congregation secondly for the remouing of the campe and lastly when they went foorth to warre because the people might bee had in remembrance before God Although it be hard to shew whether in this discourse following the prophet meaneth the comming of the beastes before named or the comming of the Assyrians their enimies yet the matter is not so necessarie as that we should spende much time therein nor so difficult but it may bee decided and therefore I thinke that here is onely meant the comming of the noysome beastes because the description following is set foorth by similitudes taken from warre and not by flat and euident propositions the which course the Lorde doth take in other places when he noteth an inuasion as in Ierem. 50. In this place wee must first of all handle the blowing of the trumpet which was the priestes office and the cause thereof was to put them in minde of a danger for the people were now assembled and had neede to be terrified to the vttermost to make them humble as we may see the effect Amos. 3. 6. for the trumpet might bee hearde farre and neere as an alarme among vs. Wherefore wee may gather from hence that it is the ministers dutie to shewe the people of the Lordes wrath and the danger which they are subiect vnto for the same Ezech. 33. 2 3 4. if they sound not the trumpet the people cannot be prepared and then shall they endure a double condemnation they beare the Lords arke when they stand al must stand and when they goe all must goe and if they sound the trumpet and tell the dangers onely the disobedient come to destruction And thus wee may see how the hardest burthens and most dangerous are laide on the ministers backes for if they preach men will not beleeue them and then they are persecuted if they preach not God will forsake them and then they are damned being also subiect to all those dangers which themselues doe threaten the which thing might discourage men from that holy function but that the Lorde commandeth vs and enforceth vs thereunto And I woulde God that all the crosses and dangers which waite like pages or rather like iailers vpon the ministers office coulde bee sufficient to denie a passage or entrance vnto the vnlearned and vaine headed persons whereby for euer they might bee excluded from our callings but of this matter sufficient hath beene saide alreadie The reasons are these First bicause God openeth to them either ordinarily or extraordinarilie his purpose which hee will doe in his church for there hath not beene any great calamitie in the worlde but the Lord giueth knowledge thereof before it commeth so that his preachers might bee beleeued and destruction auoided Secondly they are the mouth of God to the church and of the church to God Matth. 18. 20. and therefore what they sounde God soundeth what they binde God bindeth and what they discharge God setteth at libertie yet so as their actions must bee guided by the Scriptures if they will haue God to confirme them The vses which wee are to make of this doctrine are these First that wee doe not onely teach the iudgements but ioyne with our doctrine an outwarde testimonie of their feare and a practise that may serue as a patterne for the people to repent by so the Lorde teacheth Ezech. 21. 6. 7. where the prophet is commanded to mourne bitterly as a man that mourneth for the paine of the raines And the cause followeth that when the people shoulde aske him hee might tell them that he mourned bicause euery heart shoulde melt and euery minde shoulde fainte and euery hande shoulde bee weake and euery knee shoulde fall away like water and what heart of stone or desperate minde coulde see his teares and heare his wordes and yet refraine from weeping It hath beene alreadie shewed that the example of the pastour is the best way to perswade the people and wee knowe by lamentable experience that where the preacher liueth ill his life doth more hurt then his preaching doth good Therefore my deere brethren when wee haue cause to threaten any iudgement of God let vs so temper our bodies as if wee felt it within vs as Ieremie did when hee cried out My bellie my bellie as if the calamitie had alreadie seised vpon vs. Let vs preach earnestlie let vs liue zealouslie and let our wordes and teares be heard in the pulpet and our praiers and feare in priuate communication and full often let vs vrge and constraine our affections that by manie passions as it were by many water drops the hardest heart of stone may be pierced thorough But it greeueth our hart that many preachers in many places when they haue taught most singularly on the Sabbaoth day so soone as the doore is shut some goe to tabling some to carding some to shooting some to bowling and some to banquetting which maketh the people thinke they did but mocke them in the pulpit Another vse which commeth by this doctrine is this that when wee haue so preached and so liued then may wee assure our soules of most excellent comfort as the Apostle doth Act. 18. 6. saie nowe are wee free from the bloud of all men so that a good conscience is the reward of a good preacher which is a greater benefite then any Bishopricke or preferment of the worlde when a man may reioice of his labours So that let euery preacher keepe this ioy and defile not his conscience for the conscience of a learned man once stained and corrupted seldome or neuer is quieted againe Looke vpon Eli his conscience and vpon the prophet which came to Ieroboam who was slaine by a lyon and vpon Ionah when hee was cast into the sea and vpon Iudas the most wretch that euer was borne when hee had betraied innocent bloude I coulde bring manie examples out of other writers if I shoulde not be tedious but of my owne knowledge I speake that I haue seene some in the ministerie endued with rare giftes and excellent learning vsing great diligence in their places yet being giuen ouer through naturall infirmitie their daies haue beene very fewe and very bitter therefore maintaine thy conscience with losse of life and liuing for it is an easier matter to beare all the reproches of the worlde then one of thy owne heart for it will turne the sworde of God in thy owne hande and cause it to wounde thy selfe neither shalt thou bee able to auoide it I grant that men of other callings haue no such dangerous slips therfore looke to thy soule for the diuell in dazeling thy light darkneth al thy people and by making thy owne conscience to accuse thee he will make good men to forsake thee the worlde to wonder at thee the spirit of God to depart from thee Sion my holy mountaine Sion was the hill whereupon the temple was builded for the which cause it is called the Holy mountaine
these drunkards when they were awaked what they should do not go to their feastes againe or to the vomits againe or to the tauerns or to the ale-houses or to their mirth but he biddeth them go to the house of mourning Weepe saith the prophet and howle that is as if he had said lay away your pleasures and banish all euill companions drinke vp your teares as wine and eate your sorrowes as bread for a sudden calamitie is come vpon you the meate that is in your hand shall not come into your belly and your mouths shall be weaned from sucking and swilling in of strong drinke From hence when the prophet biddeth them to weepe I might note vnto you the nature or rather an inseparable companion of true repentance which is a mournfull heart and a weeping countenance which doth not onely sorrow for the fault but as it were wash away the sinnes of the soule for the teares which we weepe in this life do shew our vncleannes which if they were able they would cleanse away Teares are said to be the blood of the soule because they proceede of a wounded and sorrowfull spirit and therefore let not desperate ruffians and carnall persons thinke that the sighes and groanes and wishes of their hard hearts can goe for payment in the Lords presence or that the bare misliking and leauing of their old sinnes is true repentance for as the wound cannot be healed but the partie shall be payned so the life cannot be amended except teares or true sorrow be expressed But I will come nearer to my purpose for I cannot stande on euery worde and therefore I will onely note that which is fittest and of greatest necessitie The seuenth Sermon IN the next place he biddeth them to howle which is an action properly belonging to wolues and is metaphorically applied vnto these drunkards for they are both deuourers the one of lambes the other of corne both are beastes the one in nature the other in likenes and seeing they haue reioised like beasts now also he biddeth them to lament like beasts And therefore seeing I seldome find this word Howle but it is applied vnto beasts or wicked men I therefore note hereby that the vngodly comming into aduersitie are like to the brutish and vnreasonable creatures They sorrow without hope they weepe without comfort they howle without praier and they haue their wits and their ease taken away at once if they be merry it is for their wealth if they be heauy it is for their want So that then we may say iustly of them as Paule said of some Ephesians they are beasts in the likenes of men the prophet Dauid telleth vs Psal 49. 20. That man being in honour continueth not but becommeth like beastes that perish The wicked being in honour are inconstantly seated that serueth for their glorie but they are like the beasts that perish that sheweth their miserie in prosperitie they are vncertaine in their aduersitie they are vnhappie when they are lifted vp they will be more then men but when they are thrust downe they are founde equall to beasts The prophet Isay cap. 16. ver 7. prophesying the destruction of Moab because of their pride arrogancie indignation and lyes telleth them as this Ioell doth that Moab shall howle vnto Moab and euery one shall howle for the foundation of Kirhareseth shall yee morne and yet they shall be striken Will a man spare a woulfe although he cry bitterly No no for he knoweth he will rauen againe so God will not spare the wicked although they howle mournfully for he knoweth they will sinne againe Looke vpon this you desperate wicked persons and wretched bondslaues of Sathan heere may you see what you will do when the Lords hand is vpon you will you then turne vnto him when hee is turned from you or will you then remember him when your owne memorie is remooued thinke you then to haue power to praie or any hearts to hope in Christ when your reason and heart is taken from you thinke vpon it I beseech you before hande for else you vndoe your owne soules insomuch as when the water floudes of trouble come vpon you as the iust vengeance for your liues then you be filled with easelesse yelling beastly howling vnmercifull suffering intollerable complaining and no manner of relieuing then shall you finde that they which refuse knowledge instruction and correction in mercy shall feele the same in iudgement and you shall wish that you had endured any torment to be released of your present desperation The reasons heere of are plaine first because they cannot vnderstande iudgement Prou. 28. 5. If they bee crossed in their affaires and cast downe in their liues they know not that then they are arraigned before the iudgement seate of God which maketh them as farre without all naturall reason as they were before without all spirituall religion Dauid saide of them that the Lordes iudgements are farre aboue the sight of the wicked and therefore saith hee doe they defie all their enimies alas seelie soules they thinke that other mens harmes doe not warne them and that the Lord will neuer call them to account for their follies They imagine if they please themselues they displease not God and thinke if the hardest fall vpon them that euer can come yet their estate is better then other mens But my beloued saue your soules I beseech you out of Sathans clawes he draweth you on with deceitfull perswasions telling you that in aduersitie you shall be like other men in the meane season your eies are blinded that you cannot see howe heauie the iudgements of God lie vpon you purposing to take you at aduantage in extremitie that in sicknes he will make you raging in famine he will bring you to blasphemie in warres he will make your desperation that which is worst of al in death hee will bring you to endlesse condemnation Therefore thinke I beseech you with your selues and reioice not like beastes and then shal you mourne like beastes learne the course and causes of the Lordes iudgements that you may neuer feele the want of a peaceable and bolde conscience Another reason is this bicause this is onely the prerogatiue of the Lordes children in aduersitie to keepe their soules by patience Luk. 21. 19. Rom. 5. 3. and therefore the Lord will not giue his childrens meate vnto dogges nor yet cast such a pearle before such swine Where there is a dissimilitude of ioy there is also a dissimilitude of sorrow but betwixt the good and bad there is no likenes of their mirth and therefore there shall be no likenes of their woe they are proud when we are poore they are many when we are fewe they are merrie when we are sorrie they are glorious when we seeme comfortlesse and therefore when we are relecued they are distressed God is our comfort but it is their comfort if there were no God the diuell is our enimie but their
because they bee troubled their bowels are swelled and their hart is turned vpside downe meaning that they were so passionate that their inward partes were woonderfully mooued And this condemneth the colde affection of thousands in our daies which haue as much feeling in their praier as they haue in their dreames and knowe as well how to remooue a mountaine as how to mooue the Lords minde toward them so colde are their thoughts so weake are their desires so wilde are their wordes and so many be their wants in praier that I thinke verily when they haue praied they finde themselues as much fitter for the Lordes seruice as a stone is for building being rubbed ouer with a little oile I warrant you their harts are not turned vpside downe yea I would their liues were turned but I feare they will first bee ouerturned They will make more suite in better words for a dinner they being hungrie then for the Lords spirit or any other meanes for saluation Their voices in praier are like vnborne children crie they cannot much lesse speake any thing no not so much as to say Amen when others haue praied before them The reasons of this doctrine are these because hee careth not for meane and weake wordes but for strong and fearefull passions Isa 29. 13. for the Lorde being highly to be feared will especially be then feared ardently when men speake vnto him by praier Moses fell on his face when hee praied to him and so did Elijah for it is vnpossible but a man of flesh and blood shoulde tremble when hee thinketh on God much more when he praieth to God for then doth the spirit helpe a man more to see into the secret of his maiestie then at other times Yet fearefull is it to see how men in our daies thinke to carrie away the matter with wordes perswading themselues that their bare presence and outwarde dwelling among the church where now and then they heare God spoken of and heare a few praiers in the publike place although their harts honour not the one nor confesse the other yet are they as good religious men as any in the world but let them knowe that they be as good Christians as the Samaritanes were right Israelites Another reason is because that an acceptable sacrifice to God is a broken and contrite hart Psal 51. 17. and therefore when we offer to the Lorde our praiers let vs be sure that our hartes bee broken asunder for as there was no beast sacrificed but his body and shoulders were parted so no man can be offered to God but his hart must be diuided in sunder that is he must be most passionately affected at the Lords house and most lamentably tormented for his owne sinnes most pitifully opened for the Lords mercy most earnestly desire the building vp again of the same The vses which we must make of this thing are these First let vs not iudge euill or rashly of them that are mooued earnestly and labour effectually in prayer 1. Sam. 1. 14. 16. When Annah praied before the Lorde bicause hir lips went and not hir voice Eli tolde hir shee was drunke but she answered no for she was a woman of a bitter soule In like manner the power and working of the spirit in the praier of many through their continuance wordes and gestures is most wickedly mocked and most shamefully blasphemed of the malicious sort who are able to saie as much in their praiers as the olde masse-priestes coulde when they wanted their owne bookes And for this cause without the spirit of God they speake euill of the things of the spirite terming our earnestnes in praier to be rauing our zeale to be follie our continuance to be a heape of idle desires our teares to be hypocrisie our sweate to bee chafing and our forwardnes and willingnes thereunto to be pride and ambition with a number the like as I haue heard which are now opened in the stages where all good gestures are most wickedly derided Well well Eli was not so rash nor prophane but blessed Annah when she had tolde him hir minde and yet for all that hee ended his life with the breach of his necke Howe can it be but the Lorde shall more mercileslie bring these to confusion we may aske this kinde of monsters as Esay did some in his daies vpon whom haue you iested and against whom haue you opened your mouthes surclie against him that made both toong and mouth and shall trie it out As there are many giftes in the spirite of God so are there manie waies to expresse the power of them and as euerie one hath his gift so hath hee his gesture to open and vnfoulde the same Another vse of this doctrine is for our singular comfort that seeing according to our feeling in praier so is the Lorde affected towarde vs when wee are bitter hee maketh vs sweete when we are heauie he maketh vs ioyfull when we are cast downe hee raiseth vs vp and when we are most destitute and desperate he commeth with all speede as a mother to hir childe when it crieth loudest What are our sorrowes but many voices to cry vnto God and as a godly martyr hauing receiued manie woundes in his bodie whereby the bloude issued foorth abundantlie thanked his tormentors bicause hee had as many mouthes more to praise his God as hee had woundes in his flesh much more occasion haue wee to thanke our Sauiour that by sending so many sorrowes into our harts hath prouided for vs many friendes to entreate his mercy for vs. Therefore feare not my deere brethren and sisters for any aduersitie as when the battle is hottest the victorie is neerest so when your miseries are greatest your deliuerance is at hande Of this we haue often spoken before and so also of the other part of the verse following where the prophet yeeldeth the reason of his praier bicause the greene pastures were deuoured and the greattrees were burned vp teaching vs that which before we touched that when famine commeth there is nothing free from the same but it feeleth the smart if it haue any life at all And againe the vnmercifulnesse of it is noted when hee compareth it to fire and flame the fire burneth lowe that is the grasse of the earth and the flame reacheth high euen to the trees of the fielde The beastes of the fielde crie also vnto thee for the riuers of waters are dried vp and the fire hath deuoured the pastures of the wildernesse Nowe once againe the prophet rehearseth the crie and lamentation of the beasts where I might note that seeing the beastes crie vnto God and to none else how much woorse are those then beasts which either neuer cry or else crie to other then God But this is worthie our consideration that he saith the beastes crie vnto him noting vnto vs that God regardeth the verie crie and voice of dumbe and brutish creatures and therefore the Scripture
world of sinne of righteousnes and of iudgement of sinne because they abound in it of righteousnes because they want it and of iudgement because they feare it Now search thy soule whether thou haue beene reprooued for these things or not for it wil speake to thee when thou art alone and it wil follow thee whither soeuer thou goest and it will not suffer thee to rest in any sinnes but at the first it will admonish thee gently afterward it will call vpon thee with diligence earely and late if thou amend not It will make thy meate vnsauorie and turne thy sleepe into many feares and then if thou repent not either it will vtterly forsake thee or else lay loade on thee of most fearfull iudgements and terrible wrath of God which will either turne thee into lamentation and great distresse of minde or else into desperation and vtter losse of soule Oh feare my deere brethren for the conscience of these things for it will worke most terribly in you if you haue it you liue in subiection if you offend it you liue in danger and if you lose it you die in trouble Therefore thou art happie when thou art reprooued for sinne thou art more happie when thou art inwardly scourged for thy faults but thou art most happie when thou art repentant in teares and ashes sackcloth and an infinite number of sorrowes so that hereby we see why God exempteth vs from the feare of hell because he keepeth vs vnder continuall correction of sinne Another vse let vs aske for the holy Ghost when wee feele the want thereof Luke 11. 13. for God will send him to those that want him Barren women aske for children sicke men for health olde men for life weake men for strength blinde men for sight and therefore let Christians aske for the holy Ghost For God will be as easily entreated for him as for the other and he will giue vs more ioy then children more comfort then health more good then life more benefite then strength more profit then sight and therefore let vs pray for him more earnestly then for any other of these If you aske how you shall pray for the holy Ghost I answere by the holy Ghost But you will say if you haue him already you neede not pray for him to which I answere you must pray as sicke men doe for life when they haue life so when you haue a little feeling of the holy Ghost pray that it may bee more and that euery little sparkle may be a flame and all our weaknesse turned into strength The persons vpon whom this spirite is to bee powred are sonnes and daughters olde and yoong men and women free and bond for of all these doth the church consist Whereby wee may obserue that there is not any sexe or any man but he is capable of the holy Ghost and so of saluation Isa 44. 3. The reasons are first because they haue receiued the hope of eternall life Tit. 3. 7. secondly the promises are general and there is not any excluded Therefore let vs learne not to greeue the holy Ghost Ephe. 4. 30. nor to quench any motions of the spirit within vs for the beginning of religion is like the blading of the corne if it then bee bitten it neuer groweth more Againe let vs fight against the lustes of the flesh Gal. 5. 17. for the spirite lusteth against the flesh There must bee a pitched field in euery mans soule the soule is one fighter and sinnes are the other the soule is aided by the spirite and our sinnes are aided by the flesh the weapons of the soule are spirituall the word the promises faith hope loue patience and constancie the weapons of sinne are ignorance lustes pleasures ease profite gaine pride selfeloue and prosperitie The meanes wherby they strike are temptations if the soule conquere the sinnes bleede abundance of teares if sinne conquere the soule is quiet and bound in a soft bed of delight that she may liue in perpetuall imprisonment fed with all lothing of goodnesse and starued with vaine shewes of foode stuffed with sweete poisons of many wofull sinnes and so in the end breaketh in peeces and falleth to eternall miserie This is a Christians combate one must needes die the enemies cannot liue in league the battell must needes be fought out and therefore come prepared the lesse thou eatest the better thou shalt endure the more thou watchest in praier the more shall be thy aduantage This battell is like the battell betwixt Dauid and Absolon for our owne sinnes which wee haue begotten doe conspire against vs and as Dauid wept for Absolon when he had gotten the field so wee shall weepe for our sinnes when we haue conquered them and wish that either they had not beene or else that wee had not beene therefore let vs haue the spirite on our sides that we may haue peace in our soules Now follow the effects of the spirite and the first is that they shall prophesie the next that they shoulde dreame dreames and see visions for these were accounted the most honourable works of the spirite before the comming of Christ because herein did the Lorde answere the demaunds of men as we may see in Ioseph Matt. 1. 21. and in Zacharie Luc. 1. And vnder these olde types doth the prophet signifie the abundant graces in the church when euery one shoulde prophesie that is shoulde bee able to speake the worde for the comfort and edification of his brother and euery one should see the counsels of God day and night by dreames and visions and not bee afraide First we may obserue here that none can prophesie but by the spirite of God 1. Cor. 14. 29. It is not possible that any shoulde open the worde of God and speake to the comfort of them that heare him but by inspiration of the holy Ghost therefore those which speake in the congregation and are not able to edifie them that heare them doe nothing lesse then speake by the holy Ghost opening their barren wits to the woonder of the worlde The reasons first because prophesie is an opening of the counsell of God which none can doe but those which haue the spirit of God 1. Cor. 2. 11. Againe it is the spirit of God that openeth our harts and maketh vs able to answere the aduersarie of our profession much more doth it helpe vs when we are to comfort the people of God in the congregation Luke 21. 15. Let vs therefore in our preaching or prophesying learne to prophesie according to the proportion of faith Rom. 12. 6. for as it is a damnable thing before God vnder an oath to couer falshood so is it alike damnable thing vnder pretence of the spirit to teach heresie and impietie Againe let vs learne to trie the spirits 1. Iohn 5. 1. whether they be of God or not for many false spirits are come into the world bringing in againe popery heresie
of God bicause thither came all the tribes to do seruice and sacrifice to the Lord therefore sometime it signifieth the church of God and all the members thereof as Psal 51. By these words I might note that although the ministers haue a priuate and a publique charge to warne the people yet they must haue a more speciall regard to the publique place Col. 4. 16. Isa. 66. 6. The reasons are First bicause Christ is alway present in the congregation Mat. 18. 20. and therefore if they haue any loue to their Sauiour there they must heare and see him Againe in the publique ministerie of the worde is giuen the holy Ghost Gal. 3. 2. so that if men would haue the pledge of their eternall inheritance thither they must resort where he is freely offered without money yea let them come from strength to strength that is be thy strength little or much vse the same to come to the church of God there is no more dispensation for weakenes then for health and therefore if thou wilt shew thy obedience and thy zeale to saluation then come when thy health and strength is most endangered for then will it bee like the poore widowes mite most acceptable to God If thou be a gentleman vse the helpe of thy horses and men if a woman take the helpe of thy husband if thou be poore craue thy neighbours hand as he did which was sicke of the palsie Mat. 9. 2. If thou be a seruant take so much the lesse pleasure to heare a sermon for in so doing thou shalt please the Lord and not disprofit thy maister Againe despise not the voice of him that speaketh Heb. 12. 25. for God which speaketh in vs is a consuming fire there was neuer angell that spake but the contempt of his words was seuerely punished and Zacharie because hee did a little doubt of the angels message lost his toong till his child was circumcised The ministers of God are called angels Reuel 2. 1. and therefore if thou beleeue them not then feare the losse of thy eares or thy toong or thy hands or thy heart but if thou contemne them and dally with them wantonly or despitefully oh feare the losse of body and soule for euer and euer but of these things we haue often times before spoken Againe if the voice of a trumpet could awake the Iewes and turne them to the Lord how is it that men and voices and Christ and Gospell cannot awake the men of our times the trumpet was blowen very seldome but the word is euery day and euery where preached and yet are not men prepared Nay verily a trumpet in the streets shall haue moe followers then a sermon in the temples and as Michab saith cap. 2. 11. new wine and strong drinke do make men rise early and goe late to bed that they may be filled therewith but yet the wine of the Lords truth cannot preuaile and therefore the wine of his wrath must make them drunken vnto death But in this that he biddeth the inhabitants to tremble at the sound of a trumpet we are taught that we must stand before the Lord with feare and trembling Ier. 6. 10. Ezr. 10. 9 but in our daies men quake in the congregation as steeples in the sea they are ready to laugh at that which should make them sorrow and to loath that which they should long after He is now accounted a milke-sop that will weepe when he heareth sinne reprooued and a very coward that feareth any euill yea though it bee eternall condemnation It is fearfull to consider that the presence of God shaketh the whole world and the power of his worde maketh the deserts to tremble and yet sillie men and in comparison of those like cornes of sand wil not shake nor tremble nor feare for any of all these And aboue all this mischiefe is to be considered that the longer we liue in the world the lesse feare of God or terrour of iudgement increaseth olde men grow carelesse through age yoong men grow dissolute through pleasure children waxe wanton through euill education and almost all men waxe woorse and woorse What is the church more regarded then an ale-house or a preacher more esteemed then an idoll or a saint more honoured then a diuell or religion more loued then Atheisine or the kingdome of heauen more longed after then an earthly inheritance No no truth yeeldeth to falshood charity to enuie quietnes to contention sobrietie to intemperancie law to vnrighteousnes faith to policie and christianitie to infidelity Helpe O you saints of the Lord to lament this mischiefe although we cannot amend it Put to your teares and your praiers that they may sound before God seeing GOD cannot any longer bee heard among men The reasons of this doctrine are these first because God dwelleth in them that tremble at his word Isa 66. 2. And againe this feare and trembling is a most manifest signe of the power of the worde Heb. 4. 12. so that where this trembling is wanting there can bee no true deuotion whatsoeuer diligence bee vsed because the word cannot haue any free passage in our soules For as a childe careth not for his maister whome he feareth not so a man careth not for the gospell when hee trembleth not Yea on the other side wee rebell against the wisedome of God and spurne his word with our feete when we suffer it not to go through our harts We reade that Og and Sihon two great kings would not suffer the people of Israel to goe through their countries the which discurtesie cost them their liues their land and their subiects and all because they woulde not graunt a path-way euen so if we let not the worde of God pearse cleane thorough vs and quietly with curtesie giue it entertainment in our harts he will take them by force and giue vs to be a miserable spoile to diuels If Iudas had had any grace when he heard our Sauiour curse that man that should betray him hee woulde neuer haue gone farther but let his action fall but hee did as our hearers doe heare his owne condemnation and not beleeue it and therefore they shall doe as he did repent when it is too late giuing their liues in stead of their eares and their blood in stead of obedience and yet alas alas all will not serue their turne The vses hereof are these first seeing we must feare and tremble at the ministerie of the worde then it followeth that we shall be comforted thereby for it is written Blessed are they that mourne for they shall be comforted and thus the Lord assureth his people Isa 66. 5. that for their feare he would giue them safetie and for their trembling hee woulde giue them ioy and their enimies should be ashamed at it Therefore if you would feele the sweete taste of the word of God and receiue the ioyfull newes of your saluation then learne to tremble at the hearing thereof