the word in time to him that is weary the apostls in their praier intreated God for y e gift of vtterance for the second it is clear as the sun that he who hauing all the gifts that may furnish a Minister vnto his calling laboreth not painefully wyth them to teach others denieth the end for which he is placed there which is to preach in season out of seson to teach improâ—ue exhort and comfort with all continuaunce and long-suffering to lift vppe his voice like a trumpet to watch dayly and shew the comming of the enimy to conclude to deliuer all the councell of God so farre as hee hath receiued and to teach his people to obserue whatsoeuer Christ hath commaunded and therefore lette a man haue neuer so muche knowledge and imploye it not painefully herevnto though hee bragge of his sufficiencie neuer so muche and his people or worldly friendes enroll him neuer so high in the catalogue of learned Ministers the holie-ghost wil take him downe and place him in his proper standing that is in the rank of those dumbe dogges and idoll sheepeheards that the Lord by his prophet condemneth Moreouer in that it is said that this word of the Lord was vnto Ioel before it came to the people we learne another lesson for our instruction which is that as the Lorde meant that this worde shoulde be common vnto all Israell yet sent it first to his prophet that by his ministerie they might be taught it so doeth hee euer in that ordinarie waie which hee in his word hath commended and commaunded vnto vs deale with his people that is bring them to the knowledge of his worde by the ministerie of men to the ende that wee may learne if wee bee willing to let God be our teacher to submit our selues vnto that his ordinance and by such means as he hath and doth out of the same daylye affoorde vnto vs to begge and expect the blessing of knowledge and the graces that accompany the same from his haÌ„ds which doctrine is very needfull to be learned for we see that men waxe so wise in their own conceit that for the knowledge of the way to heauen they thinke as their practise declareth to finde out a better waye and make it a shorter cut than GOD hath appointed for whereas God hath ordayned the preaching ministerie of his worde to be dayly sounding in his church to bring men vnto knowledge and by knowledge vnto faith and so to saluation it is come now to passe that the most men thinke that waie not so needfull but as an indifferent thing to be attended vppon or to be refused at their pleasure and therefore doe betake themselues either to such a sheepeheard as shal keepe them in ignoraunce for that he cannot open vnto them the Scriptures al the daies of their liues and thinke their estate better then theirs that bee dailie instructed or els they perswade them selues that they can come to knowledge sufficient by their owne priuate reading and so contemne or accouÌ„t it too base a matter to be a scholer to preching but if they had learned that the gouernour of Queene Candares was as wise as they and yet confessed that he could not vnderstand that which he read without a guide if they could be perswaded that God is wiser then they and yet he hath ordeined y t foolishnes of preching as wordlinges account it to saue them that beleeue they were come so farre as to thinke that the blessing of God is tyed vnto his owne ordinance and his cursse vpon them all their doings that swarue from the rule of his commandements they would be a great deale more carefull to let him bee their counseller and his woorde their instructour in this point but the GOD of this world hath so blinded their eies that they beleeue not the word of the Lord to be true and therefore no marueile if they yeelde no obedience therevnto but let vs that haue learned otherwise take heed that their example draw vs not away but that we with feare and reuerence submit our selues vnto the ordinances of gods woorde knowing that by it wee shalbe iudged at the day of reckoning Lastlie in that it is said that the woord of the Lorde came vnto him saying Heare c. Wee may obserue what it was that he deliuered vnto them to wit that which he had receiued the word of the Lord whereby is sette downe vnto vs the dutie of euerie faithfull Minister of God which is to keepe himselfe vnto the contents of his commission with all faithfulnesse neither declineth to the right hand nor the left neither dyminishing anye thing there-from nor adding anie thing therevnto but teaching all that which God hath put into his mouth and no more which is diligentlie to be obserued and carefullie to bee looked vnto because there is often greate faulte committed heerein on both sides for some are verie willing to deliuer or haue deliuered vnto the people some of the woorde of GOD but if there be anie thing that maye offend or bring anie daunger vnto the parties they thinke that in anye case that should not bee medled wythall affirming that other thinges are more necessarie and that they belong not so much as they perswade them selues vnto the auditorie which in some things may after a sorte bee true for albeit the knowledge of the woorde of GOD and euerie part thereof belongeth vnto euerye member of his Church in respect of the doctrine therein conteined yet there is some place and time wherein the Minister of GOD is not bounde to speake some thinges conteyned directlie in hys commission as for example to make choice of a text to preach vpon vnto a country people that teacheth the dutie of kings out of the same to deliuer onelie that doctrine is not conuenient howe then is it and after what sort muste wee deliuer all that we knowe Surely thus we proceeding in an ordinarie course and comminge by order of the text vnto places of Scriptures that conteine the duties of those that hear vs not yet are we bound to deliuer herein al the councell of God but you wil say vnto me those matters not belonging vnto your people you are to passe ouer and to teach that which is more necessarie I answere that so should I betraye that worde that God hath put into my hande For albeit the practize of a Kinges office belongeth not vnto the ploughman yet the doctrine is needfull for him to know For seeing the Lorde will be praysed for the blessing that wee reape by good and vertuous rulers and praied vnto for the amendment of them that bee euill howe shall this bee perfourmed of him that hath not beene taught it out of the woord For God accepteth no praises neither heareth anye praiers which are offered vnto him without faith and nothing is doone in faith but that which is
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
The seconde sort of enemies is described in both these termes set together for the one importing sharpnes and the other strength or might his meaning is that they shall haue an earnest desire to deuour and an inuincible might to execute the same which when they meet togither what spoil they make of all good things the dailie experience of them where they are lysted to do what they wil doth euidentlie shew vnto vs and the effect that this of theirs in this place bringeth to passe will declare vnto vs in the next sermon onelie let this bee the summe for this time that all men who are not trulie religious doe beare a bitter emnitie vnto the same and the professours thereof which if it appeare not by their works it is either because they want power to their will or because God brideleth them by one meanes or other to the end that we may learne to take heed how we bee familiar with any of them or trust them further than wee see them for if wee doe wee shall see at one tine or other that they neuer did beare anye faithfull friendship vnto vs. The third sermon Vers. 7. He maketh my vine waste and pilleth off the barke of my figge-tree he maketh it bare and casteth it downe the braunches thereof are made white HE maketh my vine waste The prophet hauing shewed y e power multitude furie of the enemies that came vppon the land hee now proceedeth to declare what they shal do and that in a borrowed speech wherein he comparing the people of Israell and their land vnto a vine hee doth in the perticulars explane the hurt that this inuading people should doe saying he pulleth downe the hedge and all defence that was round about it and not onelie that but least it should flourish and bring foorth in such aboundaunce as heeretofore he pilleth the barke from it to the ende that the sappe which it should be nourished withall maie neither ascend nor descend yea hee maketh it bare round about that no hope of iuyce maie bee left in it hee throweth it downe least the rootes should send vp some newe braunches insomuch that it is cleane wythered awaye the meaning in one woorde is hee bringeth it to vtter ruine and finall destruction that it shall bee past hope euer to recouer againe The ende of all these so manie woordes to expresse the thing is that the people might be brought vnto a deep consideration therof not onelie in the trueth but also the measure of it For such is our nature that when anie daunger is fore-tolde to fall vppon vs eyther wee doe not beleeue it perswading our selues that no suche matter shall come to passe or if wee thinke it will so fall out indeed wee doe in our own opinions so extenuate and lessen it that it maketh in a manner no impression in our hearts neuer moouing vs to take it to heart vnfeygnedlie and therefore doth the Prophet lay open this iudgement of theirs so perticularly so that the prophets meaning being this we learn from y e same first this lesson to wit by what note and mark wee may discerne the godlie from the wicked which is by their fruites for as it is the propertie of gods children considering that they are placed in this life to aduance Gods glorie and benefite his Church to labour by al lawful meanes how they may do good and better thinges that anie waie are amisse and may bee amended by them so on the other side the wicked because they are the children of confusion and disorder doe if it lie in their hands make hauocke of euerie good thing quicklie ouerturning that which hath beene long in framing by the carefull diligence of others Now in that the Lord by the mouth of hys prophet sayeth that they bring destruction vpon his vine he meaneth thereby as Dauid dooth in the like case the people of Israell his Church which hee had there planted with his owne right hand whereby he doth first of all giue them to vnderstande that what soeuer priuileges they coulde any waie chalenge vnto themselues aboue all other nations the same proceeded not from anie good thing that came of themselues but onely from this that the Lord had beautified them with some excellencie beyond others to the ende that they might know that the Lord in his promise of deliueraunce and protection was no longer tied vnto them then they were careful to perfourme the couenaunts of the league which were to bee doone on their behalfe which thing is worthy the noting that wee may make our own profite of it for wee see that many men beeing of greater gifts in the outward things of this life then others bee do so insolently demeane them selues that they offer iniurie vnto manye yea by sinning against the Lord vnto their owne soules and perswade them selues that for such and suche causes no euill shall happen vnto them but if they did consider with themselues y t if they enioy any good thing it ariseth from this that the Lord hath in mercy inriched them it would make them both more hūble in their own eies made carefull to yeeld obedience vnto the Lorde who hath so manye waies beene good vnto them againe in that the Lorde calleth not onely the land his as in the former verse but also them with all the beautye wherein they excelled to be his that is brought to y e passe by his framing furnishing of them he shewed that hee had so put his blessings into their hands as yet they remained still his own by which he did look to be honored serued which techeth vnto vs this lesson y t al the things which we do enioy here vpō the face of the earth whether they be for y e furniture of the mind as learning wisedom such like or for the body as riches honor credit helth or strength or whatsoeuer els are not so absolutely in our possession as we maie imploye them as please vs without controllment but onelie as of trust to bee bestowed vnto his vse that is the owner of them that is to the glorie of that GOD whose only they are which thing is worthy to be noted for albeit it bee true that there is not almost any one that will not easilie confes in words that we are but stewards of these thinges for a time yet indeede a verie fewe of vs doe steadfastlie beleeue it for if euerie man were fullie perswaded that he must giue accompt of his stewardship vnto the Lord who will be answered how euerie thing is bestowed were it possible thinke you that the blessings of God that are giuen vs for the aduauncement of his glory our own good shold so generaly he turned to the defacing of his honour destruction of our owne soules is it possible for the idle person that loytereth out that good leasure which hee hath doing no good or the ruffin that lauisheth
The true remedie against Famine and warres Fiue Sermons vpon the firste chapter of the prophesie of Ioel wherein the Councell that the holy Ghoste gaue the Israelites to redresse the famine which they felt and preuent the warres that were threatened to come vpon them is applied in particular vnto our present time Preached in the time of the dearth 1586. By Iohn Vdall preacher of the worde of God at Kingston vpon Thames IEREM 2.29 VVherefore vvil ye plead vvith me ye al haue rebelled against me saith the lord I haue smiten your children in vaine they receiued no correction AT LONDON Printed by Robert Walde-graue for T. Man and T. Gubbins TO THE RIGHT HONOrable Lord AMBROSE DVDLEY Earle of Warwicke Baron Lisle Master of hir Maiesties Ordinance Knight of the most noble order of the Garter and one of hir Highnes priuie Councell And to the right Honorable and godly Lady his wife Iohn Vdall wisheth increase of all true Honor and comfort in this life euerlasting happines in that which is to come IT hath euer bene the naturall disposition of man right Honourable in all those miseries that fall vpon him to turne his minde a contrary way and thinke amisse of the cause of his estate and condition therevpon to vse such means for the redres thereof as shal neuer amend but rather make worse that whiche they would helpe or if they take in hand any of the wayes that be lawfull yet it is that which shoulde bee the laste as their owne pollicie and wisdome and neuer thinke of their sinnes that haue procured Gods displeasure against them that they might begin by repentance to seeke reconciliation with him which prepostrous dealing doth not only possesse the hart of perticular men but also beareth the swaye for the most parte euen in common-wealthes and gouernements For we see that when any thing is amis in the same there is great consultation and prouident aduising how things may be redressed but the wayes that be taken are for the most part framed in the shop of humane pollicy only therefore the effect thereof is but as the loppinge of some boughes or twigges from the toppe of a tree after which it doth rather flowrish the more then wither away wheras it shoulde bee considered that all ennormities and disorder doe proceed from sinne and euerie breach in a state from the displeasure of the Lorde for the contempte or neglect of his holy commaundements and therefore if euer wee looke to haue our policies prosper to search more narowly into the wil of God to the end it may be established with more authority and practized with more holy obedience and then shoulde those wise plots that the guiftes of nature or experience doe teach vs when once they com in their place attendinge vppon that Souereigne scepter of Gods most blessed word receiue a blessinge from the Lorde and haue a good issue whiche else shall bee as the winde that beeinge long trauelled of whē it is brought forth doeth vanishe as the smoake in the sight of the sunne This lesson doth the holy Ghoste by this his Prophet IOEL teache vnto vs in his firste chapter more at large the doctrine wherof as neere as I could remember according as the Lorde did inable me to vtter it I haue penned being drawne thereunto both by the importunitie of some whom I might not well denie in so honest a request as also by the conueniencye of the doctrine for the instruction of moe then heard it Nowe among many other notable instrumentes that the Lorde in his mercie hath stirred vp not onely to wishe well vnto but also to trauayle for the good of that poore people his faythfull seruauntes among whom it hath pleased him to place me not onely I but they also doe stand bound in dutie and shall so remaine still vnto your HH for that carefull diligence that it pleased you both to vse then to intreat for vs when if God had not beene on our side the floodes of malicious mens practises had runne ouer our heades to the vtter vndoing of all good beginninges among vs so that whatsoeuer good it shall please the LORDE to dooe in his Churche by my weake laboures wherevnto I thought an ende had beene added your Honours may iustly bee reputed the instrumentes of the same In regarde whereof I desiringe too haue some opportunitye to shewe the thankfulnesse of our hearts haue especially made choyce of youre Honours vnto whome I might dedicate these my poore laboures most humblye intreatinge the same to accept heereof not accordinge to the valewe that it caryeth whiche is verye small but accordinge to the affection of the giuer whoe acknoweledging him-selfe together with that people whiche haue the benefit of my ministery to be bound to pray vnfeignedly vnto the Lord for your Hh. that it would please him to increase al the graces of his sanctifying spirite vppon the same to the further aduauncement of his glorie the greater benefite of hys poore Church and fuller consolation of your owne soules Sobeit Your Hh. most humble to commaund in the Lorde Iohn Vdall IOEL 1. vers 1 2. ¶ The word of the Lord that came to Ioel the sonne of Pethuel Heare ye this O elders and hearken ye all inhabitants of the land whether such a thing hath bin in your days or yet in the dayes of your fathers COncerning the time when this Prophet liued and prophecied diuers men haue shewed their diuers iudgements and opinions whereof if the best and most probable be receiued yet it is but a coniecture and therefore I will leaue it as doth the holie ghost in this place vndetermined and so much the rather for that the ignoraunce thereof bringeth neither anie dammage to the truth of the prophesie nor yet any darknesse vnto the vnderstanding of the same This onely is to be obserued that the time when he liued and the age wherevnto hee did prophesie had great need of the doctrine which he taught them for that as appeareth by the course of his wordes they were growne vnto great extremitie in rebellion against the Lord and besotted so senslesly in their iniquitie that albeit the hand of God was heauie vppon them yet they considered it not but to the ende that those on whome God had ordained to bestowe his grace might be rowzed out of their sleepinesse and they whom in his heauie and eternal displeasure he had cast off might be made the more without excuse the Lorde stirred vp this prophet to speak vnto them which teacheth vnto vs this doctrine for our instruction that in those places and among that people where in any maner his name is called vpon the Lord wil euer in more or lesse measure make knowne his iudgements for their particular sinnes and shewe vnto them the way to escape the same and meanes howe to preuent it to this end that when either in any one priuate person the matter shall be discoursed in the
court of his owne conscience or when the Lord shall call men vnto a reckoning all colour of excuse may be taken away and their iudgement if they repent not may be made vnto them euen by their owne confession more iust for albeit that the verye visible creatures of God which we dayly see before our eies and haue by the blessing of God from time to time to attend vppon vs and minister vnto our seueral necessities are sufficient to teach vs so much of the wisedome and knowledge of God as to make vs excuselesse yet when God â—â—all go thus far with vs as to speake vnto vs out of his holie worde to teach vs not onelie in generall what he required at our handes but in particular also to conuict vs of the sinnes that wee stand guiltie of before his maiestie and to shewe vs both the meanes howe to be ridde of them and to do the things that he commandeth when I say the Lorde shall go thus farre with vs if then we turne not vnto him in forsaking the waies of wickednes and submitting our selues to the rule and gouernment of his blessed worde our excuse being euen in our owne iudgement lesse our iudgement must needs be the more heauy Nowe euery one of vs must applie this to our owne hearts and make it a particular doctrine for our seuerall instructions seeing that God in most plentifull maner hath shewed vnto vs this vnspeakeable mercie and grace as to teach vs from time to time the waies that we are to walke in which if we doe not we make our selues guilty of our iudgement aboue theÌ„ of Sodom and bring our selues into a more miserable condition than they of Gomorrah Now to shew you y e cause of this change of my course in leauing of our ordinary portiâ—ns of scripture taking this in hand it is briefely this as all scripture doth at all times belong to gods church good is to be taught therin so are there some parts therof that do more properly belong vnto some times places persons Now for so much as that time this wherein wee presently do liue being compared togither are found to bee in euery respect very like the one to the other I think the doctrine that then fitted them to be very necessary for vs vpon y e like occasion for as the hand of God was vpon them in the want of bread so though not in the like measure is it vpoÌ„ vs as they had little sence or feeling therof to acknowledge it the punishmeÌ„t of god vpon theÌ„ for their sins but ascribed it to other causes so do we imputing it some to the hardnes of wise mens hearts some to the the euery of transporting and some to the vnseasonable times but few look into themselues their sins that procure the Lord to turn y e hearts of men the benefit of heauen earth from vs as the Lord hauing sent famine which preuailed not with them to their conuersion did threaten to send a more violent and forcible rod the inuasion of strangers vpon y e land so doth hee by many warnings tokens threaten the same vnto vs lastly as the Lord prescribed vnto them if euer they looked to haue his iudgements present remoued or those y t hanged ouer their heads turned away they must meet the Lord and preuent his wrath by fasting and praier which might be as means to bring them to the true humiliation of their soules so we that by the same sins are punished threatned in the same maner by the hand rod of the same ielous God if euer we look to be reduced soundlye againe into his fauour must take the same course that hee which did knowe the best waye prescribed vnto them The word of the Lord. Before that the holy Ghost setteth downe vnto vs the matter of hys prophesie he first of all speaketh of the party that was sent to doe thys message and the Author from whome it was addressed conteyned in the first verse wherin hee describing the Ambassadour that GOD did send doth not shewe hys pedegree from anye notable and famous man in Israell nor of what Tribe hee was whether he was of the ordinary ministers of the order of Leui or of some other familie raised vp extraordinarylie from God wythout the calling of men the which though it be so bringeth no doubt either of the doctrine to be deliuered or of the party by whom it is to be made knowen For as concerning the doctrine albeit it be euery way authenticall that is of sufficient authoritie in it selfe yet when wee looke into the matters for which this prophet is alleadged in the new Testament we shall see that with the Lord it is of soueraigne account being made as it were the vmpare of so great matters for it is not only alleadged by the apostle Peter in the defence of the disciples accused to be full of new wine and the myracle of diuers toongs bestowed vppon them but also in that graue and waightie disputation of the calling of the Gentiles the apostle Paule doth alleadge it as a testimonie of most euident truth to cleare the matter in hand and as concerning the partie the lad no doubt of speciall purpose passeth him ouer with few wordes not so carefully describing his slocke as often he doeth in others of the Prophets to the ende that the matter wherof he was to speake being of so great importance they might regarde and respect it and not the party by whom it was to be vttered which thing is also vnto vs worthy the consideration to teach vs that wee maye not hang the credite or truth of the worde of God on the sleeue of him that vttereth it but to receiue and imbrace it as it is indeede for the worde of God whatsoeuer hee bee that speaketh it whereby I doe not meane that wee are indifferently and with the like affection to heare him that sinisterly or of a sinister purpose preacheth the word and him also that sincerely and with a sincere coÌ„science deliuereth it but for the thing it selfe to esteeme of it as it is in what vessell soeuer it be carried and yet to desire and by al meanes to labour that wee may receiue it in a vessell fit and worthy as neare as can be so pretious treasure the which may be made more euident by a comparison from the body to the soule and from the food of the bodie to the foode of the soule for as meate is stil the creature of God ordained for the nourishing of mans bodie whatsoeuer it be dressed and made ready by a neate and cleanlie cooke or by him that doeth handle it sluttishly and vnhansomly so is the worde of God being ordained for the feeding of the soule still to be esteemed the same in it selfe whatsoeuer he be that dispenseth it vnto vs but as there is no man that hath care of the health of his
body that will haue his meate dressed if he can choose by him that either for want of skill can not or of curious vanitie will not vse it as hee should least by the rawnesse thereof or by some euil and vnwholsome mixture it bring poison in stead of nourishment euen so no man that hath care in deede of his owne soule will commit it indifferentlie without any choice to the riffe-raffe and common sorte of Popish priests but to such a one as both for knowledge is able and willingnes wil be careful to diuide vnto him the worde of God aright and giue him his portion in due season The word of the Lord that came vnto Ioel that is y e doctrine which is to be deliuered is that which God determining to make knowen vnto the people of Israel did first reueale vnto his seruāt Ioel that he might speake it vnto them which wordes beeing diligently marked doe affoorde vnto vs diuers doctrines for our instruction the first is that wherein the calling of the prophet is prooued both vnto his owne conscience and also to the people to his owne conscience thus that when hee should enter into the triall of himselfe and into the consideration of his estate and seeing his course to be such as fewe woulde like of yet this might be his comfort the Lord had set him aworke surely this is a thing most needful to be examined considered of in these our dayes of the ministers of God not onlie in generall in respect of their calling and the manner of their dealing in it that is almost euery where gainesaid but especially in those particular things for which they are often called into question cōdemned and as malefactors punished by the worldlings that vsurpe vpon them for as on the one side if we shall take that course which is displesant vnto God and wherby wee doe also come into disgrace with men our estate is most wretched miserable so on the other side if we do nothing but that which is come vnto vs by the worde of the Lorde that is inioyned vs from God that hath placed vs in our calling though the world think hardly of vs for it we suffer ignominie losse and smarte because of it yea though it bring tediousnesse vnto our owne flesh and wearisomnesse to our spirits yet this shall be vnto vs as an inuincible fortresse as a brazen wall against our aduersaries and as a thousand witnesses to testifie with vs and giue vs comfort in the middest of all extremities Againe the calling of the prophet is approoued by the fame euen vnto men for if they shoulde haue denied y t which he spake to be true or him to be the prophet of God he had wherwith to answer conuince them in both respects in the first that that which he said must needes be true for that it came from God on the behalfe of the second that he was the prophet of God for that the word came not in generall to all or to many but particularly to him for that he was furnished and euery way inabled not onelie in the vnderstanding of that which hee was to deliuer but also in his owne conscience perswaded to be the man forsomuch as GOD sending the message vnto him did thereby assure him that he had alotted and called him to that function Which if we marke it well and gather a generall doctrine for our instruction out of it doeth teach vs how to knowe the most reall and essentiall markes of those whome wee are to esteeme the messengers of God sent vnto vs for if it be true that God sendeth first his word vnto him that is furnisheth him with knowledge of his wil and care to aduance his glorie in the deliuerance of it vnto his people then must it needes follow that they who by reason of lacke of knowledge diligently imploy themselues in an ordinarie and lawfull calling to breake vnto the people of GOD the bread of life and train them vp to the knowledge of the gospell were neuer sent of God into that place and therefore are not of his people to bee receiued esteemed as ambassadors from his maiestie but as wolues bursting in and rauenners sent of Satan to the keeping from them the kay of knowledge and so fore-closing vnto them as much as in them lieth the passage and entry into the kingdome of heauen for Gods people who are to think as the Lord hath taught them in his word must acknowlege and receiue onely them that are found to be qualified with the giftes of his ministers the first wherof is euery where in the word of god saide to be the gift of teaching the knowledge of his mysteries which caused the Lord before he sent the prophet Ezech. to preach vnto his people denounce those iudgementes that he meant to inflict vpon them to shew to him a booke command him to eat it which signified y e knowlege present readines that he should haue in executing his office it is alwaies said y e word of the Lord came to y e prophets our sauior christ saith that a Scribe taught vnto y e law must be as one that bringeth out of his tresury old new S. Paul describeth a B. by which he meaneth euery Minister of y e gospel that he must be apt to teach cōuince the gainsaier but I wil not stand on this point that is so clear to thē that haue eies as the sunne at noone-daye Euerie man will confesse that no earthlie prince will send an ambassador that wanteth eyther knowledge or vtterance to deliuer his message is not God far wiser than men Againe in that it is said The word of the Lord came vnto Ioel we must note to what ende it was namely as followeth in hys practise that he might make it known vnto the elders of the land which is to be noted for many there be in the world who if they haue any more vnderstanding than the common sort haue do by by persuade thēselues that they are as they are termed learned ministers albeit they haue neither vtterāce to deliuer that which they know neither if they haue any gift that way yet make smal cōscience whether they imploy themselues in painfull preaching or no the end for which y e word came to Ioel condēneth both the sorts of thē For the first we must note that y e holy ghost when he requireth of a Minister to be apte to teach wee must not thinke that he meaneth him that hath it within him is as a tub without any vent for that is but as a candle lighted after couered with a bushell but he meaneth him that is so prepared and furnished thervnto that he is also set on work in the same and therefore it is that the prophet Esay saith that God had geuen vnto him a learned toong that hee might know to minister
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
further and make hym returne the more effectually vnto GOD or hee passeth it ouer as a matter of course perswading hymselfe that there is no further matter in it So then heere is the triall of thy selfe GOD punisheth that we might amende and wee doe not then surelye wee are such as profite not in his schoole on the other side GOD layeth his crosse vppon mee I feele it I acknowledge it his rodde for mine offences and I am brought to a more carefulnesse and heede-taking vnto my wayes then may I conceiue comfort vnto mine own hart in that I profit by the Lords correction The second sermon Vers. 3. Tell you your children of it and let your children shewe it to their children their children to another generation TEl it vnto your children Hauing shewed how strange a thing it is that hee is to speake least they should think that it were but for the time present or for themselues alone he sheweth in these words that they must so learne and marke it that they may from time to time recount it and teach it their children with charge to haue it propagated vnto the generations that shoulde come after whereby wee learne first that wee are not to heare or make vse of the words of God for the time present or consider of his workes in mercie or iudgemēt while they are fresh and newe and no longer but to vse his word as we do the foode of our bodies that is to eate it that we may digest it be norished by it and made more able in the strength of it to walke in the course of this life Againe wee see that it is enioyned them not onely to knowe and consider those thynges themselues but also to make them knowne and teach the right vse of them to their children which being spoken to them in one particular is also enioyned vnto vs in regard of y e whole worde of God in generall that is that we haue a care to instruct and bring vp our children in the knowledge and feare of God that the honour of God may bee retained among men and to their posteritie as also that wee may leaue behinde vs a godlie seede the which albeit it was enioyned vnto them vnder the lawe and confirmed vnto vs in the time of the gospell that it might appeare to be a duty for euer required of the people of God yet we see how litle it is almost euery where regarded in so much that for lacke of godly education the parents letting them run at randon the youth of this land doth seem already to haue receiued vnto themselues the profession of Atheisme and al impietie which if parents thought it their duetie to instruct them otherwise should among vs be redressed But lette all that feare GOD and make a conscience to obey his will looke vnto their dueties in this behalfe and take heede that they passe not ouer with carelesnesse the education of their children as is the manner of the wicked among whom they doe dwell Besides this we see that the Prophet willeth this to be made knowne to the generations folowing and so from one to an other and yet it is a particular action the force whereof they onely felt which teacheth vnto vs that the workes of God that hee bringeth to passe in extraordinarie maner vppon the face of the earth are in regard of the vse and end of them to be considered and regarded in all generations For if they bee the workes of hys wrath in the punishementes of hys foes or sharpe and bitter afflictions vppon hys people falling from obedience to hys truth or yet of his mercie shewed vnto penitent sinners or reuenge for the iniuries doone vnto his saints the Lorde being alwayes the same they are to be looked for vppon the like occasions and especiallye those that it hath pleased the holie-ghost to register in the holie Scriptures which are therefore set downe that we might learne by them the punishments that wee sin not as they did that felte them least wee feele them also and the mercies that wee may take the same course which they did that in the loue of God wee may finde the like fauour and so make the worde of GOD both in the preceptes and also examples therof a continuall direction for the course of our whole life That which is left of the palmer-worme c. This is the thing that hee hath made so much preparation for the summe whereof is thus much that the hand of God was so vppon them with punishment by famine and dearth that not their superfluitie or a part of their necessarye foode was kepte from them but the LORD hadde sent his seuerall punishementes vppon them one after an other that among them they had deuoured all and left nothing Now if wee looke into this that the Prophet speaketh according to the action don there was none of the people that needed to be so prepared that they might vnderstand it for it was apparant euen before their eies so that the prophet seemeth after so great speeches afore hande at the end to say in effect nothing for if a man should come among vs and call men in the market-place to drawe neere and calling for attention to a solemne proclamation shoulde in the end tell the people that corne is deare and so depart a number would condemne him of follie and yet hee should say as much in effect as the wordes of this prophet do expresse but wee must vnderstand and that it is not simplie the thing that the prophet nameth them to consider of and no more but it is their sencelessenesse and securitie in that they beeing thus smitten of the Lord were not yet mooued with repentance nor cared any whit to seek reconciliation with his maiestie so that the meaning of the holie ghoost beeing euident it remaineth that wee obserue those thinges out of the words that are to be noted for our instructiō first these so diuers and present punishmentes one after another to execute that part of the Lordes determination which y e former had left vndone doth cōmend to vs y e power that God is of to punish y e sinners transgressors of his law to y e end that we may learne to take heed beware that we cast not behind our backs as many mē do y e consideration of Gods high hand against iniquity but rather cōsidering his power to plague his foes to haue all watchfulnes ouer our own affections regard to his cōmandements to do thē least we procure against our selues y e force of that his power which taking hold on vs must needs throw vs into a most forlorne wretched cōditiō Besides this we may behold y e readines of the lords wil to put this his power in executiō which also is to be obserued for euery one of vs is easly drawn to acknowlege gods power abilitie to do what he
will but we think so litle of his iustice and presume so much 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
except GOD worke in our hearts speedy repentance but finall hauock vtter desolation The prophet in this place perswadeth y e drunkards to weep which is a behauior that of all other people they are furthest from which they labour as it were of purpose to put from themselues rather to inforce their senses vnto an extraordinary riot mirth which they propound vnto themselues as their finall felicitie yet the prophet persuadeth them vnto weeping which is the thing that they least of all dreamed euer to be brought vnto but such is the manner of the Lords dealing with them that seeke to build themselues in sin to bee persuaded of an assuraunce thereby euen vtterlye to dissapoint them of their purpose to the end that we may learne to behold the exceeding vanity that man is blinded with when hee promiseth vnto him selfe any good condition with the disobedience vnto gods commandements or leauing of any part of hys duty vndone which is a thing worthy to be learned of vs so much the rather for that so few do obserue the ishue of it therfore beleue it not for do we not see that almost euery man in euery calling doth of purpose keep back as it were abridge the Lorde of that obedience y t his calling oweth vnto him al vpon these grounds if I do these these things I shall expose my selfe vnto many dangers inconueniences and if I leaue them vndon in steed therof do such such a thing which indeed be vngodly sinful I shall find great ease benefite in it if we could be persuaded which is most true that the onely true safety is to yeelde obedience vnto the woord of God in euery point and on the other side saue the â—â—auing of any part of our duties vndone or y e committing of any sin to carrie neuer such a shew and make vs neuer so fair promises we shalbe dissapointed therby and fall vnto that which wee least feared it would make vs not to trust as the moste men doe vnto such weake and broken reedes but onelie vnto the LORDE in his blessing vppon the obedience of his owne commaundement labouring aboue all things to put the same in practize and to committe the successe of it vnto hym who onelye is wise and knoweth howe to bring euerye thyng to a prosperous end The Prophet dooth yet further proceed in laying open thys matter and vrging them to bee affected wyth it shewing that the drunkardes who heretofore haue wallowed in all aboundaunce of wyne euen vnto excesse shall haue theyr condytion so farre chaunged that it shall vtterly be cut from their mouthes that is they shal not haue any tast of it at al a merueilous chaunge if it bee well considered that they shall come from so great plentye vnto such exceeding penury but we may see therin the iust iudgement of God y â— sendeth vpon man the gretest want of those things wherein hee hath most abused himselfe the which is notablie set down by our Sauiour Christ in the example of the prodical son of whom it is said y t after he had lauished out his patrimony vpon whores riotous coÌ„pany he came vnto such exceding misery that he would gladlie haue fed vpon the huskes that the swine ate but none gaue them vnto him to the end if we will profit by it that wee may learne to imploye all Gods blessinges aright but especiallie those whereof wee haue moste aboundaunce least the Lorde conceiuing displeasure against vs doe so remooue them from vs as we be brought into greater misery want then they y â— neuer inioyed any of them The maner how this great want shall come vppon them is also to bee obserued whereas it is sayde that it shal be pulled or as the originall woord signifieth be cut from their mouthes whereby hee meaneth that it shall be taken away wythout anye remnant left to come vnto them to the ende that they might further consider of the exceeding neede that they shoulde be driuen into and so bee persuaded that the wrath of the Lord was more fierce against them which coulde not bee appeased wythout a speciall repentance on their behalfe and that in more measure than was required of others who had in lesse measure prouoked his displeasure For albeit the Lorde is no way appeased with any vnlesse hee doe vnfeinedly repent him of his wicked wais yet he looketh for a more deepe lamentation and sorow to be in those who haue most greeuously offended his maiestie Besides this the manner of the speach doth shewe vnto vs the maruellous securitie that they were ouerwhelmed in and the greatnesse of their incredulitie that being so sinfull as their owne consciences could not choose but nowe and then accuse them and hauing among others this prophet so plainly to deale with them do yet cleaue so fast vnto their sinnes as nothing can remooue them from delighting therein vntill the meanes whereby they are fostered be violentlie taken awaie in whome wee see a right patterne of the obstinate and impenitent sinner who will neuer bee brought to mislike his offences nor to bee persuaded that hee is by reason of them in dangerous plight vntil such time as GOD doe sette to his hand and by some vnwoonted worke of his iustice doe punishe them or vntill they fall into that punnishement which before hath bene threatned against them the examples that the worde of GOD dooth affoorde vnto vs besides the too plentifull experience that wee haue of it doe shewe this to be true the destructioÌ„ that was denounced against the olde worlde by the space of 120 yeeres coulde neuer make them beleeue that GOD would punish them indeede it had beene a harde matter to make the Sodomites beleeue that they shoulde be consumed with fire and brimstone vntil they felt it by their wofull experience little thought Pharaoh that euer the Israelites should depart out of Egypt and hee with his people be drowned for pursuing them vntill the sea ouerwhelmed him and all his hoste and would not the Iews haue laughed him to scorne thinke you that should haue auouched that vnto them which our sauiour tolde his disciples that euen the day shoulde come when one stone of their goodly temple shoulde not be left vpon an other The Scripture is ful of such examples and the world more ful it is the nature of sinne to chaine mens affections so neare vnto it as all the threatnings persuasions exhortations or anie other the most forcible kinde of speach that can be vsed are not able to preuaile with him to make him beleeue it shall be so vntill it come to passe and that hee see it is so indeede and therefore it is no maruell there being no discipline to driue men vnto outward godlinesse vnlesse it please them if so manie in euerye place yea where the woorde is most sincerelie preached doe runne
the race of wickednesse it being a matter so hard to leaue and so few that doe vnfainedly feare God and shewe foorth the fruites of it in their conuersation Yea a nation commeth Albeit the woord that is here translated Yea doth naturally signifie For or Because and the word Commeth in the Hebrewe bee the time past whereby these wordes may seeme to be either a reason of the former threatnings or else a speach of an other punishement which the Iewes did already feele more greeuous than the Famine for that it is not greatly materiall it being spoken to declare their mysterie and bring them to repentaunce whether it bee spoken of the plague past or to come I will not muche stand vpon the one more than the other albeit I see nothing against it why we may not rather vnderstand it of that which is to come than of any thing that they felt already both for that it is cleare that hee speaketh of a different plague from the former as also that some things be spoken in the discourse following which can hardly be saide of the time past neither dooth that any way preiudice this sence that the words in the Hebrew doe all run in the time past as speaking of a thing alreadie done for they that are but a little acquainted with the phrase of the Prophets do know that it is their vsuall maner to speake of the thinges to come as though they were already come to passe to the ende that the certaintie of their prophecies may more euidently appeare The summe of the woordes is a description of the force and 〈◊〉 of their enimies to the end that they might be driuen to seeke vnto GOD for aide and strength to resist them The lessons that we haue to learne out of the same be diuers first in that the Lorde for the reclaiming of man vnto him selfe doth besides his worde which is the ordinarie meanes vse many and diuerse afflictions oftentimes of contrarie kinde one to an other to the end that if hee will not bee mooued wyth the one yet he may be drawen on by the other so did he deale wyth the Egyptians his ennimies first sending one plague then an other after that a third and so to the number of tenne and all to the ende that hee might drawe them to yeelde obedience to his commandement of letting his people go so dealte he also with the Israelites his chosen people often sometimes afflicting them wyth ciuill warres at home sometimes with inuasion of ennimies from farre and sometimes with great dearths and scarcitie of vittailes sometimes wyth greeuous diseases as the plague and pestilence and all to this ende that they might be drawne out of those corruptions and enormities wherin they delighted vnto the true and sincere seruice of the euerliuing God whose people they alwayes professed themselues to be so dooth hee deale with vs as wee maye see by our owne experience sometimes he afflicteth vs wyth sickenesse and if that doe vs no good hee sendeth outward trouble by vnquiet neighboures if that preuaile not hee bringeth vs into pouertie after that into troubles in respect of our wiues children families or kinsefolkes all which hee dooth to driue vs from delighting in any thing of this life that might drawe vs vnto sinne and to put our whole affiaunce in him alone the which as it dooth on the one side commende vnto vs the great desire that the Lorde sheweth himselfe to haue of our good in that hee tieth so many conclusions to profit vs so on the other side it sheweth vnto vs howe al coulor of excuse is taken from man that when he doth any way amisse and is punished for it he shal be able to lay the blame in nothing in the worlde but himselfe onelie yea hee shall by his owne knowledge aggrauate vnto himselfe his owne damnation for hee shall truely saye of hymselfe Hath not GOD from time to time tolde mee of my faultes by the ministerie of hys seruanutes and called mee to repentaunce And when that would not serue hath hee not putte to his owne hand touching mee wyth diuerse afflictions to bring mee vnto hymselfe and haue not I despised all these meanes and preferred my delight and pleasure in sinne aboue whatsoeuer was promised in his holie woorde What can I say for my selfe but euen this That all the punishements that can be inflicted vppon mee eyther in this life or in that which is to come are no more than my misdemeanour and obstinate refusall of grace and goodnesse haue iustly deserued It dooth also declare vnto vs the miserable corruption that Manne is naturallye defiled wythall and the greate backewardnesse that is in him towardes anie good thing that being by so many and so excellent meanes inuited vnto his owne wealth dooth yet notwythstanding still renounce and refuse it to the ende that wee maye learne howe harde a matter it is for a manne to beecome truelie religious and howe easie a thing it is for a man to deceiue hymselfe in a perswasion of that whych in deede hee is farre from For doe wee not see that he whose estate of all other is most wretched doth yet notwithstanding flatter him selfe deeming his condition to be as good as the best and so either thinketh that hee is so religious as hee needeth to bee or else that it is a thing easly attained vnto wherevppon it commeth to passe that he saith vnto knowledge depart from me and vnto reformation I will not be acquainted with thee But if his eies were opened by the spirite of God that hee might see what a straight gate hee must enter in at before he can come to the treasure of an vpright conscience and how many lets and hinderances rest in himselfe to keepe him from it how many colourable deceits his own heart hatcheth to keepe him in sinne then shoulde hee bee brought willingly to confesse howe deepely hee had drunke before of the cup of corrupt iudgement and how farre hee was from anie goodnesse when hee thought him selfe to bee in excellent estate The prophet describing the qualitie of their enimies dooth speake in such manner as euerye worde that he vttereth doth preuent an obiection that they might alleadge and for their safetie and securitie in that land against all aduersaries For first whereas they might saye for themselues we are such a people as there is not the like being al of the stocke of one man and brought from else-where to inhabite this land in spite of all that coulde bee against it and therefore being placed heere by the hand of god what people is there in the world that can annoy vs to which the prophet answereth by saying a nation commeth as if he should say you can alleage no thing for your selues in regarde of any priuileges or immunities that you inioy but God is able to intitle an other people into the like yea and
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
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
of the East countreis to go in long garmences which when they were to do any labour of importance they did gird vp to the end that they myght no waie be hindered but might perfourme the same with more readines and more effectuallie Now the prophet by this kinde of speach dooth teach the ministers first that they imploy themselues in the execution of those means that may turne awaie the iudgementes of God from the people with all expedition and teacheth vs this lesson that whatsoeuer the Lorde commaundeth vs out of hys woorde wee take heede of deferring or putting of from daie to daie for that the wrath of the Lorde commeth of a sudden and with all speedines endeuour to do the same not consulting with flesh and blood but propounding before our eies the authoritie of him that commaundeth and the punishments which doe abide the transgressiâ—ours and disobedient Secondlie in this kinde of speach hee willeth the Priestes the Lords ministers to laie aside all lettes and impediments that might any way keep them from or make them colde in the perfourmaunce of this dutie whereby wee learn that the Lord our God doth not only require at our handes in a generall sort that wee do his will but also that wee doe waxe wise by obseruation and diligentlie marke by experience what things they be that are anie waie a hinderance vnto vs in the discharge of that dutie that we owe vnto God carefullie to vse al those meanes that may direct vs to auoyd them which is a lesson that is verie needfull to be learned of euerie Christian and beeing rightly vsed shall greatlie increase vs in true spiritual wisedome and holines for in this regard it is that christians are called souldiours not onelie that they may fight against the enemies of their soules but also that by experience they may waxe wise and spirituallie polliticke to obserue diligentlye wherein it is that they bee most ouertaken and carefullie to fortifie them selues there not onelie by strengthening their spirituall armour but also by lessening the power of the olde man in taking away all those allurements or baytes that hee hath fedde him selfe vppon to fight against the soule Hee willeth them to lament which is that earnest griefe whiche is conceiued in the heart by the liuelie sence of anie miserie And this is not onelie enioyned vnto them as they are a part of the people and therfore subiect to the generall punishment but especiallie for that they beeing the ministers of GOD to stand as it were in the gappe betweene God and his people to intreat the Lorde for them and to speake in the name of all for which cause it is requisite that the Ministers of God bee suche as haue an especiall sence of the thinges that the people stand in neede of and that in more measure then anie common Christian for els shall they neuer deale effectuallie with the LORDE for them nor faithfullie with them from him Againe He biddeth them lie in sackcloth which is also a phrase of speech expressing the manner of their behauiour in the actions of griefe and sorrowe for they were woont in suche cases to couer themselues wyth Sackclothe that they myght be the more induced vnto mourning the meaning for the generall equitie and trueth thereof vnto the Godlie for euer is that as wee were taught out of the woord Gird to remooue from vs all impediments that maie let vs from well-dooing so in this wee learne that wee must take vnto our selues all prouoking meanes whereby we maie bee made more fitte and able to discharge our duties the more effectually the which is also diligentlie to bee obserued for as the nature of man being prone to all ill hath on the one side manie inticements to drawe him from all goodnes if they bee not wiselie looked vnto so hath it on the other side by reason of the dulnesse that it is of vnto anie goodnesse need of manie spurres and prickes to sturre him vppe without which hee shall not onelie keepe him selfe from the perfourming of many duties that be required at his hands but also freeze and waxe cold in that which hee hath begunne So that ioyning the former and this together hee that determineth to beecome a Christian indeede and euer looketh to attaine vnto anie acceptable measure of Godlinesse or hauing attained therevnto to contynue therein vnto the ende must carefullie watche to remooue all thinges that hee seeth maye hynder hym and diligentlie take vppe all those helpes which maie further him in the same The lacke of obseruation whereof is the cause that so many in these last and dangerous daies take vpon theÌ„ the name of christians with so smal reformation that so many shrink away from that good course which at the first they had begun It is not onelie required at their handes that they doe this but also that they lye therein all night whereby he meaneth to shew them that they must abide in that kind of humiliation and not presently to begin and end the same teaching vnto vs this doctrine that the Lorde our God doth not onely require at our hands onely that wee beginne well or that we like of good and godly motions for a time and after suffer them to be quenched and die but also that we so begin that we may continue and so continue that it may endure vnto the ende which lesson we haue great need to learne in these declining daies when men doe so generallie fall from their first loue for we see that the truth is of suche maiestie in it selfe that it captiueth the hearts of the very reprobate vnto the like thereof for a season but it is onely as the flashe of a lightning that commeth goeth almost in one moment but we are to know that albeit it be a good thing to begin well yet it profiteth vs nothing vnlesse wee continue therein for none are crowned but they y t striue aright and hee onely that endureth to the ende shall bee saued In most miserable case then be they that haue set their hand to the plough and looke backe that haue lost their first loue and fall away from the sinceritie of religion for our Sauiour telleth vs that the ende of such persons is woorse than their beginning Nowe least they shoulde take exceptions against him as one that took too much vpon him and reprooued those that were to reprooue him hee calleth them Ye ministers of my God wherein first of all he auoucheth his authoritie and warrant by vertue whereof hee did so instruct them to shew them that in disobeying his words their offence was not against him but the Lorde Secondly hee sheweth that he doth acknowledge them to be the Ministers of God and yet dooth iustly shew them their duety teaching vnto vs that euen the ministers that are to instruct others when they do amisse or faile in anie duetie are to be
reprooued for their fault and taught howe to amend As hee dealt with the husbandmen so dooth hee with the priests that is declareth them the special cause that is to draw them to lamentation and mourning which is that the meat-offering and drinke-offering is taken away from the house of god whereby hee dooth first of all teach them that forsomuch as the glorie of God in the visible aduancement of the same stoode in this that the temple had great abundance of sacrifices brought vnto it nowe that those offerings were to cease the Ministers of the Lord must so much be greeued therewithall as the glorie of God is deere vnto them The vse of which doctrine for our instruction is this that as the outward seruice consisted then in the multitude of sacrifices so dooth it nowe in the enlargement of the preaching profession and practise of the gospell so that whensoeuer the same is any waye abridged if we haue that zeale of Gods glory that we shoulde it must driue vs vnto the same sorrowe that these are commanded to take vp in the like case Again we learn by this comparing it with the cause thereof that whensoeuer the word of God either in the profession or practise of the same hath not that free passage that is meete the cause therof resteth in the sins of the people that profes y e same word according as we heard yesterday deliuered vnto vs more at large Now in that hee sayth The house of your God he doth not only put them in mind of their calling from whence it came and the Iudge to whome they must giue account howe they haue demeaned themselues in it but also in the generall backewardnesse of the people comforteth so many of them as laie these thinges to heart that howsoeuer they might bee discouraged by the frowardnes of the people and fear that God was not therfore pleased with them hee notwithstanding remained still their God reckned of them according to their faithfulnes in their calling not after the fruit that came of it which hee always reserueth in his owne hand to lessen or encrease it according to his good pleasure And surely this lesson is very needefull to bee learned in these euill dayes of those faithfull Ministers that doe with a good conscience discharge their duties for y e discoragements that we haue by the carelesnes obstinat disobedience of the people to whom our feete ought to be most beautifull are many and greeuous the depth whereof is hardly conceiued by any saue those that haue experience of them Nowe if we should measure al our comfort by the succes that we see our ministery haue in y e world wee shoulde quickly be brought to say with the Prophet that we wil speak no more in the name of the Lorde but we haue a more sure staffe to lean to which is that whatsoeuer fruit come of our labors though we be to all that heare vs the sauour of death yet are wee still a sweete smelling sauour vnto the Lorde for as it pleased his Maiestie to like well of Abrahams intreaty for Sodome and to accept it as a worshippe vnto his name notwithstanding nothing to their profite so is it his gracious good will to accept of the faithfull diligence of his seruauntes in the ministerie of his woorde though they doe not conuert one soule for howsoeuer it be Gods glorie shall be aduaunced therby which must bee the principall marke that we are in all our actions to aime at Sanctifie you a fast c. After that hee hath shewed vnto them howe they are to behaue themselues priuately and to prepare themselues to giue the people al good example of forwardnesse he nowe proceedeth to shewe vnto them what they are to doe publikely that the punishment threatned beeing generall the whole people might bee drawne vnto a solemne repentance These woordes contained in the first of these verses doe describe vnto vs the exercise of a publike fast almost in euery circumstaunce of the same so that I might haue iust occasion heere to handle the whole common place of it which I thinke not so meete at this present yet wil I briefly set it downe so farre as this present place giueth warrant And first of al whereas hee willeth them to sanctifie a fast we are first to consider what this fast is to the ende that it may the better appeare howe it is to bee doone briefly therfore it may be thus described it is an abstinence commaunded of the Lord thereby to make solemne profession of our repentance It is called an abstinence not as if that were all and euery thing requyred at our hands in such an action but because it is the most noted outward helpe therevnto for indeed fasting is no part of the thing but onely an outward helpe to drawe vs the better vnto the inward sense of that vnfained repentaunce which wee are to shew foorth Nowe this fasting is not like that of the Papists wherein they abstaine from some kinde of foode and cram themselues with others but it is an vtter refusall of all the commodities and pleasures of this life therby to make vs y e apter to the inward vertue And therfore wee reade that the godlye were accustomed to refraine from all kinde of foode vnttil the euening Secondly wee are to see when and vpon what occasion this exercise is to bee taken in hande One and not the least the woordes of our Prophet doe shewe vs who vppon consideration of the miserie that they felt and iudgements that they feared were commaunded to humble themselues before the lord so that whensoeuer the Church of God is in any distresse or feareth any danger approching it is the duetie of the guides thereof to call them vnto this solemne fasting Other causes there be of the same as the electing of ministers or magistrats but because they be not in my text and my purpose is not to handle anie more of the common place than it affordeth I wil not speake of them Furthermore this being an extraordinarie exercise it is to be considered whom the Lorde hath geuen the authoritie vnto to proclaime it some saye that it resteth in the authoritie of the Magistrate and some affirme it to bee a dutie of the ministers they that lay it vpon the magistrate doe alleadge for their profe the examples of Iehosaphat king of Iudah and the king of Niniuie who both in the like extremitie proclamed generall fasts amongest their people but they are aunswered thus First that their particular examples doe not prooue a generall doctrine in this case seeing that the commandement of God as shall appeare is expresse on the other side Secondlie it can not bee prooued that Iehosaphat for the other was a heathen king whose example can prooue nothing didde anye more in that action than both hee might and was commaunded to doe in euery part of
religion and that is to proclaime and by his authoritie to compel them to whom the Church matters appertained to doe their dueties faithfully and therefore it is that the Holie-ghost in that place and also in that of Ionah vseth a worde farre different from this in this place for there the woorde signifieth to call or send forth which maye in generall bee applied vnto the promulgation of anye edict whatsoeuer and heere it importeth as it were a conseecration or hallowing withall which is a thing peculiar to y e Ministers of the worde so that thus farre it belongeth to the Magistrate to see it done to enioine the doing of it and if it please him to appoint the time thereof vnto the ministers but that the particular notifieng of it to y e people belongeth vnto the ministers of the worde it is euident by these reasons first that which the Lorde commaundeth out of his worde vnto the Ministers of a Church established the same vnlesse it be repealed by some countermaunde is the office of the Ministers of the word for euer but the Lorde out of his worde commaundeth in this place the Ministers of the Church of Israel which was an established Churche and that vnder a king to sanctifie a fast call the solemne assemblie therfore it is the duetie of the Ministers of y e word for euer secondly y t which cannot be done without doctrine and publike praier that same is the office of the Minister but the sanctifieng of a fast that is the preparing of the people by instruction what it is and to what ende and praying vnto God to enable them therevnto can not bee doone wythout doctrine and praier for euerie thing is sanctified vnto vs by the woorde and praier therefore to call a solemne fast is the office of the Minister thirdly whatsoeuer belongeth to the publike seruice of God in the congregation that same is the proper dutie of the Minister but to sanctifie a fast belongeth to the publike seruice of God in the congregation therefore it is the proper duetie of the Minister And that it belongeth to the publike seruice of God in the congregation it appeareth by the turning of the reason thus whatsoeuer is required of a Minister in regarde of hys ministerie that same is a part of the publike seruice of God but to sanctifie a fast is required of the priests in this place in respect of their ministerie and therefore it is a part of the publike seruice of God But you may say vnto me euery Minister hath his proper charge the limits whereof he may not passe but a solemne fast is a generall thing peraduenture thorowe a whole kingdome and therfore is it a matter that being larger than he hath authoritie to deale in belongeth not vnto him Wherevnto I answere that it is true one Minister hath no further authoritie than his particular flocke and therefore can cal no publike fast further than amongest his owne people But the whole Church being guided by a Councell of Ministers is to be prepared to a fast by the authoritie of the whole You may further saye vnto me What if the Eldershippe of Ministers doe not or will not proclaime it whether oughte a particular Minister who in that case is as a priuate manne to doe it or no I answeare that if other men will not doe their duetie yet I may not meddle wyth it but the example or authoritie of others must not make me leaue mine owne duety vndone So that it is true a general fast in a whole kingdome or in manie partes thereof may not be proclaimed by one minister yet may hee and by the worde of God hee ought when God threatneth or punisheth call his owne charge vnto this same exercise Lastly he sheweth in the latter ende of the verse to what ende all this is to wit that they may crie vnto the Lord that is bee the more effectually drawne vnto the feeling of their sinnes and the desert therof that so they might powre out their praiers more effectually vnto the Lord for the remission of the same so that this fasting or solemne assemblie or anye other of the outward thing thereof he not commaunded as any part of Gods seruice for bodily exercise profiteth nothing and whether we eate we are not the worse or whether wee eate not we are neuer the better in respect of any religion or holinesse but as meanes to drawe vs the better vnto it And therefore when all these things are enioyned to the ende that wee may crie vnto the Lorde wee learne that it is not an ordinary sorrowe for sinne a crauing of pardon that will serue the turne at suche a time but as the circumstaunces bee more and the causes more weightye so must our humiliation bee in more measure than at anye other time before or after if it may bee accepted of the Lorde Alas for the day The crie that they are to make vnto the LORD is in generall sorte sette downe in this Uerse wherevnto the entraunce is wyth a kinde of speache not onelie expressing a great and heauie griefe but also a minde exceedingly troubled in the same for the words Alas this day which should go together doe in effect signifie thus much Great and greeuous is our miserie and the burthen thereof lieth so heauie vppon vs that thys day we are as vtterly cast away and feele such a smarte of the Lordes displeasure at hande as we tremble and quake to thinke of it So that these woordes doe expresse vnto vs what humbled soules and what greeued heartes wee are to bee of when the Lorde threatning to punish vs wee are employed in this exercise to the ende that wee may learne euen as it were to breake our owne heartes and to enforce them vnto a more deepe meditation of our forlorne condition than euer hath entered into vs heretofore Againe whereas they are willed to say the day of the Lorde is at hand hee dooth not meane that generall day wherein hee wil call to account both the quicke and the dead but in consideration of that miserable ruine which was to fall vppon the land wherein the people thereof shall seeme to be cutte off from vnder heauen and in regarde of the mighty power wherewith the Lorde will stretche out his arme in such a manner as though he meant to consecrate it as a peculiar daie to expresse his maiestie For as the Lorde is saide of manne to sleepe when hee sheweth not foorth his might and as it were to haue lefte thinges vnto theyr owne disposition so on the other side it is saide to bee hys daye when by any extraordinarie power he declareth himselfe eyther by deliueraunce of hys or ouerthrowe of their foes Moreouer it is saide to bee at hande thereby to teach them that if they woulde in such maner as might be acceptable vnto God humble themselues before him then must they