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
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
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
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
wee take thys course first and afterward proceede vnto the second whych also was the practise of that good king Iehosaphat in the like case all our preparation and politike deuises shall vanish as the smoake and doe more harme then good which thing O the want of England heerein if it were considered then should wee see a better issue of manie notable plottes that fall to the grounde and doe no good because the LORD cannot awaye to bee made seruaunt vnto fleshe and blood and therefore when hee smyteth or threateneth to smyte vs and wee flee to anye other helpe then hym or to anye other good meanes that hee hath allowed vs before wee seeke reconciliation wyth hym hee will bee sure to laie his cursse vpon our labors that they shall bring forth wind and therefore let vs pray vnto the Lord our God that he would direct those that he hath set ouer vs first to seeke true reconciliation with him and then shall their pollicie prosper or els can we looke for nothing in the end but miserie and desolation and let euerye priuate man learne the lesson for his owne profite that whensoeuer anye thing goeth a crosse with him and hee would amend it let him know that the cause being in his sinne that hath displeased the Lorde if euer he looke to haue it helped indeed hee must beginne with this sound conuersion vnto GOD with whome hee beeing once at one other things shall fall out well but hee continuing in displeasure with him which he will doe so long as he abideth in impenitencie how can any thing that hee taketh in hand go well with him To thee will I crie The prophet seeing that these things did mooue them very little and perceiuing the wretchednesse that they are now growing into resolueth with himselfe that though they regard not their owne good yet will hee continue his care ouer them in intreating the lord for them whereby wee learne first this lesson that the ministers of God must neuer be so discouraged as to leaue that calling wherein GOD hath set them for any desert of the people againe that Gods ministers must haue a care ouer thē being of their charge that care not for themselues but run headlong to destruction according as our sauiour hath giuen them an example praying for his pesecutors saying Father forgiue them for they know not what they do lastly when all thinges are in suche desperate condition that godlines is oppugned euen with high hand the minister of the word can do no good in his ministery no nor bee suffred to exercise the same yet must he not cast of the care of the church of God but euen get him with Ieremy a cottage in the wildernes and spend his dais in mourning for the desolation of Syon Let vs beseeche the Lord our God euen for his beloued son Christs sake to pardon the sinnes forget the offences of this land or els the ministers of his truth shall before it bee long haue iust occasion to lament with Ieremie say How doth the land become solitary c. The honour be to God alone and the profit to his Church God neuer punisheth in his visible church before he giue warning Our time like vnto that in which Ioel prophesied A comparison betwixt Israel vs conteining the sum of these sermons a Acts. 2.16 b Rom. 10.13 The authoritie of gods word dependeth not on man It is needful for a Minister to be assured of his calling The markes of a true minister a Ezech. 2.8 b Mat. 13.52 c Tit. 1.9 Learning maketh not a Minister a Esay 50.4 b Actes 4.29 c 2. Tim. 4.2 a Esay 58.1 b Ezek. 33.7 c Act. 20.27 d Mat. 28.20 e Esay 56.10 The preaching of the word is the meanes whereby God will be knowne a Acts. 8.31 b 1. Cor. 1.21 c 2. Cor. 4.4 a Iohn 12.48 Gods ministers may speake no more nor lesse then gods word a Acts. 20.27 Because God speaketh man must heare a Act. 17.28 b Prou 16.4 c Iam. 1.17 a Math. 7.16 They that obey not the word do not beleeue it to be of God Great men should bee forwardest in all godlines a Eze. 18.4 A meditation for all superiours The cause that maketh all superiors euill a Hebr. 11.6 b Rom. 10.14 c Iohn 5.12 All that will be saued must heare Gods word The reasons that the greter sort alleadge to keep themselues from hearing Gods word How the vngodlye that haue any learning esteem of preaching Why so few magistrats be religious a Matt. 6 33· What the ignorant do alleadge to keepe them from hearing Gods worde a Mat. 11.25 4. A faithfull Minister must labour to affect the hearts of his people with that which he techeth a Amos. 4.6 God afflicteth man to draw him to repentance 5 We may not consider of Gods worde or workes for the time onelie We must learne gods woorde for our selues our children also a Deut. 6.7 b Ephes. 6.4 Gods works once shewed haue a perpetuall rest 6 God is both able and very willing to punish the transgressours of his lawe The least of gods creatures can confound the greatest men when God will God wil neuer leaue punishing till we be either conuerted or vtter-confounded Marke well this application 7 Drunkards are hardest of all other drawn to repentance Gods iudgements shall mooue the most senselesse Amos. 6 3. a Esay 5.11 56.12 The mispending of gods blessings the cause of scarcity We exceed in abusing Gods blessings euerie way more then the Iewes did God dissapointeth the sinner of his purpose God often punisheth the abuse of greatest aboundance with greatest want Luke 15.16 The greatest sinner must repent most deepelie The impenitent neuer leaue their sinne vntill Gods vengeance inforce them a Gen. 6.3 b Gen. 19.14 c Ezo 14.27 a Luk. 19.44 8.9 God vseth many and diuers meanes to draw man vnto himselfe a Iudg. 12.1 b Esay 36.1 c 2. Kin. 6.25 d 2. Sa. 24.15 This doctrine commend vnto vs 1. Gods care of our good 2. How excuse is takē from vs and that by the testimonie of our owne conscience 3. Our palpable corruption a Iob. 21.14 Diuers obiections of of the Israelites answered The first obiection God placed vs heere a Rom. 11.21 The second obiection We are the Lords inheritance Exech 16. If we excell others it commeth from the Lord alone The priuiledges of grace giue vs not leaue to sin then much lesse any other The third obiection Wee are strong The fourth obiection We are manie a Gen. 14.17 b Iudg. 7.12 a Iudg. 17.12 b Esay 37.36 The 5. obection They wilbe dismaied being in a straunge countrey The affection of an English papist Iere. 40.16 Let them obserue this that thinke papists may be good subiects As appeareth by the Guise and his complices of Fraunce 10.11 It is the property of the godly to do good and of the wicked