils of our time, & there is also great consultation every where, how & by what means both the church & common weal may best be provided for. And we see no small number utterly to despair of the success of things, & to cast of all care & consideration of the public safety, when as they perceive abroad open enemies to be at hand, and at home all things to be out of order through discords & debates: & again public discipline through the unbridled liberty of many miserably broken and plucked in pieces. But if so be they would hearken to the scriptures, they would by and by even in the most perilous times of all, minister most certain and assured persuasions of health and preservation. And that we may omit all other writers of God's mysteries, only joel may suffice us in this behalf. He prophesied under the reign of Ezechias, what time the church was assaulted with the power of the Assyrians, and now brought into extreme hazard: neither wanted there such as by blowing the bellows of new sins daily kindled the burning wrath of GOD more and more. Nevertheless joel willeth the people not to despair, neither doth he forsake the office of teaching committed unto him: But perceiveth that he hath with so much more diligence to apply himself, if by any means he might find a remedy for the afflicted state. And this remedy he showeth to consist only in repentance and in the true conversion unto GOD, whereunto he exciteth and provoketh all men, but especially he exhorteth the Priests, and with these the other states also of the kingdom, that they would become the leaders of the people hereunto. To whom being converted unto God, he promiseth a joyful change and alteration of things, and showeth them that the wrath of God shall be turned upon the wicked enemies themselves, and finally prophesieth of the blessed instauration of Christ's kingdom. Neither in deed wanted his holy counsel happy success. For by the fearful judgement of God the host of the Assyrians was overthrown by an Angel, and the grand captain thereof Sennacharib (that the unworthiness of the fact might increase the sorrow of his death) cruelly thrust through and slain of his own sons, being in the temple of his God, and there busy in offering of sacrifice. And from that time sprang up among the continual afflictions of God's people, the kingdom of Christ, which being long ago by the Apostles happily spread abroad through the whole world, and afterward again oppressed with the darkness of Antichrist, God hath in these last times restored with mighty success, and daily amongst the most cruel ragings and devices of the enemies, still wonderfully preserveth it. Seeing therefore even amidst the extreme corruptions of manners and horrible idolatries, we may see so notable tokens of God's grace and favour: shall we doubt of his goodness, if so be that embracing the counsel of joel, we turn unto him with our whole heart, and casting far away all superstitions and allurements of sin follow the purity of faith and innocency of life? These things therefore ought the ministers of the word and Sacraments to urge, these things should be handled in the counsels of princes, yea these things are oftentimes to be propounded of those, that wish well to the public welfare & would have things restored to a better state. You see therefore (worthy Eberhard) that the argument of the Prophet agreeth very well to us both. And albeit I doubt not, but that the matters by him handled are especially well liked of you, yet have I thought good somewhat more largely to debate of the same with you, to the intent that the Gentlemen of your place and calling, being stirred up by your example may do the like, and so endeavour to procure a remedy to the desperate and almost forlorn estate of things in our time. And I beseech you by our ancient friendship, right worshipful sir, that you would vouchsafe with your accustomed favour to accept this slender signification of my good will and affection toward you: wherein if any thing be amiss, you shall attribute all that to the love that I bear you, & to the remembrance of our ancient familiarity. Farewell. given at Tigury, the xvii. of August in the year of the incarnation of the son of God jesus Christ. 1560. At what time two thousand two hundred nienty and one years past, joel executed the office of teaching, & God miraculously delivered his church out of the jaws of the Assyrian tyrant. He grant that the same also amongst us in Germany may be preserved safe and sound. Amen. ¶ The Argument of the Prophet. THe Prophet joel first rebuketh them of judah, that being now punished with a great plague of famine and scarcity, remained still obstinate. Secondly, he threateneth greater plagues, because they grew daily to a more hardness of heart, and rebellion against God notwithstanding his punishments. Thirdly, he exhorteth them to repentance, showing that it must be earnest, and proceed from the heart, because they had grievously offended God. And so doing, be promiseth that God will be merciful, & not forget his covenant that he made with their fathers: but will send his Christ who shall gather the scattered sheep, and restore them to life and liberty, though they seemed to be dead. CHAP. 1. 1. A prophesy against the jews. 2. He exhorteth the people to prayer, and fasting for the misery that was at hand. 1. The word of the Lord that came to joel the son of Pethuel. The text. 2. Hear ye this, O Elders, and hearké ye all inhabitants of the land, whether such a thing hath been in your days, or yet in the days of your fathers. 3. Tell your children of it, and let your children show to their children, and their children to another generation. 4. That which is left of the Palmer worm, hath the grasshopper eaten, and the residue of the grasshopper, hath the Canker worm eaten, and the residue of the Canker worm hath the Caterpillar eaten. Sermon. 1. WHo joel the son of Pethuel was, The authority of joel. is no where expressed in the holy scriptures. Norwithstanding that his credit and authority was great, it appeareth by the first sermon of the Apostle Peter, Acts 2. wherein he useth the testimony of joel against the blasphemous scorners of the holy Ghost, and proveth that his sending down was promised and prophesied of long before. Again Paul allegeth the self-same Prophet, Ro●. 10. when he disputeth of the chief and principal points of our faith and salvation. But when and in what time he prophesied, The time. the opinion of the interpreters are divers & sundry. I for my part agree with them, that deem him to have flourished in the time of Esay the prophet and to have executed the office of teaching in the kingdom of juda: & even then verily, when as that most bloody war first begun, which we read was holden by Sennacharib the tyrant of The assyrians against Ezechias. For albeit the same Eezechias had restored the true service & worship of God, 2. King. 18. 2. Cro. 29.30.31. yet notwithstanding (as we may see in Esay) there wanted not some, which laboured to keep still their old superstitions, & withal broke forth by unbridled liberty into all kind of sin & wickedness. Hereunto was added the Egyptian league or covenant, Esay. 30.31. into which Ezechias, being otherwise a most excellent & religious prince, was drawn through the crafty conveyance of some: Insomuch that such was then the condition of the jewish kingdom, as is now adays for the most part the state of the Church under Christian Magistrates, when as some stand openly in defence of superstitions, & other some under pretence of the gospel, live too too licentiously, Esay. 36.37. & repose their whole trust & confidence in the help of man. Which was the cause, that God sent unto them the Assyrians, to destroy the ingrate & unthankful rebels, to the intent they might learn by experience of their own calamity to submit themselves unto God, The argument of the prophet that had hitherto over malapertly despised his word. Nevertheless he sent his prophets before, to admonish them of the danger to come, and the same being now at hand, to comfort & instruct the people in the doctrine of repentance: amongst whom is joel numbered, who inveigheth against sin not so severely in deed, as the rest commonly are wont to do (inasmuch as they were now rather to be taught and comforted, then chidden and rebuked) but with singular gravity he recounteth unto them what they had hitherto suffered, and what they were like hereafter to suffer. Further he showeth them the way to escape, to be repentance, the whole order and manner whereof he diligently declareth. Last of all, lest any should be offended with the prosperous successes of the e●emies of God, he foretelleth unto them also their punishments, and upon that occasion prophesieth of Christ's kingdom and of the happy instauration thereof. And these things he accomplisheth altogether in two Sermons, whereof the former summarily comprehendeth, whatsoever serveth to the denouncing of the punishments and the course of repentance: the other declareth the self same things more at large, together with those points that belong to the punishments of the enemies and the promised kingdom of Christ. And in these things forsooth cometh the wonderful goodness of God to be considered, who punisheth not even those that are most wicked & ungodly, except he first admonisheth them before. Yea, and he so layeth his plagues upon them, that in the mean time he hath a special consideration of his own, whom he sustaineth with fatherly comforts: for why? look what he did long a go in the time of the Prophets, and the self same us we feel also to be true by experience in these days. Would God we might as well remember our duties, and not by our incurable stubbornness against God, willingly and willingly pluck destruction upon our own heads. The title of the prophesy. Furthermore these things being thus premised, let us go in hand with the words of the Prophet, who according to the common manner of the Prophets, prefixeth a title to his prophesy in this sort: The word of the Lord that came to joel the son of Pethuel. In these words he both avoucheth his calling, and also procureth authority to his doctrine, lest they should think him to utter forth the conreytes or dreams of his own brain. This thing the Prophets are accustomed every where to do by reason of the boldness of the wicked; with whom it is a very common and ordinary matter, to seek on every side occasions, whereby they may call the doctrine, that reproveth them, into question, and bring it into batted. Against which men there can no other authority more rightly or conveniently be objected, than the authority of God himself: for albeit for the present time they laugh it to scorn, & abuse it with their unseemly scoffs and jests, yet notwithstanding in their season they find those things to be true, which they will now by no means believe, and then being convicted in their own hearts, they feel horrible boilings in their consciences. In the mean time we are admonished, that in the Church, which (as Paul saith) is the house of the living GOD, 1. Tim. 3. In the Church the word of God is only to be taught. there ought nothing to be taught and set forth but the word of God. For if so be this thing were so diligently observed of the Prophets and Apostles, whose calling GOD confirmed by infinite arguments and testimonies: how much more than ought the same to be regarded of those that are by no means comparable unto them: Detestable therefore is their boldness and unpudence, which in these days think every thing to be lawful for them, and that which either they themselves have devised, or else received from their most superstitions fathers, they thrust into the Church for undoubted oracles. As for us, let us be mindful of Christ, who saith: My sheep hear my voice, and they follow me: a stranger will they not follow, but will fly from him, because they know not the voice of strangers. etc. john 10. In the beginning of this first Sermon, he procureth attention, The procuring of attention. which is very needful in conceiving the word of God. And first he stirreth up the Elders, who as they are furnished with the experience of things, and therefore more apt & fit to give judgement: so by authority of their example they may draw the younger sort to follow their steps. Notwithstanding, lest he might seem to speak only to the Elders, he eftsoons calleth upon all the inhabitants of the land of Israel, and exhorteth them not so much to a vain and idle hearing as unto a diligent consideration of those things, which they had hitherto suffered, and which they were like afterward to suffer: yea he commandeth them to commend the same to their posterity, to the end they might serve for a perpetual instruction unto all. Hearken ye (saith he) all the inhabitants of the land, whether such a thing (that is to say, any thing like unto this) hath happened in your days, or in the days of your fathers. Tell your children of it, & let your children show their children, etc. The word of God belongeth to the instruction of all. 1. Cor. 2. Psal. 119. Where we are admonished first of all, that the word of belongeth to the information of all sorts of men: for in as much as by the fall of sin we have all of us lost that true light of reason which was in our first Parents, we now stand all in need of a new light, which God useth to offer unto us by his word. And hitherto serveth it, that he willeth the Elders especially to give their attendance, whom we said even now to go before others in experience of things and in giving of advice. For albeit we be never so diligently instructed, nor never so well seen in the long use and experience of things; yet shall we nothing at all profit in the things belonging to God's kingdom, unless we be enlightened from above, and hearken to God speaking unto us by his word: Which is the cause, that the Scriptures do every where exhort us to the study of the word, and also do reprove the insolency of those, that neglecting it, will needs be wise of themselves, and follow the swinge of their own brain. How we must be occupied in God's word. Moreover we are taught, how and after what sort we ought to be conversant in the word of God, so as we may reap some fruit by the exercise thereof. First, it behoveth us not only to be hearers of it, but also to mark the singular examples of God's judgements, whereby he useth to add credit to his threatenings and oracles. For unless we so do, we shall evermore flatter ourselves, and not think that those things will ever happen unto us, which he threateneth to the breakers and transgressors of his law. As oft therefore as we hear his threatenings, whereby he denounceth his indignation against Idolaters, Fornicators, Adulterers, covetous persons, mansleaers, drunkards, etc. Let us withal consider what he hath decreed in times passed against such, and beside let us mark how even in our days he punisheth not a few, that defile themselves with the said enormities. Further let us not think it enough to hold these things ourselves, but let us also commend the observation of them to our posterity, This thing our duty requireth, whereby God hath bound us unto our children, and the self-same doth the honour and glory of God require also, which as it ought to be most highly regarded of all men, so can it no other way more be enlarged and set forth, then by the diligent instruction and information of our posterity. Exod. 13. Dout. 6. Psal. 78. There are extant as touching this matter, peculiar precepts and commandments of God in the Law, and in the Psalms whereas it is written how GOD ordained amongst his people, that fathers should declare unto their children his wondrous works, to the end that they also might learn to put their trust in God, and become obedient unto him. And for this cause it is, that GOD commendeth Abraham's soundness and sincerity, saying: I know that he will command his sons, Gene. 18. and his household after him, that they keep the way of the Lord, and do righteousness and judgement. etc. They therefore do highly deserve of God's glory, religion and public welfare of men, that either privately instruct and bring up their children in the knowledge of gods works, or publicly lay before them the histories of their own country, or also of other nations, to the intent that out of them their posterity may fetch examples of God's judgements, and be admonished of their own duties. But greatly is the wretchedness of our time to be lamented, wherein the exercise of God's word is of the most part neglected, the judgements of God marked of very few, histories corrupted through the perverse affections of men, and as for our children, they either not regarded at all, or else trained up in those things, that it had been much better for them never to have known. This negligence of ours must God needs punish, to the end we may learn to be wise by our own harms, that would not be warned by other men's. He calleth to remembrance the evils Past. But the Prophet goeth on, and telleth them what the things are, in the consideration whereof he would have them to be so carefully occupied. And he recounteth unto them divers and sundry calamities, which had hitherto deprived them of the fruits and increase of the earth, so as even a blind man might well see the tokens of God's wrath, & perceive them to be foretellings of a greater misery. We read of the like thing in the Prophet Amos, Amos. 4. where God by rehearsing the former plagues, showeth, how little or nothing he had profited with the stubborn and incurable. For so doth he cast their blockishness in their teeth, which of things past would not learn or foresee that which they now did suffer. That which is left of the palmer worm, hath the grasshopper eaten, and that which is left of the grasshopper, hath the canker worm eaten, and that which is left of the canker worm, hath the caterpillar eaten. The sense is this: If one only calamity had destroyed the increase but of one year alone, it might have seemed to come by chance, or at least not to deserve so great observation. But seeing there have now certain years together, one following in another's neck, succeeded in a manner whatsoever is wont to be hurtful & noisome, to the fruits of the earth, & that of the later plagues is devoured & corrupted, whatsoever was left of the former: you must of necessity be very blockish, that have not acknowledged the manifest and singular judgement of God, who would not only punish you with scarcity & hunger, but also teach you by those worms, what should shortly come to pass, unless by these smalller punishments you amended your lives: namely that foreign enemies with an incredible multitude of soldiers should overrun the whole land, and in manner 〈◊〉 Caterpillars or canker worms waste and destroy all that ever is both far & near And that this is the meaning of the Prophet appeareth sufficiently by his words following. Small plagues forerunners of greater. This place teacheth us, that less plagues are as it were forerunners an● proclaimers of greater. And there be● in histories every where examples, whic● testify that by the swarms of grasshoppers or unknown birds, or also by the unaccustomed floods and ouerflowings● waters, have been signified and denounced the invasions of foreign enemies. Su● a like thing as this in the year of our Lord 1545. hath Germany seen, when as● kind of grasshoppers, altogether unknown before, came out of Italy alongst th● countries bordering upon the Alps by th● self-same way, which the year next following the soldiers sent from the Pope directly held. We ought therefore to mark● whatsoever belong to this kind, least at any time we say with the Poet in vain. Oftentimes the trembling trees, I do remember well, (If so bewitched we had not been) This mischief did foretell. Hear appeareth also the invincible power of God, and how little the forces of men can do against him, when as he is able by such small and feeble creatures to vanquish and overcome them. For why? he is called the God of hosts, not only for this cause, that all creatures do serve him, but for that also he can (according to his good pleasure) arm them with strange forces, so as they may be sufficient to overcome even the most Tyrants and most mighty nations. A notable example of this thing we have in Pharaoh, whose fierceness god tamed divers times by mice, frogs, flies, worms, lice, so that he was feign to stoop and crouch unto Moses. The same happened to the Philistines. when as they were in their chief pride for the Ark of the covenant which they had taken. In like manner we read of Antiochus, Herode, Sylla and divers other eaten and gnawn of worms & of most mightle monarchies utterly subverted & overthrown by people that we●● before obscure & unknown. As for the fruit of the earth, whereupon our life dependet▪ God can take them away either by wind or unseasonable rain, or by every little change of weather: that we may speak● nothing now of hail, frost, and other● brunts of more grievous tempests. Whe●●fore being mindful of these things, let● observe the examples of gods judgements and humble ourselves under his might● hand, who will bountifully bestow h●● grace upon those that turn unto him, that 〈◊〉 they may prevail over all dangers by faith in jesus Christ our Lord: to whom be given blessing, honour, glory and do minion for ever and ever. Amen. Sermon 2. The text. 5 AWake ye drunkards, and weep, and howl all ye drinkers of wine because of the liquor, for it is pulled from your mouth. 6 Yea a nation cometh upon my land mighty, and without number: whose teeth are like the teeth of a Lion, and he hath the jaws of a Lioness. 7 He maketh my Vine waste, and pilleth off the bark of my figtree. He maketh it bare, and casteth it down, the branches thereof are made white. 8 Mourn like a Virgin girded with sackcloth for the husband of her youth. 9 The meat offering, and the drink offering is cut off from the house of the Lord: the Priests the lords ministers mourn. 10 The field is wasted, the land mourneth, for the corn is destroyed, the new wine is dried up, and the oil is decayed. 11 Be ye ashamed O husbandmen, howl O ye Vine dressers, for the wheat and for the barley, because the harvest of the field is perished. 12 The Vine is dried up, the figtree is decayed, the Pomegranate tree, and the Palm tree, and the Apple tree, and all the trees of the field are withered: surely the joy is withered away from the sons of men. ALbeit God being provoked by the incurable malice of men, The argument and use of this present place. do sometimes correct and chasten them, yet he being perpetually mindful of his goodness, even amidst their punishments teacheth and admonisheth them by his word: that even than they might search out the causes of their sufferings, and endeavour to return unto him. An example hereof we have in joel. For at that time the jews sinned sundrily, notwithstanding that they had Ezechias for their king, a most excellent and religious priuce, as we said of late. God had reproved them by Esay, Micheas, and others, and that very bitterly and often. But when as he prevailed nothing thereby, at the length he moved War against them by the Assyrians. And being in danger, he gave joel unto them for to exhort them to repentance, and to put them in hope of pardon if they converted unto him. He therefore to the intent he might the more easily obtain this at their hands, is very plentiful in describing the punishments, which he so layeth before them, that they might understand that they came not to pass by haphazard, but were sent by the just judgement of God. Wither especially serveth this present place, wherein he stirreth up all sorts of men to mourning: intending thus much, that they that had hitherto carlessly concenmed the judgements of God, might now every of them enter into their own hearts, and seek for the causes of the present war in themselves, and having found them, go in hand with amendment of life. Where we learn, how that in public calamities no man ought to be careless, as though he himself were no part or cause thereof. For albeit some sin more grievously than other, yet is no man altogether without fault: yea and it cometh commonly to pass by the sins of the people, that either wicked princes are given unto them, which bring all things out of order by their desperate counsel, or else that there is no good done by the wholesome counsels of the best and most godly princes. Every one therefore aught to enter into themselves, and to bewail not only the common calamity, but also their sins, whereby they have caused it, and to seek the amendment of them, which is the very best and only way, whereby they may provide both for the safety of themselves and of that which they have. He provoketh the drunkards first to mourning. But let us come to the words of the Prophet who beginning with the Drunkards, exhorteth them first of all to mourn: namely because they were the chief and principal authors of all the misery. For it is evident by the sermons of Esay and Micheas, Esa. 5.28.56 Mich. 2. that at that time drunkenness reigned in all sorts and degrees of men, both high and low, yea and even in the priests and Prophets themselves. Hereby it came to pass, that the Peers of the realm neglected the common wealth, the Priests dealt carelessly in their office, the Prophets by their flattering and fond sermons hardened the wicked more and more, and the people, as well by their own intemperance, as also provoked by the example of the states, ran headlong without check into all kind of sin and abomination: The Prophet therefore doth not without a cause range them first of all in array, and apply his speech very fittingly to their manners. Awake (saith he) ye drunkards, and weep, howl all ye drinkers of wine. etc. For why: Drunkards and winebibbers are wont to spend the greatest part of their time in slothful sleep, and although they sometimes wake, yet differ they little from sleepers, sith they have no certainty of any thing, and want the use both of reason and senses. Moreover they sleep securely in their sins, they rejoice in them, yeathey fill all things with their mad music and frantic jollity, and outrage in all kind of wanconnesse. Now therefore the Prophet willeth them to awake, to weep and to howl: intending thereby to upbraid them with these their wicked manners and conditions. As though he should say, Ye have slept hitherto through stitch O ye drunken rioters, Esay. 50 in whose feasts (that I may use the words of Esay) are the harp and viol, timbrel and pipe, but in the mean time ye have not regarded the work of the Lord, Amos. 6. nay (as Amos saith) ye would seem to be like unto David, and yet could he nothing at all prevail with you by his godly admonitions. But now is it time as I suppose, that you also should awake and fall to weeping. For albeit the public calamity of the whole nation do not as yet move ye, yet at least mourn for the liquor of life, which is plucked away from your mouth. By liquor he understandeth nothing else then wine: but yet he would use this word, to the intent he might taunt the scurrility of the Drunkards, which are wont to give sundry and unusual names to their wine, that even by that means they might testify their unsatiable love of wine. Examples of this lightness we have over many with us every day to be seen. But he teacheth them by this means that they should even now be compelled in spite of their teeth, to become more sober, when as God had taken from them this liquor, wherewith they had hitherto been overmuch moystend and made frolic. Neither wanteth it great force, in that he saith it is plucked from their mouth, to show, that all hope was now quite gone from them, seeing that God had smitten the very cups out of their hands, which they were even now about to set to their lips. And to the end he might the better rouse them up, he layeth before them a description of the enemies and of the desolation by them made very fearful and terrible, saying: For a nation cometh upon my land, a nation (I say) mighty, and without number, whose teeth are like the teeth of a lion. etc. And by teeth he signifieth the invincible strength and we apons of the Assyrians, such as are in the teeth and jaws of Lions very incredible. That nation maketh my Vine waste, & pilleth off the bark of my figtree. etc. In which words he signifieth a more than ordinary cruelty of the enemies, who not contented to have wreaked their fury upon the bodies of men, and to have spoiled the fruits now laid up in the field and left still on the trees, should exercise their cruelty also, even upon the land itself, and upon the very trees, that all commodity of dwelling in that land might quite be taken from those, that had happily escaped their hands. Neither doth God say without a cause, that these things were done in his land, in his vinyeard, in his figtree: that so he might teach them, that he would never have suffered these things to come to pass except their wickedness had enforced him, which had hitherto profaned that land, that aught to be consecrated to him alone and the very seat of his true worship. We are admonished therefore by this example, The punishment of drunkards. etc. how common drunkards and unthankful wasters of God's benefits are like to speed. These men are wont by their intemperate living to seek for praise and glory, and as though they were borne to consume the good fruits of the earth, they devour all things through their unsatiable throats. Thus doing, they abuse GOD himself with horrible blasphemy, whose gifts they shamefully waste and consume. They are well worthy therefore to be plagued at God's hand either with tempests, or with sundry sorts of worms and vermin, and at the length with most cruel enemies, that the fruits of the earth being taken away, they may either hunger and thirst, or else he slain down to rights altogether. For it is much better, that wine and all manner of fruits perish at once, and that the land it self be made waste and desolate, then that there should be given matter and occasion to these filthy hogs of Epicures heard, whereby to offend both against the common comeliness of manners and also against the Glory of GOD himself without ceasing. The Prophets foretold that these things should happen unto them, but they would not believe them. That therefore came to pass which loel rehearseth in this place, and they, that before would not hear the Prophet, were afterward compelled to hear Rabsaketh, who with most shameful words casting in their teeth the hunger, that they suffered in the time of the siege, said: Esay. 36. Am I not sent to these caitiffs that keep watch upon the Walls: That they may eat their own dung and drink their own piss with you: And truly this was a horrible judgement of GOD, whereby he would have his own land thus to be afflicted. Neither yet happened these things at that time alone, but when as afterward they returned to the self same manners, they had the desolation of seventy years brought upon them by the Babylonians. And at length both the City and Temple being utterly subverted by the Romans, God (according as he had threatened in the Law) wholly removed his blessing from that land, Livit. 25. so as now it might seem to be of Brass, and to have a firmament of iron, that before flowed altogether with milk and honey. Would to GOD they would consider these things now adays, which do so addict themselves to the practice of Drunkenness, that they will be reformed neither by admonitions nor examples, whereof there are store yet every day both privately and publicly. Well, there hangeth over▪ them also undoubtedly a public and universal calamity, which will pluck the Wine and fruits from their mouths, and bring deserved destruction upon their own heads. But omitting these Drunkards, the Prophet turneth his speech to the Church of the Godly, The Church of the godly is willed to mourn. and willeth them also to mourn. Mourn (saith he) like a Virgin girded with sackcloth for the Lord of her youth. So calleth he the husband, whom GOD himself hath commanded to take the rule and government over the wife. And he compareth the Church of the Godly to a wife or spouse, which parable is every where to be met with all in the Scriptures. But in this place it signifieth most bitter mourning. For like as the love of new married folks is most tender and fervent, so can there not be but most grievous mourning, if even in the first beginning it be interrupted by the death of the husband. But he prescribeth to the Godly a far other cause of mourning, then unto the Drunkards. For he willed these to mourn because of the wine taken from them, for as much as they make account of nothing to be so sweet and pleasant unto them as wine. But to the other he saith: For the meat offering and drink offering is cut off from the house of the Lord, the Priests that serve the Lord mourn. And in these words he signifieth the subversion of God's worship, which was grown by the terror of the war and destruction of the Land, as that which immediath followeth doth testify, when he addeth▪ The field is wasted, the land mourneth, for the Corn is destroyed, levit. 2. & 23. etc. and the wine is dried up, and the oil is decayed. For they used daily in their meat offerings corn and oil, and when they offered their first fruits they cook also a certain quantity of wine. And in these kinds he comprehendeth the whole external worship, which in the time of war was for the most part intermiteed, when as they could neither go up to the temple that dwelled in judea, neither also were the fruits sufficient for the daily sacrifices in that horrible desolation of the whole land. This thing was most grievous unto the priests, whom he saith therefore to have mourned, when namely they compared the present confusion of things with the former concourse of the whole nation unto the holy rites. But for the same cause the Prophet biddeth also the rest of the godly to mourn. For although it be lawful for us to lament our domestical and private miseries (so that it be modestly done) yet for so much as the worship of God ought before all other things to be most dear unto us, it behoveth us to mourn, for this also especially, if at any time we perceive the same to fail or decay: and so much the more bitter aught this grief to be unto us, for because this thing happeneth by our default, whose duty it was by our continual practice of godliness and innocency, to mamtaine and defend the true service and worship of God. It is a grief to the child, if he hear the honour of his father to come in danger. But if he see the same to happen by his own oversight, that seemeth indeed unto him a thing intosterable. The like consideration is to be had of God's children, who are wont to prefer the glory of God before all manner of riches, and even before their own proper life itself. This thing bewrayeth the great wretchedness of the people of our days, who are at a point, whatsoever the state of God's worship and religion be, so as they may keep revel rout and enjoy their goods after their own hearts desire. But they shall one day be compelled to lament their own destruction, that would not bewail the loss of God's glory and religion. Thirdly, he speaketh to the husbandmen & vinedressers, He provoketh all the common people to mourn. under which he comprehendeth all the residue of the vulgar people. And because such for the most part are led only with present things, and have no regard to those things that belong to the worship of God: he produceth the self-same causes, which he did before to the Drunkards, and yet not so bitterly, for that they sinned more through blockishness and ignorance, then through malice. Be ye ashamed O husbandmen (saith he) howl O ye vine dressers, for the wheat and for the Barley, because the harvest of the field is perished. And forthwith he reckoneth up divers and sundry kinds, and showeth that all is now quite taken away, which was wont to be a joy and comfort unto men. Neither ought this so often a repetition of one and the self-same thing to be thought superfluous. For there is no question but that they all wept abundantly, when they saw the cruel enemies to destroy all that ever was on every side. But they mourned no otherwise then like brute beasts, for that they wanted those things, which served their necessity and delight: in the mean time as touching the pacifying of God's wrath, they cared not much for that. Which blockishness to the end he might drive from them, he eft 'zounds heapeth together and inculketh whatsoever was done contrary to the common manner of warfaring by the unaccustomed fury of the soldiers: that so they might acknowledge the singular iudgèment of God, and beginue by that occasion to consider of their sins. These things therefore ought to serve also for our instruction. For this blor●●shnesse or stupidity sticketh fast in all men, so as they cannot even with most grievous plagues be brought to the acknowledgement of their transgressions, for in as much as we stick commonly in second causes, we acknowledge not these things to proceed from God's wrath. Our mourning therefore being joined with a beastly astonishment, containeth nothing else then outcries and howlings, witnesses of our impatiency and desperation, whereby we cause both our punishments to be more grievous, and also provoke God's wrath so much the more against us. Let us remember therefore, that we have so to mourn in the time of our troubles, that we may diligently observe the causes of them, and be unfeignedly grieved for that same through faith to Godward: which grief or sorrow (as Paul saith) causeth repentance to salvation, 2. Cor. 7. not to be repent of. For it bringeth us to Christ jesus, who as he reconcileth us to God his father, so doth he prepare us to every good work, that finally having escaped all the miseries of this world, we may reign with him for ever in heaven. To him therefore be given, blessing, honour, glory and dominion for ever and ever. Amen. Sermon 3. The text 13 Gird yourselves and lament ye Priests, howleye Ministers of the altar: Come, and lie all night in sackcloth ye ministers of my God: for the meat offering and the drink offering is taken away from the house of your God. 14 Sanctify you a fast, call a solemn assembly, gather the elders, and all the inhabitants of the land, into the house of the Lord your God, and cry unto the Lord. The argument & use of this present place. IOel the Prophet is wholly occupied in this, namely, that he might rouse up the people of his time, whom the dangets of The Assyrian war on every side oppressed, to repentance. Which to the intent he might the better bring to pass, he beginneth with the description of the punishments, which being amplisted with a diligent rehearsal of all the circumstances, he layeth before them: and this he doth partly to show, that the evils which they had hitherto suffered came not at all adventure, but were sent of GOD: and partly to prove that repentance and conversion unto GOD was very requisite and necessary for them. For why? men are wont commonly to fail in these two points, that first they acknowledge not the hand of GOD in afflicting them, but persuade themselves that all things come to pass by chance, or at haphazard: Whereupon strait ways followeth the other: namely, that they think they have no need of repentance. Which two things forasmuch as they reign every where now adays, the diligence of the Prophet, which he presently useth, aught by no means to be deemed superfluous, for to these he adjoineth now the doctrine of repentance, to the which he duly exhorteth them, and in few words comprehendeth all those things, which, whysest we be chastised of God, are necessary of us to be observed and done. The priests by their own example ought to be guides unto other to repentance. But he beginneth with the Priests, whom he admonisheth, that they would become leaders of the people to repentance. For he saith: Gird yourselves, and lament ye Priests, howl ye Ministers of the altar, that is to say: you whom God hath appointed to be administers of the Sacrifices and of the whole outward service, Come, to wit, into the temple, neither put ye on your solemn and mystical garments, but apparel yourselves with, sackcloth, and lie there all night O ye Ministers of my God. And he willeth them to put on sackcloth, after the custom and manner of the people of the East, who were wont in their greatest heaviness, and in the time of their public repentance to change their garments, & to use a more straighter kind of weed, and more fit to mourn withal. But the end of all is this, that they should not only require repentance of others, as though they themselves were void of all blame, but rather to be the first that should return unto God, & to become guides unto other in returning to him, whom before by their negligence they estranged from him. And he allegeth the self-same cause, as before, when he addeth: Because the meat offering and drink offering is taken away from the house of your God. And he addeth weight unto the cause, in that he calleth them the Ministers of the Altar, and of God himself. For if so be the religion and worship of God, be highly to be tendered even of private persons, how much more than ought the same to be regarded of those, whom God himself hath made Precedents of religion, and which live by the ministery thereof? The duty of the chief peers in common calamities. But from hence we have to gather a general doctrine, that as well the Ecclesiastical as Temporal Magistrates when public calamities are at hand, ought first of all to be think them of repentance, and to go before others by their example. For although GOD punisheth also the offences of the common people, yet for the most part is the sin of the Magistrates and Prelates more grievous, who oftentimes either through negligence do foreslow their office, or else do offend others by their most perilous example. Whereby it cometh to pass, that in every of their sins is a manifold guiltiness. For they both transgress the commandment of GOD, and neglect the salvation of those whom GOD hath committed to their charge, and beside are the authors of offence, which is so much the more grievous and hurtful, as it taketh more weight by their authority. As therefore they ought more carefully to bethink them of reconciliation with GOD for their own salvations sake, so is it meet and convenient, that they should give example of repentance to the very same, whom before they offended by their example. Whereupon we may gather, that they do worst of all provide for their own, and for the Public welfare, which lest they should seem at any time to have done amiss, persever and go forward in their purpose of sinning, and so ween they only their honour and dignity may be provided for, if they admit no man's warnings or admonition. But here must we observe also, that the Ministers of the word have received this commandment from GOD himself, It is lawful for Ministers to admonish and reprove the Magistrates. that they should no less provoke such to repentance, than the base and common people. This doth joel here in this place, and that he did well therein, it may appear by those words, which the Lord speaketh unto jeremy: Behold this day day do I make thee a defenced City, jere. 1. an iron pillar, and a brazen wall against the whole land, against the kings of juda, and against the Princes thereof, against the Priests, and against the people of the whole land. Lo even to Kings, Princes, and Priests ought jeremy to preach, whom it is evident to have preached no other thing than repentance, namely, that forsaking their sins they should turn unto GOD, and be made partakers of salvation in Christ. This self same thing observed the rest of the Prophets, as in their Sermons is to be seen. And that there is no other order of teaching prescribed in the New Testament, the precept of Christ declareth, who commandeth the Gospel to be preached to all people of all sorts and degrees, Mark. 16. Luke. 24. and of this preaching he appointeth two parts, to wit, repentance and remission of sins. The very self same also do the examples teach, which are set forth in the Ministers of the new Testament. certes the first of them john Baptist dealt more hardly and severely with none, then with the Pharisees, whose authority at that time was greatest in matters of religion. The same thought good not to spare even Herode himself, Math. 3. Luke. 3. when as having forgotten both his own dignity and public honesty, he kept to himself his brother's wife. What should we say of Christ, Mark. 6. Math. 15. 21.23. Luke. 11. joan. 8. Act. 2.3. etc. who being wont to deal very gently with the people, yet against the Priests and Scribes inveigheth (as I may so say) with full sail? And the Apostles following his example, do publicly in their Sermons hit the Priests in the teeth with their sin of murdering the Son of God. Neither did the dignity of their order defend them, which they were not ignorant was long before ordained of GOD, and full of the Mysteries of Christ jesus. Look distinct. 40. cap. Papa. Detestable therefore is the pride of the Romish Bishops, which will be checked and controused of none, although they both neglect their office, and carry away innumerable souls to hell. Yea, when as they tread all holy things under foot, make all religion their own gain, and offer the same to the jews & Turks to be laughed to scorn: they persesecute all those with fire and sword, that covet the restitution of sound doctrine, and the pure Service and worship of God. Comp●●●ns of these men are all those princes and magistrates made, which whilst they openly sin, will yet also suffer themselves to be admonished and reproved of none. But we read how David, Ezechias, josias, & afterward Theodosius were far otherwise minded, who in this behalf procured to themselves most excellent commendation, and to their kingdoms assured peace, for that they set the word of God before their eyes to be followed, and patiently suffered the rebuke thereof, etc. He suiteth public repentance. But after that he hath taught, what ought privately to be done of every of the Priests, now he telleth them what they should do publicly, and so compriseth in few words whatsoever belongeth to public repentance, a thing very needful in common calamities. First, sanctify (saith he) a fast. That is to say, 1. A fast. proclaim such a fast, as all men at once forsaking all their profane studies & delights, may bend themselves only to those things, that serve to God's glory, and the leading of a holy and Christian conversation: for by the name of Fasting, the Scripture understandeth not a superstitious abstinence, which consisteth in the difference of meats, and observation of certain days, such as of late times was brought in by men's traditions: but it requireth a discipline, where by the pride and lust of our flesh may be tamed and kept under. This discipline is extended to all those things, that cause the flesh to become more proud or fierce, whether the same be meat, or drink, or apparel, or also company with our wives, asit shall appear in the second Chapter. There can therefore here no certain laws be prescribed, but every man must be a law to himself, whilst he observeth the nature and disposition of his own flesh, and withdraweth the nourishments of lust from the same. Neither also are these things required to this end and purpose, as though they merited any thing of themselves: (for the kingdom of God is not meat and drink, Rom. 14. but righteousness, and peace, and joy in the holy Ghost. And the saying of the Lord is well known in the Prophet: When ye fast ye fast to yourselves, and when ye eat, Zach. 7. ye eat to yourselves, etc.,) But that the spirit might have and enjoy this power and dominion in us, lest that the flesh prevailing over it, should disturb and put buy the exercise of repentance. Which also is the cause, that it is not tied or bound to any certain days, but is then commanded, when either we stand in need of public repentance for special causes, or else we ourselves privately feel the power of the spirit to decay and wax weak in us, so far forth that Christ, which in the bridegroom of our souls, may seem to be departed and gone fromus: of which thing he himself in the Gospel inveighing against the Pharisaical fasts, Math. 9 putteth us in mind. joel therefore prescribeth no superstitious thing, but he vegeth this at their hands, that rejecting the baits and enticements of sin, they would prepare themselves unto prayer and amendment of life. But some man may say: Why willeth he a fast to be publicly proclaimed, Math. 6. when as Christ commandeth us to hide also conceal our fasts: where we must mark and observe, that some fasts are private, and other some public. And those that are taken in hand for private causes, aught, as Christ teacheth, to be closely handled, lest we should seem to seek our own private glory, and a vain estimation of holiness with the people. There is another consideration to be had of public fasts, which serve to the public confession of sins & repentance: such as in this place joel commandeth, and such as that was also, which we read the king of the Ninivites caused to be proclaimed. And that these should be done openly, jon. 3. it is requisite for many causes: for so are men's minds the more stirred up by the examples of other, and those are even for shame of the world kept from sinning, which were before touched with no religion: again, it is meet and convenient, that such as were not ashamed to sin openly, should also not be ashamed of open repentance, whereby they may crave mercy at God's hand. Secondly, 2. Holy assemblies. he sayeth, Call a solemn assembly. And immediately he setteth bow● who they are, & whither they should be called. Gather the Elders, and all the inhabitants of the land, into the house of the Lord your God. He will have the Elders to be called, by the name of whom are understood, as many as being placed in any dignity do surmount other in authority. And he hath a special eye unto these, because that by the example of such public assemblies, repentance is greatly furthered. Yet he adjoineth unto them all other states & degrees whatsoever: for why, it is convenient, that seeing all together have by sinning provoked God unto anger, all likewise should be careful how to appease the same. But he will have these assemblies to be made in the Temple, and that because it had excellent promises, as appeareth in the first book of the Kings: 1. King. 8. not verily for the gorgeous building thereof, but for that as well the Temple itself, as also the things that were done in it by the appoint●● 〈◊〉 of the Law, represented the mysteries of Christ jesus, who alone is able to pac●●e God's wrath, and reconcile us unto him. Thus therefore he sendeth them to the promised Saviour of mankind, lest they should attribute any glory of merit either to their fasts or outward assemblies. In the mean time this place maketh much to the commendation of holy assemblies, for although neither the worship of God, nor prayers ought to be tied to any certain places (because that the true worshippers do worship every where in spirit and truth) yet for order's sake, joan. 4. and to avoid confusion, it behoveth us to have a place certain, wherein congregations may come together to hear the word of God, and unto public prayers. For that even these also are most effectual with GOD, appeareth by the promise of Christ, Math. 18. saying: Where two or three are gathered together in my name, there I am in the midst of them: and whatsoever they shall ask, it shallbe given them of my Father, which is in heaven. For seeing God would have us eipecially to be of one mind in religion, their consent can not but greatly please him, that meet together to pray that his wrath may be turned from them. Where upon in times past Tertullian In Apologet. Cap. 39 wrote: We come together in the congregation, to the intent that making as is were a hand unto God we may compass him with our prayers. This force is acceptable and pleasing unto God. And hereof it came (as it seemeth unto me) that the ancient Fathers appointed certain hours of prayers, whereof there is mention in Daniel and in the Acts: Dani. ●. Act. 3. 10● to the end that such as could not come to the Churches, might at least join their private prayers at home with the public. Now adays the superstition, which by this occasion have grown in force, there are many that set against it (and that worthily) but as touching the restoring of public prayers, few or none make any question. Furthermore, 3. Public prayers. to what end the assembly or congregation should come together, the prophet himself showeth when he addeth: And cry unto the Lord. So he provideth, lest any should think repentance to consist in a certain vain & stagelike ostentation: for he wisteth them to pray, nay to cry, that he might commend unto them an earnest & fervent desire of praying. And he will have them to direct their prayers unto the Lord, lest after the manner of the Gentiles and superstitious sort, they should crave aid and help of the creatures. As for the form of prayer, which they must publicly use, he will prescribe that in the Chapter following. In the mean season it is our parts, to learn hereby what we ought to do in these days, when as the tokens of God's wrath are every where seen: and the wicked evenues of God do most grievously oppress his church. Many there be in deed, endued both with wisdom and authority, that consult about this matter. But the only way of appeasing God's wrath and attaining unto saving health must this be, which is here taught and set down. For it is confirmed with infinite promises and examples, even from the beginning of the world to this day. The Prophets do thunder out this every where. Math. 3. With this doth john begin the doctrine of the New Testament, and with the same commandeth Christ his Apostles to begin. Luke. 34. As many as have refused this in time paste, have always been punished with most grievous plagues. But O the wretched state and condition of our time: for how few shall a man find, that consider any thing at all of fasting and of bridling of the flesh? when as we abstain not even from unlawful and ungodly pleasures? There reigneth now among all sorts of men justfulnesse insatiable, pride outrageous, and more than beastly rage of drunkenness. Holy assemblies and meetings are of the most part neglected, and what time soever is bestowed in them, is supposed to be onerlong and tedious. Which is a token, that our prayers also are very cold and frozen. And if there be any that deal with repentance, it is such as is counterfeit and momentany, Hosee. 6. like unto that that Hosee wh●● doth the Israelites withal▪ What do we then marvel at the wrath and displeasure of God, hanging every where over our heads, & daily threatening more grievous plagues unto us? God grant for his mercy's sake, that we being even softened and mollified with scourges may return unto the Lord, who hath given us free access unto the throne of his grace in Christ jesus our only Saviour: to whom be given blessing, honour, glory, and dominion for ever and ever. Amen. Sermon. 4. The text. 15. ALas for that day: for the day of the Lord is at hand, and it cometh as a destruction from the almighty. 16. Is not the meat cut off before your eyes? and joy & gladness from the house of our God? 17. The seed is rotten under the clods, the garners are destroyed, the barns are broken down, for the corn is withered. 18 How have the beasts mourned? the herds of cattle pive away, because they have no pasture, and the flocks of sheep are destroyed. 19 To thee O Lord will I cry, for the fire hath consumed the pastures of the wilderness, and the flame hath burnt up all the trees of the field. 20. The beasts of the field also shall cry unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the desert. The argument and use of this present place. MOst men in deed do confess with one consent, that repentance and conversion unto God is needful, if at any time even private calamities be upon them: but the same notwithstanding do very hardly admit the true doctrine of repentance: for inasmuch as they suppose it to consist only in a certain outward & stage like behaviour, it seemeth unto them to be superfluous, whatsoever they hear spoken of the mortifying of the flesh, of man's renewing, of the amendment of life & manners, also of prayers, & other such like exercises of true faith & religion. Therefore joel, when as he had of late diligently taught & set forth the manner of true repentance: now he exhorteth them very gravely to embrace the same, seeing they could no other way be provided for: & with all he sharply reproveth their more than beastly blockishness, which were so hardened at the sense of god's wrath, that they were nothing at all moved with the evils that on every side oppressed them. The use of the place unto us also may be this, namely, that we may draw arguments from it, how to cas● off all blockishness, & to stir up ourselves to the exercise of repentance. He teacheth repentance to be needful. But he beginneth with a reason or argument which he deriveth from the necessity of the matter, and denounceth it by an exclamation very pathetical and full of passions. Alas for that day (saith he) for the day of the Lord is at hand, and will come as a destruction from the Almighty. And the Scripture calleth the day of the Lord the time of vengeance, wherein he punisheth the ungodly: because he then especially proveth himself to be God, who seemeth to be none, when he suffereth sins to go unpunished. The sense therefore of the words is this: Hitherto forsooth our gracious and merciful God hath of long time deferred the punishments, which you have deserved. But forsomuch as you have shamefully abused his long suffering patience, now is the day of judgement at hand, and that such, as even now when I think of it, it causeth me to shake and quake for fear. For it will come as a certain desolation from the Almighty. That is to say, it will come much like, as if God should bend all his forces at once to destroy those that would not hitherto be amended. Where we are admonished, that they do in vain trust in the long sufferance of God, which cease not to provoke his wrath by their continual custom of sinning. For such do heap up to themselves wrath, as Paul saith, Rom. 2. and do even arm all the forces of God against themselves, and shall feel the same one day to be their destruction, in which they ought most of all to have hoped. He repeateth things past & present. esa. 30.31.36. But because he knew them partly to be so blockish and senseless, and partly so proud and desperate (to wit, by reason of the confidence they had in the Egyptian League, as is to be seen in Esay:) that they were not terrified with the threatenings of the punishment to come, he returneth again to the things past, and eftsoons repeateth what they had suffered, and withal setteth before their eyes the countenance of their present state and condition, that by the consideration of all these things, they might understand the same to be preambles of greater mischiefs. And he frameth his speech with an interrogation, to the intent, they might be convicted by the testimony of their own consciences. Is not the meat (saith he) cut off from before our eyes? Is not joy and gladness departed from the house of our God: for why? the sacrifices of the jews were full of rejoicement and comfort, as well because they renewed the memory of God's ancient benefits towards them, as also for that they were types and figures of the redemption to come in Christ, and confirmed the promises thereof. Deut. 14.16 Hereunto were added the holy feasts, wherein they rejoiced (as Moses commanded) before the Lord, and relieved also the poor with their liberality. Because therefore there could no such thing be done or accomplished in all the time of the war, the Prophet mentioneth these things. And the sense is this: If your matters be so cocksure, that you think ye have no such great need of repentance, neither are ye terrified with the threatenings of calamities to come, at leastwise consider what things ye have hitherto suffered. For why? you can not deny, but that even before your faces are cut up, and as it were stricken out of your hands, whatsoever serve to your living and welfare. Neither is penury alone entered into private houses, but it hath invaded also the Temple, wherein are to be seen no manner of prints at all of the former joy and gladness. There is now no resort unto this, as hath been in times passed from all places round about. There are now no sacrifices, no holy days, no feasts, no remembrance of God's old and ancient benefits, to cheer your hearts withal, but all things are full of mourning and heaviness. And can you think that these things are come to pass without a special cause? or would God have suffered them thus to be, if his wrath had not been kindled even to the uttermost? It appeareth by this, God's worship for sin is taken away. how great the heynousenes of sins is before God, when as he punisheth them in such sort, that he spareth not even those things that belong to his own service and worship. Yea we are taught here, how vain the confidence of outward profession and religion is, except the mind and manners be answerable thereunto: for he taketh from the unthankful creatures all external helps, lest he might seem to be a favourer of their sins. Examples of this severity, we may set at this day throughout Greece, Asia, and Africa, when as in those places do reign the detestable impiety of Mahomet's sect, wherein in times past were the most flourishing Churches of Christ. The consideration whereof, aught to move us also, lest that we puffed up with a vain profession, do one day fall into the self-same punishments. He taketh a● the hope of Poison to ●●me. Moreover, because the jews promised to themselves better things hereafter, & were not a little comforted with the hope of their harvest to come, the prophet taketh even this also from them, saying: The feeds are rotten under the clods, whereunto they were committed. And what hope then can you have of them? But there are some barns you think still stored & replenished. Nay whatsoever was laid up in any place, is all together spoiled & destroyed of the enemies: yea & the very barns themselves are not only rob & spoiled, but also subverted and overthrown, insomuch that out of them can now nothing at all be looked for. We are ●●monishe● he by the way, what they are like to find, that do not use the fruits and other gifts of God, as becometh them. The jews grievously offended in this behalf, as may appear in the Sermons of the Prophets, partly by intemperancy in eating and drinking (as we said of late) and partly by covetousness, wherethrough they hoi●ded up the fruits of the earth, to the end they might sell them the dearer afterward, being in the mean time no whitmoved with the misery and outcries of the hungry and needy. It came to pass therefore by the just judgement of God, that both those drunkards hungered and thirsted, and also the covetous were brought to extreme need and necessity, so as they were constrained to leave that for a pray unto the enemies, which they could not find in their hearts to bestow upon the poor. The like examples we have every where in histories, whereof this aught to be the use unto us, that we may be thankful unto God, that we may moderately and soberly use his gifts, but especially that we may endeavour to be liberal to the poor, whom he hath so carefully commended unto us, etc. By the example of the bruit beasts he reproveth their blockishness. But that which he had said as touching the hope of the year to come already taken away, he amplifieth by an example, where withal he so much the more reproveth their blockishness. How do the beasts mourn: how do the herds of cattle pine away? because they have no pasture, yea and the flocks of sheep are destroyed. The meaning is, that such and so great is the force of God's wrath, that the sense thereof is come even to the bruit and savage beasts. The beasts mourn in the woods for hunger. The wild Hearts bray for want of waters. The hunger-starved Oxen wot not which way to turn them. The sheep for want of pasture are scattered abroad. And are not you ashamed in the mean time not to acknowledge the hand of God's wrath, neither as yet mourn ye for your sins, whereby you have deserved this so great a misery: But that which the prophet upbraideth this people withal, is now adays too too common and usual. And this is a great token of man's corruption. All creatures feel and perceive the blessing of the Lord, they rejoice in it, and are thankful unto God their good benefactor, whilst they constantly execute and discharge their duties. The same mourn and are grieved when God is angry. For even the bruit beasts do percetue God's wrath, and bewail it: the signs and tokens hereof appear in all the Elements, yea and this whole frame of the world being grieved with the weight of our sins and malediction, Rom. 8. groaneth and waiteth for deliverance. Only man neither acknowledgeth God his benefactor, nor yet perceiveth his wrath and scourges, but as a block only poareth and poddreth about second causes. For although he desire to be delivered from evils, and is grieved for them, yet doth he very seldom think of GOD and of his sins, whereby he hath proudked his wrath. Let us he ashamed therefore of this unthriftiness, and let us be inflamed with the study of the word, which alone is able to cure this malady. herewithal the Prophet now interlaceth his own example, He stirreth them up by his own example. and whilst he telleth them what he himself will do, he admonisheth them also what they ought to do. I will cry unto thee O Lord, saith he. As though he should say, Let them do as they list, & if they will, let them with their blockishness exceed even the very bruit beasts themselves, yet shall they never cause me to fail in my duty. For I will cry unto the Lord that he may both give them a better mind, and also mercifully remove these calamities. And here again he repeateth the self same causes, to the intent he might both stir up himself the more, and also reprove them once again for their blockishness. For the fire hath consumed the pastures of the wilderness, & the flame hath burnt up all the trees of the field. And in these words, he betokeneth the rage of the enemies, or rather the horrible vengeance of God, which should show forth itself even in wild and desert places. But we are admonished by the example of the prophet, that Bishops and Ministers ought to pray continually for the people committed to their charge, so long as they be not forbidden by the express commandment of God, as once jeremy was. jer. 7.11.14. For why: it doth not easily appear unto us, who they are that sin against the holy Ghost, 1. joan. 5. & therefore unmeet to be prayed for. And the greater that men's blockishness is, in not acknowledging their misery, so much the more fervently have we to labour, to provide for their health and safety. Moses observed this thing, Exod. 32.33. who never ceased to pray for the Israelites, although they oftentimes offended in the self-same manner. The same did Samuel for the children of Israel, 1. Sam. 8. 1●. not withstanding that the Lord had said unto him. They have not rejected thee, but me, because I should not reign over them. And the Apostle Paul prayed for the jews day and night, Rom. 10. when as he had none gricuouser enemies than they. This duty ought also to be transferred unto other states and degrees, as Magistrates, fathers of families, and whosoever 'tis have any charge enjoined them of the Lord. Let these also do their duty. so long as occasion serveth, though they see that they little prevaple. There will once be a time, when they shall see themselves to have profited more than they would think. But if all other things fail, Eze. 3.33. at least they shall deliver their own souls, etc. The beasts cry unto the Lord. Last of all he repeateth, that which he had said of the beasts crying unto the Lord. As though he should say, Why should not I cry, when as the very beasts are enforced to cry, from whom this destruction have taken away not only the pastures, but also the rivers and fountains of wateres: The bruit beasts are said to cry unto GOD when as by their braying or roaring they testify that they have need of God's providence. So do the young Ravens forsaken of their dams cry unto the Lord for help, job. 38. Psalm. 47. Luk. 12. when as they are fed with the dew of heaven. And this consideration of God's proiudence is very full of comfort, which extendeth itself even unto beasts, and withal it reproveth the detestable distrustfulness of men, who refuse, to depend upon God, though his fatherly care towards us do on every side appear. Let these things therefore serve for our instruction also as touching the matter of repentance, whereof is presently entreated. And albeit we see due plagues for our sins hanging over us already, yet let us not despair of God's goodness, but turn unto him with our whole hearts. For he that heareth the voices of Ravens crying unto him, and the wailings of hungry beasts, cannot neglect us unto whom he hath given free access to the throne of his grace by our Lord jesus Christ: to whom be given blessing, honour, glory, and dominion for ever and ever, Amen. CHAP. II. He prophesieth of the coming and cruelty of their enemies. 13. An exhortation to move them to convert. 18. The love of God towards his people. 1 Blow the trumpet in Zion, and shout in my holy mountain: The text. let all the inhabitants of the land tremble: for the day of the Lord is come, for it is at hand. 2 A day of darkness, and of blackness, a day of clouds and obscurity, as the morning spread upon the mountains, so is there a great people, & mighty: the like where of was not from the beginning, neither shallbe after it, unto the years of many generations. 3 Before his face is a devouring fire, & behind him the flame shall burn up: the land is as the garden of Eden before him, and behind him a desolate wilderness, so that nothing shall eseape him. 4 The beholding of him is like the sight of horses, and like the horsemen, so shall they run. 5 Like the noise of charets in the cops of the mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, & as a mighty people prepared to the battle. 6 Before his face shall the people tremble: all faces shall gather blackness. 7 They shall run like giants or strong men, and go up to the wall like men of war, and every man shall go forward in his ways, and shall not stay in their paths. 8 No man shall thrust his brother, but every one shall walk in his path: and when they fall upon the sword, they shall not be wounded. 9 They shall run to and fro in the city, they shall run upon the wall, they shall climb up upon the houses, and enter in at the windows like a thief. 10 The earth shall tremble before him, the heavens shall shake, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining. 11 And the Lord shall utter his voice before his host: for his army is very great, for he is strong that doth his work: for the day of the Lord is great and very terrible, and who can abide it▪ Sermon 5. The argument of the second Sermon. IOel beginneth now his other Sermon, wherein he handleth the same that he did in the former, but he entreateth more largely and evidently of every point, adding also some things, which are not there mentioned, yet serve they excellently well to the present treatise. For he exhorteth them to repentance, that were oppressed with a grievous war by the Assyrians. And there are three parts of his discourse. In the first, he again describeth the danger, to the intent that they being wakened by the consideration thereof might perceive that they had need of repentance. In the second, he teacheth the manner of true repentance, and showeth in what points it consisteth. In the last, he declareth the effects or fruits thereof, and by that occasion prophesieth of the happy state of the Godly and destruction of the enemies, which finally is fulfilled in the kingdom of Christ. Now these things are so to be considered of us, that we being distressed with adversities and afflictions, may from hence fetch those things that serve to our instruction and comforce, at this time we will only examine the first part. A Tragiea● beginning wherein chief he stirreth up the Prophets. The beginning of his Sermon is very tragical and warlike, wherein he rouseth up the secure and careless, that they might prepare themselves for the punishments now ready to light upon them. And because they were to be punished with war, he alluding to afeate of war, willeth the watchmen or spies to sound out Alarm and proclaim the battle. For he saith, Blow the trumpet in Zion, and shout in my holy mountain. He maketh mention of Zion and of the holy hill or Temple, partly least they should think themselves to he safe for the holiness of the place, and partly that they might understand this thing especially to be enjoined to the. Prophets, whom GOD had appointed watchmen to his people: Ezech. 3.33. as we may read in Ezechiel. He addeth: Let all the inhabitants of the land tremble. He nameth all, least any should think himself to be without fault. And he biddeth them tremble, to the end they might perceive God to deal in good earnest, and therefore that they also must not dally. Whereunto serveth the cause which he by and by addeth: For the day of the Lord cometh, that is, the time is at hand, which God hath now long since appointed for vengeance, which even now also waiteth at your doors. Hear cometh the goodness of God to be noted of us, who like a kind father first dealeth in words, The goodness of God in giving warning before he punisheth. before he addeth stripes. Neither doubtless are such prophesyings in vain, or appointed to stir up a vain fear or terror. For as many as being terrified with them, are converted to GOD, do escape the punishments, as GOD himself promiseth in jeremy. But if in case the number of the wicked do prevail, jeremy. 18. unto whom these things seem but as toys and trifles, and therefore GOD cannot defer the punishment: yet do the Godly receive great comfort hereby. For when they call these prophesyings to mind, they understand also that all these things are ordered by God's government, who because he is faithful and loveth us, suffereth not his to be tempted above their strength, but that for his mercy's sake he causeth, that all things work for the best unto them. God useth his ministers as watchmen. Further we have to mark, that God oftentimes by his Prophets and ministers of his word doth foretell his punishments, and that (as before we have said) he ordained them, to the end that as watchmen they should sound the Trumpet, and stir up the people committed to their charge unto that spiritual fight, which consisteth especially in the exercise of repentance, and word of GOD, and which alone is able to turn away the plagues imminent and at hand. The consideration hereof admonisheth as well ministers, as also the whole people, and every creature particularly of their duties. For it belongeth unto them to attend upon their flock, and to mark the state and condition of every one, and with all the dangers that either publicly or privately ●ang over their heads. Moreover, to reprove and denounce the same, so as every man may perceive what he ought to do. This did the holy Prophets in times past, and the self-same doth Paul very gravely require of the Ministers of the new Testament. Acts. 20. 2. Tim. 4. Mat. 24. and 25. And they that do their duty in this behalf shall enter into the joy of their Lord. But as many as are careless and negligent, at their hands shall be required the blood of them that perish. Again it shall be the part of all those that will be numbered amongst the people of GOD to tremble at the sound of God's word, Ezechi. 33. and with speedy repentance to prevent the day of the Lord. The Prophet admonisheth us thereof, when he saith, it is at hand. For by that threatening he putteth them in hope, that they may as yet escape the punishments now ready to light upon them, if they will apply themselves unto GOD giving them warning. These things were of us to be considered, O Brethren, when as turmoilings and dangers do every where arise. And GOD truly for his part executeth his office, neither want there faithful watchmen by him raised up, which reprove sin and denounce the plagues hanging over us. But in the mean time there want not such as are negligent also, Esay. 56. who either by diminishing Gods threatenings do favour and maintain wickedness, or else by the lewd example of their life do shamefully prostitute the authority of the word and ministry. This occasion every lewd and wicked varlet catcheth hold of, and hereupon it cometh that the careless liberty of sinning doth every where prevail, and the warnings of the faithfuller Ministers are wickedly scoffed at and laughed to scorn. But God's judgement shall not slack, who will raise up most cruel enemies, that shall with their Alarm both terrify those dumb Dogs, and also their partakers. Now followeth a description of the vengeance which he first propoundeth in general, A general description of God's vengeance. to the intent he might signify how great and grievous it was like to be, A day of darkness and blackness, a day of Clouds and obscurity. By darkness and blackness are understood inextricable troubles and calamities, which cause men to be uncertain what to do, and even at their wits end. He threateneth therefore that this also shall happen unto them: and addeth. As the morning is spread upon the mountains. By which similitude is betokened the unavoidable necessity and celerity of an incredible vengeance: and the sense is this. That like as no man can forbid the morning, but that she will rise, and stretch forth her rosecoulered fingers (as the Greek Poets use to speak) suddenly to the very tops of the mountains, and from thence with wonderful swiftness throughout the whole earth: so shall no man let God, but that he will stretch his wreakful hand unto you, whereby he will sooner than can be told afflict and destroy all your whole land. For there shall come (namely, conducted by the Lord) a mighty & strong people, the like whereof was never seen in the world before, The power of the Assyrians incomparable. neither shall be hereafter. He meaneth the Assyrians, who in continuance of government, in victories and puissance far surmounted all people's beside. For their kingdom began in the hundredth and one and thirtieth year after the flood, Gene, 10. which was from the creation of the world the seventeen hundredth fourscore and nienth. 2. King. 14. There are reckoned from that time, unto the fourteenth year of Ezechias, wherein this war was made, a thousand four hundred and two and forty years. And although a little after the Babylonians began to reign, yet was not the Empire of the Assyrians overthrown, but rather the kings seat was removed, and the name of the Assyrians continued still until the Monarchy came to the Persians and Medes. The Prophet therefore doth not without a cause say, that this people excelled all others. Where we have especially to observe how he sayeth, that these shall be the executors of God's vengeance. For hereby it appeareth that GOD will never want such, as by whose aid he may punish the wicked and ungodly, when as he can use the most mighty nations and those that are furthest of from the knowledge of his name according to his own good will and pleasure. For that which is here done, cometh oftentimes to pass, and there are examples every where in Histories. But more of this the Prophet himself will add in the words following. A particular declaration of the punishment. For that which he propounded in general, he declareth by a diligent and long rehearsal of all that they (namely the Assyrians) should do: where it is not needful to stand upon the words, sith they are plain and evident of themselves, but rather the matter itself is to be considered. For the end and scope of all, is this, namely, that he will show, that nothing can possibly let, but that God's vengeance shall proceed, and therefore he taketh from them all things, wherein they might put any hope or confidence. The chief among these were, the fertility and plenteousness of the Land, the great distance of places between judea and the countries of the Assyrians, the hard passages through the mountains, a huge number of strong and valiant men, together with most strong towns and fortifications, which seemed to be such as might easily stop the coming of the enemies. But he telleth them that none of all these things shall profit them. For first of all the Assyrians shall come like a fire, and shall so hideously waste and destroy all things, that the Land which now flourisheth as a Paradise, shall after their departure become like unto a huge and desolate wilderness. Secondly, they shall come very cruel and swift, and shall even run through the tops of the Mountains, where there seemed to be scarce any place for Horsemen to pass. Yea, and look how soon the fire catcheth and devoureth the stubble, even so soon shall they over run the whole land. thirdly, as touching men of war, all your warriors surdaunted only with the fame and report of their enemies, shall fear and tremble, and shall with the paleness of their faces testify that they are afraid: on the other side your enemies shall run hither and thither like Giants, they shall scale the walls, they shall keep their order with wonderful diligence so as none shall be a let unto another: Moreover setting a part the fear of death they shall rush even into the midst of the swords, and yet shall not be wounded. Fourthly, albeit strong Cities be set against them, yet shall they suddenly pass through them, even as through the open fields, and having broken up the gates or battered down the walls, they shall enter in at the very windows. Finally so great shall be the rage and astonishment of your people, that the earth itself shall tremble, the heavens shall move, the Sun and Moon shall be darkened, and the Stars shall withdraw their light. And in these words his meaning is nothing else, them that in every part of the world shall appear tokens of God's wrath, and nothing shall be any safeguard unto them. That these things were fulfilled, we may gather by the history, especially out of Esay chap. 10. Where it is declared what way Sennacharib came to Jerusalem. And so GOD performed in deed, that which he had threatened before in the Law, to the wicked transgressors of his commandements. In the consideration hereof we have so to be occupied, that we be not carried away with the confidence of our own strength or munitions, to rebel against the Lord. For to let pass all old examples, we have in our time seen many of this fort, which may teach us how vain the Forts and Defences are, that men do provide against GOD etc. Furthermore lest any should attribute these things to the power or rage of the enemies, he teacheth expressly, that God shall be the Captain of this War. God the captain & Emperor of war. For he sayeth, The Lord shall utter his voice before his host. That is, all things shall come to pass by his conduct and assignment, he shall encourage the Assyrians, but shall terrify you, as I said even now. For God's army is exceeding great, and he that executeth his commandment (namely the Assyrian) is strong: Terrible therefore and great shall that day be, so as none shall Be able to abide it. We have here to observe and mark that he calleth expressly the Host, and Camp of the Assyrians Gods host and Camp, and he acknowledgeth the Tyrant Sennacharib to be the executioner of his word and commandment. Esay. 10. So in Esay he calleth the same the staff of his wrath or fury. Therefore GOD useth also the aid of the wicked whilst he will execute his judgements. And yet for all that are not the wicked excused whilst they destroy Cities and Towns, and make havoc of all with fire and sword. For by their own proper malice they are carried unto mischief, and the ambition, or covetousness, or wrath, or cruelty that dritteth them forward, is of their own growing, neither is GOD to be charged with it. But GOD by his wisdom and justice useth their evil and malice to a good end and purpose, to the intent he might either exercise the faith of his chosen, or be avenged on the wicked and vugodlye. In these things shineth forth his providence, which serveth greatly both for our instruction and consolation. For it teacheth that no evils or calamities do happen unto us without his counsel and determination, whose judgements are justice and Truth: and therefore that we must not hold plea against him. Again it is for our comfort that we know him to be faithful, who will not suffer his Children to be tempted above their strength, 1. Corin. 10. and that in the mean time, he prepareth a pit for the ungodly (as the Psalm saith) whilst by their help he chasteneth his own. Psalm. 94. They that weigh not these things as they ought, thrust God from his government and sovereignty, whilst they are afraid lest they should make him the Author of some evil, and beside, unto those that are afflicted and in misery they become Authores of impaciencye and desperation. Let us acknowledge therefore his providence, which extendeth itself even unto sparrows and the heirs of our head. Matth. 10. Luke. 12. & let us know it to be his hand, if at any time we be afflicted: again, let us take it patiently, and turning unto him embrace his saving health, which he offereth unto us in his son jesus Christ: to whom be given blessing, honour, glory, and dominion for ever and ever. Amen. Sermon 6. The text. 12 Therefore even now also saith the Lord, turn you unto me with all your heart, with fasting, and mourning. 13. And rend your heart, and not your garments: and turn unto the Lord your God, for he is gracious and merciful, flow to anger, and of great kindness, and repenteth him of the evil. 14 Who knoweth, if he will return and repent, and leave a blessing behind him, even a meat offering, and a drink offering unto the Lord your God: The argument and use of this present place. IOel hath declared in the first part of this sermon the great danger, which at that run hung over the jews by reason of The assyrian war. The end of this declaration was, to rouse by the secure and careless, to the intent they might see repentance to be necessary for them, and therefore prepare themselves unto it. He addeth therefore now the second part, wherein he entreateth of true repentance, and first verily he teacheth in this present place, what every one ought privately to do, intending afterward also to speak of those things, that serve to public and solemn repentance. But we have first and foremost especially to observe, that he expressly testifieth that these things were prescribed unto them of the Lord himself. For thereby we may gather, that a perpetual rule is given unto us, which ought to be observed in all ages, and which is the only & sole way, whereby God may be pacified, and the punishments at hand averted and turned away. It shall be expedient therefore diligently to consider of every point. He beginneth with a noting of the time, He declareth that there is yet hope and time of repentance. when he saith: Therefore even now also saith the Lord. These words have a certain Emphasis or force in them, which may easily appear, if we consider the things, that went before. For he hath described the horrible vengeance of God, which no man was able to abide. And now thereunto he adjoineth these words, as though he should say: I would not have these things so to be taken, as though there were no hope of grace left. For albeit ye deserve utterly to be destroyed & rooted out, & god hath decreed no common plague against you, yet is this his decree conditional: insomuch that if you will even now, whilst your matters stand as it were upon the raser's edge, turn and convert unto him, he will graciously and lovingly receive you into favour. o repentance too late so it be unfeigned. By which place we are admonished, that no repentance cometh too late, so it be true and earnest. For inasmuch as God in the Scriptures will be called our father, he resembleth good and faithful fathers, who seek nothing so much as the conversion and amendment of their children, as Christ abundantly teacheth in that parable of the prodigal child. Luke. 15. Yea and he himself by his Prophet saith, Ezeche. 18. Have I any desire that the wicked should die? and not rather that he should turn from his evil ways, and live? Again: If your sins were as Crimsyn, Esay. 1. yet shall they be whiter than snow: if they were as red as scarlet, yet shall they be as white as will. And john saith: 1. john. 1. If we acknowledge our sins, he is faithful and just, to forgive us our sins, etc. But with infinite examples are these promises confirmed, among which that ought not to be lest accounted off, which is here set down. For when the jews embraced the counsel of the prophet, by and by the Lord was their helper, and by his Angel smote the Assyrians with a mighty slaughter. Esay. 37. To the same end also belongeth Manasses, who after all sorts of sin and iniquity turning unto the Lord, 1. Chro. 33. was of him heard and restored to his kingdom. The like mercy and favour have that sinful woman in the Gospel, Magdalen, Zacheus, the Thief crucified with Christ, and many other more felt and tasted off. Of all which this aught to be the use unto us, that they may serve for our comfort against the terrors and temptations of conscience, wherewith Satan is wont to weaken our faith: for every one ought to apply this unto himself, and to say with himself: Yea even very now turn unto the Lord, and let not the remembrance of thy life past dismay thee: but the more heinous that it hath been, so much the more earnest let thy conversion be, and thou shalt straightways perceive God's ears to be open to thy prayers, etc. A summary doctrine of repentance. But we ought more deeply to consider, what it is that God commandeth in this cause. Turn (saith he) unto me with all your heart, with fasting, weeping and mourning: and rend your heart, and not your garments, etc. He comprehendeth in these words all, that may be spoken of repentance, which we have oftentimes said, to be properly a turning or conversion unto God. But to the intent the manner of this conversion may the more plainly appear, four things in order are to be considered of us. 1. From what we must turn First, from whence this turning or conversion ought to be. Namely from those things, that have turned us from God. These are generally our sins, whereby that we are divided and separated from God, he himself testifieth in Esay. Esay. 59 But under the title of sin are reckoned, not only those gross words and deeds, which by the common consent of men are accounted for filthy and unlawful, but also the Iustes of the flesh, Galath. 5 which (as Paul, saith) strive against the spirit and will of God, and therefore ought earnestly to be bridled and restrained. To the same end belong false & erroneous opinions of God, superstitions also which grow out of these unlawful worshippings, & whatsoever else is of this sort. All these things they must leave and forsake, which will truly convert and repent: For in as much as for these things sake, Col. 3. cometh the wrath of God upon us, we cannot look for an end of punishment so long as we continue in the same. They therefore are reproved in this place, which when they will seem penitent, do not only not forsake their superstitions, but rather daily heap up new: which also suffer the desires of the flesh to boil in them, which amend not their manners, but are occupied about vain ceremonies, and in the mean time (which God condemneth in Esay) bring their hands full of blood into his presence. isaiah. 1. And such commonly is the popish penance, which consisteth in the Lent fast & fantastical satisfactions. etc. 2. To whom we must turn. secondly we are to consider, unto whom we must turn. Even unto me, saith he. Our turning therefore, must be unto god, & truly unto God alone, because he only is the truth & fountain of all goodness. But we must beware, that we go straight unto him, and not cease before we have laid hold of him. And this must be done by faith, seeing God, which is a spirit, can no other way be apprehended or taken hold off. They then do err first, which turn not unto God, but unto creatures, or to the inventions of men, or to their own merits. Secondly, which begin in deed to turn, but stay in the midst of their course, before they come to the mark prefixed unto them. 2. Tim. 2. They verily strive for a time, but they are not crowned because they strive not lawfully: and that saying of Christ agreeth unto them: No man that putteth his hand to the plough, & looketh back, is fit for the kingdom of God. Luke 9 3. By wha● means we must turn. But forasmuch as there is no communion betwixt God and us, and we do no less fly from him, than did our first parents when they had sinned: we have need of a Mediator, which may make us away unto him, and reconcile him unto us, who is angry with our sins. The same is only and alone Christ jesus, the son of God the father, coeternal and consubstantial with him, who in the time appointed was of the virgin Mary made man, to the end he might become a mediator between God and us, and pacify his wrath. Of him the father himself witnesseth from heaven: Math. 3.17. This is my dearly beloved son in whom I am well pleased. And he himself in the gospel crieth out: joan. 14. I am the way, the truth, and the life: no man cometh to the father, but by me. For he alone by the sacrifice of his body and blood, purgeth & purifieth our sins, joan. 1.3. and there withal by the seed of his word begetteth them again into the sons of God, & prepareth them unto every good work, 1. Pet. 1. which were by nature the children of wrath, for which cause the apostles affirm, Act. 3. that he was exalted of God, to the intent he might give repentance unto Israel & remission of sins. And himself commandeth them both to be preached in his name. Luk. 24. They therefore are deceived that preach repentant without Christ, and place it in men's works. They may in deed talk much of good works & of the christian discipline of manners: but except we have Christ, we shall never perform any thing that good is. For without me (saith he) ye can do nothing. joan. 15. Yea they that think they have done any thing, go so much the further off from God, by how much they repose their trust and confidence in their own works and merits. 4. The manner of our turning. Fourthly, the Prophet diligently declareth the manner of our turning or repentance, and toucheth all the things as well internal as external, which are here to be observed of us. And first he would have us to turn unto God with our whole heart. By mentioning of the heart, he excludeth hypocrisy, isaiah. 29. lest we should draw near unto God only with our mouth & lips. Secondly, he requireth the sincere study of godliness and true religion, and that, to the end the forsaking all things which are repugnant unto God, we may consecrate unto him our hearts and all the powers both of our mind and body, according to that which is said in the Law: Deut. 6. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength. There is nothing therefore left unto us here, which we may give unto the world, or to the desires of the flesh. For inasmuch as the heart is the fountain and wellspring of all actions, they do live unto GOD alone as many as are turned unto him with their whole heart. Neither do they yet truly repent, which halting on both sides, one while obey God, and another while think it lawful for them, to set him aside and to serve the world and the flesh. But forsomuch as we are here letted and hindered by the pride and natural corruptions of the flesh, he enjoineth fasting, whereby he meaneth not a superstitious abstinence, or difference of meats, but a discipline of the flesh, wherethrough the nourishmentes of lust and pride or stubbornness are withdrawn, as we said before. He addeth unto this weeping and lamenting or mourning, which contain an outward profession of repentance, whereof we have need, partly, that we may testify God's righteousness, whilst we confess by this means that we have deserved punishment: and partly that we may remedy the offence, which is publicly given to the weak. This did David perceive, who not contented to have bewailed his sins privately, would publicly also in Psalms testify his grief and heaviness, Psal. 25.32.51.130.143 etc. to the intent he might both celebrate the righteousness of God, and also restrain those, that mought abuse his example to the liberty of sinning. They are therefore very far off from true repentance, whosoever will not acknowledge their sins, and are so far from bewailing them, that rather they glory in them, like unto Doeg the Idumean, against whom David for this cause inveigheth. Psal. 52. But least that any should think repentance to consist in outward weeping, he repeateth that, wherein the substance of the whole matter standeth, when he addeth: And rend your heart, and not your garments, and turn to the Lord your God. For they of the East country were wont to tear their garments, if any thing had happened unto them, which seemed to be intolerable. But the hypocrites abused that gesture as though the whole order of repentance had consisted therein. He avoucheth therefore that there is a far other matter required: namely that they should he broken in their hearts, and unfeignedly detest their sins, and so utterly retecting them return unto God, from whom before they were departed. For why: God is not delighted with outward ceremonies, but (as we said in the beginning) he requireth the heart, and the same contrite and humbled he doth not despise, as David admonisheth. Psal. 51. And of outward matters there is no other use, but so far forth as both we are stirred up by them, and the same serve to God's glory, and the edifying of others, where again they are reproved, which are wont to place all their repentance in most cold and frozen Ceremonies. That our repentance is not unprofitable. But to this doctrine or exhortation he annexeth reasons derived from the person of God, whereby he teacheth, that our repentance shall not be unprofitable or unfruitful. For as in every business our hearts do fail us, if in case we think that we labour in vain: so here in this especially. For hereupon cometh either sudden desperation, or else an unbridled liberty of sinning, which at length endeth in desperation. Lest therefore any such thing should happen also unto these, he assureth them of God's grace and goodness who will receive them into favour that turn unto him. And this he proveth by the self same titles or Epithets, wherewith God describeth himself in Moses: saying: Exod. 34. For he is gracious and merciful, slow to anger, and of great goodness, & repenteth him of the evil. First. he calleth him gracious or favourable, as he that by nature is prone and ready to do good rather than to punish. Secondly, he attributeth unto him mercy, or rather (if you consider the hebrew word) the bowels of mercies, whereby are signified the natural affections of parents towards their children. This David declareth in the Psalms, saying: Psal. 103. As a father pitieth his children, so doth the Lord Pity them that fear him. For he knoweth whereof we be made, he remembreth that we are but dust, etc. Thirdly, he saith that he is slow to anger, that is to say, long suffering, and one that is not lightly provoked. Fourthly, of great goodness or bountifulness. For he is the bottomless fountain of all goodness, who is delighted to do good unto us, sith for this cause especially he created men, that he might have some, whom to make partakers of his benefits. Fiftly, and it repenteth him of the evil: that is to say, he revoketh the sentence of punishment already pronounced, when he seethe them to be amended and converted, upon whom he meant to execute the same. Examples hereof are every where extant. For hitherto belongeth the whole history of the Israelites, if we consider what was done with them in the desert, and afterward under their judges and Kings. To these are added the private examples of David, Peter, and others, whom we read to have been converted from many fold and most grèevous sins, and to have returned into favour with God again. Let these things serve to comfort us, lest we rashly despair of God's goodness. For sith he suffereth with much lenity the vessels of wrath (as Paul sayeth) he will much more pardon their infirmities, Rom. 9 that acknowledge him, and long to be reconciled unto him. In the mean season these very things ought to stir us up to repentance, lest we abuse his goodness. For their fault is inexcusable, which refuse to come unto God, so willingly offering himself unto them. The faithful speak modestly as touching the remission of God's punishments. Further we have diligently to observe here, with what words the Prophet inferreth the conclusion, wherein he putteth them in hope of pardon: who knoweth (saith he) whether he will turn and repent, and leave behind him a blessing, even a meat offering and drink offering to the Lord your God: Which words are not so to be taken, as though they proceeded from one doubting of God's grace and the remission of sins, which we with constant faith must believe: but first they resemble the nature and disposition of faith, which although it sticketh with undoubted trust to the promises of God, yet is it modest, and not malapert or importunate, neither doth it rashly presume upon God. Secondly they ought to be expounded rather of the punishment then of the remission of sin. For albeit we be sure and certain of this, neither in deed is it lawful to doubt: yet is there an other consideration to be had of the punishments, which God sendeth in the way of chastisement, neither doth he take them away before, that he seethe us to be amended, and the pride of our flesh to be crushed and broken. But here is the obedience of faith needful, which both patiently submitteth itself to Gods will, and even then also hopeth well of his mercy, when the tokens of his wrath seem still to appear. And that hitherto also these things ought to be referred, it appeareth by the words following, wherein he saith: And leave behind him a blessing, that is to say, give a plentiful increase of the earth, so as we may again celebrate his Sacrifices, which for want and necessity have for a time ceased. Where again appeareth the nature of faith, which that it is chief careful of God's worship we have often said already. For they crave the fruits of the earth, not to guzzle, and glut themselves, or to pamper their bodies with the pleasures of the flesh: but to the end they might serve God and yield unto him his due worship. They are therefore a great way off from the nature and property of faith, who, so they may abound in delight is and idleness, do seldom or never bethink themselves, either of the conservation or instauration of God's worship and glory. It shall be our parts to acknowledge the goodness of God, and forsaking our sins and errors to turn unto him by faith in Christ, who, both giveth us repentance, and also pardon and forgiveness of sins. To him be given blessing, honour, glory, and dominion for ever and ever. Amen. Sermon 7. 15 Blow the trumpet in Zion, sanctify a fast, The text. call a solemn assembly. 16 Gather the people, sanctify the congregation, gather the elders, assemble she children and those that suck the breasts: let the bride groom go forth of his chamber and the bride out of her closet. 17 Let the priests, the ministers of the Lord weep between the porch and the altar, and let them say: Spare thy people O Lord, and give not thine heritage to reproach, that the heathen should rule over them. Wherefore should they say among the people, where is their God: The argument & use of this present place. AS God hath been accustomed to punish men's sins with wars, famine, pestilence, and other plagues innumerable: so do the scriptures teach no other way of escaping out of afflictions, but repentance, whereby men return unto God, from whom by sinning they went away. But for so much as in repentance itself there is much wandering and straying, the holy Ghost also both every where set down the order and manner thereof, but of all other most diligently by joel, who is altogether in this, that he might cousin those up to repentance that were in extreme danger and withal declareth at large, how the same aught to be ordered and accomplished. And of late forsooth he admonished what every one ought privately to do. But by cause they were altogether infected as ye would with one malady and disease, and therefore had need of public and solemn repentance, he now preseribeth in like manner the order of this: which as it ought to be observed of every one, so it especially admonisheth them of their duty, whom God hath appointed keepers & defenders of the public welfare. He will have repentance to be appointed by public authority. For he beginneth with them, when he saith: Blow the trumpet in Zion, sanctify a fast, etc. For this place must be understood of the holy trumpets, by the sound whereof the feastful days were proclaimed, and the holy assemblies gathered together as Moses had commanded by God's ordinance. Numb. 10. But for because the Prophet requireth here a certain extraordinary matter, which must be ordered not by any private man's authority, but public, he speaketh this unto those, especially unto whom belonged the chief government, and whose commandments it was no light matter to despise: namely to the kings and states of the realm, whom here he will admonish of their duty. For inasmuch as unto these was committed the safety of the people, unto the same especially do appertain the things which serve for their preservation, and whereby the plagues at hand may be driven away, to wit the true worship of God and repentance. This thing saw all the excellent princes, whose faith and godliness is commended in the scriptures. For in as much as they knew how that God in teaching and delivering the manner of his worship would use the help and ministery of Moses, who bore the chieft rule and authority among the people: they thought not without cause that the care thereof belonged most especially unto them. ●. Sam. 6.7. 1. Chro. 29. ●. Chro. 19.20.29.34, etc. Therefore David began his reign with the restoring of God's worship, and caused his son Solomon to do the same. Whose steps we read afterward that josaphat, Ezechias, and josias followed, who were not only careful as touching the outward worship, but also provided, that public repentance should of all men be embraced and taken in hand, if at any time they perceived God's wrath to be kindled. Yea, and the Scripture for this cause commendeth the king of Ninive, jonas. 3. for that the Ninivites repent by his commandment. And that this thing belongeth as well to the times of the new Testament, Psal. 2. it may appear by this that David exhorteth kings, to kiss and embrace Christ, and to submit themselves unto his dominion: and God promiseth the self-same in Esay, namely, Esay. 49. that kings shall be nurses to his Church. For how shall they embrace Christ, or preserve his church like nurses, if they neglect those things, without the which neither the worship of God nor the public welfare can consist: All flouthful Magistrates therefore are reproved, who either think this charge to belong nothing at all unto them, or else are persuaded that civil laws in this behalf will do no good. For albeit they cannot enforce or change the minds of men, yet may they take away public offences, and by their example provoke others, yea and bring many back into the right way, before they be altogether past recovery. Hereupon grew the imperial laws as touching divine matters, for the reviving whereof in these days the princes and magistrates ought to be careful, that are desirous of the safety of the common weal. The parts of of a public and solemn repentance. But let us see, what the Prophet would have instituted by public authority, and the whole order of public repentance will appear unto us which is contained altogether in four heads. First he willeth them to sanctify a fast. We have spoken of this in the first chapter. 1 A Fast. But ye shall observe again, that by the word sanctifying is betokened the true end and use of fastings, which is, that they may both be holy unto God and also serve to the mortifying of the flesh, lest it should hinder the devotion of the mind and the duties of true christianity: which also is the chief and principal point in private fasts. But here he will have a public fast to be summoned, which may answer to the profession of a solemn repentance, and be as it were a witness and testmonye thereof. This place therefore doth nothing at all help the superstitions professors of fasts. For if we take away from fastings the things which we spoke of even now, there will be no more use of them, neither can they be approved unto God. Secondly, Call a solemn assembly, 2 Solemn assemblies. saith he. The same he touched also before, where we showed, that holy assemblies are therefore required, for that they make to the mutual prevocation and devotion of minds, and for that they help and further prayers, which by the consent of many do after a fort gather the greater strength. But here are two things to be observed. First the way and end which it behoveth to keep in gathering of assemblies. How holy assemblies ought to be handled. The prophet also expresseth this by the word sanctifing. For albeit he had respect to the law which would have those that were to offer sacrifices, first to be purged, lest they should come unto them unclean: yet doth he rather require that, which was meant and signified by these washings and purifyings of the Law, namely the pureness and holiness of the heart, Heb. 12, Levit, 19 Psa. 15. without the which (as the Apostle saith) no man shall see God. For in deed, it cannot be that they should keep company with the holy God, which are not themselves also holy. And although it becometh us continually to be in love with this thing, yet is the same most chief necessary for us when we come together to the hearing of God's word and unto public prayers, and do enter into the holy congregation as it were into the presence of God himself. Then therefore ought we to go down into ourselves, to examine our dealings, to correct our vices, and especially to embrace Christ jesus, who is made unto us of God holiness and sanctification. This except we do, neither shall we hear God's word with any fruit, 1. Corinth. 1. neither shall our prayers be accepted of God, which are accompanied with hands full of blood. Esay. 1. We see therefore what we have to judge of those, that show forth their pride and superfluity in the very temples themselves, and do not only give over themselves to most vile thoughts and cogitations, but also minister matter unto others of the like vile thoughts and desires. They are of the number of those, of whom the Lord speaketh by the Prophet: This people draweth near unto me with their mouths, Esay. 29. and honoureth me with their lips, but their hearts are far from me. etc. But what shall we say of the assemblies of our time, such as are gathered together in the dedications of Churches and in very many feasts of the Christians, where a men shall see nothing but riot and superfluity, and an unbridled liberty of drinking, dancing, playing and reveling: They sanctify their assemblies, not unto God, but unto Bacchus and Venus, and shall one day be punished of God, whose name they so shamefully and and impudently abuse. Who they be that must assemble and meet together. Secondly we have to observe, who ought to assemble and come together. First he willeth them to gather the whole people. And by and by least any man should suppose himself not to be contained under the name of people, he specefieth two forts or kinds, wherein he comprehendeth all estates and degrees of men whatsoever. For like as all folks ought to run together to the quenching of a common and public fire: even so to the quenching of God's wrath it becometh all and every one to set to their helping hands, that will be called and accounted good citizens. Wherefore he nameth the elders together with the children, and even the sucking Babes also, or such as hang upon the breasts: the elder sort, that by their example they might go before others, whom either through their negligence or evil example they had before corrupted, and the infants, that the parents being provoked by beholding them, might acknowledge their offence, whereby they procured destruction not only to themselves, but also to their infants, and by remembrance thereof might be stirred up to the more effectual and fervent desire of repentance. For (like as we have seen in Hosee) God's wrath is wont to stretch itself even unto infants, Hosee. 13. and brute beasts also, as is declared at large in the first chapter. Which only reason ought to be sufficient to awaken us from sinning: sith it is so provided by nature, that all men wish well to themselves and to those that belong unto them. In the mean time we are admonished, that no man ought to be exempted from repairing to the church or resorting to holy assemblies. For why? all the sort of us have need of the instruction of God's word and prayers, and it is a joyful thing to the Godly to be conversant among those, with whom they know God to be present. Grievous therefore and shameful is the error of those, that either never come themselves, or do not enure their children, to follow the exercises of godliness and religion. Men offend every where now adays in this behalf, so that even hereby it may appear, how little Christianity there is in them, that do glory in the name of Christ. Thirdly he saith: Let the Bridegroom go forth of his chamber, 3. Public mourning and the Bride out of her closette. By which words he proclaimeth a public mourning, and commandeth them to abstain even from lawful delights. For under the name of marriage and the company between man and wife, he comprehendeth all other things of like sort, the use whereof is otherwise lawful. But because in the time of peace we do commonly abuse our lawful and honest pleasures, it is convenient, that we afterward abstain from the same, and even by this means punish the wantonness of our flesh. 2. Sam. 11. This thing Urias observed, who thought it unlawful to company with his wife, so long as Israel was entangled with a grievous and dangerous war. Hereupon therefore let us gather a general doctrine, that there is no pleasure or delight so honest and lawful, that ought not to be laid aside, if at any time God publicly requireth vengeance for sins. For first of all there is no man without fault sith it is plain, that even the just man falleth seven times a day. Prou. 24. Again, albeit some peradventure be void of those crimes, for the which Gods wrath is especially kindled, yet shall it be their parts to weep with them that weep, Rom, 12. lest they should seem utterly to renounce the fellowship which we have all of us in Christ jesus. Further seeing the corruption of our nature is such, that the things which are lawful do withdraw us from the exercises of faith and prayer, even for this cause ought the same to be intermitted, that we may the more fervently be occupied in those things, that concern God's glory and our own salvation. 2. Corin. 7 So Paul wi●●e● married folks to go apart some times by co●●●t, that they might the more conveniently give themselves to fasting and praye●▪ How then shall we think of those, who when afflictions do every where hang over them, seek their own private pleasures: yea and abstain not even from things unlawful, but break forth into all kind of lust and licentiousness? This is too too common in these days, so as even by this argument a man may well discern the manners and conditions of the last time. Fourthly, he suiteth public prayers, 4. Public prayers. where he setteth down the form of a Litany, not such a one as the superstitious sort, and men, given to their own gain do use, but such as being joined with true faith, seeketh only the glory of God. The ringleaders hereof he appointeth the Priests, not that other aught to hold their peace, but for that he might put them in mind of Christ the Mediator, a Type whereof they did represent, and without whom their prayers could not please God. Let the Priests (sayeth he) weep between the porch and the altar. etc. The porch was the place of the people, and the altar resembled the presence of God himself, unto whom there the sacrifices were offered: and that the Priests bore the person of Christ, it is better known out of the Epistle to the hebrews, Heb. 2. 5.9 etc. then that it needeth with many words to be proved. In the mean season the ministers of churches are admonished of their duty, namely that they put themselves between the people & God being angry. For although the glory of intercession or atonement do belong properly unto Christ alone, yet is it their parts never to cease praying, whereby they may assuage the wrath of God, and reconcile the people unto him. So we read Aaron intermingled himself, umb. 16. and stood in the midst between the quick and the dead, when the plague of GOD grew hot among the people. 1. Sam. 12. And Samuel thought it a great offence, if he should cease to pray for the people, which had cast off God's yoke and government. For seeing GOD complaineth of this in the Prophets more than in one place or two, that no man would offer himself or stand in the breach of the wall, Ezech. 22. Esay. 59 to stop the course of his wrath and fury: it cannot but exceedingly displease him, if the ministers themselves be in this case forgetful of their duties. etc. Now he prescribeth the prayer in this sort: Spare thy people, O Lord, A form of public prayers. and give not thine heritage to reproach. etc. The petition is brief: Spare (say they) thy people. These words have in them a confession of sin, and with all they show that all hope of salvation is to be sought only in God's mercy. As though he should say: We have sinned, O Lord, and are utterly unworthy of any better success: but spare us we beseech thee, and enter not into judgement with us. etc. Unto these words they adjoin reasons, and the first they draw and allege from their own person, whilst they call themselves God's people, and add: Neither give thine heritage into reproach, for the sense is this, Exod. 19 whatsoever we be, we are thy people, thine inheritance, thy chosen, but who I pray thee will suffer his inheritance to perish, if he may save it: And thus he sendeth them to the free covenant of god, who had made them his peculiar people. The other reason they fetch from the person of god, whose glory they say should be called into question: why shall they say among the people, where is their god? for as the ungodly acknowledge no God at all, but visible: So are they wont to judge of the true God and of his worship only according to the present success. Assoon therefore as they see the professors of the true faith and religion to be in danger, by and by they cast them in the teeth with their faith and worship of the true God: as in these days, alas for sorrow, is every where to be seen. But we are taught in this place, how prayers as well public as private ought to be ordered, Public prayers how they are to be made. when public calamities do urge and oppress us. First, and before all things we have need of the confession of sins, which must be joined with faith, so as we may have the hope of our salvation fi●ed only in the grace and mercy of God. Because, if we look upon ourselves, we must perish without remedy, seeing our sins do on every side bewray themselves, and even our righteousnesses are nothing but uncleanness. Esay. 64. Secondly lest this hope should waver as a thing uncertain, Gene. 17.22. etc. we must have recourse to the covenant of God, which being made with our fathers and confirmed by the death of Christ, cannot at any time become void or frustrate. For if no person by his own private authority may abolish the testament and will of a man, Gala. 3. which is lawfully written & confirmed: then pardie must the authority of Gods will and testament of necessity be greater, wherein he hath enrolled & made us his heirs. And as the Prophet calleth these folk still the people and inheritance of God, notwithstanding that they were presently to be punished for their sins: even so at this day the Lord doth not by and by reject his Church, although some spots and infirmities do cleave unto it, 〈◊〉 that she holdfast the seed of faith, and be desirous to be reconciled with him. But especially we must be careful to promote gods glory, which ought to be more here unto us, than our own proper welfare and salvation. For this thing doth the order of the Ten commaudementes, and the course of the Lords prayer teach us, & even the common sense and experience of nature, which causeth children to be vigilant and careful for the fame and honour of their parents. This thing saw Moses, Exod. 32. Num. 14. etc. who as oft as he maketh intercession for the people, allegeth chief god● glory, lest God should give it up to the reproach of the Heathen. And the godly cry out in the Psalms: Psal. 115. Not unto us, O Lord, not unto us, but to thy name give the glory, etc. Most detestable therefore is their sin and iniquity, who when they are not ignorant how God's glory is blasphemed of the wicked by reason of their enormities and most corrupt manners, yet can by no means be brought, to consider of the amendment of them. Moreover it is full of comfort, in that we see our salvation coupled with God's glory. For in as much as God is a jealous God, he will not suffer the glory of his name to fall to the ground, and therefore his chosen, in whom the same is in hazard, he will never forsake. Let us be mindful of these things in these most dangerous days, and return unto God, who will be merciful to so many as convert unto him, through jesus Christ his only son our Lord: to whom be given blessing, honour, glory, and dominion for ever and ever. Amen. Sermon. 8. The text. 18 THen will the Lord be jealous over his lands, and spare his people. 19 Yea the Lord will answer, and say unto his people: Behold I will send you corn, and wine, and oil, and you shall be satisfied therewith: and I will no more make you a reproach among the heathen. 20 But I will remove far off from you the Northern army, and I will drive him into a land barren and desolate, with his face toward the East Sea, and his end to the uttermost Sea. And his stink shall come up; and his corruption shall ascend, because he hath exalted himself to do this. 21 Fear not, O land, but be glad and rejoice: for the Lord will do great things. 22 Be not afraid, ye beasts of the field: for the pastures of the wilderness are green: for the tree beareth her fruit, the figtree & the vine do give their force. The argument and use of this present place. GOD useth indeed to punish men's sins with sundry and grievous penalties, and yet so many as return unto him, he graciously receiveth into favour. There are extant of this matter many promises, which are confirmed with innumerable examples, amongst which that is very notable, that is propounded and set forth by joel. For he in the first part of this Sermon terrified the jews with a grievous denunciation of the punishments, to the end they might the better be stirred up to repentance. Secondly he declared the true way and manner of repentance. Whereunto now in the third place he addeth a consolation, whereby he telleth them that they shall not looze their labour, if they turn unto God: for why he is gracious and merciful, so as he will hear their prayers, and deliver them out of danger. The history agreeth very well with the promise, which testifieth that all this was performed with singular fidelity. These things ought to comfort us in temptations, and therewithal to awaken us, lest we despise God's goodness, wherethrough he inviteth us no less in those day●● of repentance. But it shall be p●●●●table to consider every thing in o●der. The cause of reconcilem●● with god. etc. First he showeth the cause, wherefore GOD would be reconciled unto them: namely his free mercy and goodness. The Lord (saith he) will be jealous over his la●de, etc. Now jealousy is that love, whereby the husband through the secret provocation of the spirit is so affected th●●●●es his wife, that he cannot abide that she should either be subject unto other ●e●, or injuriously dea●● withal of others. This jealousy the S●●●pture attributeth ●nto God, not that any such affections or passions do light upon him: but that it ●●ght express the vehemency of God's ●oue toward us, which is such & so great, Ephe. 5. that took what is done to his Church, whereof he accounteth as of his spoust, he deemeth done unto himself: which he hi●selfe witnesseth in Zacharie, saying: Zach. 2. He that toucheth you toucheth the apple of mine eye. And hitherto maketh it, that he calleth the land of the jews his land, and the people his people: namely, that as he had made them his people, so had he consecrated their la●de to himself, to the end is might be, a● y●t would say, the certain seat of his worship and religion according to that saying of the Psalm, God is known in jury, etc. Psal. 7●. But if ye ask, from whence that zeal or jealousy of God cometh, and why he chose, the jews before other people: We can render no other cause, than his mere love and free mercy: whereof Moses, Deut. 7.8.9. Ezech. 16. also oftentimes admonished them, and himself in Ezechiel under the parable of a marriage expressly testifieth. The Prophet therefore by the mention of jealousy sendeth them back to God's goodness, lest for the doctrines sake of repentance, which he had premised, they should attribute any thing to their own merits. But the self same is the state and condition of us all. For why? if GOD did not with most fervent zeal maintain and defend our salvation, it were impossible among so many & grievous assaults of the Devil, and of the world, for any man to be safe either in body or soul. And have we deserved, that he should burn with so great zeal for us? No verily. For what can they deserve, Psal. 51. that are conceived and borne in sin, and that have with themselves drawn the earth and even this whole frame of the world into cursedness? Gene. 3. For albeit we being wakened sometimes either by the admonitions of God's word, or by punishments do convert unto him, yet is there no merit or worthiness of this conversion before God, sith he himself is the author and chief cause thereof in us. It becometh us therefore to acknowledge the grace of GOD, and to ascribe unto this alone, whatsoever good is in us, which is want to be any furtherance to our salvation. This thing serveth for our instruction, that we also may love GOD again, and with no less zeal and fervency propagate and set forth his glory. But especially hereupon ought a comfort to be raised in temptations: in as much as we hear that GOD keepeth still his zeal men towards those, and acknowledgeth them still for his people, whom he afflicteth and punisheth for their sins. For thereby it appeareth, hew that afflictions are in no wise the tokens of an enemilike ●unde in God, but rather do testify of his fatherly good will towards us. For this doth the corruption of our nature require, which cannot otherwise be brweled and tamed. For why? if he teach us by his word, we understand not the teacher. If he admonish us, we suppose this belongs not unto us. Pro. 3. If he reprove us, we complain that we have wrong offered us. If he threaten us, we scoff and abuse his long sufferance. He is enforced therefore to imitate trusty and faithful fathers, who do use to correct their stubborn & disobedient children so much the more sharply and severely, lest they should perish and come to nought. Let us therefore patiently abide his hand, and immediately the things will further us to saluat●●●, that seemed 〈◊〉 the first to be intolerable, See Paul to the Heb. 12. and 1. Co●inth▪ 11. The effects of our reconcilement with God. Howheit unto this promise he adjoineth the effects or fruits of the said reconciliation, to the intent he might prove in very deed, that they should have God favourable unto them. And that the promise might be the more certain, he bringeth in God himself answering to the prayers and complaints of the people, as we heard of late. First, Behold (saith he) I will send you corn, and wine, and oil, and you shall be satisfied therewith. These things are set against the penury and hunger, which they suffered in most gree●ous wise: and in three fares he comprehendeth all that belongeth to man's sustenance. And the particle, Behold, signifieth a sudden and vnlo●ked for plenty of things. By which place we are admonished, that sustenance and all the fruits of the earth are given unto us of God. Gen●. 3. For although it behooveth the earth to be tilled by the labours of men's hands, yet shall it be tilled in vain, unless God bless both it and our labours. For why? 1. Cor. 3. neither is he that planteth, nor he that watereth ●●y thing (saith Saint Paul) but God that giveth the increase. Let us therefore acknowledge God's grace and goodness, and modestly and soberly use the gifts that he giveth us. Again, let us not despair, if at any time we be pinched with penury, and the peril of hunger hang over our heads. Math. 6.10. Luke. 12. Psal. 147. For he that by his liberality provideth for the wild beasts and fowls of the air, and feedeth the young Ravens that call upon him, will by no means neglect those, whom he hath bought with the blood of his own son. The same GOD can also beyond all expectation help and suceour them upon the sudden that stand in need, if it so seemeth good unto him. For why: if you consider the things that are here spoken, I doubt not, but they will seem incredible to a great number: but that the matter fell so out, in very deed, we may gather out of Esay also & the whole discourse of the history. isaiah. 37. Hitherto maketh it, that God nourished the Israelites forcie years together after a wonderful manner in the wilderness, to the end he might teach us by that example, that we● live not by bread only, Deut. 8. but by every word that proceedeth out of his mouth. And in the reign of King joram we read how that after a horrible and more than desperate scarcity suddenly there was given an unlooked for and most plentiful foison of corn and victual. 2. Kin. 8. Many examples like unto these we may see every year both publicly and privately: of all which this aught to be the use unto us, that we may trust in GOD our father, & humbly obey his commandments, etc. Secondly he saith: 2. Glory and honour. I will no more make you a reproach among the Heathen. For they had complained of this, chief because his glory was in hazard. He promiseth therefore that they shall no more be troubled with any such matter. They therefore do best provide for their own glory, that make most of God's glory, so as they can prefer this before all manner of riches of their own. For this is God's promise: 1, Sam. 2. I will honour them, that honour me, and again contrariwise. Whereby it appeareth, what we have to do in these days as well privately as publicly, if in case we desire to be delivered from reproaches and ●●aunders. Let us be inflamed with the zeal of god's glory, and i●●uour our se●●e●●● a●uannce the same, and even forthwith we shall perceive that God also will provide for 〈◊〉 same and glory. 3 Victory against the enemy. But forsomuch as the huge power of the Assyrians made them astonished, so as they cou●● scarcely give credit to these things, he telleth them in the third place what shall be come of that matter. And he calleth them the Northern army, for because the Assyrians have their situation Northwar ●e from the jews. I will drive (saith he) this Northern army far away from you. By the word [drive] he Theweth how easily, and with how 〈◊〉 a 〈◊〉 he will d●ing this thing to p●●●e, even like as if a man with a ●●●●●lappe wou●● drive away flies, or as the gras●●●● us are driven away with the ●ittde, which before oc●●●●ed all places both far & neete. Neither is there any cause why ye should think that there will be no place left whither to drive him. For I will drive him into desolate places, so as one part of so great an army shall be dispersed even to the East Sea, and another part shall fly to the West. And truly it is to he thought, that so many as eseaped from the slaughter made by the Angel, being distressed with horrible fear and perplexity were scattered by flight into divers & sundry places. But he addeth: And his stink shall come up, etc. He meaneth the infamous memory of his name, which only and alone of so great attempts Sennacherib should leave behind him. The cause: For that he hath magnified himself to do this: that is, he hath proudly & unpiously exalted himself, as though he would after his own lust and liking over rule both God and men. To the exposition of this place make those things, isaiah. 10.36. The pride & end of tyrants. that are recited at large in Esay as touching his outrageous boasting. But by this example is finely set out the pride of Tyrants, and the unhappy end of the same. They are wont to conce●e mighty matters in their minds, and can scarcely in the whole world find any place fit to receive them. Yea and being advanced above the clouds in their conceits they promise to themselves everlasting memory, & vaunt forth themselves amongst men for some gods upon earth. But assoon as they have finished their course, God even in a moment scattereth their forces and enterprises, so far forth that of all their glory and triumphs, they convey over nothing else to their posterity, than a shameful remembrance of their tyranny, which like unto stink rising up from a rotten carcase filleth and infecteth the whole world. Examples hereof we have in Histories every where plenty. For to this rank belongeth the first author of tyranny, Genc. 10. Nimroth, with all those that have followed his steps, of which fort for the most part were all the Babylonian and Assyrian princes, the Egyptian Pharaos', the Chananites, Antiochusses, Herodes, Roman Emperors, Ezech. 32. and as many as being like unto these have caused their fear (as the Prophet saith) to be in the land of the living. Let no man therefore be afraid of their attempts and threatenings, but rather let us fear GOD, and then being safe under his protection we shall leave behind us a holy and renowned memory of our names, howsoever the wretched world devise all kind of reproach against us. 4. The joyful restitution of the land and of the creatures. But to the intent he might provide for their infirmity, whom the present danger held still in doubt and perplexity, he ampli●eth at large the happy condition of all things, which by God's reconcilement should immediately follow. And like as in the beginning he had threatened that the sense and feeling of God's wrath should reach even unto the earth itself and bruit beasts also: so now be promiseth that GOD with his favour will rejoice the earth, and likewise the beasts. And he useth a feat figure, whereby he speaketh to the earth and beasts, as though they were endued with sense and reason: Fear not, O land, rejoice and be glad, for the Lord will do great things. As though he should say: God seemeth now to lie along and sleep, seeing Sennacherib so proudly exalteth himself: but even forthwith God will cast him down, and show forth his own power, and restore a glad countenance to the earth. And you, O beasts, whom famine compelleth as yet to wander about and mourn, now lay aside all fear. For the pastures of the defer shall flourish, and so shall all trees, and Likewise the figtrees, and vines shall bring forth their fruit, whereby food shall be ministered both to you and unto men. And thus would he comfort the people, and stir up the same to the consideration of God's benefit, that from thence forth, they might yield themselves thankful and obedient unto God. For as we said of late, a foul shame it is, for men not to acknowledge the hand of God, which even the gross earth, and bruit beasts do perceive. But more of this shallbe said in that which followeth. It shall be our parts in the mean time, to awaken ourselves by the consideration hereof, and to give thanks unto God without eeasing. Who hath given us greater things than these in Christ jesus, who hath destroyed the power of the devil, defaced his kingdom, and restored us men unto happiness, which we had lost by the fall of our first parents. To him therefore be given blessing. honour, glory, and dominion, for ever and ever. Amen. Sermon 9 The text. 23 BE glad then, ye children of Zion and rejoice in the Lord your God: for he hath given you a teacher unto righteousness, and he will cause to come down unto you the rain, even the first rain, and the latter rain in the first month. 24 And the barns shall be full of wheat, and the presses shall abound with wine and oil. 25 And I will render you the years that the grasshopper hath eaten, the Canker worm, and the Caterpillar, and the Palmer worm, my great host, which I sent amongst you. 29 So you shall eat and be satisfied and praise the name of the Lord your God, that hath dealt marvelously with you, & my people shall never be ashamed. 27. And you shall know, that I am in the midst of Israel, and that I am the Lord your God, and none other, and my people shall never be ashamed. The argument & use of this present place. AS men that abound in peace and idleness, do for the most part account all things to be cockesure unto themselves, neither think they it ever likely, that any adversity should happen unto them: So if at any time they perceive God's wrath to be kindled, and that all things begin to go against them, then by and by casting away all hope they fall to trembling, and can hardly be persuaded with any comforts. This thing the Prophet joel did well perceive, and therefore to the doctrine of repentance he adjoineth manifold matter of consolation, whereby he confirmeth them, whom a little before by declaring the danger he had made afraid. And of late forsooth he descibed the zeal or jealousy of God, who will so graciously receive them into favour that turn unto him, that the tokens of his goodness may be seen even in the brute beasts themselves, and in the very earth. But now he apply all that matter unto the people, whom he doth not only comfort, but also teach, what it becometh them to do, when by God's benefit they are delivered. And so he setteth forth a general doctrine, what the godly have to observe, when either they are exercised with adversity, or find God's deliverance towards them. He willeth the godly to rejoice for the promised deliverance. And first coupling this present place with that that went before, he saith: Be glad then ye children of Zion, & rejoice in the Lord your God, etc. As though he should say, Seeing the earth itself is to rejoice and the beasts to cast off all fear, how much more becometh it you to rejoice, which are the children of Sion, to wit of the church, which God hath chosen as peculiar to himself, & for whose sake he blesseth the earth, & the rest of the creatures. And thus he assuageth the sharpness of the present danger, with the promise of joy to come: & teacheth, that such as are the children of the church have a perpetual cause of rejoicing, albeit they be beset on every side with dangers. Where notwithstanding we have diligently to observe, what manner of joy it is that he enjoineth unto them. For in as much as he had promised abundance of fruits, & was to say yet more of that matter, some might conceive in their hearts a carnal joy, and by that occasion break forth into all licentiousness, which thing commonly is wont to be the cause of greater misery and mourning. He saith therefore: Be glad and rejoice in the Lord your God: The godly aught to rejoice in the Lord. and so he pointeth the cause and matter of their rejoicement only and alone in God, whom they should find favourable and merciful unto them. He putteth therefore a feat distinction betwixt men and beasts. For these because they can conceive no further, he willed to rejoice in the happy forzon of the earth and in the abundance of fodder: but men he sendeth unto God the fountain and giver of all goodness. After the same manner the Apostle willeth the faithful to rejoice in the Lord, Phil. 3.4. which is diligently to be observed, if at any time we feel our prosperity to increase. For than they that being mindful of the Lord their God, do rejoice in him alone, the same also do compass about their joy with the fear and reverence of God, lest it should break forth into the liberty of the flesh: yea they so much the more earnestly give themselves unto godliness, by how much they feel the clearer testimonies of God's goodness towards them. As for the ungodly it is not so with them, for they like brute beasts do stick only in things present, and filthily abuse the same with the loss of their salvation. But the Prophet goeth on, He declareth the causes of their joy. and declareth more diligently the causes of this holy rejoicement. The first is, because he hath given you a teacher unto righteousness. The Hebrew word signifieth both a teacher and rain. For as it behoveth the earth to be watered with rain, so is it necessary that the rivers of heavenly doctrine should flow into the minds of men being otherwise barren and out of kilter, to the end they may be made fit for those things, that are prescribed unto us of the Lord. Whether it belongeth that God compareth his word in Esay to the rain. Esay. 55. But the Prophet useth a doubtful word, because he would allude to the calamity of the present war, which like unto a sudden storm of rain overflowed the whole land. And he telleth them that this was sent from GOD, not that they should perish, but that they should be instructed hereby unto righteousness, and be made more ware and circumspect hereafter. For as we said in the beginning, the jews under Ezechias, a most excellent and godly prince, sinned divers ways, when as they both followed a most dissolute trade of life▪ and also clean contrary to the threatenings of the prophets trusted to the league of the Egyptians. Therefore God sent unto them the Assyrians, to the intent that being by them driven into extreme hazard they might be taught, how vain and hurtful and that confidence is, which is reposed in the external helps. The Prophet therefore biddeth them to rejoice for this very cause, that God by such afflictions vouchsafed to instruct them, whom he might have altogether destroyed, if he would have used his own advantage. These things teach us what we ought to judge of the afflictions, wherewith God exerciseth us. Afflictions are as teachers unto righteousness. They are as Teachers, which instruct us unto righteousness. For when all things fall out as we would wish, we become more careless in the things that concern our duties, neither also do we apply our minds unto those points, that are taught us by the word of God. We have need therefore of affliction, which (as the Prophet saith) may give us understanding, and provoke us to the duties of godliness. Esay. 28. The Saints do acknowledge this, and say with David, Psal. 119. It is good O Lord, that thou hast humbled me. Again: Thy rod and thy staff comfort me. For why: Psal. 23. they acknowledge the fatherly hand of God in chastising them, and therefore they rejoice in afflictions, which they know will work for the best unto them. This thing is to be observed of us, when either we are tempted publicly with wars and famine, or privately with diseases and other adversities. For so being made partakers of Christ in bearing his cross, we shall reign for ever with him in glory. Nevertheless lest they might think that this affliction should always last & continued, God testifieth his favour by outward benesites. he repeateth that which he had said of the fruitfulness of the earth & of the most plentiful increase of corn & victual, which is another cause of rejoicing in the Lord: namely that they should acknowledge the favour of God by his external benefits, and even in very deed have experience thereof. For he saith: He will cause the rain to come down unto you, even the first rain and the latter rain in the first month. That is said to be the first rain, which in the month of September after seed time watereth the fields, that the seeds may grow and take root. The latter rain, which when the Corn is now in riping causeth, that the Grains in the Ears are not scorched with overmuch heat, but are made more plentiful. And in these two kinds he comprehendeth all other influences of the heavens, which make to the happy increase and foizon of the earth. Neither doth he promise these only, but te●heth also, that they shall be effectual, wh●● he addeth. And the barns shall be filled with wheat and the presses shall abound with wine and oil: and I will render and make good unto you the years, that is, those yearly fruits, which the grasshoppers have devoured, the Canker worm, and the Caterpillar, and the Palmer worm, my great host, which I sent amongst you. Victual and sustenance cometh only by the blessing of God. Leuit. 26. Deut. 28. Psalm. 104. 145.147. In which place we are admonished, that seasonable weather and the fruits of the earth do come to pass, only and alone by God's blessing. There are extant as touching this matter promises in the law, & David oftentimes maketh mention thereof in the Psalms. As oft therefore as we enjoy those benefits, let us acknowledge them to be testimonies of God's grace and goodness, and use the same soberly and with thanksgiving. 1. Tim. 4. For by this Paul witnesseth that our meats are sanctified. But if we be unthankful and intemperate, than they turn unto our destruction, which ought to have served our necessity, and withal God taketh away his gifts, and punisheth them with penury and hunger, which would not acknowledge his goodness and bounty. Neither is this any hard matter for him to do, when as by most vile worms he can suddenly cut short the whole hope of the year. Neither doth he without cause call these here in this place his host or army. For albeit these silly creatures seem to be most weak and feeble things, yet do they make huge swarms, whereby they destroy all that ever is both far and near, in so much that a man may more easily defend the fields from the invations of enemies then from them. Examples are every where extant in histories, Exod. 10. and we have seen some in our tune, in the consideration whereof, would GOD we were more diligently occupied, and then remembering our own weakness we should have less cause to be proud against GOD, who is able with most vile and wretched creatures to subdue even the cruellest Tyrants and fiercest nations that be. Hitherto maketh that which he addeth, saying: How Gods benefits ought to be used. And you shall eat and be satisfied, and praise the name of the Lord your God, who hath dealt marvelously with you. In which words he showeth them how they ought to use peace and the plenty of things belonging to man's sustenance. For God would that we should enjoy them & be satisfied with them. But withal he will have us to be mindful of him, and to praise his name, that is, his power and bountifulness. It was miraculous to behold, the sudden deliverance & felicity, which happened to the jews after the Assyrian war. But no less admiration deserve the things that we daily have experience of, & that all creatures are occupied about man's livelihood & welfare. Therefore a more than beastly blockishness it is, if in case we being satisfied with God's gifts, do neither acknowledge his liberality ourselves, nor praise and commend the same unto others, etc. He promiseth the present aid and protection of God. Hereunto he addeth in way of confirmation: And you shall know that I am in the midst of Israel, that is to say, so great and so notable shall your happiness be, that if you will not believe my words, yet shall you find by experience and indeed, that I am conversant amongst you, & that I stand in defence for you with mine aid: and how that I am your god, & that only, & alone. Because I will then deliver you, when as being forsaken of all men, there shall no where appear any hope of health or safety. To be short, I will bring to pass, that my people shall never be confounded. And so he showeth them that the fountain of all good things consisteth in the free promise & covenant of God. For in that that God had chosen his dwelling place amongst them, it was of no merit or desert of theirs, but of his own mere grace and favour, wherewith he embraced them being unworthy, and deserving no such matter, Exod. 16. levit. 26. as Moses himself more then in one place or two witnesseth. But in that the jews are at this day horribly confounded, & made a laughing stock to the whole world, it derogateth nothing at all from God's promise. For why? this is restrained to the people of god, Therefore inasmuch as they ceased to be God's people, and are rejected by his just judgement, the same belongeth no more unto them. In the mean season we ought to apply these things to our instruction and comfort. For as in times passed the jews, Ephes. 1. 2. Corin. 6. 1. Pet. 2. Ephes. 1. 2. Corin. 15. Rom. 8. so hath God by grace chosen us in Christ jesus. Who hath not only redeemed us by the merit of his death, but also made us a living temple unto himself, which he vouchsafeth to dwell in by his spirit and word. Yea and he hath engraven his spirit in our hearts, as a sure and certain pledge of our salvation, whereby we cry, Abba Father. Of which grace there appear sufficient trials and clear testimonies, whilst among so many treacheries of hypocrites and horrible enterprises of Tyrants, he marvelously defendeth and preserveth his Church. It shall be our parts therefore to depend upon him alone with a strong and unshaken faith, to fear and worship him in spirit and in truth. Whosoever shall this do, can never be confounded. For this is the voice of Christ jesus: Matth. 28. Behold I am with you even to the end of the world. To him be given blessing, honour, glory, and dominion. for ever and ever. Amen. Sermon. 10. The text. 28. ANd after this will I pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions. 29 And also upon the servants and upon the handmaids in thonse days will I pour my spirit. 30 And I will show wonders in the heavens and in the earth: blood and fire, and pillars of smoke. 31 The sun shallbe turned into darkness, & the moon into blood, before the great & terrible day of the Lord come. The argument & use of this present place. Gene. 3. AS God promised unto our first parents his son jesus Christ, for a redeemer, who being made man of a woman should crush and break in pieces the head of the serpent: so did he afterward oftentimes repeat the same promise, yea & would have all other to be grounded thereon. For inasmuch as in him he is reconciled with us, 2. Corin. 1. for his sake alone also is given to us, whatsoever good we receive from him. As oft therefore as the prophets promise to the ancient people either deliverance from enemies, or peace, or plentiful increase of the earth, or other temporal benefits of like sort, they always for the most part interlace in their promises prophecies as touching Christ, to the end that by them, the godly may understand that god will not be wanting to his people, of whom it behoved the promised redeemer of mankind to be borne, nor that they should doubt of the promises of common benefits, when as God would perform greater matters in his son. The self-same thing doth joel observe here in this place, who being about to comfort those, that were altogether dismayed by fear of the Assyrian war, hitherto he hath promised many things, which make to the happiness of this life, as plenty of corn & grain, victory, peace & tranquillity, so far forth that they might understand that god would ratify & confirm his covenant, & dwell even in the midst of them. These things that he might the better warrant & withal warn the jews, least sticking fast in these earthly commodities they should neglect the more excellent testimonies of God's grace: now he cometh down unto Christ's times, Acts. 2. of which that this place ought to be expounded, the Apostle Peter expressly teacheth. And there is in this place together with the things that follow to the end of this chapter a very notable prophesy of Christ's kingdom: which ought of us diligently to be considered, for that it containeth many things, the knowledge whereof is necessary unto us, both to the attaining and retaining of salvation. For first he prophesieth of the sending down of the holy Ghost, & so teacheth what manner of kingdom Christ should have upon earth, & what we ought to seek for in it. Secondly what the stat & condition of this world will be, when Christ shallbe exhibited, & he instructeth the godly against the offence of the cros. Thirdly he compriseth the order of our salvation in a short sum, & showeth what we ought to do, if we mind to hold fast the salvation, which Christ hath purchased for us. At this present we will declare only the two former parts, and speak of the third part in the Sermon following. prophesying of Christ's kingdom, he beginneth with the sending down of the holy Ghost. First and foremost he prophesieth of the sending of the holy Ghost, which should be both more common and plentiful, then ever at any time before. Where first of all we have to observe, that being about to prophesy of Christ's kingdom, amongst the innumerable benefits, which God hath given us in him, he chiefly celebrateth the gift of the holy Ghost. The cause is, for that next after Christ given unto us, there could nothing be given more excellent and more necessary, than that spirit, of whom here he speaketh. For albeit all the treasures of God's grace & goodness be given unto us in Christ jesus, yet can we by no means enjoy them without the gift of the holy Ghost. 1. Cori. 2. Rom. 7. For why? naturally we abhor from God's kingdom, we perceive not the mysteries thereof, we are vanquished with the enticements of sin, we yield & give over to temptations & to the cross, & therefore we either apprehended not salvation in Christ, or if we do apprehend it, yet we hold it not fast But all these things the holy Ghost remedieth, who by the seed of the eternal word of God begetteth us again, 1. Pet. 1. joan. 3. illuminateth our minds, and inflameth them with the love of heavenly things, resisteth the affections of the flesh, in temptations is a most certain pledge of salvation, 2. Cor. 1.5. and mourning under the cross confirmeth us with most effectual consolations. Not without cause therefore doth the Prophet chief commend his gift: yea & by this means he assureth them of everlasting salvation, unto whom hitherto he had promised earthly and temporal benefits. In the mean time this order of the prophet admonisheth us, The condition of Christ's kingdom, & what ought to be sought for in it. what the state and condition of Christ's kingdom is upon earth, and what we ought to hope & look for in it. This thing is very necessary to be observed. For in as much as a great number do gape only after earthly things, and under colour of Christian liberty, hunt either for riches and promotions, or else seek the liberty of the flesh and freedom of sinning, the faith commonly, which they profess with their mouths, they deny in their lives, & in the time of trial and persecution shamefully shrink and fall away. But the kingdom of Christ is not of this world (as he himself protesteth unto Pilate) but consisteth in joy of the holy ghost, joan. 18. Rom. 14. and offereth those things unto us, which make to the inheritance of the heavenly life. Let us therefore covet after Spiritual gifts, to the end that being renewed and borne again in him, we may live a life worthy the profession of our faith, & by the cross courageously wrestle forth to the heavenly kingdom. The holy ghost is promised unto al. Moreover the Prophet expresseth the manner of this sending, and who they are that shallbe partakers of the holy Ghost, I will power out (saith he) my spirit upon all flesh, etc. By the word of pouring out, he promiseth a large and ample grace of the spirit. joan. 3. For as he is not given to Christ himself by measure, so also in his members is perceived a certain ever flowing power of the same spirit. And whilst he nameth all flesh, he maketh the promise universal: namely as touching the elect and faithful, which it behoved to be gathered from amongst all people, and to be borne again by the spirit. And immediately he setteth down as specialties, sons and daughters, young men & old men, servants & handmaids: to show that in Christ there is no difference either of sex, or age, or condition, or also of country and nation, as Paul more than in one place or two hath noted. Galat. 3. Col. 3. The difference of the old & new testement. And here appeareth the diversity of the old & new Testament. In both of them indeed is set forth one and the same Christ, one & the same faith, & one & the salvation. Yet differ they not a little in the number of believers, & in the manner of teaching and knowing of Christ. For in old time the number of believers was very small, and the knowledge of salvation might seem to be shut up only within the borders of judea. For these are the words of God to the Israelites, saying: Exo. 19 You shall be my people before all nations. Again: you only have I known of all the kindreds of the earth. Amos. 3. Of which sort are those which we have in the Psalms: Psal. 76.147. In jury is God known, his name is famous in Israel. In Salem is his tabernacle, & his dwelling in zion. He declareth his word unto jacob, his ordinances & judgements unto Israel: he hath not dealt so with every nation, etc. But in the new Testament the spirit of God is powered forth upon all flesh, and the doctrine of salvation is preached throughout the whole world, and they are called from the East and from the West, which shall sit down in the kingdom of God with Abraham, Math. 8. Isaak and jacob: yea and there is fulfilled that saying of the Prophet, who foretold that the barren should have many more children than the married wife. isaiah. 54. Further albeit there are in the old Testament notable and renowned examples of believers, yet is the knowledge of salvation much more glorious and plentiful after the coming of Christ, than it was in times past. For in the old world the faithful depended only upon the promises and figures of the law and oracles of the Prophets, which now are seen to be clear and evident enough, but in those days no doubt they seemed obscure & dark, considering the truth of them was not yet fully known. But after that Christ came into the world, he utterly removed all the veil, I●an. 1. Mat. 13. and brought in the light, which enlighteneth every man: so far forth that even fishermen and Publicans might see those things, that in times past the Prophets desired to see and hear. Again, in the days of old there were but few that could execute the priests office: but in these days as many as believe, Apoc. 1.5. Rom. 12. Hos. 14. the same are made Priests by Christ, which give themselves a quick sacrifice unto God, and offer the calves of their lips in the name of Christ. It shall become us therefore, to acknowledge God's liberality, and to yield ourselves thankful unto him, who voucheth safe to shed forth (as ye would say) the gifts of his spirit upon us: lest if we remain stubborn and obstinate, we be one day convinced to have finned against the holy ghost. The effects of the holy ghost. After these things joel rehearseth the effects of the holy ghost. And omitting those things which we touched in the beginning, and which are very necessary for us all to know, he now setteth down that by the which as by a peculiar token, the more plentiful grace of god's spirit may be known. That is to say prophesy, under which that the gift also of tongues is comprehended it appeareth by the interpretation of Peter. But they are properly said to prophesy, which treat of the secret will of God and of things to come. And Paul stretching more largely the signification of this word, 1. Cor. 11.14 saith that they also do prophesy, which either expound the Scriptures themselves, or that attentively hear the interpretations of other. Notwithstanding in this place joel speaketh of the gift of prophesying, & of a more profound knowledge of the mysteries of the scripture. Your sons and your daughters (saith he) shall prophesy. That is, from them shall every where arise such, as shall foresee things to come, & by drawing forth the secrets of the Scripture, apply them to the common instruction and consolation of all. Again, Your old men shall dream dreams, and your young men shall see visions. For by these means commonly in times past God revealed his will to the Prophets, Numb. 12. 1. Sam 9 whereupon they were called Seeres. But the things that are here promised, began immediately after Christ's ascension to be performed: what time the holy Ghost coming down upon the Apostles in a visible shape did so adorn them with the knowledge both of the holy Scriptures and the tongues, that they were an admiration even to their enemies also, Act. 4. Act. 10.16.20.27. 1. Timo. 4. which knew them to be idiots and men unlearned. And that the same saw visions, and were in their dreams admonished of grave and necessary matters, the examples of Peter and Paul do sufficiently testify. 2. Thess. 2. The self same also foretold of things to come, namely, what the manners and conditions of the last time should be, and how the tyranny of Antichrist should after a horrible manner waste and destroy the Church: 2. Pet. 2.3. whither ought to be referred the whole book of the Apocalyps. And do we not read, I pray you, Act. 21. how that Philip (as Luke recordeth) had iiii. daughters which prophesied? Neither did the gift of prophesy flourish only in the Apostles time, but also certame ages after, as histories do witness. And Theodoret. bishop of Cyrus writeth that in his time there were some, who being instructed with a singular gift of the spirit prophesied of things to come. But because this gift was singular and for a time only, and the things now abundantly taught in the Scriptures, which are requisite for us to know, this gift (as many other more beside) is ceased. Nevertheless there remaineth yet still a certain and clear knowledge of the truth, the certainty of our salvation, the effects of our regeneration, adoption, and other things of like sort, without the which our faith can by no means consist. In the mean season they are reproved in this place, which will not have the holy scriptures published in these days, and that covet to suppress the oracles of the Apostles, as touching the last times, seeing God would have the knowledge of salvation to be common unto alhis people, & therefore behoved the Apostles to be endued with the holy ghost, that they might put us in mind of the things, that come to pass at this day in the Church, etc. The perilous estate of the ●●tt●r time. But least any man at the springing up of Christ's kingdom should promise to himself all things joyful and prosperous, joel consequently setteth down what a huge mass of mischiefs and dangers should every where arise: partly to the end he might remedy the offence of the cross, and that he might commend and set forth faith in Christ, which alone is able to save us in these dangers: and partly that by rehearsing of these things he might terrify and dismay those that should come after, lest otherwise they should refuse the redeemer given unto them of God. I will show (saith the Lord) wonders in heaven and in earth, blood & fire and pillars of smoke. The Sun shallbe turned into darkness, and the Moon into blood, before that great and terrible day of the Lord come. And because he maketh mention of that great day, wherein Christ shall come to judgement, it is evident enough, that he comprehendeth all the time from Christ's manifestation in the flesh even to his last coming, in which he will accomplish his kingdom in his elect, and punish his enemies with the pains of eternal death and damnation. And he showeth that there will every where appear tokens of God's wrath, and that such shall be the countenance of the whole world, as that all the parts thereof might seem to have conspired together to the destruction of mankind. Hereunto agree those things, that Christ foretelleth in the gospel of the later times. Mat. 24. Mark. 13. Luke. 21. And they began to be accomplished by and by after his ascension into heaven, as touching the nation of the jews. For there were seen wonders of all sorts, after the which followed immediately the destruction both of their city and nation. But under the Roman Empire, whereunto the whole world was then subject, there raged in horrible wise seditions, wars, pestilences, famines, and all manner of mischiefs whatsoever, and the histories are full stuffed with the rehearsal of strange tokens. These things have continued even unto our time, neither as yet are they come unto an end. For who is ignorant of the Comets and blazing stars, of the Swords, Spears, and other like things, which have now certain years past been seen in the skies: As for Earthquakes and Inundations of waters we have seen very many. And in some places great quantities of blood have gushed out of the earth, and else where it hath rained blood from heaven. I let pass the monstrous shapes and births, which if I should stand to recount, the day would scarce be sufficient. And that these are no vain scarecrows the thing itself testifieth, when as the wretched world is vexed and disquieted with wars, famine, pestilence, & other plagues innumerable. The cause of the calamities of the latter time. But some man may ask, what the cause is of these calamities, and why GOD seemeth now to be more offended with all mankind, than he was in times past, before Christ was given unto us in the flesh? This question is not superfluous, considering that in times past the enemies of the Christian faith took hereby occasion to slander it, in that after the rising thereof, they said whole swarms of mischiefs broke into the world. And among the Christians there are not a few that are greatly troubled with the consideration hereof. But if we consider the thing itself, it will appear that the cause of these evils cometh not of the Christian faith or religion, but proceedeth from the people. For among these the greater part is of the wicked and ungodly, who either as hogs of Epicures heard, give themselves to the lusts of the flesh, and despise all religion, or else being superstitious and Idolaters do daily devise and heap up unlawful worshippings. And both these sorts hate and persecute the light of the truth: so as notwithstanding that they follow divers practices of life, yet in this one thing they egregiously agree, and by their wickedness it cometh to pass, that there seems no enormity worthy of greater punishment, then if any make a fyncere and free confession of the truth. Is it therefore to be thought any marvel or a thing un worthy, if God punish the desperate boldness of these men with all kind of plagues, which wilfully refuse the salvation offered: This doubtless is the cause, for the which Christ himself foretold that the nation of the jews should be rooted out, Mat. 21.23. Luke. 19 & for which also the Roman Empire was manifoldly afflicted, as Orosius in divers places witnesseth. But for so much as a number in these days follow and imitate the wickedness of the jews and Emperors, it is nieete and requisite that they should suffer and abide the self same pains and punishments with them. Where, if so be we look upon those, that have given their names unto Christ, although they be of a right judgement as touching faith and religion, and also do refreine themselves from the grosser sins and superstitions, yet concur there many things in them, which deserve the sharper kind of discipline and chastisement. For some blinded with the love of this world, covet after honours and riches, othersome having too good an opinion of themselves are made secure and careless, others there be that become slaves to their affections, and follow without measure their own lusts and pleasures. As therefore it is necessary that these should be bridled and provoked to a more fervent desire of Godliness, so the justice of God requireth, that in punishing the sins of the wicked world, 1. Pet. 4. he should begin first with his own house, lest he might seem to allow those things in his own, which he so severely punisheth in others. No man therefore hath any cause to complain of God. For in as much as the state and condition of the world will be always alike, it is good reason also that the same should be vexed with the like punishments and afflictions, until that great day of the Lord appear, which as it will be terrible to the wicked as the Prophet signifieth, Luke. 21.1. Thes. 4 so will the same be joyful to the Godly, and bring unto them their full and perfect redemption. Hereby are confuted the chiliasts, and as many as in these days do restore again their dotages, whilst they promise to themselves a certain golden world upon earth. And withal the goodness of GOD is to be observed, The use of strange tokens. who before he bring forth the punishments, which we have deserved, is accustomed to forewarn us not only by his word, but also to awake us by signs and wonders. Examples of this fort are extant in the histories of all ages, and as we said even now, there appear great store of them in these days. It shall be our parts, to be moved with these things, and to fly unto Christ jesus, who will give salvation to all that call upon his name, as shall be said in the Sermon following. To him be given blessing, honour, glory and dominion for ever and ever. Amen. Sermon 11. 32 But whosoever shall call on the name of Lord, shall be saved: The text. for in mount zion, and in jerusalem shallbe deliverance, as the Lord hath said, and in the remnant, whom the Lord shall call. The argument & use of this present place. Our Lord jesus Christis the universal redeemer, not only of those that after his incarnation believed in him, but also of all those, that embracing the ancient promises, have reposed the hope and confidence of their salvation in him alone. This he himself witnesseth, when as he saith, that Abraham saw his day, joan. 8. Apoc. 13. and reioyed in it. And john calleth him the Lamb of God, which was stain from the beginning of the world, that is whose merit reacheth unto all those that have even from the first beginning of the world believed in him. Therefore all the Prophets are wont to prophesy of Christ, and in him they fix the foundation of all other promises. This thing doth joel also. For after he had promised that God would deliver his people from the hands of the Assyrians, forthwith by way of confirmation he addeth an evident prophesy of Christ, who having accomplished the work of our redemption, should send forth his spirit, & spread abroad his kingdom by the Gospel unto all nations. But because also he foresaw the wickedness of the jews and other people, whereof the greater part despiseth and retecteth Christ, he denounced unto these likewise, gods wrath & horrible punishments. Hereunto now he annexeth the third part of this prophesy, wherein he instructeth those, that are desirous to escape the said dangers, and withal in few words comprehendeth the whole order of our salvation. Where appeareth a wonderful token of God's goodness, who in the midst of our afflictions doth so mercifully show unto us a way of escaping. For the self-same thing doth Moses in the Law, levit. 26. Deut. 30.32. where after most grievous threatenings, he addeth a comfortable doctrine as touching the true conversion unto God. Luk. 21. 1. Tim ●. etc. The like order do the Prophets observe, and also Christ and the Apostles, when as they entreat of the most trouble some state of the latter times. It shall be our parts therefore, to acknowledge this fatherly care of God for us, and to obey his precepts, etc. The way, whereby men may provide for themselves in adversity. But as touching the words of the Prophet, first he teacheth the manner and way, whereby men may provide for themselves among so great dangers, saying: But whosoever shall call on the name of the Lord shall be saved. And so he knitteth this sen●●●●e with that which went before in so much that it is to be taken not without a singular force and emphasis. For it is all one, as if he had said. Howsoever the whole world is troubled, and the signs of God's wrath do every where appear, yet these things ought by no means to abash the godly. For whosoever in the mean time shall call upon the name of the Lord, shall find him to be their deliverer & redeemer. Paul citeth this place in a cause of great weight, Rom. 10 where he avoucheth the calling of the Gentiles against the jews: wherefore every part thereof is diligently to be discussed of us. First let us see, to whom this way and manner of salvation is prescribed. The way of salvation is promised universally to all that embrace it. But (saith he) whosoever shall call on the name of the Lord. etc. This promise therefore reacheth unto all, so far forth that neither the difference of nation, nor sex, nor state or degree shall exclude or debar any. So Paul expoundeth this place, when as by it he proveth the calling of the Gentiles, and teacheth that the preaching of the Gospel belongeth also unto them. For he saith: There is no difference either of jew or Grecian. For there is one Lord of all rich unto all that call upon him. For whosoever shall call on the name of the Lord shall be saved. And in another place. Glory honour and peace to every one that doth good, to the jew first, Rom. 2. & also to the Grecian: For there is no respect of persons with God. Whether also belongeth that saying of Peter, speaking to like effect: I perceive in very deed that there is no respect of persons with God, Act. 10. but in every nation, he that feareth him, and worketh righteousness, is accepted of him. Yea and the Scripture also maketh the promises of salvation universal, to the end that every man may apply the same unto himself, and conceive by them a sure and certain hope of salvation. These things do commend and set forth the goodness and bounty of God, and bring with them a most effectual comfort in temptations: and withal do admonish us of our duty, that we also without any envious respect of persons, should embrace those with Christian love and charity, whom the fellowship of one faith hath joined & knit together with us, The way of salvation is assigned to invocation. and upon whom God poureth forth his favour with so great liberality. Secondarily he showeth what those should do that desire to be saved, when he saith. They that call upon the name of the Lord. Hereunto agreeth the whole Scripture, which assigneth unto us every where the port of salvation in the calling upon and invocation of the Lord. Certes the Lord himself in the Psalms saith: Psal. 50. 145 and 34. Call upon me in the day of thy trouble, and I will deliver thee. Also: He is near unto all that call upon him. And again: The eyes of the Lord are over the righteous, and his ears are open unto their prayers. Salvation therefore is to be sought for, from without us, and nothing to be attributed unto man's strength. For if it were either in ourselves or might be attained by our own strength, we should then have no need of invocation. For seeing invocation belongeth only unto God, it remaineth that all saving health is to be sought and hoped for in him alone. Salvation is attributed unto invocation by reason of faith. Howbeit we must mark that salvation is promised to invocation, not for the very work of prayer, but rather for the faith's sake, out of which true invocation springeth. Paul giveth an inkling of this, when to the same effect he inferreth: How shall they call upon him, in whom they have not believed? For as none craveth aid of a man, unless he be persuaded that he both can and will help him: so no man calleth upon God that hath not already conceived an undoubted hope and assurance of his will and power. This the Prophet meaneth, when as he plainly expresseth the manner of invocation. For why? he doth not simply require them to call upon the Lord himself, but upon the name of the Lord: teaching thereby, The manner & confidence of praying. what the true manner of praying is, and whence the confidence of prayer ought to be conceived; for in very deed God hath no name, whereby his nature may be comprehended or declared. In consideration whereof to jacob in times past, inquiring after his name, he said: Why askest thou for my name? Genes. 32. And to Moses demanding the same question, he answered: I am that I am. Exod. 3. Wherefore the Scripture speaking of God after the fashion of men, calleth all that his name, whereby he may be known: as namely his goodness, mercy, truth, wisdom, omnipotency, justice, and if there be any other titles like unto these, which are partly gathered out of his word, and partly out of his works. This thing God himself teacheth, when as to Moses, desirous to see him, he heapeth up a sort of words, whereby he described his own nature saying. The Lord, the Lord, Exod. 34. strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, reserving mercy for thousands, forgiving iniquity, transgression & sin and not making the wicked innocent, visiting the iniquity of the fathers upon the children, & upon children's children. etc. But for as much as all these things are found especially in the son of God, Heb. 1. jesus Christ who is therefore called the brightness of his glory and the express image of his substance, the same also is the very true name of GOD, in and by which invocation ought to be made. Of this thing God himself admonisheth, when as he witnesseth of him from heaven, Mat. 3.17. That he is his dearly beloved son in whom he is well pleased. And he himself in the Gospel, when he had said that he was the way by which we come unto the father, immediately addeth: joan. 14.16. Verily I say unto you whatsoever ye shall ask the father in my name, he will give it unto you. Heb. 14.4. For which cause Paul affirmeth the same to be our altar, by whom we may offer up the sacrifice of praise: yea and he testifieth that by him we have access and entrance to the throne of grace. Whereupon also that most ancient usage of the Church prevailed, whereby prayers for the most part are ended in the name of Christ. Whilst therefore the prophet willeth us to call upon the name of the Lord, he enjoineth no other thing than faith in Christ, which both commendeth us unto God, and also maketh our prayers graceful and acceptable unto him. But he expresseth this faith by the name of invocation, lest we should imagine a dumb and idle faith. These things serve for our consolation & do marvelously confirm our confidence in praying. For albeit we are unworthy (as we must needs confess) that God should hear us, yet cannot he pass over our prayers with deaf ear, when we bring before him his son Christ, 1. Corin. 1. which of him is made unto us righteousness, and satisfaction. The fruit of the invocation of faith. This confidence is increased by the fruit of invocation, which the Prophet addeth in the third place. For he sayeth: Whosoever calleth on the name of the Lord shall be saved or delivered. He useth the word of saving or delivering, to the end he might show that salvation should happen even unto those also, that seemed already to be utterly perished, yea and quite fallen from all hope. There are many examples of this sort to be found. For hither belongeth that which is written of the children of Israel, trying out at the red Sea with infinite things beside, Exod. 14. that happened unto them whilst they were in the wilderness. And in the time of the judges we reads that they were heard and delivered, as oft as they cried unto the Lord. Psal. 107. David in like manner as he confesseth himself to be heard oftentimes, so heapeth he together very many examples of them, whom God delivered when they called for his aid. But especially this aught to be transferred to the safety and prefernation of souls, the certainty whereof is here proved and declared, for they that faithfully call upon God through Christ, receive in him remission of their sins. But where sins cease or be abolished, there the wrath and punishments of God, which flow from sins, must of necessity cease likewise. Whereupon true and perfect safety followeth, which hath no manner of need of any thing to be added to it. These things teach us what we ought to do at this day. The tokens of God's wrath do every where appear, and all sorts of calamities break in on every side, which Christ and the Apostles foretold, should come to pass in the last time. Many there be that acknowledge these things and consult by what means the dangers may be avoided. But how vain their consultations are, which challenge to themselves the chief praise of wisdom, the event and success of things doth abundantly prove. Let us therefore (omitting our own reasons and devices) go that way to work, which the holy Ghost prescribeth in this place. For in as much as it leaneth upon the promise of GOD, who is the truth itself, we can by no means err or go astray. Let us acknowledge our sins, and casting away all confidence of our own works, let us implore and call for the grace of God alone through Christ jesus, who as he hath reconciled his father unto us, so also worketh he true repentance in those, whom he regenerateth by his spirit. etc. A confirmation of the promise comprehending the whole order of salvation. But he maketh a further confirmation of that which he said, when he addeth: For in mount Zion, and in Jerusalem shallbe deliverance, as the Lord hath said, that is to say, albeit the church may seem even now to be utterly perished yet in Sion shall salvation be had, & there again shall be gathered together the remnants, which the Lord having chosen from everlasting shall call by his Gospel, as he hath promised, And these promises are every where extant in the prophets. God doubtless had said to David as touching Jerusalem, that the same should be his rest, Psal. 123. Esay. 10. & concerning the remnants to be saved Esay expressly speaketh. And to these certes the histories agree very well. For this war of the Assyrians being ended the church under Ezechias flourished notably by the space of fifteen years together. Further albeit the people falling again unto wickedness their city was of the Chaldeans together with their temple utterly burned and consumed, yet after they they were returned from Babylon they builded again and re-edified their city and temple, Esay. 2. Mich. 4. & there at length by the Apostles the church began to be gathered, and the word of the Lord coming out of Zion in a very short space spread over the whole world. Salvation only to be had in the church. We are admonished here that salvation is to be fofid only & alone in the church, a type & figure whereof in times past was jerusalem which was situate upon mount Sion famous & renowned through the temple of the Lord, for that these things are not to be taken literally or according to the sense of the letter, that we should tie the grace of God and our salvation to the terrestrial Zion and Jerusalem, it appeareth abundantly by this, that Christ called the same city afterward a den of thieves, and threatened vengeance unto it, Math. 21.23.24. such as was never showed the like since the foundation of the world. These promises therefore aught to be extended to the church, in the bosom whereof do lie safe, Luke. 19 Psal. 48. Psal. 84. as many as shall have recourse unto it. For there the Sparrows find a nest, and there the Swallows lay their young ones: because there flourisheth the merit of jesus Christ, who offering himself on mount Zion for our sins, hath pacified God his father toward us. This Church shall always endure, howsoever the world storm and rage. For why: it can by no means reel or stagger, because it is grounded upon Christ, which is the rock, against whom the gates of hell shall never prevail, Matt, 16. & 28. and who hath promised himself to be present with us, even unto the end of the world. It behoveth us therefore to have an eye unto these promises, if at any time we be tempted, and not to measure the stability of the Church, or the certainty of our salvation, after the attempts and enterprises of this world. Salvation belongeth to the elect. But we have to mark with singular diligence, unto whom that salvation belongeth, that God hath prepared in Zion. Namely, to the remnants whom the Lord shall call. He nameth these expressly, to intent he might exclude hypocrites, which trust in the merits of their own works, and to the end he might show unto us the foundation of salvation only and alone in the grace and favour of God. For we have been all of us subject unto sin, and by reason of sin to everlasting damnation, Rom. 3. and have been destitute of the glory of God: in so much that if the Lord had not reserved unto us certain small remnants we should have been as Sodom, and should have been like unto Gomorrha. Esay. 1. These remnants he hath chosen by his everlasting purpose before this world was made, and the same moreover, Epes. 8. when it pleaseth him, he calleth, and being called justifieth them, Rom. 8. and being justified glorifieth them, as Paul teacheth. To these David consenteth, Psa. 65. who comprising the whole order of our salvation in the self-same heads, saith: Wicked deeds have prevailed against us, But thou wilt be merciful unto our transgressions: Blessed is he, whom thou choosest, and causest to come to thee: he shall dwell in thy courts, and shall be satisfied with the pleasures of thine house, even of thy holy temple. For so much therefore as out of the corrupt mass of mankind some are saved, that is only of mere grace, by the which we are elected in Christ: and by this it cometh to pass, that like as in tunes past, when the Tyrant of the Assyrians wasted & destroyed all that ever was both far & near, God saved his people in Jerusalem: even so in all ages he delivereth his out of the snares of the Devil, & by the preaching of the Gospel calleth them into the fellowship of his church, & maketh them partakers of salvation in Christ. In the mean season the words of remnants & relics betoken the fewness of believers, which if they be compared with the multitude of the ungodly, The fewness of the faithful believers. may be accounted very few, as we are admonished every where in the scriptures. Christ verily calleth his a little flock, & he saith that many are indeed called, but few chosen, which do pass by the straight gate into the kingdom of God. Luke. 12. Math. 20. 22. &. 7. There is no cause therefore why we should be moved at this day with the slanders of such, as do cast in our teeth the fewness of them that believe the Gospel, & gloriously vaunt of the gay show of their own party. Neither also let us harken unto those that contend & avouch that every man may be saved in & by his own religion. For in the church only salvation betideth unto the elect & chosen, who being called by the gospel apprehended & embrace Christ jesus, Acts. 2. without whom there is no name, wherein men may be saved, To him therefore be given blessing, honour, glory and dominion for ever and ever, Amen. Chap. 3. Of the judgements of God against the enemies of his people. Sermon. 12. 1 FOr behold in those days, and in that time, when I shall bring again the captivity of juda and Jerusalem. 2 I will also gather all nations, and will bring them down into the valley of jehosophat, & will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, & parted my land. 3 And they have cast lots for my people, and have given the child for the harlot, & sold the damosel for wine, that they might drink. 4 Yea, & what have you to do with me, O Tyrus & Sidon, & all the coasts of Palestina? will ye render me a recompense? & if ye recompense me, I will swiftly and speedily render your recompense upon your head. 5 For ye have taken my silver & my gold, and have carried into your Temples my goodly and pleasant things, 6 The children also of juda and the children of Jerusalem have you sold unto the Grecians, that ye might send them far from their borders. The argument & use of this present place. THe Prophet joel hath with many arguments and persuasions comforted the people of his time against the terrors of the Assyrian war, and amongst other things he interlaced a prophesy of Christ's kingdom, to the end they might understand that God can by no means neglect that nation, of whom it behoved the promised redeemer of mankind to be borne, who should spread abroad his kingdom through the whole world. And upon that occasion he entreated of the most perilous estate of the latter time, and withal instructed the godly with wholesome counsel, unto whom he promised a most sure haven & refuge of salvation in the Church. But whilst he propounded these things, the faith of a number was not a little tempted, when they saw the power of the Assyrians to be in a manner invincible, & that the near nations had either conspired, or otherwise taken part with them. Wherefore by way of confirmation, he entreateth: now more largely of the punishments of their enemies, to the intent he might show, that there should nothing let, but that GOD would restore them into liberty. These things ought so to be considered of us, that we may gather from hence a general doctrine and consolation against the attempts as well of our exterior as domestical enemies. For God is evermore like unto himself, and as he in times past defended the cause of his people & Church, so also will he not neglect the same at this day, yea and they shall feel Christ to be their judge, that will not acknowledge him to be their Saviour. He denounceth punishments to the outward enemies of the Church. First he dealeth with the outward enemies, such as at that time were the Assyrians: and the sum of the words is this: I will not only deliver you from the present danger of war, but also I will render to the Assyrians, your enemies such punishments as their deeds have deserved. And that the credit of the promise might be the greater and more certain, he toucheth diligently all the circumstances of the whole business. For beginning with the time: In those days (saith he) and in that time, when I shall bring again the captivity of juda and jerusalem, etc. The captivity he calleth partly the said Assyrian war, wherein they were shut up as captives and prisoners, so as no hope of deliverance appeared: and partly that misery, which they should at the length suffer in Babylon. And because it seemed scarce possible, that any man should be delivered from the tyranny of so mighty & puissant enemies, he declareth that at the self-same time the same also shall be crushed & subverted, to the intent they might understand, that this should be no let, but that they should be delivered. But let us remember that these things belong especially to the times of Christ, in whom is fulfilled indeed, whatsoever was shadowed long ago by the deliverance from the tyranny of the Assyrians or Babylonians. For we were all of us captives under the dominion of sin and the Devil. Therefore Christ came at the time appointed, and set us at liberty. But forasmuch as no man can take away (as he himself saith) the weapons of any strong man, Mat. 12. except he first bind him and strip him: Christ also, that he might become our permanent and perfect salvation, hath subdued all the power of sin and Satan, and likewise broken in pieces all those forces, which the Devil used to hinder and let the common salvation of mankind: Of which sort at that time were especially the jews and Roman Emperors, and at this day are such, as persecute the preaching of the Gospel with sword and fire. But seeing Christ's time doth still last and continue, and the same is to reign in his Church even to the end of the world, from hence also have we to fetch our comfort in these days. For as he by the preaching of the Gospel bringeth again daily the captivity of his people: Psal. 2● So will he in all ages break them in pieces with his iron Sceptre, that refuse to obey and how down their necks unto him. But the Lord himself goeth on, and showeth what he will do, God is the revenger of his people. when he saith: I will gather all nations, and bring them down into the valley of jehosophat, and there I will plead with them. etc. In which words he protesteth, that he will be the deliverer of his people▪ and they have every of them a certain force or Emphasis. I will gather (saith he) all nations. As though he should say, They now conspire and flock together against me, and trusting to their own multitude and power, think to bring every thing to pass as they list themselves. But I will gather them together for an other end and purpose, & will carry them even against their wills whither they would not: namely into the valley of jehosophat, and there will I reason the matter with them, there shall they render an account of their doings, and suffer the punishments, which they have deserved. And he calleth the valley of jehosophat appellatively the judgement itself. For jehosophat in hebrew is the same, that the Latins say, Dominus judicat, and we in English, The Lord judgeth. But he would use this word, as though he had appointed a place certain, that so he might bring back to remembrance the ancient history, and show, that it would be a very easy matter for him to bring to pass, that which here he promiseth. For at what time many nations had conspired against king jehosophat, 2. Chro. 20. whose power seemed to be unvanquishable, it came to pass by the singular benefit of God, that they falling out among themselves were slain and enriched the jews with their spoils. He would have them therefore to be mindful of this example, and not to think that God's power is now spent or exhausted, who in times past could without any labour destroy even most cruel and fierce enemies. And verily we have also to observe and mark, that God's judgement is by no means removed or taken away, although he now and then suffer his enemies to range beyond their compass. For he beholdeth their counsels and enterprises, and registereth in his book of reckonings, whatsoever they do and say. Again, he hath already long since appointed the time and place of revengement, neither can he want executioners of his judgement, sith he is the Lord of hosts, unto whom all creatures obey. Examples in Histories are every where met withal, which teach, how vain and frivolous all their endeavours are, that seek to escape the judgement of God. And what shall we say to this? 1. Cor. 5. Rom. 14. Dani▪ 7. etc. that in the last day all men must be summoned before the tribunal seat of Christ, that they may there receive rewards according to their deeds? Let us be mindful of these things, and giving ourselves to the study of godliness, keep and hold fast astedfast and unshaken hope of salvation against the attempts of the wicked and ungodly. Further God expresseth the cause, for the which he will plead, God acknowledgeth the Church for his people & inheritance. For my people, and for mine heritage Israel. For so he nameth the jews by reason of the covenant, whereby he had consecrated them unto himself, and withal admonisheth them by these titles, that howsoever they were privy of their own unworthiness, yet they should not despair: but have respect to the promises of God, who would never foresake his own inheritance and peculiar people. But we ought to transfer these things unto ourselves also, to the intent we may learn from hence, what they do, whosoever they are that persecute the Church of Christ. They think they rage against men of no valour or estimation, & somuch the more cruelly do they take on with us, because they suppose we are neither regarded of God nor men. But in the mean season they invade and make havoc of God's people, and of God's inheritance, than the which the whole universal world hath nothing in●t●more excellent and glorious. For why? God maketh so great account of his elect and chosen, 1. Pet. 1. Act. 20. that he would purchase them unto himself, with the blood of his only begotten son, because there could no where be found any other price sufficient: and further having purchased them, Psal. 2. Ephes. 5. he allotted them unto his son for an inheritance, yea he would have them to be his spouse, which he might make partaker of his heavenly kingdom & of everlasting happiness. They are injurious therefore not against men but against God himself, as many as lay violent hands upon his Church, and they shall undoubtedly feel him to be their judge & revenger. For the threatening of God is well known, speaking by Zachary. Zach. 1. He that toucheth you, toucheth the apple of mine eyet & the saying of Christ, Saul, Saul, why persecutest thou me? Act. 9 Which as they strike a terror unto the wicked, so are they a comfort to the godly, when they understand that God will be a revenger of their cause. He declareth the causes of the punishments. But lest God might seem to have taken any thing rashly in hand, he rehearseth in order, what they had done against his people, and against his inheritance. First, they have scattered them among all nations. For they had both led away the people, and dispersed them throughout their provinces, and also had brought of their own nation into the land of Israel to inhabit, according as the sacred history evidently testifieth of Salmanazar: 2. King. 17. and that Sennacherib the tyrant attempted the like, it may appear by the words of Rabsaketh, wherewith he solicited them of jerusalem to surrender their City. Esay. 36. And this doth the Lord object unto them as a great and heinous crime, when yet notwithstanding Sennacherib chief glorifieth herein, Esa. 10. Act. 17. Deut. 32. that he had removed the bounds of kingdoms and nations. And because it is plain that God hath appointed to every people, their several limits and borders, they sin in like manner, whosoever without great and urgent cause invade the countries and dominions of other. Albeit the Prophet doth not here only accuse this kind of injustice and cruelty, but also the ungodliness, whereby they both profaned the people consecrated unto God, and also the land that was the seat of his worship. Which self same thing (in effect) do the persecutors in these days, when as they compel the professors of Christ to deny the faith, & to set up idolatry in those places, where the Gospel was taught before. Moreover, they have cast lots for my people. And so he betokeneth an extreme contempt, and that they accounted them for most vile, whomsoever that took in that battle. He addeth: And they have given the child for the harlot, and have sold the damosel for wine. The former member may be taken two ways, that we may understand them either to have abused the children to their abominable lust, or else to have given them for gifces to their harlots. But in the latter member he reproveth their practice of gluttony and drunkenness: and withal putteth the jews in mind, how justly they had hitherto suffered extremities, that had so carelessly neglected God's glory. For doubtless a fearful thing it is, if we consider that these things happened to god's people and inheritance, and even then happened too, when God yet acknowledged them for his own people. But the like things in times past the Christians also suffered, & at this day in some places they are feign to suffer the self same. We ought not therefore to be offended, but rather to consider of the faults and corruptions of the Church, which it behoveth by this means to be corrected and resereined. In the mean time here also are expressed the manners and practices of the enemies and persecutors of the Church. The manners and conditions of the enemies of the church. They will seem, as though they handled gods cause, & were desirous to preserve & defend religion: when commonly being given to most foul and filthy pleasures, they run headlong through a desperate and insatiable liberty into all kind of lust and villavie. Such we read were in times past the Herodes, the nero's, the Domitian's and many other. Such also in these days are seen to be the Romish Bishops together with their protectors and defenders, and the whole rabble in a manner of the anointed and shaven crew, who when they burn with an unquenchable practice of dice play, venery, and gluttony, and are not eshamed of any enormity whatsoever: yet forsooth will be counted the only patrons and defenders of God's glory and religion. But even they also shall feel at the length, what it is to mock God, and the Church of Christ. And these things be spoken as touching the outward enemies. He threateneth punishments to their domestical and neighborlike enemies. He passeth now to the neighbour nations of the jews, which in the time of the Assyrian war, joined themselves with their enemies, when before they were either their subjects, or else by leagues & laws of friendship bound and united unto them. For it is evident that the Philistines were subdued by David, and that the Tyrians were confederate with David and Solomon. And they forsooth (namely the Philistines) thought they had now occasion given them, whereby they mought revenge their old wrongs: but these other (I mean the Tyrians) bewrayed the lightness and inconstancy of their minds, when as they became enemies unto them in adversity, whose parts they had taken before in prosperity. But they are an example or figure of the domestical & home-bredde enemies of the Church, who either against their wills, or alured by the success of happy conclusions, do for a time counterfeit the love of true religion, but at last assoon as occasion is given bewray the privy poison of their stomachs. Of which sort seeing there is now every where a huge number, that ought diligently to be marked, that the Lord denounceth here unto these. Yea, and what have you to do with me (saith he) O tire & Sidon, and all the coasts of Palestina? As though he should say, Go to, admit the Assyrians had some cause of war against me, or at least could pretend some excuse, that they being far off from my land, were also void and destitute of the knowledge of my laws & manner of my true worship. But tell me, what moved you, to join yourselves unto these, and to be drawn into the society of the battle? What, will ye render me a recompense? that is to say, have ye suffered any injury by me, that might deserve such a recompense? Certainly you can alleddge no such matter, when rather ye own thanks unto me, who would have you to be my people, or my confederates or subjects, that by this occasion ye might come to the knowledge of the true faith and salvation. But go to, seeing it liketh you so well, it will be a very easy matter for me, to recompense you upon your head, according as you have deserved. The sum therefore and effect of the accusation is this, namely that they rashly and provoked with no wrong or injury at all, had risen and rebelled against the people of GOD, etc. The manners of the domestical enemies of the church. And by this example are expressed and laid open the manners of the Domestical, or household enemies of the Church, who are for a time compelled to forsake their superstitions and most vile trades of living, and to submit themselves to the discipline of the Gospel. They feign a love of the truth, as long as the truth hath the upper hand. But in the mean while, there remaineth deep settled in their mind, a hatred of Christ and a love of their Pope so kind: yea & they think themselves very heinously and intolerably dealt withal, and therefore upon occasion given they rise up, that they may follow and pursue the same their title and quarrel to the uttermost. Examples of this sort we have seen many in our time, which because they are well known unto all, shall not need to be any longer stood upon. Let us consider, that God permitteth these things unto the wicked for our sakes, who for the most part do over mildly and gently handle such men, yea even filthily flatter them, whilst either we seek by carnal wisdom to win them, or else in seeking again by them, forget our duties unto God, etc. He layeth open the sins of the said parties. But he recounteth also the sins of these men, and in two kinds comprehendeth all, wherein they chief offended: First, ye have taken my silver and my gold, etc. He accuseth them of Sacrilege, and how they had wickedly taken away perforce the riches consecrated unto him, and had carried them into their temples or palaces, where they abused them either to superstition, or to riot and superfluity as they sisted themselves. Secondly, ye have sold the children of juda and jerusalem unto the Grecians, or unto foreign nations, that being banished far off from their country, they might be void of all hope of return. Both these sins reign openly at this day. For after that the romish Bishops have once usurped to themselves the government of the Church, by and by they convert the goods of the Church, which aforetime were consecrated unto God and his service, partly into superstitions, & partly to the maintenance of their own pomp and prodigality. And albeit their sacrilegious holdness be every where reproved by the light of the Gospel, yet want there not false Gospelers, which catching the said goods out of their claws do not restore them to the Church, but either scrape them together to the common bank, or else challenge them privately to themselves, that they may the more inordinately revel and make good cheer. Either of these forts have their colours, whereby they excuse their iniquity, and the true children of juda, which accuse and find fault with these things, they either cast into exile, or kill them with sword and fire, that so they may cease to be troublesome unto them. But let these men remember, that this is God's gold and silver, who will not suffer their boldness to go unpunished, as shall appear in the Sermon following. In the mean time, let us also be mindful of these things, and patiently take this unhappy lot and condition of the Church, trusting only in Christ jesus, who will never suffer his own cause to quail. To him be given blessing, honour, glory and dominion for ever and ever, Amen. Sermon. 13. The text. 7 BEhold, I will raise them out of the place, where ye have sold them, and will render your reward upon your own head. 8 And I will sell your sons and your daughters into the hand of the children of juda, and they shall sell them to the Sabees, to a people far off: for the Lord himself hath spoken it. 9 Publish this among the Gentiles, prepare war, wake up the mighty men, let all the men of war draw near, & come up. 10 Break your plough shares into sword, and your siethes into spears: let him that is weak, say, I am a strong champion. 11 Assemble yourselves, and come all ye heathen and gather yourselves together round about: there shall the Lord cast down thy mighty men. 12 Let the heathen be wakened, and come up to the valley of jehosophat: for there will I sit to judge all the heathen round about. 13 Put in your siethes, for the harvest is ripe, come, get you down, for the wine press is full: yea, the presses run over, for their wickedness is great. 14 O multitude, O multitude, come into the valley of threshing, for the day of the Lord is near in the valley of threshing. 15 The Sun and Moon shall be darkened, and the Starts shall withdraw their sight. ALbeit God loveth dearly his church, & will have it to be perpetual ●●●reserued, The argument & use of this present place. yet suffereth he the same to be diversely exercised and afflicted under wicked & ungodly enemies, so far forth that the godly sometimes think themselves to be forsaken of him, and the wicked promise to themselves perpetual success. Hear therefore we have need as well of diligent doctrine as consolation, to the end we may perceive these things to come to pass by the just judgement of God, who chastineth his that they may be saved, and finally rendereth to the wicked according to their deserts. Hitherto maketh the last part of joel. For he so comforteth the people of his time against the terrors of the Assyrian war, that look what he saith unto them ought to be applied unto all ages. And of late forsooth be promised in general, that God would take in hand the cause of his people against their enemies, whose cruelty and pride he declared at large. But now he diligently describeth the judgement of god which hangeth in like manner over the heads of all those that in these days imitate the said ancient enemies of the church. Let us therefore consider every thing in order. The enemies of the church are punished by the law of like for like. First, he threateneth unto them Talions Law, that is, such pain, such punishment, or, so do, so have, and declareth that there shall nothing let, but that he will deliver his people. For he accused them before that they had sold the children of juda to the Grecians, and to a people far off. Therefore he inferreth: Behold, I will raise them out of the place, etc. As though he should say, You in deed go about to scatter my people, so as no hope of restitution should be left unto them. But you shall never bring this to pass. For albeit it may seem a thing impossible, that they should ever return to their own country: yet will I raise them up, and gathering them together out of all places, bring them back again. And as for you I will reward you according to your deserts, and that upon your own head. For I will sell your son's & your daughters into the hand of the children of juda, who shall also sell them to the Sabeans and to other nations a far off. He a●●●th by way of confirmation: For the Lord himself hath spoken it. But yet we never read, that the Tyrians and Sidonians and other the enemies of the jews were sold by the jews themselves. Yet so the Lord speaketh, that these things should happen unto them, by reason of the disluyaltie and cruelty, which they had used against the jews. The execution therefore of God's judgement is attributed to the jews, for as much as God would send it, to revenge the injuries offered unto his people. But these things were fulfilled, when the self-same Assyrians & Chaldeans, which had afflicted the jews, did also within a while after subdue and overrun these nations, together with other the near neighbours of the jews, Esa. 14. & 32 Iere. 47. Ezech. 29.27.28. joan. 11. as we may see in the sermons of Esay, jeremy, and Ezechiel. Nevertheless these things ought chief to be referred to the times of Christ, who as he hath gathered together in one the children of God, which were before dispersed and sold under sin: so taketh he most grievous punishments upon the wicked enemies of his church, whereof the jews first of all tasted. For when these had after a sort sold Christ, and shamefully denied him before Pilate, God sold them also into the hands of the Romans, and scattered them throughout the whole world, so as the tokens of God's wrath are every where seen in them. The like happened not long after to the Romans, whom God sold into the hands of the goths, vandals, Herulians, and other most cruel nations, when they had once atmed themselves against Christ, neither is it to be doubted, but that all they also are to taste of the self same cup in these days, that are false and injurious against the church. And withal let them also observe this thing whosoever beside the cause of religion, live by oppression of the poor, shedding of blood, and by ravin and extertion: such as are those, that addicting themselves unto mercenary warfare, seek their chief praise in this, if they may spoil, kill, and destroy as many as is possible. Well, God will one day punish them wick even dealing: neither will Christ be found false, Matt. 7. who said sometime. With what measure ye meet, with the self-same shall others also meet unto you. Apoc. 13. Again, He that leadeth into captivity, goeth into captivity. He that killeth with the sword; shall perish with the sword. These things are approved by the examples of all ages, so as we have by no means to doubt of the truth of them. etc. The wicked and ungodly destroy themselves with fitting one against another. But forsomuch as God punisheth the wickedness of the world with divers and sundry penalties, he now expressly showeth, what punishment he would use against them: namely war, which in manner of an herrault, he devounceth with many grave and weighty words, to the intent he might both awaken the careless contemners of God's judgements, and also minister hope and comfort to the godly, who thought it would scarce ever come to pass, that these nations should be punished, which as they were most mighty and puissant, so also did they as stubbornly defend their superstitions against the church of God. He publicly therefore denounceth war unto them, & whilst he raiseth up all nations, he showeth it would come to pass, that all the whole world should be troubled, and that they should fall by wounding one of another, that had now conspired to the destruction of God's people. Publish (saith he) this among the Gentiles. For god is the Lord of all nations, sanctify & prepare warret by which speech he signifieth, that this war should be accomplished by the furtherance and assistance of God, albeit the profane Gentiles understood not so much: & withal he commendeth unto them an earnest care & endeavour to go through with it. Wake up also all the mighty & valiant men, & let as many as are furnished with any martial prowess draw near, & come up. Yea break your plough shares into sword, & your siethes into spears. And thus he expresseth the incessant practice of warring, which should bring with it a forgetfulness of husbandry and of all other businesses, which are wont to flourish in the time of peace. For Esay by diverse speeches expresseth the exercise of peace, when prophesying of the kingdom of Christ he sayeth: They shall break their sword into mattocks, and their spears into siethes, etc. Hereunto joel addeth: Esay. 2. He that is weak, let him say, I am a strong champion: & let him show himself courageous in executing God's judgement. What need many words: Assemble yourselves and come together all ye heathen round about. The cause: For the Lord shall there (namely in the sight of his Church) cast down all the mighty men of the earth, that have hitherto afflicted her. These things admonish us how greatly. God careth for his Church. The Church how much it is set by of God. For as he made all things for this, and therefore prosecuteth all other creatures with his favour, that they might do service unto her: So for the same his Church he meserueth kingdoms and common weals, to the end they might minister things necessary thereunto, and again overthroweth those nations and kingdoms, which would have his church banished and destroyed. For example the Sodomites whom God preserved a long time for Lot's sake, and delivered by Abraham from their enemies, but the same he● struck with fire from heaven: when Lot could no longer dwell amongst them in safety. Likewise upon Egpyt, God powered many benefits by joseph, when as he had appointed it the resting place of his Church, but incontinently he both most grievously afflicted the land of the Egyptians, and also destroyed their king with his whole train of horsemen, by a very fearful and terrible judgement, what time they began to persecute his Church. In like manner dealt he with the Chananites, with the Moabites, with the Madianites, with the Palestines, Syrians, Idumeans, babylonians, Medians, Persians, Grecians, and Romans, as the histories, do every where tostifie. And at this day we see the wicked run together by the ears one upon another, and to turn the weapons to their own destruction, which they had provided to oppress the Church: and so is it true in all ages, that the very earth (that is to say, earthly minded men, and such as are given over to the world) drink up the floods of water, which that old Oragon, the Devil, Apoc. 12. vomitech out against the Church. Let these things serve for our comfort, lest we despair at any time of God's help. Under the figure of judicial process he denounceth punishment to the enemies. But the Lord goeth forward, and under the figure of a judicial process threateneth the self same thing, & withal teacheth, that he will do nothing contrary to right & equity. And hitherto maketh the very diligent rehearsal of the circumstances. For first are summoned and ascited the guilty, whom it behoveth to stand forth to judgement. Secondly, the judge also is described. Then next he reciteth the sentence, & at length declareth the horrible execution thereof. As touching the first. Let the heathen (saith he) be wakened, I As guilty he citeth all the heathen. and come up to the valley of jehosophat, that is, to the place of God's judgement, where they may be punished for their wickedness. Where we are taught, that the judgements of God are extended to all nations, neither can they be avoided by any shifts or forcible attempts of men. For so great is the force of Gods summoning or citation, that the wicked do even willingly after a fort come forth when the time of vengeance is, and no man compelling them stand forth before God to be punished. So Pharaoh willingly ran headlong into the bocome of the Sea: & in these days we see it no rare matter, that the wicked desperately pluck perils upon their own pates, wherein they miserably perish. Let no man therefore either be deceived by his own security, or dismayed by the success and temerity of the ungodly. Secondly, God bewrayeth also the judge: to witee himself, 2 God is judge. who elsewhere challengeth to himself all judgement, and is said to be the judge of the whole earth. Deut. 1. Psalm. 82. Genes. 18. For I (saith he) will sit to judge all nations round about. As though he should say, This will I do, who hitherto might seem as though I had neglected both mine own cause, and the cause of my people. etc. This thing is well to be observed of the wicked, and even of as many as are securely besotted in their sins. They for the most part think, that God regardeth not mortal men's matters, and with those fools say, There is no God, Psal. 14.53. the Lord seethe not, neither doth the God of jacob understand. etc. But would to god the same would hear the Prophet making answer unto them. Psal. 94. Understand ye unwise among the people, and O ye fools when will ye be wise: He that planted the ear shall he not hear: he that formed the eye, shall he not see: he that chastiseth the nations, & teacheth men wisdom, shall he not reprove you? The Lord knoweth the thoughts of men, that they are but vain etc. And that these things are most truly spoken of the Prophet, as well old, as new, and even daily examples do so manifestly prove, that they are wittingly and willingly beside themselves, that dare call the same into question. 3. The sentence of the judge is expressed by similitudes. Thirdly he declareth the sentence or verdict of the judge by similitudes drawn from vintage and harvest, whereby he both showeth the cause of the punishment and also the uprightness of the judgement. For he compareth the wicked enemies of his kingdom to a field and vinyeard, wherein the fruits of all kind of sin, have hither to grown: which God as yet indeed through his wonderful long sufferance hath borne withal, but now he will reap & cut them down, because that being come unto ripeness, they had filled up the measure of their iniquity. Therefore he crieth. Thrust in your siethes, for the harvest is ripe: come, get you down, for the wine press is full, etc. And thus speaketh he unto those, whom he had now constituted executioners of his judgement. Apoc. 14. The self-same parables john heard alleged of the Angel, when he described the proceeding of the last judgement. But for our parts, let us learn hereby, how dangerously they are deceived, that by the long sufferance of God, promise to themselves an impunity in sinning, and in the mean season, think not of God's justice, who distributeth unto every thing his proper time and season. The husbandman waiteth for the time of harvest and vintage, neither gathereth he his fruits before they be ripe: & shall we think that God will rashly and unadvisedly hasten his judgements: But although he sometimes defer the punishments, yet he forgetteth not the sins, which if together with a settled and incurable liberty of sinning & contempt of God's word they come unto ripeness, then by and by he displayeth his judgement; Whereby it cometh to pass, that such as seemed of long time to have committed most heinous transgressions without check or controlment, at length by adding one sin more, have provoked God's wrath against them. For as the harvest being already white one day or two bringeth it unto ripeness, & as the measure filled up to the brim one only drop maketh it run over: even so the sins that seem to be small, provoke the judgement of God, if through an incurable malice & profane contempt of the word, they be added to the former transgressions. Let every one observe & mark these things, neither let them look only upon that which is presently committed, but call to mind also their sins past, and examine their hearts, lest the wicked & careless contempt of god, cause that to be pernicious unto them, which unto the godly & to such as sin of infirmity is pardoned and forgiven. 4 The horrible execution of the divine sentence. But the prophet persisting in the parable describeth the horrible execution of God's judgement, & as though being rapt out of himself he saw all things done before his face, he exclauneth: O multitude multitude, come into the valley of threshing, etc. For this is peculiar to the prophets, that being rapt & ravished out of themselves, they look upon things to come, as though they were present: which thing the Poet observing bringeth in sybil crying out. wars O most fearful wars, I say, And slaughters manifold, And Tiber foaming froth of blood, Great plenty I behold. And he calleth the place of Gods▪ judgement the valley of threshing. As if he should say, They would not hitherto acknowledge the judgement of God, & devise how to escape it, but have brought their sins unto ripeness: therefore they shall come into the valley of threshing, and there be broken in pieces: & forthwith he addeth the cause. For the day of the lord is near in the valley of threshing. He calleth the day of the lord the time of vengeance, which he expressed before by the nanes of harvest & vintage. And that he might be token the grievousness thereof, he saith that the Sun & Moon with the rest of the stars shall forego their brightness, insomuch that the tokens of gods wrath shall appear in them: let these things serve for our comfort against the assault of the wicked; who, howsoever they rage & take on for a time, yet shall they one day be brought before the judgement seat of Christ, & receive rewards according to their deeds. And withal being mindful of these things, let us embrace the grace of God, which he offereth unto us in Christ jesus, who at the length having removed us from all dangers, will finally translate us into the fellowship of his kingdom, to him be given blessing, honour, glory, and dominion for ever and ever. Amen. Sermon. 14. 16 THe Lord also shall roar out of Zion, The text. and utter his voice from jerusalem, and the heavens and the earth shall tremble, but the Lord will be the hope of his people, and the strength of his people Israel. 17 And you shall know that I am the Lord your God, dwelling in Zion, mine holy mountain: and then shall Jerusalem be holy, and there shall no strangers go through her any more. 18 And in that day shall the mountains drop down new wine, and the hills shall flow with milk, and all the rivers of juda shall run with waters: and a fountain shall come forth of the house of the Lord and shall water the valley of Sittim. 19 Egypt shall be waist, and Edome shallbe a desolate wilderness, for the injuries of the children of juda: because they have shed innocent blood in their land. 20 But juda shall dwell for ever, and jerusalem from generation to generation. 21 For I will cleanse their blood, which I have not cleansed: and the Lord will dwell in Zion. FOrasmuch as all the promises of God are founded in Christ jesus, in whom alone the father is well pleased with us: The argument & use of this present place. joel (as also the rest of the Prophets) doth so entreat of the deliverance of the jewish people, that withal he comprehendeth the mysteries of the unuiersal redemption, which we have in Christ. These things therefore ought so to be considered of us, as that we insearch those points with a deeper and profounder sense, that are fulfilled & accomplished in Christ. And of late he spoke of the punishments of the enemies: whereunto now he addeth those things, that make to the safety and happiness of the godly, as well in this world as in the world to come. Whereof we ought to reap this use, that reposing our trust in the aid and assistance of God, we may valiantly vanquish and overcome all that standeth against us, and withal endeavour to be such, as God may acknowledge and defend as his own. How God will be affected toward his people. I He frayeth the wicked. But joel beginneth with the person of God, and showeth, how he will be affected toward his people. First, The Lord (saith he) will roar out of Zion, and utter his voice from jerusalem. He compareth GOD to a Lion roaring after his prey, which he will not suffer to be taken from him. And so he teacheth, that God will be a deliverer and defender of his people, not only faithful and just, but also strong and valiant, which will never permit them to be purloined from him. Therefore he addeth: The heaven & the earth shall tremble. Amos 3. For if so be (as Amos saith) all men stand in fear of the Lion when he roareth, who doubteth but that all creatures will tremble, if in case God utter forth the tokens and threatenings of his wrath? Howbeit, as we admonished in the beginning, these things belong especially unto Christ, which is that strong Lion of the tribe of juda, Apoc. ●. who as he hath delivered his own out of the tyranny of the Devil, so will he by no means suffer them to be taken from him. joan. 10. My sheep (saith he) can no man take out of my hand, etc. Let these things comfort us in our temptations. For if we abide in Zion, that is, in the fellowship and society of the Church, no man can separate us from the love of God. Rom. 8. For why, he that hath instructed the Lions with terrible roaring, and he that causeth the thunders to astonish men's minds and to bellow out of the heavens, the same by the secret power of his spirit can cast down the courages of the wicked, so as will they nill they, they shall cease to hurt and endamage his people, etc. 2 He is the hope and strength of his people. But least any man should think that God would also become fearful to the godly, he addeth: But the Lord will be the hope of his people, and the strength of his people Israel. In that therefore he showeth himself terrible to the ungodly, in that he shaketh heaven and earth, all this he doth to the benefice and welfare of his Church, that namely the wicked may be abashed, and the godly have a steadfast and untemoveable hope and confidence in him. And here it appeareth how notable the fruit of faith and godliness is, when as these alone cause god to be sweet and amiable unto us, whose Majesty and power otherwise is intolerable. For as good and virtuous children are delighted with the port and magnificence of their father, which they know will be honourable and profitable unto them also, but the undutiful and rebellious are dismayed with the same, because they know well enough they have deserved punishment: even so the power and glory of God doth wonderfully cheer and comfort the godly, when as they acknowledge him to be their father and protector, the wicked and ungodly in the mean time miserably trembling at the mention of him. But we have to observe, that he saith that God will not only be the hope, but also the strength of the godly. For as he protecteth and defendeth his people, so also he furnisheth them with new force, that they may be able to abide and do all things. These things have in like manner their accomplishment in Christ. Mat. 16. For he is that invincible rock, against which even the gates of hell shall not be able to prevail. The same commandeth us to trust in him, joan. 16. and saith that he hath overcome the world & the prince thereof. The same encourageth the faithful with his spirit, so far forth that being prepared unto every good work, they manfully subdue all adversary power, and even glory and rejoice in their afflictions. Whereupon Paul said: I am able to do all things in Christ that strengtheneth me. See Rom. 5. Philip. 4. 3. He is a present helper & defender. He addeth hereunto in the third place And you shall know, that I am the Lord your GOD, dwelling in Zion, my holy mountain. He opposeth this to the dangers, which they had hitherto sustained, and by reason whereof they supposed that they had been utterly forsaken of God. The sense is this: I will show myself so favourable unto you, that you shall feel by experience in deed, that I remembering well my covenant do dwell amongst you, neither will I ever departed away from you. 1. King. 8. But he doth not without cause make mention of his holy mountain. For albeit he hath respect to the promises, wherewith he had adorned his temple, yet he doth withal admonish them of their duty: that we might understand, that God will then be present with us, if we consecrated ourselves wholly unto him, and study to retain that holiness which he giveth unto us. These things therefore belong nothing at all to the hogs and dogs, which by their uncleanness and profane contempt of God, do utterly bereave themselves of the fruit of the heavenly promises, and even of all good graces whatsoever: as shall abundantly appear also in that which followeth. The happy condition of the Church. For there followeth now a description of the most happy estate and condition, which the Church should have and enjoy under God's protection, where in five members he comprehendeth, whatsoever make to the true happiness hereof. The first is, jerusalem shallbe holy, and there shall no strangers go through it any more. In which words he saith two things at once, namely, that they should both be consecrated wholly unto God, and also that God would defend them from ass profanation and defilement of enemies. Neither are these two things joined together without great cause, considering it is impossible that the one should be divided from the other? For inasmuch as God hath consecrated unto himself his Church, Ephes. 5. purged and purified in the blood of his son, he will by no means have the same stained with the difilements of sin, neither alloweth he any place unto such as are unclean in it. For these sayings are well known: Be ye holy, levit. 19 20 Psal. 15. for I the Lord your God am holy. Again: Who shall dwell in thy tabernacle? Who shall rest in thy holy hill? He that walketh uprightly, and worketh righteousness, etc. And Christ also said unto Peter: If I wash thee not, joan. 13. thou shalt have no part with me: and there he giveth in charge, that such as are washed by him, should in like manner wash their feet. As long therefore as the citizens of the church do observe & keep these things, God is not absent from his promises, neither suffereth he them. to be subject to the lust of their enemies. And as oft as that cometh to pass, it is certain and sure that it happeneth by our default, as will easily appear, if we examine the Ecclesiastical histories. For even now from the beginning sins and enormities have made way & passage unto persecutions, which creep also into the Church itself, when as abounding in peace and idleness, it is occupied rather about earthly things then heavenly. Eusebius testifieth this thing in divers and sundry places, but of all other most manifestly in the beginning of the eight book, when as he taketh in hand to describe & set forth that horrible and cruel persecution, which under Diocletian afflicted the Church by the space of whole ten years together. And if we compare the persecutions of our time with the manners of those, that glory in the profession of the Gospel, we shall soon see that we have no cause at all, to complain of any severity in God. Wherefore let us endeavour to offer ourselves pure and undefiled unto God, & then will he not suffer us to be trodden under foot of the wicked, neither to become a prey unto them, etc. 2. Abundance of blessings. Secondly he promiseth the abundance of God's blessing and all kind of benefits, saying: And in that day shall the mountains drop down new wine, & the hills shall flow with milk, etc. These are hyperbolical or excessive speeches, whereby is betokened the great and overflowing plenty of God's gifts, which the Prophet opposeth against the famine and scarcity, that went before. And albeit God granted this plenty unto them under Ezechias and after, Ephes. 1. yet are these things truly fulfilled also in Christ, in whom we are enriched withal spiritual blessing, Mat. 9 Luk. 5. as the Apostle witnesseth. For in his kingdom floweth that most sweet new wine of the Gospel, which being put into new vessels, cheereth and gladdeth the hearts of men. In the same is offered the sincere milk & void of guilt (as Peter saith) which ministereth nourishment unto the little ones & weak in faith. 1. Pet. 2. The same watereth the whole field of his Church with rivers, that is to say, 1. Cor. 3.12. with divers and sundry gifts of his spirit. To be short, joan. 4. in the self-same is opened that most wholesome and health bringing fountain that washeth away sins, & quencheth the thirst and boiling heat of consciences, and watereth the valley of Sittim. Num. 25 This was in the borders of the Moabites, as appeareth by Moses, who writeth that in the place the Israelites committed whoredom with the daughters of the Madianites & Moabites & were partakers of the Sacrifices of Baalpeor. Whilst therefore the Prophet maketh mention of this, he teacheth the the grace of God shall flow also even unto foreign nations, and be sufficient, to wash away even most grievous and heinous sins. These things as they bring comfort to afflicted consciences, so do they admonish us, that being contented with Christ alone we avoid the superstitious inventions of men, which dare show us salvation any other where. For who so follow those, they leaving the fountain of living water, dig unto themselves pits, jere. 2. even broken pits, that can hold no water, yea and although they draw daily and drink thereof, yet do they always thirst, as Christ witnesseth in the Gospel. Thirdly he promiseth that they shallbe safe and free from the fear of enemies, 3 A sure safety. when he saith: Egypt shall be waist, and Edom shall be a desolate wilderness, etc. These were the ancient enemies of the jewish nation, and the Idumeans forsooth being descended from Esau, burned as it were with a native and hereditary hatred, and the Egyptians mindful of the departure, which the Israelites had made from them, never ceased to persecute them. But under these he comprehendeth all other enemies, which he saith shall be so far off from hurting hereafter, that rather they shall be cut off, and together with their lands miserably perish. The truth of this promise is avouched also in this world, Psal. 100LS. when as Christ ruleth in the midst of his enemies, and defendeth his people amongst their daily and continual afflictions, and showeth forth horrible examples upon his enemies: but yet it shallbe fully accomplished in heaven, when as we being set free from all gun-shot, shall reign everlastingly with Christ.▪ But we have to observe, why the Lord threateneth destruction unto these. Namely, because of the injuries offered unto the children of Israel, and for they have shed innocent blood in their land. Therefore the wicked are punished for their tyranny, whereby they oppress the godly: neither in deed will Christ suffer this to escape unrevenged, who testifieth himself to be afflicted in his members, as we said of late. From hence therefore let us fetch comfort in persecution, neither let us be offended with the success of the wicked, who shall one day (we reigning in the heavens) be cast into utter darkness and there tormented for ever. 4. A perpetuity. he promiseth a perpetuitis, which thing, alone sufficiently teacheth, that this place, ought not to be understood of the carnal juda, but of the spiritual or Church. For it is evident that the people of the jews were cast out of the land of promise, and had lost all form both of Church and Common weal. The Prophet therefore saith: But juda shall dwell for ever, and jerusalem from generation to generation. Which may be meant only of the Church, unto whom Christ being about to convey his body from the earth into heaven, Mat. 28. said: Behold I am with you even unto the end of the world. And that the same shall never die, Math. 24. 1. Cor. 15. 1. Thes. 4. the prophesyings of the same Christ, and Apostles as touching the last day, do abundantly teeth: when as they testify that then there will be some, who being caught up in the air to meet Christ, shall enter into possession of the heavenly kingdom. Forasmuch therefore as the Church shall be upon the earth even unto the end of the world, and the same then being translated into heaven, shall be endued also with the immortality of the body, it is plain pardie (as the Prophet speaketh) that the same shall dwell for ever. Why therefore do we fear the attempts of persecutors: Why tremble we at the dangers that hang on every side over us? In times past forsooth most mighty Kings and Emperors have assayed to subvert & overthrow the Church, but they have been so far off from achieving their purpose, that in so doing they have gained nothing but perpetual shame and ignominy and an vurecoverable loss as well of their goods, as also of their bodies and souls. The like lot also shall light upon those, that do in these days follow their steps. 5. A cleansing from sins. But forsomuch as the conscience of sins calleth into question all the promises of God, in the fift place the Lord addeth: And I will cleanse their blood, which I have not cleansed, and the Lord will dwell in Zion. By blood the scriptures understand all grievous and heinous sins. The meaning therefore is this: Whatsoever filthiness remaineth in them, which might seem as yet not to be cleansed and taken away, all that will I cleanse & purge. This was performed also in Christ, whose blood (as the Apostle saith) cleanseth us from all sin: and of whom the Baptist witnessed, Behold the lamb of God, that taketh away the sins of the world. But especially this seemeth to be referred to the calling of the Gentiles, who, where before also they wanted the purifyings of the law, & God had suffered them (as the Apostle saith) to walk in their own ways, Act. 14. yet the same being brought to the knowledge of him, he delivered & set free by the merit of Christ from their sins & from condemnation. Our sins therefore being cleansed, & done away, which alone separated us from God, it followeth necessarily, that God will dwell in Zion, that is, the Church, & that he will never leave it destitute of his favour and protection. Hitherto maketh the place of Paul, writing to the Romans: Rom. 5. God setteth out his love toward us, seeing that while we were yet sinners, Christ died for us. Much more than being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his son: much more being reconciled, we shallbe saved by his life, etc. And thus doth the divine joel conclude and shut up his prophesy with a promise of the Gospel: nay if you consider more advisedly of him throughout, ye shall find him to be an evangelical Preacher. For he began with the rehearsal of the punishments, which he showeth they deserved by their sins. And immediately he exhorted them to repentance, & gave forth the true form and manner thereof. Then hereunto he added promises touching the penalties of the enemies, & perpetual happiness of the godly. Let us therefore transfer these things to our times, and from hence take advice as touching the avoiding of plagues and calamities: whereof the sum is this, that we forsaking our sins and the cares of this wicked world, do with our whole heart 〈◊〉 turn & convert unto God, through Christ jesus, who as he hath cleansed us from our sins and reconciled us to God his father, so doth he protect and defend those that believe in him amidst the dangers of this life, and finally causing them to escape and surmount all calamities he will translate them into his own kingdom, 〈◊〉 to the places of eternal happiness. To him therefore with the father & the holy ghost three persons and one eternal and everliving God, be all blessing, honour, glory and dominion for ever and ever, Amen. Imprinted at London at the three Cranes in the vintry, by Thomas Dawson, for William Ponnsonby. 1582.