IN this Prophecie of Ioel we haue first sette downe the Title of it: The títle of it. then the matter that is therein deliuered. The Title of it is set downe in the first verse, and therein we are to consider, not onely of such things as are plainly set downe therein: but of somewhat also, that is not expres­sed there, & yet notwithstanding neede­full to be thought on and to be gathe­red so well as we may. That which is plainely set downe therein, resteth in two principall points: that the matter following (in all this Prophecie) came from the Lord: and was deliuered vnto the people by the ministerie of Ioel. In that it came from the Lorde, wee are to [Page 2]esteeme of it accordingly: and in that it pleaseth God to vouchsafe us such trea­sure in earthly vessels, those whom hee u­seth to such a purpose, though they bee but seely things in them selues, 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 prophecied: which notwithstanding is to be gathered of us so well as we may, because that otherwise the sense of the Prophet must needes bee harder unto us: as also it is sufficientlie knowen, that thát hath giuen a great part of the occasion, that the Interpreters haue va­ried so much in their iudgements there­on.

First therefore to examine, The time vvhen hee propheci­ed. Which is gathe­red. what the time was wherein he prophecied, it seemeth to mee, that the iudgent of those is clearely the best, that are of opinion, that he prophecied in the daies of Uzziah (otherwise called 2. king 14:21. Azariah) the king of Iudah: or, at least, of Iotham his soon: and so consequently apperteineth to that cō ­passe of time, when Hos. 1:1. Hoseah prophecied [Page 3]unto the Israelites, and Isa. 1:2 [...]. & 2:1. Isaiah beganne first among the Iewes, Amos, 2:1, 3. Amos, and Mic. 1:1. Mi­cah likewise, unto the Israelites, & Iewes together. And the warrant that we haue 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 testimonie of the text it selfe belong to that time, (as Ho­seah, Amos, and Micah doe) therefore is it the most likeliest that it appertai­neth to that time also: partly, for that the scriptures are ever lightly in that maner digested: and partly for that Hier. in Ioel. 1. Ierom himselfe, by this argument also, was so perswaded. The Septuagint I graunt did Idem in Proemio in Ioel. Otherwise place it: but it seemeth they vsed the rule of Lesbos: placing it so, as they thought the interpretation thereof would require: and not easily yeelding that the sense shoulde bee such, as the place, that long before them it had, should seeme to import. Otherwise it is somewhat strange, that they should so alter the placing of it: considering that it [Page 4]is taken for 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 conteined. As touching the matter therein contained, it doth so fitly accord vnto that compasse of time, that in my iudgement, we may rather maruaile, that diuers there be of very good account in the Church of God (and worthily too) that did not see it: then that our selues neede to stand in doubt thereof. For not only the whole matter doth fitly agree, to that which was propounded by o­thers, that doe vndoubtedly belong to that very time: but diuers speciall things there are besides, that doe sufficiently warrant that so it did. Concerning the whole, because that there can bee no iudgement thereof, til the matter it selfe be unfolded, therefore the credite of it is to await the ende of the treatise: and then, either to stand, or to fall, in the iudgement of the indifferent Reader, By com­paring this our Prophet, and Isaiah together. without any further urging of it. Those speciall things that are besides, I chiefly gather, out of the comparing of this Prophet of ours, and Isaiah together: and [Page 5]that in the first fiue Chapters only which are most likely, by 1:1. and 6.1. Isaiah himselfe, to appertaine to the time that wee speake of. For seeing that the second time of his prophecying beginneth in the yeare that Ʋzziah died (as in the beginning of the sixt Chapter it is recorded) and yet in the beginning of the first Chapter it is plainely set downe, that some part of his prophecie was uttered in the daies of Ʋzziah while yet he liued: therefore may those first Chapters of that his pro­phecie be safely taken of us, if not as un­doubtedly appertaining to that time (for Calu. in Isa. 6.1. some haue beene of their minde, not thinking that the first fiue Chapters did appertaine to a former time, in re­spect of that which in the beginning of the sixt Chapter is noted: but that in those fiue Chapters going before is set downe howe he beganne to prophecie, and then the time more specially noted in the beginning of the sixt) yet as the most likely, because it is the iudgement of most of the learned: and the opinion of those others hath no such warrant by the text it selfe, but rather is thereby re­prooued. And that which we finde in [Page 6]these fiue first Chapters of Isaiah, so fitly agreeing to this Prophet of ours, doth partly he in those things that they utter of the iudgementes of God: and partly in that which they doe both set downe as touching his mercy or fauoure towards them. First in those things that they utter of the iudg­ments of God. Those things that they utter out of the iudgments of God a­gainst them, are two: first, a famine; then also, an armie. Concerning the famine, they doe not onely both speake of it: but also doe it in much like maner. For where as this Prophet doth altogether beate upon it, and more specially telleth them that the famine should be so great, that 1:4. what the Palmer woorme had left the Grashopper had eaten, what the Gras­hopper had left the Canker worme had eaten, and what the Cankerworme had left the Catterpiller had eaten [...] that 1:10. the fielde is wasted, the Lande moor­neth, the Corne is destroyed, the vine is dried up, and the oyle is decayed: that 1:17. the seede is rotten under their clots: that 2:3. whereas the Lande was, as the garden of Eden before, it was after this, as a desolate wildernes [...] and that 1:19, 20. 2:3. the fire devoured the pastures of the wilder­nesse, [Page 7]the flamb brunt up the trees of the fielde, and the Riuers them selues were dried up: Isaiah likewise in much like maner telleth them, that 3:1. the stay and the strength of breade and water should be taken from them: that the chiefe & principall sort of them should be as 5:13. fa­mished, and plainely confesse, 3:7. that they had neither breade, nor clothing: that 5:10. ten akers of vines should yeelde but fiue gallons, and the seede that was sown shold yeeld but the 10. part of it again: that 5:24. their roote should be as rottēnes, and their bud rise up like dust: and that 1:30; 31. 5:24. they should be as a garden that had no water, burnt and consumed with fire, as tow, stuble, or chaffe. So that both doe speake of a famine, & both doe signifie both that it shalbe very great, & that it should, for a great part, come by immo­derate drought or heat (as also appeared by those wormes that Ioel doth speake of:) and yet it appeareth by Ioel also, that otherwise it came by ouer-much wet for a time, when their corne was first sowne, because he saith, as we heard be­fore, that their corne was foysty & rotten under the clots. Concerning the army, [Page 8]although it may very well bee, that the one doe meane a further matter then the other: yet they both set forth their mea­ning, in much like manner and forme of speach for whereas this our Prophet saith 2:3. that it is a great and mighty people 2:5. prepared to the battell 2:4. like vnto horsemen 2:7, 8. marching in good aray 2:9. busily rif [...]ing for their pray, that all 2:6, 10. shoulde be afraide of them (and many other thinges to such like purpose) and 2:10. that the Sunne and the Moone should be darke, and the Stars with drawe their light: Isaiah saith likewise 5:26, 30. that the Lorde will lift vp a signe vnto the Nati­ons a farre of, and will hisse unto them from the end of the earth, and that they shoulde come hastily with speede; that none shoulde faint or fall among them; that none shoulde slumber nor sleepe, neither shoulde the girdle be losed from his loynes, nor the lachet of his shooes be broken; that his arrowes shoulde be sharpe, and all his bowes bent; that his horse hoofes should be thought like flint and his wheeles like a whirle winde; that his roaring shoulde be like a Lyon, and he should roare like a Lyons whelp; that [Page 9]they shoulde roare and lay holde on the pray, & so take it away that none should deliuer it; that in that day they shoulde roare vpon them as the roaring of the Sea; and that, if they looked vnto the earth, they shoulde finde nothing but darkenes and sorrow, and that the light it selfe should be darkened in their skie. Those things that they vtter of the mer­cie and fauour of God towardes them, Then in those thinges that they vtter of his mercie & fauour. are more amplie set downe 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 thinges more fully set downe) that the Lord 3:2.12.13. would mightely destroy their e­nemies, that though they 3:9.11. gathered themselues together 3:9. assembled the best warriours 3:9. cheared up one an other 3:10. brake their plowshares into swordes, and their sithes into speares to furnish themselues with weapons to the vtter­most, though the successe shoulde be so likely, that 3:10. euen the weake also should pluck vp their hearts, and 3:11. gather them­selues round about: yet that they should be destroyed, as 3:2. [...]. others of olde in the valley of Iehosophat, that they 3:11. shoulde [Page 10]be cast downe, that they should be [...]:13, 14. a an haruest or vintage to the people of God: and that his people should be 2:28, 29. en­dued with his holy spirite, that 2: [...]2. there should be for the remnant deliuerance there, that 3:16. the Lord would bee the hope of his people, and the strength of Israell, that they should abounde with 3:18. wine, mylk, & water, & that he would 3:21. clense the blood of those whom he had not clensed. In Isaiah likewise we haue it set downe, first as touching the eni­mies of the people of God, that 2:4. the Lord should in such sort iudge the nati­ons, and rebuke the people, that in the Church there should be such peace, that they should breake their swoords into mattocks, and their speares into sithes, & no more lift vp swoord against another, nor learne to fight any more: then, as touching the peace and glorie of the Church, that 2:2. the mountaine of the house of the Lord should be prepared, & exalted aboue the hilles, and all nati­ons flow unto it: that the [...]:2. bud of the Lord should bee beautifull and glori­ous, and the fruit of the earth excel­lent and pleasaunt to them that esca­ped, [Page 11]that hee that was 4:3. least in Zion should be holy, and every one written in the booke of the living, that 4:4. the Lord would wash away the filthinesse of Zi­on, and purge the blood of Ierusalem by the spirit of iudgement and burning; that 4:5. the Lorde would create upon e­very place of mount Zion, and upon the assemblies there, of a clould and smoke by day, and the shinning of flaming fire by night, and a defence upon all the glorie; and that there should be among them 4:6. a covering for a shadowe in the day for the heat, and a place of refuge, and a couert for the storm and the raine. Manie moe things might easilie be to this purpose alleaged: but these I trust will be sufficient; and whosoever will, may further induce him selfe to this per­swasion, but more diligent comparing of these together, and others withall, that doe appertaine to the time wee speake óf.

3 But now to come to the Prophet himselfe, and to see what it is, Of the prophecie it selfe. that in him wee haue deliuered, we may plain­ly see at the first, that it is of that nature, that it did not only concern thém of old; [Page 12]but also concerneth vs now and there­fore are we euer to apply the same from point to point, vnto our selues, as our owne case requireth, and the sense of the text it selfe will beare. The order ensuing. So are wee first from time to time to consider, what it is that the Prophet deliuereth to them: and then howe wee may best apply the same to our selues. That which the Pro­phet deliuereth to them, resteth on two principall partes: the former concerning 1:1. 2:17. the present calamitie that then they were in; the other concerning 2:18. 3:21. a better estate that afterward (upon their repen­tance) by the goodnesse of God they were to enioy. As touching the present calamitie that thén they were in, where­as it is certaine, that it was sent in the way of chastisement to them for their sinnes, and that the Prophet now would haue them, to leaue these sinnes of theirs and turne to the Lord, and (to that ende especially doth labour to haue them so sensibly touched with their present di­stresse, and yet himselfe doth not recite any of those sinnes of theirs particular­ly (belike for that he spake but of such, as in those dayes were common among [Page 13]them, and well inough knowen, and such as the Prophets of that age had al­ready sufficiently laide to their charge) that we therefore may better be able to apply this instruction to óur use, we are not onely to consider of those thinges that we haue in this our Prophet, con­cerning that calamitie of theirs, but also to enter into some farther knowledge of those sinnes of the people, that wee may finde them to bee at that time infected withall. Of their present ca­lamitie: whereof he would not haue them care­lesse. That which we haue in this our Prophet concerning that calamitie of theirs, doth leade us no farther but onely 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 careles concerning that hande of God uppon them: but that they would stir up them­selues unto so sensible a feeling thereof, as that thereby they might growe to re­pentance, and turne to the Lord. As touching which, it shall be good more specially to consider, how it may ap­pear, that the Prophet had that purpose wih him: and then what it may seeme [Page 14]to be, that did mooue him unto it. That the Prophet had that purpose with him, it is most euidēt, throughout the whole [...] 2: [...]. first part of this his prophecie: and almost in every member, of whatsoeuer sentence or verse therein is contayned. A thinge so euident (euen at the first sight) in the text it selfe, that wee shall not neede to bestow any further labour about it. That which may seeme to haue mooued him unto it, I take to be, part­ly that great security, As by na­ture we al are. that in all such ca­ses by corruption of nature doth hang upon all: and partly the carelesnesse, that, in this case of theirs, hee founde 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 waies sheweth it selfe, that it cannot be unknowne unto us. Whereupon Salomon truely saith, Pro. 27:22 that the follie of the foolish is such, as that although he were so beaten, that hee might seeme to be brayed in a mor­ter, or beaten in peeces: yet would his folly still remaine, and he neuer grow to vnderstanding there by. A speciall example of Dauid. And Dauid his father, a rare man for faith and god­linesse, [Page 15]and many good graces that are of God, yet notwithstanding, in this point, was farre ouerseene. For 2. Sam. 21:1, 14. when on a time the Lord had sent a speciall famine upon that Land, it had laine three yeeres thereon, before that wee reade, that euer 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 Saule, and for his bloody house, because he slew the Gibeonites, although he could not be ignorant, but that this would be ill in­terpreted of diuers (especially of those that were towards the house of Saule) as though it were no more in him but a worldly pollicie, by such a deuice to take away those that remained of Sauls family, to establish the Crown so much the better to him selfe for the time, and after him, to his line likewise: yet find­ing the same to proceed of God, & the execution in it selfe to be iust, he caused it to be done accordingly, And they, in this case of theirs vvere. & so found the Lord to be appeased towards thē againe The other cause that might seeme to mooue this Prophet to call upon thē for [Page 16]this matter, was as I said, the carelesnes of them, that, in this case of theirs, hee found in them at that praesent. For see­ing that the other Prophets, that doe ap­appertain to this compasse of time (as af­terwarde wee are more fully to see) did plainely lay their sinnes before them in particular, and denounced many grie­uous iudgements of God against them, if they would not repent, but still goe on in their wonted wayes: and this Prophet of ours entereth not into any recitall of their sinnes, as the others doe, nor of the iudge­ments that others denounce: hence is it, that it may probably seeme, that God stirred up this óur Prophet, but onely to this ende especially (I meane for the mat­ter that now we are in) that whereas the others, and whosoeuer they were besides whom God had then stirred up to speake unto them, were so litle 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 hauing himselfe experience of it, that was some­what before denounced by others. The appli­cation of it

4 To come to our selues, we also are [Page 17]in great security, in all such cases, and at all times, generally: and, besides that, ve­ry sensles and careles at this present al­so, Wee haue much for­gotten our selues here to fore. when as notwithstanding it is most certain, that the like hand of God hath bene of late, and (in some measure) u­pon us likewise. Wee haue bene long since reasonably well pounded in the morter: and yet our follie, I feare, remai­neth. It neede not be yet out of our re­membraunce, how the enimie raged with fire and swoord, when he had the law in his hands: we cannot bee igno­raunt of our daily perill, by diuers a­broade, and some at home. As Dauid in like case for a time did not seeke un­to the Lord: and yet notwithstanding, had the rod so laide upon the whole Land, that he might easily haue espied him selfe to be very iustly prouoked un­to it: so it is to be doubted (or out of doubt rather) that as yet we haue not truely sought unto him; how much soe­uer we haue bene so deepely prouoked unto it, as that in no wise wee can bee ignoraunt, but that effectually he hath called us thereunto. At the length he sought the Lord, and so escaped much [Page]of the famin that otherwise had tarried on them: and the sooner that wé also shal seeke the Lord, the better wil it be for our selves, & the sooner shal he with­draw his hand from us. Hé, being ad­monished what the cause was, addressed himselfe to take away the cause of that hand of God upon them; although that he could not so doe, but that he should run into suspition thereby, that he had some courser meaning: neither is any, whom it cōcerneth, to forsake the course of iust execution, in any respect of credit or honour, that privately might come thereby: God also himselfe, though he had taken away [...]. Sam. 31:2, 3, 4, 6. Saule before, and his three sonnes (wherof notwithstanding euen Ionathan Ibidem, 2. was one, a very 1. Sam. 18:8.19:1.3. 20:9, 12, 13, 16. unfei­ned friend unto Dauid: the iudgements of God are very deepe and himselfe is a ielous God on behalfe of his people): yet would he not so content him selfe, 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 kinde) is done alredie, to verie good purpose, and in comfortable mea­sure likewise: and I trust, that God will [Page 19]so much the sooner turne his hand from us. Now, som vvhat vvell done: but vvee ought to procede. But God give us grace to know with­all (especially to those, to whom it doth chiefly belong) that if there be any of that sorte left, guiltie of the innocent blood of the seruaunts of God alredie spilt, and of a continuall thirst of more, they ought not to be spared, but to have the reward of their iniquitie laide upon them: that so the hand of Gods wrath be sooner remooued from the lot of his owne inheritance. Though Iona­than (it may be) did not discent from that slaughter of the Gibeonites, yet was he ever faithfull to Dauid: and yet the Lord did not spare him neither. The more carefull wé are, that such as be faithfull be euer praeserved, and untou­ched by ús: the lesse neede we care, to put all others to their lawfull triall, and to see that they have their iust deserts. And all this so much the rather, as wee know that it is the more hainous, to de­termin such practises against those that are true Israelites in deede; and, among them, against the chiefe and principall of them; and that, in a bitter, & spitefull [Page 20]malice to the people of God: then as Saule did it, but against the Gibeonites, 2. Samu. 21:2. none of the people of Israell them­selues, though dwelling among them; and those but of the common sort, and meanest of all that dwelt in the Land; and that, Ibidem. on a zeale on behalfe of the people of God. He calleth on all to be aduised hereof: the Elders, and all gene­rally.

5 How earnestly this Prophet Ioel doth labour to stirre up the people un­to this sensible feeling of the hand of God upon them, may easily be seene, both out of the maner of speech, that 1:2. 20. at the first he useth unto them: and out of the repetition thereof againe, that 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 1:2.12. to pre pare them un­to a publique Fasting or mourning, for that hand of God upon them: and then, after that, to 1:13.20. call them unto it. He see­meth first to prepare them to that kinde of exercise, because he doth so earnest­ly call on all sortes, to stirre up them selves to an hearty sorrow: and because that afterwrad, in that which doth im­mediatly follow, he doth cōmend that [Page 21]exercise unto them: so expounding in that which followeth, what his minde was in that, which goeth before. And the better to prepare them to this pub­lique fasting, first he calleth upon all to give eare unto him: then he setteth in hand with the matter, that he hath to deliuer unto them. He calleth on all to giue eare unto him, in these woordes, 1:20. Heare this, ô yee Elders: and give eare unto it, all yee 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 chiefe or better sort, more specially: then also generally on all, even on all the in­habitants of the Land generally. For the Elders or chiefe of the people are those, whom this matter chiefly concer­neth: and who are able, best to help, to gather the people to publike repentance. And yet notwithstanding, all the residue must needes account it to belong unto them likewise: both that they all haue iustly deserued it: and therefore, that they all in like sort, are now to hum­ble themselves to the Lord, whom they haue offended, and who likewise hereby [Page 22]did call them unto repentaunce. That which he doth require of them, is no more yet, but only to hearken or give eare to this matter: but thát he doth require, both of the Elders, and of all the inha­bitants besides. For neither are Elders, nor the highest of all exempted from this kinde of dutie, towards God, and his woord; besides that, it concerneth likewise their peace and well-fare so much, that it is best for them to give care: neither may any of all the inha­bitants exempt them selves from this; both because it is their dutie, and con­cerneth their peace besides.

6 As touching our selves, So vve like vvise [...]ven from the highest, unto the lovvest are to gather our selues to like ad­visement. the matter is of that nature, as that chiefly it con­cerneth our Elders also: but yet not­withstanding, all the inhabitants of this Land likewise. Our Elders it doth chief­ly concerne, not onely because our sins, for which this hand of God was upon us, are of that nature, that may seeme most of all to descend from them; and for that their estate likewise (if they doe not repent) is like to be neerest to the greater fall: but also, because [Page 23]that they can best both call in the peo­ple unto repentance; and amend these faults that doe prouoke the wrath of God against us, Generally it concer­neth all the inhabitants of this Land likewise, bicause that all (one way or other) haue in such sort offended, as that we all, and euery one of us, haue iustly deserved this kinde of chastise­ment: and if wee doe not, by this gentle warning, gather our selues to repentaunce now, then may wee pull downe an heavier judgement upon us; and that, not onely when none of us all doe grow to repentaunce, but also bicause that by the impenitencie of some fewe, the goodnesse of God is sometime restrained to all generally. And unlesse we be disposed to hearken (both the higher, and lower together) we may not only hinder our selves of that reliefe of our praesent necessitie, that otherwise we might obtain at the hands of God: but besides that, we further prouoke him, by so great con­tempt of his mercifull calling, to cast foorth some heavier judgement against us.

[Page 24] 7 Concerning the matter that hee hath to deliuer: The mat­ter that he hath to deliuer: first, to prepare them to a pub­lique 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 waies: first, sending them ouer to the time past to enquire 1:2. whether such a thing hath bene in their daies, or in the daies of their fathers: then by commaunding them to 1:3. tell their children of it, and that so it passe unto the next, and third gene­ration. What the famin was Coming to treat of it more spe­cially: first he teacheth them to consider in how straunge and pitifull maner, the fruites of the earth were destroyed: then he calleth on certaine of thē there­upon to sorrow. How pitifully the fruits of the earth were destroyed, he plaine­ly declareth: that is, that 1:4. thát which was left of the palmer worm, the grashopper had eaten: and the residue of the grashopper, the canker-worm had eaten: and the residue of the canker-worm, the catterpiller had ea­ten. Wherein they might very plainely behold, both that now they must needs be very sore distressed for want of victu­alles, when as the fruits of the earth were [Page 25]so much destroyed: and that the same came of the hand of God, because that so many noisome creatures in such sorte succeeded one another, and because they came in such aboundance, that being so seely a vermin as they are in their owne nature, Who they are, on whom hee 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 maner he calleth on them. Those of whom he calleth 1:5. are drun­kards: and all drinkers of wine: meaning, as it seemeth, by drunkards, such as were most in ordinately giuen to that kind of excesse: & by drinkers of wine, such as liued voluptuously in the wealth & aboū dāce that God had giuen thē. On both which, he might so specially cal, not on­ly in respect of thē selues, but also, in re­spect of others. In respect of themselues he might doe it, both because that they should soonest be distressed: and bicause it was meete they should, for that, the one sort of them had made so great wast: and the other had giuen them selues to their pleasure. In respect of others he [Page 26]might doe it, that so it might the better appeare, that all sorts and estates what­soeuer, had occasion to moorne and sor­row, when he called on these to doe it: the one sort of them being a secure and sensles people, and therefore least able so to consider of the matter, as might stir them up to some speciall sorrow: the other being of the greater and the weal­thier sort, and therefore by likelihoode, farthest óf from all such sorrow. In the maner of his calling upon them we haue to consider, what it is whereunto he doth call them: and what reasons he useth, the better to stirre them up unto it. That whereunto the Prophet doth call them, is to [...]:5. awake: and to lament. In that he willeth them to awake, it plainly imploi­eth, How they are to a­wake and lament. both in what case at thát time they were, that is, a sleepe (and yet had God giuen them good occasion before, to have left óf sleeping, and to looke up:) and that such sleepines and drowsines of theirs, was nothing meete for the bu­sines that now they had in hand. In that he willeth them to lament, we may ther­in perceave, not onely that he doth re­quire it generally: but also, that he doth [Page 27](after a sort) praescribe unto thē the ma­ner of it: that he doth require it general­ly at large, that only may teach us, both how litle yet they were touched with that hand of God upon them: and that now the Prophet would needs have thē take an other course. That he doth after a sort praescribe unto thē the maner of it we are there to note, both how we may finde, that so he doth: and to what use it, might be, that such a maner was praescri­bed unto them. It is euident that so hee doth, because he requireth such a lamē ­tation, sorrowing, or moorning, as not on­ly may cause 1:5. both weeping, and houling: but also may be so earnest & vehemēt, as whē 1:8. a virgin lately married hath lost the husbād of hir youth, and girding hirselfe with sakcloth, doth moorn for him: for wee­ping is an undoubted tokē (if it be unfai­ned) that the mind is woūded, when the sorrow is such, as presseth out teares: and houling goeth somewhat further, procee­ding of a great, & vehemēt sorrow, & so yeelding, in such proportion, a crying out correspondēt unto it. But bicause the affe­ctions of a young couple lately married (if they meete together in mutual love) [Page 28]are very strong, especially in the woman (that is more subiect unto hir affections) therfore the sorrow of such a virgine, in such a case as there is described, must needes be great, and so is affoorded the highest place. The use whereunto it might very wel serv, to haue 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 maner, to fal better un­to it, and to endeuour to get so neere 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 it selfe: and some, of certaine other per­sons touched therewith, The thing it self, out of which the Prophet doth reason, is the famin that he spake óf before: which now he telleth them, is very great: and sheweth how it cometh upon them. It is so great, that the 1:5. new wine is on the so­den pulled away or cut óf from the mouth of those drunkards, and drinkers of wine: who, if it might be had, would otherwise [Page 29]haue 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 neuer so scant. In what maner it cometh upon them, is heere set down, first by declaring the power & strength of it: then what effect ensueth thereon. The power & strength of it is such, that these weake vermins (being so strength­ned by God as they are, to this purpose) are compared to a 1:6. nation, mighty, and in­numerable: and that their teeth be like unto the teeth of a Lyon: and their axel­teeth, as the axel-teeth of a great & fierce Lyon. The effect that ensueth on their coming upon the land, is, that 1:7. the vines are made baren, & the fig-trees unfruitfull: that their bark is pilled óf, the leaves and tender braunches 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 greatnes of this famin, are Priests and Husbandmen. Concerning whom we are to consider, first how much it strength­neth the matter, if they be founde to be strengthned with it: then, how far it may appeare, that they were strengthned [Page 31]therewithal. It doth strengthen the mat­ter, & sheweth the famin to be great, be­cause that thereby it came to passe, both that the Priests had not 1:9. where with to doe sacrifice unto the Lord: nor Hus­bandmen 1:12. wherewithall to relieve them­selves. That both these kinde of people were much strengthned with this famin, 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 downe by 1:9. these two things: that the meate-offring and drink-offring was cut óf from the house of the Lord; and that the Priests them­selves, the ministers of the Lord, moorned, to see the service of the Lord intermit­ted, and them selves without reliefe. As touching the Husbandmen, (both tillers of the ground, and such as drest vines) how much likewise they are strēgthned with it, is also set down, both in the want that they haue of those things that shuld yeld thē reliefe: & in shewing, how they are af­fected therwith. The wāt that they had in those things that shuld have yeelded thē reliefe, is set down, first as touching their fields: then as touching their fruit-trees. [Page 30]As touching 1:10. [...] their fields they are said to be wasted & to moorn: & that corn, wine, & oyle, wheate, & barly; & the whole haruest is perished. As touching their fruit-trees, it is said that the 1:12. vine, the fig-tree, the pom­granate, the date, the aple-tree, & al the trees of the field are withered. How they were affected herewith is also declared, be­cause it is said, first that they 1:11. are confoū ­ded, and moorn: then, that all 1:12. ioy (such men as are woont 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 to [...] ­ched with the like hand of God. some part of the instruction unto our selves, although first it cannot be deni­ed, but that the scarcity that of late we had, and is not cleane finished yet, is no­thing like unto this other that the pro­phet here speaketh óf, neither for the straungnes, nor especially for the grie­vousnes of it: yet notwithstanding, was it not in either of those respects, of so small importaunce, but that we had, and yet have good cause to enter into speciall consideration of it. For although it came not in so strange maner, as the other, nor as some others that heretofore this land [Page 32]hath seene; yet may wee finde it to bee such, as sheweth it selfe to have come óf God: proceeding, as it did, of so unsea­sonable weather, and especially the sea­son being so very wet, both in seed time and haruest, two yeeres together. And although it did not strengthen ús, so much as the other did them: yet must it needes touch us neere also, when as not only our corne failed so much as it did, but our cattle also, great, and smale: and that in a maner, generally through­out the whole, and in all parts of the Land whatsoever. The like sort of people among us also are to be quick ned up un­to the cō ­sideration of it. The same sort of people likewise, whom the Prophet cal­led on thén, might well be called on at this present: those that have lived in some speciall excesse; and others like­wise that have lived in pleasure, in that aboundance that God hath given them. For if they have lived in some special ex­cesse, then have they good cause to sor­row, not only on behalfe of them selves that now were strengthned so much the more; and, for that they did so grie­vously offend thereby: but also, because that excesse of theirs was so great a cause of that scarcity since. So likewise, if they [Page 33]did no more, but only enjoy their owne aboundance, yet therein also they have good cause to lament: partly for that ma­ny of them at the least were since much streightned of that liberall allowaunce, that before they tooke to them selves; but especially, for that hereby they may finde, that seeing they would neuer take up of them selves, but still take their pleasure so much as they did, they have so brought to passe, that, to their further reproach since, God himselfe was fain, in this sort to teach them, to gather thē selves unto some better course of sobrie­tie. That both these sorts also are to take one, and the selse same lesson (together with those others) out of the Prophet, it needeth so much the lesse 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 neede them. For first as touching those that give them selves to so great excesse, as they doe never ac­quaint them selves with any kinde of godly sorrow; so, by the reason of the excesse that they doe use, they are not so much as able, in any good measure, [Page]to hold up their eyes or to awake: and yet were it good, and needfull 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 them selves to earnest sorrow, both in respect of the waste they haue made, and for the vengeance that is due to the same. Then also as touching those that have not made so great excesse; but, bicause they had wherewithall, have alwaies framed their portion accordingly, and taken their pleasure of the aboundance that God hath given them, because that use of aboundance and wealth doth ea­sily make men to forget them selves, and unable to beare in good and orderly ma­ner, a straighter allowance: therefore are théy also so much the rather to stir up them selves from that their drowsie forgetfulnesse; and to be sorie, that they have so far disabled them selves, to take in good part, & quietly to beare an harder estate. Our sor­row also ought to be sound. And bicause that so ma­ny waies, we have so far provoked the wrath of God against us, and especially both these sorts aforesaid, therefore it is [Page 35]meete likewise, that we never content ourselves with a slender sorrowing, but that ever wee seeke 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, doe come (in a maner) as neere unto us, as they did to them. For first as touching the thing it self, although the good bles­sings of the earth were not altogether so much cut óf from us (especially from those that now we speak óf, bicause that they wil lightly have them, when others do need them) as they were from thém: yet were they so far cut óf from ús also, that very many were much distressed, & some among us utterly lost; and those al­so that among ús had before so excee­ded, or els had but lived in that aboun­dance, could since in no wise holde on that course, nor come any thing neere it, but that needs they must streighten the meaner sort so farre, that they should make them selves answerable for the di­stresse of those that were streightned, or did miscarie. Which our necessi­tie was in such sorte also sent unto us [Page]from the hand of God, as that it coulde not have bene avoided of us, but was unto us as a mighty people, ouer-strong for us to deale withall: and hath in a maner laide 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 smale part of our land for a time unsowen for want of seede. The like reasons with ús, as with thē. Then as touching those others that in such sort were touched there­with, as that the same ought to be a reason to ús, rather to sorrow for that hand of God upon us, we may easily see, that the same kinde 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 ministery or ecclesiasticall estate hath good cause to moorn: all the whole multitude of us for the want of Gods service in such mea­sure as were to be wished; & many of us [Page]also, for want of things needefull to this praesent life, which not-withstanding cometh not so much of the scarcitie that now we speak óf, (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-livings, not only from the ministerie, but also from al other ecclesiastical use: the other, that insatiable greedines of most of our Patrons, that daily more and more con­vert to their own proper use, either the whole, or els some part of those that re­main, & were cōmitted, of special trust, unto their defence & custody. Our bus­bandmen likwise were so much distressed, that they had not wherewithall to re­lieve their most just & urgent necessities; and their woonted 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 unmercifull Land-lords, that now of long (since the daies of our peace, [Page]by the uniting of the two hovses toge­ther in most places of this land have pra­yed upon thē, & daily do more & more.

9 But now to return to our Prophet again, Having so far foorth praepared 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, then doth he gather himselfe to that matter, and 1.13.20. commendeth a publik 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 himselfe 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 hee 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 neede was, to call on the Magistrates, and on the people, to join together in a pub­like fast. That which for this matter he requireth of them, doth partly concern them selves: and partly others. That [Page]which doth concern themselves, Shewing thē what they shall doe. is first to shew them what they are to doe: 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 thē. To this end it is required of thē, not only that they doe the thing that is required, that is, that they 1:13. gird themselves unto it, and la­ment: but also that they do it in earnest maner, and therefore that they howl; en­ter in, and lie all night in sakcloth, which in those countries was their maner in speciall moorning. The reason why they were to doe it, was, because the 1:13. meat­offring and drink-offring was taken away from the house of their God. That which they were to doe cōcerning others, was most of al to get the church together un­to this exercise: & then how to hold thē occupied when they came there. To get the church together, they were willed, first to 1:14. sanctifie a fast, & to proclaime or publish a day of ceasing frō usual labours, otherwise called a solemn assemblie: and so gather thereunto, both the Elders: & al [Page 40]the inhabitants of the Land, unto the house of the Lord their God. When thus they had gathered all together, then, to holde them occupied there, in such sort as was most convenient, 1:14. they are willed in the name of them all, to crie unto the Lord. Cōcerning the Prophets further urging them hereunto, Strongly urging thē 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 cōplaint, that they were to make unto the Lord: which also is a good sense, and may well agree with the text it selfe. But in my judgment it lieth more likely, to be the speach of the Prophet himselfe; then to be appointed to them, for the form of their complaint: and ther­fore haue I so applied it here, not praeju­dicing the judgment of any other. Wher­in first the Prophet laboreth 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 likelyhood he espied them to be over heavie in this matter: then, in what maner thereupon he doth [Page 41]labour them. If they were so heavie hereunto, that the Prophet needed so to labour them, then did the Prophet very well, so much the more to put to the spur, as he did see that the heavines of those did neede it. In the maner of his labouring of them we are to note, first, that the Prophet him selfe doth la­ment that their distresse: then how he sheweth verie good reason, that so he may. He lamenteth it 1:15. in crying out, Alas for this day. Then coming to shew, that he doth it not lightly, but hath good reason so to do, first he setteth down the reason it selfe: and then he doth confirm the same.By very good rea­son. The reason it selfe that here he giveth, is no more in effect, but to shew how sorrowfull a day it is: and that doth he two waies; first, as touching the sub­stance of it; and then, by the maner of proceeding. For the substance of it, he saith, that 1:15. it is a day of destruction, or that doth make them vtterly waste. In the maner of proceeding, or in what sort it cometh upon thē, he noteth two things: one, that it cometh mightily on them, or in very strong maner, calling it the day of the Lord, and saying that it cometh [Page 42] from the almightie; the other, that it is e­ven at hand, or that now they are very neere 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 strength­neth that same likewise. The 1:16. matter that he setteth down for the confir­mation of it, resteth in two pointes: the one, that their meate is cut óf before their eyes; or that they may plainly and evidently see, that now they have no­thing whereon to live: the other, that ioy and gladnes is also cut óf 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 strengthning of this also, is by shewing that those things are utterly failed, which should minister, both to them all necessarie foode: and joy and gladnesse to those that served in the house of the Lord. To this end he ad­deth, first as touching their 1:17. corn, that they had so litle hope or comfort there­of (partly for so much as was sown, was most of it rotten under the clods, by im­moderate [Page 43]wet; and partly for that such as was left, was also withered) that now men did cōmonly let even their barnes, and garners goe down: then, as touching their 1:18. cattle, not onely that they all moorn, but also that both their heards of greater cattle pine away for lack of pa­sture (that was destroyed by immode­rate 1:19, 20. heat that afterward followed) but also that even their flocks of sheepe, who are woont 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 hé will doe it, although they will not, we are to note, first, what it is that he will doe, and then, wherefore he will doe the same. That which he will doe, is, that he will 1:19. crie unto the Lord. The reason is, for that the fier hath de­voured the lodges or pastures of the wilder­nes, and flamb hath burnt up the trees of the fiedes: and for the beasts of the fielde did also (after their maner) crie unto him, for want of water, bicause the rivers were dried up; and for want of meat, bicause their pastures were devoured or burnt with heat.

[Page 44] Which that we may in like ma­ner applie to our selves; It apper­taineth to those that are of the ministerie with ús likewise, to have an eye to this matrer: & sometimes they need to be stir­red up by some o­ther. first, whereas he calleth on the Priests for this matter, who were the ordinarie teachers of the peo­ple, we may note, that among us likewise, such as are our ordinary teachers, should haue an eye to these matters: and when neede is, admonish the magistrats and people also, to joyn together in such good exercise. And whereas those ordinarie 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 ordinarie tea­chers, bee many, yet may they forget them selues so much (euen all, some­times) that God may finde it needefull, to send in some other extraordinarilie, to put them in minde 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 doe they not so much oft-times regarde these things that belong to the Altar; I meane the true service of God, and the [Page 45]advancement of his glorie: and though they be the Ministers, or servants of God: yet are they not alwaies so carefull 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 ordinarie servants of God; and yet was very carefull for the Altar, and to promote his maisters busines: so in these daies also it pleaseth God some­times to stir up some one or other amōg us, that being nothing maintained by the altar, nor any of our ordinarie tea­chers neither, neverthelesse doth that kind of busines 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 them selves to sorrow, before that they should call u­pon others, that so they might the bet­ter doe 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 them selves, from whom others are to take their light and direction. For unlesse [Page 46]they sorrow them selves, and be effectu­ally touched with their miseries, it is not to be looked for, In what maner 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 doe it in very earnest and hearty maner, (and therefore it is requi­red of them, that they houl, and lie all night in sakcloth, although that we are not to account our selves necessarilie tied to their maner of moorning, & so cōsequently to their maner of sakcloth neither: yet are we to doe it in very ear­nest and fervēt maner, & to know with­al, that as we are not necessarily tied to their sakcloth, so neither do our cābriks, and lawns, our shak-haire, undecent loks of uncleannes or pride, & other excesse (or whatsoever other badges of our wō ­ted delicacie, or tēder nicenes) any thing becum those, that professe that godly sorrow that now we speake of. Insomuch that as God himselfe [...]. 33:5. on a time admo­nished the children of Israel, (whē they had offended, & the Lord being angrie with thē, they had now to seek his favour againe) to lay aside their costly apparel, that thereby hee might the better see, [Page 47]how far they repented, & then how to deale accordingly with them: so we like­wise have need to account it as needfull for us, especially for those that ought to be leaders unto others, to lay aside the great excesse that now is used, before that either thēselves shal 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 wee have in hād: for certenly excesse in apparel doth never agree with sound repentance, bi­cause it argueth not only over good a li­king of our selves; but also a very smale care of our neighbour: both which are contrary to sound repentance, and that as directly as can bee devised: The like reason with ús, that was with thē. and to the end that these leaders of others may the better stir up them selves to an ear­nest sorrow, that so they may the better induce those unto it, that they are to call thereunto, they may do wel likwise to consider, how effectually the reason that was alleaged to thē, is now accōpli­shed with us likwise: for howsoever that in many places, there is cōvenient enter­tainmēt left, to mantain instruction, and [Page 48]the service of God; and so consequent­ly, those places have accordingly (for cer­tain of them) the Gospell truly and plē ­tifully preached, to the glory of God, & to the edifying of the people there: yet others there be, both moe in number, and (for the most part) the greater con­gregations also, that are so utterly desti­tute of this so just & needfull help, that in those places they may plainly see, that the meat-offring, & drink-offring are clean cut óf from the house of the Lord their God; insomuch, that thére the people of God have neither meate nor drink (such as is cōvenient, & needfull for them) & God himselfe is also defrauded, almost of all the honor 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 com together, then to pour forth their com­plaints unto God, out of it may we learn to doe the like: that is, that though our selves cannot appoint it, but must await the appointmēt of those that are in for­raign authoritie (so far as we looke that others should be tied unto it) yet both that we doe admonish others, both the [Page 50]Magistrates them selves, and the people also, how meete and seemely it were for this case of ours, a litle to withdraw their cogitations from their other affaires and to gather them selves to a publike fast; and, when they are come, that then we doe direct them aright, in their suppli­cations and praiers to God. But where as this our Prophet doth so earnestly cal on those Priests so to doe (which belike was, bicause that otherwise they were so heavie of them selves) that also may teach vs, that our ordinarie leaders may in like sort be so dull generally, that they neede some such extraordinarie quick­ning up, unto such cōsiderations as these. And yet notwithstanding, it cannot be hid, but is I am sure over plain to be seene, both that our late scarcitie was such, as that divers of the poorer sorte were famished by it, and many moe doe still drop away by the distemperature & weaknesse, that thereby they fell into: and that not only now, but long since also, in divers places, joy and gladnes is clean cut óf from the house of the Lord. And as in the one part of this our neces­sitie we may plainly see, that by immode­rate [Page 51]wet, much of our seede did then pe­rish under the clods: so in the other might we as quickly find, that not only barns, and garners, but all other neces­sarie buildings besides, in the houses of God are clean let down, or much de­caied.

11 In his repetition we are to note, The Pro­phet repeateth the same again and twice for fa [...]ling. that he doth not content him selfe to re­peat it once: but very plainly repeateth the same 2:1.14. [...]:15.17. two several times. Which (be­like) was, bicause he perceaved, 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 onely to put them in mind again of it, and therewith­all holding himselfe contented. But in the former of them we are more speci­ally to consider, His former repetition. first, howe he setteth foorth that hand of God against them: [Page 52]then, how he doth likewise exhort thē, unto a publike and hartie repentance. He setteth foorth the heavines of this hand of God upon them, first, A descrip­tiō of their miserie. by shew­ing how it is to be taken of others, or howe others are to be affected at it: and then, by shewing what it is in it selfe. How it is to bee taken of others, hee sheweth, when as in the verie begin­ning he setteth downe, that the Priests and Leuites 2:1 [...] must blow the trumpet in Zi­on, and shout in his holy mountain: & that al the inhabitants of the land must tremble. What it is in it selfe he declareth like­wise by two similitudes: the one of a speciall great darknesse; the other, of a feareful armie. Concerning the former, there by he doth but generally declare, what it shall be; that is, a sore or gree­vous time, and verie discomfortable. To which end 2:2. he doth both call it a daie of darkenesse, and blacknes; a daie of clouds & obscuritie: and compareth it to a cloud of the moorning, spread on the mountains; that doth for a time darken the parts be­neath, & bondeth foul weather besids. But coming to the other, on that doth the Prophet more fully follow; first de­scribing [Page 48] [...] [Page 50] [...] [Page 48] [...] [Page 50] [...] [Page 51] [...] [Page 52] [...] [Page 53]it 2:1.3. generally, & 3:4.11. then Propoun­ding certain principall things that more specially are to be considered therein. In his generall description of it, we are to note both what kinde of army it is in it selfe: & what is the effect thereof to­wards others. In it selfe it is said 2:2. to bee great and strong: and such, as neither hath beene from the beginning; neither shalbe frō any generation after. The effect that com­eth thereby towards others, is 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 wildernes; and that no­thing at all doth escape it. Those princi­pal things that in this armie are propoū ­ded, to be considered, are two: first how 2:4.6. feareful it is to see to, in the shew, or out ward appearance of it, then 2:7.11. how readi­ly they put in executiō whatsoever they have to do. Both which he describeth, first, as they do arise, only out of the cō ­sideration of the thing it selfe: & then of the effect that it worketh with others. And first for the fearfulnes of it, as wee are taught to gather it out of the consi­deration of it selfe alone, it is said to bee [Page 54] 2:4, 5. not only as horses, horsemen, and chariots running too and fro on the mountaines; but also as a mighty people and those pre­pared to battaile: of the effect that it wor­keth, that it is as fire consuming stuble; and such as 2:6. maketh that the people tremble before it, and that all faces are blancke and pale to beholde it. Then for the other, that is, how readily they put in executi­on whatsoeuer, they haue to doe, and first, as it is set foorth unto us out of the consideration of it selfe alone, we have there set downe, how they buckle them­selues towards their busines before they come at it: and then how they doe the thing it selfe when once they come to it. In the former of which we have delive­red unto us, not only such things, as doe appertaine unto the discipline of good souldiers: but somewhat also, how pros­perous they are therein.

Those thinges that concerne the dis­cipline of good souldiers, are two: one, that they are industrious; the o­ther, that they are orderly in all their wayes. Their industrie is declared in that they are saide 2:7. to runne like strong men, and to clime up to the walles like [Page 55]warriours, and not to stay or turne backe in the way they have to walke: their order­lines also, in that they are said 2:3. not to thrust one an other; but to walke everie one in his aray. That which is said of their prosperousnes therein, is no more but this, (and yet a matter of great im­portance) that though they 2:3. fail on the sworde, yet are they not wounded there­with. In what sort they doe the thing it selfe, when once they come to it, is set downe by the example of rifling a citie; how 2:9. they run vp and down therein a long by the wales, & into the houses, to destroy and to spoil. As it is set foorth 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 passe that it hath so strong an effect. The effect that it worketh, is, that mē shalbe at their wits end 2:10. as if the heauēs & the earth were astonished at it, & clean confounded and as if the Sun & the Moone were darkened, & the Stars tooke in their light a gain. In giuing of the reason here of the Prophet doth not onely shewe what the reason is: but also how mightily the same doth worke. [Page 56]The reason it selfe that caused this effect to ensue, is that 2:11. the Lorde himselfe did by his word authorize, and by his power enable hereunto: and it is said to worke so mightily, that the same day should be great and verie terrible, and that none shuld be able to abide it. An exhor­tation to publike fast. In the exhortation that now doth next ensue whereby he laboureth to bring them to a publike hartie repentance, we are to consider, first how to that end he doth set before them the worde of the Lord: then, howe himselfe doth further deale with them thereupon. In the word of the Lord that he setteth before them 2:12. he doth not onely shew 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 moorning: but also, that even yet, he would have thē to take that course, though they have driven óf verie long alreadie. That sur­ther dealing that hereupon the Prophet himselfe useth towards them, resteth in two points: first that he doth in like sort cal them unto the selfe same course, then that he useth some strength of reason to perswade them unto it. He doth in like [Page 57]sort call them to the same course, by wil­ling them 2:11. to rent their hearts, and not their garments, and to turne vnto the Lord their God.

The strength of reason that there hee useth to perswade them herein, is upon the likely-hoode they have to ob­taine favour: which he doth, first by set­ting downe very plainely, how mercifull the Lord is: then by insinuating how themselues may become partakers of it. As touching the mercifulnes of God 2:13. he plainely saith, that he is gracious and mercifull, Slow to anger, of great kindnes, and one that will readily turne from the euill that he purposed. How themselues may be partakers of it, though he do not plainely tell them: yet both he doth in­sinuate the same; and putteth them in good hope of a speciall blessing. That which he doth insinuate to them, is that they seeke it in most carnest maner, as a thing that otherwise is hard to be attai­ned: and thereupon demandeth 2:14. who doth know, whether he will not be intrea­ted to leaue a blessing behinde him? The speciall blessing that he putteth them in hope to obtein, is that after that great [Page 58]famine, it might be, that the Lord would yet give such great plenty, that they should content themselves to part with, a 2:14. meat-offring and drink-offring vnto the Lord their God. His latter repetition.

In his latter repetition wherein he seemeth to have it is purpose now, but onely 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 fewe principall things that doe concerne the maner 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 haue the congregation gathered together to solemnize the same. As touching the for­mer, he willeth them again 2:15. to blowe the trumpet in Zion, and to sanctifie or pub­lish a fast: as touching the other, he wil­leth likewise, that they 2:16. gather the people together and assemble the congregation. Those fewe principall thinges that doe concerne the manner of it are but two, one, howe throughly hee woulde have the people to bee gathered together in this exercise; the other, howe they should [Page 59]be exercised there. He would have them so throughly gathered together, that he would have none wanting 2:16. neither the old, nor the young: no, not the verie sucking children; nor so much as the brid­grome nor bride. Concerning their exer­cise there, hee [...]:17. giueth them direction, both who should be the chief [...] leaders therein: and what it is that they should doe. The chief [...] leaders therein should be the Priests the Ministers of the Lorde. Concerning that which they have to do he doth not onelie praescribe the thing it selfe unto them, but also the place where it should be done. The thing it selfe resteth in two points: to weepe; and to pray. Concerning Weeping, he doth no more but onely require it. But com­ming to their Prayer, he praescribeth un­to them the maner 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 easilie be given, even by their famin on­ly, both because that in this case, they might easily be over runne of their eni­mies: [Page 60]and because it was reproachfull to them, being by profession the people of God, to be notwithstanding in such distresse, whē the heathen had all things needfull in plentifull maner. Their plea­ding he would haue to relie on the ho­nor of God, teaching them to say, Wher­fore 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 els; but onely in the Temple (where 1. king 8.37. & 9:3. God in this kind of distresse also promised to heare) even Betweene the Porch and the Temple.

12 Out of which likewise wee may take to our selves many good lessons to our instruction. If théy were so heauie, much to be doubted, that weare not alwais so verie readie. And first if théy were so heauy that the Prophet needed to call on them so oft for this matter; and the Pro­phet thereupon stook not to bestowe all this labour upon them: neither may we thinke, that wee are easilie woon to a godlie sorrow, especially, when wee are to testifie the same in publique ma­ner; neither may anie, to whome it be­longeth, thinke 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 [Page 61] blow the trūpet in Zion, & to shout in his holy mountain; & for all the inhabitants of the land to tremble: truely this also was as iust occasiō to ús, to doe the like in ratable maner, or in such measure, as thē the hād of God was on ús or yet is in much like maner, as it was on them. For this also was a discomfortable darknes, whē as the poorer sort were so very much streightned, as then they were, & yet are, & whē their eye waxed dim for want of needful susteināce: whē as this cloud of dark­nes was spread so generally ouer the poorer sort, & over many of the mountaines them­selues, that it darkned much the light of our wonted comfort & ioy; & hāging on vs still so much as it doth, bodeth I know not what further distresse to be towards us also. Or if we cast our eyes to that armie, that was so fierce & sore upon them, we have no great cause to cōceave our selves to be freed from it, whē we may see, that oùr land also, being in a maner as the gardē of Eden before, hath since been so far wasted by this, that in ma­ny parts of it, it hath beene (in the yeeld of things needful) not far unlike to a wildernes also: and that the same that hitherto was woont to helpe many others with all maner of graine, was since fame to seeke far óf, that [Page 62]which we wanted to our needfull relief, and yet could not get it with all wee could doe. But howsoeuer 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 doe it, if once they might attaine vnto it. If we doe not, it is our fault: it boadeth not that we have no such reason. Insomuch that if our faces also bee not aba­shed thereat, it is but oúr fault: it is no argu­ment that we were not then streightened so far as we speake of, or that yet it is not eui­dēt that God doth shake his rod against us. But whē as so many faces were pale for wāt of needfull relief, & yet are, partly by it, and partly by the sickenes that is among us, and when as we may plainely perceaue that it is the hand of God y^t is on vs: it is a foul shame for vs, if our countnāce be not somthing ap­pauled thereat; & a very ill token besides, if neither that distres of so many, nor our own sins that haue brought such a wrath upon us, can so far worke with us, as to be in some good measure abashed thereat. For surely that necessity of ours did also rū very strōg­ly against us, prępared to the battel with great speed, & in good aray; & so strength­ned besides by the hād of God; that in no wise we could avoyde it: and so did it breake into [Page 63] our cities; it climed up into our howses; it both spoiled and rifled all. I can not say, that the Heavens and the Earth were a­stonished at it; that the Sunne and the Moone were darkned; nor that the stars tooke their light. God be thanked wee were not there yet: our distres or scarci­tie was not so great, that in these crea­tures it might be said to appeare so much as that other, in that sense that the Pro­phet doth mean it. Neverthelesse it can not be denied, but that by that praesent scarcitie we were so streightned, that the [...]eavēs by unseasonable wether for those two yeares, and the earth by the small increase of corn that it hath yeelded, & both together by the losse of our cattell withall, did pregnantly witnes the hand of God to have bene upon us: and our scarcitie being such as it was, those that were distressed thereby, could have so litle comfort by those other creatures, that to thém the Sun & Moone and Stars (after a sort, and in some measure) were darkned also, in that sense that the Pro­phet meaneth. Our spiri­tual famin. And if we go further, to y^t spiritual famin that not only was, but yet also is among us, in all those places [Page 64]where the meat offring and drink-offring is taken from the house of the Lorde, therein may we see, (though in another sense, but yet verie pregnant, & of great importance) that the heavens no doubt are astonished, and that the earth might verie well tremble to see the Sunne, the Moone and the Starres, the Truth it self, the Church among us (in all such pla­ces) and our verie leaders themselves to bee so darkned as they are, partly by their owne former ignorance, and error, and partly by the negligence and care­lesnes of those, that now should either amend themselves, That we also should give our selves to our most sorrow. or at least make sure that others did it. And now that wee are in this case that we are, what is there more seemely or convenient for us, then to turne to the Lorde: and to doe that in so heartie maner, that neither such fa­sting, nor weeping, nor moorning, as the Prophet requireth be wanting from us? For what else doe 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 sharplie touched there­with, then were some others) how could [Page 65]we do better, then to have the profession of our repentance, publike also? and whereas we doe plainely and dayly see; that many were sore distressed herewith; and cannot be ignorant but that our sinnes, that had prouoked his wrath a­gainst us, are many and great: howe may wee account it any other then our bounden duety, and plaine debt, that this our fasting bee very throughly, and kindely steeped in weeping and mourning; and that wee stirre up our selves unto so unfeined and earnest sor­rowe in both these respectes aforesaide, that even our heartes might (in some measure) bee ready to rent or cleaue in sunder, for the sorrowe that they con­ceave, as not able to contein the same? And this so much the rather, as that we nów knowe much better then the Israe­lites could thén, 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 receave all such as do come unto him. For we now see both those so plainly (besides all other meanes, which are infinite) onely in the death and pas­sion of Christ, that as in respect of our [Page 66]offences, and the judgements of God that are due vnto them (which in the death of Christ, the onely begotten Son of God we may see to be great) we are strongly urged, in most humble wise to seeke to him: so in respect of his great mercies, and his most prompt readines to be intreated of us (which also we may see in the death of Christ, a great deale more clearely, then 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 obteine his gracious favor. How beit we must know therwith all that the matter is very hard: hard I say, but yet not doubtfull. 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, wé also may hope, that, notwithstanding this, the Lorde will much rather leave us such meat-offring, and drinke-offring, as shall be needefull: as also our selves shoulde take good heede, that wee neuer withdrawe that from those to whome it is due; no, not in our owne distresse, as Deut. 2 [...].14. we may finde our [Page 67]selves directed in the lawe of the Lord. And whereas the Prophet requireth that both old & yong, sucklings also & those that are but new-married, shoulde come forth to this exercise, we also might learn that it were needefull for us likewise, to withdraw our selves for a time from our wonted delights, & worldly affaires, and with one heart to assemble our selves to­gether to seeke the Lord. Wherein, as al are to stir up themselves to a godly & an harty sorrow, of what estate, sexe, or age soeuer they be: so are the Ministers of the Lord especially to take so good a course therein, as best may serve to stir vp them­selves, and others also, soundly, and tho­roughly to doe what they haue in hand; & well to remember, that, being, as they are, the salt of the earth, they make the same now to appeare, especially in this. But wheras that late scarcitie of ours, the sicknes that now is, & the troubles that are doubted by diuers might well bee greevous unto us, not onely in respect of our selves, but much more for that the glory of God might be touched therby, and our holy profession ill spoken of like­wise; although we may very well be tou­ched with the sēse of our own necessities, [Page 68]yet are we in any wise chiefly to respect the glory of God: & for that cause especi­ally, to desire the Lord to be favourable therein unto us, that whereas hee hath vouchsafed us to be his people, & himself to be our God, we may in such sort have his gracious help in al these matters, that it may be seene, that we haue a good & a gracious God; & that he accounteth no otherwise of us (though in our selves we can nothing deserve it) but as of his pe­culiar, & entirely beloued people. He that Mat. 22:32. said that God is not a God of the dead, but of the liuing, upon our hearty repentance would soone procure, that though our estate were so hard, yet should it be so al­tred, from worse, to better, from want to plēty, frō sicknes, to health: frō troubles, to godly peace, y^t in our owne experiēce soone we should find, that the father him self would accoūt it dishonorable to him that we his people shuld stil be miserable, How to finde out what those sins were, of which they had to re­pent them now. & as it were swallowed up with distresse.

13 Those sins in particular that the people thē wer infected withal, although this our Prophet doth not name thē (as it semeth, upō such reasō as before is decla­erd: yet both they may be easily gathred [Page 69]out of the historie of that time; and it is good that we herein haue some eye unto them, that so we may the more to our aedifying, apply this call of the Prophet unto our selves. And the historie of this praesent time is set foorth unto us suffici­ently, at least, to this purpose) both in the historie of the kings of Iudah: and in certaine of the Prophets besides: Out of the storie of the Kings. But in the storie of the kings of Iudah there are but two of those their kings, on whom we may relie for this matter: which are Vzziah, and Iotham his sonne. To the time of Vzziah we haue recourse, be­cause it is found to be the time whereun­to his prophecie doth chiefly belong, as before is declared: Sect. 2. to Iotham likewise, not only because he succeeded next (and so belongeth very much to that time likewise) but because that he 2. Chho. 26:19. bare the sway in his fathers dayes, after that once his father was stroken with leprosie. In both which that wee may the better finde out the estate of the people in their dayes, and so consequently what it was wherein they chiefly offended, we are to consider of what disposition they were thēselves: & so shall we find in some rea­sonable [Page 70]maner; the wayes of the people that were gouerned by them. For, besides that the Scripture doth not otherwise set downe unto us, what their wayes were (but very litle) in this storie, 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 doe so much the more imbrace religion; if o­therwise himselfe regarde not religion, the people also make light of it: and so do we euer for the most part see it, not only in religion, but also in all other thinges besides. Vzziah. First therefore to beginne with Vzziah (who also 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 thinges as belonged to his ciuil 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 2. Chro. 26:4, 5. said to have done uprightly in the sight of the Lord, and that in the dayes of Za­chariah, who understoode the visions of God, he did more specially seek the Lord; [Page 71]and in such sort somtimes, that the Lord did prosper him for it. It is likewise re­provable Ibid. vers. 4. that he folowed not the Lord with all his heart, but onely as his father Amaziah did (of whom it is said Ibid. 25:5. that he did uprightly in the sight of the Lorde but not with a perfect heart; as also 2. King. 14:4. that he tooke not away the high places, but that the people did sacrifice and burne incense thereon: and that 2. Chro. 26:16:19. himselfe did praesume to intermeddle with the Priests Office, and therein woulde not be admo­nished by the Priests that forbad it unto him. As touching his disposition in these matters that concerne his ciuill estate, some there were that were honorable unto him; others againe, that did not so well become the person and state that he susteined. Honorable it was, that he 2. Chro. 26:6, 7, 8. did so valiantly against the enemies, the Phi­listines, Arabians, and Ammonites: and that 2. Chro. 26:9, 11-15. both the fortified Ierusalem; and, not onely had in a readines so strong an armie for the number of men (being two thousand and sixe hundreth Captaines, of speciall account, and three hundred and seaven thousand and fiue hundred others besides, but also had in a readi­nes [Page 72]for them all maner 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 sustei­ned, was that he had such a fansie to hus­bandry & imployed himselfe so very much about his owne priuate gaine. For Ib. vers. 10. it is saide not onely that he loved husbandrie (which if he had done like a Prince, care­ful to cherish it in his kingdome, it had beene very commendable likewise:) but also that himselfe had much cattle in the valleyes and plaines, plowmen also and dressers of vines, in the mountaines and in Carmel; and that, for that purpose, he builded towers or lodges in the wil­dernesse, [...]otham. and digged Cisterns for them also, Concerning Iotham his sonne, it appeareth also, that 2. King. 15:34, 35. & 2. Chro. 27:2.6. he was much like to his father: and so consequently that his manner of gouernement, was like unto his, not onely when hee ruled for his father, but when hee reigned for him selfe likewise.

But as touching 2. King. 15:34, 35 & 2. Chho. 27:2, 3, 6. his inclination to Religion, wee are more specially to note, that though it bee saide of him, that hee did uprightly in the sight of [Page 73]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 wayes; and that himselfe did not enter into the Tem­ple. Out of certaine of the Pro­phets. The Prophets that doe apperteine, both to this people that we haue in hād, and to the time that now wee speake of, are onely Isaiah, Amos, and Micah: of which, Isaiah onely kept himselfe to the Iewes alone (I meane in the first part of his prophecie, which is all, as I noted be­fore, that we may seeke to for this mat­ter) whereas both the others spake to the Isaralites, and Iewes together. But they all easily may be found in a people that have such Princes as we see that Vzziah and Iotham were. Isaiah. For Isaiah first rebu­keth them, not onely in matters that con­cerne Religion: but also for such other vices, as may very well seeme to come from such dispositiō as their Princes had. Concerning Religion, he plainely char­geth them that 5:24. they had cast of the law of the Lord, and contemned the word of the holy one of Israel: and that they 1:19. had groves and high places, and deligh­ted [Page 74]therein: and therefore 1:11-15. did the Lord earnestly protest, that he misliked al their offrings & holy assemblies. As touching other vices among them, some he layeth to the charge of all generally: others a­gaine more specially to the charge of some. Generally to all, that wheras now, they should haue 5.4. brought foorth the right or naturall grape, they 5:19. made light of the threatning of God; and 3:9. were of such countenances, that, that thereby they made their sin manifest even as So­dome. More specially hee noteth the greater sort of them with two speciall faults: both with hard dealing towardes others; and, when so they are come to im­moderate wealth, that then they wax in­solent and excessiue therewith. As tou­ching their hard dealing, some part of it he seemeth to allot to those that deale in administration of justice: and some part of it to others againe indifferently. Those that deale in administration of justice he charged that 1:23. they loved gifts and follow­ed rewardes: and that 5:7. in steede of Iudge­ment: there was oppression, and in steede of righteousnes, crying: That which he laid to the charge of others of them indifferent­ly, [Page 75]was, that they 5:8. joyned house to house and land to land, that they might dwell alone that their 1:15. handes were full of blood; that they 3:14, 15. did eate up the vine­yeard: having the spoyle of the poore in their houses, beating the people in pee­ces & grinding the very faces of the pore. As touching their owne insolencie, and excesse he chargeth them also, that they 2:11.27. had high lookes, and were hauty and loftie: & that not only all that sort of thē generally 5:11, 12. gaue themselves to immode­rate drinking & feasting, & musicke ioyned withall, no man regarding the worke of the Lord, but also that 3:16-24. the women were proude, nice, & vaine in their behaviour, & excessive and costly in their attire. Amos. Amos dealeth not very much with the Iewes (to speake of) yet he also chargeth them both with great default towards religiō; & with those other vices besides. In their default of religion he chargeth thē thus far, 3:4. that they had cast away the lawe of the Lord, & not to have kept his Comman­dements: and that their lies, after which their fathers walked, caused them to erre. As touching those other vices 6:3. he also do charge thē that they deale violently with [Page 76]others, or approch to the seat of iniquity: & that they 6:1. take their ease on their beds of yvorie 6:4.6. live in abundāce & plentie, no­thing sorrowing for the afflictiō of Ioseph; & that they 6:3. regard not Gods threatnings. Micah. Micah likewise doth charge them partly with cōtumacie to wards God: but espe­cially with hard dealing towardes their neighbour. As for the former he plainely saith, that 2:6. they forbad the true Prophets to prophecy unto them, & chose rather to hear men pleasers. As touching their hard dealing towardes others, first hee layeth that sin to their charge: then he denoun­ceth certain judgements of God against them. Concerning that their sin, he doth plainly tel thē, that 6:12. they are full of cru­elty: that they 7:2. lie in wait for blood, & that euery mā hūteth his neighbor with a net, that in the nighttime 2:1, 2. devising what means to worke by on their beds, in the morning they set in hand with it, taking away fieldes and houses by violence, op­pressing a mā & his heritage together: that 2:8. themselves being clothed do spoile o­thers of their garments, & that whē there is no war but peace, y^t 2:9. they spare neither womē nor childrē: that they 3:2, 3. plucke of the skin frō the pore, & their flesh frō y^e bones, [Page 77]and chop them in peeces as flesh to the pot, and then pray upon them: and that 7:4. the best of them all is as a brier; and the most righteous of them as a thorn-hedge. The judgementes of God that for these things, he denounceth against them, are first as touching them selves, that 2:4. they shall be utterly wasted, and 3:4. in their ne­cessity not be heard when they cry unto the Lord: then as touching the whole state, that 3:12. for théir sakes Zion should be plowed, Ierusalem shoulde bee made an heape of ruble, and that the mountain of the howse should be as the high places of the forest.

14 Hauing so found out what those sinnes were, What those sins of theirs were. that storie of that praesent time doth lay to their charge, nowe may we with one labour beholde, 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 sinnes were, which wé also may thinke of on behalfe of our selves, if so it be, that by this occa­sion we thinke good now, in some speci­all maner to turne to the Lord. Concer­ning them, in Religion first we see, that [Page 78]their Princes them selves were farre to seeke of that sinceritie and zeal, In Religi­on: vvhich vvas pro­fessed by them, but much neg­lected. that was to bee looked for of them. For though they did not give themselues to Idolatry as diuers 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 them selves, and tolerated much corruption besides 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 plainely declared himselfe to be very ig­norāt, or at least very careles of a known, and a principall point of the law of God. He was such an husband, that it is lesse maruel though he were but a meane Di­vine. Iotham his sonne built a faire gate unto the Temple, but himselfe did not enter into it. Though he laid open a way unto others and that in faire, and honora­ble maner: yet himselfe did take no bene­fit of it. It was well, that hee made a way to others: but it had beene much better, if he had takē the use thereof to him selfe likewise. And as for the people, it is plainely set downe, that in the dayes of [Page 79]both these, they had the high places, and worshipped there: which was clean con­trary unto the rule that the Lawe prae­scribed. But seeing that we have so evi­dent testimonie of the ignorance of the one, and coldenes of the other, it is no great marvell, if neither of them both did much regard it: the one, because it may well be that the lawe of God, or at least that it was not of so great importance; the other, for that himselfe caring so litle as he did to frequent the Temple, he coulde lesse mislike of others that came there as litle as hee, but else-where be­stowed the devotion they had. It may be also that first hee himselfe, and then the people together with him, refused the Temple and worshipped else-where, because that Vzziah his father was in such sort stroken there for going to farre. For such is the untowardnes (or fro­wardnes rather) of the heart of man, that if they may not doe as they would, neither will they in any wise be brought to doe as they should. In civile matters they pro­vided well against the enemy but were grie­vous to their own people at home. In matters that concerne their civile estate, first that they both were so well given (but espe­cially the father) to fortifie Ierusalem, [Page 80]and before hand to provide, and to have in a readines such forces and furniture, as were meete for the needefull defence of the State, it was not onely very com­mendable and honorable to themselves: but also to great use to the Church of God. For Ierusalem had then enemies inow, 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 prae­seruation of the Church of God: as, either to their owne honour, or to the mainte­nāce of their earthly estate. Inordinate care of pri­uat wealth not meete for the higher sort. But that they were so very much given (especially the father) to encrease their priuate wealth, that was not onely evill in it selfe: but, no doubt, the occasion of much evill be­sides. It was ill in it selfe, first because the lawe of God Deut. 17:17. did plainely sette downe, that such as shoulde bee Kings ouer his people, shoulde not multi­plie their treasure, or endevour them­selves to encrease their riches; and, be­sides that Num. 26:52 56. Ios. 11:25. praescribed unto them such a distribution of the land among them, as woulde not affoorde the Prince to [Page]have any such part to his owne proper use: then also, because that it was not seemely, but very dishonorable, that such as shoulde make others rich, and attend the wealth of all, should so much bee gi­ven unto the loue of money themselves, as such kinde of exercise doth import that they were. For otherwise, to what ende shoulde the King of Iudah have so much cattle, in the valleyes, and in the plaine; yea even in the wast or desert pla­ces? To what other ende should he digge those wels and set up those new buildings of his for his heardes and flocks, and for such as he had to attend upon them? To what other ende shoulde hee have such fields and vineyards, plough-men likewise, and dressers of vines. Much euil cometh thereby. The evill 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 himselfe doth account it the roote of all ill. But if we may find that such things as the Prophets (as before was alleaged) did lay to the charge of that people, and of that time may justly bee imputed to this: then shall that course bee sufficient [Page 82]for us; and we shall not neede to force any more upon it. For if the defect of re­ligion that those Prophets doe charge them withall, and those other vices, may be found to be of that nature, that they might proceed of this, then is it no wrōg so to conceave of such inclination of theirs, and the matter that now we have in hand will be sufficiently cleared like­wise. Coldnes in religion. First therefore as touching that de­fect of theirs in religion, without al quae­stion ít might easily come of thís. For wheresoever there is such a love of pri­uate wealth, & a nature disposed, so busi­ly to imploy it selfe, about those inferior & earthly matters, there is religion soone let downe, or thriueth 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 excesse in them selves) those are of such nature, as that euery one may plainely see, how they may ve­ry kindely proceede of such disposition of those as before is described. For as for their hard dealing with others, when the Princes themselves get into their handes those fields and vineyeards, and had such pastures, and were such husbands for corne, [Page 83]cattle, and wines, what others were there in all that country (that had ability) that would not soone attempt the like: when as the Princes example had first set them on, and gave them besides so good hope of protection for the time to come? And surely it is not unlikely, but that al gene­rally (especially the greater sort of them) did so follow on this naughty course so ill begun, that it is no marvel, though Isa­iah complaine so earnestly both of joy­ning house to house, & land to land, and be­sides that, that when such things come in quaestion, and the weaker sort were faine to seeke to the Magistrate for helpe, their oppression notwithstanding was litle ea­sed, and still they had just cause to com­plaine. Mo marvel neither, though Micah do so grievously charge them, to be full of crueltie; to lie in wait for blood, to hunt their neighbors; to take away from them their grounds, & houses; to oppresse a man, and his heritagé; to spoil thē of their garments, in time of peacé; to spare neither sexe nor age; to pull of their skins; & to chop them in peeces unto the pot: and that the best of them all are so infected with his corrup­tion, that although they deal much more [Page 84]moderatély in respect of the others, yet they also are in truth no better, in this kinde of dealing, then briurs and thornes. So likewise, Excesse in themselves for their excesse in them­selves, it is, as we know, most commonly seene, that when men are come to im­moderate wealth, then doe they soone waxe wantons withall. And then no mar­vell, that Isaiah doth so complaine of the high looks of that people, & that they were so haughtie & loftie; that they were so gi­vē to feasting, drinking, & musicke to make thēselves mery: & yet that in all this, they nothing regarded the worke of the Lord. No marvell neither, that the women of that time were grown now to such a fashion, as that he is forced so to complaine both of their attire, and of their behaviour. And these thinges considered it is no marvell that Amos is so bolde, as to looke into the bed-chambers also of the wealthier sort, and thence to bring us worde, that even in Zion they live at ease, and take their pleasure: and that none of them all, either is sorie for the affliction of Ioseph, or else regardeth the threatnings of God.

15 But to leave them, and to come to our selves, first as touching Religion, [Page 85]there is no quaestion, That we also may finde the selfe same faults a­mong ús likewise. In Religi­on, a godly and a com­mendable care to be found in ús. but that wee are deepely & much beholding to God, for that which we have alreadie among us: as any such people in these our dayes is, or heretofore to our knowledge hath beene, since the world began. For of óur Superiors likewise, it may I trust, as truely be said, that they have done uprightly, and directed their waies aright in the sight of the Lord: and both with Vzziah doe more specially seeke the Lorde sometimes; and with Iotham likewise have repaired that high gate to the house of the Lorde, and made a readie way for all to come unto it that will. For whereas religion was cor­rupted before, and both superstition and idolatrie also were commonly taken for the true worship of God, they have laide the word of God before them, and made reformatiō according to the level there­of: and besides this generall reformation for all, somtimes besides they have more specially sought the Lorde, when some speciall 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 cleare, that they have re­paired [Page 86]againe that high, and chiefe, and principall gate of the Temple, even Iesus Christ (who said himselfe, that he was the gate or dore to the house of the Lord) and have not onely made a ready way for all to enter into the house of the Lorde; but also have beene at speciall charges in re­pairing the rúines of the buildings them­selves that are to that use. But the like cor­ruption to be founde likewise. But then it is to be doubted withall, that the infirmitie & corruption that was in them, doth cleave ouer 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 remay­ning with ús also. For first as tou­ching that fault that was common to them both, that is, that the high places did still remaine; and that the people did sacrifice and burne incense there: that same fault may certainely be found overmuch with us to this praesent day that now we are in, if wee 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 worde re­quired (in which sense Gibeon also, [Page 87]where the Tabernacle was for a time, 2. Chro. 1:3. is termed an high place) others againe to the worship of jdols (as 1. King. 11:7, 8. those places are ter­med that Salomō builded to certain idols after that once he fel 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 onely of those where the people were woont of old to worship the Lord; which notwithstanding ought not to have bin, after that once God himself had appoin­ted the place where hee would be woor­shipped. For if these had bin of that other sort of high places, that is, of those that were ordeined to the use of idolatry, then could not these Kinges that let them re­main, in any sense have had that cōmen­dation, that they did uprightly in the sight of the Lord, &c. Taking it therefore in the other sense, their oversight or fault was this, that they did not make the people to come to Ierusalē (as the Lord had ap­pointed) to worship there: but suffred thē to worship in divers other places, that they had before inured themselves unto. In which sense it doth challenge us also herein to be offendors with them: that is [Page 88]that wee also have high places remaining, wheresoever God is not worshiped as he hath appointed, but onely after our owne custome. For where so ever the mainte­nance of instruction is taken away to pro­phane uses, and no other provision made for the needful reliefe of the people there (of which sort there bee 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 doe the people worship, as they were woont; but not in such sort as the Lord hath ap­pointed. And hove offensiue they are unto God. Which also may be a very good cause, why, although the historie do give them so good commendation, becáuse they did (in their weake maner) keepe to the Lord, and turned not aside unto idols as others did: yet the Prophets doe so roundly charge the people of that time, as before we have heard, and namely that the Lorde was nowe growne to a great hatred of their assemblies, and utterly rejected, both their oblations, and them selves withall. And it is ve­ry much to bee doubted of us like­wise, that God alreadie hath, or else some may conceave such an hatred, [Page 89]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 hee can accept of) but also of all our other chiefe and highest assemblies likewise, even the best that we have, though there we worship him never so rightly, onely because we doe but suffer those others to have naught else in effect but high places as yet, [...]ome of ús also some­vvhat to far, and o­thers to short. for lu­kers sake. Those that were proper to ei­ther of them, were but a couple: for ech of them, one. Vzziah medled somewhat too farre in the Priests office: and Iotham came as farre behind when as he entered not into the Temple. And how soeuer it be that I doe not see, how we are in dan­ger of that fault of Vzziah, unlesse that for matters of religion we take our dire­ction otherwise, then from the learneder and godlier sort of the Ministery (which, as I take it, in some respects is much to be doubted) yet in the other we may plainely see, that we also are very great offendors, divers of us absenting our selves from the Church of an inward ha­tred unto it; and many moe for filthy lu­ker, pastime, or ease; nicenes, or pride. [Page 90]And diligent searchers (I am perswaded) might likewise find that whether it were the fault of Iotham or not, that he would not enter into the Temple, because his father might not thére doe what hee would; yet that it might plainly be found in diuers of ús, that there is no greater cause of the absence of many of us: and that as Iotham that entered not into the Temple, neuerthelesse bestowed cost on it; so it might be founde among us, that divers of those that in outwarde shewe beare a good countenance towardes the Gospell, and doe somewhat for it, yet ne­verthelesse when neede requireth are but dissembling and loose friends unto it. In those things that are ciuill. In matters that concerne our ciuill estate likewise, it is very commendable that her Maiesty hath in so good readinesse such provision of men, money, and furni­ture, as (God be thanked) she hath on be­halfe of the state against the enimie; espe­cially, seeing that their quarrel is against the Gospell, and to set up Popery againe: yet by the covetousnes of some fewe, and to mainteine their excesse and riot, the common souldier is oft times so much defrauded of his pay, that himselfe is di­stressed, [Page 91]others discouraged, & her Maje­sties service not a litle defeated thereby. But if we come to those other vices, ther­in may we finde our selves so plainely de­scribed, Certaine speciall vi­ces. & as it were so truly set out in our lively coulours, that the Prophets therein may seem, as much to have spoken before of ús, as to have applied their speach unto thē Not so much here tofore. For howsoever that the time hereto­fore hath been, whē those vices were not to be found so rife among us, as they are now: yet in these daies of ours they are grown to such head, & every where are so commonly found, that now the Prophets may have those saynges of theirs as fully verified in us, as at that time it may seeme that they were in thē. When we were not only at variance among ourselves (about the title of the Crowne, betwixt the two houses of Yorke & Lancaster, untill that it pleased God of his goodnes to unite thē together in one) but also in so miserable bondage to the Bishop of Rome, that no body coulde have any comfortable frui­tiō of lands or goods, thē was there made lesse reckoning of them: then might the meaner sort more quietly have thē; & thē were not our courts so pestred with daily [Page 92]complaints of oppression & fraud, nor the judges themselves to be so easily charged with delayes, 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 onely have, but also injoy in peaceable maner, both lands & goods, without the fear of any cōtrary parts at home, or of those Romish publi­cans frō 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 doe scāble, & help them selves so well as they can; yet doe the mightier sort overlay 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 meane to attaine unto more: or else to a­bound in such excesse, as no words that these Prophets have used, are sufficient to expresse the same; nor former examples, in this country of ours, for many ages able to match it? In so much that excesse is much greater with ús, then it was with them: and as for oppression, both it is very rife among us (even the most [Page 93]greevous, that the Prophets haue na­med) and when our Courtes are sought unto for helpe, what by the excessiue chargeablenes they are come unto, and what by delayes; and, when matters come toward ending, what by corrupti­on or respect of persons then, wee also may see, that our justice is very much turned to worme-wood and gall, and that oppression may sometimes be found in place of judgement, and crying out for lacke of help, where there ought to have been aequity done. The nature of this hād of God considered may indif­ferent plainely teach us our offēces herein. And seeing that these thinges are so rife among us, we are lesse to maruel, and withall 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 wee 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 hande of God upon us, truely to turne our selves unto him.

16 Now to returne to our Prophet a­gaine, Of those better things that upon their repentance were to­wards thē. that better estate, that afterwarde (upon their repentance) by the goodnes [Page 94]of God they were to enjoy, is of so great and speciall importance, that it ought to weigh very farre with them towards the working forth of their repentance, when as they were to enjoy such blessinges thereby. And if wé likewise may assure our selves of the like mercies, when so e­ver we shall turne unto him, although I know that our hearts bee very heavie to such a purpose: yet dare I before hand set downe this for most certaine, both that the benefites them selves which are pro­mised here, are of such importance, and that we are (in these dayes of the Gos­pell) in so likely a way to obteine them, that even this consideration onely ought to be of that account with us, as that we should neede nothing else to moove us to such a publike repentance, as in this place the Prophet doth call them unto. Therefore concerning that better estate of theirs, first 2:18. the Prophet himselfe doth promise it unto them generally: then, for the better assurance thereof, and the bet­ter to strengthen them therein, he med­leth no further him selfe in that matter, but only 2:18-31 21. alle ageth how the Lord hath answered already concerning the same. [Page 95]In that the Prophet him selfe doth assure them of it generally we are to note, both what affection the Prophet declareth the Lord to beare towards his people: & how favourably he is determined to deal with thē. First of what affe­ction God was to­wards thē. His affection he noteth to be as jelou­sie, that so they may the better see how unfeinedly he loveth thē, & how hardly he cā abide that any hurt should lie upō thē: & that, according to this his inward affection; he meaneth to deal favourably, he sheweth likewise, that notwithstāding they have otherwise deserved; yet will he spare them, or be gracious unto thē. Then cōming to shew thē what the Lord hath answered for that matter 2:19-27. first he sheweth what the Lorde hath answered cōcerning the removing or taking away of their praesent calamitie: 2:28-3:21. then concerning cer­tain other blessings besides of greater im­portance, which the Lorde, the better to strengthen them in the assurance of this his promise, declareth himselfe to be fully minded (in time to come) to bestow upon them. Concerning the remooving of their praesent calamitie, 2:19, 20. first he telleth them what he will doe: 2:22-27: then he raiseth up the hearts of them all to the assurance of it. [Page 96]That which he will doe, Then what proceeded out of the same: first how that praesent ca­lamity of theirs should be takē away. tendeth to their helpe as touching the calamity that then they were in: and first as touching the needefull reliefe of their bodies; then as touching the reproach that therewithall they susteined (of which also 2:17: themselues had complained before) by having such a plague cast upon them. Concerning the needful relief of their bodies 2:19. Both that they shuld have con­venient re­liefe: & be rid of the reproach also. he doth not onely promise to sende them corne, wine, and oile: but also in so plentifull maner, that notwithstanding this their famine now, yet thén that they be fully satisfied. Concerning the reproach that thereby they susteined, first he speaketh thereof unto them for the time to come general­ly: then more specially of their deliverie from that reproach that then they were in. Generally hee telleth them 2:19. that he wil no more make them a reproach among the heathen. More specially concerning this reproach that now they were in, first he telleth them howe they shall be de­livered from it: then hee remooveth out of the way a doubt that otherwise might trouble them, or sheweth a rea­son why he will so doe. In telling them how they shall be delivered 2:20. he giveth [Page 97]them to understand, that he will make such a dispatch of that army of noysome 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 plainely appeare, that the Lord hath done it on behalfe of his peo­ple, both by scattering them away into the North, South, East, and West; and for that their stinch or corruption shall bee great. That the sense of the other is di­vers, it hangeth vppon the diuers rea­ding. For if wee reade, 1:20: although it hath exalted it selfe (that is, the armie a­foresaid) to doe this, then doth he remove out of the way a doubt that otherwise might trouble them. But if we read, be­cause it hath exalted it selfe, &c. then is it a reason, why the Lorde 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 speach to that end: and first to the crea­tures from whom a good part of this their reliefe should come; and then unto [Page 98]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 2:22. both hee forbiddeth it to Fear, and also willeth it to be glad and reioyce: and addeth a (ge­nerall) reason why, that this, because the Lord will doe most woonderfully. Spea­king to the beastes of the fielde likewise, 2:22. both he forbiddeth them to fear: and addeth a reason that is more speciall, but one part of it verie neere, that is, because the pastures, even of the wildernes, should be greene; the other somewhat farther óf, that is to say, because the tree should beare her fruite, the fig tree and vine should give their forcé. Then com­ming to speake to the people themselves, therein have we to consider, who they are to whom he now speaketh so com­fortably: then what it is he saith unto thē. Those to whom he speaketh so comfor­tably, are 2:23. the children of Zion, or the re­pentant and faithful people. That which he speaketh unto them, doth most of all concerne his mercies towardes them for this praesent time: but some part of it is, of the extending foorth of the same to [Page 99]the time to come. That which concer­neth the praesent time resteth in two principall points: first exhorting them to rejoice; then shewing foorth divers good reasons why they shoulde so doe. In that he exhorteth them to rejoice, we are to note, that he doth 2:23. not onely will them to reioicé and be glad: but al­so that hee praescribeth unto them the manner of it; that is, that it must be in the Lord.

The reasons he addeth to tende to this ende, to shewe howe notably he meaneth to refresh them: first shew­ing that hee will give them victuals a­gaine; then also declaring, in how plen­tifull manner he will doe it. The bet­ter to confirme them in the former, first he assureth them of seasonable weather: then hee telleth them howe fruitfull those yeares shall bee thereby. Con­cerning the weather, he saith, that he will give unto them 2:23. raine and showers just in their season, and so soone as ever neede requireth. Concerning the o­ther, he sheweth that those yeres should be so fruitfull, 2:24. that their barnes shoulde be full of wheate; and their presses runne [Page 100]over with wine and oile. The better to shewe foorth in howe plentifull man­ner he will doe it, hee telleth them, that he will doe it so plentifully, that them selves shall 2:25. both be recompenced for the losse that they had by that great host of his of those noysome creatures: and 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 shew how this his mercie is extended foorth to the time to come, we are to consider, first what it is that hee saith of that mat­ter: then how he repeateth some part of it againe. That which he saith of that matter, is 2:26. first that his people shall ne­ver be ashamed: then, on the other side, that 2:27. they shall knowe, that hee is in the middest of Israel; that he is the Lord their God, and that there is noné other. That which he repeateth again, is, that 2:27. his people shall never after be con­founded again.

17 Herein also to remember our selves, The like affection of God to­wards ús. first as touching that affection of God towards them, it was in deede very [Page 101]great, that he could put on the whole po­wer of Ielousié on their behalfe, and that in such sort as it doth apperteine unto his nature, that is, very fully, or in the high­est degree that can be. Yet notwithstan­ding, if we consider the great and singular blessinges that he hath alreadie in these daies of the Gospel bestowed upon us, & how many wais he hath already oft times declared his favour towards us, both at home among ourselves, and a broade a­against our enemies by sea, and by land; in peace, and in warre; in Religion, and matters of State; and how so ever else: it ought (no doubt) to be so farre óf, for any man to thinke it over bolde a part, for us to account of the like favour of his to­wardes ús also, (if we truely turne unto him) that rather we offende if wee doe it not, and doe over much call into quaesti­on his goodnes towardes us, when hee hath already so many waies so much de­clared the same. And if he be so well in­clined towards us; we neede not doubt, but that in these, and al things els, he wil be readie to deale with us accordingly. Thē as touching the remooving of those evils, that of late were, or yet are hanging [Page 102]upon us, as he did assure thém, How like­ly it is that God will now deli­ver ús also, from this hand of his upō us. that so far as it concerned the releef of their bodies, he would not only ease them of that ex­treame famine, but also blesse them with great plenty: so likewise we may cōceave, that he may be induced in such sort to deale with us also upon our repentance, not only because that he ever is very gra­cious to all that turne unto him; but also because he hath already eased us of a good part of our scarcity, & for this yere that now cometh in, he hath hitherto gi­ven (his name be ever blessed therefore) as great tokens of speciall plenty, as at any time heretofore for these many yeres we have lightly had. In like maner, whereas he promised, to deliver thém of that re­proach, for thát matter he is before-hand with us; partly for that he hath holpen us so far alredy, 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 hardnes 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, whē ­soever [Page 103]they have any advantage against us, were then, & yet are, as it is said, much more streightned by it, thē we. And as, to the end that he might better lift up the harts of that people to the assurāce of these his promises, he turneth his talk unto the earth, & to the creatures that are therin, 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 wel it may rejoice our hearts now to behold it; & therby also doth so comfort & cheere those creatures that ar therin, 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 noysome creatures that they should be scattred 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 scarci­tie did not come by such noysome creatures, but onely by that immoderate moysture in seede time & harvest: yet may we see, that in effect he hath done it in easing us therof so much as we see alredy he hath done, and the [Page 104]performance thereof we may hope, both in this, & in the residue of those evils that now are on us, or otherwise may seeme to hang o­ver our heads, & to be in a redines to fall upō us. Then if we come to the people thē selves to whom he doth so comfortably speake, we also must note, that where as they are none others but the children of Zion; neither may wé look to find that favour with him, unles we sort our selves to that cōpany. The mer­cies of God towards his are great: but ever (lightly) restrained withall 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 therunto. As for the residue, wherein he pro­miseth to relieve their necessity, & to doe it in so plentifull maner, we may very wel, upō our repentāce, assure our selves 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 cōtinue in his feare, that he will never give us up unto the reproach of any of our enemies whatsoever.

18 Concerning those other greater blessinges, which the Lord for their better [Page 105]strengthening in this, Of those other bles­sings be­sides. did, now de clare himselfe to be fully purposed (in time to come) to bestowe upon them, the Pro­phet nameth a couple: [...]:28-32. a further mani­festation of the truth; and therewith all 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 be­leeve, but also in judgement to those that are incredulous & disobedient (and that on behalfe of his people also) therefore doth the Prophet in this place declare, in what sort it shall be given to both those sorts: 2:28, 29. how mercifully and graciously towards those that beleeve; and 2:30-32. in how strange, and fearful maner to those that beleeve not. How mer­cifully to­wards thē that be­leeve. How mercifully and graci­ously it doth proceede towardes those that beleeve, we may gather, both in res­pect of the thing it selfe: and in respect of the effect that in them it should worke. The thing it self doth notably witnes 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 1:28. gift of the Spirit: and the [Page 106]same the Spirit of God. It is also abun­dantly given, for that it is said to be 2:2 [...]. pou­red forth: and upon al flesh. The effect that in them it worketh, is first set downe ge­nerally: then more specially. Generally it is said, that 2:28. their sonnes and their daugh­ters should prophecie: that is, that the ge­neration that was to come should be al generally endewed with that light of the truth, that they shoulde be able to prophecié, both in respect of the truth of the thing it self; and especially, in respect of that measure of knowledge, that in those daies of former time God vouchsafed for to bestow on the children of men. More specially it is described, both in respect of the excellencie of the knowledge it self that is givē unto them: and in respect of the persons to whom it is given. The excellencie of the know­ledge it self is noted to be great, in that it is 2:28. compared to those dreames and visions Num. [...]: [...]. whereby it pleased God of old, to make himself, and his wil 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 al, as that al estates shall be [Page 107]very fully possessed of it. To that ende he nameth not only 12: [...]. the old and yong, which are, for the most part, most estrāged from such matters: but also even their very [...] 2:29. bond-men, and bond-women, who are yet further óf then the others, both because their Masters make no such account of them; and because that them selves, be­ing in that miserie that commonly they are in, have no joy in any such matter to attaine unto it. In setting foorth how strangely and fearefully this manifesta­tion of the truth shall appeare unto o­thers (which also he doth to their com­fort, as before is noted) 2:30, 31. first he setteth downe how sorrowfull a portion they shall have therein: and 2:32. then howe the faithfull, in this execution of heavie judgements on those, shall notwithstan­ding them selves escape or be in safety. In how strange, & fearefull maner to those that beleeve not. The portion that those others, that is, the incredulous and disobedient, shall have therein, is set foorth by the nature of the things them selves: and by the limitati­on of time that is put unto them. The things them selves are of that nature, as that they boade unto thém great confu­sion: which is set downe first generally; [Page 108]then more specially. Generally it is saide, that there shall be 2:30. wonders or signes in the heavens, and in the earth, that is, that on every side, or which way so ever they shall turne them selves, whe­ther they cast their eyes but about them on the earth, or whether they turne 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 them selves 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 litle further. Those that he doth first recken, are 2:30. blood and fier: by which some speciall destructiō is cōmonly signi­fied, as we also in our toung do mean the like by fier & sword, speaches not much unlike unto them. He doth prosecute the one a litle further, by adding to the fier that which hee speaketh of 2:30. pillers of smoké, or the breaking out and rising up of smoke: by which it semeth that he doth mean, both that the fier shal have plēty of [Page 109]matter to consume, wherupon that smoke shal come; and that them selves, that is, the incredulous shal have no part of the Truth light unto them, but al to be as dark as smoke. In the heavens likewise are other two: that even the 2:31. Sun it self should be turned into darknes; & the Moone into blood. By which darknes of the Sun he may signifie to thē, that they shal see no light at al in the light it self: & by which bloodines of the Moone, it may be like­wise that he doth signifie, that whereas the Moone is ordeined 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 it self, and winked at it, it should sig­nisie nothing but blood or destruction to thém, for their unbelief. The limitation of time that is put hereunto, is, [...] [...]. [...]1. before the great and terrible day of the Lord doe 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 fier: and that the Lord wil not keepe in all his vengeance till thén. [Page 110]but wil be doing in the meane while, to the confusion of his enemies; and to the comfort of his servants. Concerning the safety of the faithful, in those heauy judgements against unbeleevers, first the Prophet doth set it down: then he confir­meth or prooueth the same. He setteth it down when as he saith, that 2:32. whosoever shall call on the name of the Lorde shall be safe. Whereby he teacheth, not only that all such shal 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 daies be safe. His proofe or confir­mation there of he buildeth on the privi­ledge of the place: and on the speciall calling of God. Concerning the place, both he nameth 2:32. mount Zion, and the whole citie Ierusalem: and assureth them of that deliverance, that the Lord before had promised. As touching the other, 2:32. both he noteth, that it shall be those whom the Lord shall call: and, that those shal be but a remnant neither.

19 As touching our selves, Wé also ought to account this a spe­ciall bles­sing. as the Pro­phet doth here make mention hereof un­to them, in the way of a speciall blessing; so are wé to take it likewise (as very well [Page 111]we may throughout the whole if we enter into any speciall 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 it self. For considering no more, but only that it is a further manifestation of the Truth, yet herein onely we may perceave it, because that flesh and blood, and the whole power of man may labour long to attain unto it; and yet never obtein it: as we in these daies may plainly behold; first in our selves, then also in others. For how gladly would our godly fore-fathers have seen these daies, that we now see, and yet they could not: & how earnestly do many in these daies wish, some of us any kind of reformation what so ever, others again a much better then 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 harty repentance now (upon this occasi­on) might procure us so great a blessing besides, there is no man but seeth, how earnestly it were to be laboured of us all: both to obtein the thing it self; & to save much of that unprofitable labour, that o­therwise [Page 112]we have bestowed about it to li­tle purpose, & yet may, we know not how long, nor how vnprofitably, unlesse we take that course, that the Prophet here praescribeth unto us. And in re­spect of that mo­ner, wher­by it pro­ceedeth. But if we consider in what maner this reformatiō proceedeth, that in this place the Prophet doth speak of, or what kinde 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 proceede in so gra­cious maner towards those that receave it; but also in respect of those things like­wise, that do appertein to those that refuse it. For as touching those that receve it, Towards those that receave it. we see it is in such sort bestowed on them, as they are made able therby to prophecy & not only al the sort of them generally, but especially also, such as no body would look for, the old & the yōg, &, that which is most, evē the very bond-slaues thē selves. With ús yet, the elder sort are too old to learn; & the yonger 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 [Page 113]distresse, 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 laisure, nor comfort neither, to goe about it, would they never so fain. It is long there­fore, in the course that we are, before that the elder and yonger sort with ús, and especially those that are so fleesed or spoiled by others, will bee able to attaine to the light that nowe is spoken of, in such measure as here is described. It were well if they understoode (in some reasonable manner) such thinges as were good and needefull for them to know: but to be able to teach others like­wise, that is a point so far beyond al like­lihood for them to attaine 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 obtaine it, But if we could truly repent us of our for­mer ill waies and turne to the Lord, as by this aforesaide occasion we may justly finde our selves provoked to doe, then would the Lord, we neede not to doubt affoord us the same measure of goodnes [Page 114]that is promised here: then should we all be able to prophecie; our olde men thén would dreame such dreames, our young folke likewise would see visions, and the Spirit of God should rest even on bonds or villains. And seeing that alreadie we have, in divers particulars, experience of it (and that in so comfortable measure, as many have) even thát onely ought to be sufficient to teach us, that the good work that is alreadie begun, shoulde soone be perfited, if our selves were no hinderance unto it. And those that refuse it. In those things that doe apper­taine to them that refuse it, we may see that it woulde be a speciall blessing like­wise, partly in respect of the judgements that belong to the wicked: and partly in respect of the safety of the faithfull, in the middest of all those dangers. In respect of the judgements that belong to the wic­ked we may perceave it, if not for that it is so noted by the Prophet here: yet be­cause that our selves alreadie have some experience of it. For now also may we in some measure see, that such as are disobe­dient unto this mercifull calling of God, are altogether in darkenes, and stand a­mased: and many waies pull downe upon [Page 115]them the fearefull, but just judgements of God. And because that, by their incre­dulitie and hardnes of heart, the Sun it selfe is darkenes with them: why should not the Moone be turned into blood like­wise? It is not meete, that such as so wil­fully resist the known and manifest truth, should have any light to them derived, by such meanes as God hath provided to that purpose: but much rather in steede thereof, should have naught else, but manifest tokens of fearefull judge­ments. To whom therefore by their owne infidelitie, the Sun is darkened: to those is it meete, in the justice of God, that the Moone should be turned into blood like­wise.

And because that already wee see, in some measure this is done, as it is to the glorie of God, that the contempt of his Truth is so avenged, before that great and fearefull day; so is it to the strengthening of the weake likewise, that thereby perceave, that there is a God whose throne is in heaven, and whose eyes consider the children of men: and that he with cheerefull countenance beholdeth the just, and raineth on others [Page 116]snares and tempests, and many other to­kens of his displeasure, to be unto them a portion to drinke. But that the faith­full in all these daungers are still prae­served, that must needes very soone ap­peare to be a great and a speciall bles­sing, both in respect of that safety that them selves enjoy: and in respect of the daunger that others are in, For it is no small thing, to be exempted from such perils, and to bee withdrawne from so heavie a wrath of God: but when we consider howe those others are overtaken therein, and howe fast they are (as it were) chained up un­to perdition, then is the safety of the faithfull so much the more an evident testimonie of the goodnesse of GOD towardes them, and so much more comfortable vnto them selves, that see what a difference GOD hath put put betwixt them and others. In which place also it is good to take it unto our selves, that to call on the name of the Lord, is by the Prophet here set downe, as a marke of those that shall be safe: and that otherwise the privileges of the place, and outwarde calling, are to litle [Page 117]purpose, because the Prophet doth joine or couple them so neere together. In so­much that we also may see, who they are unto whom this safetie is due: and that neither our Zion, nor Ierusalem neither, nor yet our outwarde or common calling as we are Christiās (or Catholicks rather, as some have better delight to speake) are to any purpose to procure us this kind of safetie, but so far as we finde that inward truth concurring with all, that we are of the number of those, that put by all o­thers, and in all our necessities euer call on the name of the Lord. The privileges of Zi­on and of Ierusalem were very great, and it was no small matter, to haue beene an Israelite, or a Iewe, by lineal descent: but yet notwithstanding they came to no proofe without that other; and without which they deceaved them selves, and e­ver had their greatest glorie redounding backe 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 downe (as it were, in their right, and proper colours) [Page 118]both the 3:1-17. wretched estate of the one; & the 3:18-21. The wret­ched estate of the ene­mie. blessed estate of the other. Concer­ning the wretched estate of the enemie, 3:1.8. first he setteth it down plaine in speach: 3:9 [...]17. afterward hee doth more fully expresse and illustrate the same; by a figure of great dignitie. In that which he speaketh plainely of them, first he speaketh 3:1-3. of all generally: then he directeth his talke to 3:4-8. certaine 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 downe what he will doe: then he sheweth what is the cause why he wil so doe. That which he will doe he de­scribeth unto us, both by the nature or substance of the thing it selfe: and by cer­taine circumstances thereunto appertai­ning. The thing it selfe that he will doe, as touching the substance or nature of it, resteth in two points: that 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 apperteining, are two: the one, of the time; the other, of the place. The time. In the cir­cumstance of the time he sheweth, that it must be 3:1. in those daies (when he would poure foorth his Spirit, as before he de­clared:) [Page 119]and in that time, when he would bring againe the captivitie of Iudah and Ierusalem. For first there was to come on that people a time of wrath because of their sinnes, in which they were to be pos­sessed by the hand of their enemies: but afterward by the goodnes of God, they were to be brought home againe; which is the time that now he doth speake of. Concerning the circūstance of the place, The place. it is set downe that this shall be done in 3:2. the vale of Iehoshaphat: whereby may be noted, that the Lord would so deal with the enemies of his people, both before the faces of thē, to their greater comfort; & in wonderful triumphāt maner. It may note that he woulde execute his judge­ments on thē, even before the face of his people, because that this vale of Iehosha­phat was before the citie Ierusalem & the mount of Zion that before he spake of. It may likewise note, that he would do it in wonderful triūphant maner; be cause that the storie, whence that vallie tooke his name, importeth such a matter very plainly, as the a. Chro. 20: [...]-28. text it self recordeth. For there Iehoshaphat triumphed over the Ammonites, Moabites, & Idumaeās with­out [Page 120]any conflict; but only in praising the name of the Lord: and the spoile besides was so great, that it held them occupied three daies to gather it. The cause why. The cause why he woulde so doe, is because they have done such wrong to the people of God: & made so light accoūt of them. Wrong they had done them, because they 3:2. had both scattered his people among the na­tions: and besides, had parted their land a­mong them. They made light of them likewise, 3:3. both because they cast lots for them: and gave them for naught a boy for an harlot; and a girle for a cup of wine. In that wherein he directeth his talke 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 3:4. certaine ene­mies bordering on them: two principall cities; and an whole country besides. Those principall cities were Tyrus, and Zidon, great Townes of Mart especial­ly the former: the Country was the Lande of Palestine, bordering upon them. That which he saith unto them is 3:4 6. first concerning their fault where­with hee doth charge them: and, [Page 121] 3:7, 8. then concerning the punishment of it. The better to shew forth what their fault was, First, as touching their fault. wherewith now he doth charge thē, first he sheweth, that they had no cause so to doe: then, what it is that they have done. He sheweth that they had no cause so to doe, because he will not allow them any such speaches, as whereby they may seeme 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 wil not allow them such speaches, we are to note, first, what those speaches were, which for that cause he so rebuketh: then of théir uttering of such like speaches. What those speaches were we may best gather in that 3:4. the Lord doth aske thē, what they had to do with him: and whether they would be avenged on him, or, as it were, recompence him, for some hurt that hé before had done them. If they uttered such speaches 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 [Page 122]part, because they accounted it an hurt unto them, and such as whereon they might justly looke to be avenged. Now also they forget themselves very far, both because they are so saw cie, as in such sort to deale with the Lord: and so foolish, as to overmatch themselves so farre. In that he would take further order with them we may likewise note, both how offensiue such speaches (or thoughts) are unto him: and what is the order that thereup­on he taketh. That such specahes are of­fensiue unto him, he plainely declareth, for that he sheweth that he will provide further punishment for them. The order that hereupon he taketh, is 3:4. that he then will be further avenged on thém: & that, both very swiftly; and upon their heads. That which they have done, doth partly concerne the substance or wealth of the lād: & partly the people that dwelt there­in. Concerning the substance & wealth of the land, he chargeth them both with a wrongfull taking away at the first: and with a foule abuse of it after. That which they wrongfully tooke away, 3:5. was first, by name, silver and gold: and then gene­rally, all precious, or pleasant things be­sides. [Page 123]The abuse of them after, was that they 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 advaunce the dig­nitie of their idols thereby. Concerning the people that dwelt in the land, he chargeth them likewise with 3:6. double in­jury against them: one, that they did set them away, and that to the Graecians, an heathen people, and far of; the other, that to this end they solde them, to send them far from their own border. Then, as tou­ching the punish­ment of it. Cōcerning 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 pointes: first that that which they had done, should be undone againe; then, how their former doings to others, should now be requited in them selves. As touching the undoing of that which they had done 3:7. he plainly saith, that he will raise thē out of the place, where they had sold them. As touching the other, that is, howe their former doinges to others, should now be requited in them selves, [Page 124]first he setteth it downe generally: & then more specially. Generally he saith that 3:7. he will render their reward upon their own head More specially 3:8. he telleth them, both that hé would sell their sons & their daughters into the hands of the children of Iudah: and that they should sell them over againe unto the Sabaeans a farre óf. The certainty of this their punishment is, for that 3:8. the Lord himselfe hath spo­ken it.

21 And now to come to our selves 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 daies we are not a litle molested by many on behalf of the Gos­pell, or for our professions sake, if the se­curitie and mighty protection that here is promised unto thém, may also be derived to ús, in such sort that wé 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 needes account it a speciall good blessing and aesteeme accordingly of it. Whereas therfore God is ever one, & cō ­tinually hath that care of his people, that before he was woont to have, and can as [Page 125]easily be kindled now against their ene­mies, as heretofore at any time he hath beene; there is no cause for us to doubt, neither yet can there be any, but that if truely, either by this occasion, or howso­ever else, we seeke unto him, he also will be as readily found ofús, and as easily in­treated, as he was woont to be of others: especially now, this age being part of the time, that himselfe did promise to crowne with this kind of blessing; and whereunto he did with so undoubted certaintie as­sure the same. So that, whatsoever hee is saide against the enemies of his people thén, that also may be (as touching the sense and meaning thereof) as fitly trans­lated to our enemies now, so farre as they are in enmitie with us for the Gospell of Christ. The vale of Ieho­ [...]haphat. First therefore where as he saith, that he will gather them all together, into the vallie of Iehoshaphat, and pleade with them there, for his people: and that especi­ally, when he bringeth againe the Capti­vitie of Iudah & Ierusalem: we also may hope, that, seeing that now he hath be­gun to bring backe againe our late capti­vitie, he will in like manner vouchsafe ús that mercie, that he will also gather our e­nemies [Page 126]together, and into some vallie of Iehoshaphat also, & plead with them there on behalfe of his people now, as he did with those others of old, on behalfe 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 thém, then fell they each one on the other also, and so made a cleane riddance of all: and left the victorie (and spoile to­gether) to the people of God, without any stroke, as they were but comming to­wardes them, and with instruments and voice praising the Lord. And seeing the Lord calleth this but pleadings, and yet appointeth the place of hearing to be in the vallie of so famous an execution, as hereby he gave them to understand that their cause was so naught, that it should no sooner come to hearing, but that a sharpe execution thereupon should bee 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 daies, if we looke about us, [Page 127]we may easily finde many things, that are of that nature, and do plainly witnes the same. For the reason that held with thém, doth in like maner hold with these like­wise. How in­iurious they have beene to us likewise For who seeth not, that they also have scattered the people of God among the nations, and have parted their land a­mong them selves. Scattering us abroad. They have scattered the people among the nations, partly by the broiles that they have made where­by they have so afflicted Christendome, and tost it up and downe like a foot-bale 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 beene about us. And that they have parted the lande of the people of God among them, it appeareth also very plainely, in that they had so much consumed them from the face of the earth, and placed them selves in their roomes: insomuch that, of a woorthy and honourable assemblie of many good and godly people in the Church of God, they had nowe of late brought it to a disordered multitude of such a [Page 128]people, as most notoriously of all o­thers did utterly abandon in Religion and life, what so ever is good, and in them both betooke them selves 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 girle for a cup of wine, that may we finde to be very farre out matched by these. For it is no straunge, nor great matter (to speake of) among souldiers, when they have conquered others, and taken the spoile 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 affoorde a good pe­niwoorth of them: especially those that are the looser, and the more pro­digall sort that are amonge them. But these were the pillers and staies of the people; they were their leaders and guides in their pilgrimage: they were their spirituall Pastors and Fa­thers; and had them of trust, and with speciall charge, committed unto them. [Page 129]And yet have these also made so light of the people of God, The boy, for an har­lot: the girle, for a cup of wine. of whom they had this speciall charge, & whom they tooke unto their gouernement, that for the ac­complishment of their foul and shameful lust, and for their bellies, they have freely parted, not onely with the boyes & girles, 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 onely at some speciall time, or done but of some few of them; but it was the generall 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 frō us all [...]ich and plea­sant things Out of that likewise wherein he directeth his speach more specially to certain of them, we also may note, that these our Tyrians, Sidomians, and Phi­listins have done as fondly as did those o­thers, and daily yet doe: 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 citie of the great king, and from among the people of God, their silver and gold, and all pre­cious things: and that not onely in the li­terall [Page 130]or neerest sense; but much more, if we goe to a further meaning. Both the mainte­nance of the mini­sterie. For even in the literall or neerest sense, they had spoi­led all Christendome (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 aestimation among them. Inso­much that they have not spared the Church-livings them selves: which were all that the people had, and were like to have, to maintaine 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 imployed them to the use of jdolatry: and that so grosse, as seldome at any time coulde bee over­matched among the gentiles. And all our trea­sures in Christ himselfe. If we go to a further sense, thē must we charge them, that they haue not onely spoiled us of our earthly treasures (which notwith­standing is no small injury, besides the griefe that doth justly arise to them abu­sed so far as they are) but that they have spoiled us also, almost of al those our spi­rituall treasures or graces that we had in Christ: of his Word, and Sacraments, that [Page 131]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 kingdome of God. And whatsoever there was, that apperteined to true holi­nes, 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 bereaved the people of God, of the comfort, and use thereof. And as those others sold away the chil­dren of Iudah unto the Graecians, Selling u [...] far away for bond­slaves. to send them farre from their owne country: so have those also solde away the people of God to palpable darkenes; and all to get them farre from the Truth, that they might never be able to espie the same, and so to returne to their country again. Neither have they onely so done hereto­fore; but to this day also they labour it stil, and ever hold on the self same course, wheresoever they may: labouring also, to bring backe again the people of God to their former captivity, and seeking daily to be avenged on those, that have deli­vered [Page 132]any part of thē 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 divers of their waies, & be­gun to deliver his peculiar people out of their hands: having refused the mercifull visitation of God so long, that now they have not the grace to consider, that such handes of God are laide upon them for their former just deserts; but wickedly account that they are a just quarrel to thém, to rage and scorne so much as they doe. How just­ly these doings of theirs may pull dovvn the like judgemēts against them. When these thinges there­fore are so plainely and fully found in them, may we yet doubt, that they are so farre from those heauie judgements that heere are denounced? may wee thinke, that when they have done all this wickednesse against the aeternall Ma­jestie of GOD, and against those an­nointed of his, for whose sakes he was woont to rebuke even the mightiest Prin­ces that were; and when as it is evident that they have not onely done those things, but stil persist and continue there­in: [Page 133]that yet notwithstanding, the Lord will spare them, and let them goe cleere­ly away with this, and never call them to account for the same? Or at least may we thinke so nów, when we see that the Lord hath already entered into the like judge­ments with them, Especially vvhen vve see the same to be begun al­readie. that he promised here unto these? For now may we plainely see, that he hath undone much of that which they had done: and himselfe hath sold di­ners of their children unto his people, to be sent away unto the Sabaeans where they can never get them againe. For he hath so opened the eyes of many thou­sandes of them, that nowe they have left the waies of their fathers, and are joyned unto the people of God. They have so truly with the Queene of Saba, and with the Sabaeans that came with her, given eare to the wisedome of our Salomon Iesus Christ, that now they meane still to make their abode there: and cannot suf­ficiently wonder, that their fathers, and they them selves, have beene so long, so farre deceaved. And if it were inough to stand for sufficient confirmation here of unto thém, only for that the Lord had spo­ken it: how much rather ought wé to be [Page 134]raised unto an vndoubted expectation of it, when as we see, not only that the Lord of ours he hath already begun with the woorke it selfe, and hath done great and wonderfull things therein already?

29 In the figure that he useth, the more fully to expresse, and to illustrate that, This wret­ched estate of the eni­mie more fully ex­pressed by a notable figure. which he had in plaine speach set downe before (which also he doth with great dignitie, and to the speciall beauti­fying of the thing that he hath in hand) whereas yet he holdeth on his talke 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: then what it is, that he will have proclamed unto them. That he would have procla­mation made, it appeareth most plainely, for that himselfe 3:9. willeth, Proclama­tion, to gather thē all toge­ther. that the thing that he hath in hand be proclamed 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 pro­clamed unto them, resteth in two princi­pal points: one, that he3:9.11. stirreth them up [Page 135]unto battail; the other, that yet notwith­standing himself doth withal 3:12-17. denounce their overthrow. And in stirring of them up unto battail, first he doth it generally: and then he followeth upon the same more specially. That which he doth ge­nerally, is no more, but that 3:9. he willeth that war be proclamed, or that they do prae­pare themselves unto war. In that which is more specially set down of that matter, we are to note, not onely how the Lord doth more fully follow upon it: but also how the Prophet, that hither hath stoode by himself, and hath but recited what the Lord hath saide, doth now (according to the interpretatiō of the best) put in a short praier of his, such as he thought the mat­ter it selfe did now require. The Lord, in following more fully upon it, How they should get themselves in a readi­nes at home, and so come a­gainst his people. calleth upō them 3:9.10. first to get them in a readines at home: 3:11. then to come foorth, and to settle them selves unto their busines. To the end that they may be in a readines, first he cal­leth on those, that in common sense are meetest to such a purpose, that is, to the battail: then he calleth on others also that are unmeete. Strong. Calling on those that are meete to such a purpose, 3:9. first he willeth [Page 136]the mightie to awake, or to stirre up them­selves; and al the men of war to draw neere, and to come up to the muster: then, to the ende they may all have weapons inow, or that there may be weapons inow for all, 3:10. he willeth them to turne their instru­ments of husbandrie into weapons, their plow-shares into swoordes, and their siethes into speares. And weak Comming to those that are unmeete for the warres, that is, the weake or feeble, to the ende that he may better shewe foorth, how faire a day the Heathen or enemies to the people of God, shall seeme to themselves to have a­gainst them, and how sure account they shall before hand make of the victorie, he woulde have thém also to chiere up themselves to this busines, and 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 readinesse, he 3:11. willeth them all, of what Countrie or Nation so ever they bee, to leave their owne Countrie now, and to come and joine their forces to gether against the Iewes, and to compasse them round about. The prayer that hereupon the Prophet doth make, is ^l that the Lords mightie hosts, [Page 137]or men of warre, The Pro­phet pray­eth. should come down thither also, on behalf of his people: so opposing strength, 3:11. against strength; the hosts of the Lord, against all the forces of all the heathen. In denouncing their over­throw, he frameth his speach in that sort, that he may seem to have had in some re­spect unto that praier of the Prophet: & then to proceede in, or to holde on that course, that before he had intended. He may seeme to have respect unto the Pro­phet in that he saith, 3:12. Let them be wake­ned, The Lord heareth. and let all these nations come up into the vallie of Iehoshaphat: for there will I sit to iudge all these nations round about. or, They shall be wakened, and all these nations shall come up, &c: but there will I sit, &c. For wheras the Prophet immediately before declared himselfe by that praier of his, to be very carefull on behalfe of the people of God (especially when as he heard, that the Lord stirred up so many against thē, and of the mightiest, and willed them to be furnished also) these words of the Lord are of that nature, and doe so fitly answer the quaestion, as that it may seeme that the Lord thereby did quiet and comfort the heart of the Prophet in that his careful­nes [Page 138]over the people: letting him under­stand, that he neede not to feare that they should so be gathered together, for that it should be in the vallie of Iehoshaphat; & himself would there iudge them. In the resi­due of his speach, wherein he seemeth for to holde on his former course, His iudge­ments a­gainst thē. 3:13-16. hed o [...]th not onely denounce his judgements a­gainst them: but also 3:17. foresheweth cer­taine speciall effectes that shoulde come thereby. In denouncing his judgements against thē, first 3:13. he doth direct his speach to those that shall be the executioners of this his vengeance: 3:14, 16. then he discourseth further thereof at large, not directing his speach unto these specially, but in­differently unto all. In directing his speach unto those, that were to execute his judgements, first he willeth them so to doe: then he giveth the reason why. He willeth them to set in hand with the exe­cution of those his judgements, by a fi­gurative speach, compating the enemies, first unto corn in the field: thē unto grapes that are in the presse. In respect that they are corn (though many in number, yet such as may be easily cut downe) he wil­leth these his executioners 3:13. to thrust in [Page 139]their sickles: & giveth a reason, because that now the corne was ripe, or the time of har­vest was come. In respect that they were as clusters of grapes in the presse, 3:13. he wil­leth those his executioners to come to their busines, that is, to tred these grapes: & the reasō is, because grapes did not only run nów of thē selves (being so fully ripe) but also ran forth in plentiful measure into the streetes. The reason that he giveth, why he would have such execution done upon them, is because 3:13. their wickednes was great. In that part of his speach wherein he discourseth further of this matter, not specially unto these, but indifferently un­to all, 3:14. first he speaketh of their slaughter in particular: then 3:15, 16. of their great distresse, generally. Concerning their slaughter, he sheweth that it shalbe very great: & then doth note certaine circumstances of it. He sheweth that it shall be very great, both for that hee sheweth that there shall bee 3:14. great multitudes of those that are slaine: and for that hee thereupon calleth it the 3:14. vallie of threshing, or of chopping them in peeces. The circumstances are two: one, of the time; the other, of the place. For the time it is saide, that then it shoulde bee, [Page 140]when 3:14. the day of the Lord (which himselfe had appointed for this matter) should be come. For the place, it is said likewise, that it should be, in the 3:14. vallie of threshing, or of chopping them in peeces. Concerning their great distresse generally, both the thing it selfe is described: and a reason thereof is given. In the description of it we have set downe unto us, what it shall be: and when it should come. It should bee such, as that unto them 3:15. the Sun and the Moone should be darkened: and the Stars should withdraw their light. In the descrip­tion of the time it is not onely declared 3:16. that it should bee when the Lorde shoulde roare out of Zion, &c. but also they are taught, whence that same distresse of theirs doth come, that is, from the roaring or displeasure of the Lord, because that it is saide withall, that 3:16. the heavens and the earth are mooved by it. The reason is, be­cause that 3:16. the Lord is ever a refuge unto his people: and the strength of the chil­dren of Israell. The speciall effects that should come hereby, are two: 3:17. one, that they should know, that he is the Lord their God, dwelling in Zion his holy mountaine: the other, that Ierusalem shoulde bee holie, [Page 141]and that strangers should passe through her no more.

23 Out of which that our selves may take such instruction as to us appertei­neth, How litle we neede to feare them áll, if we can re­pent and turne to the Lord. whereas first the Lord willeth that proclamation be made among the Gen­tiles, to praepare them selves to the bat­taile, 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 eg them unto it, we neede not to doubt it to be so perillous and daungerous a matter, if our enemies take up such a purpose amōg themselves, nor though they be so bold, as to attempt to bring to passe their wicked endevors. On the other side rather, if once they be known to beare an hostile mind against us for the Gospels sake, and thereupon to lie in waite for some opportunitie to break in upon us to their best advantage, out of this we may gather, that we might well be so voide of all feare of them, as that our selves might bid thē make hast and soone come foorth with the woorst that they could. We ought to take heed, that we never giue to the least of them al any just occasion of variance with us: but [Page 142]if they maligne us for the Gospels sake (which is all the quarrell that now they have with us) and for that only cause do cast to annoy us, we neede not doubt to care a fig for them all, our selves may put thē in mind to be doing & tell them we long sore to see the woorst they can doe. In which respect it is not lightly to be passed over, that the Lord so earnestly calleth on the best souldiers, & the most valiant warriors that were in the world: and would have no fewer, then áll of thē neither. These would he have to incampe them selves about his people, and to cō ­passe them in on every side: these would he have to be a document unto them­selves and to al others that either then li­ved, or where to come, how litle able any power of man should be to praevaile a­gainst the aeternall, and the invincible Truth of God. If they were but of the common sort of souldiers, or if there were but fewe of them, that they could not (to their owne desire) compasse in the other on every side, the matter were lesse, if they could not attaine to that they desie­red: and though they were foiled or clean overthrowen, yet that also were short of [Page 143]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, unlesse he have them áll, in so much that none be wanting, even that also is more, then he, in such case, can affoord unto them. What cause is there then, why we in these dayes (when God is disposed, as before wee have heard, to bring againe our captivi­tie) should be so afraide when we heare of any, that in this cause professe enmitie towardes us: being, as they are, farre short of áll; and, such as they are, nei­ther the best Warriours themselves, nor yet so strong, though all their forces were united together? But he doth not onely call in their persons, but putteth them in minde of their furniturealso: and because their provision of weapons might be over scant, when now they came all generally, to the end that therin also they have no want, he willeth them to frame their instruments of husbandry into wea­pōs also; that so all may be provided ther­of, to the uttermost of their owne desire. And yet, when they come with al this fur­niture, thát also shall be but a seely poore [Page 144]help unto thē. Goliah was a mighty man; very well furnished for armour & weapō; & an expert souldier besides: and David, on the other side, but a simple thing to be in the fielde; nothing at all furnished to such a purpose; & never trained up there­unto. But so soone 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 successe, though the odswere so great on our enimies part, and the likelihood so faire, that even the weaker sort among them, in hope of the spoile, would stir up themselves to goe 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 thinke to have found: yet can there be no sooner a triall made, but that it wil most plainely appeare, that flesh & blood was far deceaved. Yet ne­verthelesse it is to good purpose, a seemly & a needefull 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 mercifull Father, to send [Page 145]downe those greater forces of his, to en­counter with them. Which if we shal do, we may likewise hope, to have that gra­cious and comfortable answere, that all the sortes of óur enemies also shoulde be gathered together to that discomforta­ble and irckesome vallie of Iehoshaphat to their utter destruction: discomfortable and irckesome, I say, to all the enemies of the people of God; but unto those that professe the Truth, and sincerely hold it, a place of great honor and joy, a crowne of glorie, a mountaine of inaestimable high renowne, and no vallie at all of grief or reproach. As stalkes of corne and ripe grapes. But when the Lord compa­reth them further to the corn of the field, and the clusters of grapes in the presse (whereof the one is so easily cut downe with a sieth, or may well be gotten by whole handes-full at once with no more but a sickle: the others, being once come to that ripenes, that they are meete to come to the presse, breake in sunder and bleede 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 weakenes: and their greatest glorie not [Page 146]one jote better, then their open and aeter­nall shame? especially, when as their wic­kednes now is so very great, and in open sight much greater by farre, then can be matched in any other sort of people; and when as the Lord alreadie hath begun so to roar out of Zion, & in such sort to give foorth his voice in Ierusalem, that the heavens and earth are therewith moo­ved alreadie. And what reason is there, why it shoulde not be as seemely for his honour now, to be in these daies, both a refuge, and a strength to his people, as heretofore it hath beene on behalfe of o­thers? We our selves, I graunt, doe in no wise deserve it (and no more did others that have beene before us, if God should have entered into judgement with them) but it is meete, and very much to the ho­nour of God, that in these daies also he should be knowne to be a refuge and strength to his people, as at any time heretofore it hath beene, without excep­tion. If we therefore shall seeke unto him, in such sort as we before directed, there need to be no quaestion made nor doubt conceaved, but that in these daies also the Lorde will so bring downe our enemies, [Page 147]that now also it shall be made known un­to all, that the Lord is óur God likewise: and that Ierusalem shal 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 thorough-fare for them to passe & repasse at their pleasure, as heretofore over-long 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 3:18. first it is set downe simply, or in respect of it self alone: 3:19.21. In respect of it self. then by compari­son, or in respect of certain others. In that which is but simply set down, or in respect of it selfe alone, we are to consider, first of the time, wherein that blessed estate is promised: then what is that blessed e­state, that thén is promised. For the time, there is relation had to that which 3: [...]. be­fore was named, when God would bring againe the captivitie of Iudah, and of Ie­rusalem: and therefore 3:18. it is saide; in that daie. The blessed estate that then was promised, was concerning the lande wherein they dwelt: and first as tou­ching the aboundance of fruites that it [Page 148]should then yeelde; and then as tou­ching the good watering of it. As touching the fruites, that then it should so aboundantly yeelde, wee have sette downe, both what partes of the Coun­try they were that should be so fruitfull: and then what should be the fruitfulnes of them. Those partes of the Country that should be so fruitfull, are the very 3:18. mountaines, and hilles: which for the most part, are nothing so fruitfull, as the vallies and plaines; and oft times the most barren of all. What should be the fruitfulnesse of them is likewise de­clared, both by the nature of the fruit they shoulde yeelde: and by their man­ner of yeelding the same. The fruites that they shoulde yeelde, are 3:18. wine, and milke: and so consequently of that nature or kinde, that is to speciall use unto men. The manner of their yeelding these fruites, is in such sort sette downe, as that wee are assured thereby, that it shoulde bee doone in most plentifull measure: in so much that 3:18. those mountaines are sayde to droppe wine, and to flowe with milke. As touching the good watering of that [Page 149]land, first he speaketh of all the rivers of Iudah generally: then of one special foun­tain. Concerning all the rivers of Iudah generally, we are to note, that as he pro­miseth 3:18. that all those shall runne aboun­dantly with waters: so he doth in large that promise no further, but onely to the rivers of Iudah. Concerning that one spe­ciall fountaine, it is to be noted, 3:18. that he doth not onely compare that grace that he meaneth, unto a fountain: but also (the better to declare the excellencie of it) doth shewe, whence it shall come; and what it shall doe. In that he compareth it unto a fountaine, he noteth that it shall be continuall: as also in declaring that it shal come foorth of the house of the Lord, and that it shall water that speciall vallie of Cedars, he declareth both the dignity, and utility of it. In compa­rison of others. In that part of his speach wherein he advaunceth the estate of the people by comparison, or in respect of di­vers others, we are to note, how either part of this comparison is described unto us: and 3:19. first as touching those others, with whom they are compared; 3:20, 21 and then as touching themselves, to whose comfort this comparison is made. As touching [Page 150]those others, we are to see who they are: and what it is, that is saide of them. Con­cerning the former, it is plainly said, 3:19. that they are Aegypt, and Edom: both of them florishing kingdoms, (especially Aegypt) 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 thē, we are likewise to note, 3:19. both what judgement is denounced against them: and what reason thereof is given. The judgement that is denounced against them) is that Aegypt should be a wast: and Edom a most desolate wildernes. The reason that is given, is, generally, for the iniuries or violence that they had done to the chil­dren of Iudah: more specially, for that in their land they had shed innocent blood. As touching thē selves, to whose cōfort 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, 3:20. they are, the whole Country of Iudah: and, the chiefe or principall citie thereof, Ierusalem. Concerning the other, we are here also to note, both what bles­sing is to them ascribed: and what rea­sons are given, to induce the doubtfull [Page 151]hearts of the people to be so perswaded. The blessing that is to them ascribed, is [...]. that Iudah should stand fast for ever; and Ierusalem 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 confirme or settle them better, in the certainty of this promise made unto them. That which doth most commonly make men to doubt, is the guiltines of their owne sin, or the knowledge of their own corruption of nature. Which that he may the better take away out of their hearts, that they neede not to thinke that it should be any bar unto them to lay fast holde on that good hope, he giveth them to understand 3:21. that he will thére clense those, whose blood before he had not clensed: that so they might know, that although they had cast themselves out of the favour of God before, while their cor­ruption of nature did over-rule them; yet it should not be so now, when that cor­ruptiō of nature was in a maner abolished unto them, and so the cause of offence re­mooved. To confirme and settle them so much the better in the certainty of that [Page 152]promise, he 3:21. giveth them to understand, that he the Lord will dwell in Zion: that so they may the rather assure themselves not onely that their blood is clensed, when he vouchsafeth to dwell amōg them; but also, seeing that he hath chosē it to be his man­sion, or dwelling-house, that he will also up-holde 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 looke for this bles­sing like­wise. first whereas the time that hére was appointed, is the self same that now we are in (being under the kingdome and manifestation of Iesus Christ) whatsoever blessing is promised here, or what so ever good estate of the people is here set downe, all that may we assure our selves to be our owne, in that course that before is praescribed. For the more stricktly that any thing is restrai­ned unto a speciall time, the more may those that are of that time, assure them­selves in théir time to see the performāce of it. Whereas those blessings therefore concerned the lande wherein they dwelt, as, if we goe but onely to the outwarde letter, yet in this, or any such like time of scarcitie, upon our repentance and [Page 153]turning to God, we may hope to obteine our needefull reliefe in plentifull maner: so if we passe on to the inwarde sense, that this place, and many others such like doe yeelde, then may we further gather, that whereas that land was a figure of the Church of Christ, we neede not to doubt, but that being under the Gospel now, wé also are neere unto all those blessings, that by this or such like are promised unto it. And seeing that the fruitfulnes of that land is so described, that it plainely doth appear thereby, tha [...] it should yeeld great plentie of foode, and not onely the best parts of it, but the most barren also, out of it may we likewise take double comfort unto our selves: first as touching our bodi­ly sustenance; and then much more in spi­rituall graces. In bodily sustenance For as touching our bodily sustenance, we also may hope (and all o­thers besides that doe apperteine to the kingdome of Christ) that he of his good­nes and woonted mercies wil rather bring to passe, that even the most barren places we have, shall bring foorth fruite in plen­tiful maner, then that we shall want things needefull to passe through this our pilgri­mage here, in the feare and service of him. [Page 154]Much rather if we come to those spiritu­all graces, that are promised here, In spiritu­all graces. we may then assure our selves, that in the Church or kingdome of Christ, they are in so great and plentifull manner, that every where they doe abound: and that the meanest Churches or persons therein, doe more a­bound in these matters; then else-where any others, of what estate, experience or learning so ever they be. As also when he commeth to shewe, how this land that he doth speake of, is watered, as he telleth us, that the rivers shall be ful of water, and of a fountaine that should water the vallie of Cedars: so he addeth withall, that they are but the rivers of Iudah that he doth speak of; and that the fountaine did likewise proceede from the House of the Lorde, and in truth, the faithfull have such sufficiency, and fulnes, and most plentifull abundance in Iesus Christ, & in his holy word, and continually are so refreshed & so replenished with that fountaine procee­ding from the house of the Lord, that not onely all the rivers of Iudah are ever full of water, even to the brinkes: but even those great and mighty Cedars also, of that rich and fruitfull vallie, are all wate­red [Page 155]even to the full. Other­wise with our ene­mies. But on the other side, if we cast our eyes to any of our unneigh­bourly Aegypts or Edoms, such countries or states, as take part with Aegypt in their idolatries and superstitions, or with E­dom in continuall hostilitie to the people of God, though we may finde 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 wast, and become inhabitable, or as a wildernes without any to dwell there­in, in comparison of that which otherwise they might attaine unto, with the residue of those that in spirit and truth do call up­on God. And howsoever they may seeme to flourish for the time, and thereby to hinder the course of the Gospell: yet may they be sure, that it shall not be só with thē still; but that needes they must come to judgement, for with-holding the Truth [...]n unrighteousnes so long as alreadie they have done. For áll flesh, is grasse; and the glorie thereof, but even as the flower of the field: and though now they flourish as greene as the bay-tree, yet he that now passing by thē in that case doth leave thē, [Page 156]may at his returne not be able to finde the place where they were, though he make good hast, and doe not tarrie, For in them is found innocent blood, and iniurie done to the people of GOD beyonde all measure. Wherein though others also have their parts: yet, of all others, that Whore of Babylon, that long since hath beene drunken with the bloode of Saints, must needes beare the bell, where­soever she cometh. Whē théy are wasted. Ierusalem standeth in good case. And as these must be laid wast, so Ierusalem and all Iudah must stand for ever: that when the enemies have doone what they can to overlay them, to put all to the swoorde, and to abolish the very name or memoriall of them from the face of the earth; yet must they finde in the ende, that they were in no wise able to performe their de­sire, and that the more they have sought to bring them downe, the more hath God opposed himself against their attempts & set thē up. Of which his goodnes because we have had so large & plētiful experiēce in these daies of ours, so many waies, & in so great matters as we have had, so much the more may we assure our selves, that these are the daies, wherin we shal see (by [Page 157]the goodnes of God) the ful performance of these his mercies unto his people. We are our selves, I graunt, unworthy; and that may be denied by none: but he tel­leth us also, that hé will clense the blood of those that are his. By which his clensing it may well come to passe, that we may be so highly in the favour of God (by him that clenseth us, Iesus Christ) that he may well (even in his justice, after that once he hath affoorded 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 himselfe will dwell among us. Exod. 32-34. For as on a time when the chil­dren of Israell had greevously sinned a­gainst the Lord, he withdrewe himselfe from their company, till upon their re­pentance their sinne was done away, but when they repented, and the Lord, by the intercession of Moses, had forgiven their sinne, he then adjoined himself unto their tents againe, and was content to keepe company with them in all their journeies, untill they came to the land of promise: so in this case likewise, how so ever the Lord hath heretofore estraunged himself from us, because of our sinne, yet if it so be, [Page 158]that now we repēt us of those our sins, we may be sure, that by the intercession of our Moses Iesus Christ the onely Media­tour of the New and last covenant, he al­so will so for give us our sinnes, and so cir­cumcise our hearts withall, or clense our blood, that the lover of men will not ac­count it unseemely his honour to dwell a­mong us. And because that his dwelling or continuall aboade requireth likewise a dwelling-house, and that the same be ever mainteined, therefore so soone as it doth appeare, that the holy Ghost hath built is upon the foundation of the Apostles and Prophets Iesus Christ being the Head­corner-stone, and so hath made us Tem­ples to him, we also may assure our selves, that he wil not suffer us to miscarry. Hou­ses are sometimes overthrowne by out­ward force; sometimes againe they decay of themselves: but this House or Temple of his wil he both defend against the force of all his enemies; and uphold likewise a­gainst such decayes, An exhor­tation un­to such re­pentance as herein is required. as otherwise of it selfe would grow upon it.

26 Now therefore to draw to an end, whereas it is cleare, that we also may find our selves to be touched with the self same [Page 159]hande of God that was cast upon them (though not in so large & plentifull mea­sure) what were more seemely or meeter for us, then sensibly to be touched there­with, and to acknowledge it (as in deed it is, & can be none other) the speciall hand of God upon us? Let the Heathen thinke (that knowe not God) that such thinges come by chaunce or fortune: Because we may see this to be the hād of God. let us ac­knowledge, and undoubtedly perswade our selves, that it is of the Lord; & that he, for some speciall cause, hath sent it unto us. And if it be his doing, or come frō hím, may wé make so light of it, as not to suffer the same to take any holde of us? Or may we so easily passe it over, as not so much as in serious and earnest manner to bethinke our selves, for what cause he should sende it unto us? Is there no remedie, but that needes we must be like unto them, that being provoked, in very strong and forci­ble maner, to mourne: yet notwithstan­ding wil in no wise lament, nor suffer such calling to woorke upon them? Are such things daily before our eyes, and have we hearts to beholde the same: and yet is our countnance nothing at all abashed there­at? Neede we some Ioel, againe to teach [Page 160]us, what this geare meaneth? Wé also have in like sort sinned. Belike be­cause we have among us no such sinnes, as for the which that hande of God was cast upon thém. But Lord God, what thing was there ever more certaine then this? Who ever did more certainely know the day to be day, and the night to be night; the fier to be hote, and the water moist: then any man that hath any sight at all may plainely perceave, that those sinnes are rife among ús; and growne also to a marvelous head? Or did ever the Sun in his brightnes shew it self more clearely to the children of men, then those thinges have made themselves to be knowne to the children of God? Which way are we able to turne our eyes, where we shall not see oppression, and sacriledge uncondem­ned, and uncontrouled? where we shall not see the oppressed crying out for lacke of helpe, or comfort either; and the glorie of God cleane [...]odden downe, for filthy luker? And doe not these more justly de­serve a greater and a sharper scourge, then so easie, and so gentle a warning, as now the Lord hath cast upon us? Is it not meet that when we have so unmercifully taken frō others that which is theirs, we should [Page 161]be so met-with in that which is ours? Or when we have taken, and still withholde from the Lorde himselfe his owne proper part, may we not thinke, that he is justly provoked, so far to accurse it, & our owne that we mingle together? Or may we looke to deale so uncharitably with our neighbour, and so dishonorably with God: and yet that he must ever let passe, and quietly put up both the one, and the other? Publike offences require publike repentance Now if it so be, that we know well inough that we have so offended, and dai­ly yet doe (as in deede it cannot in any wise be denied) is it then so small a matter with us, that we cannot thinke it so needefull a course to repent us thereof, and to assem­ble or gather our selves into some pub­like profession of it? If those sinnes of ours be publike, and offensive to all: should not our repentance be publike also, and such as were meete to take away the offence so far, as before by them it was given. May we take to our selves the liberty to offend so openly: and yet must we count it so straunge a matter, if it be required, that the profession of our repentance be open also? Or is it wisedome, so far to withdraw our impenitent and proude hearts from [Page 162]taking away the offence our selves, by some open acknowledging of it: that thereby we give some just occasion to God, to take it away by casting some publike vengeaunce upon us? Or, if in no wise our selves will doe it, may we after mislike, if, to our further dishonour and griefe, the Lord him selfe set in hand to amend it? Or, At least, to obteine these mer­cies offe­red. if nothing else could moove us unto it, can we have so litle cō ­sideration of the mercies of God now of­fered unto us, that when as upon our re­pentāce he is so ready to make them ours: yet we for want of this repentance, will leese them, and so fouly misse so faire op­portunity as this? To obteine that fur­ther mani­festatiō 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 yong, even servaunts and al, should be so plentifully endued with the worde of Truth? Have we so long labou­red it our selves, to so litle purpose: & yet can we now make so light of it, when the Lord himselfe doth offer it unto us; and that for no greater a price then this? Or have we so litle care of the glorie of God that would come therby, that when we [Page 163]have so compendious a way to attain un­to that whereby it might be notably ad­vaunced: yet notwithstanding we rather will suffer all to fall to the ground, then cast our selves to be in a readines, to ac­cept and to use the meanes that are offe­red? To get such pro­tection from our enemies. If we come unto those that are our enemies for the Gospels sake, it is suffi­ciently knowne unto all, that, for certain ages late overpassed, we have beene in miserable bondage unto them, and have suffered at their hands whatsoever mise­rable captives are woont; or the pride, ra­vin, riot, or crueltie of the conqueror is bold for to offer: and that they have la­boured, by many straunge and daunge­rous meanes, and yet doe, and daily will doe, to bring us backe to their handes a­gaine, that so they might leade us that daunce a fresh and once againe claspe that yoke of their bondage about our neckes, and then make it so sure withall, that we might never be able to get out of their talents, or to recover the comforta­ble freedome that now we enjoy. And have we yet so litle remembrance of our former miseries, and so litle care stil to up­hold [Page 164]this our lawfull and needefull liber­tie, that when so easily we might get so faire an hand against all our enemies, yet notwithstanding we will not take the op­portunitie that leadeth unto it? Is their tyrannie become so easie, that now we doe so litle feare it? Is Religion with us of no greater importance, but that we could again be under so grosse idolatrie? Have we so litle care of our posteritie, 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 senselesse or so litle touched with the consideration of these calamities, and many others depen­ding thereon, that we will not redeeme our securitie from them: when as now the opportunity serveth so wel; the Lord him­selfe so graciously offereth that favour unto us; and we may purchase the same to our selves for litle or nothing? Then must we pronounce against our selves, that we are right worthy to fall to the depth of all distresse, that so litle regard, whē so easily we may, in time to praevēt it. And how may we looke that God should pity us, whē in the same we should cry vn­to [Page 165]to him, Though we can hardly grow unto it: yet are we not therefore to shrinke away from it. whē as now we have so litle regard thereof our selves? Our hearts, I graunt, by the common corruptiō of nature, are very hard, and strongly possessed by the sinne of impenitencie; and, besides this, we are so dissolved into all excesse, lightnes, and vanity, by the peace and wealth that God hath given us, and for that we have tasted so litle of the rod, as now for a good time we have done: that it is lesse marvaile, if hardly we can growe to any such earnest and publike 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 wisedome of a Christian ought to be such, as that whatsoever is an offence or hinderance unto us in the way of god­lines, though it be as dear, as is our hand, or our foote: yet ought we rather to cut it óf, and cast it away (though we should be much mained thereby) then that we should suffer our selves to be let or hin­dred by them. If therefore we have any sense or feeling, of our great & manifold sins, or of this gētle hand of God that for the same is cast upon us; if we have any harty desire to be partakers of those great [Page 166]and inaestimable mercies of God, a more generall, and a further fruition of his ae­ternall Truth, and so comfortable securi­tie 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 deede also beare wit­nesse, or rather expresse our meaning therein? Well may our dalliance deceave our selves: but others it cannot; especial­ly, God. The fruites that we beare, will plainely witnesse what we are. If they be ill, or if they be none, either of those doe plainely cast us: if they be good (and such as argue a sounde reverence, and a readie obedience to the Worde of God) then doe we finde, to our singular com­fort, that now in deede we are the chil­dren of God; and that our reward, with­out all quaestion, must needes be great. Long inough have we wallowed in care­les security; it is time nów to looke about us, & to accept of those more speciall fa­vours of God, that he, in this acceptable time of his, doth offer unto us. God give us grace ever to bee easie to bee admoni­shed, [Page 167]that he neede not to use any rougher meanes to quicken us up: and to take such holde of those good opportunities, that in these our daies he offereth unto us, that wee may in like sort enjoy such blessings as are tendered withall. God graunt the same, through Iesus Christ his Sonne our Lorde, to the ad­vauncement of his King­dome among us, and to our own vnspeake­able comfort.