A Necessary Admonition out of the Prophet Joël, concerning that hand of God that of late was upon us, and is not clean taken of as yet: and otherwise also very fitly agreeing (in diverse good points) unto these days wherein we live. By Edm. Bunny. PROVERB. 15.32. He that refuseth to be reform, despiseth his own soul: but he that submitteth himself to correction, is wise. JACOB. 4: 8, 10. Draw near to God; and he will draw near to you: Cast down yourselves before the Lord; and he will lift you up. Imprinted at London by Robert Robinson, for Thomas Man, and Thomas Gubbins. 1588. TO THE MOST Reverend father in God, his very good Lord, JOHN, by the providence of God, Archbishop of Canterbury, one of her majesties most honourable Privy Counsel, Primate of all England and Metropolitan. IN what sort this land of ours was lately visited by the hand of the Lord for two years together with unseasonable weather, & so consequently with some scarcity then, although to say the truth it was nothing so grievous as heretofore our elders have had, and others then felt, as it was reported: yet was it so evident and plain in itself, that I shall not need to stand to show what it was, or how far we were all generally touched therewith: but especially those that were the poorer sort among us. Our own experience for that matter was such, that whosoever would go about to make any farther demonstration of it, might very well spare his labour therein. But whereas in such case some other way there is, wherein we might be fruitfully occupied, and to very good purpose, and so as the nature of the thing itself doth require: therein whosoever could rightly and orderly employ his labour, he might be able thereby to discharge some part of his duty, and do a piece of good service to God, and his country. That other way I take to be especially this: that we acknowledge the same to be sent of God; and therewithal, that só we be touched therewith, as in such case doth appertain. In which because. I did not then know (nor yet do) that others did labour, therefore the last year, I did endeavour me self to set down somewhat thereof: which also I finished as is pleased the Lord to bless me therein. And to the end that I might safelier do it, without offending on either side, either on the right hand, or on the left, I saw no better way then to take some text of Scripture, such as belonged to this kind of argument, and out of it to derive some such instruction as the text itself should naturally yield. So did I take the Prophet joel, and out of him framed this Admonition, that then I presented your Grace withal. But seeing that since it hath been stayed (I wot not by what sinister means) by one that undertook the printing of it, & now of late it is come to my hands again, although that in some respect it may seem to come out of season now: yet because that in others it doth not (nor but little in that) I thought it my duty again to present your Grace therewith. Which thing the less that it is in itself (in respect of any thing therein that is mine) the less bold I ought to have been, both at the first and now also to have offered the same, unto so grave and learned a censure. But seeing that it pleased your Grace to accept of it then; I might not turn it an other way now; especially, when as the nature of it in my judgement is such, as that before I thought me self bound, and yet do, in order and duty to make it yours. And so beseeching your Grace to pardon, both my former boldness therein, and the renewing of it now again, I humbly pray that Almighty God the father of lights & only fountain of all good graces, of his great and infinite mercy, for the glory of his holy name, and in the face of his Anointed, would vouchsafe so to visit us from above by his Holy Spirit, that we may be in such sort touched, with this his gentle and gracious warning, and so seek unto him while it is time, that we provoke no heavier displeasure, but may attain to his further mercies, and ever stand in his gracious favour. From Bolton-Percy, April. 6. 1588. Your Grace most humble in the Lord, Edm. Bunny. The preface to the Reader. Whereas (gentle Reader) this admonition of mine out of the Prophet joel was to have come forth the last summer, That this Prophecy fitteth us also, and these our days marvelous well. though (I know not how) it hath been stayed till this present: by this means it cometh to pass, that now I am justly occasioned to say somewhat unto thee, not only of the Treatise itself, but also of this late publishing of it. Concerning the Treatise itself, although it be out of the Prophet joel, who was sent of God to his people of old, and about such things as concerned a special estate of theirs then: yet doth it so fitly agree with us also now, and with the ways that are most common and rife among us that the self same Prophet may seem as much to have been preserved for us against this time that now we are in, as he was before sent unto others to speak unto them. For we also are found in the self same ways, that they were in at that present: and therefore hath the Lord for these few of the last years in much like sort laid his hand upon us, as he did upon them, and yet also doth, in very plain and sensible manner. But as théy were senseless, and could not see it, & therefore turned nor unto the Lord that so had laid his hand upon them: so we likewise at this present have notably been provoked divers ways to acknowledge the hand of God upon us, and to turn unto him, and yet notwithstanding, we have not done it, but either shame with it, or think it needless to take such a course. And yet, as at that time God did but with one hand shake the rod at them, & with the other held forth special mercies unto them, a further advancement of religion among them, and a special deliverance from all their enemies: so at this time also we may see the Lord to observe that course toward us, not only laying his hand upon us, but also tendering and offering unto us, by many good and comfortable tokens, both a further manifestation of the gospel, and a better riddance of our enemies, if so be that we can truly turn unto him. As therefore this call of the Prophet was to special good use unto them to quicken them up, both to a sensible feeling of that hand of God upon them; & to cast themselves to be in a readiness to receive those greater mercies at his hands likewise: even so may it be as much to our purpose, that he should now stir us up unto a feeling of such hands of God as are upon us; and with all diligence to sort ourselves to such a course, as best may serve to take unto us those other mercies, that now of long he hath offered unto us, (& yet doth) in so gracious manner. But it may be, In what manner it is delivered. that thou wilt think, that I have over lightly passed over the Text of this Prophecy: yielding, as it doth, so many good lessons; so meet for ourselves, and for the days wherein we live. But my desire was, but only to open the Prophet unto thee; and that so briefly as I could: that so being otherwise less encumbered, thou mightest the better attend unto him. For which cause also, after every chief & principal division of the Text, and the opening of the Method or order of it, I have briefly showed, how we may apply the same to ourselves. Then also, to the end that every one may better perceive, how far forth he may account, either of the sense that out of any part of the Text is gathered, or of the Method whereinto it is digested, I have here set down the Text itself in such sort distributed, or divided into such several portions as it is aportioned & handled in the Treatise itself: noting also, in the end of every portion, in what Sections of the Treatise that portion is handled. A matter that many do little need (such as have the text already, and can readily turn unto it:) & yet may it be to good use to some others, & (for that matter) ease them of some part of their labour. And the brieflier and plainlier that it is delivered unto thee, the better shalt thou be able to see, what it is that the Prophet doth call thee unto. Which when thou perceavest, than it remaineth, that thou cast thee self to be in a readiness to answer his call. Concerning this late publishing of it; first, Of the late publishing of it: nevertheless, that yet also it cometh in seasen. what was the cause of the stay with him to whom the printing thereof was committed, & who then did undertake the present dispatch of it, I me self am not able to say: & it was much against my will, considering that, as at that present occasion had set me about that kind of labour for the good of others so did it likewise not well accord with that needle's delay that thereof was made, when the time itself did so justly require it. Insomuch that to that very end, that is, to give it so ready a course, as to that season did appertain, both myself of set purpose repaired to London, and there took special order for the present imprinting of it. Then that it is set forth now, although it may seem to be somewhat our of season, in some respect, because it relieth so much on the scarcity that then was, which is in good part eased now, yet the tru●h is, that the matter being better considered, there is no cause why any man need to think, but that yet (in that respect also) it may well come not far out of season. For though the year that now is present, hath brought with it (God be thanked) good store of come, which the other wanted before: yet did that other so far sink the most men's substance at that present, to get them grain to their needefulnesse, that now they hardlier have wherewithal to get it, than they had then, though it be cheaper. And so consequently that scarcity doth as yet remain with very many. But howsoe●er that it is eased: yet is there among us such a kind of sickness at this present, spread over all generally, as that therein (both by the sharpness, and strangeness of it, we may plainly perceive that it is the hand of God, and calleth us no doubt unto repentance. Again, as this our Prophet, by occasion of a famine then, called on the people to be effectually touched therewith, & with true repentance to turn to the Lord: so, because that this Admonition of mine hath likewise held the self same course, the less that we have yet acknowledged that hand of God, and the less that we thereupon did turn unto him by repentance as yet, the more justly may it be demanded of us, and the more 〈◊〉 occasion hath this Admonition still to proceed, and to hold on his former course. Besides this, whereas the prophet joel, upon their repentance did assure them of greater mercies, both a further propagation of the Gospels, and a notable deliverance from their enemies: who seethe not, but that to this end also this Admonition may now very fitly come forth, when as all sorts have so much business about the advancement of Religion, and when as there is a general doubt of enemies also, and sufficiently known, that (for the gospel) they are not a little incensed against us? These reasons therefore moving, I have thought good, now to take some further order for the publishing of this Admonition: and therewithal to show thee, what reasons moved me thereunto. And now what remaineth, but that, What benefit to take by the reading of it as the Prophet doth call upon us, God himself hath notably provoked, and our own estate doth much require: even so we address ourselves to answer this gracious calling of his, in stirring up ourselves to a sensible feeling of that hand of God upon us, and, in turning ourselves unto him in true repentance? Of these things I thought good a little to forewarn thee (gentle Reader): leaving thee now at thy good pleasure, to the Treatise itself, and wishing thee to use it to the glory of him who so lovingly calleth, and to the benefit of thyself whom he would in no wise have to miscarry: which that thou mayst the better do, I humbly beseech God to vouchsafe thee his blessing, and the direction of his holy spirit: and so I bid thee well to far in jesus Christ. The text of the Prophet joël, in such sort distributed, as it is handled in the Admonition following. Sect. 1, 2. 1 THE word of the Lord that came to joel, the son of Pethuel. Sect. 3, 8. 2 Hark ye this, o Elders, and hearken 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 you 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 Palmerwoorm, hath the grasshopper eaten; and the residue of the grasshopper hath the canker-woorm eaten; & the residue of the canker-woorme hath the caterpillar eaten. 5 Awake ye drunkards, and weep, and howl all ye drinkers of wine, because of the new wine: for it shall be pulleà 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 great lion. 7 He maketh my vine waste, and pilleth of the bark of my figtree: he maketh it bare and casteth it down: the branches thereof are made white. 8 Mourn like a vir-gin girded with sackcloth for the husband of her youth. 9 The meat-offering and the drink-offring is cut of from the house of the Lord: the Priests, the Lords ministers mourn. 10 The field is wasted; the land moorneth: 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, & the Palm-tree, and the Aple-tree, even all the trees of the field are withered: surely the joy is withered away from the sons of men. 13 Gird yourselves and lament, ye Priests: howl ye ministers of the altar: come, and lie all night in sak-cloth, ye ministers of my God: for the meat-offering, and the drink-offring, is taken away from the house of our 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. Sect. 9, 10. 15 Alas: for the 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 of before our eyes; & joy, and gladness from the house of our God? 17 The seed is rotten under their clods: the Garners are destroyed: the barns are broken down, for the corn is withered. 18 How did the beasts moorn? the herds of cattle pine away, because they have no pasture, and the flocks of sheep are destroyed. 19 O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, & the flame hath burnt up all the trees of the field. 20 The beasts of the field cry also unto thee: for the rivers of the waters are dried up, and the fire hath devoured the pastures of the wilderness. Sect. 11, 12. 1 Blow the trumpet in Zion, and shout in mine holy mountain: 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 cloud spread upon the mountains, so is there a great people, and a mighty: there was none like it from the beginning, neither shall be any more after it, unto the years of many generations. 3 A fire devoureth before him, and behind him a flame burneth up: the land is as the garden of Eden before him, & behind him a desolate wilderness, so that nothing shall escape 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 tops of the mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, & as a mighty people prepared to battle. 6 Before his face shall the people tremble: all faces shall gather blackness. 7 They shall run like strong men, and go up to the wall like men of war, and every man shall go forward in his ways, and they shall not stay in their paths. 8 Neither shall one trust another, but every one shall walk in his path: & when they fall upon the sword they shall not be wounded. 9 They shall run to and fro in the citie● 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 shallbe dark, and the stars shall withdraw their shining. 11 And the Lord shall utter his voice before his host: for his host is very great: for he is strong that doth his word: for the day of the Lord is great and very terrible, and who can abide it? 12 Therefore also now the Lord saith, Turn you unto me withal your heart, and with fasting, and with weeping, and with mourning. 13 And rend your heart, and not your clothes: and turn unto the Lord your God, for he is gracious, and merciful, slow to anger, & 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-offring unto the Lord your God. 15 Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. 16 Gather the people: sanctify the congregation, gather the Elders: assemble the children, and those that sucked the breasts: let the bridegroom go forth of his chamber, and the bride out of her bride-chamber. 17 Let the Priests, the ministers of the Lord weep between the Porch & the Altar, and let them say, Spare thy people, O Lord and give not thine heritage into reproach, that the heathen should rule over them. Wherefore should they say among the people, where is their God? 18 Then will the Lord be jealous over his land 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 shallbe satisfied therewith: and I will no more make you a reproach among the heathen. 20 But I will remove far of from you the Northern army, and I will drive him into a land, barren, & desolate with his face towards the East sea, and his end to the uttermost sea, and his stink shall come up, and his corruption shall ascend, * Or, although he hath exalted himself to do this. because he exalted himself. Sect. 16, 17. 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 and the vine do give the●r force. 23 Be glad than ye children of Zion, & rejoice in the Lord your God: for he hath given you the rain of righteousness, and he will cause to come down for you the rain even the first rain, and the latter rain in the first month. 24 And the barns shallbe full of wheat, & the presses shall abound with wine & oil. 25 And I will render you the years that the grasshopper hath eaten, the canker-woorm, and the caterpillar, and the palmerwoorm, my great host which I sent among you. 26 So you shall eat and be satisfied, & praise the name of the Lord your God, that hath dealt marvelous with you: and my people shall never be ashamed. 27 Ye shall also know that I am in the mid of Israel, and that I am the Lord your God and none other, and my people shall never be ashamed. Sect. 18, 19 28 And afterward will I power out my spirit upon all flesh: and your sons and daughters shall prophecy: your old men shall dream dreams, and your young men shall see visions, 29 And also upon the servants, and upon the maids in those days will I power 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 shall be turned into darkness, and the Moon into blood, before the great and terrible day of the Lord come. 32 But whosoever shall call on the name of the Lord, shall be saved: for in mount Zion, and in jerusalem shall be deliverance, as the Lord hath said, and in the remnant, whom the Lord shall call. Sect. 20, 21. 1 For behold in those days and in that time, when I shall bring again the captivity of judah and jerusalem, 2 I will also gather all nations, and will bring them down into the valley of jehoshaphat, & will plead with them there for my people, & for mine 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, and sold the girl for wine, that they might drink. 4 Yea and what have ye to do with me, O Tyrus and Zidon and all the coasts of Palestina? will ye render me a recompense? and if ye recompense me, swiftly & speedily I will render your recompense upon your head. 5 For ye have taken my silver and my gold, and have carried into your Temples my goodly and pleasant things. 6 The children also of judah and the children of jerusalem have you sold unto the Grecians, that ye might send them far from their border. 7 Behold, I will raise them out of the place where ye have sold them, & 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 judah, and they shall sell them to the Sabaeans, to a people far of: for the Lord hath spoken it. Sect. 22, 23. 9 Publish this among the Gentiles: praepare war, wake up the mighty men: let all the men of war draw near and come up. 10 Break your plowshares into swords, and your Siethes into spears: let the weak say I am strong. 11 Assemble yourselves, and come all ye heathen, & gather yourselves together round about: * or, Bring to pass, o Lord, that thy mighty ones (or men of war) come down thither also. Tremel. there shall the Lord cast down thy mighty men. 12 * Or, The heathen shall be wakened. etc. Ib. Let the heathen be wakened, & come up to the valley of jehoshaphat: 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 winepress is full: yea the winepresses 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. 16 The Sun and Moon shall be darkened, and the stars shall withdraw their light. 16 The Lord also shall roar out of Zion, and utter his voice from jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of his people, and the strength of the children of Israel. 17 So shall ye know that I am the Lord your God dwelling in Zion mine holy mountain: then shall jerusalem be holy, & there shall no strangers go through her any more. Sect. 24, 25. 18 And in that day, shall the mountains drop down new wine, and the hills shall flow with milk, and all the rivers of judah shall run with water, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. 19 Egypt shall be waste, and Edom shall be a desolate wilderness, for the injuries of the children of judah, because they have shed innocent blood in their land. 20 But judah shall dwell for ever, and jerusalem from generation to generation. 21 For I will cleanse their blood, that I have not cleansed, and the Lord will dwell in Zion. FINIS. A Table declaring the effect of all the Treatise following: and namely, how the text of the Prophet is here divided; and where the divisions thereof are handled. The first members do note the Chapter, and verse of the Text: the others, the Sections of the Treatise itself. joel. As touching the Títle, see 1: 1. 1, 2. In the Prophecy of joel we have first set down the Títle of it: then the matter that is therein contained. The matter that is therein contained, doth partly respect their present calamity: & partly, a better estate of theirs, that by the goodness of God was towardsthen. Their present calamity was a famine. Concerning which, we are most of all to deal with that, which we have in this our prophet: but somewhat also, with that which we have out of others. That which we have in this our Prophet, is that he doth earnestly labour, to stir up the people unto a sensible feeling of this hand of God upon them: as appeareth in the manner of speech that first he useth: and for that he repeateth the same again. In the speech that first he useth unto them, first he laboureth to prepare them unto it: and then he commendeth the same unto them. He prepared them unto it. 1: 2-12. 3-8. He commended it unto them. 1: 13-20. 9, 10. The repetition that he addeth thereunto, is double, for that he repeateth the same twice. 2: 1-17. 11, 12. That which we have out of others, is to show more specially, what those sins were which the Prophet would have them to leave (though himself do not name them) when he exhorteth them to turn unto god. 13-15. That better estate of theirs consisted, partly in their deliverance from that famine: & partly in certain other blessings beside. How they were delivered from that famine, is declared. 2: 18-27. 16, 17. The other blessings are two: a further manifestation of the gospel: and a notable security from their enemies. That further manifestation of the Gospel is set down. 2: 28-32. 18, 19 The better to set forth that security of theirs against their enemies, he setteth down both the wretched estate of the one: & the blessed estate of the other. That wretched estate of the enemy is, first set down in plain speech then more fully by a figure. It is plainly set down. 3: 1-8. 20, 21. It is more fully expressed. 3: 9-17. 22, 23. That blessed estate of the people of God is set down. 3: 18-21. 24, 25. An Admonition, out of the Prophet joel. The word of the Lord that came to joel the son of Pethuel. joel. 1.1. IN this Prophecy of joel we have first set down the Title of it: The títle of it. then the matter that is therein delivered. The Title of it is set down in the first verse, and therein we are to consider, not only of such things as are plainly set down therein: but of somewhat also, that is not expressed there, & yet notwithstanding needful to be thought on and to be gathered so well as we may. That which is plainly set down therein, resteth in two principal points: that the matter following (in all this Prophecy) came from the Lord: and was delivered unto the people by the ministery of joel. In that it came from the Lord, we are to esteem of it accordingly: and in that it pleaseth God to vouchsafe us such treasure in earthly vessels, those whom he useth to such a purpose, though they be but silly things in themselves, yet ought they to be for this cause, and in this respect, so much the more welcome and deater unto us. That which is not expressed there, is concerning the time wherein he prophesied: which notwithstanding is to be gathered of us so well as we may, because that otherwise the sense of the Prophet must needs be harder unto us: as also it is sufficiently known, that that hath given a great part of the occasion, that the Interpreters have varied so much in their judgements thereon. First therefore to examine, The time when he prophesied. Which is gathered. what the time was wherein he prophesied, it seemeth to me, that the iudgent of those is clearly the best, that are of opinion, that he prophesied in the days of Uzziah (otherwise called a 2. king 14: 21. Azariah) the king of judah: or, at least, of jotham his soon: and so consequently appertaineth to that compass of time, when b Hos. 1: 1. Hoseah prophesied unto the Israelites, and c Isa. 1: 2●. & 2: 1. Isaiah began first among the jews, d Amos, 2: 1, 3. Amos, and e Mic. 1: 1. Micah likewise, unto the Israelites, & jews together. And the warrant that we have for this opinion resteth on two principal grounds: the placing of it: First by the placing of it. and the matter therein contained. As touching the placing of it, it is no more but this, that seeing that of old it is placed among those, that, by good testimony of the text itself belong to that time, (as Hoseah, Amos, and Micah do) therefore is it the most likeliest that it appertaineth to that time also: partly, for that the scriptures are ever lightly in that manner digested: and partly for that f Hier. in joel. 1. jerom himself, by this argument also, was so persuaded. The Septuagint I grant did g Idem in Proemio in joel. Otherwise place it: but it seemeth they used the rule of Lesbos: placing it so, as they thought the interpretation thereof would require: and not easily yielding that the sense should be such, as the place, that long before them it had, should seem to import. Otherwise it is somewhat strange, that they should so alter the placing of it: considering that it is taken for h Idem in Praef. in 12. Prophetas. a rule among the learned, that when there is no time noted of any of the Prophets, then doth that Prophet belong to the time of the Prophet that goeth before. Then by the matter therein contained. As touching the matter therein contained, it doth so fitly accord unto that compass of time, that in my judgement, we may rather marvel, that divers there be of very good account in the Church of God (and worthily too) that did not see it: then that ourselves need to stand in doubt thereof. For not only the whole matter doth fitly agree, to that which was propounded by others, that do undoubtedly belong to that very time: but divers special things there are beside, that do sufficiently warrant that so it did. Concerning the whole, because that there can be no judgement thereof, till the matter itself be unfolded, therefore the credit of it is to await the end of the treatise: and then, either to stand, or to fall, in the judgement of the indifferent Reader, By comparing this our Prophet, and Isaiah together. without any further urging of it. Those special things that are beside, I chief gather, out of the comparing of this Prophet of ours, and Isaiah together: and that in the first five Chapters only which are most likely, by i 1: 1. and 6.1. Isaiah himself, to appertain to the time that we speak of. For seeing that the second time of his prophesying beginneth in the year that Vzziah died (as in the beginning of the sixth Chapter it is recorded) and yet in the beginning of the first Chapter it is plainly set down, that some part of his prophecy was uttered in the days of Vzziah while yet he lived: therefore may those first Chapters of that his prophecy be safely taken of us, if not as undoubtedly appertaining to that time (for k Calu. in Isa. 6.1. some have been of their mind, not thinking that the first five Chapters did appertain to a former time, in respect of that which in the beginning of the sixth Chapter is noted: but that in those five Chapters going before is set down how he began to prophecy, and then the time more specially noted in the beginning of the sixth) yet as the most likely, because it is the judgement of most of the learned: and the opinion of those others hath no such warrant by the text itself, but rather is thereby reproved. And that which we find in these five first Chapters of Isaiah, so fitly agreeing to this Prophet of ours, doth partly he in those things that they utter of the judgements of God: and partly in that which they do both set down as touching his mercy or favour towards them. First in those things that they utter of the judgements of God. Those things that they utter out of the judgements of God against them, are two: first, a famine; then also, an army. Concerning the famine, they do not only both speak of it: but also do it in much like manner. For where as this Prophet doth altogether beat upon it, and more specially telleth them that the famine should be so great, that l 1: 4. what the Palmer worm had left the grasshopper had eaten, what the grasshopper had left the Canker worm had eaten, and what the Cankerworm had left the Caterpillar had eaten 〈◊〉 that m 1: 10. the field is wasted, the Land moorneth, the Corn is destroyed, the vine is dried up, and the oil is decayed: that n 1: 17. the seed is rotten under their clots: that o 2: 3. whereas the Land was, as the garden of Eden before, it was after this, as a desolate wilderness and that p 1: 19, 20. 2: 3. the fire devoured the pastures of the wilderness, the flamb brunt up the trees of the field, and the Rivers themselves were dried up: Isaiah likewise in much like manner telleth them, that q 3: 1. the stay and the strength of bread and water should be taken from them: that the chief & principal sort of them should be as * 5: 13. famished, and plainly confess, r 3: 7. that they had neither bread, nor clothing: that s 5: 10. ten acres of vines should yield but five gallons, and the seed that was sown should yield but the 10. part of it again: that t 5: 24. their root should be as rottenness, and their bud rise up like dust: and that v 1: 30; 31. 5: 24. they should be as a garden that had no water, burnt and consumed with fire, as tow, stubble, or chaff. So that both do speak of a famine, & both do signify both that it shallbe very great, & that it should, for a great part, come by immoderate drought or heat (as also appeared by those worms that joel doth speak of:) and yet it appeareth by joel also, that otherwise it came by overmuch wet for a time, when their corn was first sown, because he saith, as we heard before, that their corn was foysty & rotten under the clots. Concerning the army, although it may very well be, that the one do mean a further matter than the other: yet they both set forth their meaning, in much like manner and form of speech for whereas this our Prophet saith x 2: 3. that it is a great and mighty people y 2: 5. prepared to the battle z 2: 4. like unto horsemen a 2: 7, 8. marching in good array b 2: 9 busily rif●ing for their prey, that all c 2: 6, 10. should be afraid of them (and many other things to such like purpose) and d 2: 10. that the Sun and the Moon should be dark, and the Stars with draw their light: Isaiah saith likewise e 5: 26, 30. that the Lord will lift up a sign unto the Nations a far of, and will hiss unto them from the end of the earth, and that they should come hastily with speed; that none should faint or fall among them; that none should slumber nor sleep, neither should the girdle be loosed from his loins, nor the lachet of his shoes be broken; that his arrows should be sharp, and all his bows bend; that his horse hooves should be thought like flint and his wheels like a whirl wind; that his roaring should be like a Lion, and he should roar like a lions whelp; that they should roar and lay hold on the pray, & so take it away that none should deliver it; that in that day they should roar upon them as the roaring of the Sea; and that, if they looked unto the earth, they should find nothing but darkness and sorrow, and that the light itself should be darkened in their sky. Those things that they utter of the mercy and favour of God towards them, Then in those things that they utter of his mercy & favour. are more amply set down in this our Prophet: but yet effectually, and to like purpose in the other also. In this our Prophet it is declared (among many other things more fully set down) that the Lord f 3: 2.12.13. would mightily destroy their enemies, that though they g 3: 9.11. gathered themselves together h 3: 9 assembled the best warriors i 3: 9 cheered up one an other * 3: 10. broke their plowshares into sword, and their scythes into spears to furnish themselves with weapons to the uttermost, though the success should be so likely, that k 3: 10. even the weak also should pluck up their hearts, and l 3: 11. gather themselves round about: yet that they should be destroyed, as m 3: 2. ●●. others of old in the valley of jehosophat, that they n 3: 11. should be cast down, that they should be o ●: 13, 14. a an harvest or vintage to the people of God: and that his people should be p 2: 28, 29. endued with his holy spirit, that q 2: ●2. there should be for the remnant deliverance there, that r 3: 16. the Lord would be the hope of his people, and the strength of Israel, that they should abound with s 3: 18. wine, milk, & water, & that he would t 3: 21. cleanse the blood of those whom he had not cleansed. In Isaiah likewise we have it set down, first as touching the enemies of the people of God, that v 2: 4. the Lord should in such sort judge the nations, and rebuke the people, that in the Church there should be such peace, that they should break their swords into mattocks, and their spears into scythes, & no more lift up sword against another, nor learn to fight any more: then, as touching the peace and glory of the Church, that x 2: 2. the mountain of the house of the Lord should be prepared, & exalted above the hills, and all nations flow unto it: that the y ●: 2. bud of the Lord should be beautiful and glorious, and the fruit of the earth excellent and pleasant to them that escaped, that he that was z 4: 3. least in Zion should be holy, and every one written in the book of the living, that a 4: 4. the Lord would wash away the filthiness of Zion, and purge the blood of jerusalem by the spirit of judgement and burning; that b 4: 5. the Lord would create upon every place of mount Zion, and upon the assemblies there, of a clould and smoke by day, and the shining of flaming fire by night, and a defence upon all the glory; and that there should be among them c 4: 6. a covering for a shadow in the day for the heat, and a place of refuge, and a covert for the storm and the rain. Many more things might easily be to this purpose alleged: but these I trust will be sufficient; and whosoever will, may further induce himself to this persuasion, but more diligent comparing of these together, and others withal, that do appertain to the time we speak of. 3 But now to come to the Prophet himself, and to see what it is, Of the prophecy itself. that in him we have delivered, we may plainly see at the first, that it is of that nature, that it did not only concern them of old; but also concerneth us now and therefore are we ever to apply the same from point to point, unto ourselves, as our own case requireth, and the sense of the text itself will bear. The order ensuing. So are we first from time to time to consider, what it is that the Prophet delivereth to them: and then how we may best apply the same to ourselves. That which the Prophet delivereth to them, resteth on two principal parts: the former concerning d 1: 1. 2: 17. the present calamity that then they were in; the other concerning e 2: 18. 3: 21. a better estate that afterward (upon their repentance) by the goodness of God they were to enjoy. As touching the present calamity that then they were in, whereas it is certain, that it was sent in the way of chastisement to them for their sins, and that the Prophet now would have them, to leave these sins of theirs and turn to the Lord, and (to that end especially doth labour to have them so sensibly touched with their present distress, and yet himself doth not recite any of those sins of theirs particularly (belike for that he spoke but of such, as in those days were common among them, and well enough known, and such as the Prophets of that age had already sufficiently laid to their charge) that we therefore may better be able to apply this instruction to óur use, we are not only to consider of those things that we have in this our Prophet, concerning that calamity of theirs, but also to enter into some farther knowledge of those sins of the people, that we may find them to be at that time infected withal. Of their present calamity: whereof he would not have them careless. That which we have in this our Prophet concerning that calamity of theirs, doth lead us no farther but only to consider, what it is whereunto he laboureth to bring them: and then how earnestly he laboureth the same. That whereunto he laboureth to bring them, is, that they would in no wise be careless concerning that hand of God upon them: but that they would stir up themselves unto so sensible a feeling thereof, as that thereby they might grow to repentance, and turn to the Lord. As touching which, it shall be good more specially to consider, how it may appear, that the Prophet had that purpose with him: and than what it may seem to be, that did move him unto it. That the Prophet had that purpose with him, it is most evident, throughout the whole f 〈◊〉 2: ●●. first part of this his prophecy: and almost in every member, of whatsoever sentence or verse therein is contained. A thing so evident (even at the first sight) in the text itself, that we shall not need to bestow any further labour about it. That which may seem to have moved him unto it, I take to be, partly that great security, As by nature we all are. that in all such cases by corruption of nature doth hang upon all: and partly the carelessness, that, in this case of theirs, he found in them at that present. The security that in such cases by common corruption of nature doth hang upon all, is so passing great, and so many ways showeth itself, that it cannot be unknown unto us. Whereupon Solomon truly saith, g Pro. 27: 22 that the folly of the foolish is such, as that although he were so beaten, that he might seem to be brayed in a mortar, or beaten in pieces: yet would his folly still remain, and he never grow to understanding there by. A special example of David. And David his father, a rare man for faith and godliness, and many good graces that are of God, yet notwithstanding, in this point, was far overseen. For h 2. Sam. 21: 1, 14. when on a time the Lord had sent a special famine upon that Land, it had lain three years thereon, before that we read, that ever he was so sensibly touched therewith, as that he sought to the Lord about it. But at length he sought him, and thereby finding at the mouth of the Lord, that it was for Saul, and for his bloody house, because he slew the Gibeonites, although he could not be ignorant, but that this would be ill interpreted of divers (especially of those that were towards the house of Saul) as though it were no more in him but a worldly policy, by such a device to take away those that remained of saul's family, to establish the Crown so much the better to himself for the time, and after him, to his line likewise: yet finding the same to proceed of God, & the execution in itself to be just, he caused it to be done accordingly, And they, in this case of theirs were. & so found the Lord to be appeased towards them again The other cause that might seem to move this Prophet to call upon them for this matter, was as I said, the carelessness of them, that, in this case of theirs, he found in them at that present. For seeing that the other Prophets, that do apappertain to this compass of time (as afterward we are more fully to see) did plainly lay their sins before them in particular, and denounced many grievous judgements of God against them, if they would not repent, but still go on in their wont ways: and this Prophet of ours entereth not into any recital of their sins, as the others do, nor of the judgements that others denounce: hence is it, that it may probably seem, that God stirred up this óur Prophet, but only to this end especially (I mean for the matter that now we are in) that whereas the others, and whosoever they were besides whom God had then stirred up to speak unto them, were so little or nothing regarded, therefore should he so call upon them to be better advised of those mattérs, and of the hand of God upon them; being belike in the time of that famine, and having himself experience of it, that was somewhat before denounced by others. The application of it 4 To come to ourselves, we also are in great security, in all such cases, and at all times, generally: and, besides that, very senseless and careless at this present also, We have much forgotten ourselves here tofore. when as notwithstanding it is most certain, that the like hand of God hath been of late, and (in some measure) upon us likewise. We have been long since reasonably well pounded in the mortar: and yet our folly, I fear, remaineth. It need not be yet out of our remembrance, how the enemy raged with fire and sword, when he had the law in his hands: we cannot be ignorant of our daily peril, by divers abroad, and some at home. As David in like case for a time did not seek unto the Lord: and yet notwithstanding, had the rod so laid upon the whole Land, that he might easily have espied himself to be very justly provoked unto it: so it is to be doubted (or out of doubt rather) that as yet we have not truly sought unto him; how much soever we have been so deeply provoked unto it, as that in no wise we can be ignorant, but that effectually he hath called us thereunto. At the length he sought the Lord, and so escaped much of the famine that otherwise had tarried on them: and the sooner that we also shall seek the Lord, the better will it be for ourselves, & the sooner shall he withdraw his hand from us. he, being admonished what the cause was, addressed himself to take away the cause of that hand of God upon them; although that he could not so do, but that he should run into suspicion thereby, that he had some courser meaning: neither is any, whom it concerneth, to forsake the course of just execution, in any respect of credit or honour, that privately might come thereby: God also himself, though he had taken away i ●. Sam. 31: 2, 3, 4, 6. Saul before, and his three sons (whereof notwithstanding even jonathan k Ibidem, 2. was one, a very l 1. Sam. 18: 8.19: 1.3. 20: 9, 12, 13, 16. unfeigned friend unto David: the judgements of God are very deep and himself is a jealous God on behalf of his people): yet would he not so content himself, but now required a further execution to be done on those that yet remained of his line. God be thanked for that, which (of this kind) is done already, to very good purpose, and in comfortable measure likewise: and I trust, that God will so much the sooner turn his hand from us. Now, some what well done: but we ought to proceed. But God give us grace to know withal (especially to those, to whom it doth chief belong) that if there be any of that sort left, guilty of the innocent blood of the servants of God already spilled, and of a continual thirst of more, they ought not to be spared, but to have the reward of their iniquity laid upon them: that so the hand of God's wrath be sooner removed from the lot of his own inheritance. Though jonathan (it may be) did not descent from that slaughter of the Gibeonites, yet was he ever faithful to David: and yet the Lord did not spare him neither. The more careful wé are, that such as be faithful be ever praeserved, and untouched by us: the less need we care, to put all others to their lawful trial, and to see that they have their just deserts. And all this so much the rather, as we know that it is the more heinous, to determine such practices against those that are true Israelites in deed; and, among them, against the chief and principal of them; and that, in a bitter, & spiteful malice to the people of God: then as Saul did it, but against the Gibeonites, m 2. Samu. 21: 2. none of the people of Israel themselves, though dwelling among them; and those but of the common sort, and meanest of all that dwelled in the Land; and that, n Ibidem. on a zeal on behalf of the people of God. He calleth on all to be advised hereof: the Elders, and all generally. 5 How earnestly this Prophet joel doth labour to stir up the people unto this sensible feeling of the hand of God upon them, may easily be seen, both out of the manner of speech, that o 1: 2. 20. at the first he useth unto them: and out of the repetition thereof again, that p 2: 1.17. afterward he addeth thereunto. In that which at the first he useth unto them, by the course of his speech it seemeth, that first he laboured q 1: 2.12. to prepare them unto a public Fasting or mourning, for that hand of God upon them: and then, after that, to r 1: 13.20. call them unto it. He seemeth first to prepare them to that kind of exercise, because he doth so earnestly call on all sorts, to stir up themselves to an hearty sorrow: and because that afterwrad, in that which doth immediately follow, he doth commend that exercise unto them: so expounding in that which followeth, what his mind was in that, which goeth before. And the better to prepare them to this public fasting, first he calleth upon all to give ear unto him: then he setteth in hand with the matter, that he hath to deliver unto them. He calleth on all to give ear unto him, in these words, s 1: 20. Hear this, o ye Elders: and give ear unto it, all ye inhabitants of the Land. Wherein we are to consider, on whom he calleth: & what he doth require of them. He calleth on the Elders, or the chief or better sort, more specially: then also generally on all, even on all the inhabitants of the Land generally. For the Elders or chief of the people are those, whom this matter chief concerneth: and who are able, best to help, to gather the people to public repentance. And yet notwithstanding, all the residue must needs account it to belong unto them likewise: both that they all have justly deserved it: and therefore, that they all in like sort, are now to humble themselves to the Lord, whom they have offended, and who likewise hereby did call them unto repentance. That which he doth require of them, is no more yet, but only to hearken or give ear to this matter: but that he doth require, both of the Elders, and of all the inhabitants beside. For neither are Elders, nor the highest of all exempted from this kind of duty, towards God, and his word; besides that, it concerneth likewise their peace and welfare so much, that it is best for them to give care: neither may any of all the inhabitants exempt themselves from this; both because it is their duty, and concerneth their peace beside. 6 As touching ourselves, So we like wise ●ven from the highest, unto the lowest are to gather ourselves to like advisement. the matter is of that nature, as that chief it concerneth our Elders also: but yet notwithstanding, all the inhabitants of this Land likewise. Our Elders it doth chief concern, not only because our sins, for which this hand of God was upon us, are of that nature, that may seem most of all to descend from them; and for that their estate likewise (if they do not repent) is like to be nearest to the greater fall: but also, because that they can best both call in the people unto repentance; and amend these faults that do provoke the wrath of God against us, Generally it concerneth all the inhabitants of this Land likewise, because that all (one way or other) have in such sort offended, as that we all, and every one of us, have justly deserved this kind of chastisement: and if we do not, by this gentle warning, gather ourselves to repentance now, then may we pull down an heavier judgement upon us; and that, not only when none of us all do grow to repentance, but also because that by the impenitency of some few, the goodness of God is sometime restrained to all generally. And unless we be disposed to hearken (both the higher, and lower together) we may not only hinder ourselves of that relief of our present necessity, that otherwise we might obtain at the hands of God: but besides that, we further provoke him, by so great contempt of his merciful calling, to cast forth some heavier judgement against us. 7 Concerning the matter that he hath to deliver: The matter that he hath to deliver: first, to prepare them to a public fast. first he doth but note it generally: and afterward treateth more specially of it. Generally he noteth it to be such, as is strange and rare, and not lightly to be esteemed, which he doth two ways: first, sending them over to the time past to inquire t 1: 2. whether such a thing hath been in their days, or in the days of their fathers: then by commanding them to v 1: 3. tell their children of it, and that so it pass unto the next, and third generation. What the famine was Coming to treat of it more specially: first he teacheth them to consider in how strange and pitiful manner, the fruits of the earth were destroyed: then he calleth on certain of them thereupon to sorrow. How pitifully the fruits of the earth were destroyed, he plainly declareth: that is, that x 1: 4. thát which was left of the palmer worm, the grasshopper had eaten: and the residue of the grasshopper, the canker-worm had eaten: and the residue of the canker-worm, the caterpillar had eaten. Wherein they might very plainly behold, both that now they must needs be very sore distressed for want of victuals, when as the fruits of the earth were so much destroyed: and that the same came of the hand of God, because that so many noisome creatures in such sort succeeded one another, and because they came in such abundance, that being so silly a vermin as they are in their own nature, Who they are, on whom he calleth more specially. yet as now they were strengthened in the multitude of them, they were able to waste the whole land. In his calling on certain of them we are to consider, who they are on whom he calleth: and in what manner he calleth on them. Those of whom he calleth y 1: 5. are drunkards: and all drinkers of wine: meaning, as it seemeth, by drunkards, such as were most in ordinately given to that kind of excess: & by drinkers of wine, such as lived voluptuously in the wealth & abundance that God had given them. On both which, he might so specially call, not only in respect of themselves, but also, in respect of others. In respect of themselves he might do it, both because that they should soonest be distressed: and because it was meet they should, for that, the one sort of them had made so great waist: and the other had given themselves to their pleasure. In respect of others he might do it, that so it might the better appear, that all sorts and estates whatsoever, had occasion to mourn and sorrow, when he called on these to do it: the one sort of them being a secure and senseless people, and therefore least able so to consider of the matter, as might stir them up to some special sorrow: the other being of the greater and the wealthier sort, and therefore by likelihood, farthest of from all such sorrow. In the manner of his calling upon them we have to consider, what it is whereunto he doth call them: and what reasons he useth, the better to stir them up unto it. That whereunto the Prophet doth call them, is to z ●: 5. awake: and to lament. In that he willeth them to awake, it plainly employeth, How they are to awake and lament. both in what case at thát time they were, that is, a sleep (and yet had God given them good occasion before, to have left of sleeping, and to look up:) and that such sleepiness and drowsiness of theirs, was nothing meet for the business that now they had in hand. In that he willeth them to lament, we may therein perceive, not only that he doth require it generally: but also, that he doth (after a sort) prescribe unto them the manner of it: that he doth require it generally at large, that only may teach us, both how little yet they were touched with that hand of God upon them: and that now the Prophet would needs have them take an other course. That he doth after a sort prescribe unto them the manner of it we are there to note, both how we may find, that so he doth: and to what use it, might be, that such a manner was prescribed unto them. It is evident that so he doth, because he requireth such a lamentation, sorrowing, or morning, as not only may cause a 1: 5. both weeping, and howling: but also may be so earnest & vehement, as when b 1: 8. a virgin lately married hath lost the husband of her youth, and girding herself with sackcloth, doth moorn for him: for weeping is an undoubted token (if it be unfeigned) that the mind is wounded, when the sorrow is such, as presseth out tears: and howling goeth somewhat further, proceeding of a great, & vehement sorrow, & so yielding, in such proportion, a crying out correspondent unto it. But because the affections of a young couple lately married (if they meet together in mutual love) are very strong, especially in the woman (that is more subject unto her affections) therefore the sorrow of such a virgin, in such a case as there is described, must needs be great, and so is afforded the highest place. The use whereunto it might very well serve, to have such a form of this their sorrowing prescribed unto them, seemeth to be, the more effectually to frame them unto it: such as sorrowed nothing at all, to be provoked hereby to sorrow somewhat: and such as sorrowed but in slender manner, to fall better unto it, and to endeavour to get so near unto this as they could. The reasons that the Prophet useth, The reasons why. the better to stir them up unto it, are of two sorts: some of them taken of the consideration of the thing itself: and some, of certain other persons touched therewith, The thing itself, out of which the Prophet doth reason, is the famine that he spoke of before: which now he telleth them, is very great: and showeth how it cometh upon them. It is so great, that the c 1: 5. new wine is on the sudden pulled away or cut of from the mouth of those drunkards, and drinkers of wine: who, if it might be had, would otherwise have it, the one sort, for their unsatiable thirst they had unto it: the other, because they have wherewith all to get it, were it otherwise never so scant. In what manner it cometh upon them, is here set down, first by declaring the power & strength of it: then what effect ensueth thereon. The power & strength of it is such, that these weak vermins (being so strengthened by God as they are, to this purpose) are compared to a d 1: 6. nation, mighty, and innumerable: and that their teeth be like unto the teeth of a Lion: and their axel-teeths, as the axel-teeths of a great & fierce lion. The effect that ensueth on their coming upon the land, is, that e 1: 7. the vines are made barren, & the figtrees unfruitful: that their bark is peeled of, the leaves and tender branches eaten up, and the clusters pale for lack of moisture. Those other persons that are touched herewith whereby the Prophet would better set forth the greatness of this famine, are Priests and Husbandmen. Concerning whom we are to consider, first how much it strengtheneth the matter, if they be found to be strengthened with it: then, how far it may appear, that they were strengthened therewithal. It doth strengthen the matter, & showeth the famine to be great, because that thereby it came to pass, both that the Priests had not f 1: 9 where with to do sacrifice unto the Lord: nor Husbandmen g 1: 12. wherewithal to relieve themselves. That both these kind of people were much strengthened with this famine, it appeareth likewise, in that which is (to that purpose) set down in either of them. As touching the Priests, how much théy were touched with it, is set down by h 1: 9 these two things: that the meate-offring and drink-offring was cut of from the house of the Lord; and that the Priests themselves, the ministers of the Lord, mourned, to see the service of the Lord intermitted, and themselves without relief. As touching the Husbandmen, (both tilers of the ground, and such as dressed vines) how much likewise they are strengthened with it, is also set down, both in the want that they have of those things that should yield them relief: & in showing, how they are affected therewith. The want that they had in those things that should have yielded them relief, is set down, first as touching their fields: then as touching their fruit-trees. As touching i 1: 10. ●● their fields they are said to be wasted & to moorn: & that corn, wine, & oil, wheat, & barley; & the whole harvest is perished. As touching their fruit-trees, it is said that the k 1: 12. vine, the figtree, the pomegranate, the date, the aple-tree, & all the trees of the field are withered. How they were affected herewith is also declared, because it is said, first that they l 1: 11. are confounded, and moorn: then, that all m 1: 12. joy (such men as are wont to have at getting in their harvest or other fruits of the earth) is withered away from the sons of men. 8 And now to take, out of this also, How far we are touched with the like hand of God. some part of the instruction unto ourselves, although first it cannot be denied, but that the scarcity that of late we had, and is not clean finished yet, is nothing like unto this other that the prophet here speaketh of, neither for the strangeness, nor especially for the grievousness of it: yet notwithstanding, was it not in either of those respects, of so small importance, but that we had, and yet have good cause to enter into special consideration of it. For although it came not in so strange manner, as the other, nor as some others that heretofore this land hath seen; yet may we find it to be such, as showeth itself to have come of God: proceeding, as it did, of so unseasonable weather, and especially the season being so very wet, both in seed time and harvest, two years together. And although it did not strengthen us, so much as the other did them: yet must it needs touch us near also, when as not only our corn failed so much as it did, but our cattle also, great, and small: and that in a manner, generally throughout the whole, and in all parts of the Land whatsoever. The like sort of people among us also are to be quickened up unto the consideration of it. The same sort of people likewise, whom the Prophet called on then, might well be called on at this present: those that have lived in some special excess; and others likewise that have lived in pleasure, in that abundance that God hath given them. For if they have lived in some special excess, then have they good cause to sorrow, not only on behalf of themselves that now were strengthened so much the more; and, for that they did so grievously offend thereby: but also, because that excess of theirs was so great a cause of that scarcity since. So likewise, if they did no more, but only enjoy their own abundance, yet therein also they have good cause to lament: partly for that many of them at the least were since much straightened of that liberal allowance, that before they took to themselves; but especially, for that hereby they may find, that seeing they would never take up of themselves, but still take their pleasure so much as they did, they have so brought to pass, that, to their further reproach since, God himself was fain, in this sort to teach them, to gather themselves unto some better course of sobriety. That both these sorts also are to take one, and the self same lesson (together with those others) out of the Prophet, it needeth so much the less to be doubted, as we may very plainly see, that all such disposition of theirs is ever void of all such affections, and yet notwithstanding much doth need them. For first as touching those that give themselves to so great excess, as they do never acquaint themselves with any kind of godly sorrow; so, by the reason of the excess that they do use, they are not so much as able, in any good measure, to hold up their eyes or to awake: and yet were it good, and needful for them, not only to stir up themselves, and to awake, that so they might the better see what case they are in, before it be too late to amend it; but also to give themselves to earnest sorrow, both in respect of the waste they have made, and for the vengeance that is due to the same. Then also as touching those that have not made so great excess; but, because they had wherewithal, have always framed their portion accordingly, and taken their pleasure of the abundance that God hath given them, because that use of abundance and wealth doth easily make men to forget themselves, and unable to bear in good and orderly manner, a straighter allowance: therefore are théy also so much the rather to stir up themselves from that their drowsy forgetfulness; and to be sorry, that they have so far disabled themselves, to take in good part, & quietly to bear an harder estate. Our sorrow also aught to be sound. And because that so many ways, we have so far provoked the wrath of God against us, and especially both these sorts aforesaid, therefore it is meet likewise, that we never content ourselves with a slender sorrowing, but that ever we seek to bring it to the measure that of them is required, as before we have heard: especially, when the reasons that the Prophet there doth use, do come (in a manner) as near unto us, as they did to them. For first as touching the thing itself, although the good blessings of the earth were not altogether so much cut of from us (especially from those that now we speak of, because that they will lightly have them, when others do need them) as they were from them: yet were they so far cut of from us also, that very many were much distressed, & some among us utterly lost; and those also that among us had before so exceeded, or else had but lived in that abundance, could since in no wise hold on that course, nor come any thing near it, but that needs they must straighten the meaner sort so far, that they should make themselves answerable for the distress of those that were straightened, or did miscarry. Which our necessity was in such sort also sent unto us from the hand of God, as that it could not have been avoided of us, but was unto us as a mighty people, overstrong for us to deal withal: and hath in a manner laid much of our land waste likewise, not only for that our cattle died, and our corn failed, so much as they did; but also, for that by reason thereof, even yet also many of our pastures are empty, and no small part of our land for a time unsowen for want of seed. The like reasons with us, as with them. Then as touching those others that in such sort were touched therewith, as that the same aught to be a reason to us, rather to sorrow for that hand of God upon us, we may easily see, that the same kind of people also with us, were in like sort touched as were those others. For first to come to the Priests, it is most evident, that the service of the Lord not only was, but yet also is so very much failed, in many of our churches likewise, that our ministry or ecclesiastical estate hath good cause to moorn: all the whole multitude of us for the want of God's service in such measure as were to be wished; & many of us also, for want of things needful to this present life, which notwithstanding cometh not so much of the scarcity that now we speak of, (for then it might be more easily born, and were likely to be much sooner amended) as it doth out of two other causes that are much stronger, and make the sore almost incurable. Whereof the one is that sort of Impropriations, that hath altogether taken away many of our church-living, not only from the ministery, but also from all other ecclesiastical use: the other, that insatiable greediness of most of our Patrons, that daily more and more convert to their own proper use, either the whole, or else some part of those that remain, & were committed, of special trust, unto their defence & custody. Our busbandmen likewise were so much distressed, that they had not wherewithal to relieve their most just & urgent necessities; and their wonted joy (in those matters also) was parted from them: and yet, not only by the late scarcity that then they were in; but by the hard dealing of their hard and unmerciful Landlords, that now of long (since the days of our peace, by the uniting of the two houses together in most places of this land have prayed upon them, & daily do more & more. 9 But now to return to our Prophet again, Having so far forth prepared them unto it, now he commendeth that Fast unto them. when he hath so prepared all generally unto the exercise that he was desirous to commend unto them, than doth he gather himself to that matter, and a 1.13.20. commendeth a public fast unto them, And we therein are to consider, first how he doth call upon these, to whom it belonged, for that matter: then how himself doth further urge it. In his calling on those to whom it belonged, we are likewise to note, who they are on whom he calleth: and what it is that for this matter he requireth of them. Those on whom he calleth are ●●. 23. Calling on the Priests especially. the Priests: whom there also he calleth the Ministers of the altar; and the Ministers of his God. Whereby it appeareth that it was their parts, to have an eye to such matters: and when need was, to call on the Magistrates, and on the people, to join together in a public fast. That which for this matter he requireth of them, doth partly concern themselves: and partly others. That which doth concern themselves, Showing them what they shall do. is first to show them what they are to do: and then for what cause they have to do it. That which they are to do concerning themselves, is to quicken up themselves to earnest sorrowing: that so the better they they call upon others; and themselves be leaders unto them. To this end it is required of them, not only that they do the thing that is required, that is, that they p 1: 13. gird themselves unto it, and lament: but also that they do it in earnest manner, and therefore that they howl; enter in, and lie all night in sackcloth, which in those countries was their manner in special morning. The reason why they were to do it, was, because the q 1: 13. meat-offering and drink-offring was taken away from the house of their God. That which they were to do concerning others, was most of all to get the church together unto this exercise: & then how to hold them occupied when they came there. To get the church together, they were willed, first to r 1: 14. sanctify a fast, & to proclaim or publish a day of ceasing from usual labours, otherwise called a solemn assembly: and so gather thereunto, both the Elders: & all the inhabitants of the Land, unto the house of the Lord their God. When thus they had gathered all together, then, to hold them occupied there, in such sort as was most convenient, s 1: 14. they are willed in the name of them all, to cry unto the Lord. Concerning the Prophets further urging them hereunto, Strongly urging them unto it. I am to acknowledge herewithal, that the same which I do take in that sense, some others do take rather as the form of complaint, that they were to make unto the Lord: which also is a good sense, and may well agree with the text itself. But in my judgement it lieth more likely, to be the speech of the Prophet himself; then to be appointed to them, for the form of their complaint: and therefore have I so applied it here, not praejudicing the judgement of any other. Wherein first the Prophet laboureth those Priests and Ministers of the Lord to take that course that he hath called them unto: then, though they will not, yet he professeth, that he for his part will surely do it. In this his labouring of others, we are to note, first, that by likelihood he espied them to be over heavy in this matter: then, in what manner thereupon he doth labour them. If they were so heavy hereunto, that the Prophet needed so to labour them, than did the Prophet very well, so much the more to put to the spur, as he did see that the heaviness of those did need it. In the manner of his labouring of them we are to note, first, that the Prophet himself doth lament that their distress: then how he showeth very good reason, that so he may. He lamenteth it t 1: 15. in crying out, Alas for this day. Then coming to show, that he doth it not lightly, but hath good reason so to do, first he setteth down the reason itself: and then he doth confirm the same. By very good reason. The reason itself that here he giveth, is no more in effect, but to show how sorrowful a day it is: and that doth he two ways; first, as touching the substance of it; and then, by the manner of proceeding. For the substance of it, he saith, that v 1: 15. it is a day of destruction, or that doth make them utterly waste. In the manner of proceeding, or in what sort it cometh upon them, he noteth two things: one, that it cometh mightily on them, or in very strong manner, calling it the day of the Lord, and saying that it cometh from the almighty; the other, that it is even at hand, or that now they are very near to utter destruction. In his confirmation of it, first he setteth down the matter, out of which he will confirm it: & then confirmeth or further strengtheneth that same likewise. The x 1: 16. matter that he setteth down for the confirmation of it, resteth in two points: the one, that their meat is cut of before their eyes; or that they may plainly and evidently see, that now they have nothing whereon to live: the other, that joy and gladness is also cut of from the house of their God, as evident a token of pręsent destruction, as the other is. That which he bringeth for the confirmation and further strengthening of this also, is by showing that those things are utterly failed, which should minister, both to them all necessary food: and joy and gladness to those that served in the house of the Lord. To this end he addeth, first as touching their y 1: 17. corn, that they had so little hope or comfort thereof (partly for so much as was sown, was most of it rotten under the clods, by immoderate wet; and partly for that such as was left, was also withered) that now men did commonly let even their barns, and garners go down: then, as touching their z 1: 18. cattle, not only that they all moorn, but also that both their herds of greater cattle pine away for lack of pasture (that was destroyed by immoderate a 1: 19, 20. heat that afterward followed) but also that even their flocks of sheep, who are wont to make good shift, in very bare pastures, were lost notwithstanding, even the whole flocks for lack of pasture. In his profession or protestation that he will do it, although they will not, we are to note, first, what it is that he will do, and then, wherefore he will do the same. That which he will do, is, that he will b 1: 19 cry unto the Lord. The reason is, for that the fire hath devoured the lodges or pastures of the wilderness, and flamb hath burnt up the trees of the fiedes: and for the beasts of the field did also (after their manner) cry unto him, for want of water, because the rivers were dried up; and for want of meat, because their pastures were devoured or burnt with heat. Which that we may in like manner apply to ourselves; It appertaineth to those that are of the ministery with us likewise, to have an eye to this matter: & sometimes they need to be stirred up by some other. first, whereas he calleth on the Priests for this matter, who were the ordinary teachers of the people, we may note, that among us likewise, such as are our ordinary teachers, should have an eye to these matters: and when need is, admonish the magistrates and people also, to join together in such good exercise. And whereas those ordinary teachers, which no doubt were many, were now so earnestly called upon by this our Prophet, who was sent in extraordinarily, and was but one: it also may teach us, that though our ordinary teachers, be many, yet may they forget themselves so much (even all, sometimes) that God may find it needful, to send in some other extraordinarily, to put them in mind of such matters, and to quicken them up thereunto; and though théy be many, and the other but one, yet may they not therefore despise him. For it falleth out very often, that though they live of the Altar, yet do they not so much oft-times regard these things that belong to the Altar; I mean the true service of God, and the advancement of his glory: and though they be the Ministers, or servants of God: yet are they not always so careful of the service of him, whose servants they are. And as at this time one other was found, that had no part of his living of the Altar, nor was any of the number of those, that were the ordinary servants of God; and yet was very careful for the Altar, and to promote his masters business: so in these days also it pleaseth God sometimes to stir up some one or other among us, that being nothing maintained by the altar, nor any of our ordinary teachers neither, nevertheless doth that kind of business much more sometimes then those that are; and when it pleaseth God to send any such, they are not lightly to be regarded. In that they are admonished, first to stir up themselves to sorrow, before that they should call upon others, that so they might the better do it; therein likewise may we very well note, what cause it is that they have to follow, that in this case would do any good: that is, first of all to begin with themselves, from whom others are to take their light and direction. For unless they sorrow themselves, and be effectually touched with their miseries, it is not to be looked for, In what manner they ought to sorrow. that théy should stir up others unto it. And whereas it is of them required, not only to sorrow, but also to do it in very earnest and hearty manner, (and therefore it is required of them, that they howl, and lie all night in sackcloth, although that we are not to account ourselves necessarily tied to their manner of morning, & so consequently to their manner of sackcloth neither: yet are we to do it in very earnest and fervent manner, & to know withal, that as we are not necessarily tied to their sackcloth, so neither do our cambriks, and lawns, our shak-haire, undecent loks of uncleanness or pride, & other excess (or whatsoever other badges of our wont delicacy, or tender niceness) any thing becum those, that profess that godly sorrow that now we speak of. Insomuch that as God himself c 〈◊〉. 33: 5. on a time admonished the children of Israel, (when they had offended, & the Lord being angry with them, they had now to seek his favour again) to lay aside their costly apparel, that thereby he might the better see, how far they repented, & then how to deal accordingly with them: so we likewise have need to account it as needful for us, especially for those that aught to be leaders unto others, to lay aside the great excess that now is used, before that either themselves shall see, that there is any true repentance in them; or before that others, by their example, or cold exhortation, whilbe gathered to any such sorrow, as now in this case we have in hand: for certainly excess in apparel doth never agree with sound repentance, because it argueth not only over good a liking of ourselves; but also a very small care of our neighbour: both which are contrary to sound repentance, and that as directly as can be devised: The like reason with us, that was with them. and to the end that these leaders of others may the better stir up themselves to an earnest sorrow, that so they may the better induce those unto it, that they are to call thereunto, they may do well likewise to consider, how effectually the reason that was alleged to them, is now accomplished with us likewise: for howsoever that in many places, there is convenient entertainment left, to maintain instruction, and the service of God; and so consequently, those places have accordingly (for certain of them) the Gospel truly and plentifully preached, to the glory of God, & to the edifying of the people there: yet others there be, both more in number, and (for the most part) the greater congregations also, that are so utterly destitute of this so just & needful help, that in those places they may plainly see, that the meat-offering, & drink-offring are clean cut of from the house of the Lord their God; insomuch, that thére the people of God have neither meat nor drink (such as is convenient, & needful for them) & God himself is also defrauded, almost of all the honour and service that there among them is due unto him. In that they were willed to publish a fast, to gather the people unto it, and when they were come together, then to pour forth their complaints unto God, out of it may we learn to do the like: that is, that though ourselves cannot appoint it, but must await the appointment of those that are in foreign authority (so far as we look that others should be tied unto it) yet both that we do admonish others, both the Magistrates themselves, and the people also, how meet and seemly it were for this case of ours, a little to withdraw their cogitations from their other affairs and to gather themselves to a public fast; and, when they are come, that then we do direct them aright, in their supplications and prayers to God. But where as this our Prophet doth so earnestly call on those Priests so to do (which belike was, because that otherwise they were so heavy of themselves) that also may teach us, that our ordinary leaders may in like sort be so dull generally, that they need some such extraordinary quickening up, unto such considerations as these. And yet notwithstanding, it cannot be hid, but is I am sure over plain to be seen, both that our late scarcity was such, as that diverse of the poorer sort were famished by it, and many more do still drop away by the distemperature & weakness, that thereby they fell into: and that not only now, but long since also, in diverse places, joy and gladness is clean cut of from the house of the Lord. And as in the one part of this our necessity we may plainly see, that by immoderate wet, much of our seed did then perish under the clods: so in the other might we as quickly find, that not only barns, and garners, but all other necessary buildings beside, in the houses of God are clean let down, or much decayed. 11 In his repetition we are to note, The Prophet repeateth the same again and twice for fa●ling. that he doth not content himself to repeat it once: but very plainly repeateth the same d 2: 1.14. ●: 15.17. two several times. Which (belike) was, because he perceived, that notwithstanding this havie hand of God upon them, yet were they very deaf in this matter and would not be induced to enter into any such consideration of it. In the former of which his repititions he doth very earnestly labour to bring them to the exercise that he hath already propounded unto them: in the other he doth briefly knit it up, as needing no more now (after so much calling on them before) but only to put them in mind again of it, and therewithal holding himself contented. But in the former of them we are more specially to consider, His former repetition. first, how he setteth forth that hand of God against them: then, how he doth likewise exhort them, unto a public and hearty repentance. He setteth forth the heaviness of this hand of God upon them, first, A description of their misery. by showing how it is to be taken of others, or how others are to be affected at it: and then, by showing what it is in itself. How it is to be taken of others, he showeth, when as in the very beginning he setteth down, that the Priests and Levites e 2: 1● must blow the trumpet in Zion, and shout in his holy mountain: & that all the inhabitants of the land must tremble. What it is in itself he declareth likewise by two similitudes: the one of a special great darkness; the other, of a fearful army. Concerning the former, there by he doth but generally declare, what it shall be; that is, a sore or grievous time, and very uncomfortable. To which end f 2: 2. he doth both call it a day of darkness, and blackness; a day of clouds & obscurity: and compareth it to a cloud of the morning, spread on the mountains; that doth for a time darken the parts beneath, & bondeth foul weather besides. But coming to the other, on that doth the Prophet more fully follow; first describing it g 2: 1.3. generally, & h 3: 4.11. then Propounding certain principal things that more specially are to be considered therein. In his general description of it, we are to note both what kind of army it is in itself: & what is the effect thereof towards others. In itself it is said i 2: 2. to be great and strong: and such, as neither hath been from the beginning; neither shallbe from any generation after. The effect that cometh thereby towards others, is k 2: 3. that it is as a fire & flamb, before, & behind: insomuch that although the country were before as Eden, yet is it afterward made by it, as a desolate wilderness; and that nothing at all doth escape it. Those principal things that in this army are propounded, to be considered, are two: first how l 2: 4.6. fearful it is to see to, in the show, or out ward appearance of it, then m 2: 7.11. how readily they put in execution whatsoever they have to do. Both which he describeth, first, as they do arise, only out of the consideration of the thing itself: & then of the effect that it worketh with others. And first for the fearfulness of it, as we are taught to gather it out of the consideration of itself alone, it is said to be n 2: 4, 5. not only as horses, horsemen, and chariots running too and fro on the mountains; but also as a mighty people and those prepared to battle: of the effect that it worketh, that it is as fire consuming stubble; and such as o 2: 6. maketh that the people tremble before it, and that all faces are blank and pale to behold it. Then for the other, that is, how readily they put in execution whatsoever, they have to do, and first, as it is set forth unto us out of the consideration of itself alone, we have there set down, how they buckle themselves towards their business before they come at it: and then how they do the thing itself when once they come to it. In the former of which we have delivered unto us, not only such things, as do appertain unto the discipline of good soldiers: but somewhat also, how prosperous they are therein. Those things that concern the discipline of good soldiers, are two: one, that they are industrious; the other, that they are orderly in all their ways. Their industry is declared in that they are said p 2: 7. to run like strong men, and to climb up to the walls like warriors, and not to stay or turn back in the way they have to walk: their orderlines also, in that they are said q 2: 3. not to thrust one an other; but to walk every one in his array. That which is said of their prosperousnes therein, is no more but this, (and yet a matter of great importance) that though they r 2: 3. fail on the sword, yet are they not wounded therewith. In what sort they do the thing itself, when once they come to it, is set down by the example of rifling a city; how s 2: 9 they run up and down therein a long by the wales, & into the houses, to destroy and to spoil. As it is set forth unto us, out of the effect that it worketh: the Prophet doth not only note what effect it is that it worketh: but also the reason, why it cometh to pass that it hath so strong an effect. The effect that it worketh, is, that men shallbe at their wits end t 2: 10. as if the heavens & the earth were astonished at it, & clean confounded and as if the Sun & the Moon were darkened, & the Stars took in their light a gain. In giving of the reason here of the Prophet doth not only show what the reason is: but also how mightily the same doth work. The reason itself that caused this effect to ensue, is that v 2: 11. the Lord himself did by his word authorize, and by his power enable hereunto: and it is said to work so mightily, that the same day should be great and very terrible, and that none should be able to abide it. An exhortation to public fast. In the exhortation that now doth next ensue whereby he laboureth to bring them to a public hearty repentance, we are to consider, first how to that end he doth set before them the word of the Lord: then, how himself doth further deal with them thereupon. In the word of the Lord that he setteth before them x 2: 12. he doth not only show what it is that the Lord would have them to do, that is, to turn unto him with all the heart, and with fasting and weeping, and with morning: but also, that even yet, he would have them to take that course, though they have driven of very long already. That further dealing that hereupon the Prophet himself useth towards them, resteth in two points: first that he doth in like sort call them unto the self same course, then that he useth some strength of reason to persuade them unto it. He doth in like sort call them to the same course, by willing them y 2: 11. to rend their hearts, and not their garments, and to turn unto the Lord their God. The strength of reason that there he useth to persuade them herein, is upon the likelihood they have to obtain favour: which he doth, first by setting down very plainly, how merciful the Lord is: then by insinuating how themselves may become partakers of it. As touching the mercifulness of God z 2: 13. he plainly saith, that he is gracious and merciful, Slow to anger, of great kindness, and one that will readily turn from the evil that he purposed. How themselves may be partakers of it, though he do not plainly tell them: yet both he doth insinuate the same; and putteth them in good hope of a special blessing. That which he doth insinuate to them, is that they seek it in most earnest manner, as a thing that otherwise is hard to be attained: and thereupon demandeth a 2: 14. who doth know, whether he will not be entreated to leave a blessing behind him? The special blessing that he putteth them in hope to obtain, is that after that great famine, it might be, that the Lord would yet give such great plenty, that they should content themselves to part with, a b 2: 14. meat-offering and drink-offring unto the Lord their God. His latter repetition. In his latter repetition wherein he seemeth to have it is purpose now, but only to knit up the matter briefly having already called on them sufficiently for it, first the Prophet doth will them to bid or publish this fast: then doth he direct them in a few principal things that do concern the manner of it. In that he doth will them to publish this fast, it appeareth withal, both that he would have the exercise held: & that he would have the congregation gathered together to solemnize the same. As touching the former, he willeth them again c 2: 15. to blow the trumpet in Zion, and to sanctify or publish a fast: as touching the other, he willeth likewise, that they d 2: 16. gather the people together and assemble the congregation. Those few principal things that do concern the manner of it are but two, one, how thoroughly he would have the people to be gathered together in this exercise; the other, how they should be exercised there. He would have them so thoroughly gathered together, that he would have none wanting e 2: 16. neither the old, nor the young: no, not the very sucking children; nor so much as the bridegroom nor bride. Concerning their exercise there, he f ●: 17. giveth them direction, both who should be the chief● leaders therein: and what it is that they should do. The chief● leaders therein should be the Priests the Ministers of the Lord. Concerning that which they have to do he doth not only prescribe the thing itself unto them, but also the place where it should be done. The thing itself resteth in two points: to weep; and to pray. Concerning Weep, he doth no more but only require it. But coming to their Prayer, he praescribeth unto them the manner of it: both what to crave; and how to plead for it. He would have them to crave, that the Lord would Spare his people: and not to give his heritage over in reproach unto the heathen. In reproach to the heathen they might easily be given, even by their famine only, both because that in this case, they might easily be over run of their enemies: and because it was reproachful to them, being by profession the people of God, to be notwithstanding in such distress, when the heathen had all things needful in plentiful manner. Their pleading he would have to rely on the honour of God, teaching them to say, Wherefore should they say among the people, where is their God. Concérning the place where it should be done, he would have it, not at home, or wheresoever else; but only in the Temple (where g 1. king 8.37. & 9: 3. God in this kind of distress also promised to hear) even Between the Porch and the Temple. 12 Out of which likewise we may take to ourselves many good lessons to our instruction. If théy were so heavy, much to be doubted, that wear not always so very ready. And first if théy were so heavy that the Prophet needed to call on them so oft for this matter; and the Prophet thereupon stook not to bestow all this labour upon them: neither may we think, that we are easily won to a godly sorrow, especially, when we are to testify the same in public manner; neither may any, to whom it belongeth, think much to call on those that should do it, again, and again. We also have cause to sorrow. If that also were a just cause for them, to blow the trumpet in Zion, & to shout in his holy mountain; & for all the inhabitants of the land to tremble: truly this also was as just occasion to us, to do the like in rateable manner, or in such measure, as then the hand of God was on us or yet is in much like manner, as it was on them. For this also was a uncomfortable darkness, when as the poorer sort were so very much straightened, as than they were, & yet are, & when their eye waxed dim for want of needful susteinance: when as this cloud of darkness was spread so generally over the poorer sort, & over many of the mountains themselves, that it darkened much the light of our wont comfort & joy; & hanging on us still so much as it doth, bodeth I know not what further distress to be towards us also. Or if we cast our eyes to that army, that was so fierce & sore upon them, we have no great cause to conceive ourselves to be freed from it, when we may see, that oùr land also, being in a manner as the garden of Eden before, hath since been so far wasted by this, that in many parts of it, it hath been (in the yield of things needful) not far unlike to a wilderness also: and that the same that hitherto was wont to help many others with all manner of grain, was since fame to seek far of, that which we wanted to our needful relief, and yet could not get it with all we could do. But howsoever it hath pleased God to take away the force of that army from us: yet still doth he threaten us with certain others; & such as would gladly pray upon us, & kindly do it, if once they might attain unto it. If we do not, it is our fault: it boadeth not that we have no such reason. Insomuch that if our faces also be not abashed thereat, it is but oúr fault: it is no argument that we were not then straightened so far as we speak of, or that yet it is not evident that God doth shake his rod against us. But when as so many faces were pale for want of needful relief, & yet are, partly by it, and partly by the sickness that is among us, and when as we may plainly perceive that it is the hand of God that is on us: it is a foul shame for us, if our countenance be not something appalled thereat; & a very ill token beside, if neither that distress of so many, nor our own sins that have brought such a wrath upon us, can so far work with us, as to be in some good measure abashed thereat. For surely that necessity of ours did also run very strongly against us, prępared to the battle with great speed, & in good array; & so strengthened beside by the hand of God; that in no wise we could avoid it: and so did it break into our cities; it climbed up into our houses; it both spoiled and rifled all. I can not say, that the Heavens and the Earth were astonished at it; that the Sun and the Moon were darkened; nor that the stars took their light. God be thanked we were not there yet: our distress or scarcity was not so great, that in these creatures it might be said to appear so much as that other, in that sense that the Prophet doth mean it. Nevertheless it can not be denied, but that by that present scarcity we were so straightened, that the ●eavens by unseasonable wether for those two years, and the earth by the small increase of corn that it hath yielded, & both together by the loss of our cattle withal, did pregnantly witness the hand of God to have been upon us: and our scarcity being such as it was, those that were distressed thereby, could have so little comfort by those other creatures, that to them the Sun & Moon and Stars (after a sort, and in some measure) were darkened also, in that sense that the Prophet meaneth. Our spiritual famine. And if we go further, to that spiritual famine that not only was, but yet also is among us, in all those places where the meat offering and drink-offring is taken from the house of the Lord, therein may we see, (though in another sense, but yet very pregnant, & of great importance) that the heavens no doubt are astonished, and that the earth might very well tremble to see the Sun, the Moon and the Stars, the Truth itself, the Church among us (in all such places) and our very leaders themselves to be so darkened as they are, partly by their own former ignorance, and error, and partly by the negligence and carelessness of those, that now should either amend themselves, That we also should give ourselves to our most sorrow. or at least make sure that others did it. And now that we are in this case that we are, what is there more seemly or convenient for us, then to turn to the Lord: and to do that in so hearty manner, that neither such fasting, nor weeping, nor morning, as the Prophet requireth be wanting from us? For what else do these things teach us, but to turn unto him? and seeing that this hand of God that was on us, did in some measure lie upon all (though some were much more sharply touched therewith, then were some others) how could we do better, then to have the profession of our repentance, public also? and whereas we do plainly and daily see; that many were sore distressed herewith; and cannot be ignorant but that our sins, that had provoked his wrath against us, are many and great: how may we account it any other than our bounden duty, and plain debt, that this our fasting be very thoroughly, and kindly steeped in weeping and mourning; and that we stir up ourselves unto so unfeigned and earnest sorrow in both these respects aforesaid, that even our hearts might (in some measure) be ready to rend or cleave in sunder, for the sorrow that they conceive, as not able to contain the same? And this so much the rather, as that we nów know much better than the Israelites could then, both what wrath is due unto sin in the justice of God: and especially the great mercies of God; and how ready he is to receive all such as do come unto him. For we now see both those so plainly (besides all other means, which are infinite) only in the death and passion of Christ, that as in respect of our offences, and the judgements of God that are due unto them (which in the death of Christ, the only begotten Son of God we may see to be great) we are strongly urged, in most humble wise to seek to him: so in respect of his great mercies, and his most prompt readiness to be entreated of us (which also we may see in the death of Christ, a great deal more clearly, than the light of the Sun, when it shineth the clearest of all) we may come with good hearts unto him, and in full assurance, for to obtain his gracious favour. How beit we must know therewith all that the matter is very hard: hard I say, but yet not doubtful. So that although we may not doubt it: yet must we make sure, that we labour it earnestly, with all our power, & all our strength, even to the uttermost that we are able. And so doing, we also may hope, that, notwithstanding this, the Lord will much rather leave us such meat-offering, and drinke-offring, as shall be needful: as also ourselves should take good heed, that we never withdraw that from those to whom it is due; no, not in our own distress, as h Deut. 2●. 14. we may find our selves directed in the law of the Lord. And whereas the Prophet requireth that both old & young, sucklings also & those that are but new-married, should come forth to this exercise, we also might learn that it were needful for us likewise, to withdraw ourselves for a time from our wont delights, & worldly affairs, and with one heart to assemble ourselves together to seek the Lord. Wherein, as all are to stir up themselves to a godly & an hearty sorrow, of what estate, sex, or age soever they be: so are the Ministers of the Lord especially to take so good a course therein, as best may serve to stir up themselves, and others also, sound, and thoroughly to do what they have in hand; & well to remember, that, being, as they are, the salt of the earth, they make the same now to appear, especially in this. But whereas that late scarcity of ours, the sickness that now is, & the troubles that are doubted by divers might well be grievous unto us, not only in respect of ourselves, but much more for that the glory of God might be touched thereby, and our holy profession ill spoken of likewise; although we may very well be touched with the sense of our own necessities, yet are we in any wise chief to respect the glory of God: & for that cause especially, to desire the Lord to be favourable therein unto us, that whereas he hath vouchsafed us to be his people, & himself to be our God, we may in such sort have his gracious help in all these matters, that it may be seen, that we have a good & a gracious God; & that he accounteth no otherwise of us (though in ourselves we can nothing deserve it) but as of his peculiar, & entirely beloved people. He that i Mat. 22: 32. said that God is not a God of the dead, but of the living, upon our hearty repentance would soon procure, that though our estate were so hard, yet should it be so altered, from worse, to better, from want to plenty, from sickness, to health: from troubles, to godly peace, that in our own experience soon we should find, that the father himself would accounted it dishonourable to him that we his people should still be miserable, How to find out what those sins were, of which they had to repent them now. & as it were swallowed up with distress. 13 Those sins in particular that the people then were infected withal, although this our Prophet doth not name them (as it seemeth, upon such reason as before is declaerd: yet both they may be easily gathered out of the history of that time; and it is good that we herein have some eye unto them, that so we may the more to our edifying, apply this call of the Prophet unto ourselves. And the history of this present time is set forth unto us sufficiently, at least, to this purpose) both in the history of the kings of judah: and in certain of the Prophets beside: Out of the story of the Kings. But in the story of the kings of judah there are but two of those their kings, on whom we may rely for this matter: which are Vzziah, and jotham his son. To the time of Vzziah we have recourse, because it is found to be the time whereunto his prophecy doth chief belong, as before is declared: Sect. 2. to jotham likewise, not only because he succeeded next (and so belongeth very much to that time likewise) but because that he k 2. Chho. 26: 19 bore the sway in his father's days, after that once his father was strooken with leprosy. In both which that we may the better find out the estate of the people in their days, and so consequently what it was wherein they chief offended, we are to consider of what disposition they were themselves: & so shall we find in some reasonable manner; the ways of the people that were governed by them. For, beside that the Scripture doth not otherwise set down unto us, what their ways were (but very little) in this story, we see that experience doth commonly teach, that such as the Prince is, such also are the people generally. Insomuch that if the Prince be religious, the people do so much the more embrace religion; if otherwise himself regard not religion, the people also make light of it: and so do we ever for the most part see it, not only in religion, but also in all other things beside. Vzziah. First therefore to begin with Vzziah (who also l 2. Kings 14: 21. is called Aziriah) we are to see in what sort he is described unto us: first as touching his inclination to Religion; and then as touching his disposition in such things as belonged to his civil estate. In his inclination to religion likewise we are to consider what was commendable in him: and what was reprovable. Commendable it is, that he is m 2. Chro. 26: 4, 5. said to have done uprightly in the sight of the Lord, and that in the days of Zachariah, who understood the visions of God, he did more specially seek the Lord; and in such sort sometimes, that the Lord did prosper him for it. It is likewise reprovable n Ibid. vers. 4. that he followed not the Lord with all his heart, but only as his father Amaziah did (of whom it is said o Ibid. 25: 5. that he did uprightly in the sight of the Lord but not with a perfect heart; as also p 2. King. 14: 4. that he took not away the high places, but that the people did sacrifice and burn incense thereon: and that q 2. Chro. 26: 16: 19 himself did praesume to intermeddle with the Priest's Office, and therein would not be admonished by the Priests that forbade it unto him. As touching his disposition in these matters that concern his civil estate, some there were that were honourable unto him; others again, that did not so well become the person and state that he sustained. Honourable it was, that he r 2. Chro. 26: 6, 7, 8. did so valiantly against the enemies, the Philistines, Arabians, and Ammonites: and that s 2. Chro. 26: 9, 11-15. both the fortified jerusalem; and, not only had in a readiness so strong an army for the number of men (being two thousand and six hundredth Captains, of special account, and three hundred and seven thousand and five hundred others besides, but also had in a readiness for them all manner of furniture, even to the very stones that were for their slings. That which did not so well become the person and state that he sustained, was that he had such a fancy to husbandry & employed himself so very much about his own private gain. For t Ib. vers. 10. it is said not only that he loved husbandry (which if he had done like a Prince, careful to cherish it in his kingdom, it had been very commendable likewise:) but also that himself had much cattle in the valleys and plains, plowmen also and dressers of vines, in the mountains and in Carmel; and that, for that purpose, he builded towers or lodges in the wilderness, ●otham. and digged Cisterns for them also, Concerning jotham his son, it appeareth also, that v 2. King. 15: 34, 35. & 2. Chro. 27: 2.6. he was much like to his father: and so consequently that his manner of government, was like unto his, not only when he ruled for his father, but when he reigned for himself likewise. But as touching x 2. King. 15: 34, 35 & 2. Chho. 27: 2, 3, 6. his inclination to Religion, we are more specially to note, that though it be said of him, that he did uprightly in the sight of the Lord; and builded the high gate in the house of the Lord: yet is it witnessed also, that he sought the Lord, but as his father did; that the high places remained, and the people corrupted their ways; and that himself did not enter into the Temple. Out of certain of the Prophets. The Prophets that do appertain, both to this people that we have in hand, and to the time that now we speak of, are only Isaiah, Amos, and Micah: of which, Isaiah only kept himself to the jews alone (I mean in the first part of his prophecy, which is all, as I noted before, that we may seek to for this matter) whereas both the others spoke to the Isaralites, and jews together. But they all easily may be found in a people that have such Princes as we see that Vzziah and jotham were. Isaiah. For Isaiah first rebuketh them, not only in matters that concern Religion: but also for such other vices, as may very well seem to come from such disposition as their Princes had. Concerning Religion, he plainly chargeth them that y 5: 24. they had cast of the law of the Lord, and contemned the word of the holy one of Israel: and that they z 1: 19 had groves and high places, and delighted therein: and therefore a 1: 11-15. did the Lord earnestly protest, that he misliked all their offerings & holy assemblies. As touching other vices among them, some he layeth to the charge of all generally: others again more specially to the charge of some. Generally to all, that whereas now, they should have b 5.4. brought forth the right or natural grape, they c 5: 19 made light of the threatening of God; and d 3: 9 were of such countenances, that, that thereby they made their sin manifest even as Sodom. More specially he noteth the greater sort of them with two special faults: both with hard dealing towards others; and, when so they are come to immoderate wealth, that then they wax insolent and excessive therewith. As touching their hard dealing, some part of it he seemeth to allot to those that deal in administration of justice: and some part of it to others again indifferently. Those that deal in administration of justice he charged that e 1: 23. they loved gifts and followed rewards: and that f 5: 7. in steed of judgement: there was oppression, and in steed of righteousness, crying: That which he laid to the charge of others of them indifferently, was, that they g 5: 8. joined house to house and land to land, that they might dwell alone that their i 1: 15. hands were full of blood; that they k 3: 14, 15. did eat up the vineyard: having the spoil of the poor in their houses, beating the people in pieces & grinding the very faces of the poor. As touching their own insolency, and excess he chargeth them also, that they l 2: 11.27. had high looks, and were haughty and lofty: & that not only all that sort of them generally m 5: 11, 12. gave themselves to immoderate drinking & feasting, & music joined withal, no man regarding the work of the Lord, but also that n 3: 16-24. the women were proud, nice, & vain in their behaviour, & excessive and costly in their attire. Amos. Amos dealeth not very much with the jews (to speak of) yet he also chargeth them both with great default towards religion; & with those other vices beside. In their default of religion he chargeth them thus far, o 3: 4. that they had cast away the law of the Lord, & not to have kept his Commandments: and that their lies, after which their fathers walked, caused them to err. As touching those other vices p 6: 3. he also do charge than that they deal violently with others, or approach to the seat of iniquity: & that they q 6: 1. take their ease on their beds of ivory r 6: 4.6. live in abundance & plenty, nothing sorrowing for the affliction of joseph; & that they s 6: 3. regard not Gods threatenings. Micah. Micah likewise doth charge them partly with contumacy to wards God: but especially with hard dealing towards their neighbour. As for the former he plainly saith, that t 2: 6. they forbade the true Prophets to prophecy unto them, & chose rather to hear men pleasers. As touching their hard dealing towards others, first he layeth that sin to their charge: then he denounceth certain judgements of God against them. Concerning that their sin, he doth plainly tell them, that v 6: 12. they are full of cruelty: that they x 7: 2. lie in wait for blood, & that every man hunteth his neighbour with a net, that in the nighttime y 2: 1, 2. devising what means to work by on their beds, in the morning they set in hand with it, taking away fields and houses by violence, oppressing a man & his heritage together: that z 2: 8. themselves being clothed do spoil others of their garments, & that when there is no war but peace, that a 2: 9 they spare neither women nor children: that they b 3: 2, 3. pluck of the skin from the poor, & their flesh from the bones, and chop them in pieces as flesh to the pot, and then pray upon them: and that c 7: 4. the best of them all is as a brier; and the most righteous of them as a thorn-hedge. The judgements of God that for these things, he denounceth against them, are first as touching themselves, that d 2: 4. they shall be utterly wasted, and e 3: 4. in their necessity not be heard when they cry unto the Lord: then as touching the whole state, that f 3: 12. for théir sakes Zion should be ploughed, jerusalem should be made an heap of ruble, and that the mountain of the house should be as the high places of the forest. 14 Having so found out what those sins were, What those sins of theirs were. that story of that present time doth lay to their charge, now may we with one labour behold, both what those sins were, with which the people were infected then, and which the Prophet would have them to leave, and turn to the Lord: and what those sins were, which we also may think of on behalf of ourselves, if so it be, that by this occasion we think good now, in some special manner to turn to the Lord. Concerning them, in Religion first we see, that their Princes themselves were far to seek of that sincerity and zeal, In Religion: which was professed by them, but much neglected. that was to be looked for of them. For though they did not give themselves to Idolatry as divers others of their ancestors had done, nor yet inhibit the service of God by the law appointed: yet were they but weak professors of Religion themselves, and tolerated much corruption beside among their people. Vzziah, though he sought the Lord, and did uprightly, in comparison of many others: yet notwithstanding had not his heart perfect, and plainly declared himself to be very ignorant, or at least very careless of a known, and a principal point of the law of God. He was such an husband, that it is less marvel though he were but a mean Divine. jotham his son built a fair gate unto the Temple, but himself did not enter into it. Though he laid open a way unto others and that in fair, and honourable manner: yet himself did take no benefit of it. It was well, that he made a way to others: but it had been much better, if he had taken the use thereof to himself likewise. And as for the people, it is plainly set down, that in the days of both these, they had the high places, and worshipped there: which was clean contrary unto the rule that the Law prescribed. But seeing that we have so evident testimony of the ignorance of the one, and coldness of the other, it is no great marvel, if neither of them both did much regard it: the one, because it may well be that the law of God, or at least that it was not of so great importance; the other, for that himself caring so little as he did to frequent the Temple, he could less mislike of others that came there as little as he, but elsewhere bestowed the devotion they had. It may be also that first he himself, and then the people together with him, refused the Temple and worshipped elsewhere, because that Vzziah his father was in such sort strooken there for going to far. For such is the untowardness (or frowardness rather) of the heart of man, that if they may not do as they would, neither will they in any wise be brought to do as they should. In matters they provided well against the enemy but were grievous to their own people at home. In matters that concern their estate, first that they both were so well given (but especially the father) to fortify jerusalem, and before hand to provide, and to have in a readiness such forces and furniture, as were meet for the needful defence of the State, it was not only very commendable and honourable to themselves: but also to great use to the Church of God. For jerusalem had then enemies enough, and the people of God had otherwise been in danger of them. And yet because that otherwise Religion was no better regarded, thereby it appeareth, that this tended not so much to the preservation of the Church of God: as, either to their own honour, or to the maintenance of their earthly estate. Inordinate care of private wealth not meet for the higher sort. But that they were so very much given (especially the father) to increase their private wealth, that was not only evil in itself: but, no doubt, the occasion of much evil beside. It was ill in itself, first because the law of God g Deut. 17: 17. did plainly set down, that such as should be Kings over his people, should not multiply their treasure, or endeavour themselves to increase their riches; and, besides that h Num. 26: 52 56. Ios. 11: 25. prescribed unto them such a distribution of the land among them, as would not afford the Prince to have any such part to his own proper use: then also, because that it was not seemly, but very dishonourable, that such as should make others rich, and attend the wealth of all, should so much be given unto the love of money themselves, as such kind of exercise doth import that they were. For otherwise, to what end should the King of judah have so much cattle, in the valleys, and in the plain; yea even in the waist or desert places? To what other end should he dig those wells and set up those new buildings of his for his herds and flocks, and for such as he had to attend upon them? To what other end should he have such fields and vineyards, ploughmen likewise, and dressers of vines. Much evil cometh thereby. The evil that by occasion hereof might otherwise come, may be so much, and so very great, that hardly may any man think to find out or to reckon the same: insomuch that the Apostle himself doth account it the root of all ill. But if we may find that such things as the Prophets (as before was alleged) did lay to the charge of that people, and of that time may justly be imputed to this: then shall that course be sufficient for us; and we shall not need to force any more upon it. For if the defect of religion that those Prophets do charge them withal, and those other vices, may be found to be of that nature, that they might proceed of this, then is it no wrong so to conceive of such inclination of theirs, and the matter that now we have in hand will be sufficiently cleared likewise. Coldness in religion. First therefore as touching that defect of theirs in religion, without all question ít might easily come of thís. For wheresoever there is such a love of private wealth, & a nature disposed, so busily to employ itself, about those inferior & earthly matters, there is religion soon let down, or thriveth but ill, though after a sort as yet it stand. Hard dealing with others. But then if we come to those other vices (hard dealing with others, and excess in themselves) those are of such nature, as that every one may plainly see, how they may very kindly proceed of such disposition of those as before is described. For as for their hard dealing with others, when the Princes themselves get into their hands those fields and vineyards, and had such pastures, and were such husbands for corn, cattle, and wines, what others were there in all that country (that had ability) that would not soon attempt the like: when as the Prince's example had first set them on, and gave them beside so good hope of protection for the time to come? And surely it is not unlikely, but that all generally (especially the greater sort of them) did so follow on this naughty course so ill begun, that it is no marvel, though Isaiah complain so earnestly both of joining house to house, & land to land, and besides that, that when such things come in question, and the weaker sort were feign to seek to the Magistrate for help, their oppression notwithstanding was little eased, and still they had just cause to complain. more marvel neither, though Micah do so grievously charge them, to be full of cruelty; to lie in wait for blood, to hunt their neighbours; to take away from them their grounds, & houses; to oppress a man, and his heritagé; to spoil them of their garments, in time of peacé; to spare neither sex nor age; to pull of their skins; & to chop them in pieces unto the pot: and that the best of them all are so infected with his corruption, that although they deal much more moderatély in respect of the others, yet they also are in truth no better, in this kind of dealing, than briurs and thorns. So likewise, Excess in themselves for their excess in themselves, it is, as we know, most commonly seen, that when men are come to immoderate wealth, then do they soon wax wantoness withal. And then no marvel, that Isaiah doth so complain of the high looks of that people, & that they were so haughty & lofty; that they were so given to feasting, drinking, & music to make themselves merry: & yet that in all this, they nothing regarded the work of the Lord. No marvel neither, that the women of that time were grown now to such a fashion, as that he is forced so to complain both of their attire, and of their behaviour. And these things considered it is no marvel that Amos is so bold, as to look into the bedchambers also of the wealthier sort, and thence to bring us word, that even in Zion they live at ease, and take their pleasure: and that none of them all, either is sorry for the affliction of joseph, or else regardeth the threatenings of God. 15 But to leave them, and to come to ourselves, first as touching Religion, there is no question, That we also may find the self same faults among us likewise. In Religion, a godly and a commendable care to be found in us. but that we are deeply & much beholding to God, for that which we have already among us: as any such people in these our days is, or heretofore to our knowledge hath been, since the world began. For of óur Superiors likewise, it may I trust, as truly be said, that they have done uprightly, and directed their ways aright in the sight of the Lord: and both with Vzziah do more specially seek the Lord sometimes; and with jotham likewise have repaired that high gate to the house of the Lord, and made a ready way for all to come unto it that will. For whereas religion was corrupted before, and both superstition and idolatry also were commonly taken for the true worship of God, they have laid the word of God before them, and made reformation according to the level thereof: and besides this general reformation for all, sometimes beside they have more specially sought the Lord, when some special cause hath so required; and when they have had concurring withal the direction of such, as have dealt sincerely with them in the name of the Lord. Likewise it is very clear, that they have repaired again that high, and chief, and principal gate of the Temple, even jesus Christ (who said himself, that he was the gate or door to the house of the Lord) and have not only made a ready way for all to enter into the house of the Lord; but also have been at special charges in repairing the rúines of the buildings themselves that are to that use. But the like corruption to be found likewise. But than it is to be doubted withal, that the infirmity & corruption that was in them, doth cleave over fast to us likewise: & so consequently, that it is not done with a perfect heart; but rather as some Amaziah hath done, that is gone before us. High places remaining with us also. For first as touching that fault that was common to them both, that is, that the high places did still remain; and that the people did sacrifice and burn incense there: that same fault may certainly be found overmuch with us to this present day that now we are in, if we can rightly distinguish of those high places, that are most likely here to be meant. For whereas they were all places of worship, but some of them tended to the worship of the ttue God, though not in such sort as his word required (in which sense Gibeon also, where the Tabernacle was for a time, i 2. Chro. 1: 3. is termed an high place) others again to the worship of jdols (as k 1. King. 11: 7, 8. those places are termed that Solomon builded to certain idols after that once he fell to idolatry; & many others) it is not likely that the high places which among them were said to remain, were any of those that belonged to idols: but only of those where the people were wont of old to worship the Lord; which notwithstanding ought not to have been, after that once God himself had appointed the place where he would be worshipped. For if these had been of that other sort of high places, that is, of those that were ordained to the use of idolatry, then could not these Kings that let them remain, in any sense have had that commendation, that they did uprightly in the sight of the Lord, etc. Taking it therefore in the other sense, their oversight or fault was this, that they did not make the people to come to jerusalem (as the Lord had appointed) to worship there: but suffered them to worship in diverse other places, that they had before enured themselves unto. In which sense it doth challenge us also herein to be offenders with them: that is that we also have high places remaining, wheresoever God is not worshipped as he hath appointed, but only after our own custom. For where so ever the maintenance of instruction is taken away to profane uses, and no other provision made for the needful relief of the people there (of which sort there be very many with us, and those, for the most part, of the greatest congregations also) there may we be sure is an high placé remaining: there do the people worship, as they were wont; but not in such sort as the Lord hath appointed. And have offensive they are unto God. Which also may be a very good cause, why, although the history do give them so good commendation, becáuse they did (in their weak manner) keep to the Lord, and turned not aside unto idols as others did: yet the Prophets do so roundly charge the people of that time, as before we have heard, and namely that the Lord was now grown to a great hatred of their assemblies, and utterly rejected, both their oblations, and themselves withal. And it is very much to be doubted of us likewise, that God already hath, or else some may conceive such an hatred, not only of those assemblies that yet d● worship in these high places of ours (because that they obtrude unto him, that which in no wise he can accept of) but also of all our other chief and highest assemblies likewise, even the best that we have, though there we worship him never so rightly, only because we do but suffer those others to have nought else in effect but high places as yet, ●ome of us also somewhat to far, and others to short. for lucre's sake. Those that were proper to either of them, were but a couple: for each of them, one. Vzziah meddled somewhat too far in the Priest's office: and jotham came as far behind when as he entered not into the Temple. And how soever it be that I do not see, how we are in danger of that fault of Vzziah, unless that for matters of religion we take our direction otherwise, then from the learneder and godlier sort of the Ministry (which, as I take it, in some respects is much to be doubted) yet in the other we may plainly see, that we also are very great offenders, diverse of us absenting ourselves from the Church of an inward hatred unto it; and many more for filthy lucre, pastime, or ease; niceness, or pride. And diligent searchers (I am persuaded) might likewise find that whether it were the fault of jotham or not, that he would not enter into the Temple, because his father might not thére do what he would; yet that it might plainly be found in divers of us, that there is no greater cause of the absence of many of us: and that as jotham that entered not into the Temple, nevertheless bestowed cost on it; so it might be found among us, that diverse of those that in outward show bear a good countenance towards the Gospel, and do somewhat for it, yet nevertheless when need requireth are but dissembling and lose friends unto it. In those things that are civil. In matters that concern our civil estate likewise, it is very commendable that her Majesty hath in so good readiness such provision of men, money, and furniture, as (God be thanked) she hath on behalf of the state against the enemy; especially, seeing that their quarrel is against the Gospel, and to set up Popery again: yet by the covetousness of some few, and to maintain their excess and riot, the common soldier is oft times so much defrauded of his pay, that himself is distressed, others discouraged, & her Majesty's service not a little defeated thereby. But if we come to those other vices, therein may we find ourselves so plainly described, Certain special vices. & as it were so truly set out in our lively colours, that the Prophets therein may seem, as much to have spoken before of us, as to have applied their speech unto them Not so much here tofore. For howsoever that the time heretofore hath been, when those vices were not to be found so rife among us, as they are now: yet in these days of ours they are grown to such head, & every where are so commonly found, that now the Prophets may have those sayings of theirs as fully verified in us, as at that time it may seem that they were in them. When we were not only at variance among ourselves (about the title of the Crown, betwixt the two houses of York & Lancaster, until that it pleased God of his goodness to unite them together in one) but also in so miserable bondage to the Bishop of Rome, that no body could have any comfortable fruition of lands or goods, then was there made less reckoning of them: then might the meaner sort more quietly have than; & then were not our courts so pestered with daily complaints of oppression & fraud, nor the judges themselves to be so easily charged with delays, excessive charges, respect of persons, & others such like. But now very plainly. But since the time that God hath vouchsafed us greater mercies, that we may not only have, but also enjoy in peaceable manner, both lands & goods, without the fear of any contrary parts at home, or of those Romish publicans from abroad, that so insatiably exacted of us what so ever we had: now are we all generally so ready to take the advantage of this opportunity, that though all do scamble, & help themselves so well as they can; yet do the mightier sort overly the weaker, & daily do praevail against them more & more. And so pręuailing, what is it they do, with that great & immoderate wealth that they have? What is it else but either that they make it a way, or readier mean to attain unto more: or else to abound in such excess, as no words that these Prophets have used, are sufficient to express the same; nor former examples, in this country of ours, for many ages able to match it? In so much that excess is much greater with us, than it was with them: and as for oppression, both it is very rife among us (even the most grievous, that the Prophets have named) and when our Courts are sought unto for help, what by the excessive chargeablenes they are come unto, and what by delays; and, when matters come toward ending, what by corruption or respect of persons then, we also may see, that our justice is very much turned to wormwood and gall, and that oppression may sometimes be found in place of judgement, and crying out for lack of help, where there ought to have been equity done. The nature of this hand of God considered may indifferent plainly teach us our offences herein. And seeing that these things are so rife among us, we are less to marvel, and withal to acknowledge his righteous judgements, that God hath so touched us with this late scarcity: both for the abuse of his plenty before, and for our hard dealing with our neighbours also. Whereby we also may the better be able to see, what these sins are, whereof more specially we are to repent, if so be that we are disposed, by occasion of this hand of God upon us, truly to turn ourselves unto him. 16 Now to return to our Prophet again, Of those better things that upon their repentance were towards them. that better estate, that afterward (upon their repentance) by the goodness of God they were to enjoy, is of so great and special importance, that it ought to weigh very far with them towards the working forth of their repentance, when as they were to enjoy such blessings thereby. And if we likewise may assure ourselves of the like mercies, when so ever we shall turn unto him, although I know that our hearts be very heavy to such a purpose: yet dare I before hand set down this for most certain, both that the benefits themselves which are promised here, are of such importance, and that we are (in these days of the Gospel) in so likely a way to obtain them, that even this consideration only ought to be of that account with us, as that we should need nothing else to move us to such a public repentance, as in this place the Prophet doth call them unto. Therefore concerning that better estate of theirs, first l 2: 18. the Prophet himself doth promise it unto them generally: then, for the better assurance thereof, and the better to strengthen them therein, he meddleth no further himself in that matter, but only m 2: 18-31 21. all allegeth how the Lord hath answered already concerning the same. In that the Prophet himself doth assure them of it generally we are to note, both what affection the Prophet declareth the Lord to bear towards his people: & how favourably he is determined to deal with them. First of what affection God was towards them. His affection he noteth to be as jealousy, that so they may the better see how unfeignedly he loveth than, & how hardly he can abide that any hurt should lie upon them: & that, according to this his inward affection; he meaneth to deal favourably, he showeth likewise, that notwithstanding they have otherwise deserved; yet will he spare them, or be gracious unto them. Then coming to show them what the Lord hath answered for that matter n 2: 19-27. first he showeth what the Lord hath answered concerning the removing or taking away of their present calamity: o 2: 28-3: 21. then concerning certain other blessings beside of greater importance, which the Lord, the better to strengthen them in the assurance of this his promise, declareth himself to be fully minded (in time to come) to bestow upon them. Concerning the removing of their present calamity, p 2: 19, 20. first he telleth them what he will do: q 2: 22-27: then he raiseth up the hearts of them all to the assurance of it. That which he will do, Then what proceeded out of the same: first how that present calamity of theirs should be taken away. tendeth to their help as touching the calamity that then they were in: and first as touching the needful relief of their bodies; then as touching the reproach that therewithal they sustained (of which also r 2: 17: themselves had complained before) by having such a plague cast upon them. Concerning the needful relief of their bodies s 2: 19 Both that they should have convenient relief: & be rid of the reproach also. he doth not only promise to send them corn, wine, and oil: but also in so plentiful manner, that notwithstanding this their famine now, yet then that they be fully satisfied. Concerning the reproach that thereby they sustained, first he speaketh thereof unto them for the time to come generally: then more specially of their delivery from that reproach that then they were in. Generally he telleth them t 2: 19 that he will no more make them a reproach among the heathen. More specially concerning this reproach that now they were in, first he telleth them how they shall be delivered from it: then he remooveth out of the way a doubt that otherwise might trouble them, or showeth a reason why he will so do. In telling them how they shall be delivered v 2: 20. he giveth them to understand, that he will make such a dispatch of that army of noisome creatures, as that both themselves shall be delivered from their annoyance: and that, the better to abolish this reproach from them, it shall be done in such sort, as that it may plainly appear, that the Lord hath done it on behalf of his people, both by scattering them away into the North, South, East, and West; and for that their stinch or corruption shall be great. That the sense of the other is diverse, it hangeth upon the divers reading. For if we read, x 1: 20: although it hath exalted itself (that is, the army aforesaid) to do this, then doth he remove out of the way a doubt that otherwise might trouble them. But if we read, because it hath exalted itself, etc. then is it a reason, why the Lord would so destroy them. Either of which may stand very well, and to the comfort of those that were distressed thereby. The better to raise up the hearts of them all to the assurance of it, he altogether directeth his speech to that end: and first to the creatures from whom a good part of this their relief should come; and then unto the people themselves. Those creatures that he speaketh unto, are first the earth: then, next thereunto, the beast of the field. Speaking to the earth y 2: 22. both he forbiddeth it to Fear, and also willeth it to be glad and rejoice: and addeth a (general) reason why, that this, because the Lord will do most wonderfully. Speaking to the beasts of the field likewise, z 2: 22. both he forbiddeth them to fear: and addeth a reason that is more special, but one part of it very near, that is, because the pastures, even of the wilderness, should be green; the other somewhat farther of, that is to say, because the tree should bear her fruit, the fig tree and vine should give their forcé. Then coming to speak to the people themselves, therein have we to consider, who they are to whom he now speaketh so comfortably: than what it is he saith unto them. Those to whom he speaketh so comfortably, are a 2: 23. the children of Zion, or the repentant and faithful people. That which he speaketh unto them, doth most of all concern his mercies towards them for this present time: but some part of it is, of the extending forth of the same to the time to come. That which concerneth the present time resteth in two principal points: first exhorting them to rejoice; then showing forth diverse good reasons why they should so do. In that he exhorteth them to rejoice, we are to note, that he doth b 2: 23. not only will them to reioicé and be glad: but also that he praescribeth unto them the manner of it; that is, that it must be in the Lord. The reasons he addeth to tend to this end, to show how notably he meaneth to refresh them: first showing that he will give them victuals again; then also declaring, in how plentiful manner he will do it. The better to confirm them in the former, first he assureth them of seasonable weather: then he telleth them how fruitful those years shall be thereby. Concerning the weather, he saith, that he will give unto them c 2: 23. rain and showers just in their season, and so soon as ever need requireth. Concerning the other, he showeth that those years should be so fruitful, d 2: 24. that their barns should be full of wheat; and their presses run over with wine and oil. The better to show forth in how plentiful manner he will do it, he telleth them, that he will do it so plentifully, that themselves shall e 2: 25. both be recompensed for the loss that they had by that great host of his of those noisome creatures: and f 2: 26. eating continually shall be satisfied; and that in such sort, that they shall praise the name of the Lord their God that dealt so marvelously with them. In that which tendeth to show how this his mercy is extended forth to the time to come, we are to consider, first what it is that he saith of that matter: then how he repeateth some part of it again. That which he saith of that matter, is g 2: 26. first that his people shall never be ashamed: then, on the other side, that h 2: 27. they shall know, that he is in the midst of Israel; that he is the Lord their God, and that there is noné other. That which he repeateth again, is, that i 2: 27. his people shall never after be confounded again. 17 Herein also to remember ourselves, The like affection of God towards us. first as touching that affection of God towards them, it was in deed very great, that he could put on the whole power of jelousié on their behalf, and that in such sort as it doth appertain unto his nature, that is, very fully, or in the highest degree that can be. Yet notwithstanding, if we consider the great and singular blessings that he hath already in these days of the Gospel bestowed upon us, & how many ways he hath already oft times declared his favour towards us, both at home among ourselves, and a broad against our enemies by sea, and by land; in peace, and in war; in Religion, and matters of State; and how so ever else: it ought (no doubt) to be so far of, for any man to think it over bold a part, for us to account of the like favour of his towards us also, (if we truly turn unto him) that rather we offend if we do it not, and do over much call into question his goodness towards us, when he hath already so many ways so much declared the same. And if he be so well inclined towards us; we need not doubt, but that in these, and all things else, he will be ready to deal with us accordingly. Then as touching the removing of those evils, that of late were, or yet are hanging upon us, as he did assure them, How likely it is that God will now deliver us also, from this hand of his upon us. that so far as it concerned the relief of their bodies, he would not only ease them of that extreme famine, but also bless them with great plenty: so likewise we may conceive, that he may be induced in such sort to deal with us also upon our repentance, not only because that he ever is very gracious to all that turn unto him; but also because he hath already eased us of a good part of our scarcity, & for this year that now cometh in, he hath hitherto given (his name be ever blessed therefore) as great tokens of special plenty, as at any time heretofore for these many years we have lightly had. In like manner, whereas he promised, to deliver them of that reproach, for thát matter he is beforehand with us; partly for that he hath helped us so far already, and our scarcity when it was at the worst, yet was it not so extreme (by any want that God hath sent us, but only by the hardness of greedy men) as that any way it might turn us, or our profession unto reproach; and partly for that others of our neighbours that are about us, and subject unto Popery yet (from whom our reproach doth ever arise, whensoever they have any advantage against us, were then, & yet are, as it is said, much more straightened by it, than we. And as, to the end that he might better lift up the hearts of that people to the assurance of these his promises, he turneth his talk unto the earth, & to the creatures that are therein, willing them no more to fear, but to rejoice in respect of that plenty that now was towards them: so may we see, that already he hath in such sort spoken unto the earth on our behalf, that well it may rejoice our hearts now to behold it; & thereby also doth so comfort & cheer those creatures that are therein, that they also must needs be joiful to see the earth in that likelihood, to be so well replenished with alsuch things as they do need. But where as he promised them, that he would make so clean a riddance of those noisome creatures that they should be scattered into all quarters far from them, & that their stinch should arise up unto heaven; although we cannot see the same in this case of ours, be cause our scarcity did not come by such noisome creatures, but only by that immoderate moisture in seed time & harvest: yet may we see, that in effect he hath done it in easing us thereof so much as we see already he hath done, and the performance thereof we may hope, both in this, & in the residue of those evils that now are on us, or otherwise may seem to hang over our heads, & to be in a readiness to fall upon us. Then if we come to the people themselves to whom he doth so comfortably speak, we also must note, that where as they are none others but the children of Zion; neither may we look to find that favour with him, unless we sort ourselves to that company. The mercies of God towards his are great: but ever (lightly) restrained withal to those that are his. Though the tree be never so full of sap: yet no part of it is lightly imparted, but only unto such boughs & branches as belong thereunto. As for the residue, wherein he promiseth to relieve their necessity, & to do it in so plentiful manner, we may very well, upon our repentance, assure ourselves of that point of favour also, both because he is a God of so great favour towards those that seek him, & because that in helping us so far already, he hath put us in hope, that he meaneth the full performance of it: & if we continued in his fear, that he will never give us up unto the reproach of any of our enemies whatsoever. 18 Concerning those other greater blessings, which the Lord for their better strengthening in this, Of those other blessings beside. did, now declare himself to be fully purposed (in time to come) to bestow upon them, the Prophet nameth a couple: k ●: 28-32. a further manifestation of the truth; and therewith all l 3: 1-21. a notable protection from their enemies. As touching that further manifestation of the Truth because that whensoever it cometh abroad into the world, A further manifestation of the Truth. it doth come, not only in mercy to them that believe, but also in judgement to those that are incredulous & disobedient (and that on behalf of his people also) therefore doth the Prophet in this place declare, in what sort it shall be given to both those sorts: m 2: 28, 29. how mercifully and graciously towards those that believe; and n 2: 30-32. in how strange, and fearful manner to those that believe not. How mercifully towards them that believe. How mercifully and graciously it doth proceed towards those that believe, we may gather, both in respect of the thing itself: and in respect of the effect that in them it should work. The thing itself doth notably witness the mercy of God; both in respect of the nature of it; and because it is so abundantly given. In respect of the nature of it, it is said to be the o 1: 28. gift of the Spirit: and the same the Spirit of God. It is also abundantly given, for that it is said to be p 2: 2●. poured forth: and upon all flesh. The effect that in them it worketh, is first set down generally: then more specially. Generally it is said, that q 2: 28. their sons and their daughters should prophecy: that is, that the generation that was to come should be all generally endued with that light of the truth, that they should be able to prophecié, both in respect of the truth of the thing itself; and especially, in respect of that measure of knowledge, that in those days of former time God vouchsafed for to bestow on the children of men. More specially it is described, both in respect of the excellency of the knowledge itself that is given unto them: and in respect of the persons to whom it is given. The excellency of the knowledge itself is noted to be great, in that it is r 2: 28. compared to those dreams and visions s Num. ●●: ●●. whereby it pleased God of old, to make himself, and his will and pleasure known to his people. In respect of the persons to whom it is given, it is also commended, when as it is said to be so generally given forth unto all, as that all estates shall be very fully possessed of it. To that end he nameth not only t 12: ●●. the old and young, which are, for the most part, most estranged from such matters: but also even their very ● 2: 29. bondmen, and bondwomen, who are yet further of than the others, both because their Masters make no such account of them; and because that themselves, being in that misery that commonly they are in, have no joy in any such matter to attain unto it. In setting forth how strangely and fearfully this manifestation of the truth shall appear unto others (which also he doth to their comfort, as before is noted) x 2: 30, 31. first he setteth down how sorrowful a portion they shall have therein: and y 2: 32. then how the faithful, in this execution of heavy judgements on those, shall notwithstanding themselves escape or be in safety. In how strange, & fearful manner to those that believe not. The portion that those others, that is, the incredulous and disobedient, shall have therein, is set forth by the nature of the things themselves: and by the limitation of time that is put unto them. The things themselves are of that nature, as that they bided unto them great confusion: which is set down first generally; than more specially. Generally it is said, that there shall be z 2: 30. wonders or signs in the heavens, and in the earth, that is, that on every side, or which way so ever they shall turn themselves, whether they cast their eyes but about them on the earth, or whether they turn them up unto heaven, they shall see that they are compassed about with confusion: with evident testimonies, both that such manifestation is of God; and that themselves are compassed in with the judgements of God, because they do not obey the truth. More specially certain are reckoned up, first in the earth: then in the heavens. In the earth first he reckoneth a couple: then he prosecuteth the one of them a little further. Those that he doth first reckon, are a 2: 30. blood and fire: by which some special destruction is commonly signified, as we also in our tongue do mean the like by fire & sword, speeches not much unlike unto them. He doth prosecute the one a little further, by adding to the fire that which he speaketh of b 2: 30. pillars of smoké, or the breaking out and rising up of smoke: by which it seemeth that he doth mean, both that the fire shall have plenty of matter to consume, whereupon that smoke shall come; and that themselves, that is, the incredulous shall have no part of the Truth light unto them, but all to be as dark as smoke. In the heavens likewise are other two: that even the c 2: 31. Sun itself should be turned into darkness; & the Moon into blood. By which darkness of the Sun he may signify to them, that they shall see no light at all in the light itself: & by which bloodiness of the Moon, it may be likewise that he doth signify, that whereas the Moon is ordained of God to be the instrument, to send over to us some part of the light of the Sun in the night season, now because they refused the light of the Sun itself, and winked at it, it should signisie nothing but blood or destruction to them, for their unbelief. The limitation of time that is put hereunto, is, ●●. ●1. before the great and terrible day of the Lord do come. Whereby it seemeth the Prophet doth mean, both that by these things the Lord will make a way to those his judgements in that great and terrible day, when he shall judge the quick and the dead, and the world by fire: and that the Lord will not keep in all his vengeance till then. but will be doing in the mean while, to the confusion of his enemies; and to the comfort of his servants. Concerning the safety of the faithful, in those heavy judgements against unbelievers, first the Prophet doth set it down: then he confirmeth or proveth the same. He setteth it down when as he saith, that e 2: 32. whosoever shall call on the name of the Lord shall be safe. Whereby he teacheth, not only that all such shall be safe: but also that to call on the name of the Lord, is the note or mark of the people of God, and which should in those days be safe. His proof or confirmation there of he buildeth on the privilege of the place: and on the special calling of God. Concerning the place, both he nameth f 2: 32. mount Zion, and the whole city jerusalem: and assureth them of that deliverance, that the Lord before had promised. As touching the other, g 2: 32. both he noteth, that it shall be those whom the Lord shall call: and, that those shall be but a remnant neither. 19 As touching ourselves, Wé also ought to account this a special blessing. as the Prophet doth here make mention hereof unto them, in the way of a special blessing; so are we to take it likewise (as very well we may throughout the whole if we enter into any special consideration of it:) both in respect that it is a further manifestation of the Truth; and for that it proceedeth or cometh in such manner as it doth. Both in respect of the thing itself. For considering no more, but only that it is a further manifestation of the Truth, yet herein only we may perceive it, because that flesh and blood, and the whole power of man may labour long to attain unto it; and yet never obtain it: as we in these days may plainly behold; first in ourselves, than also in others. For how gladly would our godly forefathers have seen these days, that we now see, and yet they could not: & how earnestly do many in these days wish, some of us any kind of reformation what so ever, others again a much better than yet we have, & such as is here described unto us; and yet who knoweth not how short we are yet from either of both? If therefore our true and hearty repentance now (upon this occasion) might procure us so great a blessing beside, there is no man but seethe, how earnestly it were to be laboured of us all: both to obtain the thing itself; & to save much of that unprofitable labour, that otherwise we have bestowed about it to little purpose, & yet may, we know not how long, nor how unprofitably, unless we take that course, that the Prophet here praescribeth unto us. And in respect of that moner, whereby it proceedeth. But if we consider in what manner this reformation proceedeth, that in this place the Prophet doth speak of, or what kind of manifestation it is there may we much more plainly see, how much this blessing is to be wished: not only because that it doth proceed in so gracious manner towards those that receive it; but also in respect of those things likewise, that do appertain to those that refuse it. For as touching those that receve it, Towards those that receive it. we see it is in such sort bestowed on them, as they are made able thereby to prophecy & not only all the sort of them generally, but especially also, such as no body would look for, the old & the young, &, that which is most, even the very bondslaves themselves. With us yet, the elder sort are too old to learn; & the younger are over wanton, and care not for it: but the poorer sort especially (such as lived before like men, & now by their unmerciful Lords are brought so low, that they may rather be accounted bond; then free) are in so great and urgent distress, in respect of their bodily necessities, that as they have no hearts unto it, being so much overwhelmed with their miserable estate as they are; so have they not so much as any convenient leisure, nor comfort neither, to go about it, would they never so fain. It is long therefore, in the course that we are, before that the elder and younger sort with us, and especially those that are so fleeced or spoiled by others, will be able to attain to the light that now is spoken of, in such measure as here is described. It were well if they understood (in some reasonable manner) such things as were good and needful for them to know: but to be able to teach others likewise, that is a point so far beyond all likelihood for them to attain unto, that we may rather wish it with great doubt never to see it; then with hope expect it, as though we might to the full obtain it, But if we could truly repent us of our former ill ways and turn to the Lord, as by this aforesaid occasion we may justly find ourselves provoked to do, than would the Lord, we need not to doubt afford us the same measure of goodness that is promised here: then should we all be able to prophecy; our old men then would dream such dreams, our young folk likewise would see visions, and the Spirit of God should rest even on bonds or villains. And seeing that already we have, in diverse particulars, experience of it (and that in so comfortable measure, as many have) even that only ought to be sufficient to teach us, that the good work that is already begun, should soon be perfected, if ourselves were no hindrance unto it. And those that refuse it. In those things that do appertain to them that refuse it, we may see that it would be a special blessing likewise, partly in respect of the judgements that belong to the wicked: and partly in respect of the safety of the faithful, in the midst of all those dangers. In respect of the judgements that belong to the wicked we may perceive it, if not for that it is so noted by the Prophet here: yet because that ourselves already have some experience of it. For now also may we in some measure see, that such as are disobedient unto this merciful calling of God, are altogether in darkness, and stand amazed: and many ways pull down upon them the fearful, but just judgements of God. And because that, by their incredulity and hardness of heart, the Sun itself is darkness with them: why should not the Moon be turned into blood likewise? It is not meet, that such as so wilfully resist the known and manifest truth, should have any light to them derived, by such means as God hath provided to that purpose: but much rather in steed thereof, should have nought else, but manifest tokens of fearful judgements. To whom therefore by their own infidelity, the Sun is darkened: to those is it meet, in the justice of God, that the Moon should be turned into blood likewise. And because that already we see, in some measure this is done, as it is to the glory of God, that the contempt of his Truth is so avenged, before that great and fearful day; so is it to the strengthening of the weak likewise, that thereby perceive, that there is a God whose throne is in heaven, and whose eyes consider the children of men: and that he with cheerful countenance beholdeth the just, and raineth on others snares and tempests, and many other tokens of his displeasure, to be unto them a portion to drink. But that the faithful in all these dangers are still praeserved, that must needs very soon appear to be a great and a special blessing, both in respect of that safety that themselves enjoy: and in respect of the danger that others are in, For it is no small thing, to be exempted from such perils, and to be withdrawn from so heavy a wrath of God: but when we consider how those others are overtaken therein, and how fast they are (as it were) chained up unto perdition, then is the safety of the faithful so much the more an evident testimony of the goodness of GOD towards them, and so much more comfortable unto themselves, that see what a difference GOD hath put put betwixt them and others. In which place also it is good to take it unto ourselves, that to call on the name of the Lord, is by the Prophet here set down, as a mark of those that shall be safe: and that otherwise the privileges of the place, and outward calling, are to little purpose, because the Prophet doth join or couple them so near together. In somuch that we also may see, who they are unto whom this safety is due: and that neither our Zion, nor jerusalem neither, nor yet our outward or common calling as we are Christians (or Catholics rather, as some have better delight to speak) are to any purpose to procure us this kind of safety, but so far as we find that inward truth concurring with all, that we are of the number of those, that put by all others, and in all our necessities ever call on the name of the Lord. The privileges of Zion and of jerusalem were very great, and it was no small matter, to have been an Israelite, or a jew, by lineal descent: but yet notwithstanding they came to no proof without that other; and without which they deceived themselves, and ever had their greatest glory redounding back upon them with double shame. 20 As touching the other blessing, A notable protection against their enemies. that is, that protection of theirs against their enemies, he followeth on that in all the third Chapter: and to the end he may better declare it, he setteth down (as it were, in their right, and proper colours) both the h 3: 1-17. wretched estate of the one; & the i 3: 18-21. The wretched estate of the enemy. blessed estate of the other. Concerning the wretched estate of the enemy, k 3: 1.8. first he setteth it down plain in speech: l 3: 9●17. afterward he doth more fully express and illustrate the same; by a figure of great dignity. In that which he speaketh plainly of them, first he speaketh m 3: 13. of all generally: then he directeth his talk to n 3: 4-8. certain of them more specially. In that which he speaketh of all generally, What he saith of all their enemies (for this matter) generally. first he setteth down what he will do: then he showeth what is the cause why he will so do. That which he will do he describeth unto us, both by the nature or substance of the thing itself: and by certain circumstances thereunto appertaining. The thing itself that he will do, as touching the substance or nature of it, resteth in two points: that o 3: 2. he will gather all nations together; and plead with them for his people, and for his heritage the children of Israel. The circumstances hereunto appertaining, are two: the one, of the time; the other, of the place. The time. In the circumstance of the time he showeth, that it must be p 3: 1. in those days (when he would pour forth his Spirit, as before he declared:) and in that time, when he would bring again the captivity of judah and jerusalem. For first there was to come on that people a time of wrath because of their sins, in which they were to be possessed by the hand of their enemies: but afterward by the goodness of God, they were to be brought home again; which is the time that now he doth speak of. Concerning the circumstance of the place, The place. it is set down that this shall be done in r 3: 2. the vale of jehoshaphat: whereby may be noted, that the Lord would so deal with the enemies of his people, both before the faces of them, to their greater comfort; & in wonderful triumphant manner. It may note that he would execute his judgements on them, even before the face of his people, because that this vale of jehoshaphat was before the city jerusalem & the mount of Zion that before he spoke of. It may likewise note, that he would do it in wonderful triumphant manner; be cause that the story, whence that valley took his name, importeth such a matter very plainly, as the s a. Chro. 20: ●-28. text itself recordeth. For there jehoshaphat triumphed over the Ammonites, Moabites, & Idumaeans without any conflict; but only in praising the name of the Lord: and the spoil beside was so great, that it held them occupied three days to gather it. The cause why. The cause why he would so do, is because they have done such wrong to the people of God: & made so light account of them. Wrong they had done them, because they t 3: 2. had both scattered his people among the nations: and beside, had parted their land among them. They made light of them likewise, v 3: 3. both because they cast lots for them: and gave them for nought a boy for an harlot; and a girl for a cup of wine. In that wherein he directeth his talk to certain of them more specially, What he saith unto some more specially. we are to consider, to whom he speaketh: and what it is that he saith unto them. Those to whom he speaketh are x 3: 4. certain enemies bordering on them: two principal cities; and an whole country beside. Those principal cities were Tyrus, and Zidon, great Towns of Mart especially the former: the Country was the Land of Palestine, bordering upon them. That which he saith unto them is y 3: 4 6. first concerning their fault wherewith he doth charge them: and, z 3: 7, 8. then concerning the punishment of it. The better to show forth what their fault was, First, as touching their fault. wherewith now he doth charge them, first he showeth, that they had no cause so to do: then, what it is that they have done. He showeth that they had no cause so to do, because he will not allow them any such speeches, as whereby they may seem to impart, that they were first provoked by him: and further telleth them, that if they should say so, then would he take further order with them. In that he will not allow them such speeches, we are to note, first, what those speeches were, which for that cause he so rebuketh: then of théir uttering of such like speeches. What those speeches were we may best gather in that a 3: 4. the Lord doth ask them, what they had to do with him: and whether they would be avenged on him, or, as it were, recompense him, for some hurt that he before had done them. If they uttered such speeches as these (as hereby it seemeth they did) then did they declare themselves thereby, both to take in ill part his former chastisement: and now also to forget themselves very far. His former chastisement they did take in ill part, because they accounted it an hurt unto them, and such as whereon they might justly look to be avenged. Now also they forget themselves very far, both because they are so saucy, as in such sort to deal with the Lord: and so foolish, as to overmatch themselves so far. In that he would take further order with them we may likewise note, both how offensive such speeches (or thoughts) are unto him: and what is the order that thereupon he taketh. That such specahes are offensive unto him, he plainly declareth, for that he showeth that he will provide further punishment for them. The order that hereupon he taketh, is b 3: 4. that he then will be further avenged on them: & that, both very swiftly; and upon their heads. That which they have done, doth partly concern the substance or wealth of the land: & partly the people that dwelled therein. Concerning the substance & wealth of the land, he chargeth them both with a wrongful taking away at the first: and with a foul abuse of it after. That which they wrongfully took away, c 3: 5. was first, by name, silver and gold: and then generally, all precious, or pleasant things beside. The abuse of them after, was that they d 3: 5. carried them into their Temples: as though they had got them by the power of their idols; and offending in this also, that they sought to advance the dignity of their idols thereby. Concerning the people that dwelled in the land, he chargeth them likewise with e 3: 6. double injury against them: one, that they did set them away, and that to the Grecians, an heathen people, and far of; the other, that to this end they sold them, to send them far from their own border. Then, as touching the punishment of it. Concerning their punishment for this fault, we are to consider, first what is the punishment that is denounced: then, how the certainty thereof is confirmed. The punishment that is denounced, consisteth in two points: first that that which they had done, should be undone again; then, how their former doings to others, should now be requited in themselves. As touching the undoing of that which they had done f 3: 7. he plainly saith, that he will raise them out of the place, where they had sold them. As touching the other, that is, how their former doings to others, should now be requited in themselves, first he setteth it down generally: & then more specially. Generally he saith that g 3: 7. he will render their reward upon their own head More specially h 3: 8. he telleth them, both that he would sell their sons & their daughters into the hands of the children of judah: and that they should sell them over again unto the Sabaeans a far of. The certainty of this their punishment is, for that i 3: 8. the Lord himself hath spoken it. 21 And now to come to ourselves again, How we also may hope for the like against óur enemies. and to search out what instruction or comfort may out of this arise unto us, whereas in these days we are not a little molested by many on behalf of the Gospel, or for our professions sake, if the security and mighty protection that here is promised unto them, may also be derived to us, in such sort that we likewise may be assured, upon our repentance, to have that safety from all our enemies, that is a matter of such importance, as that we must needs account it a special good blessing and aesteeme accordingly of it. Whereas therefore God is ever one, & continually hath that care of his people, that before he was wont to have, and can as easily be kindled now against their enemies, as heretofore at any time he hath been; there is no cause for us to doubt, neither yet can there be any, but that if truly, either by this occasion, or howsoever else, we seek unto him, he also will be as readily found ofús, and as easily entreated, as he was wont to be of others: especially now, this age being part of the time, that himself did promise to crown with this kind of blessing; and whereunto he did with so undoubted certainty assure the same. So that, whatsoever he is said against the enemies of his people then, that also may be (as touching the sense and meaning thereof) as fitly translated to our enemies now, so far as they are in enmity with us for the Gospel of Christ. The vale of Ieho●haphat. First therefore where as he saith, that he will gather them all together, into the valley of jehoshaphat, and plead with them there, for his people: and that especially, when he bringeth again the Captivity of judah & jerusalem: we also may hope, that, seeing that now he hath begun to bring back again our late captivity, he will in like manner vouchsafe us that mercy, that he will also gather our enemies together, and into some valley of jehoshaphat also, & plead with them there on behalf of his people now, as he did with those others of old, on behalf of his then. But there at that time he so ordered the matter, that falling at variance among themselves, two parts of them fell on the third, & when they had utterly destroyed them, then fell they each one on the other also, and so made a clean riddance of all: and left the victory (and spoil together) to the people of God, without any stroke, as they were but coming towards them, and with instruments and voice praising the Lord. And seeing the Lord calleth this but plead, and yet appointeth the place of hearing to be in the valley of so famous an execution, as hereby he gave them to understand that their cause was so nought, that it should no sooner come to hearing, but that a sharp execution thereupon should be done: so we also, finding the cause of these so bad as it is, may very well hope, that it shall no sooner come to the hearing before the Lord, but that they also shall be cast, & have execution accordingly done; as also in these days, if we look about us, we may easily find many things, that are of that nature, and do plainly witness the same. For the reason that held with them, doth in like manner hold with these likewise. How injurious they have been to us likewise For who seethe not, that they also have scattered the people of God among the nations, and have parted their land among themselves. Scattering us abroad. They have scattered the people among the nations, partly by the broils that they have made whereby they have so afflicted Christendom, and tossed it up and down like a football at their pleasure: but especially, because that by the corruption of doctrine that they have brought into the Church, they have dispersed the people of God, almost into all the errors of the heathen that have been about us. And that they have parted the land of the people of God among them, it appeareth also very plainly, in that they had so much consumed them from the face of the earth, and placed themselves in their rooms: insomuch that, of a worthy and honourable assembly of many good and godly people in the Church of God, they had now of late brought it to a disordered multitude of such a people, as most notoriously of all others did utterly abandon in Religion and life, what so ever is good, and in them both betook themselves most impotently to that which is ill. Having us in vile contempt. But as for that vile contempt that those enemies had of the people of GOD, when as they gave the boy of an harlot, and the girl for a cup of wine, that may we find to be very far out matched by these. For it is no strange, nor great matter (to speak of) among soldiers, when they have conquered others, and taken the spoil of them at their pleasure, and come laden home with the pray, to give such captives as they taken for very trifles, if they have many: when they come so easily by them, they can be content oft times to afford a good peniwoorth of them: especially those that are the loser, and the more prodigal sort that are among them. But these were the pillars and stays of the people; they were their leaders and guides in their pilgrimage: they were their spiritual Pastors and Fathers; and had them of trust, and with special charge, committed unto them. And yet have these also made so light of the people of God, The boy, for an harlot: the girl, for a cup of wine. of whom they had this special charge, & whom they took unto their government, that for the accomplishment of their foul and shameful lust, and for their bellies, they have freely parted, not only with the boys & girls, the smallest and meanest of the people of God; but with men and women also, the aged and honourable, and greatest of all: nor that only at some special time, or done but of some few of them; but it was the general course of them all, and such as standeth with the substance of their profession, and is commonly found with them all, even from the highest unto the lowest. Taking from us all ●ich and pleasant things Out of that likewise wherein he directeth his speech more specially to certain of them, we also may note, that these our Tyrians, Sidomians, and Philistines have done as fond as did those others, and daily yet do: and yet have no better cause of this their doing then had those others. For these also have taken away out of the Church, the city of the great king, and from among the people of God, their silver and gold, and all precious things: and that not only in the literal or nearest sense; but much more, if we go to a further meaning. Both the maintenance of the ministery. For even in the literal or nearest sense, they had spoiled all Christendom (and yet do, where they may be allowed) of a great part of their treasure, silver, and gold, and of all such things as were most precious, or of greatest estimation among them. Insomuch that they have not spared the Church-livings themselves: which were all that the people had, and were like to have, to maintain instruction among them, to the glory of God, and their own salvation. And, that worse is, these things have they not only taken away from the people of God; but have employed them to the use of idolatry: and that so gross, as seldom at any time could be overmatched among the gentiles. And all our treasures in Christ himself. If we go to a further sense, than must we charge them, that they have not only spoiled us of our earthly treasures (which notwithstanding is no small injury, besides the grief that doth justly arise to them abused so far as they are) but that they have spoiled us also, almost of all those our spiritual treasures or graces that we had in Christ: of his Word, and Sacraments, that should have directed and comforted us here; and of the force of the merits and passion of Christ, that were to bring us to the kingdom of God. And whatsoever there was, that appertained to true holiness, or to our redemption in Christ (the greatest riches that ever were, and the inaestimable treasure of the church of God) that have they either altogether taken away from the Church, or in such sort corrupted and defiled the same one way or other, that they have bereft the people of God, of the comfort, and use thereof. And as those others sold away the children of judah unto the Grecians, Selling u● far away for bondslaves. to send them far from their own country: so have those also sold away the people of God to palpable darkness; and all to get them far from the Truth, that they might never be able to espy the same, and so to return to their country again. Neither have they only so done heretofore; but to this day also they labour it still, and ever hold on the self same course, wheresoever they may: labouring also, to bring back again the people of God to their former captivity, and seeking daily to be avenged on those, that have delivered any part of them out of their hands. So that herein also they match those others, Bristling against the Lord, in assembling their forces together against the Lord; and accounting it a sufficient provocation, for them to bristle so as they do, for that the Lord hath already foiled them in diverse of their ways, & begun to deliver his peculiar people out of their hands: having refused the merciful visitation of God so long, that now they have not the grace to consider, that such hands of God are laid upon them for their former just deserts; but wickedly account that they are a just quarrel to them, to rage and scorn so much as they do. How justly these doings of theirs may pull down the like judgements against them. When these things therefore are so plainly and fully found in them, may we yet doubt, that they are so far from those heavy judgements that here are denounced? may we think, that when they have done all this wickedness against the aeternal Majesty of GOD, and against those anointed of his, for whose sakes he was wont to rebuke even the mightiest Princes that were; and when as it is evident that they have not only done those things, but still persist and continue therein: that yet notwithstanding, the Lord will spare them, and let them go clearly away with this, and never call them to account for the same? Or at least may we think so nów, when we see that the Lord hath already entered into the like judgements with them, Especially when we see the same to be begun already. that he promised here unto these? For now may we plainly see, that he hath undone much of that which they had done: and himself hath sold divers of their children unto his people, to be sent away unto the Sabaeans where they can never get them again. For he hath so opened the eyes of many thousands of them, that now they have left the ways of their fathers, and are joined unto the people of God. They have so truly with the Queen of Saba, and with the Sabaeans that came with her, given ear to the wisdom of our Solomon jesus Christ, that now they mean still to make their abode there: and cannot sufficiently wonder, that their fathers, and they themselves, have been so long, so far deceived. And if it were enough to stand for sufficient confirmation here of unto them, only for that the Lord had spoken it: how much rather ought we to be raised unto an undoubted expectation of it, when as we see, not only that the Lord of ours he hath already begun with the work itself, and hath done great and wonderful things therein already? 29 In the figure that he useth, the more fully to express, and to illustrate that, This wretched estate of the enemy more fully expressed by a notable figure. which he had in plain speech set down before (which also he doth with great dignity, and to the special beautifying of the thing that he hath in hand) whereas yet he holdeth on his talk with his enemies, and willeth that proclamation be made among them concerning that matter, we are first to consider, that he will have proclamation made: than what it is, that he will have proclaimed unto them. That he would have proclamation made, it appeareth most plainly, for that himself a 3: 9 willeth, Proclamation, to gather them all together. that the thing that he hath in hand be proclaimed among the Gentiles. Whereby it seemeth that he would give them to understand, both that it is a matter fully determined with him: and, that he would have them all to know it. That which he would have proclaimed unto them, resteth in two principal points: one, that he b 3: 9.11. stirreth them up unto battle; the other, that yet notwithstanding himself doth withal c 3: 12-17. denounce their overthrow. And in stirring of them up unto battle, first he doth it generally: and then he followeth upon the same more specially. That which he doth generally, is no more, but that d 3: 9 he willeth that war be proclaimed, or that they do praepare themselves unto war. In that which is more specially set down of that matter, we are to note, not only how the Lord doth more fully follow upon it: but also how the Prophet, that hither hath stood by himself, and hath but recited what the Lord hath said, doth now (according to the interpretation of the best) put in a short prayer of his, such as he thought the matter itself did now require. The Lord, in following more fully upon it, How they should get themselves in a readiness at home, and so come against his people. calleth upon them e 3: 9.10. first to get them in a readiness at home: f 3: 11. then to come forth, and to settle themselves unto their business. To the end that they may be in a readiness, first he calleth on those, that in common sense are meetest to such a purpose, that is, to the battle: then he calleth on others also that are unmeet. Strong. Calling on those that are meet to such a purpose, g 3: 9 first he willeth the mighty to awake, or to stir up themselves; and all the men of war to draw near, and to come up to the muster: then, to the end they may all have weapons enough, or that there may be weapons enough for all, h 3: 10. he willeth them to turn their instruments of husbandry into weapons, their plowshares into swords, and their siethes into spears. And weak Coming to those that are unmeet for the wars, that is, the weak or feeble, to the end that he may better show forth, how fair a day the Heathen or enemies to the people of God, shall seem to themselves to have against them, and how sure account they shall before hand make of the victory, he would have them also to cheer up themselves to this business, and i 3: 10. willeth them to say, that they are strong, or, at least, to wish that they were. When thus they are gotten into a readiness, he k 3: 11. willeth them all, of what Country or Nation so ever they be, to leave their own Country now, and to come and join their forces together against the jews, and to compass them round about. The prayer that hereupon the Prophet doth make, is ˡ that the Lords mighty hosts, or men of war, The Prophet prayeth. should come down thither also, on behalf of his people: so opposing strength, l 3: 11. against strength; the hosts of the Lord, against all the forces of all the heathen. In denouncing their overthrow, he frameth his speech in that sort, that he may seem to have had in some respect unto that prayer of the Prophet: & then to proceed in, or to hold on that course, that before he had intended. He may seem to have respect unto the Prophet in that he saith, m 3: 12. Let them be wakened, The Lord heareth. and let all these nations come up into the valley of jehoshaphat: for there will I sit to judge all these nations round about. or, They shall be wakened, and all these nations shall come up, &c: but there will I sit, etc. For whereas the Prophet immediately before declared himself by that prayer of his, to be very careful on behalf of the people of God (especially when as he heard, that the Lord stirred up so many against them, and of the mightiest, and willed them to be furnished also) these words of the Lord are of that nature, and do so fitly answer the question, as that it may seem that the Lord thereby did quiet and comfort the heart of the Prophet in that his carefulness over the people: letting him understand, that he need not to fear that they should so be gathered together, for that it should be in the valley of jehoshaphat; & himself would there judge them. In the residue of his speech, wherein he seemeth for to hold on his former course, His judgements against them. n 3: 13-16. head o●th not only denounce his judgements against them: but also o 3: 17. foreshoweth certain special effects that should come thereby. In denouncing his judgements against them, first p 3: 13. he doth direct his speech to those that shall be the executioners of this his vengeance: q 3: 14, 16. then he discourseth further thereof at large, not directing his speech unto these specially, but indifferently unto all. In directing his speech unto those, that were to execute his judgements, first he willeth them so to do: then he giveth the reason why. He willeth them to set in hand with the execution of those his judgements, by a figurative speech, compating the enemies, first unto corn in the field: them unto grapes that are in the press. In respect that they are corn (though many in number, yet such as may be easily cut down) he willeth these his executioners r 3: 13. to thrust in their sickles: & giveth a reason, because that now the corn was ripe, or the time of harvest was come. In respect that they were as clusters of grapes in the press, f 3: 13. he willeth those his executioners to come to their business, that is, to tread these grapes: & the reason is, because grapes did not only run nów of themselves (being so fully ripe) but also ran forth in plentiful measure into the streets. The reason that he giveth, why he would have such execution done upon them, is because t 3: 13. their wickedness was great. In that part of his speech wherein he discourseth further of this matter, not specially unto these, but indifferently unto all, v 3: 14. first he speaketh of their slaughter in particular: then x 3: 15, 16. of their great distress, generally. Concerning their slaughter, he showeth that it shallbe very great: & then doth note certain circumstances of it. He showeth that it shall be very great, both for that he showeth that there shall be y 3: 14. great multitudes of those that are slain: and for that he thereupon calleth it the z 3: 14. valley of threshing, or of chopping them in pieces. The circumstances are two: one, of the time; the other, of the place. For the time it is said, that then it should be, when a 3: 14. the day of the Lord (which himself had appointed for this matter) should be come. For the place, it is said likewise, that it should be, in the b 3: 14. valley of threshing, or of chopping them in pieces. Concerning their great distress generally, both the thing itself is described: and a reason thereof is given. In the description of it we have set down unto us, what it shall be: and when it should come. It should be such, as that unto them c 3: 15. the Sun and the Moon should be darkened: and the Stars should withdraw their light. In the description of the time it is not only declared d 3: 16. that it should be when the Lord should roar out of Zion, etc. but also they are taught, whence that same distress of theirs doth come, that is, from the roaring or displeasure of the Lord, because that it is said withal, that e 3: 16. the heavens and the earth are moved by it. The reason is, because that f 3: 16. the Lord is ever a refuge unto his people: and the strength of the children of Israel. The special effects that should come hereby, are two: g 3: 17. one, that they should know, that he is the Lord their God, dwelling in Zion his holy mountain: the other, that jerusalem should be holy, and that strangers should pass through her no more. 23 Out of which that ourselves may take such instruction as to us appertaineth, How little we need to fear them áll, if we can repent and turn to the Lord. whereas first the Lord willeth that proclamation be made among the Gentiles, to praepare themselves to the battle, and then to come and set in hand with their enterprise, seeing that he doth so openly put them in mind of it, and besides that doth so egg them unto it, we need not to doubt it to be so perilous and dangerous a matter, if our enemies take up such a purpose among themselves, nor though they be so bold, as to attempt to bring to pass their wicked endeavours. On the other side rather, if once they be known to bear an hostile mind against us for the Gospel's sake, and thereupon to lie in wait for some opportunity to break in upon us to their best advantage, out of this we may gather, that we might well be so void of all fear of them, as that ourselves might bid them make haste and soon come forth with the worst that they could. We ought to take heed, that we never give to the least of them all any just occasion of variance with us: but if they malign us for the Gospel's sake (which is all the quarrel that now they have with us) and for that only cause do cast to annoy us, we need not doubt to care a fig for them all, ourselves may put them in mind to be doing & tell them we long sore to see the worst they can do. In which respect it is not lightly to be passed over, that the Lord so earnestly calleth on the best soldiers, & the most valiant warriors that were in the world: and would have no fewer, then áll of them neither. These would he have to encamp themselves about his people, and to compass them in on every side: these would he have to be a document unto themselves and to all others that either then lived, or where to come, how little able any power of man should be to praevaile against the aeternal, and the invincible Truth of God. If they were but of the common sort of soldiers, or if there were but few of them, that they could not (to their own desire) compass in the other on every side, the matter were less, if they could not attain to that they desired: and though they were foiled or clean overthrown, yet that also were short of that portion of honour and comfort, that God in such case would have bestowed on so good cause, and on those that sincerely stand in the same. Nay, unless he have them áll, in so much that none be wanting, even that also is more, than he, in such case, can afford unto them. What cause is there then, why we in these days (when God is disposed, as before we have heard, to bring again our captivity) should be so afraid when we hear of any, that in this cause profess enmity towards us: being, as they are, far short of áll; and, such as they are, neither the best Warriors themselves, nor yet so strong, though all their forces were united together? But he doth not only call in their persons, but putteth them in mind of their furniturealso: and because their provision of weapons might be over scant, when now they came all generally, to the end that therein also they have no want, he willeth them to frame their instruments of husbandry into weapons also; that so all may be provided thereof, to the uttermost of their own desire. And yet, when they come with all this furniture, thát also shall be but a silly poor help unto them. Goliath was a mighty man; very well furnished for armour & weapon; & an expert soldier beside: and David, on the other side, but a simple thing to be in the field; nothing at all furnished to such a purpose; & never trained up thereunto. But so soon as they met, that great beast was laid flat on the ground: & David went away with his head, for all he could do. Neither is it to be omitted, that the Lord assureth of his success, though the odswere so great on our enemies part, and the likelihood so fair, that even the weaker sort among them, in hope of the spoil, would stir up themselves to go to the field with the rest: or at least wish, that any way they might be able so to do. For whatsoever likelihood there is, that flesh & blood may think to have found: yet can there be no sooner a trial made, but that it will most plainly appear, that flesh & blood was far deceived. Yet nevertheless it is to good purpose, a seemly & a needful exercise to us, that with the Prophet we also should in all such gatherings of earthly forces, lift up our eyes & hearts unto heaven: and there desire our most mighty and merciful Father, to send down those greater forces of his, to encounter with them. Which if we shall do, we may likewise hope, to have that gracious and comfortable answer, that all the sorts of óur enemies also should be gathered together to that uncomfortable and irckesome valley of jehoshaphat to their utter destruction: uncomfortable and irckesome, I say, to all the enemies of the people of God; but unto those that profess the Truth, and sincerely hold it, a place of great honour and joy, a crown of glory, a mountain of inaestimable high renown, and no valley at all of grief or reproach. As stalks of corn and ripe grapes. But when the Lord compareth them further to the corn of the field, and the clusters of grapes in the press (whereof the one is so easily cut down with a scythe, or may well be gotten by whole handes-full at once with no more but a sickle: the others, being once come to that ripeness, that they are meet to come to the press, break in sunder and bleed of themselves without any treading) who is there may doubt, but that, in such case, even the best strength that they have, is nothing else but miserable weakness: and their greatest glory not one jot better, than their open and aeternal shame? especially, when as their wickedness now is so very great, and in open sight much greater by far, then can be matched in any other sort of people; and when as the Lord already hath begun so to roar out of Zion, & in such sort to give forth his voice in jerusalem, that the heavens and earth are therewith moved already. And what reason is there, why it should not be as seemly for his honour now, to be in these days, both a refuge, and a strength to his people, as heretofore it hath been on behalf of others? We ourselves, I grant, do in no wise deserve it (and no more did others that have been before us, if God should have entered into judgement with them) but it is meet, and very much to the honour of God, that in these days also he should be known to be a refuge and strength to his people, as at any time heretofore it hath been, without exception. If we therefore shall seek unto him, in such sort as we before directed, there need to be no question made nor doubt conceived, but that in these days also the Lord will so bring down our enemies, that now also it shall be made known unto all, that the Lord is óur God likewise: and that jerusalem shall henceforward be kept undefiled from such corruption, as heretofore was brought into it; and that her enemies shall never hereafter so praevaile against it as they have done, nor make it a thoroughfare for them to pass & repass at their pleasure, as heretofore overlong they have done. 24 Concerning the blessed estate of the other, The blessed estate of the godly. that is, of the Church or people of God a 3: 18. first it is set down simply, or in respect of itself alone: b 3: 19.21. In respect of itself. then by comparison, or in respect of certain others. In that which is but simply set down, or in respect of itself alone, we are to consider, first of the time, wherein that blessed estate is promised: then what is that blessed estate, that then is promised. For the time, there is relation had to that which c 3: ●. before was named, when God would bring again the captivity of judah, and of jerusalem: and therefore d 3: 18. it is said; in that day. The blessed estate that then was promised, was concerning the land wherein they dwelled: and first as touching the abundance of fruits that it should then yield; and then as touching the good watering of it. As touching the fruits, that then it should so abundantly yield, we have set down, both what parts of the Country they were that should be so fruitful: and then what should be the fruitfulness of them. Those parts of the Country that should be so fruitful, are the very e 3: 18. mountains, and hills: which for the most part, are nothing so fruitful, as the valleys and plains; and oft times the most barren of all. What should be the fruitfulness of them is likewise declared, both by the nature of the fruit they should yield: and by their manner of yielding the same. The fruits that they should yield, are f 3: 18. wine, and milk: and so consequently of that nature or kind, that is to special use unto men. The manner of their yielding these fruits, is in such sort set down, as that we are assured thereby, that it should be done in most plentiful measure: in so much that g 3: 18. those mountains are said to drop wine, and to flow with milk. As touching the good watering of that land, first he speaketh of all the rivers of judah generally: then of one special fountain. Concerning all the rivers of judah generally, we are to note, that as he promiseth h 3: 18. that all those shall run abundantly with waters: so he doth in large that promise no further, but only to the rivers of judah. Concerning that one special fountain, it is to be noted, i 3: 18. that he doth not only compare that grace that he meaneth, unto a fountain: but also (the better to declare the excellency of it) doth show, whence it shall come; and what it shall do. In that he compareth it unto a fountain, he noteth that it shall be continual: as also in declaring that it shall come forth of the house of the Lord, and that it shall water that special valley of Cedars, he declareth both the dignity, and utility of it. In comparison of others. In that part of his speech wherein he advanceth the estate of the people by comparison, or in respect of diverse others, we are to note, how either part of this comparison is described unto us: and k 3: 19 first as touching those others, with whom they are compared; l 3: 20, 21 and then as touching themselves, to whose comfort this comparison is made. As touching those others, we are to see who they are: and what it is, that is said of them. Concerning the former, it is plainly said, m 3: 19 that they are Egypt, and Edom: both of them flourishing kingdoms, (especially Egypt) and such as had sometimes the people of God in subjection unto them. Concerning the latter, that is, what it is that is said of them, we are likewise to note, n 3: 19 both what judgement is denounced against them: and what reason thereof is given. The judgement that is denounced against them) is that Egypt should be a waist: and Edom a most desolate wilderness. The reason that is given, is, generally, for the injuries or violence that they had done to the children of judah: more specially, for that in their land they had shed innocent blood. As touching themselves, to whose comfort this comparison is made, we are in like sort to consider, who they are: and what it is that is said of them. Concerning the former of these two, o 3: 20. they are, the whole Country of judah: and, the chief or principal city thereof, jerusalem. Concerning the other, we are here also to note, both what blessing is to them ascribed: and what reasons are given, to induce the doubtful hearts of the people to be so persuaded. The blessing that is to them ascribed, is p 〈◊〉. that judah should stand fast for ever; and jerusalem from generation to generation. The reasons are two: one, to take away out of their hearts, that which most commonly doth make men to doubt; the other, to confirm or settle them better, in the certainty of this promise made unto them. That which doth most commonly make men to doubt, is the guiltiness of their own sin, or the knowledge of their own corruption of nature. Which that he may the better take away out of their hearts, that they need not to think that it should be any bar unto them to lay fast hold on that good hope, he giveth them to understand q 3: 21. that he will thére cleanse those, whose blood before he had not cleansed: that so they might know, that although they had cast themselves out of the favour of God before, while their corruption of nature did overrule them; yet it should not be so now, when that corruption of nature was in a manner abolished unto them, and so the cause of offence removed. To confirm and settle them so much the better in the certainty of that promise, he r 3: 21. giveth them to understand, that he the Lord will dwell in Zion: that so they may the rather assure themselves not only that their blood is cleansed, when he vouchsafeth to dwell among them; but also, seeing that he hath choose it to be his mansion, or dwelling-house, that he will also uphold it, & not suffer it to come to the ground, or, as we say, to fall on our heads. 25 Which also that we may the better apply to our own proper use, That we also upon our repentance may look for this blessing likewise. first whereas the time that here was appointed, is the self same that now we are in (being under the kingdom and manifestation of jesus Christ) whatsoever blessing is promised here, or what so ever good estate of the people is here set down, all that may we assure ourselves to be our own, in that course that before is prescribed. For the more strictly that any thing is restrained unto a special time, the more may those that are of that time, assure themselves in théir time to see the performance of it. Whereas those blessings therefore concerned the land wherein they dwelled, as, if we go but only to the outward letter, yet in this, or any such like time of scarcity, upon our repentance and turning to God, we may hope to obtain our needful relief in plentiful manner: so if we pass on to the inward sense, that this place, and many others such like do yield, then may we further gather, that whereas that land was a figure of the Church of Christ, we need not to doubt, but that being under the Gospel now, we also are near unto all those blessings, that by this or such like are promised unto it. And seeing that the fruitfulness of that land is so described, that it plainly doth appear thereby, tha● it should yield great plenty of food, and not only the best parts of it, but the most barren also, out of it may we likewise take double comfort unto ourselves: first as touching our bodily sustenance; and then much more in spiritual graces. In bodily sustenance For as touching our bodily sustenance, we also may hope (and all others besides that do appertain to the kingdom of Christ) that he of his goodness and wonted mercies will rather bring to pass, that even the most barren places we have, shall bring forth fruit in plentiful manner, then that we shall want things needful to pass through this our pilgrimage here, in the fear and service of him. Much rather if we come to those spiritual graces, that are promised here, In spiritual graces. we may then assure ourselves, that in the Church or kingdom of Christ, they are in so great and plentiful manner, that every where they do abound: and that the meanest Churches or persons therein, do more abound in these matters; then elsewhere any others, of what estate, experience or learning so ever they be. As also when he cometh to show, how this land that he doth speak of, is watered, as he telleth us, that the rivers shall be full of water, and of a fountain that should water the valley of Cedars: so he addeth withal, that they are but the rivers of judah that he doth speak of; and that the fountain did likewise proceed from the House of the Lord, and in truth, the faithful have such sufficiency, and fullness, and most plentiful abundance in jesus Christ, & in his holy word, and continually are so refreshed & so replenished with that fountain proceeding from the house of the Lord, that not only all the rivers of judah are ever full of water, even to the brinks: but even those great and mighty Cedars also, of that rich and fruitful valley, are all watered even to the full. Otherwise with our enemies. But on the other side, if we cast our eyes to any of our unneighbourly Egypt's or Edom's, such countries or states, as take part with Egypt in their idolatries and superstitions, or with Edom in continual hostility to the people of God, though we may find them for a time to flourish, and sometimes to getunder the people of God for a season: yet is it sure, and sealed up in the irrevocable judgements of God, that they shall be made waist, and become inhabitable, or as a wilderness without any to dwell therein, in comparison of that which otherwise they might attain unto, with the residue of those that in spirit and truth do call upon God. And howsoever they may seem to flourish for the time, and thereby to hinder the course of the Gospel: yet may they be sure, that it shall not be só with them still; but that needs they must come to judgement, for withholding the Truth ●n unrighteousness so long as already they have done. For áll flesh, is grass; and the glory thereof, but even as the flower of the field: and though now they flourish as green as the bay-tree, yet he that now passing by them in that case doth leave them, may at his return not be able to find the place where they were, though he make good haste, and do not tarry, For in them is found innocent blood, and injury done to the people of GOD beyond all measure. Wherein though others also have their parts: yet, of all others, that Whore of Babylon, that long since hath been drunken with the blood of Saints, must needs bear the bell, wheresoever she cometh. When théy are wasted. jerusalem standeth in good case. And as these must be laid waist, so jerusalem and all judah must stand for ever: that when the enemies have done what they can to overly them, to put all to the sword, and to abolish the very name or memorial of them from the face of the earth; yet must they find in the end, that they were in no wise able to perform their desire, and that the more they have sought to bring them down, the more hath God opposed himself against their attempts & set them up. Of which his goodness because we have had so large & plentiful experience in these days of ours, so many ways, & in so great matters as we have had, so much the more may we assure ourselves, that these are the days, wherein we shall see (by the goodness of God) the full performance of these his mercies unto his people. We are ourselves, I grant, unworthy; and that may be denied by none: but he telleth us also, that he will cleanse the blood of those that are his. By which his cleansing it may well come to pass, that we may be so highly in the favour of God (by him that cleanseth us, jesus Christ) that he may well (even in his justice, after that once he hath afforded us that way to his mercy) vouchsafe to establish, and to uphold us, as here is promised: especially, when as he telleth us further, that himself will dwell among us. Exod. 32-34. For as on a time when the children of Israel had grievously sinned against the Lord, he withdrew himself from their company, till upon their repentance their sin was done away, but when they repented, and the Lord, by the intercession of Moses, had forgiven their sin, he then adjoined himself unto their tents again, and was content to keep company with them in all their journeys, until they came to the land of promise: so in this case likewise, how so ever the Lord hath heretofore estranged himself from us, because of our sin, yet if it so be, that now we repent us of those our sins, we may be sure, that by the intercession of our Moses jesus Christ the only Mediator of the New and last covenant, he also will so for give us our sins, and so circumcise our hearts withal, or cleanse our blood, that the lover of men will not account it unseemly his honour to dwell among us. And because that his dwelling or continual abode requireth likewise a dwelling-house, and that the same be ever maintained, therefore so soon as it doth appear, that the holy Ghost hath built is upon the foundation of the Apostles and Prophets jesus Christ being the Head-corner-stone, and so hath made us Temples to him, we also may assure ourselves, that he will not suffer us to miscarry. Houses are sometimes overthrown by outward force; sometimes again they decay of themselves: but this House or Temple of his will he both defend against the force of all his enemies; and uphold likewise against such decays, An exhortation unto such repentance as herein is required. as otherwise of itself would grow upon it. 26 Now therefore to draw to an end, whereas it is clear, that we also may find ourselves to be touched with the self same hand of God that was cast upon them (though not in so large & plentiful measure) what were more seemly or meeter for us, then sensibly to be touched therewith, and to acknowledge it (as in deed it is, & can be none other) the special hand of God upon us? Let the Heathen think (that know not God) that such things come by chance or fortune: Because we may see this to be the hand of God. let us acknowledge, and undoubtedly persuade ourselves, that it is of the Lord; & that he, for some special cause, hath sent it unto us. And if it be his doing, or come from hím, may we make so light of it, as not to suffer the same to take any hold of us? Or may we so easily pass it over, as not so much as in serious and earnest manner to bethink ourselves, for what cause he should send it unto us? Is there no remedy, but that needs we must be like unto them, that being provoked, in very strong and forcible manner, to mourn: yet notwithstanding will in no wise lament, nor suffer such calling to work upon them? Are such things daily before our eyes, and have we hearts to behold the same: and yet is our countenance nothing at all abashed thereat? Need we some joel, again to teach us, what this gear meaneth? Wé also have in like sort sinned. Belike because we have among us no such sins, as for the which that hand of God was cast upon them. But Lord God, what thing was there ever more certain than this? Who ever did more certainly know the day to be day, and the night to be night; the fire to be hot, and the water moist: then any man that hath any sight at all may plainly perceive, that those sins are rife among us; and grown also to a marvelous head? Or did ever the Sun in his brightness show itself more clearly to the children of men, than those things have made themselves to be known to the children of God? Which way are we able to turn our eyes, where we shall not see oppression, and sacrilege uncondemned, and uncontrolled? where we shall not see the oppressed crying out for lack of help, or comfort either; and the glory of God clean ●odden down, for filthy lucre? And do not these more justly deserve a greater and a sharper scourge, than so easy, and so gentle a warning, as now the Lord hath cast upon us? Is it not meet that when we have so unmercifully taken from others that which is theirs, we should be so metwith in that which is ours? Or when we have taken, and still withhold from the Lord himself his own proper part, may we not think, that he is justly provoked, so far to accurse it, & our own that we mingle together? Or may we look to deal so uncharitably with our neighbour, and so dishonourably with God: and yet that he must ever let pass, and quietly put up both the one, and the other? Public offences require public repentance Now if it so be, that we know well enough that we have so offended, and daily yet do (as in deed it cannot in any wise be denied) is it then so small a matter with us, that we cannot think it so needful a course to repent us thereof, and to assemble or gather ourselves into some public profession of it? If those sins of ours be public, and offensive to all: should not our repentance be public also, and such as were meet to take away the offence so far, as before by them it was given. May we take to ourselves the liberty to offend so openly: and yet must we count it so strange a matter, if it be required, that the profession of our repentance be open also? Or is it wisdom, so far to withdraw our impenitent and proud hearts from taking away the offence ourselves, by some open acknowledging of it: that thereby we give some just occasion to God, to take it away by casting some public vengeance upon us? Or, if in no wise ourselves will do it, may we after mislike, if, to our further dishonour and grief, the Lord himself set in hand to amend it? Or, At least, to obtain these mercies offered. if nothing else could move us unto it, can we have so little consideration of the mercies of God now offered unto us, that when as upon our repentance he is so ready to make them ours: yet we for want of this repentance, will lose them, and so foully miss so fair opportunity as this? To obtain that further manifestation of the Truth. Is it a matter of so small importance, to have the good Spirit of God in such sort poured forth among us, that old and young, even servaunts and all, should be so plentifully endued with the word of Truth? Have we so long laboured it ourselves, to so little purpose: & yet can we now make so light of it, when the Lord himself doth offer it unto us; and that for no greater a price then this? Or have we so little care of the glory of God that would come thereby, that when we have so compendious a way to attain unto that whereby it might be notably advanced: yet notwithstanding we rather will suffer all to fall to the ground, then cast ourselves to be in a readiness, to accept and to use the means that are offered? To get such protection from our enemies. If we come unto those that are our enemies for the Gospel's sake, it is sufficiently known unto all, that, for certain ages late overpassed, we have been in miserable bondage unto them, and have suffered at their hands whatsoever miserable captives are wont; or the pride, ravine, riot, or cruelty of the conqueror is bold for to offer: and that they have laboured, by many strange and dangerous means, and yet do, and daily will do, to bring us back to their hands again, that so they might lead us that dance a fresh and once again clasp that yoke of their bondage about our necks, and then make it so sure withal, that we might never be able to get out of their talents, or to recover the comfortable freedom that now we enjoy. And have we yet so little remembrance of our former miseries, and so little care still to uphold this our lawful and needful liberty, that when so easily we might get so fair an hand against all our enemies, yet notwithstanding we will not take the opportunity that leadeth unto it? Is their tyranny become so easy, that now we do so little fear it? Is Religion with us of no greater importance, but that we could again be under so gross idolatry? Have we so little care of our posterity, that it is no matter to us, whether they be bond, or free, whether the Lord be glorified by them, or not? Can we be so senseless or so little touched with the consideration of these calamities, and many others depending thereon, that we will not redeem our security from them: when as now the opportunity serveth so well; the Lord himself so graciously offereth that favour unto us; and we may purchase the same to ourselves for little or nothing? Then must we pronounce against ourselves, that we are right worthy to fall to the depth of all distress, that so little regard, when so easily we may, in time to prevent it. And how may we look that God should pity us, when in the same we should cry unto to him, Though we can hardly grow unto it: yet are we not therefore to shrink away from it. when as now we have so little regard thereof ourselves? Our hearts, I grant, by the common corruption of nature, are very hard, and strongly possessed by the sin of impenitency; and, besides this, we are so dissolved into all excess, lightness, and vanity, by the peace and wealth that God hath given us, and for that we have tasted so little of the rod, as now for a good time we have done: that it is less marvel, if hardly we can grow to any such earnest and public sorrowing; or, so much as like of the motion when it is made. But in this case also it is good to remember, that the wisdom of a Christian ought to be such, as that whatsoever is an offence or hindrance unto us in the way of godliness, though it be as dear, as is our hand, or our foot: yet ought we rather to cut it of, and cast it away (though we should be much maimed thereby) then that we should suffer ourselves to be let or hindered by them. If therefore we have any sense or feeling, of our great & manifold sins, or of this gentle hand of God that for the same is cast upon us; if we have any hearty desire to be partakers of those great and inaestimable mercies of God, a more general, and a further fruition of his aeternal Truth, and so comfortable security from all our enemies: what is there then, that, with any colour, may stay us, from that which the Prophet doth here require; or, if in heart we consent unto it, why should not our deed also bear witness, or rather express our meaning therein? Well may our dalliance deceive ourselves: but others it cannot; especially, God. The fruits that we bear, will plainly witness what we are. If they be ill, or if they be none, either of those do plainly cast us: if they be good (and such as argue a sound reverence, and a ready obedience to the word of God) then do we find, to our singular comfort, that now in deed we are the children of God; and that our reward, without all question, must needs be great. Long enough have we wallowed in careless security; it is time nów to look about us, & to accept of those more special favours of God, that he, in this acceptable time of his, doth offer unto us. God give us grace ever to be easy to be admonished, that he need not to use any rougher means to quicken us up: and to take such hold of those good opportunities, that in these our days he offereth unto us, that we may in like sort enjoy such blessings as are tendered withal. God grant the same, through jesus Christ his Son our Lord, to the advauncement of his Kingdom among us, and to our own unspeakable comfort. FINIS. A prayer of the same argument: and meet for the time that now we are in. WE acknowledge (O Lord) before thy most glorious and aeternal majesty, That we have deserved this and much more. that we most justly have deserved, not only the hardest estate that thy people have at any time had, but utterly to be cast of likewise from being thy people: much more this gentle and fatherly chastisement, which at this present thou hast cast upon us. Nevertheless, because we know by thy holy word, that thou delightest not in the death of a sinner, but wouldst rather have him to live, and it is not thy pleasure, that the rod of thy chastisement should ever lie upon thine inhaeritance, but covetest rather, that they should soon remember themselves, and turn unto thee: we are bold even now (and thou hast emboldened us) to seek unto thee, and to entreat thee, now to take from us this hand of thine, before that thou thereby hast chastised our former sins any thing near to that measure (no, not by the thousand part) that we have deserved. For thy mercy o Father (in thy Son our Lord) is very great towards all that are his, and so spread forth over all thy works in so plentiful measure, that we make no doubt, but that at any time we may be bold to seek thy favour, and to entreat thee to stay thy hand, when yet thou hast scant begun to strike, notwithstanding that we have justly deserved, that thou shouldest turn away from us thy face for ever. That he would grant us true repentance. Howbeit, that no way it tend to the impeachment of thy glory, in the order and course that thou hast ordained in all thy works (laying out the means whereby thou dost work it, aswell as the effect that is to ensue) we humbly beseech thee (and much more earnestly, for this, than the other) that by this small portion of this thy chastisement that nów we have felt, our former security may be so quickened unto a diligent and sound advice of the corruption of our nature, and of the foul and loathsome fruits that out of the same have already proceeded, and so truly and earnestly repent ourselves thereof: that thou, having obtained that which thou soughtest at our hands, mayst the more easily be induced to spare us, and to withdraw thy hand from us. And, both deliver us from this our present distress. To this end o Lord we most humbly beseech thee, to give us a sound, an hearty, and a sensible feeling of our former and wonted coldness in the advauncement of thy glory, and of that whole course of our life, wherein by the immeasurable thirst that we have to the things of this world, we have been, and yet are, so injurious and hard unto many: and even to thee also among the rest: and not only to give us such a feeling of those things ourselves, but also to vouchsafe us such an inward detestatation thereof withal, & so resolute a purpose to betake ourselves to a better course in all such matters, that, as now we make bold with thee to seek thy favour, before that ever we have been chastised any thing near as we have deserved; so we may hereafter likewise throughout our whole life, be so careful in all things to advance thy glory, and in nothing to annoy our neighbour for the bettering of ourselves in worldly matters, but in all things to uphold his good estate the best that we may, that neither we provoke thee again to strike us for these offences, neither yet occasion it to appear, that now thou hast withdrawn this thine hand from us over soon. And because it pleaseth thee to put us in hope of much greater mercies, And vouchsafe us those other mercies also. then only such relief of these our bodily necessities; and these are the days whereunto those mercies of ●●ine are promised: we likewise beseech thee in most humble manner, to vouchsafe us that further manifestation of thy Truth, and that notable protection from our enemies also, that not only the likelier sort of thy people, but the meaner likewise, may both know and glorify thee; and that we all being ever preserved from those that hate us for thy name's sake, in that our safety may employ ourselves the best that we can to the service of thee, and ever praise thy holy name for these thy mercies. Our enemies o Lord have ruled over us very long already: and they of long have done unto us, even as those others did unto them. They have taken away our silver and gold, and whatsoever jewels we had beside of spiritual graces in jesus Christ: and those have they carried into the Temples of their own proper idols, and wickedness ascribed all unto them. Ourselves also they have not spared, but have done with us whatsoever they would. Not only the boy, but the honourable also, and ancient of years have they given for an harlot: and not only the girl, but godly matrons, and the chaste souls of thy faithful people have they given for a cup of wine, and for their bellies. And, not so content, they have likewise in such sort sold us, as most might avail them to send us away far from our country, that afterwards we should never be able for to return thither again. But thou, o Lord thee self hast seen it, and knowest well enough, that they have been so grievous unto us, not so much for any thing that we had done (though in truth we be most wretched sinners, and have deserved much more than it) as in despite of thy holy Truth, and of an inward hatred to thee. Be it therefore thy gracious pleasure, to undo whatsoever they have done: and to gather us together again from all those places, whereinto we were dispersed by them. And as théy had sold us a far of, never to see our Country again: so we beseech thee, that so many of them, as (in thy secret election) belong unto thee, thou also would in like manner sell over, not unto us, but to thy holy Truth, ever to have them in full possession, and never to suffer them for to return unto their wonted wanderings again. And where as heretofore they have already so much praevailed against thy people: now be it thy pleasure, to bring them under, and daily more and more to enlarge the safety of thy peculiar people against them all. We grant, o Lord, the things we desire are very great: but it hehooveth thy people should know thy abundant mercy; and thine enemies also the invincible power of thy mighty hand. Grant us therefore these things we beseech thee, through jesus Christ thy Son our Lord, to whom with thee and the holy Ghost, as of right appertaineth, be ascribed all thanks, honour, and glory for ever and ever. Amen. FINIS.