wee take thys course first and afterward proceede vnto the second whych also was the practise of that good king Iehosaphat in the like case all our preparation and politike deuises shall vanish as the smoake and doe more harme then good which thing O the want of England heerein if it were considered then should wee see a better issue of manie notable plottes that fall to the grounde and doe no good because the LORD cannot awaye to bee made seruaunt vnto fleshe and blood and therefore when hee smyteth or threateneth to smyte vs and wee flee to anye other helpe then hym or to anye other good meanes that hee hath allowed vs before wee seeke reconciliation wyth hym hee will bee sure to laie his cursse vpon our labors that they shall bring forth wind and therefore let vs pray vnto the Lord our God that he would direct those that he hath set ouer vs first to seeke true reconciliation with him and then shall their pollicie prosper or els can we looke for nothing in the end but miserie and desolation and let euerye priuate man learne the lesson for his owne profite that whensoeuer anye thing goeth a crosse with him and hee would amend it let him know that the cause being in his sinne that hath displeased the Lorde if euer he looke to haue it helped indeed hee must beginne with this sound conuersion vnto GOD with whome hee beeing once at one other things shall fall out well but hee continuing in displeasure with him which he will doe so long as he abideth in impenitencie how can any thing that hee taketh in hand go well with him To thee will I crie The prophet seeing that these things did mooue them very little and perceiuing the wretchednesse that they are now growing into resolueth with himselfe that though they regard not their owne good yet will hee continue his care ouer them in intreating the lord for them whereby wee learne first this lesson that the ministers of God must neuer be so discouraged as to leaue that calling wherein GOD hath set them for any desert of the people againe that Gods ministers must haue a care ouer thē being of their charge that care not for themselues but run headlong to destruction according as our sauiour hath giuen them an example praying for his pesecutors saying Father forgiue them for they know not what they do lastly when all thinges are in suche desperate condition that godlines is oppugned euen with high hand the minister of the word can do no good in his ministery no nor bee suffred to exercise the same yet must he not cast of the care of the church of God but euen get him with Ieremy a cottage in the wildernes and spend his dais in mourning for the desolation of Syon Let vs beseeche the Lord our God euen for his beloued son Christs sake to pardon the sinnes forget the offences of this land or els the ministers of his truth shall before it bee long haue iust occasion to lament with Ieremie say How doth the land become solitary c. The honour be to God alone and the profit to his Church God neuer punisheth in his visible church before he giue warning Our time like vnto that in which Ioel prophesied A comparison betwixt Israel vs conteining the sum of these sermons a Acts. 2.16 b Rom. 10.13 The authoritie of gods word dependeth not on man It is needful for a Minister to be assured of his calling The markes of a true minister a Ezech. 2.8 b Mat. 13.52 c Tit. 1.9 Learning maketh not a Minister a Esay 50.4 b Actes 4.29 c 2. Tim. 4.2 a Esay 58.1 b Ezek. 33.7 c Act. 20.27 d Mat. 28.20 e Esay 56.10 The preaching of the word is the meanes whereby God will be knowne a Acts. 8.31 b 1. Cor. 1.21 c 2. Cor. 4.4 a Iohn 12.48 Gods ministers may speake no more nor lesse then gods word a Acts. 20.27 Because God speaketh man must heare a Act. 17.28 b Prou 16.4 c Iam. 1.17 a Math. 7.16 They that obey not the word do not beleeue it to be of God Great men should bee forwardest in all godlines a Eze. 18.4 A meditation for all superiours The cause that maketh all superiors euill a Hebr. 11.6 b Rom. 10.14 c Iohn 5.12 All that will be saued must heare Gods word The reasons that the greter sort alleadge to keep themselues from hearing Gods word How the vngodlye that haue any learning esteem of preaching Why so few magistrats be religious a Matt. 6 33· What the ignorant do alleadge to keepe them from hearing Gods worde a Mat. 11.25 4. A faithfull Minister must labour to affect the hearts of his people with that which he techeth a Amos. 4.6 God afflicteth man to draw him to repentance 5 We may not consider of Gods worde or workes for the time onelie We must learne gods woorde for our selues our children also a Deut. 6.7 b Ephes. 6.4 Gods works once shewed haue a perpetuall rest 6 God is both able and very willing to punish the transgressours of his lawe The least of gods creatures can confound the greatest men when God will God wil neuer leaue punishing till we be either conuerted or vtter-confounded Marke well this application 7 Drunkards are hardest of all other drawn to repentance Gods iudgements shall mooue the most senselesse Amos. 6 3. a Esay 5.11 56.12 The mispending of gods blessings the cause of scarcity We exceed in abusing Gods blessings euerie way more then the Iewes did God dissapointeth the sinner of his purpose God often punisheth the abuse of greatest aboundance with greatest want Luke 15.16 The greatest sinner must repent most deepelie The impenitent neuer leaue their sinne vntill Gods vengeance inforce them a Gen. 6.3 b Gen. 19.14 c Ezo 14.27 a Luk. 19.44 8.9 God vseth many and diuers meanes to draw man vnto himselfe a Iudg. 12.1 b Esay 36.1 c 2. Kin. 6.25 d 2. Sa. 24.15 This doctrine commend vnto vs 1. Gods care of our good 2. How excuse is takē from vs and that by the testimonie of our owne conscience 3. Our palpable corruption a Iob. 21.14 Diuers obiections of of the Israelites answered The first obiection God placed vs heere a Rom. 11.21 The second obiection We are the Lords inheritance Exech 16. If we excell others it commeth from the Lord alone The priuiledges of grace giue vs not leaue to sin then much lesse any other The third obiection Wee are strong The fourth obiection We are manie a Gen. 14.17 b Iudg. 7.12 a Iudg. 17.12 b Esay 37.36 The 5. obection They wilbe dismaied being in a straunge countrey The affection of an English papist Iere. 40.16 Let them obserue this that thinke papists may be good subiects As appeareth by the Guise and his complices of Fraunce 10.11 It is the property of the godly to do good and of the wicked
reprooued for their fault and taught howe to amend As hee dealt with the husbandmen so dooth hee with the priests that is declareth them the special cause that is to draw them to lamentation and mourning which is that the meat-offering and drinke-offering is taken away from the house of god whereby hee dooth first of all teach them that forsomuch as the glorie of God in the visible aduancement of the same stoode in this that the temple had great abundance of sacrifices brought vnto it nowe that those offerings were to cease the Ministers of the Lord must so much be greeued therewithall as the glorie of God is deere vnto them The vse of which doctrine for our instruction is this that as the outward seruice consisted then in the multitude of sacrifices so dooth it nowe in the enlargement of the preaching profession and practise of the gospell so that whensoeuer the same is any waye abridged if we haue that zeale of Gods glory that we shoulde it must driue vs vnto the same sorrowe that these are commanded to take vp in the like case Again we learn by this comparing it with the cause thereof that whensoeuer the word of God either in the profession or practise of the same hath not that free passage that is meete the cause therof resteth in the sins of the people that profes y e same word according as we heard yesterday deliuered vnto vs more at large Now in that hee sayth The house of your God he doth not only put them in mind of their calling from whence it came and the Iudge to whome they must giue account howe they haue demeaned themselues in it but also in the generall backewardnesse of the people comforteth so many of them as laie these thinges to heart that howsoeuer they might bee discouraged by the frowardnes of the people and fear that God was not therfore pleased with them hee notwithstanding remained still their God reckned of them according to their faithfulnes in their calling not after the fruit that came of it which hee always reserueth in his owne hand to lessen or encrease it according to his good pleasure And surely this lesson is very needefull to bee learned in these euill dayes of those faithfull Ministers that doe with a good conscience discharge their duties for y e discoragements that we haue by the carelesnes obstinat disobedience of the people to whom our feete ought to be most beautifull are many and greeuous the depth whereof is hardly conceiued by any saue those that haue experience of them Nowe if we should measure al our comfort by the succes that we see our ministery haue in y e world wee shoulde quickly be brought to say with the Prophet that we wil speak no more in the name of the Lorde but we haue a more sure staffe to lean to which is that whatsoeuer fruit come of our labors though we be to all that heare vs the sauour of death yet are wee still a sweete smelling sauour vnto the Lorde for as it pleased his Maiestie to like well of Abrahams intreaty for Sodome and to accept it as a worshippe vnto his name notwithstanding nothing to their profite so is it his gracious good will to accept of the faithfull diligence of his seruauntes in the ministerie of his woorde though they doe not conuert one soule for howsoeuer it be Gods glorie shall be aduaunced therby which must bee the principall marke that we are in all our actions to aime at Sanctifie you a fast c. After that hee hath shewed vnto them howe they are to behaue themselues priuately and to prepare themselues to giue the people al good example of forwardnesse he nowe proceedeth to shewe vnto them what they are to doe publikely that the punishment threatned beeing generall the whole people might bee drawne vnto a solemne repentance These woordes contained in the first of these verses doe describe vnto vs the exercise of a publike fast almost in euery circumstaunce of the same so that I might haue iust occasion heere to handle the whole common place of it which I thinke not so meete at this present yet wil I briefly set it downe so farre as this present place giueth warrant And first of al whereas hee willeth them to sanctifie a fast we are first to consider what this fast is to the ende that it may the better appeare howe it is to bee doone briefly therfore it may be thus described it is an abstinence commaunded of the Lord thereby to make solemne profession of our repentance It is called an abstinence not as if that were all and euery thing requyred at our hands in such an action but because it is the most noted outward helpe therevnto for indeed fasting is no part of the thing but onely an outward helpe to drawe vs the better vnto the inward sense of that vnfained repentaunce which wee are to shew foorth Nowe this fasting is not like that of the Papists wherein they abstaine from some kinde of foode and cram themselues with others but it is an vtter refusall of all the commodities and pleasures of this life therby to make vs y e apter to the inward vertue And therfore wee reade that the godlye were accustomed to refraine from all kinde of foode vnttil the euening Secondly wee are to see when and vpon what occasion this exercise is to bee taken in hande One and not the least the woordes of our Prophet doe shewe vs who vppon consideration of the miserie that they felt and iudgements that they feared were commaunded to humble themselues before the lord so that whensoeuer the Church of God is in any distresse or feareth any danger approching it is the duetie of the guides thereof to call them vnto this solemne fasting Other causes there be of the same as the electing of ministers or magistrats but because they be not in my text and my purpose is not to handle anie more of the common place than it affordeth I wil not speake of them Furthermore this being an extraordinarie exercise it is to be considered whom the Lorde hath geuen the authoritie vnto to proclaime it some saye that it resteth in the authoritie of the Magistrate and some affirme it to bee a dutie of the ministers they that lay it vpon the magistrate doe alleadge for their profe the examples of Iehosaphat king of Iudah and the king of Niniuie who both in the like extremitie proclamed generall fasts amongest their people but they are aunswered thus First that their particular examples doe not prooue a generall doctrine in this case seeing that the commandement of God as shall appeare is expresse on the other side Secondlie it can not bee prooued that Iehosaphat for the other was a heathen king whose example can prooue nothing didde anye more in that action than both hee might and was commaunded to doe in euery part of
beware of promising vnto themselues one houre space but rather to assure themselues of present desolation which is diligently to bee learned of all persons and at all times of repentaunce For hee that will any way sooth him selfe in hope of the least tyme of forbearing shall so quench all the motions of true repentaunce that hee shall perfourme nothyng therein but in such superficiall maner as shall bee to no purpose The fountaine from whence all thys woe must bee looked for to fall vppon them is sayde to be the Almighty which name is properly geuen to God when hee sheweth hymselfe a victorer or ouercommer whereby the Prophet geueth them an other meditation of their miserie that the Lord of heauen and earth by whome not onely all things are guyded and gouerned but also they in peculiar manner had many waies bin enriched and blessed was no more to bee looked for as a deliuerer or a protector but as a most terrible Iudge and seuere destroier because that they had rebelled against him who hadde euer beene so gratious and bountiful vnto them and it teacheth vnto vs this lesson that if wee enioye the blessings of God and make not the right vse of them when the Lorde seeth that we swarne from him doe that which seemeth good in our owne eies hee will come against vs wyth his seueritie so much the more intolerable as we haue receiued his blessings in greater abundance Is not the meat-offering c. The causes of mourning which wee haue heard at large before are heere repeated for in a solemne sorrowe before the Lorde what can go more neare vs if we looke into the matter aright than this that the honour of God shall be stained and the ministerie of the woorde ceasing the price of the pretious bloud of the Sonne of GOD fall to the ground by reason that his kingdome receiueth no encrease by the preaching of the Gospell which maye conuert soules vnto him Nowe in that hee calleth it ioy and gladnesse hee dooth first of all teach vs that if wee bee of the number of them that doe in heart wishe that which in woordes they daily begge at the hand of God that is that his kingdome may come then is our principall ioy and chiefest thing that wee long after to labor to enlarge the spreading abroad of the gospell that manie may embrace it and bring foorth fruites woorthie the same but if wee haue litle or small care hereof which indeede is the disposition of the most it is a signe that wee neuer yet profited so farre in godlinesse as these people who for all that are ready to be throwne into finall destruction And moreouer it doth teach vs that if wee want this and see that it goeth to wracke then is there nothing vnder the sunne that can giue vnto vs anie iust matter of gladnesse And indeede if wee consider well of it wee shall see that it is most apparaunt For if wee gaine the whole worlde and doe loose our owne soules what doth it auaile vs. But if we be not partakers of the ministery of Gods worde the meanes of our saluation dooth ceasse and therefore though wee shoulde enioy honour wealth pleasure and all that our heart can desire and be without Christ Iesus who is the Sauiour of them onelie that learne by the knowledge of his blessed woorde to beleeue in hym we shoulde but enioy so many weyghts to wey downe our condemnation and make it more intollerable vnto vs. Is not the seed The destruction of the common-wealth which also we heard before is here repeated as a matter for them to meditate vppon and commend the redresse of it to the Lord the particular speeches which are heere more than in that before are to be considered first where hee saieth that the seede is rotten vnder the clods his mening is that their seed which they did sowe and hoped to reape agayne wyth encrease did neuer spring vppe but rotted vnder the grounde Nowe if this was a cause to induce the Israelites to saye Alas for this day then surely haue wee iust cause for to sing the verye same Song or rather for to mourne wyth the verye same lamentation for we can none of vs be ignorant how the Lorde hath delt with vs in sending so great aboundance of moisture whose nature is to nourish and so drowning the earth therewith whose kind is to bring foorth for the vse of man that the earth was vnto the corne as a graine the raine vnto the earth as the running of a floode and both they so bent againste man for his disobedience to his maker that in manie places of this land they denied him all not accompting him woorthy to receiue his seed againe so that we may assure our selues of the lords anger against vs which will be sure to burst out as a fire which none shalbe able to quench vnlesse we returne by speedy repentance How did the beasts mourne The prophet dooth further will them to saie vnto the Lord that the beasts did mourne whereby hee first sheweth the miserable case of this people that were so afflicted as the verye sence thereof did after a sort mooue the brute beasts and yet did they remaine hard harted wherby he sheweth their condition to bee worse then that of the beast without vnderstanding Secondly hee sheweth the miserable confusion that the sinne of man bringeth vppon all creatures that for the same euen the whole frame of heauen and earth becommeth out of square and the dumbe creatures are pinched with penury in suche wise as they according to their kinde do grone vnder the burden of mans transgressions Nowe whereas hee sayeth that the flockes of sheepe are destroyed hee toucheth one kinde of punishment that wee are to thinke of for albeit it be true that if wee respect the generall number it is not so with vs yet in regarde of the particular estate of diuers it may bee trulie saied that it hath also fallen vppon vs for it is knowen that the vnseasonable wette that did fall infected with rottennes verie manie flockes in diuers countries so that thys beeing another of the causes of the Israelites sorrowe wee are to assure our selues that vnlesse we make the right vse of it we shall feele that punishment and farre greater except in time wee repent that yet we doe not perceiue In all this councell which the Lorde by his Prophet giueth them heere is no mention made of anie aduice to prepare them selues for the Warres that they myght resist the enemies nor of pollitike prouision in the time of this dearth to make things reach so farre and bee so well ordered as maie bee which hee dooth not leaue our as though they were vnlawefull But hee speaketh of that which is the first to bee doone and beeing trulie perfourmed will both teach and gyue a blessing vnto the seconde meanes whereby wee learne this lesson that vnlesse
grounded vppon knowledge the like is to bee sayde of the corruptions and wants that are from time to time descried to bee in the Church for the attaining of the amendment whereof the praier of the faithfull is verie forcible in the presence of GOD and so of all other thinges what soeuer concerneth the good or hurt of the whole Church of God or anie member of the same though it bee not for euerie one to practise is to be taught by the Minister of GOD vnto the Church and learned of euerie hearer that hee may giue GOD hys due praise for the one and entreat his fauour for the other But the Minister of God which laboureth to do that which shalbe fouÌ„d vnblameable will both deliuer without feare as God offereth conuenient oportunitie all the counsel of God and also knowing the fountaine of knowledge and wisedome to bee infinitelie deepe in the woorde of God and past drying vp and him selfe neither to haue receiued anie thing els in commission nor to haue anie promise of blessing vpon anie other course will keepe him selfe from time to time within the boundes of the same for euery thing that he shall deliuer vnto the people of God Heare ye this the calling of the prophet being confirmed and the manner how hee was furnished being laid down vnto vs it remaineth that we come to the words that he vttered vnto them wherein before we come to the matter hee exhâ—â—teth them to attendaunce and diligently to listen to that which he was to speake vnto them as if he should haue said seing that I am sent from God and furnished with the knowledge oâ— his word to the end that by my meanes you may be instructed from him in that whicâ— he would haue you to knowe put in practise it behooueth therfore that euery one oâ— you from the highest to the lowest not onely the rulers auncients of this land but also all that dwell therein doe carefullie and with all reuerence harken vnto and receiue that which I am to deliuer vnto you this being the summe of his entrance it remayneth that wee consider more at large the particular duties that are to bee learned out of the same First let vs note how and vppon what cause this exhortation is vttered for no man will be perswaded to harken vnto a thing but being induced therevnto by some reason rather and if you marke well you shall see that it is inferred vpon the words of the former vers as if hee shoulde saye vnto them on this wise the Lorde hath ordeined me his messenger and giuen me a message to deliuer vno you and therefore it is meete that with all carefulnesse you hearken vnto the same and if it bee ryghtlie considered it is a most forcible reason for seeing that the LORD is hee by whome wee haue our beeing to whose glorie we are created and from whome we receiue euerie good thing there is great reson that when he speaketh wee should laie our hands vpon our mouthes with all reuerence receue that which he wil vtter but how soeuer men in general termes wil acknowledge that it should bee so yet indeed when we come to the trial of y e generall by his particulars we shall finde y e very few do beleue y t it should be so or if the tree be knoen by his fruit then this perswasion is seen to rest in the harts of a very few For albeit many are found that with their outward appearance seem to be thus affected yet few are fouÌ„d that learn this word with any loue or reforme their liues after y e rule of the same with any care or endeuor Now can wee thinke that they beleeue it to bee gods word or the messenger thereof to bee sent from God which despise the particulars that bee taught vnto them out of the same and care not a iote for any obedience therevnto no it is vnpossible for if euer it entred into their minds that it were a message from God in deed then wold they also be perswaded that the contempt disobedience therevnto were great heinous offences against his glorious maiestie which he would neuer leaue vnreuenged so if not for loue of virtue yet for very feare of punishment they would not goe on in such moÌ„strous disobedieÌ„ce as they do And therfore let euerye one of vs make triall of our selues by this how surely we are persuaded in our harts y t it is the word of God which is euen in so much measure as we carefully yeeld obedience therevnto no more Again we se how the prophet nameth first of al the elders wherby he meneth those that were assistant vnto the priests in y e gouernment of the church who are so called for y t they were coÌ„monly before they were acouÌ„ted fit for that place men of ancient yeeres of gret grauity among the people now he spake first vnto them because y t they being by reason of their authority and persons of great regard among the people therfore easily drawing after theÌ„ the greater number yelding obedience might bee forcible meanes to bring on others or refusing to harkeÌ„ might lead many with theÌ„ to disobedience the holy ghost thought it meet that his prophet shold be al first with them wherby we haue to learne this lesson for our instruction that it behoueth theÌ„ whome God hath placed in authority either in y e church or common-weale to be very carefull and take especiall heede that they yeelding obedience to the voyce of GOD by hys prophet in this place doe carefully harken vnto the woorde of God and in their liues as they bee placed aboue others giue no example for them to follow but that which is good and holie and if they would well consider of it they should see that there is great cause that they should doe so for as the great Cedars in Libanon while they staied are a defence vnto manie shrubbes and bushes vnder them but if they fall they crush all that be within their reache euen so they that are of higher estate and calling while they continue in the feare of God the waies of holines are as props and staies vnto many that look vpon them and great meanes to drawe others on by their authoritie example but when they fal and giue them selues vnto the waies of sinne and wickednes they go not that waie alone but are an occasion of falling vnto manie others besides of their inferiours and followers nowe albeit it be true that because one man sinneth willingly the soule that sinneth shall die yet shall their bloude bee required at the handes of all them that haue not doone their dutie to bring them to GOD but being meanes to driue them from hym if wee could bee perswaded of the trueth of thys O what care it would woorke in the heartes of euery one in his calling it would make
will but we think so litle of his iustice and presume so much vpon his mercy that we persuade our selues he wil not execute his veÌ„geance vpon vs albeit we haue done doe daily prouoke him therto by our manifold rebellioÌ„s against him but if we could beleue that this people had as great cause indeed to stand vpon his mercy for that they had as much experience as any since euer had or could haue as we can any way pretend for our selues yet wheÌ„ they walked a course not agreable to the calling whervnto he had called theÌ„ were seuerely punished it would make vs more carefull to do wel y t we feel not y e smart of his powerfull vengeance not go on in the course of our own ways persuading our selues y t no euil shal happen to vs bicause the lord is gracious merciful Againe we are to consider of the instruments that God vseth to shew forth his displeasure vpon theÌ„ in this place they bee not the great puissant princes that then liued thogh they be also at gods coÌ„mandement nor the power of darknes y t ruleth in the air nor the angels that attend continually vpon him to do his will for all those we acouÌ„t to be great mighty in our own eies but it is the seely pore vermin y t 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 as y e holy ghost termeth theÌ„ such like y e lords mighty host wherby god hath many times ouerthrown great mighty monarks as Pharao Herod others to teach vs on y e one side how al the creatures of God that haue their beeing in and vpon earth round about vs 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 afflictioÌ„ and so leaue them vntouched any more but sendeth vpon theÌ„ 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 vnto 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 that whensoeuer God sendeth vpon a people anie punishment to call them to repentaunce and it worke not the same effect God wil still send punishment vpon 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 Which doctrine if we can rightlie applie it vnto our selues is verie necessarie for our present instruction to make vs see in what case wee be at this instant We all know that God hath begun to deal with vs in this point as he did with the Israelites in this place that is to abridge vs of that plentie of breade that heretofore by his great mercie wee haue long enioyed yet by the shew that appeareth vpon the earth in the forwardnes of the corne hee seemeth to haue made or at y e least to promise an end of y e 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 haue 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 vs which is the end why God afflicts his people either he seeth that we are a nation who haue 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 vs anye more will let vs 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 vnto him selfe hee will not let vs alone with this light easie blow that he layde vppon vs but hee will either in the same kinde by remoouing all the fruits of the earth from vs touche vs more nearely then yet hee hath or by some other more sharpe and bitter purgation cleanse away the drosse that cleaueth so fast vnto vs that hee maie make vs pure gold fit to be made vessels of his honour and therefore let vs not thus â—ooth vp our selues in perswasion of peace and plentie for if they be restored vnto vs without our sound conuersion vnto 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 laboreth to draw the people vnto the due consideration of their estate to make y e right vse of that punishment which was vpon them wherin albeit he speaketh vnto y e drunkards perticularly yet we must not thinke that hee meaneth them alone for the want laying holde generally vpon all the end thereof must also be vrged vnto 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 vnto the greatest depth of security the drunkarde is the greatest for as it is the nature of the
stopped that it floweeth not vnto vs in such streames as it hath doone heeretofore and doth at this daie vnto others for why should we think that the sinnes of the reprobate ordeined to destruction should anye way hinder or further the proceedings of the gospell for whether it bee taught or buried in silence whether it flowrish or be extinguished it is no matter to them it is therefore the sinnes of the people of god that dammeth vp the proceeding of the truth for euen as it was a matter no waye appertaining to the nation which GOD threatneth by his prophet to come vpon the land of Israel whether the lords worship in the temple florished or no but was a thing perticularlie belonging vnto the Iewes Gods chosen nation and it was not their sinnes but the sins of the Israelites that procured the decaie thereof euen so it is in the Church of God for euer the sinnes of the vngodlie and those that are without doe neuer cause the Lord to ouerturne or giue smal successe vnto his owne ordinance but the transgressions of those who hauing receiued the woord of life doe not frame their hearts within and conuersation without according to the rule of the same this made the prophet Ieremie to tell them of Iudah that their sins had turned away Gods blessings and their transgressions turned good thinges from them the Propet Isaiah like-wise telleth them that their sinnes were the cause that iudgement was turned backward and iustice stood a farre off that truth was fallen in the streets and equitie could not enter And therefore let vs neuer poste the fault ouer to anie other as Adam did vnto Euâ—â— if any thing bee not as it should be but let vs laye the fault where it is to wit in our owne sinnes for assuredlie if wee could in the vnrighteousnesse of our hearts consent together amongest our selues and with one accord seeke the aduauncement of Gods glorie First in our selues and then in others What wicked man what Pope What Deuill shoulde bee able to withstand vs and therefore haue we iust cause to mourne when wee see the preaching of the Gospell cutte off from the people and the power thereof lessened that it conuerteth not where it is preached seeing that our owne sinnes bee the cause of al these with manie more abhominations For the zeale of the people to receiue and practise the trueth dooth open the mouth inlarge the heart and furnish the minister of GOD with graces in great aboundaunce that may make his woorde more powerfull vnto them whereas on the other side their sinnes and colde attendance therevnto doe freeze his affections and stoppe his mouth that hee cannot speak vnto them wyth that maiestie that so glorious a message requireth Againe by this sequell following vpon the warres in Israell that the dailie offerings should bee cutte off wee learne that of all the troubles and afflictions that befall vnto the Church of GOD warres bee the greatest enemie vnto the publike profession of religion for though it be true that as all other trialls so this maketh the godly more feruent and stirreth them vppe to more feeling then they hadde in the time of their prosperitie and peace yet such is the contradiction betwixt warres and the open profession of religion that they do hardlie stande together but especialie if the enimies therof preuaile then proue they the bane of it and though they do not yet such is the hurt that it receiueth thereby as it is longe before it recouer the former condition For a good course beeing once interrupted is hardlie renewed So many hynderaunces can Sathan inuent and so readie is our nature to take vppe euerie lette and alleadge it for an excuse besides that because it is the nature of man first to prouide for his owne steeled house though the Arke of GOD dwell betweene the curtaines that is to haue greater care of hys priuate estate then of the publique benefite of others especiallie in matters of Religion and yet when troubles arise in a nation the first thyng that is discontinued is Religion Therefore it is that Warres bee so greate an enemye therevnto Then it shoulde followe of the contrarie that peace should begette the most perfect building of the kingdoome of Christ and so should wee bee the most glorious that waie but alasse though it should bee so yet it is fallen out cleane contrarie for wee haue imployed our selues in this time of our quietnesse to build our selues strong in sinne and to fortifie our hearts against the entraunce of anye good thing so that in steade of the grapes that our vine being so dressed shold haue brought foorth we haue yeelded sower grapes and such as causeth the Lord to threaten the casting downe of the hedge the ouerthrowe of the wine-presse and the vtter ruine of the whole vineyard howe much better had it beene for vs if God had so beene pleased if wee had beene left with the rest of our breathren and good neighbours round about vs vnto the winde and wether that our faith might the more haue bene purged and our zeale made more feruent and not placed in this settled securitie as a standing people which gathereth vnto it and reteineth all kind of filth and corruption let vs nowe consider a little the reason which the Prophet vseth to see whether it bee of force sufficient to perswade them to mourne and it may seem that it is not for the meat-offeringes and drinke-offeringes that were brought into the temple were either consecrated vnto the fire or for the most part allotted vnto the priestes and therefore this reason seemeth to reach no further then onelie vnto them that were to minister in the temple because their liuings did decaie but wee must note that he meaneth not onelie that they should mourne because their ministers lacked liuing albeit euen that is a iust cause for the people of God to mourne but especiallie hee had regard vnto the exercise of the ministerie in the temple which concerned both the glorie of God and the saluation of their own soules and then the reson is in effect thus muche there is great cause you should mourne seing not onelie the meanes wherby your soules haue bene fed is taken away but also the maner how the honor of God hath bin made more glorious among you then in any other nation vnder the sunne And surely the reason vnto all those that haue anye sparkle of grace in them is very forcible for seing it is euident by manie places of the scripture that the principall ende of our creation is that wee might with all possible endeuour set forth the glory of God it must follow that when hee is glorified by vs in deede wee must reioyce aboue all other things wherof we may take pleasure in this worlde againe the principall ende of our creation and redemption in respect of our selues being the saluation of our soules when
beene possible would haue plucked out their owne eies to haue giuen them vnto him it would make vs learne that he who is instructed in the word should make him that teacheth him partaker of all his goodes or coulde wee thinke you make a marte of the doctrine taught by them refusing to giue it the hearing Or if we do determine before hand not to beleeue it sauing so farre as it pleaseth our humour no it is not possible but rather it woulde make vs with all zealous care attend vnto the voice of God speaking to vs by them pray to God continually to teache vs the vnderstanding of the same and to indeuour vnfainedly to put in execution whatsoeuer appeareth vnto vs to bee enioyned from the mouth of the Lorde I am persuaded that among many our sinnes that crie to the Lorde for vengeance vppon vs this is not the least that the true Ministers of God and indeede the doctrine of the trueth taught by them haue so manie snubs and discouragements and on the other side they that prophecie vnto vs of wine and strong drinke and speake vnto vs pleasant things are had in such estimation and their lying vanities so highlie regarded wherein is truelie performed that euill that Solomon sawe in hys time that follie is set in great excellencie and the rich set in lowe place Well the land hath cause to mourne that giueth the Ministers of God occasion of sadnes The field is wasted In these woords the Prophete sheweth yet an other reason to induce them vnto mourning which is annexed vnto the former as a thing thoughe in it selfe not greater yet by reason of mans corruption who feeleth the wantes of his body sooner than of his foule it is that which woulde more sensibly be felt in which wordes hee reasoneth thus Albeit neither the decay of religion nor the sorrowe of Gods Ministers doe mooue you to mourne yet if you doe looke well into your estate there is a miserie comming vpon you which wil touch you verie neerly and that is your fruitefull and pleasant fieldes shall be so laide waste that euen the very ground shall mourne and lament to see her encrease so consumed for the corne the wine and the oile which are the chiefe yeeld in the lande and the fruits which you stand in greatest neede of perish and come to nothing Out of whiche wee learne first this lesson that those whome neither the care of Gods glorie by the flourishing of true religion nor the saluation of their owne Soules by the preaching of the trueth will anie thing mooue at all are yet often by the iust iudgement of GOD brought vnto the sence and feeling of their miserie by the remoouing of those things that their affections are most setled vppon the which if we looke into the word of God is manifest vnto vs by diuerse exampls Cain that wicked murtherer when hee would neither be moued with the voice of GOD speaking to him from heauen nor the innocencie of his brother iustified vnto him to refraine from his diuellish purpose the Lorde sette a marke of such ignominie vpon him as made him euen by hys guiltie conscience thinke that all men abhorred him All the wicked of whome we reade from the beginning to the ending of the booke of GOD haue euer reiected the woord of truth that they might with more free libertie delight in the pleasures of sinne but the LORD hath euer in the ende either remooued from them those thynges which possessed theyr myndes and kept them from Godlinesse or which is more inflycted vppon them the earnest of his eternall displeasure the which is diligentlie to bee noted that wee maie make our profite of it for if wee could learne it and bee trulie perswaded of it wee shoulde heare with more reuerence and obeye wyth greater obedience the holye woord of the Lorde our GOD. What is the cause that maketh men so lightlie to esteeme that heauenly course of life which the Gospell propoundeth vnto vs but onelie this that thorowe the corruption of their owne hearts and seducementes of Sathan They haue framed vnto themselues some course of life and promised to their owne hearts some present blessednesse whych can not stande wyth the practise of sincere Godlinesse Nowe if thys could bee dryuen into their heades that there is nothing wherein wee canne haue anye safetye or true happynesse when the woord of the Lorde is disobeyed it woulde make them aboue all thinges seeke vnto it that they might learne out of the same that true and vnfained attonement with God whereby the lawfull fruition and delight in the thinges of this life might bee possessed by them wyth more peace but whilest they neuer once intertaine any such cogitation but rather on the contrary part thinke y e religion bringeth with it these and these inconueniences depriueth of such and such commodities and abandoneth manye of those pleasures that they cannot leaue it commeth to passe that they are so farre from thinking well of godlinesse as they bid battell vnto it as if it were their greatest foe to the end as they falsely persuade themselues that they may bee the more safe in their sinfull purpose But poore soules if they coulde learne or be perswaded of that which both Gods worde and daily experience laieth before our eies that the Lord will be sure to crosse that course which is anie waie taken in hand to the impairing of his glory yea which hindereth vs from being greeued at it when other impare it they would alwaies labour to learne that lesson taught by our Sauiour Christ first seeke the kingdome of God and his righteousnesse and then all these things shal be ministred vnto you Againe in that the Prophet presently vpon the ouerthrow of religion doth speake of the misery of the land as a present sequele vpon the former wee learne that wheresoeuer the honor of God in the building of his church by the ministery of his woorde decaieth or is hindered there dooth followe desolation and miserie to that common-wealth For seeing that the glorie of God is the end for which he hath ordained people to be ruled by magistrats which glorie is no way aduaunced but by the gospell And seeing that the Lord saith plainly that kings raigne by him and it is he that giueth peace and maketh war sendeth plenty pincheth with penurie to conclude seeing that God ordained that euen kings should be foster fathers queens nursing mothers vnto the church of God therfore commanded them to kisse his son Iesus Christ least he waxing angry they perish in the way it must needs be that that cōmon-wealth which is founded vpon any other ground-work than onlie true religion must needs come to ruine and desolation which doctrine is diligently to bee obserued especiallie in these our daies wherein the moste blasphemous conclusions and pestiferous platformes of that Italian helhound Machiauell are
furthest from that miserye which he had spoken of because that if anye fruite of the earth at all were to bee had they being the owners thereof would first serue them-selues and therefore might as fleshe and blood would easilye teache them saye let them mourne that want for wee are likest to shift of all others seeinge they can haue nothing but our reuersion and leauinges to the ende that they might also put that in practise which from the mouth of the Lord he had enioyned vnto all he speaketh vnto them by name whereby we learne first this lesson that those who hauing greater aboundance then others in time of a common calamitie doe labour onely to prouide for themselues and are carelesse and harde hearted to them that are in need the Lord will increase that punishement vntill it take holde also vpon them or els send some other which they shalbe sure to haue their part in with y e depest which lesson is worthy to be learned for it is to cōmon a thing with men that the greatest prouide onely for them selues and euerie man as the saying is to see to one in the meane while little care is had ouer them that cannot see to them selues yea I appeale vnto euerie mans conscience whether in this time of scarcitie hee hath not had this cogitation often in his head I hope I shall prouide for my selfe and mine owne familie I trust I shall haue sufficient for mine own turne and then I care not but if we would learn the right vse of this doctrine wee must say in such a case GOD hath straightned his hand among vs partly to see howe wee of more wealth will open ours to them that neede and partlie to see how carefull wee will bee to make the best for many of that which is in the possession of a few and therfore are we carefully to aduise how we may remedie that want which is among vs and not as is the maner of the most make the dearest times serue our turnes beste and seeke to grow rich by the miseries of manie for if we do so wee shall heare such a voice as GOD vttereth vnto this people that he will send a punishment that shalbe sure to touche vs because wee had no remorse nor pittie ouer the want of our pore brethren Secondlie it teacheth vnto vs this lesson that when the Lorde meaneth to punishe a nation hee will not of all other suffer them to escape that pretende moste priuileges to exempte them selues from the same as for example in this case of the Iewes generall hauock is threatned to all but by name vnto the husband-men who might haue manye thinges to say for them selues but if you note it well it falleth out to be especialy grieuous vnto such by the iust iudgement of God for when the Lord sent famine vpon the land no doubt there were many among them that beeing of more wealth then others were hard harted towards them nowe the second punishment comming to mooue them whome the former could not of all other it must needs lay hold vpon them surely this fitteth vs in these our daies merueilous well for if y t shold ensue this want of bread which was threatned to come vppon the Israelites should the rych thinke you whose hearts are pyttilesse to their brethren bee spared no no the hungrie souldiour that fighteth for the spoyle will bee sure of all other to ransacke hym because there is more hope of bootie then with the pore man that is in extremitie and then maie the rich man saye that against himselfe whiche hee woulde neuer beleeue before this is gods iust iudgemēt vpon me for my hard heart against the needy that because I hadde no care to let hym haue something of that which GOD hath giuen mee in plentifull manner when hee was dryuen into exstremitie he hath iustlie sent vppon mee these spoilers who shall haue no pittie ouer mee and therefore let vs bee carefull to demeane our selues religiouslie in thys time of the Lordes gentle warning least wee prouoking hys Maiestie vnto displeasure purchase vnto our selues those iudgementes that shall lie more heauilie vppon vs. The thyng that hee willeth them to doe is that they should bee ashamed that is by reason of their sins transgressions to account them selues vnworthy the name of men as it were to hide their faces before the creatures of God whereby the Prophet teacheth vs how greatly we should bee greeued with our selues and mislike our condition when we consider of the sinnes and rebellions that wee commit against the Lord for you knowe that the thing whereof man is ashamed dooth greatly moue him vnto an inward condemnation of that which hee hath done but alasse sinfulnes thorowe custome hath put on suche a brasen face and godlines by discontinuance is so straunge among vs that it is an easy thing to find him that wil be ashamed of weldoing and beare out all maner of vngodlinesse with a bolde countenance and hard to find him that is ashamed of sinne blushing at the committing thereof and contrariwise followeth after truth and righteousnes with a bolde face and an inuincible courage The reason why the prophet perswadeth them heerevnto is sette downe in the woords following to witte because the haruest of the field is perished the vine is dried vp c. Generallie because they had so ill successe in their callings wherby we learn this lesson that whensoeuer we do carefullie employe our selues in the discharge of our duty in that calling wherin the Lord hath set vs and we see little fruit redound vnto vs from the same we haue iust cause to howle and be ashamed because that our sinnes haue stepped betweene the Lorde and vs to keepe from vs his blessing vpon our labours which doctrine is needfull to bee learned in euerie condition for if wee that are the ministers of the word could be perswaded that y e not profiting of our people is because of our sinnes if the Magistrate could beleeue that the rebellion and vnrulines of his subiects were the fruit of Gods anger against him for his offences if masters and Parents coulde be perswaded that the vnfaythfulnesse of their seruants and vngratiousnes of their children were a punishment from God for their transgressions To conclude if he that goeth backwarde in the worlde could thinke that God punisheth him therewith for his carelesnesse in godlines it woulde make euery one of vs more religious and godly to lessen the kingdome of sinne within vs daylie more and more The cause whiche the Prophete alleageth is as you see sett downe in very many wordes all which do signifie one thing in effect and might as before haue beene expressed in one shorte sentence but the Prophet knowing howe hard a thing it was to make them beleeue that they shoulde so bee depriued of their commodities doeth not onely tell it vnto them but also vrge
and as it were in force it vnto them that they might with the more sence and feeling bee affected with the same which teacheth vnto vs howe necessarie a thing it is for vs not onelye to haue the trueth of Gods woorde tolde in plaine and clear termes but also vrged inlarged stood vpon to the ende that our harts which are dull may by little and little receiue impression with the same be the more throwly conformed to the liking of it and therefore it is that the holy-ghost requireth in a minister to bee instaunt in season and out of seson to improue rebuke exhort with al long suffering and doctrin for wee see that the capacitye of man is so narrowe that oftentimes he gainsaying a good thing propouÌ„ded generally vnto him which afterward being laid open inlarged by the causes commodities circumstances therof he imbraceth with great liking to the end that we may learne to like of imbrace the necessitye of those continuall discourses whereby the word of God is persuaded vnto our consciences not as is the maner of many to contemne and despise them Lastly the prophet hauing laid open this matter by his particulars concludeth it with an epiphoneme or general sentence saying surely y e ioye is withered away from the sonnes of men that is the thing wherein the sonnes of men vse to reioyce the which the Prophet doth not only terme by the name of ioye because men so relie of it but also because the Lorde hath allowed vs so to vse them as we may reioyce therein for that they are the blessings of God bestowed vpon vs for our necessitie and delight yet so as it be with these conditions first that our greatest and chiefe pleasure be in the meditation practize of the law of God secondly that our harts be purified by faith in Christ for theÌ„ are all things cleane vnto vs thirdly that we do reioyce in them to the end to make vs more fit to ioy in the Lorde who is the giuer of them if these thinges bee not obserued not onelye our reioycinge in the thinges of this life is vnlawfull in vs and sinnefull vnto vs but also euen the verâ—e vse thereof for our necessitie shall turne to our condemnation The fifth sermon verse 13. to the ende 13 Gird your selues and lament ye priests howle ye ministers of the altar come and lie al night in sackcloth ye ministers of my God for the meat offring and the drink offring is taken away from the House of your God c. GIrde your selues O ye priests the Prophet hauing spoken before in particular vnto the husband-men doth nowe continue his former course of application vnto an other sorte of men and that is to the priestes of the Temple that attended vpon the daily sacrifices and were the Lordes ministers and before that he shew them what they are to doe in publike to the Lord in the name of al the people he teacheth them the things that concerne them-selues in priuate and whiche may the better prepare them vnto that publike action saying Gird your selues c as if he should say seeinge that this miserie commeth vpon the whole land and seeing that you haue the places of the Lordes remembrancers to put him in minde of his couenant vnto Abraham and his mercy to his church it behoueth you not to think lightlie or careleslie of these thinges but with suche griefe and sorrowe to conceiue them as may inforce you to all outwarde signes of the same that your example may draw the people on vnto the like humiliation and repentance which speache of the Prophet doth teache vnto vs first this lesson that the ministers of the word of God for so much as they are to guide the people in the wayes of knowlege and to persuade theÌ„ to the obseruation of those things which they teache them out of the woord and for so much as they bee lyke vnto the Citie set on a hil that is looked vnto farre and neere whose behauiour is often regarded as much if not more as their doctrine must not onely in generall haue a care and regarde that their behauiour bee agreable to their speches but y t also as the knowledg of the will of God is first reueyled vnto them and by their ministerie vnto the people so they may be the firste and most forwarde in the execution of euerye good dutie of Christianitye to the ende that it maye appeare that they teache others no course of life but that which they them-selues doâ—e with all carefulnesse walke in And surely howe so euer it bee true that the ill life of the minister is no sufficient cause to make any man giue lesse obedience vnto the doctrine then is meet for that they sittinge in Moses his chaire we are to doe as they saye and not as they doe when they saye well and doe not accordingly yet whosoeuer looketh into the experience thereof shall see that suche as doe as well in their holy behauiour as wholesome doctrine preache vnto their people bee the onely ministers whose labours are found fruitfull and on the otherside they that haue not this care are seene to labour if yet they labour at all with little or small profite to them that heare them For the simple people yea and those that thinke them-selues no fooles also when they heare anye doctrine deliuered vnto them that seemeth not to agree with flesh and blood do by and by say but wil he doe as he sayth if it appeare by any of his disorders that he doeth not forthwith they say why should wee beleeue him or do as he telleth vs when he doth cleane contrary him-selfe with out doubt that whiche hee sayeth is but for fashion sake for hee knoweth some nearer way to heauen then hee telleth vs for els hee would not doe cleane contrarie and therefore wee will venture as well as hee I know beloued that the ministers of God whose life is no way to be reprooued of men are often charged to be such but it is not of them that I speake it is too true that the complaint is most iust of manie whose behauior though they can speake neuer so smoothly in their pretenced eloquence doth sow more seedes of atheisme in one year then their doctrine will root out in their whole life so much the greter cause haue we to lament our condition that being plunged in so many miseries haue so few to be found among a gret number that may faithfully goe before vs in the practise of y e course which may lead to the preuenting of gods iust iudgement against vs. In that the ministers are willed to gyrd them selues the Prophet vseth a borrowed speech from the behauiour of the bodie in the businesses of this life vnto that whiche concerneth the life to come For it was the maner as many places of scripture teach vs of the Iewes and other the people
to make hauocke of euerye good thing a Psal. 80.8 We may not do what we list with gods blessings bestowed on vs. Mat. 25.16 b Luk. 7.43 God cannot abide sinne no not in his dearest children The malice of the wicked against the church is vnappeasable a Ezo 1.11.15 Why the wicked doe so deadlie hate the godlie a Ester 6.13 a Rom. 15.4 b 1. Cor. 10.11 Marke this application and note the conclusion of it a Amos. 6.1 12. God threatneth to the end to draw vs to repentance a 1. Cor. 2.14 The difference betweene the sorrow of the wicked and the godlie a Gen. 27.34 b Heb. 12.17 The onelie true way to be ridde of any miserie Gods iudgements denounced must greatly mooue vs to sorrowe 13. Christ the husband wee the spouse what we do learn by it Chap. 16.3 a Hosa 2.19 b Esay 59.2 14 From what cause the decay of religion ariseth a Act. 13.46 Not the sins of the reprobate but of gods people darken the beautie of the gospell a Iere. 5.25 b Isa. 59.14 A necessary thing to bee obserued Why wars be so great a so to religion 2. Sam. 7.2 a Isay. 5.1 Ierem. 9.1 Gods people must frame their affections vnto the good example of their ministers The people may feare that giue their Minister cause of griefe Luke 10.16 Math 10.11 Roma 10.15 a 2. Cor. 6.10 b Gal. 14.13 c Galat. 6.6 a Eccle. 10.6 15. If Gods word moue vs not he wil touch vs in that whiche will mooue vs. a Ge. 4.6 14. The cause that so fewe do truly imbrace the word of god a Math. 6.33 Religion being ouerthrown the common-wealth cannot stand long a Prou. 8.15 b Esay 45.7 c Esay 49.23 d Psal. 2.12 Against Machiauils policie The right flourishing of a common-welth a Deu. 10.13 Iere. 32.39 16. Application of doctrine is verie needefull They that are not moued with the miserie of others shall bee brought to feele it thēselues Those shall soonest bee punished that least looke for it Mo be ashamed of godlines then of sinne 17 Ill successe in our calling must draw vs to repentance The necessitie of vrging the worde in teaching With what conditions we may reioyce in the things of this life 18 Esai 62.6 The ministers must giue al good example vnto their flocks Math. 5.14 Math. 23.2 We may not put off from day to day We must carefullie auoid al lets vnto godlines Wee must vse al lawful prouocations helps to stir vs vp to godlines We must not onely begin well but continue so vnto the end a 2. Tim. 2.5 b Mat. 24.13 a Luke 9.62 b Reuel 2.4 c Mat. 12.45 19. The abridging of the gospel must greeue vs. The comfort of the Minister when the people be backe ward Rom. 10 15. a Iere. 20.9 b 2. Cor. 2.15 c Gen. 18.26 20.21 What a publike fast is Iudg. 20.26 Vpon what occasion fasts are to be sanctified Actes 13.2 Whether it belongeth to the magistrates or ministers to sanctifie a fast 2. Cro. 20.3 Ionah 3.5 1. Tim. 4.5 An obiectiō answered An other obiection answeared What is the ende of a publike fast 22. 1. Tim. 4.8 Rom. 14.17 Our repentance in the day of fasting must be more than ordinarie What is meant by the day of the Lorde Psalm 7.6 True repentance geueth no place to put farre off the euill day 23. The ioy of the godlie Religion decaying the godlie haue not matter of gladnesse in this world a Mat. 16.26 24. a Iere. 4.4 In seeking to redresse any thing we must begin with seeking reconciliation with God a 2. Chro. 20. 25.26 How Gods ministers must behaue themselues whē all good things are resisted a Luk. 23.34 b Iere. 9.2