True Remedy Against Famine and Wars, Sermon 2
The second sermon. Vers. 3. Tell you your children of it, and let your children shewe it to their children, & their children to another generation.
TEl it vntounto your children) Hauing shewed how strange a thing it is that hee is to speake,5 least they should think, that it were but for the time present, or for themselues alone, he sheweth in these words,We may not consider of Gods worde or workes for the time onelie. that they must so learne and marke it, that they may from time to time recount it, and teach it their children, with charge to hauehave it propagated vntounto the generations that shoulde come after: whereby wee learne first, that wee are not to heare or make vse of the words of God for the time present, or consider of his workes in merciemercy or iudgemēt while they are fresh and newe, and no longer, but to vse his word as we do the foode of our bodies, that is, to eate it, that we may digest it, be norished by it, and made more able in the strength of it to walke in the course of this life.
We must learne gods woorde for our selues, & our children alsoAgaine, wee see, that it is enioyned them, not onelyonly, to knowe and consider those thynges themselues, but also to make them knowne, and teach the right vse of them to their children, which being spoken to them in one particular, is also enioyned vntounto vsus in regard of ye whole worde of God in generall, that is, that we hauehave a care to instruct and bring vp our children in the knowledge and feare of God, that the honour of God may bee retained among men, and to their posteritie, as also, that wee may leaue behinde vsus a godlie seede: the which, albeit it was enioyned vntounto them vnderunder the aDeut. 6.7.lawe, and confirmed vntounto vsus in the time of the bEphes. 6.4.gospell, that it might appeare to be a duty for euer required of the people of God, yet we see how litle it is (almost eueryevery where) regarded: in so much, that for lacke of godly education (the parents letting them run at randon) the youth of this land doth seem already to hauehave receiued vntounto themselues the profession of Atheisme and al impietie▪ which (if parents thought it their duetie to instruct them otherwise) should among vsus be redressed. But lette all that feare GOD, and make a conscience to obey his will, looke vntounto their dueties in this behalfe, and take heede, that they passe not ouer with carelesnesse, the education of their children, as is the manner of the wicked among whom they doe dwell. Besides this, we see that the Prophet willeth this to be made knowne to the generations folowing, and so from one to an other, and yet it is a particular action, the force whereof they onelyonly felt,Gods works once shewed hauehave a perpetuall rest. which teacheth vntounto vsus, that the workes of God that hee bringeth to passe in extraordinarie maner vppon the face of the earth, are (in regard of the vse and end of them) to be considered and regarded in all generations. For if they bee the workes of hys wrath in the punishementes of hys foes, or sharpe and bitter afflictions vppon hys people falling from obedience to hys truth, or yet of his merciemercy shewed vntounto penitent sinners, or reuenge for the iniuries doone vntounto his saints (the Lorde being alwayes the same) they are to be looked for vppon the like occasions, and especiallye those that it hath pleased the holie-ghost to register in the holie Scriptures, which are therefore set downe, that we might learne by them the punishments that wee sin not as they did that felte them, least wee feele them also, and the mercies that wee may take the same course which they did (that in the louelove of God) wee may finde the like fauour, and so make the worde of GOD both in the preceptes, and also examples therof a continuall direction for the course of our whole life.
6That which is left of the palmer-worme, &c.) This is the thing that hee hath made so much preparation for, the summe whereof is thus much, that the hand of God was so vppon them with punishment by famine and dearth, that not their superfluitie, or a part of their necessarye foode was kepte from them, but the LORD hadde sent his seuerall punishementes vppon them, one after an other, that among them they had deuoured all, and left nothing. Now if wee looke into this that the Prophet speaketh according to the action don, there was none of the people that needed to be so prepared, that they might vnderstand it, for it was apparant euen before their eies, so that the prophet seemeth after so great speeches afore hande, at the end to say (in effect) nothing, for if a man should come among vsus, and call men in the market-place to drawe neere, and calling for attention, to a solemne proclamation, shoulde in the end tell the people that corne is deare, and so depart, a number would condemne him of follie, and yet hee should say as much (in effect) as the wordes of this prophet do expresse: but wee must vnderstand and that it is not simplie the thing, that the prophet nameth them to consider of, and no more, but it is their sencelessenesse, and securitie, in that they beeing thus smitten of the Lord, were not yet mooued with repentance, nor cared any whit to seek reconciliation with his maiestie: so that, the meaning of the holie ghoost beeing euident, it remaineth that wee obserue those thinges out of the words that are to be noted for our instructiō, first, these so diuers and present punishmentes one after another, to execute that part of the Lordes determination, which ye former had left vndone, doth cōmend to vsus ye power that God is of to punish ye sinners & transgressors of his law, to ye end that we may learne to take heed, & beware that we cast not behind our backs (as many mē do) ye consideration of Gods high hand against iniquity,God is both able, and very willing to punish the transgressours of his lawe. but rather (cōsidering his power to plague his foes) to hauehave all watchfulnes ouer our own affections, & regard to his cō mandements to do thē, least we procure against our selues ye force of that his power, which (taking hold on vsus) must needs throw vsus into a most forlorne & wretched cōditiō. Besides this, we may behold ye readines of the lords wil to put this his power in executiō, which also is to be obserued: for eueryevery one of vsus, is easly drawn to acknowlege gods power & abilitie, to do what he will, but we think so litle of his iustice, and presume so much vponupon his mercy, that we persuade our selues he wil not execute his vē geance vponupon vsus, albeit, we hauehave done & doe daily prouoke him therto by our manifold rebelliōs against him, but if we could beleue that this people had as great cause (indeed) to stand vponupon his mercy (for that they had as much experience as any since euer had, or could hauehave) as we can any way pretend for our selues, & yet whē they walked a course, not agreable to the calling whervnto he had called thē, were seuerely punished, it would make vsus more carefull to do wel, yt we feel not ye smart of his powerfull vengeance, & not go on in the course of our own ways, persuading our selues yt no euil shal happen to vsus, bicause the lord is gracious & merciful. Againe, we are to consider of the instruments that God vseth to shew forth his displeasure vponupon thē in this place, & they bee, not the great & puissant princes that then liued, (thogh they be also at gods cōmandement) nor the power of darknes yt ruleth in the air, nor the angels that attend continually vponupon him to do his will, for all those we acoūt to be great & mighty in our own eies, but it is the seely & pore vermin, yt be of al other gods creatures in their own nature the weakest, & in our eies most contemptible, which notwithstanding) when they bee set on worke are armed with such force & might,The least of gods creatures, can confound the greatest men when God will. as ye holy ghost termeth thē & such like, ye lords mighty host, wherby god hath many times ouerthrown great & mighty monarks, as Pharao, Herod, & others, to teach vsus on ye one side, how al the creatures of God, that hauehave their beeing in and vponupon earth round about vsus, are Gods prepared souldiours to worke our vtter ruine, when wee transgresse hys holye commaundementes, and on the other side, what little cause man hath (if hee weigh his estate aright) to bee proud in his owne conceit, or perswade him selfe of anie valour whereof he may boast to be in him selfe, (especiallie when hee walketh in the waies of wickednes) seing hee is inuironed with so manie and diuers of Gods creatures, the least, and meanest whereof, is of power sufficient, (if God speake but the woorde) to deface all that whereof he boasteth, and to dissapoint him of that felicitie, that he vainly perswadeth him selfe long to enioye: we may further obserue out of these wordes, that God punished not this people with one afflictiō, and so leaue them vntouched any more, but sendeth vponupon thē one of these creatures after another, because that the first had not effected that in their hearts for which the Lord sent it: for GOD scourged them to the end that they might be reclaimed from their wicked waies, vntounto true repentance, and amendment of life. Now when he seeeth that, the destruction which the Palmer-worme made in their fruites, did not draw them therevnto, he sendeth the grassehopper to spoile that which the other had left, and so after a third and a fourth kinde of consuming vermin. Wherby we may learn this lesson for our instruction,God wil neuer leaue punishing till we be either conuerted or vtter-confounded that whensoeuer. God sendeth vponupon a people, anie punishment to call them to repentaunce, and it worke not the same effect, God wil still send punishment vponupon punishment, and alwaies the latter to be sharper then the former, vntill that people bee either brought to renounce that course which God punisheth them for, and to walke in his waies, or else vntill it appeare, (as it did in Pharaoh, & his people, by their seuerall plagues, whereby they profited nothing) that it is a stiffe-necked generation, apparantlie refusing his grace, & so to be cast off in his eternall displesure.Marke well this application. Which doctrine (if we can rightlie applie it vntounto our selues) is verie necessarie for our present instruction, to make vsus see in what case wee be at this instant. We all know, that God hath begun to deal with vsus in this point, as he did with the Israelites in this place: that is, to abridge vsus of that plentie of breade, that heretofore (by his great merciemercy) wee hauehave long enioyed: & yet by the shew that appeareth vponupon the earth, in the forwardnes of the corne, hee seemeth to hauehave made, or (at ye least) to promise, an end of ye former scarsitie, wherby we also promise to our selues abundance, and in the meane-while, neuer alter our waies from anye former course, wherein they hauehave bene framed, nor amend any thing that is amisse, either in the whol church and common-wealth, or anye particular member of the same: wherein it may be, that we shall not be dissappointed of our hope, (for God may doe what pleaseth hym best) but this I dare saye, (& as sure as the Lorde liueth, and his woord is true, it shall come to passe) that for somuch as this small sign of gods anger, hath wroght no amendment in vsus, (which is the end why God afflicts his people) either he seeth, that we are a nation who hauehave so long dallied with his word that he meaneth to remoue it to a nation that wil bring forth more fruit, and so (leauing of to smite vsus anye more) will let vsus run on to our own destruction: or (if we be that people with whome he meaneth to continue his word, & whome he will soundlie conuert vntounto him selfe, hee will not let vsus alone with this light easie blow that he layde vppon vsus, but hee will either in the same kinde, by remoouing all the fruits of the earth from vsus) touche vsus more nearely, then yet hee hath, or by some other more sharpe and bitter purgation, cleanse away the drosse that cleaueth so fast vntounto vsus, that hee maie make vsus pure gold, fit to be made vessels of his honour, and therefore, let vsus not thus …ooth vp our selues in perswasion of peace and plentie, for if they be restored vntounto vsus without our sound conuersion vntounto God, and that in a more effectual maner, then yet England hath seene, our state shalbe of all mens most miserable.
Awake ye drunkards) The prophet in these words,7 laboreth to draw the people vntounto the due consideration of their estate, & to make ye right vse of that punishment which was vponupon them, wherin albeit he speaketh vntounto ye drunkards perticularly, yet we must not thinke that hee meaneth them alone, for the want, laying holde generally vponupon all the end thereof, must also be vrged vntounto al, but hee nameth one kinde of people, instead of al, and them aboue anie other, both for that the abuse of their former plenty was most apparant (euen in the sight of the blyndest) in them, for who is so senselesse, that will not confesse, that the drunkard mispendeth the creatures of god, as also, because of all the sortes of people, that were most settled in their sinnes, and broght vntounto the greatest depth of security, the drunkarde is the greatest, for as it is the nature of the excesse of drinke, whylest it is in mans head, by his fuming power and efficacie, to make that man reasonlesse like a bruite beast, and sencelesse, as a blocke,Drunkards are hardest (of all other) drawn to repentance. vnfit vntounto the common and natural duties of a man: so it is the naturall effect of drunkennes, to depriue him (euen when he is sober) of all vnderstanding▪ and capacitie of instruction, in so much, that of all wanderers from the Lord, they go the furthest, and of all impenitent sinners, they are in the most desperate condition, & the hardliest conuerted▪ to the ende therefore that the Lorde might by his Prophet declare, that he looked for such a generall amendement of the land, as might reforme euerye estate, he speaketh by name vntounto the drunkardes, which of al other were the furthest off from any such repentance. He maketh also choice of this kind of sin, rather thā any other, to the end that he might shew vntounto the people what estate they were generally in, euen so setled in sinne, and drowned in the depth thereof, and contented to abide therin as the drunkard is in his drunkennes, that they might bee brought the more thorowlie to see their owne wretched condition, the more vnfaignedlie conceiue detestation of the fame…, and the more endeuour their speedie amendment, whiche doth also teach vsus, how necessarie a matter it is for vsus to hauehave our sinful condition layd open vntounto vsus by the ministerie of Gods holie woorde, not onelie in a generall manner to bee tould that wee bee sinners, for that passeth awaie as water from the top of a stone, and pearceth not our heartes, but euen in perticular, how seuerallie and diuers waies wee are faultie, how ouglie and lothsome our estate is before the maiestie of God, and in what fearefull plight wee bee, when our hearts are not wrought vntounto vnfaigned remorce for the same. Againe, in that the Lorde by his generall punishment, doth labour to drawe the verie drunkard vntounto sense and feeling, we learn that when God beginneth to inflict his punishmentes vppon a people,Gods iudgements shall mooue the most senselesse. hee will make them of such force, that they shalbe felt of the most senselesse, euen of them that hauehave laboured most to put out of their heartes, the remembrance of all punishment for sin▪ which is worthy to be noted, for if we look into the affections of men, we shal plainely see,Amos. 6, 3. yt he who putteth furthest frō himselfe the euill day, & least beleeueth anye part of the word of God, persuadeth himselfe to be in best case: for yt he taketh his pleasure in yt things of this life according to his harts desire: but if he knew in what state he standeth, & how sodēly god wil tech him by his own foolish experience, ye vanity of his own perswasion, it would make him looke better about him, & examine his owne waies, not by the crooked measure of his own deceitful hart, but by the vndeceiueable line of gods holy word, and esteeme of them according as (in deede) they are, and not as they hauehave seemed vntounto his owne reason to be. If we looke further into these wordes in searchinge of the causes why, this one kinde of sinne is named rather then any other, we shal see, yt by this example, whose offences were palpable, ye holy ghost would shew them, the principal cause of this scarcity that nowe they suffered, to be their lauishing, and excessiue mispending of Gods blessings wherwith he had inriched them, and therefore doe theaEsay. 5.11. & 56.12. prophets often (no doubt, not meaning them only, but al other mispenders of gods blessings) inuey sharplie & threaten most greeuous punishments against drunkards,The mispending of gods blessings the cause of scarcity. to the end that all those that had in anie other kinde, mis-bestowed the things of this life, might be brought to amendment of their wais: which is worthy ye consideration for vsus to be admonished by, to see (as it were afore-hand) what GOD threatneth & may by the same iustice bring vponupon vsus: for if the abusing of the fat of the land of Canaan, by ye Israelites, gods own people, prouoked the lord in his iustice, not onelyonly to remoue from them the superfluity & superaboundance, that they wallowed in, but euen those necessaries, which nature for the sustentation therof did need: O Lorde, what may we looke for, frō the seat of gods iustice to befall vsus, if he should deal with vsus as he did with thē? surely nothing but vtter ruine & desolation from being a people any more in ye sight of ye sun: for if we shal match our state with theirs in perticular,We exceed in abusing Gods blessings euerie way more then the Iewes did▪ & lay open (euen) the worst that is in all the word of GOD to bee found of them, and then looke into our selues with that blinde sight that our weknes can offend vsus, we shal find that in nothing we are behind them, but in manie, doe wee farre goe beyond them, for, is not drunkennesse which wee hauehave heard to be so apparant a misusing of Gods blessings, so it is, yea, & much exceeding with vsus, then euer can bee prooued to bee in Israel? With vsus it is not onelie a common thing to sinne, (as it were for the prize) who can bee strongest to deuour strong drinke, and exceede his companion in heaping vp the measure of his beastlines aboue hys fellowes: but also (which former times, were neuer acquainted with) to bestow not small cost vponupon others, to the end to make them also of our owne wretched condition, to the end that wee may sport and laugh at them, and bee not the blessings of God another way, (I meane in eating and drinking) as farre misbestowed? what superfluitie in banquetting? what excesse in ordinarie diet? what varietie of dishes more then neede be eueryevery-where vsed? whereby it commeth to passe, that of all people, wee Englishmen are termed (and that worthyly) the greatest eaters that are, and as for aparell, another of the blessings of God, ordeined (onelie) for to couer our shame, in a ciuil decencie, is not our exceeding vanity, most monstrously to be seen therin? not onlie, in the excesse and cost lines thereof, but in the seuerall formes and fashions also, wherein, wee are so apish in imitating all nations, that wee shewe our selues the most inconstant people of all other: yea and for the feeding of our monstrous humour of vanitie, euen in the hyghest degree, howe manie thousands of quarters of the purest wheat, which God ordeined for the food of man, are yearlie conuerted into that most deuelish deuice of Startch, it cannot bee vnknowen vntounto manye, for so much as it was euidentlie layd open (not long agoe) in the Parliament, and yet (alasse) no remedie prouided to redresse it. A sinne so abhominable, that (if there were no other) it dooth crie so loudly in the Lordes eares for vengeaunce, as his iustice must needes proceede against vsus for it, without speedie repentance: so that (all these laid together) the Lords riches wherewith hee hath infinitly beautified this land, being eueryevery-way so heinoussie abused, there remaineth nothing for vsus to looke for, (except GOD worke in our hearts speedy repentance) but finall hauock, & vtter desolation. The prophet in this place perswadeth ye drunkards to weep, which is a behauior, that of all other people, they are furthest from, & which they labour (as it were of purpose) to put from themselues,God dissapointeth the sinner of his purpose. & rather to inforce their senses vntounto an extraordinary riot & mirth, which they propound vntounto themselues as their finall felicitie: & yet the prophet persuadeth them vntounto weeping, which is the thing that they least of all dreamed euer to be brought vntounto: but such is the manner of the Lords dealing, with them that seeke to build themselues in sin, & to bee persuaded of an assuraunce, thereby euen vtterlye to dissapoint them of their purpose, to the end that we may learne to behold the exceeding vanity that man is blinded with, when hee promiseth vntounto him selfe any good condition, with the disobedience vntounto gods commandements, or leauing of any part of hys duty vndone: which is a thing worthy to be learned of vsus, & so much the rather, for that so few do obserue the ishue of it, & therfore beleue it not, for do we not see that (almost) eueryevery man in eueryevery calling, doth of purpose keep back, & (as it were) abridge the Lorde of that obedience yt his calling oweth vntounto him? & al vponupon these grounds: if I do these, & these things, I shall expose my selfe vntounto many dangers, & inconueniences, and if I leaue them vndon, & in steed therof, do such & such a thing, (which indeed be vngodly & sinful) I shall find great ease & benefite in it: if we could be persuaded (which is most true) that the onelyonly true safety is to yeelde obedience vntounto the woord of God in eueryevery point: and (on the other side) saue the …auing of any part of our duties vndone, or ye committing of any sin, to carrie neuer such a shew, and make vsus neuer so fair promises we shalbe dissapointed therby and fall vntounto that which wee least feared, it would make vsus not to trust (as the moste men doe) vntounto such weake and broken reedes▪ but onelie vntounto the LORDE, in his blessing vppon the obedience of his owne commaundement, labouring aboue all things to put the same in practize, and to committe the successe of it vntounto hym, who (onelye is wise, and knoweth howe to bring euerye thyng to a prosperous end. The Prophet dooth yet further proceed, in laying open thys matter,God (often) punisheth the abuse of greatest aboundance with greatest want. and vrging them to bee affected wyth it, shewing that the drunkardes, who heretofore hauehave wallowed in all aboundaunce of wyne, euen vntounto excesse, shall hauehave theyr condytion so farre chaunged, that it shall vtterly be cut from their mouthes, that is, they shal not hauehave any tast of it at al a merueilous chaunge, (if it bee well considered) that they shall come from so great plentye vntounto such exceeding penury: but we may see therin the iust iudgement of God, y• sendeth vponupon man the gretest want of those things wherein hee hath most abused himselfe, the which is notablie set down by our Sauiour Christ,Luke. 15.16. in the example of the prodical son, of whom it is said, yt after he had lauished out his patrimony vponupon whores & riotous cōpany, he came vntounto such exceding misery, that he would gladlie hauehave fed vponupon the huskes that the swine ate, but none gaue them vntounto him, to the end (if we will profit by it) that wee may learne to imploye all Gods blessinges aright, but especiallie those whereof wee hauehave moste aboundaunce, least the Lorde conceiuing displeasure against vsus, doe so remooue them from vsus, as we be brought into greater misery & want then they y• neuer inioyed any of them. The maner how this great want shall come vppon them, is also to bee obserued, whereas it is sayde, that it shal be pulled or (as the originall woord signifieth) be cut from their mouthes, whereby hee meaneth, that it shall be taken away wythout anye remnant left, to come vntounto them, to the ende, that they might further consider of the exceeding neede that they shoulde be driuen into, and so bee persuaded, that the wrath of the Lord was more fierce against them▪ which coulde not bee appeased wythout a speciall repentance on their behalfe, and that in more measure than was required of others, who had in lesse measure prouoked his displeasure. For albeit the Lorde is no way appeased with any, vnlesse hee doe vnfeinedly repent him of his wicked wais: yet he looketh for a more deepe lamentation and sorow to be in those who hauehave most greeuously offended his maiestie.The greatest sinner must repent most deepelie. Besides this, the manner of the speach doth shewe vntounto vsus the maruellous securitie that they were ouerwhelmed in, and the greatnesse of their incredulitie, that being so sinfull, as their owne consciences could not choose but nowe and then accuse them, and hauing among others, this prophet,The impenitent neuer leaue▪ their sinne vntill Gods vengeance inforce them. so plainly to deale with them, do yet cleaue so fast vntounto their sinnes, as nothing can remooue them from delighting therein, vntill the meanes whereby they are fostered, be violentlie taken awaie, in whome wee see a right patterne of the obstinate and impenitent sinner, who will neuer bee brought to mislike his offences, nor to bee persuaded that hee is (by reason of them) in dangerous plight, vntil such time as GOD doe sette to his hand, and by some vnwoonted worke of his iustice doe punishe them, or vntill they fall into that punnishement which before hath bene threatned against them: the examples that the worde of GOD dooth affoorde vntounto vsus (besides the too plentifull experience that wee hauehave of it) doe shewe this to be true: the destructiō that was denounced against the olde worlde by the space of aGen. 6.3.120 yeeres, coulde neuer make them beleeue, that GOD would punish them indeede: it had beene a harde matter to make the bGen. 19.14Sodomites beleeue that they shoulde be consumed with fire and brimstone vntil they felt it by their wofull experience: little thought Pharaoh that euer the Israelites should depart out of Egypt, and hee with his people be drowned for pursuing them, vntill the sea cEzo. 14.27.ouerwhelmed him and all his hoste: and would not the Iews hauehave laughed him to scorne (thinke you) that should hauehave auouched that vntounto them which our sauiour tolde his disciples, that euen the day shoulde come when aLuk. 19.44.one stone of their goodly temple shoulde not be left vponupon an other. The Scripture is ful of such examples, and the world more ful: it is the nature of sinne to chaine mens affections so neare vntounto it, as all the threatnings, persuasions, exhortations, or anie other the most forcible kinde of speach that can be vsed, are not able to preuaile with him, to make him beleeue it shall be so, vntill it come to passe, and that hee see it is so indeede: and therefore it is no maruell (there being no discipline to driue men vntounto outward godlinesse vnlesse it please them) if so manie in euerye place, (yea where the woorde is most sincerelie preached) doe runne the race of wickednesse (it being a matter so hard to leaue) and so few that doe vnfainedly feare God, and shewe foorth the fruites of it in their conuersation.
Yea a nation commeth) Albeit the woord that is here translated, Yea, 8.9.doth naturally signifie, For, or Because, and the word, Commeth, in the Hebrewe bee the time past: whereby these wordes may seeme to be either a reason of the former threatnings, or else a speach of an other punishement, which the Iewes did already feele more greeuous than the Famine: for that it is not greatly materiall, it being spoken to declare their mysterie, and bring them to repentaunce: whether it bee spoken of the plague past, or to come, I will not muche stand vponupon the one more than the other, albeit I see nothing against it, why we may not rather vnderstand it of that which is to come, than of any thing that they felt already, both for that it is cleare, that hee speaketh of a different plague from the former, as also, that some things be spoken in the discourse following, which can hardly be saide of the time past: neither dooth that any way preiudice this sence, that the words in the Hebrew doe all run, in the time past, as speaking of a thing alreadie done: for they that are but a little acquainted with the phrase of the Prophets, do know, that it is their vsuall maner, to speake of the thinges to come, as though they were already come to passe; to the ende, that the certaintie of their prophecies may more euidently appeare. The summe of the woordes, is a description of the force and … of their enimies, to the end, that they might be driuen to seeke vntounto GOD for aide and strength to resist them. The lessons that we hauehave to learne out of the same be diuers: first, in that the Lorde, for the reclaiming of man vntounto him selfe,God vseth many and diuers meanes to draw man vntounto himselfe. doth (besides his worde which is the ordinarie meanes) vse many and diuerse afflictions, oftentimes of contrarie kinde one to an other, to the end, that if hee will not bee mooued wyth the one, yet he may be drawen on by the other, so did he deale wyth the Egyptians his ennimies, first, sending one plague, then an other, after that a third, and so to the number of tenne, and all to the ende that hee might drawe them to yeelde obedience to his commandement of letting his people go: so dealte he also with the Israelites his chosen people, often, sometimes afflicting them wyth ciuill warres ataIudg. 12.1. home, sometimes with inuasion of ennimies from bEsay 36.1.farre, and sometimes with great c2. Kin. 6.25.dearths and scarcitie of vittailes, sometimes wyth greeuous diseases, as the d2. Sa. 24.15.plague and pestilence: and all to this ende, that they might be drawne out of those corruptions and enormities wherin they delighted, vntounto the true and sincere seruice of the euerliuing God, whose people they alwayes professed themselues to be, so dooth hee deale with vsus (as wee maye see by our owne experience) sometimes he afflicteth vsus wyth sickenesse, and if that doe vsus no good, hee sendeth outward trouble by vnquiet neighboures, if that preuaile not, hee bringeth vsus into pouertie, after that into troubles, in respect of our wiues, children, families, or kinsefolkes: all which hee dooth to driue vsus from delighting in any thing of this life, that might drawe vsus vntounto sinne, and to put our whole affiaunce in him alone:This doctrine commend vntounto vsus: 1. Gods care of our good. 2. How excuse is takē from vsus, and that by the testimonie of our owne conscience. the which, as it dooth on the one side commende vntounto vsus the great desire that the Lorde sheweth himselfe to hauehave of our good, in that hee tieth so many conclusions to profit vsus, so on the other side it sheweth vntounto vsus, howe al coulor of excuse is taken from man, that when he doth any way amisse, and is punished for it, he shal be able to lay the blame in nothing in the worlde but himselfe onelie, yea, hee shall by his owne knowledge aggrauate vntounto himselfe his owne damnation: for hee shall truely saye of hymselfe: Hath not GOD from time to time tolde mee of my faultes, by the ministerie of hys seruanutes, and called mee to repentaunce? And when that would not serue, hath hee not putte to his owne hand touching mee wyth diuerse afflictions, to bring mee vntounto hymselfe, and hauehave not I despised all these meanes, and preferred my delight and pleasure in sinne aboue whatsoeuer was promised in his holie woorde? What can I say for my selfe but euen this? That all the punishements that can be inflicted vppon mee, eyther in this life, or in that which is to come, are no more than my misdemeanour and obstinate refusall of grace and goodnesse hauehave iustly deserued.
It dooth also declare vntounto vsus the miserable corruption that Manne is naturallye defiled wythall:3. Our palpable corruption. and the greate backewardnesse that is in him towardes anie good thing, that being by so many, and so excellent meanes inuited vntounto his owne wealth, dooth yet notwythstanding, still renounce and refuse it, to the ende, that wee maye learne howe harde a matter it is for a manne to beecome truelie religious, and howe easie a thing it is for a man to deceiue hymselfe, in a perswasion of that whych (in deede) hee is farre from. For doe wee not see, that he whose estate (of all other) is most wretched, doth yet notwithstanding flatter him selfe, deeming his condition to be as good as the best, and so either thinketh that hee is so religious as hee needeth to bee, or else, that it is a thing easly attained vntounto, wherevppon it commeth to passe that he saith aIob. 21.14.vntounto knowledge, depart from me, and vntounto reformation, I will not be acquainted with thee. But if his eies were opened by the spirite of God, that hee might see what a straight gate hee must enter in at, before he can come to the treasure of an vpright conscience, and how many lets and hinderances rest in himselfe to keepe him from it, how many colourable deceits his own heart hatcheth to keepe him in sinne, then shoulde hee bee brought willingly to confesse howe deepely hee had drunke before, of the cup of corrupt iudgement, and how farre hee was from anie goodnesse, when hee thought him selfe to bee in excellent estate.
Diuers obiections of of the Israelites answered.The prophet describing the qualitie of their enimies, dooth speake in such manner, as euerye worde that he vttereth doth preuent an obiection that they might alleadge, and for their safetie and securitie in that land against all aduersaries.The first obiection. God placed vsus heere. For first, whereas they might saye for themselues, we are such a people as there is not the like, being al of the stocke of one man, and brought from else-where to inhabite this land, in spite of all that coulde bee against it, and therefore being placed heere by the hand of god, what people is there in the world that can annoy vsus, to which the prophet answereth, by saying: a nation commeth, as if he should say you can alleage no thing for your selues in regarde of any priuileges or immunities that you inioy, but God is able to intitle an other people into the like: yea, and wil now do it, for the sins of the Cananites hauing driuen them out before your face, what cause can there bee why your sins also should not expel you before your enimies, vnlesse you thinke that God is not as much displeased with sin in one people, as he is in another. Nowe this being diligētly marked, is very profitable for our present instruction: for when wee heare of inuasions to come vponupon this land, and of forren foes to bend their power against vsus, we do by & by flee vntounto that broken reed of our own setled estate, & allege carnall reasons for our selues whereby we persuade our own harts of continuance in the same condition, as before, and so make no reckoning (at least to work any amendment in vsus before god) but say peace, peace, and promise to our selues inuincible securitie: but let it be said vntounto vsus, as it might iustly be said to the Israelites. Was not the people that inhabited this land, of as great valor as we are? Nay, were they not Anachims, that is, great & mighty giants vponupon the face of the earth? what was it thē that ouerthrew them, & placed vsus in their roomes, our owne strength or multitude? Alas, no, for they were mo in number, and stronger in strength than they that ouercame them, but it was their exceeding sin, the measure whereof was come to the ful, and the hainousnesse whereof ascended into the eares of the Lorde of Hostes, and cried for vengeaunce: but this (you maye saye) was long ago, and it may be it was not true. Admit it were so, let mee then propound it in an example, so late & newe as many of vsus are eie and eare-witnesses of: the kingdome of the Pope, that euen (as it were) yesterday, was so seated and setled in this land, that it helde all men willingly captiue therevnto. What ouerthrewe that? Wee cannot say, that it was our number, for the most of vsus were then in the loines of them that mourned for the ouerthrow of their honor, neither can we say, that it was our strength, wisedome, or policie, for in all these they didde farre exceede vsus: but it was euen the hainous and horrible synnes that were commytted (without controllment) amongst them, euen in the sight of the Sunne: if then it bee founde (which a blinde man maye easilye finde out) that sinne is growne vntounto as greate a head amongest vsus as it was amongest them, and as little punished as then it was: what can wee looke for, but euen the iudgement that fell vponupon them, vnlesse wee thinke the Lorde to bee partiall on our sides more than on theirs.
But you will say, the case is not alike, for they were idolaters, & throwne out for their idolatrie, that wee might bee planted that professe and maintaine true religion: it is true, but might not the Israelites alleadge this much rather for themselues? and yet when they sinned, it profited them nothing: let vsus not therefore couer our shame with any of these fig leaues, but rather say with the apostle aRom. 11.21 The second obiection. We are the Lords inheritance.if God spared not the natural branches, take heed least hee also spare not thee. They might further say for themselues, the Lords inheritance is heere, and though hee shoulde be willing to let vsus be ouer-runne, yet hee will respect vsus, forsomuch as wee are the people with whom he hath chosen to dwell for euer. That this pretence might also be remooued, the Lorde saith by his Prophet, A nation commeth vppon my land, as if he shoulde say, albeit I hauehave separated it vntounto my selfe, and chosen my selfe a seate to dwell there, yet shall not that priuilege be any let: but I will neuerthelesse send vponupon them the rodde of my wrath to execute my iustice and vengeaunce vppon their sinnes: this being then the meaning of the holie-ghost in this point, it remaineth that we obserue out of the same, these two profitable doctrines for our instruction: the first is this, in that the Lorde calleth it his land, we do learne, that whatsoeuer preeminences they had, wherewith they coulde preferre themselues vntounto other people, it came from the Lordes blessing alone, for they themselues were as miserable when God tooke them to himselfe as any people coulde be (which if it be well weyed) will teache vsus when wee thinke of our prerogatiues that wee excell others in,Exech. 16. If we excell others, it commeth from the Lord alone. not to insulte presumptuously ouer them, and to waxe insolent, forgetting who separated vsus, but to giuegive all glorie vntounto God alone, from whome (indeede) eueryevery good thing that wee hauehave did come, & not from any thing in our selues: secondly, in that he sendeth this nation to the ouerthrowe of his owne people, wee learne, that the priuiledge of grace and merciemercy, in the fauour of GOD, or anye prerogatiue of this life dooth not giuegive vsus licence to sinne,The priuiledges of grace giuegive vsus not leaue to sin, then much lesse any other. or be more carelesse of the true worship and seruice of God, but (notwithstanding all that wee can saye for our selues) when we transgresse the commandements of God, we shall receiue the punishment due vntounto the same, which thing is worthie to be noted, for we see that very many take occasion to liue looselie in the course of their life, vnderunder pretence of this, that they are receiued vntounto grace, Christ died for sinners: and many will doe that which is vnlawfull, because they be wealthy, and can buy it out, or great in calling, and can bolster it, or hauehave manie freendes, and who dare meddle with them. If any of these woulde reason thus wyth themselues, the Israelites had as manie things to alleage for themselues as they, and yet when they sinned, they escaped not vnpunished, it woulde make them more carefull that they offende not the Lord, whose punishing hand is not turned away, but rather made more heauie, by those his blessings, wherewyth hee hath enriched vsus.
The third obiection. Wee are strong.Moreouer, if they shoulde say, though they come, they can doo vsus no harme, for wee are strong, and full of manhoode and courage, the Prophet wipeth awaye that obiection also, when hee saieth, that the nation that commeth is mightie, as if hee shoulde hauehave saide, neuer stand vponupon such termes, as that you bee valiaunt, and therefore they can not hurt you, for they are a mightie people strengthened wyth the power of that God, who hitherto hath enabled you against all those enimies that set thēselues against you, but now he hath turned his face, not against thē that come against you, but euen against your selues: wherby the Prophet teacheth vntounto vsus this lesson, that it is a vaine thing for anye man (when hee heareth of the commyng of enimies) to stand vppon hys reputation, and perswade hymselfe, that he and his countri-men be of such courage, that none shall doe them anye hurte, and it is (indeede) the common speache of vsus Englishemen, for wee are so proude in our power, and so warlike (as wee take our selues, especiallye when wee sitte on our ale-bench) that wee thinke eueryevery stranger doth quake at the name of an Englishman, and we hauehave to alleage for our selues the Histories of former times, in which it appeareth that our auncestours hauehave doone great matters that way: which I doe confesse to be true, and if wee were as well acquainted wyth the Chronicles of other nations, it maye bee wee shoulde finde as great matters (if not greater) brought to passe by manye of them, for GOD hath euer giuen vntounto seuerall nations their glorie one aboue an other, to one in this age, to an other in the nexte, as the course of the foure Monarchs dooth euidentlye declare. But can wee saye anye more for our selues in thys poynt, than the Babylonians might hauehave sayde for themselues, the Medes & Persians for themselues, the Assyrians for themselues, the Grecians for themselues, and the Romanes for themselues? and yet their glorie is decayed, and eueryevery one of them hath sustayned a shamefull foile by their aduersaries, yea, of obscure name in the world. Nay, can wee builde our selues in more saftie than the Israelites might? who had all the priuiledges that God euer bestowed vponupon any, and so many triumphant victories ouer their seueral aduersaries, that their very name made the heartes of the kings on the earth to quake: and yet for all this, where are they nowe? what is become of their glorious estate that was so famous throughout the world? Surely, it is defaced and brought to vtter ruine, so that they are become a by-word, and speech of reproch vntounto all nations vnderunder the sun, a most vaine thing it is therefore, to stand vponupon our owne strength, seeing, that they onelyonly shall preuaile in battell, whome the Lord will make mightie, yea though they be as weake as Dauid, and their aduersaries so strong (in the iugement of men) as Goliah the Philistin.The fourth obiection. We are manie. Now if they should yet except against the Prophet, that they are a people of infinite number, insomuch, that to go about to ouerthrow them, were to dry vp the sea, and measure the sand vppon the shore. He preuenteth that when he saith, that this mightie people that commeth, is without number, that is, as many as no man is able to reckon: and this is also a common allegation, that we bring to perswade our selues that no forreine foes can ouerrunne vsus, seing that our land is so peopled, that wee seeme to bee as the stars in the skie, that cannot be numbered: but it is as vaine, as anie of the former. For may not one nation bee as populous as an other? can there be so manie fighting men in one kingdome, as cannot bee found elsewhere, and though it were so, that our aduersaries were not able to match vsus this way, hath the victorie alwais fallen on the side of the greatest hoste? no, for the holie woord of God affordeth vntounto vsus manie examples to the contrarie. aGen. 14.17Abraham going out with 318. men, onelie did discomfite four kings and all their hosts, and deliuered Lot from their captiuitie. A man would thinke that the bIudg. 7.12.Medianites and Amalekites, being against Israel in number as the sand of the sea, should neuer hauehave bene ouerthrowen: and yet the Lorde discomfited them by the hand of Gideon, aIudg. 17.12.and his three hundred souldiours, without any stroke of weapon, but onelyonly the breaking of pichers, blowing of trumpettes, and crying, the swoorde of the Lord and of Gideon. Was not ye power of Senacherib king of Ashur, with a mightie number by the conduction of his seruaunt Rabshaketh, when hee besieged Ierusalem with an army of bEsay. 37.36an hundred, foure score & 50000. valiant men, & yet they were al ouerthrowen in one night: so that it is a broken reede of Egypt, when we relie vponupon multitudes, who are nothing against those fewe, vntounto whom the Lord will giuegive the victorie.The 5. obection. They wilbe dismaied being in a straunge countrey. In the words following doth the prophet also preuent that which might bee alleaged against the enemies, that if they come, being in a strange land, they could not tell in how many daungers they should bee, they should not be able to hauehave any stomach to proceed or if they did, they would quickly bee quailed, because they should neuer see an end of encounters, and so forth: all which is meet with al, when he sayth, that they shal hauehave teeth as a lyon, that is, be sharpe and fierce, and besides that, hauehave the iawes of a great lyon, that is, not runne them selues out of breath, wyth theyr fiercenes, but preuaile and become inuincible: In which words, are the enemies of the Church of GOD verie notably described, whether they bee suche as hauehave a will and cannot, or hauehave not onelie a will, but also power to make hauocke, and doe hurt vntounto Gods people.
The first sort of enemies bee described in the former Metaphor, wherein they are sayd, to hauehave the teeth of a lyon, that is, to be sharpe, and bitter, verie willing and desirous to rauine and deuour, and prepared for the purpose against the daye that they desire. And of this minde are (no doubt) all the Papists, that are in England, whether they be recusants or church-papistes, notwithstanding that they pretend a louelove vntounto the state,The affection of an English papist. and a contentednesse to liue quietlie in it, so that they may be let alone to vse their conscience (as they falselye do terme their hereticall opinions) yet indeede, because they beare a deadly hatred vntounto the religion of Iesus Christ (which is the onelie piller whereon the safetie of her Maiestie, and the common-wealth standeth, and shall stand so safelye as they leane vntounto it, & no more nor longer) if they do not vntounto vsus all the mischiefe that can be deuised, it is for no other cause but onelye this, that God taketh awaie from them oportunitie to bring it to passe: and to the end that this may appeare to bee true, (for they hauehave plaide the part of Ismael so long, that too manie of vsus bee brought to bee as credulous as Gedoliah) looke into the perticulars of their behauiour,Iere. 40.16. in their seueral countries where they dwell, and callinges wherin they are: and you shall see that they bend all their credite, and authoritie to the crossing of religion,Let them obserue this that thinke papists may be good subiects. (which is the staffe of our state) and the countenauncing of treacherous papists, who be the sworne vnderminers of our welfare, either in soule or bodie: and therefore I maruell, that anie wise men can be drawn to thinke, that euer a papist can perfourme anie loyall seruice to hir Maiestie, or good to his countrey, vnlesse it bee to winde him selfe in, that he may after do the greater hurt, as the experience of many of them hath shewed in the sight of all men. And this is not onelie true in those rich enemies to religion the papists, but euen in all other that be wicked men, whether they bee Atheists, or men giuen vntounto wickednes of life: wee see how (oftentimes) manie of them doe currie with Gods Children, but yet let vsus neuer trust them the more, albeit, it bee better that a dogge fawne vppon vsus, then barke and bite vsus, yet it is most sure that they neuer fawne, but to the end that they maye come neare vntounto vsus, and bite more earnestlie. The seconde sort of enemies, is described in both these termes set together: for the one importing sharpnes, and the other strength or might, his meaning is, that they shall hauehave an earnest desire to deuour, and an inuincible might to execute the same: which when they meet togither, what spoil they make of all good things, the dailie experience of them where they are lysted to do what they wil,As appeareth by the Guise and his complices of Fraunce. doth euidentlie shew vntounto vsus, and the effect that this of theirs in this place bringeth to passe, will declare vntounto vsus in the next sermon: onelie let this bee the summe for this time, that all men who are not trulie religious, doe beare a bitter emnitie vntounto the same, and the professours thereof, which if it appeare not by their works, it is either because, they want power to their will, or because God brideleth them by one meanes or other, to the end that we may learne to take heed, how we bee familiar with any of them, or trust them further than wee see them, for if wee doe, wee shall see at one tine or other, that they neuer did beare anye faithfull friendship vntounto vsus.