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
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
the princes of this worlde and all the rulers put in authoritie to reason thus with thēselues is it true that I haue a share in y e actions of euery one that is vnder my iurisdiction either in his goodnes if by my authoritie good example hee be brought thervnto or in his wickednes if I gouern him not aright or giue him in my life any other example than that which is good and lawful then surely haue I great neede to looke narrowly vnto my own ways studie carefully howe I may be vnto all that cast their eies vppon mee a president and patterne of all vertue and godlinesse then woulde the Minister that hath charge of mens soules reason thus with himselfe so would the maister of familie the father of children and in a worde all of any superiour estate would make this vse of it But alas it is cleane contrary for almost euery man looketh vppon the pleasure ease and gaine that may be had in his calling and followeth after that to the vttermost not respecting what offence he giue either vnto God or man but fewe are found in any estate whatsoeuer that duly enter into the meditation aforesaide and yet howsoeuer this is followed after and the other not regarded sure it is that the former is that which GOD looketh for at our handes and which he teacheth vs in this place and the latter is that whiche shall most seuerely be punished Moreouer the Prophet hauing spoken vnto the elders thereby assuring them that the matter concerneth them in priuate least either they or the rest of the people shoulde thinke that it shoulde stretch no further he also calleth vppon all the inhabitants of the land of what condition soeuer they be to the end that the iudgements that were to be denounced lessons that were to bee taught persuasions for their own good to be inforced might be known aforehand to appertaine vnto them all Which teacheth vnto vs thus much for our instruction that the worde of GOD forsomuch as it proceedeth from that GOD who requireth obedience of all ministreth instruction needefull for al and offereth those benefites that euery man persuadeth hym selfe to haue portion in is not to bee restrained vnto anie one kinde of people and thought not to belong vnto some others but is to be heard learned beleeued and practised of all for if that be true that wythout faith it is not possible to please God and that also that none can beleeue wythout hearing of the word preached for that by the same is knowledge the ground-worke of faith begotten in the heart of man and that hee that beleeueth not hath not the Sonne that is no part of redemption purchased by Iesus Christ the Sonne of God it must needes follow that if euer we looke to please God in this life or to inherit the kingdome of heauen after this life wee must most carefully of what estate soeuer wee bee indeuour our selues to vse those meanes which GOD hath ordained therevnto that may daylie increase and confirme knowledge in our hearts If wee were persuaded of this it woulde make the word of GOD to be of more price wyth vs than it is and prouoke vs more carefullye to seeke after it than wee doo then shoulde not the neglect and contempt of so precious and inestimable a Treasure so generallye ouerspread the face of this lande as it doeth But lette vs whome it pleaseth GOD to teach these thinges labour to make right vse of them For our continuall instruction and comforte wee haue yet to obserue an other thing in the maner of the Prophets speach which is that whereas he might haue spoken indefinitely vnto the inhabitants of the land which indeede comprehendeth the elders also hee speaketh distinctly vnto the elders and then vnto the inhabitants as if he should say hearken both you to whom God hath giuen greatest measure of his graces and so are aduanced vnto the place of gouernment and also you who haue obteined lesse and therefore liue in meaner condition that is lette neither the knowledge or authoritie of the elders keepe them from the hearing this word of God nor meane estate or calling driue away the inferiour but let euery one of euery condition hearken in the manner of which speache the prophet seemeth as it were of set purpose to take away the excuse that they might alleadge to keepe them away first from the elders and then from the people from the elders thus It might be if he had spoken indefinitly that the elders might haue refused to heare saying thus God will haue his word heard but of whome euen them that are ignorant and neede instruction but as for vs wee are learned and knowe as muche of the worde as the preacher can tell vs or we haue busines about our offices and calling that we cannot attend to heare him wee will doe it when other things are dispatched no doubt if the elders were of that mind wherof the greatest part of superiors be among vs they would quickly alleage such things for thēselues that they might be exempted from hearing for it is a common thing nowe adaies that if a man haue in his owne opinion any smattering in learning that hee be able in anie sort to speake of the principles of the humane artes hee is by and by puffed vp with such a pride in himselfe by the ouerweening of his owne gifts that he disdaineth to submitte himselfe to the ordinaunce of GOD for any instruction not onelie refusing to be instructed by the same but persuadyng hymselfe the spirite of pride possessing his heart that he can learne as much yea farre more by his owne priuate studie in so much that hee accounteth hymselfe abused if hee shoulde be thought so meane as that hee coulde learne any thing at sermons and therfore doth he vsually absent himselfe or if it happen that he come nowe and then dropping in is it think you wyth reuerent preparation of his heart to receiue humble submission of his affections to be informed by the Lordes message Nothing lesse but that he may sit there as a iudge to censure whatsoeuer shall be spoken to approoue or disproue whatsoeuer his humor leadeth him vnto and so in deede to set him selfe against the Lords ordinaunce to disgrace it neuer giuing any more reuerence vnto the worde of God there deliuered than the man that speaketh carieth opinion of learning in his foolish conceit and this is in very deed no lesse than to iudge euen the Lorde as many doe vse it and to set him to schoole but when the wisedome of suche men shall be founde more perfite than the Lordes then shall they haue part in the benefite brought vnto vs by that woorde which they make so small account of on the other side if we be called vnto office be it neuer so meane and easily performed it is as common with the most to make that a
sufficient excuse to keep them from the hearing of the worde of GOD and if they can alleage that they haue such and suche affaires of the common-wealth to bee imployed about albeit it bee oftentimes nothing so they doe thinke themselues excused sufficientlye both before GOD and man in so much that it is a rare thing of all other men to see magistrates be ordinarie hearers of the word but if they had either anie care to discharge their dueties with a good conscience or anye religion in their heartes at all which maketh men to thinke reuerently of the woorde they woulde saye with themselues howe can wee thinke that anye thing wee take in hande shall prosper seeing wee haue no more care to heare the voice of GOD if good successe depende vppon GODS blessing vnto that course which he hath commaunded then must wee first seeke the kingdome of GOD and his righteousnes but whilest these thinges are not thought vppon and so the woorde of GOD euen at their doores neglected and not hearkened vnto it commeth to passe by the iust iudgement of GOD vpon that preposterous dealing that little or no good at all is doone by the authoritie and gouernment of the most but contrariwise they being great and despising of instruction become often the most notorious enimies vnto religion in the places where they dwell not wythout speciall reason therefore doth the Prophet speake to the elders by name least they shoulde finde some hole to creepe out at and think them selues exempted Againe hee seemeth to take away excuse from the people in that hee nameth them apart after he had called vpon the elders for if they were of the minde of the common sorte in our time they woulde quickly haue saide for themselues wee are vnlearned the woorde of God is a mystery that exceedeth our capacitie and wee are meane men that haue inough to do in our calling we can spare no time therevnto wee are not bookish and therefore hee dooth not meane vs but our rulers and them that bee learned that are able to vnderstand him The Prophet therfore in the maner of his speaking doth preuent such obiections and teacheth vs that euen the simplest and vnlearnedst is to be taught out of the worde of God and not to refuse it because he lacketh lerning but rather to be more desirous of it for it is the onely treasurie of all true and heauenly learning and it is so tempered by the holie-ghost who indited it that vnles hee bee a foole that hath it in handling it speaketh to the vnderstanding of the most ignorant and simplest of al other I meane of them that be the children of God and are sealed by his spirite for else it is too profound and passeth the capacitie of the learnedst clearks in the worlde which are in Gods iust iudgement cast off which caused our sauiour Christ to praise hys father who had kept the secrets of the gospell from the wise and prudent and reuealed them vnto habes and therefore â—nles thou thinke thy selfe too meane to desire to bee saued neuer make thy selfe too simple to keepe thy selfe from the knowledge of the worde of God Whether such a thing the Prophet hauing shewed vnto whom this his commission is to be made knowen he nowe entereth into an admiration of the matter before he speake it and all to the ende that the people might be affected with y e greater expectation of some strange and vnaccustomed matter for the matter beeyng extraordinarie it behooueth them that will rightly profit by it to be mooued with extraordinarie affections Now albeit the workes of God euen in the course of the same and moouing of the planets yea to the order of nature in euery thing bee in themselues straunge and woonderfull yet for so much as wee are daily vsed vnto them and costome hath made them familiar vnto vsâ— the viewe of them doe not make so deepe impression in our heartes 〈◊〉 that which commeth seldome though it be of his owne nature not of the like importaunce dooth strike vs with greater consideration therefore is it that the Prophet saith that the matter is so 〈◊〉 that neyther they nor their fathers haue heard of y e like so that by this manner of speache hee setteth before our eies first himself for an example of a faithfull Minister of GOD who is to labour by all meanes to affect the heartes of the people with the fence and feling of the doctrine that they teach and not to passe it ouer as the greatest number doe with a 〈◊〉 regarding rather howe to shewe themselues learned than to bring the people to feeling by their patheticall and powerfull persuasions Againe in that they had felt the thing especiallye the first punishment of Famine and yet had not laid it to heart nor beene affected there wythall but in a certayne sleepie securitie had passed it ouer not vsing it as a meanes to drawe them vnto anie further consideration of their sinnes and the horrour of them before the Maiestie of God that they might learne them his manner of speach dooth the more reprooue them and conuince them of the greater hardnes of heart and setlednesse in sinne as if hee shoulde haue said You haue passed ouer the matter sleightly and had no more care to amende than before and yet the thing that GOD hath wrought among you is straunge and woonderfull which doubtlesse is doone to this end that you might bee made the more willing to be reduced out of your sinnes The Prophet Amos handling the like argument speaketh in the same maner but in more expres terms saying I haue giuen you cleannesse of teeth in al your cities and scarcenesse of bread in all your places and yet haue yee not returned vnto mee saith the Lorde as if hee shoulde haue saide I haue not onelye bestowed vppon you my woorde whereby you may learne to leaue your synnes but also haue pinched you with penurie to bring you home the more effectually and yet all will not serue so that this doth first shew vnto vs that they are farre gone in obstinacie whom none of these things doe mooue secondly it sheweth to what ende the Lorde doth from time to time exercise vs with sundrie temporall calamities and troubles which is that we might be the more effectually drawne vnto him whyche is diligently to be noted and by the same our owne hearts to be examined how they stand affected in this behalfe whereby we shall haue iust matter ministred vnto vs either of comfort or of feare for it is euident that not onely the Lorde dooth nowe and then sende vppon whole nations some punishment or other but more that euery one of vs of what estate soeuer if he looke narrowlie into his owne estate shall find the Lordes rodde vppon him and hymselfe greatly to be crossed one waie or other Nowe euery man either vseth his crosse as a meanes to humble hym
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
hee did then let me see who can alleage anie reason why I may not conclude that as fearefull a destruction approcheth fast vpon England as fell vppon them Mourne like a virgine The Prophet hauing denounced against the Israelites those iudgements which their sinnes had procured against them and the holy-ghost had put in his mouth to speake of least that now they should proceede in desparate maner in the committing and encreasing of their sinnes because there was no waye with them but destruction he proceedeth now to shewe vnto them the only way that is to be found for theÌ„ to take that they may escape the iudgements which aproched on them be freed froÌ„ those that they did alredy feele In that the prophet hauing simply denounced gods iudgments without any clause of exception vnles they repent or any such like yet dooth afterward enter into this trety of persuading theÌ„ to mourne we may plainely see the end of the Lordes threatning of vs by his word through the ministery of his seruaÌ„ts not to be our final desolation vnles wee stop our eares refusing admonishment harden our harts not beleeuing his word but to the end that we being brought to the sight of our miserable estate by reason of sinne and of the punishments that we deserue for the same might be rowzed from the delighting in loue of any transgression vnto a true vnfaigned amendment of our ways so into a better condition than before the which indeed causeth y e godly not only to be contented to hear their faults ripped vp their sins reproued and the iudgements of God laid open against them but euen to desire and long after it in such wise that they think themselues best edified when their corruptions be most ripped vp because they thinke it to be an argument of the Lordes great loue towardes them who will not onely haue them to professe beleeue and take comfort in his truth but also to be daily more and more conformed vnto the image of his son Christ Iesus by vnfained obedience vnto his lawes But the vngodly on the other side because they cannot discerne the thinges that are of God and therefore not perceiue what good the Lorde offereth vnto them when hee launcheth the festered wounde of their sinnes with the sharpe knife of the lawe of God nay because they cannot bee perswaded that the perticular application of reproofe vnto their seuerall conditions of men is of God but onelye proceeding from the fantasticall immagynation or chollericke affection of the speaker therefore it commeth to passe that they hearing any thing spoken that semeth to point at them they storme like mad men and conceiue such a heauie displeasure against the speaker that if it lie in their power hee shall knowe by their kicking that they felt themselues pitifully galled but if they do knowe or could bee brought to beleeue that such reproouers bee the instruments of GOD for their good it woulde make them to be so farre from being offended with theÌ„ that it would make them esteem of them with such reuerence as the messengers of so good thinges are woorthie of but because it worketh these contrarie effectes in men of contrarie dispositions the one beeing a note of a godlie heart and the other bewraying a wicked minde it resteth that euery one of vs enter into consideration of our owne estates tying our seuerall hearts by this touch-stone whereby wee shall knowe whether wee be of that number which are godlie or of the sort of them which abhorre the waies of the Lord. When the Holy-ghost dooth in this place by the mouth of the Prophet exhorts the Israelites to mourne he meaneth not onely the outward lamentation which is apparant in the eyes of men but rather that whereby this mourning is effected to wit the sorrow and inward griefe of hart which they were to conceiue in regarde of the anger of God against them appearing by so manie fearefull effectes So that the meaning of the Prophet being laid down it remaineth that wee obserue the things that are to bee noted for our instruction the first is the ground wherevppon this lamentation must bee taken vppe whiche may seeme to be onely in regarde of the temporall punishementes that so heauily pressed them which if it were true then were there no more required at their handes but onely that which the wicked may easilie and doe dailye in the like case perfourme for wee see it a common thing in dailie proofe that the vngodlie whose felicitie is in this life being depriued of any worldlie commoditie doo take it so to heart as it wringeth often from them great sorrowe and lamentation and yet they no whit the nearer to GOD so did Esau when he sawe that hee had lost the blessing which contained in it many worldlie priuiledges it is saide that hee wept for very sorrowe and yet founde hee no place to repentance The Holy-ghost therefore laieth the foundation of this mourning more deepe and fetcheth it from a further fountaine which is the meditation of this that they had so misdemeaned themselues that they had not onely purchased worldlie miserie and desolation to fal vpoÌ„ them but which was muche more greeuous to thinke of the anger wrath and deepe displeasure of that GOD of whose loue liberalitie and protection they had had so manifolde experience which is diligently to be marked and to be meditated of by euery one of vs in the like case For albeit it bee a greâ—uous thing to bee punished wyth anye miserie in this life as sickenesse pouertie disgrace or any such like Yet wee remaining in the fauour of GOD these thinges can not greatly hurt vs but when it commeth to passe that these and whatsoeuer else light vppon vs proceede from the Lordes wrath and displeasure Where then shall wee haue anie comfort Of whome shall wee bee releeued And what meanes can wee finde out whereby we may be holpen Surelie none for all good things come from him and all places are in his presence we caÌ„ neither in death nor in life hide vs from the fiercenesse of his wrath And therefore of all things that may greeue vs this must sitte nearest vnto vs that wee doo anye way displease his Maiestie whose goodnesse wee haue so much tasted of and whose heauy hand is euerie waie so intollerable and surely the repentaunce of the godlie is in this point especially discerned from that of the wicked for whereas they are drawne to repentaunce by the losse of some carnall pleasure and worldly profite the godlie are induced therevnto by this that they haue wandered from him in whom their chiefe felicitie consisteth but because the heart of manne is full of subtiltie and this beeing a principall grounde of true religion Sathan dooth easily deceiue manne perswading him that hee mourneth aright when indeede it is nothing so wee are to knowe that the true lamentation which is that not
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
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
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
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