grounded vppon knowledge the like is to bee sayde of the corruptions and wants that are from time to time descried to bee in the Church for the attaining of the amendment whereof the praier of the faithfull is verie forcible in the presence of GOD and so of all other thinges what soeuer concerneth the good or hurt of the whole Church of God or anie member of the same though it bee not for euerie one to practise is to be taught by the Minister of GOD vnto the Church and learned of euerie hearer that hee may giue GOD hys due praise for the one and entreat his fauour for the other But the Minister of God which laboureth to do that which shalbe fouÌ„d vnblameable will both deliuer without feare as God offereth conuenient oportunitie all the counsel of God and also knowing the fountaine of knowledge and wisedome to bee infinitelie deepe in the woorde of God and past drying vp and him selfe neither to haue receiued anie thing els in commission nor to haue anie promise of blessing vpon anie other course will keepe him selfe from time to time within the boundes of the same for euery thing that he shall deliuer vnto the people of God Heare ye this the calling of the prophet being confirmed and the manner how hee was furnished being laid down vnto vs it remaineth that we come to the words that he vttered vnto them wherein before we come to the matter hee exhâ—â—teth them to attendaunce and diligently to listen to that which he was to speake vnto them as if he should haue said seing that I am sent from God and furnished with the knowledge oâ— his word to the end that by my meanes you may be instructed from him in that whicâ— he would haue you to knowe put in practise it behooueth therfore that euery one oâ— you from the highest to the lowest not onely the rulers auncients of this land but also all that dwell therein doe carefullie and with all reuerence harken vnto and receiue that which I am to deliuer vnto you this being the summe of his entrance it remayneth that wee consider more at large the particular duties that are to bee learned out of the same First let vs note how and vppon what cause this exhortation is vttered for no man will be perswaded to harken vnto a thing but being induced therevnto by some reason rather and if you marke well you shall see that it is inferred vpon the words of the former vers as if hee shoulde saye vnto them on this wise the Lorde hath ordeined me his messenger and giuen me a message to deliuer vno you and therefore it is meete that with all carefulnesse you hearken vnto the same and if it bee ryghtlie considered it is a most forcible reason for seeing that the LORD is hee by whome wee haue our beeing to whose glorie we are created and from whome we receiue euerie good thing there is great reson that when he speaketh wee should laie our hands vpon our mouthes with all reuerence receue that which he wil vtter but how soeuer men in general termes wil acknowledge that it should bee so yet indeed when we come to the trial of y e generall by his particulars we shall finde y e very few do beleue y t it should be so or if the tree be knoen by his fruit then this perswasion is seen to rest in the harts of a very few For albeit many are found that with their outward appearance seem to be thus affected yet few are fouÌ„d that learn this word with any loue or reforme their liues after y e rule of the same with any care or endeuor Now can wee thinke that they beleeue it to bee gods word or the messenger thereof to bee sent from God which despise the particulars that bee taught vnto them out of the same and care not a iote for any obedience therevnto no it is vnpossible for if euer it entred into their minds that it were a message from God in deed then wold they also be perswaded that the contempt disobedience therevnto were great heinous offences against his glorious maiestie which he would neuer leaue vnreuenged so if not for loue of virtue yet for very feare of punishment they would not goe on in such moÌ„strous disobedieÌ„ce as they do And therfore let euerye one of vs make triall of our selues by this how surely we are persuaded in our harts y t it is the word of God which is euen in so much measure as we carefully yeeld obedience therevnto no more Again we se how the prophet nameth first of al the elders wherby he meneth those that were assistant vnto the priests in y e gouernment of the church who are so called for y t they were coÌ„monly before they were acouÌ„ted fit for that place men of ancient yeeres of gret grauity among the people now he spake first vnto them because y t they being by reason of their authority and persons of great regard among the people therfore easily drawing after theÌ„ the greater number yelding obedience might bee forcible meanes to bring on others or refusing to harkeÌ„ might lead many with theÌ„ to disobedience the holy ghost thought it meet that his prophet shold be al first with them wherby we haue to learne this lesson for our instruction that it behoueth theÌ„ whome God hath placed in authority either in y e church or common-weale to be very carefull and take especiall heede that they yeelding obedience to the voyce of GOD by hys prophet in this place doe carefully harken vnto the woorde of God and in their liues as they bee placed aboue others giue no example for them to follow but that which is good and holie and if they would well consider of it they should see that there is great cause that they should doe so for as the great Cedars in Libanon while they staied are a defence vnto manie shrubbes and bushes vnder them but if they fall they crush all that be within their reache euen so they that are of higher estate and calling while they continue in the feare of God the waies of holines are as props and staies vnto many that look vpon them and great meanes to drawe others on by their authoritie example but when they fal and giue them selues vnto the waies of sinne and wickednes they go not that waie alone but are an occasion of falling vnto manie others besides of their inferiours and followers nowe albeit it be true that because one man sinneth willingly the soule that sinneth shall die yet shall their bloude bee required at the handes of all them that haue not doone their dutie to bring them to GOD but being meanes to driue them from hym if wee could bee perswaded of the trueth of thys O what care it would woorke in the heartes of euery one in his calling it would make
the 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
beene possible would haue plucked out their owne eies to haue giuen them vnto him it would make vs learne that he who is instructed in the word should make him that teacheth him partaker of all his goodes or coulde wee thinke you make a marte of the doctrine taught by them refusing to giue it the hearing Or if we do determine before hand not to beleeue it sauing so farre as it pleaseth our humour no it is not possible but rather it woulde make vs with all zealous care attend vnto the voice of God speaking to vs by them pray to God continually to teache vs the vnderstanding of the same and to indeuour vnfainedly to put in execution whatsoeuer appeareth vnto vs to bee enioyned from the mouth of the Lorde I am persuaded that among many our sinnes that crie to the Lorde for vengeance vppon vs this is not the least that the true Ministers of God and indeede the doctrine of the trueth taught by them haue so manie snubs and discouragements and on the other side they that prophecie vnto vs of wine and strong drinke and speake vnto vs pleasant things are had in such estimation and their lying vanities so highlie regarded wherein is truelie performed that euill that Solomon sawe in hys time that follie is set in great excellencie and the rich set in lowe place Well the land hath cause to mourne that giueth the Ministers of God occasion of sadnes The field is wasted In these woords the Prophete sheweth yet an other reason to induce them vnto mourning which is annexed vnto the former as a thing thoughe in it selfe not greater yet by reason of mans corruption who feeleth the wantes of his body sooner than of his foule it is that which woulde more sensibly be felt in which wordes hee reasoneth thus Albeit neither the decay of religion nor the sorrowe of Gods Ministers doe mooue you to mourne yet if you doe looke well into your estate there is a miserie comming vpon you which wil touch you verie neerly and that is your fruitefull and pleasant fieldes shall be so laide waste that euen the very ground shall mourne and lament to see her encrease so consumed for the corne the wine and the oile which are the chiefe yeeld in the lande and the fruits which you stand in greatest neede of perish and come to nothing Out of whiche wee learne first this lesson that those whome neither the care of Gods glorie by the flourishing of true religion nor the saluation of their owne Soules by the preaching of the trueth will anie thing mooue at all are yet often by the iust iudgement of GOD brought vnto the sence and feeling of their miserie by the remoouing of those things that their affections are most setled vppon the which if we looke into the word of God is manifest vnto vs by diuerse exampls Cain that wicked murtherer when hee would neither be moued with the voice of GOD speaking to him from heauen nor the innocencie of his brother iustified vnto him to refraine from his diuellish purpose the Lorde sette a marke of such ignominie vpon him as made him euen by hys guiltie conscience thinke that all men abhorred him All the wicked of whome we reade from the beginning to the ending of the booke of GOD haue euer reiected the woord of truth that they might with more free libertie delight in the pleasures of sinne but the LORD hath euer in the ende either remooued from them those thynges which possessed theyr myndes and kept them from Godlinesse or which is more inflycted vppon them the earnest of his eternall displeasure the which is diligentlie to bee noted that wee maie make our profite of it for if wee could learne it and bee trulie perswaded of it wee shoulde heare with more reuerence and obeye wyth greater obedience the holye woord of the Lorde our GOD. What is the cause that maketh men so lightlie to esteeme that heauenly course of life which the Gospell propoundeth vnto vs but onelie this that thorowe the corruption of their owne hearts and seducementes of Sathan They haue framed vnto themselues some course of life and promised to their owne hearts some present blessednesse whych can not stande wyth the practise of sincere Godlinesse Nowe if thys could bee dryuen into their heades that there is nothing wherein wee canne haue anye safetye or true happynesse when the woord of the Lorde is disobeyed it woulde make them aboue all thinges seeke vnto it that they might learne out of the same that true and vnfained attonement with God whereby the lawfull fruition and delight in the thinges of this life might bee possessed by them wyth more peace but whilest they neuer once intertaine any such cogitation but rather on the contrary part thinke y e religion bringeth with it these and these inconueniences depriueth of such and such commodities and abandoneth manye of those pleasures that they cannot leaue it commeth to passe that they are so farre from thinking well of godlinesse as they bid battell vnto it as if it were their greatest foe to the end as they falsely persuade themselues that they may bee the more safe in their sinfull purpose But poore soules if they coulde learne or be perswaded of that which both Gods worde and daily experience laieth before our eies that the Lord will be sure to crosse that course which is anie waie taken in hand to the impairing of his glory yea which hindereth vs from being greeued at it when other impare it they would alwaies labour to learne that lesson taught by our Sauiour Christ first seeke the kingdome of God and his righteousnesse and then all these things shal be ministred vnto you Againe in that the Prophet presently vpon the ouerthrow of religion doth speake of the misery of the land as a present sequele vpon the former wee learne that wheresoeuer the honor of God in the building of his church by the ministery of his woorde decaieth or is hindered there dooth followe desolation and miserie to that common-wealth For seeing that the glorie of God is the end for which he hath ordained people to be ruled by magistrats which glorie is no way aduaunced but by the gospell And seeing that the Lord saith plainly that kings raigne by him and it is he that giueth peace and maketh war sendeth plenty pincheth with penurie to conclude seeing that God ordained that euen kings should be foster fathers queens nursing mothers vnto the church of God therfore commanded them to kisse his son Iesus Christ least he waxing angry they perish in the way it must needs be that that cōmon-wealth which is founded vpon any other ground-work than onlie true religion must needs come to ruine and desolation which doctrine is diligently to bee obserued especiallie in these our daies wherein the moste blasphemous conclusions and pestiferous platformes of that Italian helhound Machiauell are
of the East countreis to go in long garmences which when they were to do any labour of importance they did gird vp to the end that they myght no waie be hindered but might perfourme the same with more readines and more effectuallie Now the prophet by this kinde of speach dooth teach the ministers first that they imploy themselues in the execution of those means that may turne awaie the iudgementes of God from the people with all expedition and teacheth vs this lesson that whatsoeuer the Lorde commaundeth vs out of hys woorde wee take heede of deferring or putting of from daie to daie for that the wrath of the Lorde commeth of a sudden and with all speedines endeuour to do the same not consulting with flesh and blood but propounding before our eies the authoritie of him that commaundeth and the punishments which doe abide the transgressiâ—ours and disobedient Secondlie in this kinde of speach hee willeth the Priestes the Lords ministers to laie aside all lettes and impediments that might any way keep them from or make them colde in the perfourmaunce of this dutie whereby wee learn that the Lord our God doth not only require at our handes in a generall sort that wee do his will but also that wee doe waxe wise by obseruation and diligentlie marke by experience what things they be that are anie waie a hinderance vnto vs in the discharge of that dutie that we owe vnto God carefullie to vse al those meanes that may direct vs to auoyd them which is a lesson that is verie needfull to be learned of euerie Christian and beeing rightly vsed shall greatlie increase vs in true spiritual wisedome and holines for in this regard it is that christians are called souldiours not onelie that they may fight against the enemies of their soules but also that by experience they may waxe wise and spirituallie polliticke to obserue diligentlye wherein it is that they bee most ouertaken and carefullie to fortifie them selues there not onelie by strengthening their spirituall armour but also by lessening the power of the olde man in taking away all those allurements or baytes that hee hath fedde him selfe vppon to fight against the soule Hee willeth them to lament which is that earnest griefe whiche is conceiued in the heart by the liuelie sence of anie miserie And this is not onelie enioyned vnto them as they are a part of the people and therfore subiect to the generall punishment but especiallie for that they beeing the ministers of GOD to stand as it were in the gappe betweene God and his people to intreat the Lorde for them and to speake in the name of all for which cause it is requisite that the Ministers of God bee suche as haue an especiall sence of the thinges that the people stand in neede of and that in more measure then anie common Christian for els shall they neuer deale effectuallie with the LORDE for them nor faithfullie with them from him Againe He biddeth them lie in sackcloth which is also a phrase of speech expressing the manner of their behauiour in the actions of griefe and sorrowe for they were woont in suche cases to couer themselues wyth Sackclothe that they myght be the more induced vnto mourning the meaning for the generall equitie and trueth thereof vnto the Godlie for euer is that as wee were taught out of the woord Gird to remooue from vs all impediments that maie let vs from well-dooing so in this wee learne that wee must take vnto our selues all prouoking meanes whereby we maie bee made more fitte and able to discharge our duties the more effectually the which is also diligentlie to bee obserued for as the nature of man being prone to all ill hath on the one side manie inticements to drawe him from all goodnes if they bee not wiselie looked vnto so hath it on the other side by reason of the dulnesse that it is of vnto anie goodnesse need of manie spurres and prickes to sturre him vppe without which hee shall not onelie keepe him selfe from the perfourming of many duties that be required at his hands but also freeze and waxe cold in that which hee hath begunne So that ioyning the former and this together hee that determineth to beecome a Christian indeede and euer looketh to attaine vnto anie acceptable measure of Godlinesse or hauing attained therevnto to contynue therein vnto the ende must carefullie watche to remooue all thinges that hee seeth maye hynder hym and diligentlie take vppe all those helpes which maie further him in the same The lacke of obseruation whereof is the cause that so many in these last and dangerous daies take vpon theÌ„ the name of christians with so smal reformation that so many shrink away from that good course which at the first they had begun It is not onelie required at their handes that they doe this but also that they lye therein all night whereby he meaneth to shew them that they must abide in that kind of humiliation and not presently to begin and end the same teaching vnto vs this doctrine that the Lorde our God doth not onely require at our hands onely that wee beginne well or that we like of good and godly motions for a time and after suffer them to be quenched and die but also that we so begin that we may continue and so continue that it may endure vnto the ende which lesson we haue great need to learne in these declining daies when men doe so generallie fall from their first loue for we see that the truth is of suche maiestie in it selfe that it captiueth the hearts of the very reprobate vnto the like thereof for a season but it is onely as the flashe of a lightning that commeth goeth almost in one moment but we are to know that albeit it be a good thing to begin well yet it profiteth vs nothing vnlesse wee continue therein for none are crowned but they y t striue aright and hee onely that endureth to the ende shall bee saued In most miserable case then be they that haue set their hand to the plough and looke backe that haue lost their first loue and fall away from the sinceritie of religion for our Sauiour telleth vs that the ende of such persons is woorse than their beginning Nowe least they shoulde take exceptions against him as one that took too much vpon him and reprooued those that were to reprooue him hee calleth them Ye ministers of my God wherein first of all he auoucheth his authoritie and warrant by vertue whereof hee did so instruct them to shew them that in disobeying his words their offence was not against him but the Lorde Secondly hee sheweth that he doth acknowledge them to be the Ministers of God and yet dooth iustly shew them their duety teaching vnto vs that euen the ministers that are to instruct others when they do amisse or faile in anie duetie are to be
sufficient excuse to keep them from the hearing of the worde of GOD and if they can alleage that they haue such and suche affaires of the common-wealth to bee imployed about albeit it bee oftentimes nothing so they doe thinke themselues excused sufficientlye both before GOD and man in so much that it is a rare thing of all other men to see magistrates be ordinarie hearers of the word but if they had either anie care to discharge their dueties with a good conscience or anye religion in their heartes at all which maketh men to thinke reuerently of the woorde they woulde saye with themselues howe can wee thinke that anye thing wee take in hande shall prosper seeing wee haue no more care to heare the voice of GOD if good successe depende vppon GODS blessing vnto that course which he hath commaunded then must wee first seeke the kingdome of GOD and his righteousnes but whilest these thinges are not thought vppon and so the woorde of GOD euen at their doores neglected and not hearkened vnto it commeth to passe by the iust iudgement of GOD vpon that preposterous dealing that little or no good at all is doone by the authoritie and gouernment of the most but contrariwise they being great and despising of instruction become often the most notorious enimies vnto religion in the places where they dwell not wythout speciall reason therefore doth the Prophet speake to the elders by name least they shoulde finde some hole to creepe out at and think them selues exempted Againe hee seemeth to take away excuse from the people in that hee nameth them apart after he had called vpon the elders for if they were of the minde of the common sorte in our time they woulde quickly haue saide for themselues wee are vnlearned the woorde of God is a mystery that exceedeth our capacitie and wee are meane men that haue inough to do in our calling we can spare no time therevnto wee are not bookish and therefore hee dooth not meane vs but our rulers and them that bee learned that are able to vnderstand him The Prophet therfore in the maner of his speaking doth preuent such obiections and teacheth vs that euen the simplest and vnlearnedst is to be taught out of the worde of God and not to refuse it because he lacketh lerning but rather to be more desirous of it for it is the onely treasurie of all true and heauenly learning and it is so tempered by the holie-ghost who indited it that vnles hee bee a foole that hath it in handling it speaketh to the vnderstanding of the most ignorant and simplest of al other I meane of them that be the children of God and are sealed by his spirite for else it is too profound and passeth the capacitie of the learnedst clearks in the worlde which are in Gods iust iudgement cast off which caused our sauiour Christ to praise hys father who had kept the secrets of the gospell from the wise and prudent and reuealed them vnto habes and therefore â—nles thou thinke thy selfe too meane to desire to bee saued neuer make thy selfe too simple to keepe thy selfe from the knowledge of the worde of God Whether such a thing the Prophet hauing shewed vnto whom this his commission is to be made knowen he nowe entereth into an admiration of the matter before he speake it and all to the ende that the people might be affected with y e greater expectation of some strange and vnaccustomed matter for the matter beeyng extraordinarie it behooueth them that will rightly profit by it to be mooued with extraordinarie affections Now albeit the workes of God euen in the course of the same and moouing of the planets yea to the order of nature in euery thing bee in themselues straunge and woonderfull yet for so much as wee are daily vsed vnto them and costome hath made them familiar vnto vsâ— the viewe of them doe not make so deepe impression in our heartes 〈◊〉 that which commeth seldome though it be of his owne nature not of the like importaunce dooth strike vs with greater consideration therefore is it that the Prophet saith that the matter is so 〈◊〉 that neyther they nor their fathers haue heard of y e like so that by this manner of speache hee setteth before our eies first himself for an example of a faithfull Minister of GOD who is to labour by all meanes to affect the heartes of the people with the fence and feling of the doctrine that they teach and not to passe it ouer as the greatest number doe with a 〈◊〉 regarding rather howe to shewe themselues learned than to bring the people to feeling by their patheticall and powerfull persuasions Againe in that they had felt the thing especiallye the first punishment of Famine and yet had not laid it to heart nor beene affected there wythall but in a certayne sleepie securitie had passed it ouer not vsing it as a meanes to drawe them vnto anie further consideration of their sinnes and the horrour of them before the Maiestie of God that they might learne them his manner of speach dooth the more reprooue them and conuince them of the greater hardnes of heart and setlednesse in sinne as if hee shoulde haue said You haue passed ouer the matter sleightly and had no more care to amende than before and yet the thing that GOD hath wrought among you is straunge and woonderfull which doubtlesse is doone to this end that you might bee made the more willing to be reduced out of your sinnes The Prophet Amos handling the like argument speaketh in the same maner but in more expres terms saying I haue giuen you cleannesse of teeth in al your cities and scarcenesse of bread in all your places and yet haue yee not returned vnto mee saith the Lorde as if hee shoulde haue saide I haue not onelye bestowed vppon you my woorde whereby you may learne to leaue your synnes but also haue pinched you with penurie to bring you home the more effectually and yet all will not serue so that this doth first shew vnto vs that they are farre gone in obstinacie whom none of these things doe mooue secondly it sheweth to what ende the Lorde doth from time to time exercise vs with sundrie temporall calamities and troubles which is that we might be the more effectually drawne vnto him whyche is diligently to be noted and by the same our owne hearts to be examined how they stand affected in this behalfe whereby we shall haue iust matter ministred vnto vs either of comfort or of feare for it is euident that not onely the Lorde dooth nowe and then sende vppon whole nations some punishment or other but more that euery one of vs of what estate soeuer if he looke narrowlie into his owne estate shall find the Lordes rodde vppon him and hymselfe greatly to be crossed one waie or other Nowe euery man either vseth his crosse as a meanes to humble hym
hee did then let me see who can alleage anie reason why I may not conclude that as fearefull a destruction approcheth fast vpon England as fell vppon them Mourne like a virgine The Prophet hauing denounced against the Israelites those iudgements which their sinnes had procured against them and the holy-ghost had put in his mouth to speake of least that now they should proceede in desparate maner in the committing and encreasing of their sinnes because there was no waye with them but destruction he proceedeth now to shewe vnto them the only way that is to be found for theÌ„ to take that they may escape the iudgements which aproched on them be freed froÌ„ those that they did alredy feele In that the prophet hauing simply denounced gods iudgments without any clause of exception vnles they repent or any such like yet dooth afterward enter into this trety of persuading theÌ„ to mourne we may plainely see the end of the Lordes threatning of vs by his word through the ministery of his seruaÌ„ts not to be our final desolation vnles wee stop our eares refusing admonishment harden our harts not beleeuing his word but to the end that we being brought to the sight of our miserable estate by reason of sinne and of the punishments that we deserue for the same might be rowzed from the delighting in loue of any transgression vnto a true vnfaigned amendment of our ways so into a better condition than before the which indeed causeth y e godly not only to be contented to hear their faults ripped vp their sins reproued and the iudgements of God laid open against them but euen to desire and long after it in such wise that they think themselues best edified when their corruptions be most ripped vp because they thinke it to be an argument of the Lordes great loue towardes them who will not onely haue them to professe beleeue and take comfort in his truth but also to be daily more and more conformed vnto the image of his son Christ Iesus by vnfained obedience vnto his lawes But the vngodly on the other side because they cannot discerne the thinges that are of God and therefore not perceiue what good the Lorde offereth vnto them when hee launcheth the festered wounde of their sinnes with the sharpe knife of the lawe of God nay because they cannot bee perswaded that the perticular application of reproofe vnto their seuerall conditions of men is of God but onelye proceeding from the fantasticall immagynation or chollericke affection of the speaker therefore it commeth to passe that they hearing any thing spoken that semeth to point at them they storme like mad men and conceiue such a heauie displeasure against the speaker that if it lie in their power hee shall knowe by their kicking that they felt themselues pitifully galled but if they do knowe or could bee brought to beleeue that such reproouers bee the instruments of GOD for their good it woulde make them to be so farre from being offended with theÌ„ that it would make them esteem of them with such reuerence as the messengers of so good thinges are woorthie of but because it worketh these contrarie effectes in men of contrarie dispositions the one beeing a note of a godlie heart and the other bewraying a wicked minde it resteth that euery one of vs enter into consideration of our owne estates tying our seuerall hearts by this touch-stone whereby wee shall knowe whether wee be of that number which are godlie or of the sort of them which abhorre the waies of the Lord. When the Holy-ghost dooth in this place by the mouth of the Prophet exhorts the Israelites to mourne he meaneth not onely the outward lamentation which is apparant in the eyes of men but rather that whereby this mourning is effected to wit the sorrow and inward griefe of hart which they were to conceiue in regarde of the anger of God against them appearing by so manie fearefull effectes So that the meaning of the Prophet being laid down it remaineth that wee obserue the things that are to bee noted for our instruction the first is the ground wherevppon this lamentation must bee taken vppe whiche may seeme to be onely in regarde of the temporall punishementes that so heauily pressed them which if it were true then were there no more required at their handes but onely that which the wicked may easilie and doe dailye in the like case perfourme for wee see it a common thing in dailie proofe that the vngodlie whose felicitie is in this life being depriued of any worldlie commoditie doo take it so to heart as it wringeth often from them great sorrowe and lamentation and yet they no whit the nearer to GOD so did Esau when he sawe that hee had lost the blessing which contained in it many worldlie priuiledges it is saide that hee wept for very sorrowe and yet founde hee no place to repentance The Holy-ghost therefore laieth the foundation of this mourning more deepe and fetcheth it from a further fountaine which is the meditation of this that they had so misdemeaned themselues that they had not onely purchased worldlie miserie and desolation to fal vpoÌ„ them but which was muche more greeuous to thinke of the anger wrath and deepe displeasure of that GOD of whose loue liberalitie and protection they had had so manifolde experience which is diligently to be marked and to be meditated of by euery one of vs in the like case For albeit it bee a greâ—uous thing to bee punished wyth anye miserie in this life as sickenesse pouertie disgrace or any such like Yet wee remaining in the fauour of GOD these thinges can not greatly hurt vs but when it commeth to passe that these and whatsoeuer else light vppon vs proceede from the Lordes wrath and displeasure Where then shall wee haue anie comfort Of whome shall wee bee releeued And what meanes can wee finde out whereby we may be holpen Surelie none for all good things come from him and all places are in his presence we caÌ„ neither in death nor in life hide vs from the fiercenesse of his wrath And therefore of all things that may greeue vs this must sitte nearest vnto vs that wee doo anye way displease his Maiestie whose goodnesse wee haue so much tasted of and whose heauy hand is euerie waie so intollerable and surely the repentaunce of the godlie is in this point especially discerned from that of the wicked for whereas they are drawne to repentaunce by the losse of some carnall pleasure and worldly profite the godlie are induced therevnto by this that they haue wandered from him in whom their chiefe felicitie consisteth but because the heart of manne is full of subtiltie and this beeing a principall grounde of true religion Sathan dooth easily deceiue manne perswading him that hee mourneth aright when indeede it is nothing so wee are to knowe that the true lamentation which is that not
furthest from that miserye which he had spoken of because that if anye fruite of the earth at all were to bee had they being the owners thereof would first serue them-selues and therefore might as fleshe and blood would easilye teache them saye let them mourne that want for wee are likest to shift of all others seeinge they can haue nothing but our reuersion and leauinges to the ende that they might also put that in practise which from the mouth of the Lord he had enioyned vnto all he speaketh vnto them by name whereby we learne first this lesson that those who hauing greater aboundance then others in time of a common calamitie doe labour onely to prouide for themselues and are carelesse and harde hearted to them that are in need the Lord will increase that punishement vntill it take holde also vpon them or els send some other which they shalbe sure to haue their part in with y e depest which lesson is worthy to be learned for it is to cōmon a thing with men that the greatest prouide onely for them selues and euerie man as the saying is to see to one in the meane while little care is had ouer them that cannot see to them selues yea I appeale vnto euerie mans conscience whether in this time of scarcitie hee hath not had this cogitation often in his head I hope I shall prouide for my selfe and mine owne familie I trust I shall haue sufficient for mine own turne and then I care not but if we would learn the right vse of this doctrine wee must say in such a case GOD hath straightned his hand among vs partly to see howe wee of more wealth will open ours to them that neede and partlie to see how carefull wee will bee to make the best for many of that which is in the possession of a few and therfore are we carefully to aduise how we may remedie that want which is among vs and not as is the maner of the most make the dearest times serue our turnes beste and seeke to grow rich by the miseries of manie for if we do so wee shall heare such a voice as GOD vttereth vnto this people that he will send a punishment that shalbe sure to touche vs because wee had no remorse nor pittie ouer the want of our pore brethren Secondlie it teacheth vnto vs this lesson that when the Lorde meaneth to punishe a nation hee will not of all other suffer them to escape that pretende moste priuileges to exempte them selues from the same as for example in this case of the Iewes generall hauock is threatned to all but by name vnto the husband-men who might haue manye thinges to say for them selues but if you note it well it falleth out to be especialy grieuous vnto such by the iust iudgement of God for when the Lord sent famine vpon the land no doubt there were many among them that beeing of more wealth then others were hard harted towards them nowe the second punishment comming to mooue them whome the former could not of all other it must needs lay hold vpon them surely this fitteth vs in these our daies merueilous well for if y t shold ensue this want of bread which was threatned to come vppon the Israelites should the rych thinke you whose hearts are pyttilesse to their brethren bee spared no no the hungrie souldiour that fighteth for the spoyle will bee sure of all other to ransacke hym because there is more hope of bootie then with the pore man that is in extremitie and then maie the rich man saye that against himselfe whiche hee woulde neuer beleeue before this is gods iust iudgemēt vpon me for my hard heart against the needy that because I hadde no care to let hym haue something of that which GOD hath giuen mee in plentifull manner when hee was dryuen into exstremitie he hath iustlie sent vppon mee these spoilers who shall haue no pittie ouer mee and therefore let vs bee carefull to demeane our selues religiouslie in thys time of the Lordes gentle warning least wee prouoking hys Maiestie vnto displeasure purchase vnto our selues those iudgementes that shall lie more heauilie vppon vs. The thyng that hee willeth them to doe is that they should bee ashamed that is by reason of their sins transgressions to account them selues vnworthy the name of men as it were to hide their faces before the creatures of God whereby the Prophet teacheth vs how greatly we should bee greeued with our selues and mislike our condition when we consider of the sinnes and rebellions that wee commit against the Lord for you knowe that the thing whereof man is ashamed dooth greatly moue him vnto an inward condemnation of that which hee hath done but alasse sinfulnes thorowe custome hath put on suche a brasen face and godlines by discontinuance is so straunge among vs that it is an easy thing to find him that wil be ashamed of weldoing and beare out all maner of vngodlinesse with a bolde countenance and hard to find him that is ashamed of sinne blushing at the committing thereof and contrariwise followeth after truth and righteousnes with a bolde face and an inuincible courage The reason why the prophet perswadeth them heerevnto is sette downe in the woords following to witte because the haruest of the field is perished the vine is dried vp c. Generallie because they had so ill successe in their callings wherby we learn this lesson that whensoeuer we do carefullie employe our selues in the discharge of our duty in that calling wherin the Lord hath set vs and we see little fruit redound vnto vs from the same we haue iust cause to howle and be ashamed because that our sinnes haue stepped betweene the Lorde and vs to keepe from vs his blessing vpon our labours which doctrine is needfull to bee learned in euerie condition for if wee that are the ministers of the word could be perswaded that y e not profiting of our people is because of our sinnes if the Magistrate could beleeue that the rebellion and vnrulines of his subiects were the fruit of Gods anger against him for his offences if masters and Parents coulde be perswaded that the vnfaythfulnesse of their seruants and vngratiousnes of their children were a punishment from God for their transgressions To conclude if he that goeth backwarde in the worlde could thinke that God punisheth him therewith for his carelesnesse in godlines it woulde make euery one of vs more religious and godly to lessen the kingdome of sinne within vs daylie more and more The cause whiche the Prophete alleageth is as you see sett downe in very many wordes all which do signifie one thing in effect and might as before haue beene expressed in one shorte sentence but the Prophet knowing howe hard a thing it was to make them beleeue that they shoulde so bee depriued of their commodities doeth not onely tell it vnto them but also vrge
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