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
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
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
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
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
and as it were in force it vnto them that they might with the more sence and feeling bee affected with the same which teacheth vnto vs howe necessarie a thing it is for vs not onelye to haue the trueth of Gods woorde tolde in plaine and clear termes but also vrged inlarged stood vpon to the ende that our harts which are dull may by little and little receiue impression with the same be the more throwly conformed to the liking of it and therefore it is that the holy-ghost requireth in a minister to bee instaunt in season and out of seson to improue rebuke exhort with al long suffering and doctrin for wee see that the capacitye of man is so narrowe that oftentimes he gainsaying a good thing propouÌ„ded generally vnto him which afterward being laid open inlarged by the causes commodities circumstances therof he imbraceth with great liking to the end that we may learne to like of imbrace the necessitye of those continuall discourses whereby the word of God is persuaded vnto our consciences not as is the maner of many to contemne and despise them Lastly the prophet hauing laid open this matter by his particulars concludeth it with an epiphoneme or general sentence saying surely y e ioye is withered away from the sonnes of men that is the thing wherein the sonnes of men vse to reioyce the which the Prophet doth not only terme by the name of ioye because men so relie of it but also because the Lorde hath allowed vs so to vse them as we may reioyce therein for that they are the blessings of God bestowed vpon vs for our necessitie and delight yet so as it be with these conditions first that our greatest and chiefe pleasure be in the meditation practize of the law of God secondly that our harts be purified by faith in Christ for theÌ„ are all things cleane vnto vs thirdly that we do reioyce in them to the end to make vs more fit to ioy in the Lorde who is the giuer of them if these thinges bee not obserued not onelye our reioycinge in the thinges of this life is vnlawfull in vs and sinnefull vnto vs but also euen the verâ—e vse thereof for our necessitie shall turne to our condemnation The fifth sermon verse 13. to the ende 13 Gird your selues and lament ye priests howle ye ministers of the altar come and lie al night in sackcloth ye ministers of my God for the meat offring and the drink offring is taken away from the House of your God c. GIrde your selues O ye priests the Prophet hauing spoken before in particular vnto the husband-men doth nowe continue his former course of application vnto an other sorte of men and that is to the priestes of the Temple that attended vpon the daily sacrifices and were the Lordes ministers and before that he shew them what they are to doe in publike to the Lord in the name of al the people he teacheth them the things that concerne them-selues in priuate and whiche may the better prepare them vnto that publike action saying Gird your selues c as if he should say seeinge that this miserie commeth vpon the whole land and seeing that you haue the places of the Lordes remembrancers to put him in minde of his couenant vnto Abraham and his mercy to his church it behoueth you not to think lightlie or careleslie of these thinges but with suche griefe and sorrowe to conceiue them as may inforce you to all outwarde signes of the same that your example may draw the people on vnto the like humiliation and repentance which speache of the Prophet doth teache vnto vs first this lesson that the ministers of the word of God for so much as they are to guide the people in the wayes of knowlege and to persuade theÌ„ to the obseruation of those things which they teache them out of the woord and for so much as they bee lyke vnto the Citie set on a hil that is looked vnto farre and neere whose behauiour is often regarded as much if not more as their doctrine must not onely in generall haue a care and regarde that their behauiour bee agreable to their speches but y t also as the knowledg of the will of God is first reueyled vnto them and by their ministerie vnto the people so they may be the firste and most forwarde in the execution of euerye good dutie of Christianitye to the ende that it maye appeare that they teache others no course of life but that which they them-selues doâ—e with all carefulnesse walke in And surely howe so euer it bee true that the ill life of the minister is no sufficient cause to make any man giue lesse obedience vnto the doctrine then is meet for that they sittinge in Moses his chaire we are to doe as they saye and not as they doe when they saye well and doe not accordingly yet whosoeuer looketh into the experience thereof shall see that suche as doe as well in their holy behauiour as wholesome doctrine preache vnto their people bee the onely ministers whose labours are found fruitfull and on the otherside they that haue not this care are seene to labour if yet they labour at all with little or small profite to them that heare them For the simple people yea and those that thinke them-selues no fooles also when they heare anye doctrine deliuered vnto them that seemeth not to agree with flesh and blood do by and by say but wil he doe as he sayth if it appeare by any of his disorders that he doeth not forthwith they say why should wee beleeue him or do as he telleth vs when he doth cleane contrary him-selfe with out doubt that whiche hee sayeth is but for fashion sake for hee knoweth some nearer way to heauen then hee telleth vs for els hee would not doe cleane contrarie and therefore wee will venture as well as hee I know beloued that the ministers of God whose life is no way to be reprooued of men are often charged to be such but it is not of them that I speake it is too true that the complaint is most iust of manie whose behauior though they can speake neuer so smoothly in their pretenced eloquence doth sow more seedes of atheisme in one year then their doctrine will root out in their whole life so much the greter cause haue we to lament our condition that being plunged in so many miseries haue so few to be found among a gret number that may faithfully goe before vs in the practise of y e course which may lead to the preuenting of gods iust iudgement against vs. In that the ministers are willed to gyrd them selues the Prophet vseth a borrowed speech from the behauiour of the bodie in the businesses of this life vnto that whiche concerneth the life to come For it was the maner as many places of scripture teach vs of the Iewes and other the people