we aduertise them thereof If this be the commendation of all humane artes and worldly trades that each one leaueth more skill and greater perfection behinde him then at the beginning hee founde why shoulde it not then so fall out in heauenlie workes that euery father for his sonne euery pastour for his people euery captaine for his countrey and euerie doctor for religion shoulde leaue more then was before Surely how great an abhomination is it to see all worldly things growe better and better but all spirituall things to waxe woorse and woorse that we shoulde be better Philosophers since Plato better Phisitions since Galen better husbandmen since Virgill and better Poets since Homer but religion and sanctification being wrote by God himselfe and all the Prophets and Disciples of Christ yet is it in woorse estate then it was in the beginning It should be as golde which is more fined by comming through manie furnaces but it is like not of it selfe to the riuer Nylus which the farther it floweth the more dirt and draffe it draweth with it so euerie man patcheth and peeceth the worship of God that fathers leaue it woorser then they founde it The vses which arise from this doctrine as they are founde in the worde of God are these first seeing wee must be so carefull what we commende to our posteritie first that we leaue not any practise or president behinde vs which we haue not learned of the Lord Deut. 24. 8 9. If in the leprosie men ought to be so carefull where they were assured of apparant danger that not in any thing they must forget the Lords ordinance or adde any more to his commandement vpon paine of so heauie displeasure of his highnes then must all the world be carefull also to frame their actions according to the worde which dooing they shall not deceiue nor be deceiued And first of all we must beware of false and foolish prophesies which being but the dreames of many brainsicke persons haue bewitched the hearts of men that heard them and seduced the liues of some that receiued them and we may reade both in the booke of God and out of the Scripture that princes and countries haue been destroyed thereby Many of the learneder sort are much affected with the prophesies of the Sibilles Methodius and others many of the popish sort are continually contemplatours of the oracles of Briget and other papistical and monastical dreames but aboue all the simple and vulgar people imagine that there is no Scripture like to Merlins prophesie If I shoulde stande in the specialties to shew you when where and wherein the vnstable new fangled minds haue bin deceiued I should rather feed the curious then fill the righteous This shall be sufficient to admonish vs that wee neither presume to make our names famous by this meanes by giuing errours nor yet be so base minded as to embrace and receiue the same for truth whosoeuer hee be that vttereth it because Peter telleth vs 2. Pet. 2. 1. That there shal be false prophets in the church whō we must beware least we fall with them into the same perdition Others there are also which regard neither prophesie nor religion or any other spirituall exercise either feigned or vnfeigned but giue their whole liues and trauaile to an vnsatiable desire of gaine to gather landes and lordships by right or wrong and to leaue great store of wealth to their posteritie let these men bee also warned if they woulde bee warned that they commit not the gaine of vngodlinesse the wages of vnrighteousnesse and the Lordes portion for their inheritance For surely as our Sauiour speaketh Matth. 15. 13. Euery plant not planted by his father shall be pulled vp againe Their houses shall bee ruinous their posteritie infamous their possessions troublesome and strangers shall inherite their labours But in our daies also there is another wicked and wretched president for posteritie to be lamented that so many in this golden age of Christes Gospell are tickled with vaine conceites accounting their glorie if they can prooue the founders of new sectes whereby religion is defamed or penne some idle toyes for histrionicall plaiers whereby many good soules are endangered There are few or no Italian follies Spanish inuentions or French-faynedwanton-volumes but in our daies for the times succeeding they are taught to speake English I thinke for this purpose that now whiles religion ruleth it might bee troubled by them and when christianitie is remooued by their meanes iniquitie may be enthronized I haue read many of them and considered of them too long I must freely confesse that they be the voices forerunning and preparing a way for Atheisme idolatrie heathenisme or any kind of impietie And therfore all good Christians should do with them as the Ephesians did Actes 19. 19. with their bookes for I protest vnto you either you must forsake God or them Secondly wee must make one vse more of this doctrine which is this Seeing we must be carefull for posteritie that we suffer nothing to passe from vs or by vs to them that sauoureth of iniquitie let vs also liuing in these times like to the daies of Christ follow the example of Christ which is to pray for them which shall come after Luc. 22. 31 32. where he telleth his disciples that he hath prayed for them that although sathan should haue them in his fanne to winnow them as a man cleaneth wheate yet should not they faile so likewise Iohn 17. Christ praieth for all them which should beleeue in his name to the worldes ende Now my beloued brethren if you consider the causes why Christ did not onely procure the welfare of his children while he was liuing but also praied for their sinceritie when hee should be dead you shall also finde that we haue all as great cause to pray for our children as then our Sauiour had for his disciples One was because as we heard that they lay open to the malice of the diuell who would trie his vttermost either to make them denie him or to die for him So my deere brethren the malice of sathan is as hote against vs as euer it was against them if he could he would turne our countrie into seas our people into diuels our meate into serpents our drinke into poyson our profession into Atheisme our pleasure into hell And will he thinke you be more fauourable to our posteritie No no assure your selues if he may or might worke his will he would make them as poore as beggers as miserable as Iob in aduersitie and as desperate as Iudas to make their owne handes to bee their owne murtherers hee woulde feede the dogs with their blood the birds with their flesh the rauens with their bowels the infidels with their landes the Atheists with their houses and damnation with their soules pray therefore with teares and zeale that the grones of your hart may preserue the fruites of your bodies Another cause why
our selues neuer so sinful Psal 9. 9 10. although we bee neuer so poore in spirit yet let vs know that ours is the kingdome of heauen So that if thou reason with the diuell himselfe who will if it be possible deceiue thy soule telling thee that thou art more vile then others and therefore it is but follie for thee to call on God for mercie yet say to thy soule that the Lord neuer despiseth the sighings of the poore although I haue sinned yet I haue sorrowed although I haue neglected grace yet with the Lord there is more grace be it that I haue no goodnesse in me the more neede haue I to goe to God the author of goodnesse Men seeke not to the phisition in health but in sicknesse and the more desperate is their disease the more speedily they sollicite him and a good phisition commeth quickly so I want the health of my soule and I see death standing at the doore and knocking for me therfore my praier shall goe to the Lord my physition and I knowe that he will speedily come vnto me He abhorreth not my weakenesse he hateth not my person he willeth not my destruction and therefore wil I pray for saluation I am exceeding base but he will bende to me I am very poore but he will giue mee the riches of the spirite I am a sinner and he is a Sauiour why shoulde I not goe vnto him and fall downe lowe vpon his footestoole for hee neuer despiseth the sighing of the contrite Giue not thine heritage That is the people whom thou diddest take vnto thy self aboue al the nations of the world from hence we may obserue as in a singular metaphor how deere the church is vnto God Deut. 4. 20. euen as deere as any mans inheritance is to himselfe for indeed an inheritance doth very fitly resemble and shadow out vnto vs the nature and condition of the church First because it is not woorth any thing except a man do plant sow the same and so is it in the church wherin if the Lord plow not and sow not there can no good thing grow therein Againe an inheritance is sometimes sold away for the barrennes thereof so when the church groweth secure and bringeth not foorth good fruits the Lord giueth it ouer for a season to be spoyled by strangers Againe if an inheritance will no way be amended then is it accursed and burned Heb. 6. 8. so if no means will reclaime the world from their wicked life then he accurseth them and giueth them ouer to the fire of hell Also as a man taketh singular comfort in his inheritance so the Lord doth in his church and as a man hedgeth and encloseth his inheritance to keepe it from being wasted euen so the Lord hath set a brazen wall about his church the which all the diuels in hell shall neuer be able to ouerthrow but men and angels shall fight for their safegarde and maugre sinne and hell they shall endure as the earth doth euen for euer and euer The first reason because hee might powre his blessing on it Esa 19. 25. for hee hauing many most excellent benefits in store hath made choise of his church to powre foorth all that he hath thereupon for whether we consider the blessings of this life or the benefits of the life to come they are all ordained for the good of them that be godly He is wise to instruct vs he is mightie to defend vs he is liberall to maintaine vs he is mercifull to receiue vs for our sakes were the heauens created the earth established the waters remooued and the fruits appointed for our sakes were the angels condemned the sonne of God crucified and the age and yeeres of the world is plunged Another reason because we should be holy vnto him Deut. 19. 2. Of all the creatures of this worlde there is none that can bee holy vnto the Lord saue onely mankinde for they are the image of God and if the lande whereupon Moses stood was holy much more is the land of our harts holy whereupon the Lord himselfe standeth for he raigneth in vs. And this is the cause why the Lorde hath made vs his inheritance that we should serue him in holines and righteousnes all the daies of our life for the heauens are holy whither wee are going the angels are holy with whom we shall dwell the church is holy wherein we liue and therefore we must bee holy or else we are accursed Seeing we are the inheritance of God purchased by his sonne then let not any of vs liue to our selues but to him that redeemed vs 2. Cor. 5. 15. how many waies might I vrge this doctrine that as the earth beareth not fruit for it selfe but for vs so should not we eate the fruits of our owne labours but offer them to the Lord. Our harts are the grounds our bodies are the hedges God his law is the plough the worde is the seede and himselfe is the husbandman Oh let vs not be ploughed and planted in vaine let vs not frustrate the Lords expectation and our soules saluation If we were but seruants yet we ought to worke for our hire but being his inheritance we must liue and die day and night to beare him fruit wee cannot put him away but he may put vs away our fruits do not profit him and yet the want of them will curse vs. Let vs not be for the weedes of sinne nor for pleasures to feede on as bullockes do on pasture-land but let vs bee his garden of sweete flowers his vineyard of fruitfull grapes his field of fine planted wheat and his possession for an euerlasting inheritance Let our words be as gratious fruit let our religion be as pretious pearle let our loue be as rockes of golde and let our bodies bee as fruitfull garners let vs bring him all for first fruits tenthes and offerings and sacrifices that we may be his blessed land vnto the worlds end Another vse seeing we are the Lords inheritance we may see that the Lorde will be very hardly driuen to forsake vs for he gaue a lawe Numb 27. that none shoulde sell awaie their inheritance but at the ende of fiftie yeeres euery one should reclaime thereunto So that if the Lord shall giue ouer his inheritance as hee did Israell Hos 5. 15. the case is very desperate but not perpetuall A man that hath manie barren fieldes doth not presently sell them away no more the Lorde which hath many barren soules in the compasse of his church doth presently forsake them but rather dresseth them by the ministerie of the worde that they may be made fruitefull Oh heare this you that are in the Lordes folde although he beare for a season with your barren hearts and suffer you manie yeeres to lie in rest thinking at the last you will bring him some profit bring it foorth with speede or else knowe that the Lorde which redeemed you from
TIMES LAMENTATION or An exposition on the prophet IOEL in sundry Sermons or Meditations Ierem. 13. 17. But if you will not heare this my soule shall weepe in secret for your pride and my eies shall weepe and drop downe teares bicause the Lords flocke is carried away captiue Bernard sentent The whole race of mankinde may lament these three things their birth full of vncleannesse their life pressed with wickednesse and their death in woefull danger AT LONDON Printed by Edm. Bollifant for George Potter 1599 TO THE RIGHT Honorable Sir Charles Blunt Lord Mountioy Knight of the most noble order of the Garter c. all earthly and heauenly felicitie RIght Honorable Lord Time is the measure of all things and therefore to shewe the misertes thereof is the fittest noueltie for our daies To consider the ancient or first time of the world which God created and approoued to be good Gen. 1. 4 5. where of one speaketh thus Flumina iam lactis iam flumina nectaris ibant Flauaque de viridi stillabant illice mella And this was called the golden age of the world wherein were riuers of milke and nectar and the rocks dropped downe honie where in was no destroying sword or pining sicknesse or burning hatred or wearisome labour to molest or disquiet the life of man would make vs either to woonder like fooles or to weepe like wise men But time is changed it was golden it was good it is wooden it is euill short was that time for it continued not many or as some thinke not any daies for sinne followed the creation therefore time may well clad her selfe in mourning weede and say with Iacob Few and euill are her daies Zimri was a king yet it lasted but seuen daies and then he burned himselfe aliue so time was glorious but seuen daies and then he burned himselfe aliue so time was glorious but seuen daies and then it fell into flames of woe that euery childe of time may weepe with Ierusalem Lament 4. 16. and say The crowne of our head is fallen woe now vnto vs that we haue sinned If I may be so bold with your Lordship to stand a little on the miseries of the world and to picke out here and there a consideration or an example from ancient historie whereunto your Lordship as vnto all other good learning haue deuoted your selfe I knowe that you will easily say with that princely-wisest Salomon that all is but vanitie and vexation of spirite and much commend the sorrowes and teares of Heraclitus who neuer laughed and of Serapion who euer weeped the one for the world the other for his sinnes If now your Honour aske me of the state of the world or the whole life of man liuing in the world what opinion I euer hold concerning the same I must answer you that it is the house of mourning and not one commeth thither but in all the partes of his life and profession he may truly say Quisquis non causas mille doloris habet that he was borne in sorrow and liueth in sorrow and dieth in greefe and is buried in lamentation though afterward he liue in glorie for ante mortem nemo beatus The world consisteth of two sorts of men of good men and euill good men doe euer sorrow for the worlde is their hell and euill men shoulde euer sorrow because God is their enimie the one for the affliction which they feele the other for the iudgement which they feare yea verily weeping seemeth so naturall in our sinfull state that ioy constraineth men to weepe For so we reade of Ioseph when he saw his brethren and met with his father and of Ptolemaeus Philadelphus when the Seuentie interpreters had finished the Bible and deliuered it to him he wept for ioy abundantly If we turne our eies to pitie the estate of the distressed although our selues haue not tasted of aduersitie yet this pitie if it be true pitie will enforce vs to greefe When Xerxes had his infinite huge armie in the fielde before him and tooke a view thereof he could not refraine from weeping to see the miserie of mankinde When Scipio had set Carthage on fire and sawe the flames there of soaring vp to the cloudes although he was their enemie yet the teares trickled downe his cheekes to beholde their ruine When Titus besieged Ierusalem and sawe euery day the infinite number of dead bodies throwne ouer the wals into the ditches which famished in the citie whereby he knewe their surpassing calamitie whereof himselfe was the cause yet in compassion of their estate he could not behold them but with waterie eies To goe yet farther in the affections if men be angrie they will easily mourne as Christ did ouer Ierusalem and thus you may beholde how ioy and loue and hatred and pitie and anger and desire doe call men to mourning Mourning and lamentation are so needefull that God hath made euery creature fit for the same The heauens haue their cloudes the earth hath his riuers and fountaines the beastes haue their roarings and howlings and the hard marble stones send foorth their fountaine teares Againe if we looke into the causes as we haue looked into the affections we shall perceiue that the same causes haue caused much mourning which pretended much reioycing Some will thinke that men hauing fine wits and hauing attained great knowledge being good Polititians the world will neuer frowne on them time shal neuer lament them but you know it is far otherwise for one saith too truly that the best clerks haue the worst fortunes For Socrates died in prison another by swallowing of a raw fish Aeschilus was brained with a tile Sophocles perished with a bunch of grapes the dogs tore Euripides in peeces Homer was famished Aristotle drowned and Glaucus an excellent Phisitian was put to death by Alexander and as Plutarch saith was crucified would not this make a man to mourne to see such rare wits haue such hard haps and may not Time well lament her vnwoorthinesse because she may not nurse such children Surely the Prophets haue for the most part tasted of this cup and violence hath brought them to their latter ende But peraduenture although the world doe frowne vpon schollers yet it laugheth vpon other for kings and souldiers liue in the world without all want But they are much deceiued Saul was a king yet he slew himselfe Caesar was a king but he was slaine in the Senate Valens was an Emperour yet flying to a shepherds cottage was burned therin Vigellius lost his eies Claudius Herminianus was eaten with woormes as Herod was Seuerus for very griefe did poyson himselfe as Annibal did and one said well if the people knew but the least part of a Princes cares they would thinke the cloth of state woorse then a russet coate And for soldiers or men most excellent in armes they are destinated to labour while they conquer and get fame and
that if you looke vpon all that is to be done of a faithfull man you shall finde many vnwilling and ineuitable slippes and falles in the purest obedience of all men The church of God hath felt and complained of this miserie in all ages that she coulde neither doe as she woulde nor performe what she ought to the Lordes obedience For if we be rich and neuer so godly then wealth hindreth vs if wee be poore want oppresseth vs if wee be magistrates gouernmēt doth let vs if we be seruants worldly obedience doth staie vs. So that as it cannot be but that in the purest corne there will growe some weedes so in our holiest worship of God there will appeere some wantes Dauid coulde not worship when he was at Gath and the saints of God although they haue willing mindes want powre and meanes to accomplish their desire And therefore let vs not bragge but confesse as our Sauiour saith in the Gospel when we haue preached our whole life long praied with neuer so entire affection and laboured with neuer so great diligence in the kingdome that wee are vnprofitable seruants hauing left moe things behinde which we ought to haue done The reasons of this doctrine are these first bicause that we shoulde neuer leaue of labour more and to encrease farther and farther so long as wee liue in this worlde as the Apostle saide of himselfe Phil. 3. 13. The which lesson I woulde to God were oftener learned and better followed in our daies wherein men thinke if they haue done a little seruice on the Sabbaoth day they holde themselues contented for the whole weeke following and hauing gotten a little knowledge of the common profession they are satisfied and trauaile for no more Oh howe strange is it that men are neuer satisfied and haue their fill of any thing saue onely of religion the which presently cloyeth them bicause they thinke it is no part of their dutie to bestowe their daily labour in some part of godlinesse I knowe this doctrine will please them well that no man can worship God perfectly and therefore they will worship him sparingly and coldly But they must knowe that there is not any man which hath his perfect health and yet he liueth and mooueth and groweth in stature so there is not any mans religion absolute yet it must striue labour for perfection as a sicke man doth for health Another reason of this doctrine is this that considering our imperfection through the sinne of our natures we should more earnestly desire to bee with Christ Philip. 1. 23. for he that is wearie and cannot goe as hee woulde yet he hath this in his wish to desire the perfection of the worship of God Whereby we may note that there is not any thing that may mooue vs to loue the being in the world the world it selfe wil hate thee if thou be a Christian why shouldest thou desire to liue therein thou canst not knowe the maiestie of God thou shalt not feele the loue of Christ and thou canst not enioy the end of the faith If thou wouldest haue the wish of Dauid to liue and to declare the works of God yet it shall be better to die that thou maiest liue in the glorie of God In this life thou art sometimes sicke carefull heauie hated oppressed enuied and hast but a little comfort of God because thou canst not professe him but a little therefore desire the other where friendes and ioies and health and loue and peace and comfort shall be euerlasting and they worship most absolute without sinne or ceasing The vses which arise of this doctrine are these first that although we can neuer be absolute in this life in God his worship but we shal haue as many lets as we haue howres yet let vs not cease to lament them and to desire their absence when Dauid had beene long absent from the place of the Lords seruice he cried out saying How long shall I dwell with Mesech and be constrained to abide in the tents of Kedar why might not Dauid thinke that it was not his fault but his enimies rage that did constraine him to that neglect because he was banished from his people Indeede it is apparant he knew it well enough yet least he should be contented with his miserie he calleth to God for a remedie so although we dwell in sinne and liue in a thousand wants of bodies and soules because they cannot be remooued in this life yet let vs not rest contented herewith but lament this mischiefe that we must so doe and desire a speedie release Art thou lodged in thy chamber through sicknesse or banished from the companie of the faithfull through persecution or kept away by imprisonment or hindered by hard parents or maisters or molested through pinching pouertie all which thou canst not auoide yet that the Lord may knowe and that thy soule may liue desire to bee eased of this burden Thinke not that thou shalt bee excused if thou canst not come and worship as thou oughtest but will the thing thou canst not performe and thinke it long till thy bondage be at libertie thy want be supplied and thy soule remooued from thy bodie that thou maist see God and loue him and liue with him and praise him for euer and euer Art thou a Christian and hast thou not greater cause to wish for heauen then Dauid had for Ierusalem and if you haue then pray with as great zeale that thy will may be turned into action thy lets into helpes thy wants into supplies thy soule into pietie and all thy worship into sinceritie Another vse may be this that men doe not any thing the lesse esteeme of the worship of God because they haue hearde that it is but temporall O this were accursed that a sicke man should be lesse regarded because he is sicke and not rather be the more attended shall a sonne despise his owne father because he is poore this were iniquitie and so is it a greater abhomination that men should lesse serue the Lord because the greatest measure is imperfect Although Dauid might not builde the temple yet he prouided wherewithall to do it and so although thou canst not loue God as thou wouldest and as thou oughtest yet loue him as thou canst and as farre as thou art able be not discouraged because thou art not able to goe through with religion for if thou haue any religion knowe thou that the least things of God are greater then the greatest of the world and the weakest things of God are stronger then the strongest of men Honour them that haue the giftes of God in them although they be imperfect for who despiseth a crased peece of gold or who throweth out of doores a broken siluer pot and therefore who but a mad man would lightly regarde the small graces of God in men But alas it is the miserie of our time wherein religion is measured by wealth and deuotion
congregation secondly for the remouing of the campe and lastly when they went foorth to warre because the people might bee had in remembrance before God Although it be hard to shew whether in this discourse following the prophet meaneth the comming of the beastes before named or the comming of the Assyrians their enimies yet the matter is not so necessarie as that we should spende much time therein nor so difficult but it may bee decided and therefore I thinke that here is onely meant the comming of the noysome beastes because the description following is set foorth by similitudes taken from warre and not by flat and euident propositions the which course the Lorde doth take in other places when he noteth an inuasion as in Ierem. 50. In this place wee must first of all handle the blowing of the trumpet which was the priestes office and the cause thereof was to put them in minde of a danger for the people were now assembled and had neede to be terrified to the vttermost to make them humble as we may see the effect Amos. 3. 6. for the trumpet might bee hearde farre and neere as an alarme among vs. Wherefore wee may gather from hence that it is the ministers dutie to shewe the people of the Lordes wrath and the danger which they are subiect vnto for the same Ezech. 33. 2 3 4. if they sound not the trumpet the people cannot be prepared and then shall they endure a double condemnation they beare the Lords arke when they stand al must stand and when they goe all must goe and if they sound the trumpet and tell the dangers onely the disobedient come to destruction And thus wee may see how the hardest burthens and most dangerous are laide on the ministers backes for if they preach men will not beleeue them and then they are persecuted if they preach not God will forsake them and then they are damned being also subiect to all those dangers which themselues doe threaten the which thing might discourage men from that holy function but that the Lorde commandeth vs and enforceth vs thereunto And I woulde God that all the crosses and dangers which waite like pages or rather like iailers vpon the ministers office coulde bee sufficient to denie a passage or entrance vnto the vnlearned and vaine headed persons whereby for euer they might bee excluded from our callings but of this matter sufficient hath beene saide alreadie The reasons are these First bicause God openeth to them either ordinarily or extraordinarilie his purpose which hee will doe in his church for there hath not beene any great calamitie in the worlde but the Lord giueth knowledge thereof before it commeth so that his preachers might bee beleeued and destruction auoided Secondly they are the mouth of God to the church and of the church to God Matth. 18. 20. and therefore what they sounde God soundeth what they binde God bindeth and what they discharge God setteth at libertie yet so as their actions must bee guided by the Scriptures if they will haue God to confirme them The vses which wee are to make of this doctrine are these First that wee doe not onely teach the iudgements but ioyne with our doctrine an outwarde testimonie of their feare and a practise that may serue as a patterne for the people to repent by so the Lorde teacheth Ezech. 21. 6. 7. where the prophet is commanded to mourne bitterly as a man that mourneth for the paine of the raines And the cause followeth that when the people shoulde aske him hee might tell them that he mourned bicause euery heart shoulde melt and euery minde shoulde fainte and euery hande shoulde bee weake and euery knee shoulde fall away like water and what heart of stone or desperate minde coulde see his teares and heare his wordes and yet refraine from weeping It hath beene alreadie shewed that the example of the pastour is the best way to perswade the people and wee knowe by lamentable experience that where the preacher liueth ill his life doth more hurt then his preaching doth good Therefore my deere brethren when wee haue cause to threaten any iudgement of God let vs so temper our bodies as if wee felt it within vs as Ieremie did when hee cried out My bellie my bellie as if the calamitie had alreadie seised vpon vs. Let vs preach earnestlie let vs liue zealouslie and let our wordes and teares be heard in the pulpet and our praiers and feare in priuate communication and full often let vs vrge and constraine our affections that by manie passions as it were by many water drops the hardest heart of stone may be pierced thorough But it greeueth our hart that many preachers in many places when they haue taught most singularly on the Sabbaoth day so soone as the doore is shut some goe to tabling some to carding some to shooting some to bowling and some to banquetting which maketh the people thinke they did but mocke them in the pulpit Another vse which commeth by this doctrine is this that when wee haue so preached and so liued then may wee assure our soules of most excellent comfort as the Apostle doth Act. 18. 6. saie nowe are wee free from the bloud of all men so that a good conscience is the reward of a good preacher which is a greater benefite then any Bishopricke or preferment of the worlde when a man may reioice of his labours So that let euery preacher keepe this ioy and defile not his conscience for the conscience of a learned man once stained and corrupted seldome or neuer is quieted againe Looke vpon Eli his conscience and vpon the prophet which came to Ieroboam who was slaine by a lyon and vpon Ionah when hee was cast into the sea and vpon Iudas the most wretch that euer was borne when hee had betraied innocent bloude I coulde bring manie examples out of other writers if I shoulde not be tedious but of my owne knowledge I speake that I haue seene some in the ministerie endued with rare giftes and excellent learning vsing great diligence in their places yet being giuen ouer through naturall infirmitie their daies haue beene very fewe and very bitter therefore maintaine thy conscience with losse of life and liuing for it is an easier matter to beare all the reproches of the worlde then one of thy owne heart for it will turne the sworde of God in thy owne hande and cause it to wounde thy selfe neither shalt thou bee able to auoide it I grant that men of other callings haue no such dangerous slips therfore looke to thy soule for the diuell in dazeling thy light darkneth al thy people and by making thy owne conscience to accuse thee he will make good men to forsake thee the worlde to wonder at thee the spirit of God to depart from thee Sion my holy mountaine Sion was the hill whereupon the temple was builded for the which cause it is called the Holy mountaine
that they might know that as none but God could be the author of these so none but his maiestie coulde bee the sender of them These heauenly signes or rather signes in heauen are described in the two next verses first the shaking of the world secondly the darkening of the lights and thirdly the great and terrible thunders which should then be heard all which is supported by a strong reason vers 11. By this verse we may first of all learne that the extraordinarie signes of heauen are the forerunners and most euident prophets of calamitie and destruction following Isa 29. 6. God which woulde haue all his iudgements not onely felt but feared doth not let them come stealing on the world as if he could not doe them against our will or not hinder them against their nature but proclaimeth them by manifold fearefull signes in heauen The reasons are first because we should knowe that the euill onely proceedeth from him 2. Sam. 5. 24. it doth not any whit distaine the Lords honor to be a reuenger of sinne vpon the bodies and soules of many thousands but rather it maketh for his glorie for hee must iudge the world in righteousnesse Another reason is because by this meanes the Lorde doth most earnestly affect good mens harts and afflict the wicked Ezech. 32. 9. for the sight of terrible signes cannot choose but mooue the brute beastes of the earth much more reasonable men who are more giuen to feare because they are more giuen to sinne and our Sauiour saith in the gospell that mens harts shall faile them because of the signes of heauen The vses are these first let vs not be superstitious or heathenish in fearing the signes of heauen aboue the rule of faith Ier. 10. 2. For alas what can any planet or any signe doe but by the Lordes assignement and therefore in fearing it superstitiously we feare not God we distrust his prouidence we restraine his power and we cast away our owne confidence and faith It was a great signe in heauen when fire came downe and destroyed Sodom and Gomor and all cities cattel and pastures of the plaine Gen. 19. yet little Zoar was saued standing among them when all the residue were burning about it therefore beware of the slauish feare of the signes of heauen for it is the Lorde that gouerneth the starres Another vse as we are not to feare them too much so wee are not to regard them too little but vse them as promptors and furtherances to another life Luk. 21. 28. when you see these saith Christ then lift vp your heads and know that your redemption draweth neere Be it therefore that the heauens be burning the lights be darkening the stars be falling the earth be shaking and the ayre be thundering yet feare it no more then the Israelites did in Egypt but rather now thinke that the Lord will amaze sinners erect his throne of righteousnes to stand for euermore This must much encourage vs in these our later daies wher in euerie hower we looke for the accomplishing of all the signes before Christs comming and let vs watch for the appearing of our Sauiour that we be not comfortles when other shall bee both witlesse and faithles but know that good men shall stand in the middest of all these terrours and fires as the men did walke in the middest of the Babilonish furnace and not haue one haire of our head diminished When he saith that the earth shall tremble he noteth that earth quakes are notable tokens of the Lordes wrath Psal 18. 7. we are not onely to impute it to the ayre shut vp in the furrowes of the earth as in philosophie they do but we must goe to the principall cause which is the hand of God and the finall cause which is to shew his wrath for in his wrath saith the scripture he casteth downe whole mountaines Oh how terrible is this to consider that the whole earth should be shakē at the chiding of God yet man which is made of earth and standeth on earth and liueth on earth and shall returne to earth againe will not shake or tremble for the same I thinke there is more terrour in the dead bones in the graues then in liuing bodies in their houses The reasons hereofare these because the law of wrath was giuen in fire and earth-quakes Exod. 19. 18. Heb. 12. 18. for God did then shew himselfe most terrible when the mountaine seemed to burne and there was nothing but cursing and death for the law that then was giuen did condemne many millions which now do know the same Againe earthquakes do commonly proceede and goe before the alteration of religion Reuel 6. 12. for as when Iehu altered the idolatrie of Baal the prophets and the God were both displaced so when religion is altered God is as it were displaced and all his seruants persecuted which must of necessitie shew the heauie indignation of God for he will not haue his image defaced nor endure that his glorie should be giuen to another Let vs therefore learne that if the strong earth be not able to abide the wrath of God then much lesse shal weake and sinnefull men Num. 16. 1. Againe let vs learne to preach the word more earnestly by the consideration of earth-quakes We may read Amos 1. 2. that two yeere before the earth-quake the Lord sent him to prophesie as it were to plant the minds of his church that they might haue liued without wauering Now it is well knowen that wee haue had one great and terrible earth quake in our times would God it might so worke that the preachers would for that cause preach more diligently and the people heare more attentiuely least it prooue vnto vs a token of the decay of religion Truely as yet blessed be God religion is not altered but it is much defaced and God graunt that as the earth-quake at the death of Christ was the decrease of Iudaisme and Paganisme but the increase of christianitie so that in our time may worke the like effect and may seale vnto vs the decay of Poperie and heresie but may assure vs of the continuance of veritie and pure religion We might also note out of this verse that seeing the heauens and earth are afraide of him therefore the most guiltles creatures of God cannot abide his anger But this we will deferre vnto the next chapter Againe in that the sunne and moone are darkened we may obserue not onely that God is the author of light and darkenes but also that he will not let sinners in his anger haue any benefit of them Isa 13. 9 10. The reasons are First because they are enimies to good men and good things Exod. 10. 22. Secondly bicause they are ashamed of the sinnes of men as we may see at Christs death Matth. 27 45. Let vs therefore so glorifie God in our places as these creatures do in theirs for they
thee a broome to sweepe thy passage that nothing hinder thee it is the key that openeth the gate of Christes mercie and a sure friende to sue out thy pardon Another reason is because Christ will not come but to such spirits Luc. 19. 10. so that if thou wouldst goe vp to Christ thy sorrow will lende thee wings if thou wouldest haue Christ to descend to thee thy sorrowe will perswade him Christ is the phisition of the minde and he will not come till thy minde be sicke As in winter the most raine falleth so in distresse of conscience most comforts come downe this doctrine bringeth great ioy of glad tidings which shal be to all harts where godly sorrow dwelleth But let vs not alway lament these sorrowes or rest in the graues of our easelesse cares but let our praiers be multiplied as our dangers are increased so doe the godly Hos 6. 1. Flie therefore to the Lord when thou feelest any smart in thy soule and let not musicall delights or pleasant companions entise with conceites to banish this greefe but let thy greefe be thy meate and drinke and the meanes to stirre thee vp to praier It is to be feared that many haue beene either vtterly condemned or desperately endangered by vsing worldly medicines for these heauenly sores for so soone as their harts waxe heauie by reason of their sinne they call for worldly delights which either driue them to desperation or harden them to condemnation Drinke is good to the thirstie but it is dangerous to them that are sicke of burning feauers in like sort vnto them that haue eaten poison so mirth is good but vse it not to driue away godly sorrow but abide it patiently with praier and fasting As thou seest thy sinnes so let the Lord heare thy praiers and as thy greefe for them is increased so let thy cries against them be multiplied Thinke whome thou hast offended wherewithall thou art greeued and how thou canst be pacified If thou be rich let thy closet bee thy sanctuarie if thou be poore let the woods and secret places be thy temple if thou haue little knowledge resort to them that haue more if thou be heauie and feelest no comfort yet pray still and giue not ouer for the ende shall bee blessed although the beginning bee desolate Againe as Hoseah teacheth chap. 14. 5. let vs in our mourning take with vs the hope of pardon or else a Christian soule shoulde haue no more feeling then a desperate wretch for we may lawfully perswade our selues how sharpe soeuer we feele our pangs and soule-fits yet there is neuer taken from vs the hope of pardon yea if faith bee not vtterly couered we may bee bolde to assure ourselues of victorie What then how if hope and faith be buried and we yeeld vnto death denying the sweete promises of Christ is not this desperation no verily for as there may bee life in the body although men cannot perceiue it so there may be in the soule although none discerne it for although Dauid said This is my death yet he recouered both life and peace of conscience Therefore a contrite spirit is alway regarded of God and if he euermore loue it in other hee doth also like it in thee Be patient the same hand which made the wounde shall heale the greefe and if thou feele a decay of grace stirre vp thy selfe more earnestly by calling on God and hold fast till the Lord come Receiue good comfort in the middest of thy sorrowes as a watchman espying the dawning long before it bee light although it be bitter in thy mouth it shall bee sweete after digestion and say I will abide the Lords leisure I will drinke his potion it is a cup but not of deadly wine I will receiue it for the purgation of my sinne although it make me sicke The xxj Sermon Vers 13. And rent your harts and not your garments and turne to the Lord your God for he is gracious and mercifull slow to anger and of great kindnes and repenteth him of the euill THese words are another part of the Prophets exhortation vnto repentance wherein hee noteth the greatest measure of Repentance vnder this metaphor Rent your harts Meaning the most extreme and comfortlesse paines in the action thereof not that indeed men should rip vp their breasts and rend in twaine their harts no more then when our Sauiour biddeth vs cut off the arme or plucke out the eie that offendeth vs wee should dismember our bodies for euery fall or ouersight But by the rending of the hearts wee are taught that the paines of true repentance exceede all other paines death excepted neither whipping of the body as the Iesuites do nor launcing it with kniues as the priests of Baal did or pricking it with bodkins or sickenes or famine or trauaile are comparable to repentance for these may bee quickly eased by man but the other cannot bee redressed but by God Vpon this the godly Israelites pray Iudg. 10. 15. that God would deliuer them meaning from the terrours of their sinne and lay whatsoeuer pleased him vpon them besides The insufferable wounds of a tormented minde are the onely paines which are like to the paines of hell so that neither brimstone nor fire commeth any thing so neer vnto it as this doth Wherupon it was said that good men haue their hell in this life meaning that the paines of repentance are so smart vnto them that it differeth many times verie little from the plagues of the other life Now I beseech you that are godly that haue long rested in this restles harbour to acknowledge with me the truth hereof and you that haue perswaded your selues that not onely teares but easie sighing grones doe goe for payment of your sinnes Learne of me this one lesson that your minds must be more perplexed and your hearts more inwardly vexed not onely for a day but for a longer time yea peraduenture a whole life that you may sing with all the godly The paines of hell came about me The first reason bicause that repentance is the dressing of the soules wound so that as the soule is more dangerous than the bodie so the wound therein must needs be more painfull then a wound in the flesh And for this cause are the ministers charged with the soules of men Heb. 13. 17. because they dresse not their woundes and shew not their sinnes that lie secret in their soules The which account is now a daies little regarded of many ministers ' and lesse of many people one careth not for their sinne and the other regardeth not their soule but the more they be the more is the pitie or rather the more shall be their iudgement Neither let vs be amazed to heare of these vnspeakable gripes of minde for they crie continually in the eares of God for mercie as a wound calleth for a salue Another reason because in repentance men feele the wrath of God against
vs and ioyneth vs to God The Lord in this worke is the builder the ministers are the carpenters the worde is the axe the griefe of heart is the stroke and regeneration maketh vs the frame otherwise we are stones refused of the builder Another reason because in our vnrepentant estate wee cannot please God Rom. 8. 8. seeing we cannot please him we run from him we forsake and denie him This would make ones hart to melt to consider that all actions not grounded on a new life doe swarue from God Some obiect if God did not like them they could not doe them So may a thiefe an adulterer or rauisher of women defend his iniquitie but it will not goe for payment for God suffereth you to follow your pleasures against his pleasure that your pleasures may taste of euerlasting paynes Therefore labour for repentance that you may be brought into the Lords sheepefold and be incorporated into his congregation and saued by his deerely beloued sonne then shall your waies be altered and your pleasures ouerturned and you shal pray with Christ Not our will but thy will O heauenly father bee done Being in an vnrepentant estate wee runne away from God yet let vs looke backe on God as Isay exhorteth Isa 45. 22. and then we shall be saued If thou be running from God through a lewd life giuing ouer thy selfe vnto libertie yet looke backe vpon him often the children of Israel if they were stoong by serpēts by looking on the brazen serpent recouered presently And although the sting of thy sinne is greater then the sting of adders yet the Lord is mightier and wholesomer then the brazen serpent therefore looke vnto him if thou wilt be healed Old Simeon so soone as he had seene Christ presently desired to die for ioy and Zacheus hauing but a minde to see him was made that day a notable christian Looke often on the Lord for by beholding him thou maist grow in loue with him wish continually to be with him as the Iewes which being captiues in Babell yet made their praiers toward Ierusalem Esau at the sight of Iacob fell to weeping loued him the better euer after so if thou wilt cast thy eies to heauen behold his glorie then looke vpon the world and see his gouernment then behold the earth and consider his benefits learne his Gospell and note his truth and life thy eyes to Christ to marke his mercie thou wilt surely turne the saile of thy wicked life and come with the Sabaean Queene to worship in his church Consider his workes for they defend thee thinke vpon his iudgements for they threaten thee marke well his kindnes for it maintaineth thee and beleeue his worde for it shall conuert thee cast but one of thy eies vpon the Lord and thou shalt winne him looke often vpon him least minde and eies be both blinded and neuer see him more Another vse wee must lament the plague of our sinnes raigning among vs Isa 59. 9. 10. when the Prophet had shewed them their danger he bringeth them in mourning on this wise Therefore is iudgement farre from vs neither doth iustice come neere vs we waite for light but loe it is darkenes we grope for the wall like the blinde grope as one without eies we stumble at the noone day as in the twilight we are in solitary places as dead men we roare allike beares mourn like doues c. Thus must men that are not yet regenerate re count their miseries after they heare them condemned by the word saying vnto themselues Howe blinde are our eies that we cannot see the glorious light of the Gospell wee are quite forsaken of the Lorde who keepeth vs from beleeuing of his truth wee haue no power to performe the least part of that Gospell to walke in any tollerable obedience sanctification goeth against the haire and though we like it yet wee cannot doe it wee see that hee that refraineth from euill maketh himselfe a praie therefore let the Lord come and reforme our liues and adorne our mindes with righteousnes that wee may bee deliuered from this slauerie of sinne let him turne the heartes of children to their fathers and turne our course vnto himselfe Moreouer think what deadnes is in your soule what sinfulnesse is in your life and what wrath of God hangeth ouer your heads for assuredly except you confesse in this sort you shall be confounded before you be conuerted Let your harts be awaked betimes that wrath ouertake you not and let whatsoeuer may further you to God although it be shame or iudgement or nakednes or pouertie or death bee most speedily receiued The xxij Sermon YOur God After all this preaching of repentance nowe hee beginneth to comfort their distressed mindes which coulde not but be grieued grieuouslie and therefore he putteth them in minde that the Lord is their Lorde and God Howe may this bee if he be theirs then they are his and will he suffer them to bee made a pray vnto brute beasts and to make the heauens to thunder their destruction what comfort haue they by his seruice or what pleasure hath he in their cries verie much for sometimes a tender nurse and louing mother wil make hir childe weepe bitterly that it may loue hir the better so the Lorde to trie his owne casteth them into a bed of sorrowes From hence wee must gather that in our greatest calamitie and aduersitie God is our mercifull God Artthou tormented with sorrowe that it is bitter to thee to liue and better for thee to die or art thou vexed with sore sicknes and intollerable imprisonment hast thou no meat for thy selfe and thy tender babes and seest thou a whole nation in an vprore yet for all this acknowledge with Dauid Psalm 22. 1. that God is thy God although thou seeme forsaken Oh sweete mercy of a father and glorious condition of a sonne whom no pouertie no miserie no iniquitie can part in sunder though he chasten vs yet he loueth vs though wee be helpelesse yet hee remembreth vs though we be in death yet he saueth vs. God is euermore the father of his church and of euery member therein he scorneth not their parentage he refuseth not their pouerty he regardeth their sufferings and desweth their saluation Let vs then say with Iob that although hee slaie vs yet we will trust in him death shall not driue vs in sunder but conioyne vs togither The reasons are First bicause in prosperitie he will bee knowne to maintaine vs and in aduersitie to comfort vs Esay 51. 12. If men would or coulde vndergoe all the former euils without comfort then might they haue some colour torefuse and distrust God but they are not able neuer is any man at one time distressed in bodie and distracted in minde or oppressed outwardly and not comforted inwardly If thy minde be heauie thinke on the comforts of this life if thy bodie bee vexed then confider
the quietnes of thy minde if both be grauelled togither then comfort thy selfe bicause thou liuest And so thou shalt see one staffe to beate thee and another to defende thee one cause to punish thee but a greater to comfort thee Then denie not God although thy comfort seeme small for that begger were worthie of stripes which woulde raile on a gentleman giuing him a grote which was able to giue him a crowne Another reason God hateth them that crie out against him Ier. 12. 8. Now how can we more blasphemously crie against him then when wee traitorously denie him for if we acknowledge not him to be ours then wee denie our selues to bee his wherein wee shake off all obedience and spit in his face O consider what a thing it is to make the Lorde to hate vs the worlde will laugh at vs the church will defie vs the angels will not defende vs but the diuell will haue vs for he watcheth for the Lordes hatred as a rauen doth for a bullockes death or the butchers slaughter day We cannot preuaile by complaining against God for to whom shall wee appeale therefore if we would preuaile let vs complaine of our selues that he may be iustified and we acquited Let vs take heede that wee tempt not God in our miseries for hee will take vengeance of the sinnes we commit in aduersitie Ezech. 20. 15. The Israelites being in the wildernes without drinke hauing the whole world to bee their enimies their number being great and their miseries being many yet the Lord made their owne bloud to wash away their murmuring And let not vs tempt the Lords power as they did nor yet lightly esteem these mercies we enioy being wearie of patience and grudging at our poore estate neither let our weake wits or sicke bodies excuse our follies for we see the Lord will plague vs with one miserie after another Some are of this minde that they thinke they may be borne withall if they goe awrie in aduersitie as to lie to sweare to steale to be absent willingly from sermons because they bee poore or lame or sicke or light-witted but they are farre deceiued for it is not lawfull to doe euill that they may be well If a stubborne sonne feeling his fathers rod shall reuile him he will punish him the more so God will punish vs the more if we abuse him in our aduersitie Iob was more blamed for his vnaduised speeches in the time of his trouble then for all the vanities of his former life Therefore my deere brethren let vs be aduised how we murmur against the Lord notwithstanding our aduersitie for the Lord will not holde him guiltlesse that presumeth on his mercie or despaireth of his goodnesse let not our wordes be stout against him that we defie him or too base that wee should forget him Another vse we knowe the Lord doth multiply our miseries to the intent that we should more earnestly seeke after him Hos 5. 15. He giueth vs the more stripes that wee shoulde giue him the more praiers hee encreaseth our sharpe sufferings that we should encrease our bitter weepings and for this cause he punisheth vs that he might bee knowen to be our God What then will some say hath he no other meanes to manifest his iurisdiction and to challenge our liues to himselfe then by laying on a loade on our backes of intolerable miseries To whome I answere that he hath moe meanes to worke it then any liuing are able to shew it but this meanes liketh him best especially after men haue forsaken him It is lawfull for him to crush their bones into powder their flesh into peeces their blood into dung and their liues into death if it please him and most blessed is their estate that are thus aduaunced by him Now then learne if thou haue tasted of the sower cup of sorrowe to flie to God more speedilie and to entreate him more earnestly He hideth himselfe that we shoulde seeke him he runneth from vs that wee should runne after him hee casteth vs off that wee should make account of him he it is that bringeth vs into danger that we might knowe he will deliuer vs out of danger We are taught by experience we are reclaimed by correction wee are purged by his rod and he taketh from vs our delight that wee might come to him for delights Let vs therefore goe out of our selues much more out of our houses to seeke his presence which is euery where his benefites which are generall and our owne happinesse in the valley of teares neuer giuing ouer till wee haue found him whome our soule loueth For he is gracious Now we are come to the reasons which the prophet vseth to perswade him to repentance which are set downe in this verse and in the next in this verse taken from the adiuncts or properties of God in the next they are taken from his effects or works His properties are described to be these fower gracious mercifull long suffering and repenting him of the euill whereof euery one hath a singular waight to perswade men to repentance By the first hee meaneth plentifull in giftes by the seconde readie to forgiue sinners by the thirde waiting for their conuersion by repentance by the fourth the changing of his iudgements threatened So that the prophet might thus reason with them Repent O ye men of Iudea for the Lord hath many blessings in store doe not loose them hee is most readie to pardon you doe not refuse it for he hath and doth tarrie long for your amendment abuse not his patience and it may be if you will repent these lamentable miseries shall be all reuoked Againe can you not repent the Lord is gracious he will helpe you with his spirite Are you afraide it will be in vaine noe he is euermore entreated Thinke you it is too late that cannot bee for he is long suffering Feare you that your land and liues shall bee yet destroied his promises notwithstanding I tell you plainly you shall no sooner repent of your sinnes but hee will change his minde and repent him of the euill By the first word gracious let vs learne that all the spirituall and temporall giftes of God do call vs to repentance Deut. 4. 33 38 40 Repentance being a thing so needefull as without it none can bee saued the Lorde hath made as many preachers thereof as he and all his creatures are If wee looke vp to him wee see his grace that putteth vs in minde of repentance if we looke to his creatures marke for whom they were made that is for vs then they ouercome vs if how they were made by the vnspeakable power of God then they dismay vs if we consider their estate sometime seene and somtime not seene somtime pleasant and sometime not pleasant sometime glorious and anon troubled all this will teach vs to bee troubled for sinne Thou changest thy garments then change thy life thou seest the earth
fruitfull abounding with many a pleasant herbe let not thy hart be barren and stuffed with filthie stinking sins Come to the spirituall gifts of God see how many preachers thou hast to moue thee to repentance it is the end of preaching the fruit of hearing the motion of praier the sacraments signifie it the Spirit worketh it and the whole church of God liueth in it the bishop watcheth for it the doctor teacheth for it the worker of myracles doth witnesse it the poore mans boxe doth prooue it I cannot run ouer al it is sufficient that euery one do prooue it I would to God that any might preuaile The reason because God woulde be neere vnto all that call vpon him Psa 145. 18. he wil cōpasse vs about with a world of witnesses that they may draw vs to him or else to accuse our disobedience whom the heauēs could not win or the earth admonish or the church perswade or the spirite instruct that all these which could not work our health may further our death And seeing in euery place these are manifest in so much as we despise all warnings of God and his creatures it is most equall that we be pnnished with all torments of hell fire Seeing all things are notes vnto vs of the Lords fauour then assuredly if men will shew any care to serue him hee will neuer hide his face or punish vs extremely 2. Chron. 30. 9. Oh what a comfort is this to a troubled soule to haue all the creatures of the world to witnesse the Lords fauour the birds flying the beastes eating the corne standing the grasse growing and the houses ouer our heads are pledges vnto vs of the grace of God Then turne thee and consider not two or three but euery one in their kinde and thou shalt finde inestimable ioy Why doe men complaine for want of grace when all the world is ful of grace it pearseth the stones it cleaueth the rocks it shaketh the trees it quickeneth the beastes and it descendeth to the bottome of the earth onely the soules of men are not capable thereof Beginne now with thy selfe set these creatures as iudge arraigne thy soule as guiltie bring foorth thy guiltie conscience and waite for the sentence of condemnation Oh no saue thy selfe from these frowarde inuentions Turne I say a little shew a willing minde bring a ready hart pray for an ounce of godly sorrow and let the world and the gospell the creatures and the spirite the earth and the church the angels and the beastes encrease the same gather thou the wood they will blowe the fire thy care shall be augmented as the widowes oile by Elishah that thy debts shall be discharged thy trouble shall be eased thy life shall be amended and thy soule shall be blessed Seeing all the creatures of God doe remember vs of his grace then let euery creature be deere and precious vnto vs Gen. 1. 31. as a pledge of his fauour for the Lorde cōmendeth them all to be good And if he which wrought them doe so then much more ought wee for whose sake they were created Let vs then often meditate on the frame of the world the bodies of men the proportion of beastes and the little greene leaues shall minister vnto vs much instruction to reforme our liues we shall finde not one of them made for themselues but all of them for one another and especially for vs. Wherefore it cannot bee that we were borne for luxurie riot pleasure profite sorrowe loue ioy or hatred no not for the possession of our selues but for the possession of the Lord. Consider these things and thou shalt finde all time too little not spent herein and all ioy but vanitie that is not applied to this When thou canst not heare the worde reade it when thou canst not reade then meditate on it when thou art wearie of meditation then turne to the creatures and solace thy selfe in them as in a most pleasant garden of many sweet flowers marke their diuersitie in colour strange in number infinite in making contrarie and yet in vse all one euen for thy sake that thou mightest be for the Lords glorie Marke their growth that thou maist growe so and their death for thou shalt die so and their spring for thou shalt arise in the sommer of all pleasures with them in the kingdome of heauen Mercifull The second reason is taken from the Lords mercie and that therefore if they will repent he will pardon Wherein I might tell you many thinges woorth the learning of the Lordes mercie and shew you by many arguments howe the scripture in many places doth expresse it sometime naturally as to men and beasts Psal 36. 6. sometime to good and bad Mat. 5. to his church through Christ Luc. 1. 78. and all these he meaneth in this place when hee saith that God is mercifull not simply through Christ whereby he saueth his church but also through himselfe whereby he loueth al his creatures From hence obserue that the mercie of God must leade men to repentance 1. Sam. 12. 24. The which is cleane contrary to the course of the worlde which take it for a libertie of sin and make it not a necessitie to repentance but a good childe is more afraid of a gentle and a kind father then of a sterne and seuere and we if we be the children of God must be as much terrified from sinne with the sweete songs of Sion as with the loud thunder claps of Sinai be as subiect to the Lords censure in his sweete mercies as other in the fearfull curses of the Law Therefore let not our time of peace our healthie bodies our large possessions our heaps of treasure our sweete children and all other mercies of God make our harts fat but let vs vse all these to awake vs from sinning and to restraine vs from offending him that defendeth vs with them yea let vs weepe moe teares for hauing them then for wanting them that we may enioy the promises of this life and of the life to come The first reason because they are mercifull which loue mercie and therefore blessed Matt. 5. 7. If we would see a token of our pitifull harts then let vs thinke how the sweete promises of the Gospell haue pearced them It is no wonder to see such bloodie minds in Papists because they make small account of the Lords mercie teaching vs that men may satisfie for their sinne and for this cause they thirst after blood for the breach of their canons But yet let vs beware how we perswade men to relie on the mercie of God for they say wee teach men to trust to mercie and to liue vily but let vs exhort one another in the Lord that we walke woorthie of his mercie and vse his abundant clemencie for a promptor vnto repentance Another reason because God is more delighted with his mercie then with our sacrifice Hos
eares and hand and heart to theirs when they are humbled fall thou downe when they are praying praie with them when they are hearing heare with them when they are singing sing with them and when they are mourning lamenth with them If they ioine in petition to God oh account it happinesse for thee to subscribe thy name for they are blessed that are ioyned to the fellowship of the saints Another vse if wee must seate our selues in most conuenient place to heare then let vs also frequent the places of praier and religion When the church was compelled to a riuers side in steede of a cathedrall church Act. 16. 15. Lydia the purple woman resorted thither and once she had her hart opened and conuerted to the Lord In like manner let vs resort to the churches for at one time or other we may boldly assure our selues that we shall receiue the pledge of life eternall But in our daies men are so affected to this doctrine that the diuell laugheth at it and good men lament it for either they come not at all as the ghestes which were bid to a wedding or else they come without conscience as he did without a wedding garment or else they are present without attention as Eutyches that fell on sleepe at Paules preaching or else they depart out of our assemblies as Iudas did from Christ when hee went to betray him Standing times of praier in the church some say are of Poperie and in the house they are of other condemned for puritanisme so that godly praiers being the sword of the spirite are now growen rustie and dull that few mens sins or liues or harts are parted therewith But my deere brethren come to the times of praier and binde your selues not onely publikely but also priuately with seuere vowes and pay them to the Lord for so shall the fire of the spirite be kindled in you the holy Ghost shall raigne in you the saints shall be comforted by you and you shall trie that all things are possible to a Christian Spare thy people Now we are come to the praier which the prophet teacheth the priestes to make for the people which is thus much in effect Wee haue no refuge but to flie to thee O Lord we are guiltie of the punishment but yet thou maist stay thy hand and spare our liues Giue vs not ouer wee pray thee that our enemies reioice not ouer vs and blaspheme thy blessed name we are the fields of thine owne inheritance reuenge our cause from the handes of strangers oh spare vs that we may serue thee First out of the beginning of this praier we may note that petitioners and those which are suiters to the throne of grace must alway pleade guiltie in the presence of God Luc. 18. 12 13. The example of the Publican prooueth this that the Lord loueth vs better when we tell him of our follies then when we shew him our vertues The Lord which will seldome helpe till there be no helpe but in his mercie biddeth vs alway to condemne our selues so that when wee thinke most basely of our natures and speake most vilely yet truly of our liues and confesse most bitterly against our selues then are we most nigh to the end of our praiers For this cause let vs meditate before praier that we may sufficiently waigh our miseries and more lamentably bewaile our wants and more ardently pray for his mercie that we may more comfortably enioy his fauour The reasons hereof because there is not one man liuing that can bee iustified before God Psal 143. 1 2. but euery man is an vnprofitable seruant for which cause we must alway accuse our sins and call for pardon at the Lords hand This reason being knowen of the baser and wickeder sort they imagine that they haue gained a sufficient charter to continue in their euill why say they the most righteous are guiltie in the Lords sight and what are we more Doe what wee can yet we shall sinne and we can but craue pardon of him for many as well as for few but this is a wicked and an accursed reason For although the best fall into many enormities yet ought not you to sinne good men fall into sinne but you dwell in sinne they are sorrie for them but you delight in them Dauid sinned was therefore Absolom or Achitophel vnpunished because Peter denied his maister might therefore Iudas betray him or because one man falleth into debt by sicknesse may you therefore fall into debt through riot if a sound body doe now and then fall into sicknesse then hee which hath a crazie body had neede to looke to himselfe so if men of sound soules doe fall into euils you which haue sicke soules must bee much more carefull of your health Another reason our Sauiour giueth Luc. 18. 14. for the Lord resisteth the proude and giueth grace to the humble and meeke therefore ought wee to increase in the numbring of our sinnes that the Lord may aduance vs to the beholding of his mercie Let vs be assured if we pray without sorrow we doe but mocke the Lord but if we sorrow with earnest praier we prepare many ioyes for our soules First let vs learne that our praiers must bee ardent and continuall in the eares of the Lord as the Israelites were Iudg. 10. 3. to 13. for as we haue a continuall occasion of sinning so we must take continuall occasion of praying Who is he that hath beene but a little while in the practise of christianitie and hath not learned this lesson My sinnes are euer in my sight too heauie a burden for me to beare therefore as he which is vexed with a continuall want laboureth in a continuall worke and hee which hath a continuall sicknesse turneth on euery side to finde ease so must we which are euermore oppressed with sinne be euermore praying for helpe As the greatest burdens make the porters sweate the greatest drops so will our sinnes if we feele them make vs sweate drops of blood to be released of them therefore pray till thou be heard and take for thy example the poore widow which woulde neuer giue ouer till the iudge had righted her cause neither doe thou cease to pray til thy soule doe cease to sinne Many pray through want but not with want and for grace but not with grace they are cold and not continuall in their suites Who is so hard harted seeing a poore man with as many sores as his body can beare running after him a mile or twaine and begging but a penny that coulde denie him in like manner if wee shewe all our sores and sinnes and miseries vnto the Lord continually that when our voice is wearie our harts may speake and when our harts are sleepie our wounds may crie for mercie so that we may neither eate nor sleepe till we know our sinnes be pardoned Let vs neuer be afraide to come to the Lord notwithstanding we finde
goods whereas you should haue laide your goodes at the Apostles feete what will ye doe when the mouth of God shall pronounce your destruction for medling with his tithes and his offerings and his sacrifices and his liuings as the hand of God did Belshazzars depriuation on the wall surely not your knees will bend but your harts wil quake not your countenance will change but your conscience wil tremble not your loines wil be loosed but your liues not your wealth shall be only destroied but your soules bodies for euer euer Secondly we may obserue out of this vers when he saith that they haue caried into their temples his goodlie pleasant things that God accounteth preciouslie of the meanes of his worship howe basely soeuer the world and all worldlings doe iudge thereof Leuit. 1. 2. for he calleth them his goodly and pleasant things The which thing I woulde haue most diligently obserued that wee may so thinke of the thinges of God as the spirite of God doth deliuer them vnto vs that we finde them goodlie as full of grace and pleasant as filled with delight that we may all saie Oh Lorde howe sweete are thy lawes vnto our hearts yea sweeter then honie to our mouthes For carnall minded men see no more grace in a church then in a tauerne nor no more delight in a christian then in a ruffian nor esteeme any whit better of a preacher then a craftesman or finde any more sweetenesse in a sermon then a plaie or take any more delight in the Gospell then in a little pedlars french Oh howe basely are you minded that cannot thinke better of the Lords matters One of you thinke that there is great goodnesse in an eare of wheate another findeth great delight in a fielde flower another sporteth himselfe with the smell of a rose but none of you can feele any pleasure in that corne that bringeth bread of life or that flower that sheweth the worke of life or that rose that offereth the smell of heauen Laie away thy base thoughts of spirituall matters and knowe that the church is the Lordes house who is greater then a king that the preachers are the Lordes stewardes who are better then lordes that the Gospell is thy soules food sweeter than any iuncate that a christian is the Lordes friend better than any rich man that a sermon is thy Sauiours praise higher then any prince and that the fellowship of saints is more woorth then the valour of knights Thinke I saie howe goodly and pleasant are the wordes full of grace the companie full of goodnesse the praiers full of sweetenesse the Psalmes full of melodie and the soules full of sorrowe which are gathered togither before the Lorde in his church The reasons of this doctrine are these First because hee euermore regardeth what himselfe hath appointed Cant. 5. 1. His church is his garden and therefore he hath planted euery flower growing therin wherewithall hee cannot chuse but bee highly delighted as he was at the beginning when hee sawe that all his workes were good Another reason is bicause he punisheth them seuerely that contemne any part of his ordinance Heb. 2. 2. 1. Cor. 11. 30. and therefore he accounteth preciously of his worde which hee defendeth by his power and of his poore saints whom hee maintaineth by his angels and of his mercie which hee manifested in his sonne and of the neglect of his Gospell which hee punisheth by condemnation Let vs therefore honour whom God honoureth Act. 10. 15. and that which God accounteth precious let vs not cast awaie as vile Because Assuerus honoured Haman all the people of his kingdome did him reuerence and therefore because the Lorde thinketh well of the worde and of the Sacraments and of praier and of preaching and of hearing the Gospell let him bee a dead dogge that speaketh against the same But alas alas as Vasthi would not come although the king hir husband sent for hir so will not our Vasthies men women olde and yoong followe religion and come to the Gospell although God our father and Christ our husband send for them neuer so earnestly but she was rewarded for hir disobedience and was diuorced from the king and so I feare will bee the ende of verie many in our daies to be put out of the Lordes fauour and diuorced from the blessings of Christ And again let vs learne to put on our eies of faith that wee may commend that which God commendeth for except wee can beholde the workes of God and the Gospell of God with spirituall eies it shall neuer bee goodly and pleasant before vs and cast away the blockish dulnesse that oppresseth your braines like a drouzie nap in a shining daie which will not suffer you to beholde the light with any comfort But lift vp your eies as the children of light that you may see the beautie of Christes church the riches of the Lords spirit the treasures of the Lordes saintes the ornaments of a faithfull soule and the glorie of another life The children also of Iudah and the children of Ierusalem haue ye sold vnto the Grecians that yee might send them farre from their border This verse contayneth the last cause of the Lordes iudgement vpon his enimies for that they had sold his seed and seruants vnto the heathen nations with this policie because when they were carried far from their own countrey they should liue like slaues without hope euer to returne home againe These Grecians to whom they solde the people of God were Gentiles or heathens the posteritie of Iauan the sonne of Iaphet who was the eldest sonne of Noah And in this that the Lorde now calleth them to a reckoning because they had solde away his people although they were their captiues vnto infidels we may obserue that it is not lawfull to commit the children of the beleeuers into the handes of vnbeleeuers And for this cause it is reported Gen. 12. 5. that when Abraham was commaunded by God to goe out of Haran where all were fallen to idolatrie into the promised lande of Canaan he tooke with him Sarai his wife and Lot his brothers sonne for he would not leaue him in the hands of Terah Abrahams father and Lot his grandfather because with the residue he then was fallen to idolatrie And this example is a sufficient proofe of the matter to teach vs that we should so loue the soules of the righteous seede that we leaue them not resident among the infidels or Atheists or Papistes or other prophane wretches but to our owne cost and labour redeeme them from the diuels tyranny But in this we may lament First that euen in our times we may see many of yeeres of discretion to runne away into papistical and heathenish warres or else to sauegarde themselues vnder the liueries of them that are open enimies to the Gospell and many to binde and put their owne children the fruit of their bodie