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
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
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
darling that they shold so monstrouslie requite him with vnthankfulnes as to fall from him and go a whâ—â—ring after their owne waies for we all of vs easilie condemn that wife who the husband making choice of hir aboue all other women shall refuse him be take hir selfe to a stranger but especiallie if he being a king of royall maiesty shall finding hir no better than a beggars brat aduaunce her 〈◊〉 the estate of a Queene â— if shee do not loue him reuerence him obey hym and bee euerie waie pliable vnto his will wee all of vs will easilie say that shee is vnworthie to liue much more vnwoorthie of that high and glorious dignitie and euen so it fareth with vs wee professe our selues to bee the church of God and therefore looke to bee pertakers in those priueleges which God bestoweth vpon the same he found vs in the state of damnation of his owne free mercie hee begate vs againe by the woord of trueth and hath sette vs into the glorious libertie of the sonnes of God ioyning vs in the inheritance with his onely sonne Now if wee shall by our wicked liues anie waie staine that glorie that hee hath bestowed vpon vs if our conuersation be not euerie waie answerable vnto that thankefull loue feare and obedience which hee requireth at our handes then shall wee be found guiltie euen our owne mouths condemning vs of the most heynous rebellion and most horrible ingratitude that can bee committed amongest the sonnes of men And therefore wee haue great need to looke more circumspectlie vnto our wayes that our steppes bee straight in the wayes of Godlinesse for the blessings of God with the imbracing of his gospel are so many so great that if they draw vs not to an vnfained holines of life they shall rise vp against vs at the day of iudgement as so many witnesses to iustifie and so manye iust accusers to aggrauat and encrease our condemation the drift of this comparison is to vrge them vnto a deepe and vnfeigned griefe of hart for sinne wherby we learne that we must haue it in a high detestation loathing abhorring it in all men but especiallie in our selues and greeuing at the committing of it in any laboring by all the good meanes wee maye to staye the streames of it and where we cannot to bee grieued at the very hart at it which lesson though euery one will acknowledge to bee true yet very few do in any measure put it in execution but rather clean contray making but a test of sinne as though it caried no inconueniences with it but the Lord in this place teacheth al them that will be instructed by him out of his blessed woord to haue it in more detestation and when it is committed to bee more sensiblie affected with griefe for it then for anie other thing in the world the which is further to bee learned in the consideration of this comparison for when he biddeth theÌ„ mourn like a virgin for the husband of hir youth it is as much as if he should saie you haue as great cause to mourne as euer any such virgines haue for you haue lost as great a losse and greater as anie of them can thereby declaring that their disobedience had so ascended into the eares of the Lorde of hostes that it had procured a diuorce between him and them for as the Lorde matcheth his church vnto him selfe in righteousnes and in iudgement and in mercie and compassion so when wee fall to iniquitie and forgetting the Lord fall to do those things that seeme good in our own eies then is it the nature of those sinnes to be seperate betwixt God and vs and to hide his face that hee will not heare and therefore seeing that it depriueth vs of al the blessings of God and procureth his anger and displeasure against vs what cause haue we to bid battaile against it all the daies of our life and to hate it aboue all thinges that wee hate most seeing that it is of that nature to depriue vs of euery good thing and to wrappe vs in all miserie and desolation The fourth sermon Verse 9. The meat offering and the drinke-offering is cutte off from the house of the Lord the priests the lords ministers mourn THe meat-offering c. Hauing shewed the sorrowe that they were to conceiue in regard of the heauy hand of God vppon them and also the maner how it was to bee increased by the comparison of the virgin mourning for the husbande of hir youth and knowing that this true and vnfeigned repentaunce is hardly perswaded vnto fleshe and bloud because naturallie wee like not of it he proceedeth now to lay open the causes that were yet further to induce them therevnto the first whereof consisteth in the consideration of the miserye that was vpon them in regard of the temple and the publike seruice of God for when he sayth The meat-offering and drinke-offering is cutte off from the house of the Lord his meaning is as much as if hee should say haue you not great cause to mourne and lament seeing that the temple which is your glory amoÌ„g the nations and the daily sacrifices wherewith you daily serued God there shall by reason of the ruin that your foes shall bring vpon the land bee so left desolate and forsaken that there shalbe no resorting thither with any meate-effrings drink-offrings 〈◊〉 this wofull state did fall vpon them because of their transgressions disobedience vnto the word of God which teacheth vnto vs this doctrine that when or whersoeuer the publik profession of the gospel decaieth or the gifts of the ministery wither away or the labor of gods seruants become fruitles it ariseth from the disobedieÌ„ce and vngodly behauiour of the people it springeth from this that they for whose instruction y e lord hath erected y e ministery of his gospel reiecting the food of their soules offred vnto them do acount themselues vnworthy of eternal life which doctrine is diligently to bee obserued for it is now euery where the iust complaint of al that haue any sight into religion that the profession of thereof dooth decaie the lyking thereof is in so few mens hearts that Atheisme and poperie is in more request euery wher then true religion which is true again it is the complaint of many that the word is not of that power in the mouth of y e ministers thereof y t it hath bin hertofore which also is to true But where is the fault no doubt Satan is not to bee excused that slaundereth the truth nor his instruments to be accounted giltlesse that could stop the passage of the same but if we could learn the lesson which the holie ghost teacheth the Israelites in this place we should say let vs mourne for that our sinnes haue caused the meat-offeringes and drinke-offeringes to cease from the house of our God that is the passages of true religion to be
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
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
excesse of drinke whylest it is in mans head by his fuming power and efficacie to make that man reasonlesse like a bruite beast and sencelesse as a blocke vnfit vnto the common and natural duties of a man so it is the naturall effect of drunkennes to depriue him euen when he is sober of all vnderstanding and capacitie of instruction in so much that of all wanderers from the Lord they go the furthest and of all impenitent sinners they are in the most desperate condition the hardliest conuerted to the ende therefore that the Lorde might by his Prophet declare that he looked for such a generall amendement of the land as might reforme euerye estate he speaketh by name vnto the drunkardes which of al other were the furthest off from any such repentance He maketh also choice of this kind of sin rather thā any other to the end that he might shew vnto the people what estate they were generally in euen so setled in sinne and drowned in the depth thereof and contented to abide therin as the drunkard is in his drunkennes that they might bee brought the more thorowlie to see their owne wretched condition the more vnfaignedlie conceiue detestation of the fame◠and the more endeuour their speedie amendment whiche doth also teach vs how necessarie a matter it is for vs to haue our sinful condition layd open vnto vs by the ministerie of Gods holie woorde not onelie in a generall manner to bee tould that wee bee sinners for that passeth awaie as water from the top of a stone and pearceth not our heartes but euen in perticular how seuerallie and diuers waies wee are faultie how ouglie and lothsome our estate is before the maiestie of God and in what fearefull plight wee bee when our hearts are not wrought vnto vnfaigned remorce for the same Againe in that the Lorde by his generall punishment doth labour to drawe the verie drunkard vnto sense and feeling we learn that when God beginneth to inflict his punishmentes vppon a people hee will make them of such force that they shalbe felt of the most senselesse euen of them that haue laboured most to put out of their heartes the remembrance of all punishment for sin which is worthy to be noted for if we look into the affections of men we shal plainely see y t he who putteth furthest frō himselfe the euill day least beleeueth anye part of the word of God persuadeth himselfe to be in best case for y t he taketh his pleasure in y t things of this life according to his harts desire but if he knew in what state he standeth how sodēly god wil tech him by his own foolish experience y e vanity of his own perswasion it would make him looke better about him examine his owne waies not by the crooked measure of his own deceitful hart but by the vndeceiueable line of gods holy word and esteeme of them according as in deede they are and not as they haue seemed vnto his owne reason to be If we looke further into these wordes in searchinge of the causes why this one kinde of sinne is named rather then any other we shal see y t by this example whose offences were palpable y e holy ghost would shew them the principal cause of this scarcity that nowe they suffered to be their lauishing and excessiue mispending of Gods blessings wherwith he had inriched them and therefore doe the prophets often no doubt not meaning them only but al other mispenders of gods blessings inuey sharplie threaten most greeuous punishments against drunkards to the end that all those that had in anie other kinde mis-bestowed the things of this life might be brought to amendment of their wais which is worthy y e consideration for vs to be admonished by to see as it were afore-hand what GOD threatneth may by the same iustice bring vpon vs for if the abusing of the fat of the land of Canaan by y e Israelites gods own people prouoked the lord in his iustice not onely to remoue from them the superfluity superaboundance that they wallowed in but euen those necessaries which nature for the sustentation therof did need O Lorde what may we looke for frō the seat of gods iustice to befall vs if he should deal with vs as he did with thē surely nothing but vtter ruine desolation from being a people any more in y e sight of y e sun for if we shal match our state with theirs in perticular lay open euen the worst that is in all the word of GOD to bee found of them and then looke into our selues with that blinde sight that our weknes can offend vs we shal find that in nothing we are behind them but in manie doe wee farre goe beyond them for is not drunkennesse which wee haue heard to be so apparant a misusing of Gods blessings so it is yea much exceeding with vs then euer can bee prooued to bee in Israel With vs it is not onelie a common thing to sinne as it were for the prize who can bee strongest to deuour strong drinke and exceede his companion in heaping vp the measure of his beastlines aboue hys fellowes but also which former times were neuer acquainted with to bestow not small cost vpon others to the end to make them also of our owne wretched condition to the end that wee may sport and laugh at them and bee not the blessings of God another way I meane in eating and drinking as farre misbestowed what superfluitie in banquetting what excesse in ordinarie diet what varietie of dishes more then neede be euery-where vsed whereby it commeth to passe that of all people wee Englishmen are termed and that worthyly the greatest eaters that are and as for aparell another of the blessings of God ordeined onelie for to couer our shame in a ciuil decencie is not our exceeding vanity most monstrously to be seen therin not onlie in the excesse and cost lines thereof but in the seuerall formes and fashions also wherein wee are so apish in imitating all nations that wee shewe our selues the most inconstant people of all other yea and for the feeding of our monstrous humour of vanitie euen in the hyghest degree howe manie thousands of quarters of the purest wheat which God ordeined for the food of man are yearlie conuerted into that most deuelish deuice of Startch it cannot bee vnknowen vnto manye for so much as it was euidentlie layd open not long agoe in the Parliament and yet alasse no remedie prouided to redresse it A sinne so abhominable that if there were no other it dooth crie so loudly in the Lordes eares for vengeaunce as his iustice must needes proceede against vs for it without speedie repentance so that all these laid together the Lords riches wherewith hee hath infinitly beautified this land being euery-way so heinoussie abused there remaineth nothing for vs to looke for
victories that the Israelites hadde gotten agaynste all theyr enemies of all nations that they neuer durst haue sette vppon them least the same cude shoulde befall them that came vnto the attempters of the like and so muche the rather for that it was obserued by the wise men of the Gentiles as appeareth by the woordes of Zeresh the wife of Haman who told her husband that if Mordecay were of the seede of the Iewes before whome hee had begunne to fall hee shoulde not preuaile but fall before him that the people of Israell had alwayes the victorie ouer theyr ennimies in the ende But their example doth shew vnto vs the maruellous blindnesse of the enimies of the truth who albeit they haue neuer so often the repulse and receiue neuer so many shamefull ouerthrowes by setting themselues against the godly yet they will neuer learne to leaue off but alwayes go on in the hardnes of their heart as Pharaoh did vntill they come to bee drowned in the redde sea of eternal perdition from the presence of god which is the cause that men go on euen in these last dayes as earnestly in the course of vngodlinesse as euer they did For if time which maketh men wise by experience in other thinges coulde teach the vngodlie any feare of God or if continual course of Gods vengeance against sinners some presidentes whereof the eies of all men doe nowe and then beholde yea if our owne particular experience could profite vs any whit that way the world being now so olde should haue beene before this time maruellous holie but the god of this world hauing aboue all other fore-closed the eies of the reprobate that they shoulde not see these things and also ruling in thē with that vncessāt hatred which we heard of before against the godly dooth so cunningly blindfold them that the wiser they shoulde bee by reason of their time the worse they wax and further from al goodnes Now it remaineth that we make one entire aplication of y e whole matter vnto our selues for our further instruction considering that whatsoeuer was written before was written for our learning and seeing that the Holy-ghost telleth vs that these things fell vpon y e Israelites for exampls and were written to admonishe vs vppon whome the endes of the worlde are come that the word of the Lord being the vnserchable rule of his eternal wil might tech vnto vs what we are to looke for either in the performance of his mercies to thē that feare him or y e execution of his iudgemēts vpon the transgressors of his commaundements to the end then that this application may be the more euident we are first to lay this foundation that God remaineth now the same that then he was the arme of his power to execute his vengeance being no way shortned the fountain of his mercie towardes his elect beeing not drawne dry secondly we are to be resolued of this y t his word is therfore left vnto vs that we may learne out of the same what is his wil which he wil in his appointed time bring to passe among men These two principls being laide wee must a little consider the maner of the Lordes dealing with the Israelites how it agreeth with his dealing with vs and so conclude the application vnto our selues The Israelites hauing had many a blessing bestowed vpon thē as namely the quiet possession of the lande of Canaan with the plentiful store of al good things that it yeelded vnto them were not only taught by the lords messēgers which hee raised vppe among them from time to time the true feare of God and manner howe hee will be worshipped but also the right vse of those blessings and wee haue receiued from his handes the like temporall blessinges if not greater and haue been taught and instructed in as plentiful a manner howe to feare God and imploy his benefites bestowed vppon vs or if wee haue not the cause resteth in our selues that haue refused instructiō and the means that might haue doubled it amongest vs. The Israelites beganne to waxe fat wyth the good things of this life and ouer turning the sincere worshippe of God fell to Idolatrie and all other vngodlie behauiour and wee did long ago beginne to bee at ease in Syon and rest vppon the mountaines of Samaria insomuch that we are nowe approched vnto the seate of all iniquitie not onely in that many that neuer sawe the golden calfe in the wildernes are fallen to the worshippe of the whoore of Rome but also in that all iniquitie doth so preuaile that a generall Atheisme ouerspredeth the face of the whole land The Israelites were by those prophets whome God sent vnto them reproued for their backesliding threatned to be plagued by the hand of God and cryed out of that good land and also taught how to beginne and proceede in a reformation acceptable in the sight of God and we haue both by the liuelie voice and writings of Gods ministers bene reproued the iudgements of God denounced out of his worde against vs and plainely taught out of the same worde what way to take both for the appeasing of Gods wrath against our sinnes alreadie committed and also for taking such a way as may indeede stop vp the spring heades of all the abhominations in this land The Israelites were so farre from hearkening to the voice of God by his Prophets that they intreated them euill imprisoned and shamefullie abused them and wee haue so little profited by the voice of God sounding in our eares by the mouths of Gods Ministers and make so little account of the reformation offered vnto vs by the mouth of God that wee conceiue displeasure against the messengers The Israelites when the Lorde sawe that the ministerie of his seruants profited them not were afflicted with the hand of God and among other scourges wyth a scarcitie of bread which they had inioyed before in great abundance and wee haue had the hand of God many wayes vppon vs howsoeuer we haue felt it and among others with that scarcity of bread though not in the like extremitie that they felt The Israelites not profiting by this gentle correction from the Lord but continuing in their vngodly ways without repentance were threatned to haue their forrein foes inuade them and vtterly to ouerturne both the state of religion and the common wealth subduing the lande vnto intollerable miserie and we are threatned I wil not say with whom nor when no more thā this Prophet did with a people as great as they were as rauenous to deuoure as desirous of our confusiō as their foes were of theirs If then we haue no more to alleage for our selues than they had if wee haue sinned as greeuously as they had if God haue taken the same course with vs that he did with them if we profite as litle by it as they didde and if hee remaine the same God without changing that then
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
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
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
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