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
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
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
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 vpon this land and of forren foes to bend their power against vs we do by by flee vnto 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 vs before god but say peace peace and promise to our selues inuincible securitie but let it be said vnto vs 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 vpon the face of the earth what was it thē that ouerthrew them placed vs 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 vs 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 vs 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 vs 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 vnto as greate a head amongest vs as it was amongest them and as little punished as then it was what can wee looke for but euen the iudgement that fell vpon 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 vs not therefore couer our shame with any of these fig leaues but rather say with the apostle 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 vs be ouer-runne yet hee will respect vs 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 haue separated it vnto my selfe and chosen my selfe a seate to dwell there yet shall not that priuilege be any let but I will neuerthelesse send vpon 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 vnto 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 vs when wee thinke of our prerogatiues that wee excell others in not to insulte presumptuously ouer them and to waxe insolent forgetting who separated vs but to giue all glorie vnto God alone from whome indeede euery good thing that wee haue 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 mercie in the fauour of GOD or anye prerogatiue of this life dooth not giue vs licence to sinne 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 vnto 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 vnder pretence of this that they are receiued vnto 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 haue 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 vs. Moreouer if they shoulde say though they come they can doo vs 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 haue saide neuer stand vpon 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 vnto vs 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 vs 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 euery stranger doth quake at the name of an Englishman and we haue to alleage for our selues the Histories of former times in
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
the meanes to drawe vs therevnto bee by the the mercie of God bestowed vppon vs it ought to affect our hearts with more gladnes then anye other thing that can befall vnto vs but when it shall come to passe that the passage for both these shalbe stopped vp that is that the greatest helpe for the aduancement of his glorie and the attaining vnto the saluation of our soules is taken away what cause haue we then to take delight in any thing vnder the sunne but euen to wishe that our eyes may bee made a fountaine of teares that wee may thorowly bewayle our miserable estate and so passe out our time in lamentation and sorrow There is no question vnto thē that see anye thinge whether the publike ministerie of the gospell in the puritie and sinceritie thereof be this principall means whereof we speake and therefore we are to make this vse of this doctrine vnto our selues that whensoeuer the Lorde shal remooue or threaten to extinguish the same it being the chiefe thing that we can inioy in this life and our sinnes being the onely cause of the remouing of the same it must sit of all other things most neare vnto vs and draw our hearts vnto the greatest sorrow and doubtles it dieth so in them that haue receiued any feeling of the sweetnes of the same for they know what heauenly consolations are to be learned out of it and in what wofull case they be that are depriued of it What miserable condition bee they then in that are so farre from taking this course or being of this minde that they bende all their powers both of their mindes and bodies to extinguish and race out of memorie that inestimable treasure of Gods holye woorde and neuer thinke themselues in good estate vntill they haue defaced the same surely if the aduauncemente of it bee an argumente of a care to honour GOD and to haue thine owne soule saued then the disanullinge or desiring the ouerthrowe thereof is a fearefull token that thou neyther carest for the glory of God nor the saluation of thine owne soule but rather for that thou settest thy selfe against the meanes of them both art a professed enemie both to God thine owne saluation If those that are such enimies vnto the preaching of the word were perswaded that this were true of them they woulde looke more carefullie about them weying in what state they stand but while they go on in the contempt of all instrucion and consider not that they contemne the Lord of hostes and destroy their owne soules it commeth to passe that they passe on blind-fold vnto their own destruction The Priests the Lords ministers do mourne these words conteine in them a second reason to perswade them to mourne which is thus there is great cause that you should all mourne and lament seeing they whom I haue made your guydes in the matters of religion who know more then you doe and who are to haue that estimation among you which becommeth messengers of so great affayers frō so mightie a prince do go heauily take vp a lamentation out of which reason y e prophet doth teach vnto vs this lesson that the ministers of y e land whom he hath placed ouer a people are by the same people diligētly to be obserued their affections to bee imitated by those whom they are sent to instruct for in this reson y e Lord saith vnto them mourne you because the Lordes Ministers do mourne as if he should saye marke them well that I haue set ouer you and in all things that are not vnlawfull frame your selues according vnto them the reason of the same is this God appointing his minister to be his owne mouth vnto his people reuealeth vnto him all that his will whiche hee would haue them to know And againe he being a watchman vnto the people standeth aloft in the tower and espieth a farre off the enimies that are a comming and giuing the people a signe therof they receiue it and demeane themselues accordingly or els are worthily set vpon by their enimies of a sudden and ouerthrowne so that the minister knowing more than the people of the will of GOD and seeing the iudgements of GOD approching when the people otherwise very godly can not deserue them it is meete that they so obserue his course as if he take vp a mourning it is because of the euil that he seeth approching vpon them and therefore they are to mourne also to the end that by their vnfained ioyning together in repentance they may meete the Lorde by the waye and preuent his iudgementes that else shoulde haue light vppon them Againe in that he willeth them to mourne because the Lordes Ministers do so we do learne that that people among whome the Minister of GOD hath cause geuen to be greeued haue iust cause to bee greeued themselues whether it doo arise from that badde entertainement that hee hath among them or from that carelesse attendaunce that they giue vnto the doctrine of the trueth taught them by him in both which respectes our Sauiour Christe sheweth the causes for in regarde of the person hee saith Hee that refuseth you refuseth mee as if hee shoulde saye that entertainement which they giue to you who represent my person vnto them I take to bee geuen vnto my selfe and neither more nor lesse And in respecte of the doctrine hee saith When you enter into a house abide there and if the sonne of peace bee there your peace shall abide with him but if not it shall returne vnto you againe and whosoeuer shal not receiue you nor heare your wordes when you depart thence shake off the dust of your feete Surely I saye vnto you it shall be easier for them of the land of Sodome and Gomorrha in the day of iudgement than for that citie The reasons then are thus to bee gathered they that giue Gods Minister cause of greefe among them doe it either in the euill entreating of his person or reiecting of his doctrine but if they receiue not his person with the entertainement due to the messenger of god they refuse Iesus Christ and if they refuse his doctrine the dust of his feete that brought vnto them glad tydings of peace shall be a witnesse against them And therefore haue that people who by either of these meanes make GODS Minister heauie hearted iust cause to sorrowe for that the misery which greeueth him shall one daye light vppon them If this were considered and the trueth thereof perswaded vnto our consciences coulde wee thinke you offer vnto them that villanie which wee doe by slaunders reproches disgraces and all kinde of molestations Coulde wee suffer them to liue amongest vs like beggars for want of maintenance while they make vs rich with the heauenlie treasure of Gods holy worde No no it woulde make vs so affected to them as the Galathians were to saint Paule who if it had
so reputed of and esteemed that he onely is reckoned a right politist that frameth his course after his rules and who so doth not iumpe with him is esteemed no man of state as they bee termed nor worthye to rule in the lowest place of anie gouernement and yet doth he esteeme as much of religion as of Aesopes fables wherevpon it commeth that one chiefe principle wyth the Machiauilites is Athisme or refusal of all religion further then maye serue their turns for the better effecting of their practises And whereas it may bee sayde that manie common-wealths haue flourished whose law-giuers neuer knew God as the Lacedemonian Grecian and Romane gouernements I answere that for a time they did seeme to be glorious and quicklie vanished away but indeed there was no such matter in them for not euerie gouernment whose Princes are victorers gretly honoured of men is flourishing for then should the popedome then which none was euer more tyrannicall be reckoned in the same rank but that is truly to bee so esteemed whos subiects in general perticular do enioy the benefit therof as well as their nobles princes but he that marketh wel shall see that the most florishing state that can be without the aduancement of true religion though it haue many outward titles of glory in the face of men yet doth it gall y e hearts grieue the soules of the best people that liue vnder the fame and shal in the end albeit God may suffer it to grow for a time bring in vtter hauock and miserable confusion the which wee see also verified in perticular men for manie seeme in most nottable manner to growe great in thys lyfe some in honour some in riches some in one preferment some in another the foot-steppes of whose excellencie if you looke into theyr posteritie are scarse to bee found Nowe from what ground shall wee saye that thys did arise but euen hence that the foundation was not layed in the Lorde the kingdoome of GOD was not first sought and conscience grounded vppon true Religion did not direct thē in the course which they tooke but they would seeme to growe great whether the Lorde woulde or no and therefore in the continuaunce of their building he letteth them see their owne follie at the beginning The vse then of all this whiche is saide if wee haue anie care to profite by religion in deede is first in generall for whole peoples nations and kingdomes that if euer they looke to haue such a setled estate as shall be vnmooueable then must they build it vpon mount Sion that is they must lay the first stone of the foundation in true religion by the sincere establishment of the same for god cannot away with that building whose arch-piller corner stone his son Christ Iesus is not and secondly it is for the instruction of euery particular man that seeing wee do all desire our owne good and the benefite of our posteritie that wee haue this care aboue all things that we aduaunce true religion in our owne heartes and in the heartes of our children making it the principall care that we haue and then in all other thinges to go no further than the rules thereof wil permit vs either in the matter that wee take in hande or in the manner howe wee doe it which is the onelie way that the Lord prescribed to the Israelites for their wealth and good of their posteritie after them If this lesson were learned it woulde make these greedie and couetous worldlinges that thinke the tyme spent ill which is bestowed in the hearing and learning of the woorde of GOD more carefull to attend vppon the same but while they esteeme Religion a needelesse thing and thinke they shall do well enough though they neuer looke into it all one in effect as if they should thinke to doo well enough whether GOD will or no it commeth to passe that they prospering for a time receiue that successe which such vngodly proceedings do iustlie deserue Be yee ashamed O yee husbandmen The Prophet hauing perswaded them vnto lamentation for their miseries and enforced the same by diuerse effectuall reasons because that it is a harde matter to frame the heart of manne vnto that true repentaunce whiche is required at hys hande hee entreth nowe into a more narrowe waye and applieth hys speaches whiche before were generall vnto particular estates and firste hee beginneth with the husbandman laying before hys eies the particular miseries that he should feele Now in that the Prophet hauing laid open their miserie so plainely as none coulde exempt him selfe but euerye one must needes be touched doth yet notwithstanding enter into a more particular application We are to consider what should be the cause thereof for we may not think that it was for lacke of other matter as the wicked thinke of Gods Ministers in the like case nor that the people were well enough taught that point before for then had hee spoken in vaine but it was doubtlesse to teach them and vs and all the godlie for euer that it is meete and conuenient if wee looke for anie profite by the ministerie of Gods worde or would haue his Ministers deale substantiallye wyth vs for our good that not onelye they tell vs the trueth in generall but also applie it so neerelie vnto vs that euery one of vs haue no way to shift the doctrine from being specially spoken to our selues for such is the backwardnes of our nature and vnwillingnes to make aplication vnto our selues that if we can finde any starting-holes or any shifts to remoue it from vs it shall take no hold on vs to do vs anie good Wherevppon it commeth to passe as we see by daily experience that whensoeuer we heare any sin reproued in generall termes or the iudgements of God denounced against the same wee are very readie to applie it vnto others and to saye hee meaneth by such a one or this was a good lesson for such and such people albeit he be as neerely touching himselfe neuer entring into his owne heart to make vse of it for his proper instruction the Lord therfore knowing our wants this way and in his mercy intending vnfainedly our good hath prouided a remedie against the same in the ministerie of his seruaunts putting not onely his worde in their mouths to deliuer vnto his people but also giuing them the worde of wisedome whereby they may applie it according to the circumstaunces of time place and person vnto euerye estate and condition to the ende that either they might be soundly brought home vnto him or else al colour of excuse might be taken away from them Againe in this application the Prophet nameth one kinde of people and leaueth the rest because it were very tedious to write euerye particular calling but the cause why of all the common-wealth hee nameth the husbandmen may seeme to bee this for that they might perswade themselues to bee
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